necessity and spirituall pouerty by reason of the darknesse of our vnderstandeng weakenesse to resist our enemie want of all good things pouerty and nakednesse and then shall wee haue a long ng affection vnto it indeed gaping after it as the thirstie ground doeth after the raine 2. For diligence in hearing where this preparation is made that will certainely follow for a man shall not neede to bid him that is hungry and in want to hasten to a feast or to come so often as hee may or to apply himselfe to feeding when hee commeth there for hee commeth with such a stomacke as that hee will surely doe so In like manner hee that commeth rightly prepared to heare the Word of GOD will neglect no time when hee may come nor lose his part of that spirituall food when he is there Esay 6.9 He will therefore first apply his heart to vnderstand for to heare and not to vnderstand is to neglect he will not suffer either the bewitching pleasures or inchanting profits of the world to steale away his heart but labour so to see as that he may perceiue so to heare as that he may vnderstand seeing the contrary is a greeuous iudgement of men giuen ouer of the Lord for sinne 2. Hee doth reuerence the Ordinance of GOD being rightly composed in gesture but aboue all inwardly affected in heart for he trembleth at the word he is pricked inwardly at the preaching Esay 66.2 Acts 2. hee expresseth sorrow at the hearing of the grieuousnesse of his sinnes and ioy at the hearing of comforts laughing wanton looks vaine prating and an impudent countenance Ezra 10.1 as most abominable things are farre from him 3. Hee doth perseuere in his attention vnto the end not when hee heareth this new Preacher or that but whosoeuer he be that preacheth the truth not sometime hearkening sometime sleeping not lightly departing when hee thinketh that hee hath heard enough but with due regard continuing to the end alwayes remembring that exhortation Gal. 6.9 Let vs not bee weary of well-doing for in due time wee shall reape if wee faint not Colos 3.16 Lastly for care after the hearing of the Word the good and profitable hearer hath the word dwelling in him plenteously like a good Apprentice to the trade of Christianitie he letteth not passe the precepts of the word so soone as hee hath heard them but doth carefully apply them afterwards Colos 3 1â— This care after hearing is first by recounting in the mind from point to point the things which haue bin taught which is like vnto the husbandmans couering of his corne when he hath cast it into the ground or the chewing of the cud after that the beast hath fed J haue hid thy word in my heart Psal 119.11 that I might not sinne against thee saith Dauid and hee that doth not so like an idle husbandman leaueth his seed to the deuouring of the fowles and to the parching sunne as the beast that châ—weth not the cud is vncleane wherefore he that will get most profit by hearing must againe consider the text the sense of the words the notes reasons grounds and illustrations hereof and how for vse euery thing is to bee applied to himselfe Deut. 6. Secondly the good hearer will conferre and talke of that which he hath heard to helpe others children and seruants and neighbours of lesse vnderstanding and to helpe himselfe if his memory be imperfect by conferring with men more able if there be any doubt by repairing to the Preacher and of him seeking resolution For thou shalt talke of this Law saith the Lord to thy children when thou sittest downe and when thou risest vp and when the men of Boerea were doubtfull they are commended for examining the doctrines preached by the Scriptures Acts 17 1â— Euen as the wayfaring man hauing receiued directions for the way but in going forward groweth doubtfull hee will aske and inquire againe that he may be the more sure and the more comfortably goe forward so hee that hath heard the word and thereby directions for his pilgrimage shall meet with doubts and for his more assurance must therefore enquire againe Psal 119.36 Thirdly the good hearer prayeth after that he hath heard that the word which hee hath heard may bee effectuall vnto him for his saluation that now he hath learned what is good and acceptable in the sight of God he may haue an hart yeelding vnto it in all things according to that of the Prophet Incline my heart vnto thy Law and not vnto couetousnesse Lastly the good hearer in all things laboureth to doe according to that which hee hath learned according to that of Iames Bee yee doers of the Word and not hearers onely deceiuing your owne selues He doth the Word by belieuing and imbracing by faith the most comfortable promises of the Gospell he doth it by loue and hearty affection towards God and towards man for Gods cause he doth it by obedience framing himselfe according to the rule of this loue he doth it by fighting and striuing against all rebellion he doth it by growing daily more and more like