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—
Christ which is best of all If wee put our selues vpon a iourney into a place farre from our own home especially if the wife goeth from her deare husband or children from their louing Parents wee haue a longing desire to bee at home againe and the rather if wee be hardly vsed abroad and vndergoe many dangers but we are heere absent From God our louing Father and from Iesus Christ our deare Husband in a world of miseries and which hateth vs oh how can wee then but long to bee at home with them Psal 62.10 1. Ioh. 2.15 Secondly wee must not care any more nor be more in loue with the goods and possessions of this world then trauellers that come to Innes of best entertainment and richly furnished are in loue with them but as they vse them for their necessity a night and away not further regarding any thing they finde there So must wee vse things of this world If riches increase according to Dauids counsell wee must not set our hearts thereon If wee haue the world as S. Iohn aduiseth wee must not loue it nor the things of the world but vse it as it is said in another place as though wee vsed it not 2. Thes 3.6 Thirdly as men vpon their trauaile in strange places are very inquisitiue for the right way and will now and then be at the cost to hire a guide but wil not associate themselues with euery company but be choice in this regard so must wee euer bee carefull of our way to heauen inquire for the right at Gods word and his faithfull ministers and rather then faile bee at cost this way and not company with lewd persons lest wee be seduced by them either through errour if they bee heretiques or through vice if otherwise wicked Fourthly as they which bee in a strange countrey doe comfort themselues in all the misery which they indure because they hope yea long to bee at home againe and to be recompenced for this with the loue of their friends congratulating their returne and all other pleasing contentments which they wanted abroad so must wee in the middest of all our sufferings bee comfortable remembring that we are in a strange countrey when wee shall returne to our Fathers house vnto which time it will not be long wee shall bee recompenced with ioyes vnspeakable Thus did Moses when hee might haue had the pleasures of Pharaohs court and liued like a Kings sonne Hee chose rather Heb. 11.25.26 Phil. 4.4 to suffer affliction with Gods people for hee had respect to the recompence of reward And for this is it that we are exhorted alwayes to reioyce and to reioyce againe for that the comming of the Lord is at hand at which time wee shall bee taken vp to our owne countrey and euer remaine with that Lord. And heere is added by S. Peter a fit thing 1. Pet. 2.11 viz. As Pilgrimes and strangers to abstaine from fleshly lusts that fight against the soule which as vtter enemies doe their indeuour to hinder vs and to keepe vs out of our Soules Countrey Euen as a woman that is taken vp with a delight in strangers loue growes out of fauour with her husband and is for this iustly diuorced from him so whosoeuer is taken vp with fleshly lusts either by couetousnesse or vncleannesse or surfetting and riot c. procures such dislike at the hands of our iealous Lord as that hee shall for euer be kept from comming at him Quest 39. Which is the second degree of his exaltation and in which words Answ Secondly he hath all honor power and authority in heauen and in earth together with God the Father In these words Hee sitteth at the right hand of God the Father almighty Explan In this Answere is set downe the very meaning of this Article containing the second degree of his exaltation the second step of his rising answering to the second degree of his humiliation There hee was despised and placed vpon the gibbet betweene two theeues and hung like a poore creature as vnable to helpe himselfe heere hee is honoured placed in the state-chayre of heauen and full of power both in heauen and in earth there he was poore weary hungry thirsty and harbourlesse heere hee sits at ease full rich and abounding with dwelling places euen for all that seeke vnto him Lastly there he was scorned mocked and derided with robes and crowne as vnworthy to weare them hee was lesse esteemed then rebells and murtherers heere he is crowned and robed with glory and in earnest as most worthy hee hath all knees bowing vnto him and a name aboue all names For thus is this phrase of sitting at the right hand wont to bee vsed in the Scriptures 1 King 1.19 Psal 45.9 Salomon is said to haue made a throne for his mother Bathsheba and to haue placed her at his right hand which was a doing of great honour vnto her so as that whatsoeuer shee would command should be so In the fortieth fiue Psalme the Queene is placed at the Kings right hand in a vesture of gold that is is highly