vnto it vntill that hee bee cast anew as it were in the mould of this Word This and all other spiritual graces he grant vnto vs and multiply in vs who is the Author of that holy Word and the end of the same To him bee all glory world without ende Amen FINIS A Prayer to bee vsed before the reading of Bookes of piety or Instruction O God that art the Father of lights enlighten my darkned vnderstanding that I may see into the wonders contained in the Law Dispell in me the darke and misty clouds of ignorance expell the loue of darkenesse and repell the rebellious law of sin Sanctifie my wit that I may be apt to conceiue strengthen my memory that I may be able to retaine and rectifie my will that I may obediently submit my self to thy good will in all things Thou which art the great Master-builder of thine owne house settle me as one of thy liuing stones vpon the right foundation Jesus Christ in whom I may daily grow vp till that all the building coupled together groweth to an holy temple in the Lord. And this I craue in the name of thy deare Sonne my most blessed Sauiour and redeemer Amen A Prayer to bee vsed euery Morning in a priuate Family MOst gracious God and mercifull Father it is by thy good prouidence that wee are brought so safelie through the deadly dangers of another night to see the light of this day to our comfort and much more hath thy goodnesse extended it selfe towards vs in that together with the light naturall the bright beames of thy grace haue shone vpon vs in Iesus Christ in our Election Creation Redemption Sanctification and Glorification We haue nothing to present thy Maiesty withall for this vnspeakable mercy only as is our bounden duty and thy commandement
must be a generall turning from sinne in these that come to be baptized so after baptisme there is a daily practise of repentance by confession contrition and reformation For euen after Baptisme we are still subiect to sinne though we striue and fight against sinne daily the flesh leading vs captiue to the law of sin to be deliuered from which we must make a daily practise of Repentance but the seale of Baptisme is no more to be iterated Euen as a seruant being once bored through the eare by his Master without iterating this remained his seruant for euer but if he offended was chastised and reformed often so he that is once truely baptized remayneth Gods seruant for euer but because he doth often offend he must be chastized and reformed by Repentance Quest 135. What is Faith Ans It is a certaine perswasion of the heart wrought by the spirit of God grounded vpon his promises that all my sinnes are forgiuen me in Christ Iesus Heb. 11.1 Explan Hauing spoken of Repentance one thing necessarily required that Baptisme may be compleate it remaineth that we speake now of Faith which is alike required This I say is a certaine perswasion for the assurance that they haue which are faithfull vnto whom Faith is an euidence in their hands as Saint Paul calleth it Faith is the ground of things hoped for and the euidence of things not seene It is a certaine knowledge whereby a man knoweth that hee hath any thing which is made most sure vnto him for which cause it is also commonly called knowledge Esa 53.11 Ioh. 17. 1 Iohn 23. By his knowledge shall my righteous seruant iustifie many And this is life eternall to know thee and whom thou hast sent Iesus Christ And againe Hereby wee are sure that wee know him if we keepe his Commandements It is such a certainty as that it maketh things to come present according to that Rom. 8 30. Iohn 6.47 Those whom he hath iustified he hath glorified And he that beleeueth in mee hath euerlasting life Wherefore Faith expelleth doubting and vncertainty in whomsoeuer it is for which cause when Peter doubted hee is checked as hauing little or no Faith Why didst thou doubt O thou of little Faith Rom. 10.14 Eph. 3.17 The heart is the proper seate of Faith for with the heart man beleeueth vnto iustification and Christ is said to dwell in the heart by faith If it bee therefore but an imagination of the braine or an outward profession of faith in word it is but a shadow and no true grace of faith wrought by the spirit of God for it is supernaturall and diuine not flesh and bloud but the spirit of God is the author of it according to that of Christ vnto Peter Flesh and bloud hath not reuealed it vnto thee Math. 1◠6 but my Father which is in heauen viz by his spirit Of Lydia conuerted to the faith it is said Her heart the Lord opened Act. 16.14 that she attended vnto the things that Paul spake To the same tendeth that speech of our Sauiour Christ Iohn 6. Ioh. 3. No man commeth vnto me vnlesse the Father draw him and the winde bloweth where it listeth so is euery man that is borne of the spirit c. ground on vpon his promises For as without a word of institution there is no Sacrament so without a word of promise there is no faith Iohn 6.40 And as faith is not