honoured by him In which places with the like howsoeuer there is truth both in the wordes and in the literall proper sense yet heere it is not so the Lord of Heauen hath no right hand nor left as some ignorant and vnlearned Monks haue taught long agoe because hands and feet and face and other parts of the body are ascribed vnto him neither hath Christ any seate in heauen for there is no need of any there for which cause he is said also to stand at the right hand of God Act. 7.56 Rom. 8.34 and to bee at the right hand of God making intercession for vs. The meaning therefore heere is onely to be taken that hee hath all honour power and authority in heauen and in earth together with God the Father euen Christ Iesus both God and Man receiueth these in his whole person but collated vpon him in regard of his Man-hood his God-head in it selfe being vncapable of any new reall accession of glory or power For the grounds of holy Scripture from whence this Article is taken they bee many and most euident which confirme both his being at the right hand of God in heauen and secondly his honour there and thirdly his power and authority First that hee sitteth at the right hand of God in heauen Proofe Collo 3.1 is plainely set forth where wee are bidden to seeke the things aboue Where Christ Iesus sitteth at the right hand of God The very words are to be noted against the Vbiquitaries which will haue Gods right hand to be euery where and so the very body of Christ to be euery where and really present in the Sacrament of his Supper But marke these words and they teach vs not thus but that his body soule now glorified are aboue in heauen and like vnto this is that place to the Ephesians Ephes
doe euill malefactors in an high kind among Christians Alas too many I conclude therefore that that God who in this Commandement saith to euery priuate man Thou shalt not kill doth therewithall and thereby not only permit but also command his own publike Minister to kill for the preuention or auengement of killing other heynous crying sinnes Qâ—est Here it may be demanded whether this vse of the Sword belongeth alwayes and onely to the Magistrate seeing there are in the Scripture examples of others who haue killed and haue therein been not onely blamelesse but also commended as Phinees and Moses True it is that Phinees had no ciuill power yet is greatly commended for killing Cozby and Zimri But this he did out of speciall instinct and extraordinary zeale which God stirred vp in him for the quenching of an extraordinary plague Moses being yet but a priuate man slew an Aegyptian that stroue with an Israelite But Moses was an eminent type of Christ and performed this and other such actions as a rescuer of the people of God And lest we should doubt whether he had a speciall instinct vnto this enterprise Saint â—teuen sheweth that Moses euen before the solemn commission giuen him by God appearing in the flaming bush had an inward vocation and notice of his own office of a Deliuerer whereof this slaying the Aegyptian was as it were the first act an handsâ—l which as himselfe knew so he thought that the people of Israel would acknowledge Act 7. â—5 For hee supposed his brethren would haue vnderstood how that God by his hand would deliuer them In briefe I say to such Heroicall examples that we Christians must liue by rules and not by exceptions within the line of our ordinary callings and without aspiring to a boundlesse imitation of extraordinary actions Heree it may be demanded vnto what crimes the vse of the Magistrates Sword ought to be extended and how farre the prescript of Capitall Lawes giuen to the Israelites bindeth Christian Common-wealths Whereto I answer first as modesty requireth that I will not take vpon mee the office of a Law-maker by defining this Secondly that many of those Lawes were peculiar to the Common-wealth of Israel and agree not with our and other Common-wealths Thirdly as for the chiefe defiances of the first Table as hellish blasphemy and grosse Idolatry I doubt not but that in all Christian Estates they ought to be capitall as they were among the Iewes As for the second Table this commandement aboue all the rest is in all Nations fenced and guarded with this extreame punishment ex lege talionis in the same kinde Limbe for limbe life for life which is of force so generally not out of imitation of the lawes of the Iewes but out of the instinct of nature and ballance of euident iustice How farre other offences against our neighbour are to be made capitall is a greater difficulty by reason of the variety of natures and dispositions in diuers people with true respect wherevnto there may bee ioyned an ayme at the best and most principall positiue Lawes prescribed by God vnto the Iewes as I haue heeretofore touched in the preface before the Commandements Gen. 9. Exo. â—â—2 