without a promise so it is not without a promise made vnto mee viz. fulfilling the condition with which euery promise of God is made For it is not sufficient because the Lord hath promised He that beleeueth in the Sonne shall haue euerlasting life and I will raise him vp at the last day that a man hold this and through Christ beleeue the acomplishment of this vnto himselfe but he must by faith apply it lawfully fulfilling the condition which the Lord requireth and the condition is to be baptized to true repentance Rom. 6. dying vnto sinne as Christ died and rising vp to newnesse of life as Christ was raised vp vnto the glory of the Father for the words of the promise are He that is baptized beleeueth shall be saued which baptisme is only expounded then to be when sinne is dead and buried and grace which is newnesse Prou 28.13 liueth The condition is to confesse and forsake all my sinnes to deny my selfe to walke after the spirit and not after the flesh Rom. 8.1 If then I doe thus and lay hold vpon the promise I beleeue it law-fully and the mercy promised is sure vnto me otherwise my faith is vaine and the promise is to me of none effect Obiect If it be so then Faith can neuer make a man sure of his saluaition because it may bee that although hee doth now walke after the spirit in newnesse of life yet hee may fall from this againe Sol. A man cannot be so sure as that he may now grow secure and remisse in going forward in that new life which he hath begunne for he must alwayes worke out his saluation with feare and trembling not be high minded but feare serue the Lord with feare Rom. 12. Psal 2. Math. 16. Iohn 17. and reioyce before him with trembling but hee that beleeueth so as hath beene said is so sure as that the gates of hell shall not preuaile against him Christs prayer shall be stronger to keepe him at one with God than all contrary powers to set enmity againe betweene God and him Rom. 11.29 Iohn 13.1 for the guifts and calling of God are without repentance and his owne he loued vnto the end he loued them And this is a reason rendred by S. Iohn 1 Iohn 2.19 Iohn 17.20 why some that were before counted faithfull turned Heretiques They were not of vs for if they had beene of vs they had continued with vs. Whatsoeuer is or can be said to weaken the force of these grounds presumptuously fighteth against that most cofortable euideēt Prayer of Christ Psal 32.1 I pray not for these alone but for them also which shall belieue in my name through their word So that who-soeuer doth rightly belieue in Christ hee hath Christ on his side by the merit of his prayer vniting him vnto himselfe so that he is made a member of his body no more to bee rent or pulled from him Rom. 3.28 That all my sinnes are forgiuen me in Christ Iesus for this is the maine thing assured vnto mee by faith and wherein the happinesse of man consisteth according to that Blessed is the man whose iniquity is forgiuen and whose sinne is couered Wherefore it is said that by faith wee are iustified that is of sinners are made iust and righteous not onely by that purifying quality that is in faith but in regard of Gods acceptance when we by faith cloath our selues with the garments of our elder brother
bountifull reward euen euerlasting life They of the Church of Rome are afraid that by teaching this all good workes would be neglected and therefore make men beleeue that they may perfectly keepe the Law yea and doe workes of supererrogation also more then the Law requireth at their hands but you may easily perceiue by that which hath beene said how little cause there is of any such feare The sonnes of Belial indeede men without all grace growe secure hereupon and endeauour to doe nothing themselues because Christ hath done all for them but they are fowly deceiued as they shall finde to their cost another day The Apostle saith not simply He hath fulfilled the Law for vs Rom. 8.4 but with this addition which walke not after the flesh but after the spirit that is for vs which would faine be righteous and keepe the Law our selues but through the weaknesse of the flesh are not able hee hath done nothing therefore for these secure persons 2. Duty To rely onely vpon Christ The second duty is to cast out the anchor of our hope of eternall life onely vpon the righteousnesse of Christ Iesus and not vpon any merits of our owne no not whereunto we are inabled by the merits of Christ Iesus For as hee saide vnto Paul My grace is sufficient for thee 2. Cor. 12. so may it be said of his merits and righteousnesse His righteousnesse is sufficient for vs. Either it alone must make vs righteous or not at all that must not doe somewhat and our owne righteousnes somewhat the Lord will admit no such partnership Rom. 11.6 But if it be of grace it is no more of workes saith hee else were grace no grace if of workes it is no more of grace else were worke no more worke Our good workes are ordained of God as a way to eternall life Ephes 2.10 verse 9. that we should walke in them they merit nothing lest any man should boast Let the Roman Catholiques therefore sit at anchor here if they will let them build their hope vpon this sandy foundation but let vs sticke fast and remaine vnmoueable vpon the rocke Christ Iesus let vs looke for the sweetning of all our imperfect good workes from the perfume of his righteousnesse that thus wee may be sure to be accepted before God his Father at the last day Quest 28. In which wordes is his exaltation set downe and how many be the degrees hereof Answ In these words The third day hee rose againe from the dead and ascended into Heauen he sitteth on the right hand of God the Father Almighty and from thence he shall come to iudge both the quicke and the dead And of this there be three degrees also Quest 29. Which is the first and in which words Answ First In that he arose againe from death to life and ascended vp into Heauen In these words The third day he arose againe from the dead and ascended vp into Heauen Two branches of the fift Article Explan As the Lord Iesus taking vpon him the worke of our redemption was greatly humbled as hath beene shewed so when this worke was finished he was againe highly exalted and looke by what steps of humiliation he descended by the like also he ascended till he came to the height of his glory beginning first to rise from the lowest in that out of the nethermost earth he goeth vp to the highest Heauens Of this Article there be two branches The third day hee arose againe from the dead is the first He ascended vp into Heauen is the second Concerning the first Being laid into the Sepulchre by Ioseph of Arimathea and a great stone rolled to the doore of the Sepulchre a watch also was set to keepe his body lest his Disciples stould come by night and steale it away and say He is risen againe being I say thus strongly guarded he is not hereby hindered but powerfully riseth and commeth forth of the Sepulchre the third day after his buriall which was the Lords day or first day of the weeke as he had foretold vnto his Disciples Proofe for the grounds of holy Scripture Math. 28. Mark 16. Ioh. 20. Luk. 24. from whence this is taken the history recorded by the foure Euangelists doth plainely declare thus much who doe all set forth his rising againe with the circumstances thereof Generally this time was the time of the Passeouer to shew that the true Paschall Lambe was now come into the world and the religious killing of all other lambs as meerely a figuratiue and shadowing ceremony should now cease the substance it selfe being now present Againe it was the first moneth about the middest of it which answereth to our March wherein in this Northern Hemisphere of the world the pleasant spring doth begin to shew that the earth did in her kind reioyce to receiue the Lord reuiued from the dead according to that of Melancthon Melancth Ecce renascentis testatur gratia mundi Omnia cum Domino dona red sse suo See how the worlds grace reuiu'd doth shew With the Lord of all all gifts return'd anew Gal 5 2. Thirdly it was early in the morning before the Sun to shew that a brighter Sun the Sun of righteousnesse was risen to the world Fourthly it was the first day of the weeke when he had lyen all the Iewes Sabboth in the graue to shewe that they are dead still vnto Christ that keepe their holy rests vpon that day as is spoken of circumcision If ye be circumcised Christ profiteth you nothing and to shew that a greater worke was now ended then the creator of the world viz. the redemption of the world and that as vnder the creation the Lords resting day from that great worke was the Sabboth of Gods people so vnder the redemption Christs resurrection day and of ending a greater worke became their Sabboth to endure to the worlds end Fiftly it was the third day after his death and buriall no sooner to shew that hee was truly dead without all deceit no later lest through his longer tarrying the faith of his Disciples should turne into despaire Now that he did rise againe indeed and that he was not taken away out of his sepulcher as the Iewes his enemies would make the world beleeue is diuersly testified and so fully as that it were shamefull impudency to deny it First he himselfe foretold thus much sometime darkely Ioh. 16.16 Yet a little while and ye shall not see me and a little while againe and yee shall see me Sometime plainely Math. 12.40 As Ionah was three dayes and three nights in the Whales belly so must the Sonne of man be in the heart of the earth Sometime againe more plainely Math. 17.12 23. The Son of man shall be deliuered into the hands of sinners and be crucified and slaine and rise againe the third day Secondly as he foretold so that it came to passe the Angels doe witnesse He is