To proceed now in the description of that which is heere forbidden vnder that name of murther I say it is to shed bloud vniustly that is ad dâ—liquium animae to the spilling of life for thus the Lord describeth killing euery where Againe I say it is a shedding of bloud that is direct and purposed not an act by which bloud is shed by accident besides the intent of the doer Exod. 21 13. For in this case it is no sinne but in a fort Gods act according to the wordes of the Law If a man hath not laid wait but God hath offered him into his hand I will appoint thee a plaâ—e whâ—ther hee shall flye and a particular instance is giuen Deut. 19.5 If a man be felling aâ—ree and his hande strike with the axe and the head slip from the heluâ— and hit his neighbour that hee dyeth heere it is no murther therefore hee is not worthy to dye by whose stroke this was done there was a place of refuge for such to saue himselfe in But it is not so if two men quarrell and fight and one killeth the other Men may mince it heere and call it onely man-slaughter but indeed it is plaine murther as is euident by the very English word of this commandement Thou shalt doe no murther which is the translation of the Latine Nâ—n oâ—ciâ—â—es And surely those that are coÌ„uicted of Manslaughter haue in their inditement their load of this word occiaâ—â—t So then murther legally and precisely taken is either comprised vnder occision or else it is not forbidden in this commandement which were very absurd Moreouer the case of our excused and refined manslaughter differeth much from this case Put by the Lord by which the Law for the quitting of him that slew his neighbour vnawares is illustrated For though the word not laying wait bee vsed and not hating his broâ—her in times pâ—ssed looking to which words onely his sinne may bee extenuated for that hee that slayeth his neighbour in a sudden quarrell may be said not to haue hated him before yet consider the instance that is giuen of one cutting wood to make plaine this Law and it will appeare that the Lord hath no meaning to giue any toleration to any killing in quarrels but onely out of all pretending before or intending then as it is not with him that killeth another in heat and fury seeing howsoeuer he doth it suddenly yet he endeauoureth it and doth it willingly Indeede it somewhat lesseneth the fault if it shall manifestly appeare that slaying was against the intent of the striker either for that the instrument wherewith was but some little stone or sticke not likely to kill or for that the part of the body smitten was not any principall not much wounded and heerein fauour may be shewed Because that otherwise a maister giuing his seruant correction by the striking of one blow vnawares and death following should become a murtherer whereas oftentimes death hath followed vpon a small cause But in these cases our Lawes and Statutes doe sufficiently prouide And as for the case of Manslaughter now discussed by mee I doe not presume to make my selfe regibus Sapientorem but only declare Gods positiue Law which if I deeme to be more equall and iudicious then the law of other Nations I see not why any man should bee agrieued thereat Sam 12. Lastly I adde by any meanes whatsoeuer and thus all accessaries to murther are murtherers First and chiefly he that commandeth or counselleth as Dauid made himselfe guilty of the murther of Vriah Achitophel of Dauid if it had beene proceeded according to his counsell and the high Priests of the murther of Christ 2. He that consenteth as Pilate did vnto the Iewes about the
to the poore would not let passe good admonitions but as feed their bodies so indeauour to season their soules with grace 3. The thanksgiuing 3. The thanksgiuing is for the Lords exercising his Kingdome in the right ordering of the world punishing the wicked rewarding the godly spreading the glorious beames of his word for bringing men heereby into the right way for inlarging his kingdome thus for worthy magistrates painfull and faithfull ministers religious neighbours for faith repentance hatred of all sinne and care to doe our duties wrought in vs. Thus the Saints in heauen doe sing continually to the praise of the Lord both for the destruction of the whore of Babilon Reuel 18. and for his kingdome in them And all this is in the second Petition properly comprehending the first Commandement Let thy kingdome come outwardly thy power and prouidence being exercised and inwardly grace being increased and glory hastened Let nothing hinder the comming of thy kingdome neither the deuill nor wicked men neither in the magistracy ministry nor people neither infidelity impenitency any reigning sin or negligence Thy kingdome is come we praise thee for it in our selues and others and all ouer the world Heere also implicitly wee acknowledge our opposite disposition