hands who will not suffer but be auenged if his honor be giuen to any other I say moreouer that prayer is made in the name of Iesus Christ to meete with that cauill of Saint-worshippers it is presumption say they that wee will not offer to a mortall Prince to come immediately to him to make petition for any thing without the mediation of some Courtier much more to presse into Gods presence without the helpe of some Saint O stupid ignorance O affected blindnesse Is not Christ an helpe sufficient I am sure Saint Iohn thought him so when hee comforted the faithfull with these words 1. Iohn 2.2 Jf any man sinneth we haue an aduocate with the Father Iesus Christ the righteous and Saint Paul when to the assurance of the faithfull he wrote thus Rom. 8.33 It is God that iustifieth who shall condemne It is Christ which is dead yea rather which is risen againe who is at the right hand of God and maketh request also for vs Neither of them nor any other holy Apostle once dreamt of the mediation of Saints or any other creature Moreouer the Lord himselfe doth so often bid vs vse his mediation in praying to the Father that they must needs be very stupid and dull of hearing Iob. 14.13.14 or such as wilfully blindfold their eyes against the truth which make any question about any other helpe to preuaile with God in our petitions Iames 4.3 Furthermore I adde according to his will because if wee follow our owne lusts in prayer we may aske much but shall little preuaile Yee aske but receiue not saith Saint Iames because yee aske amisse that ye might consume it on your lusts Wherefore that we may speed of that which wee aske in prayer it is necessary to frame all our petitions according to Gods will we must therefore haue the knowledge of the Law teaching vs to preferre the honour and glory of God before all other things and for this cause chiefely to pray for this and that we may be instruments of honouring him as the duties there set downe doe require and in the next place to pray for grace to doe those duties of loue which are required towards our neighbour for the pardon of our errors and offences and strength of faith whereby we may be iustified here from and lastly for temporall benefits and deliuerances in the time of danger as blessings promised to such as keepe the Commandements wherein because our daily failes are many we must not be absolute but with submission of our desires to Gods will saying euery one of vs with our Master Not my will but thy will be done as who knoweth what is best for vs. Whence it is plaine that ignorant persons which know not Gods lawes cannot pray a right nor they which are without feeling of the word of Gods grace and of right affections towards his glory but are onely led with a sense of corporall and outward wants and grieuances Iam. 1 6. Lastly I say with full assurance of being heard for there must be no wauering in prayer He that wauereth is like a waue of the Sea tossed with the wind and carried away neither let that man thinke that he shall receiue any thing of the Lord. It is beleeuing and fully assuring our selues of Gods fauour which maketh all things possible that we aske in prayer This assurance as a lusty gale of wind carrieth our prayers with full saile to heauen the desired hauen wauering and doubting like opposite vncertaine windes carry them to some other place and so they returne without speeding Wherefore hee that without doubting doth not belieue that God is and that he is a rewarder of such as call vpon him cannot haue any good successe of his praiers neither can a wicked man pray aright seeing his conscience is ready to check him and danteth him in regard of sin that cleaueth fast to him making his very prayers abominable to the Lord. Quest 114. What neede is there that the faithfull should pray seeing they are in Gods fauour who knoweth all their wants hath pardoned their sinnes and promised them all blessings Answ By how much the more we are in Gods fauour so much the more need is there that we should chearefully pray both to pay the dutie that we owe vnto the Lord and to obtaine the blessings promised and to renue our assurance of the pardon of sinne daily interrupted through our great weakenesse The necessity of Prayer Explan The Christian soule purified by Faith needeth not to be pressed by shewing the necessity to this heauenly exercise being continually either actu or habitu by present performance or by generall resolution lifted vp in prayer vnto the fountaine of all comfort as Dauid who professeth that at midnight hee prayed vnto the Lord. Yet because the full may not seeme to haue need to beg nor they that haue all things already to aske any more I haue shortly set downe some reasons of the necessity of prayer euen in those which through Faith haue all things already Psal 50.14 First it is a duty which God requireth of vs all as a tribute of the great King of all Call vpon me in the time of trouble and I will heare and deliuer thee and thou shalt glorifie me That is when thou wantest pray and when thou art full still pray and giue glory to God â— Thes 5.17 And againe Pray continually and in all things giue thanks The best subiects doe most willingly pay the duties of their Prince and the most faithfull do most duly performe this of prayer to Almighty God hee hath little or no faith that is little or not at all in prayer Yea if any neglect to call vpon God he doth not so much as belieue that God is a rewarder of such as call vpon him or that he heareth prayers any more then Baal did when his Prophets prayed and cryed from morning till night and had no answer for he saith in his heart as Iob sheweth that God is in heauen on high Iob. 22.14 Chap. 21.15 that the clouds hide him and hee cannot see and againe What profit should we haue if we should pray vnto him So that faith is so farre from cooling our deuotion in prayer when we belieue that God knoweth all our wants that hee hath pardoned our sins and we are made partakers of his promises as that it setteth vs the more on fire and increaseth our feruencie in prayer as in a chiefe duty towards the Author of all this our comfort and it is onely the want of faith that maketh men cold dull and backward in prayer Secondly prayer is the reaching out of the hand of Faith vnto the Lord to receiue his blessings promised although he promiseth to the faithfull the things of this life of that which is to come yet he doth not promise vnasked to thrust them into their mouthes as it were but if they reach forth the hand
Christ being accounted such as he is all our sinnes being passed ouer And this is that which maketh true faith so excellent as that being indued heerewith the Lord vouchsafeth to seale couenants by his Sacrament vnto vs. Whatsoeuer faith wee haue else it is generall historicall and imperfect if wee beleeue that there is a God that the Scriptures are his word that the promises and threanings are true yea though wee had faith to remoue mountaines onely then is faith perfect and full when it doth lawfully apply the merits of Christs sufferings vnto the soule for the forgiuenesse of all the sinnes Quest Why then are infants baptised when as by reason of their tender age they cannot performe them Answ Yes they doe performe them by their sureties who promise and vow them both in their names which when they come to age themselues are bound to performe Acts 8.37 Explan Hauing shewed what repentance and faith is and how necessary vnto baptisme repentance is faith being also of the like necessity according to the institution He that beleeueth and is baptized shall be saued and according to the practise of the Church vnto the Eunuch If thou beleeuest saith Philip thou maist and when any came to be baptized it was wont to be asked What beleeuest thou and the person answered I beleeue in God the Father Almighty c. It remaineth now to giue resolution touching the baptisme of infants in whom there cannot bee faith and repentance actually Because faith and repentance are necessary to saluation it becommeth questionable whether infants ought to bee baptized and some haue altogether denied it affirming that if any haue beene baptized in their infancie they ought to bee rebaptized when they came to vnderstanding as the Anabaptists in Germany and some giddy-headed seperatists in England Elâ—is and his faction But that the children of beleeuing parents may and ought to bee baptized it is plaine Reas 1 1. From the vse of Circumcision which was the forerunner heereof which was appointed to be done vpon the eight day after the birth Now the seale of Gods couenant is to be applyed vnto the children of Christians as soone as vnto the children of the Iewes but vnto the children of the Iewes the seale was applyed in their infancie therefore to the children of Christians likewise as Circumcision their seale to them so baptisme our seale to these If doubt bee made of the first part of this reason it is proued thus Where there is the like reason and none but the same hinderances it may bee sealed alike but in these children there is the same reason and onely the same hinderances the same reason because they are the children of Gods people likewise onely the same hinderances because they want vnderstanding alike therefore the seale is as well to bee applyed vnto the children of Christians as vnto theirs Reas 2 Acts. 2 39. Secondly from the estate of infants the promises belong to them as well as vnto their Parents saith Peter is made to you and your children Theirs is the kingdome of heauen saith our Sauiour Christ As the Parents are holy so they are holy 1. Cor. 7.14 so Now they are holy saith Paul to the Corinthians Now vnto those that are wholly partakers of the promises of God and of the Kingdome of Heauen the signe and seale of God is not to bee denied but children of beleeuing parents are such euen in their infancie therefore the seale or signe of baptisme may not be denied Reas 3 2 Cor. 1.16 