to Gods kingdome and bewaile it Quest 105. In the third Petition what doe you desire Answ That I my selfe and all the people of God vpon earth may as readily obey Gods will as the Angels and Saints in heauen Explan First for the order of this Petition it followeth this Thy kingdome come to shew that where Gods kingdome is set vp his will is endeauoured after and preferred alwayes and not our owne will His will is accounted holy and his way equall our owne will and waies vnholy and vnequall There cannot be a good Tree but it will bring forth good fruite there cannot be faith but it will appeare by the workes neyther can there bee a good faithfull subiect of Gods kingdome but he will study in all things to doe his will Hee is therefore wrapped vp in infidelitie hardnesse of heart and in sinne that preferreth his owne will and goeth on in Rebellion against the Lord what Faith and hope soeuer hee pretendeth 2. The sense of the wordes GODS will is eyther secret or reuealed according to that of Moses The secret things of the Lord belong to the Lord but the reuealed to vs to our children The secret will of God is touching the number of those that shall be saued the day of iudgement the time of the Iewes conuersion the finall confusion of Antichrist and particular estates of other men the particular afflictions and crosses appointed for vs and the day of our death and such like In these things we pray that we may rest contented in the Lords good pleasure when by the euent it shall be made knowne what hard-ship soeuer he hath appointed to vs. The reuealed will of God is whatsoeuer is manifested in his word to be his will concerning both faith and practise we pray that it may be answerably done as it is required Thy will that is not my will thy will only not thine and mine also betwixt which two there is no proportion thy will both for matter and manner and thy will though contrary vnto and against my will In earth as it is in heauen that is say some of our bodies and members as of our soules and mindes of the worldly and such as be not yet called as of those that are called but this is forced without cause the words hauing a proper meaning with good sense In earth therefore is by vs that dwell in this world in the middest or many temptations and prouocations vnto sinne let thy will be done as by the inhabitants of heauen that are free from all temptations and discouragements 1. With such cheerfulnesse and readines as the Saints are set forth in heauen to be continually reioycing and singing and the Angels to haue wings through their readinesse flying as it were to do that which the Lord appointeth them 2. With so perfect an heart free from all hypocrisie louing the Lord with all our heart and out of this loue doing his will as Dauid and Iosiah are commended to haue done 3. In all things not in some onely which wee can most easily incline our hearts vnto or in most still cleauing to our owne most beloued wayes but in all things to the vtter denying of our selues as Zachary and Elizabeth are commended to haue done Luke 1. 4. Striuing after that perfection of obedience which the Angels and saints in heauen yeeld making it our marke that we continually ayme at and therefore not looking backe with Lots wife Phil 3. but pressing towards this with the holy Apostle Paul earnestly desiring to attaine vnto it 5. With all constancy and perseuerance neuer being weary of well doing or fainting vnder the burthen of crosses persecutions for they stand continually in the Lords presence ready to execute his commands and this was holy Iobs praise Though he kill me yet will I trust in him To deny our owne will Supplicat 1. 3. The scope of this Petition 1. in the supplication wee desire grace to deny our owne wills and wayes for vnlesse we be willing to deny that which is pleasing to our corrupt natures and desired by vs we doe in vaine desire that Gods will may be done by vs euen as he which is in some pleasing by-way that he will not forsake doth in vaine desire to goe the right way and as hee that hath a Table-booke wherein many old things haue beene written heeretofore which hee will not consent to haue blotted out doth in vaine desire to haue some other thing anew written there Wherfore Christ teacheth vs to deny our selues thet we may become his Disciples Ezech. 18 Eph. 4.23.24 Cast away all your transgressions saith the Prophet Whereby you haue transgressed and make you a new heart and Cast off the old man saith the Apostle which is corrupt and put on the new man Heere is no new heart or new man according to Gods will granted vnlesse first the old heart the old man be put away Our will is a blind guide leading vs into the danger of our enemies as Elishah led the Aramites Wee pray therefore Lord make vs to deny our owne crooked wills which vntill we doe we cannot doe thy most holy will 2. Wee pray for vnderstanding of the will of God for without this how should we doe it Giue mee vnderstanding Supplicat 2. Psal 119.34 Hos 4.6 Prou 1. saith Dauid and I will keepe thy saw Without knowledge my people perish saith the Lord Get knowledge and get vnderstanding saith Wisedome in the Prouerbs No seruant can doe the will of his maister vnlesse he knoweth it neither can he walke after the Spirit and doe the will of God that is not by the spirit instructed to know all things in Gods will