Acts 16.5 Verse 33. Thirdly from the practice of the Apostles and first teachers of the Gospell S. Paul the Apostle baptized the houshold of Stephanas and Lydia and her houshold and the Iaylor was baptized with all that belonged vnto him And when little children were brought vnto Christ some disliking it were reproued and the bringers of them incouraged neither hath there beene any time since wherein they haue beene refused but since the springing vp of the many headed Hydra of Anabaptisme Indeed none but men of yeares haue been admitted to this Sacrament when their Parents had not before been baptized that commonly at one time of the yeare being able to giue account of their faith But for those whose parents had receiued the faith before they were counted worthy of this holy signe in their Infancie Whereas the Institution of Baptisme may be obiected and that no mention is made of any particulars that were baptized by the Apostles in their Infancie I answere that Christ in giuing order to his Disciples to goe teach and baptize doth onely prescribe for men of yeares and discretion who were not to be baptized without teaching going before and it is a good reason onely against the baptizing of their children who were not instructed and baptized before themselues Againe it is no maruell though Baptisme was vsed vnto children also that no particular mention is made heereof seeing it sufficeth vpon the conuersion of any to set downe he was baptized and his houshold For who can bee so ignorant and not out of this generall to conclude in particular that their children being part of their houshold were baptized also 1. Cor 7 14. For further resolution of the doubt why Infants are baptized seeing they cannot beleeue and repent that which is set downe in the Catechisme is that they performe them by their Sureties c. that is their Sureties standing in their Parents stead doe publikely professe both these so as they are supposed in them to bee performed and through them in their Children For there is so neere a Relation of the Child vnto the Parents that what the state of the Parents is such is the estate of the child reputed to bee vntill that it commeth to reason and discretion nay the young childe is taken for a very partie or limbe of the Parent whereunto giueth testimony that which hath been already said otherwise your children were vncleane but now are they holy that is the Parents or one of them being made holy by beleeuing Luke 19.9 For this cause when Abraham was appointed the circumcision it was for him and all the males belonging vnto him and when Zacheus entertained Gods grace and was made partaker of saluation it is said This day is saluation come not to this man but to this houshold And the state of this man is not to be measured by the fruites which he doth outwardly bring forth but by his incorporation through Baptisme into the visible Church whereby hee becommeth a member of it and the Children which hee begetteth are likewise members of the same So that howsoeuer children doe want actuall faith and repentance yet such as present them to the Church sustaining their Parents persons are supposed not to want them and in their Parents they are to be reckoned such as haue them because of their neere coniunction vnto their Parents whose bowels as it were they be and by Baptisme remission
either way there is nothing but iudgement with out mercy If if bee demanded here whether it bee not a sinne in the Minister to admit such to the holy Communion Matth. 7.6 I answer if any be euidently knowne to be such and wil not promise amendment he that receiueth him giueth that which is holy to doggs and casteth pearles before Swine If otherwise there be a shew of penitency man that cannot see into the heart may admit of him If it should seeme that without difference the wicked as well as the godly are to bee admitted to this holy Supper without difference putting seeing that Iudas was admitted by the Lord. I answere that it is most probable that Iudas was gone out before seeing Matthew and Marke doe speake of his going out immediately after the sop before the holy Supper began vnto whom consenteth Iohn Chap. 13.30 Secondly if it bee granted that hee was present yet this example proueth nothing to this purpose for Iudas was not yet detected his treason was onely in his heart not in action that followed afterward Moreouer how can the minister giue the Lords body to him that is appointed by the Lord to be giuen ouer to Satan for as it was with the incestuous person against the Corinthians 1 Cor. 5.5 so is it with euery notorious scandalous liuer he is vntill repentance to bee put from the communion of Gods people Thus we see what a maze or labyrinth sin doth bring men into in danger they are by comming and in danger by not comming to the Lords Table Quest 139. What may a man doe then in this case Answ He must humbly sue vnto God for the pardon of all his sins to strike his hard heart that he may melt into teares for them and constantly cleaue to his commandements and if there be any dissention he must goe and be reconciled to his brother Explan So gracious is our good God as that when wee are brought into desperate straights and wildred so by sinne as that we know not which way to get out hee holdeth forth the thread of his mercy by the helpe of which wee may come into the right way againe Like vnto Ahashuerosh his scepter stretched out towards his beloued Hester when shee was intangled with danger euen so is the Lords Scepter euer held out vnto vs that in the name of his Sonne we may come vnto him though wee be most wretched sinners Aske saith hee and you shall haue seeke and you shall find knocke and it shall be opened vnto you This is the gate or scale of Heauen which Iacob saw hither wee may come being thus beset with sinne and find mercy to bee deliuered and made welcome to the Lords Table If it bee said but can I being thus in my sinnes pray to bee heard seeing that God heareth not sinners and the sacrifice of the wicked is abomination to the Lord I answer was not the Publican likewise in his sinnes and yet hee prayed and was heard and iustified and did not the Thiefe vpon the Crosse likewise So that wicked men praying out of a desire to bee made repentant and to bee brought to amendment grieuing that they are so hard-hearted and without faith are heard in their prayers neither is this against the places before alleaged for the wicked whom God will not heare are such as delight in sinne and are without all care of amendment resolute in sinning Quest 140. What ought a man to doe at the Lords Supper Answ He ought thankefully by seeing and receiuing the outward signes to remember the inward graces of God towards him Quest 141. What are these graces Answ First the Lords giuing of his Sonne Iesus to death for vs set forth by the Ministers taking of the bread and wine breaking and powring out and offering it to vs all Secondly our neare vnion vnto Christ and how we haue all our spirituall foode from him set forth by our taking eating and inward digesting the bread and wine that becommeth nourishment vnto vs. Thirdly the neare vnion that God hath made by Christ betwixt all the faithfull set forth by the same bread being made of many graines of corne and by the same wine being made of many grapes Expl. I shall not need largely here to intreat of these meditations which hath been done already onely the Communicant that commeth to the Lords Table is to bee aduertâ—sed that by no meanes he bee there an idle beholder of things done but a profitable ponderer of all circumstances to stirre him vp to greatest thankfulnesse vnto God for so great benefits In which that hee may bee holpen let him first herein consider Gods admirable loue in giuing his Sonne to death for his sinnes his holy body to be broken and his pure bloud to be shed for without Gods giuing of his Sonne to the cursed death of the Crosse all the power of the Scribes Pharisees and high Priests was not able to doe it Wherefore he saith I lay downe my life for my sheepe and no man taketh it from me but J lay it downe of my selfe Euen as if a man being condemned to die another most louing friend should lay downe his life and suffer for him Oh how thankfully were this loue to be remembred and with what praises to bee celebrated as being vnmatchable by any loue that euer hath been seene amongst men for a deare friend there hath been in many ages one amongst many Kingdoms of the Latines one amongst many of the Grecians that haue offered to die for their friends but for their enemies neuer any Lord therefore should the soule of euery Christian say I offer againe vnto thee mine own self soule body to serue thee and my old nature to be killed and slaine with al the concupiscences thereof though neuer so deare vnto me for thou hast offered thy deare sonne for mee and vnto me without any desert of mine and for this cause art most worthy of all honour and thanksgiuing Secondly let the Communicant consider of Gods admirable loue in vniting him so neare vnto his Sonne and through his sonne vnto himselfe and in feeding him from heauen with such comforts without which his soule must needs bee hungerstarued and perish Iohn 17.21 This was Christs prayer vnto the Father that we might be one with him that they may all be one as thou O Father art in me and I in thee that they may be also one in vs and this did he my stically in this Sacrament shadow out vnto vs. When Dauid was offered the Kings Daughter and to be the Kings Sonne in Law Who am I said he that I should be Sonne in Law to a King and who am I should the Communicant say that I should bee made one with the King of Heauen Most vnspeakable O Lord is thy loue towards me that thou shouldest haue such respect to so poore a worme to raise me out of the dust to sit with thy Christ Rom. 8 1â—