conueyance of the estate is fully made so is it in the word and Sacraments for grace and the state of glory to come by sealing and deliuering it is fully conueyed vnto vs in the Sacraments the couenants being before drawne in the Word Râ—th 4. And thus the Sacraments are both a meanes to receiue grace and a pledge to assure vs hereof as hee which of olde did draw off his shooe and giue it vnto his neighbour did hereby assure him of his inheritance and as in all ages hee which giueth a pledge of speciall note to his neighbour doth hereby assure him of the thing promised so the Lord by giuing vnto vs the outward signes of the Sacraments doth as it were by pledges make vs sure of his grace wee being no intruders but such as he doth offer them vnto of which wee shall speake afterwards Quest How many parts bee there of a Sacrament Answ Two the outward visible signe and the inward spirituall grace Explan This may bee gathered from the definition of a Sacrament and is inserted heere to make way vnto the particular consideration of each Sacrament which are knowne onely then when we know their parts the outward signe by Christ ordained and the inward grace signified for put any other than the right outward signe out of the case of necessiity and it is no right Sacrament of Christ for wine put water and the Sacrament is marred for water put an hot iron or sand as some Heretiques haue done or vnto it creame honey oyle and spittle as the Popish Priests doe and the Sacrament is clogged and embased with the admixture of drosse But if any such corruption bee the person being faithfull that receiueth the Sacrament and ignorant how the wine is mixed or in his infancie how the water hath beene blended it shall stand in force vnto him if the right forme of the institution hath beene vsed in baptisme in the name of the Father Sonne and Holy Ghost in the Lords Supper Take eate this is my body c. because it it is Gods pledge though some things be ouer added Againe make a change of the outward signe into the inward grace and it ceaseth to be a Sacrament as by that doctrine of Transubstantiation in the Lords Supper for if the signe be changed into the thing signified that is a Sacrament no more than an Angel in gold is a pledge for the payment of an Angell Quest What is the outward signe in Baptisme Answ Water wherein the party baptized is dipped or sprinkled with in the name of the Father of the sonne and of the holy Ghost Math. 3.13 Explan After the generall consideration of the Sacraments followeth the speciall of either Sacrament apart And first of Baptisme and of the first part which is the outward The outward part of Baptisme is water which ought to bee pure and cleane fittest to wash the body from all filthinesse for which cause Iohn the Baptist baptized in the riuer of Iordan and vnto his Baptisme Christ himselfe came thither Neither was this any thing rashly and vnaduisedly taken vp but long before mistically appointed by the Lord If any vncleannesse had come vnto a man by touching the dead by the leprosie c. they were commanded to wash in pure water and so were iudged cleane 1 Cor. 10. 2 King 5. All the Israelites are said to haue been baptized in the sea Naaman the leprous Syrian was bidden to goe and wash in Iordan and be cleane A blinde man was bidden by Christ to goe and wash in the poole of Siloam and recouered sight All which things serue to set forth the naturall faculty honourable antiquity of water being vsed to clense from filthinesse and the like is not to be found of any thing else for this purpose Which serueth to confute the errour of them that haue presumed to vse some other outward signe in Baptisme as of one Seleucus and Hermias Galatians of whom Augustine speaketh out of Philaster that they would baptize with branding with an hot Iron abusing that place of Christ Yee shall bee baptized with the holy Ghost and with fire 2. Wherein the party baptized is dipped or sprinckled with it For of old they were wont in hot countries to dip the party to be baptized being all naked into the water and so hee was washed all ouer and thus did Iohn baptize making choyce for this purpose of the riuer Iordan but in colder Countries experience teaching how dangerous it is for Infants to be diued into the cold water in winter time sprinkling water vpon the face hath beene vsed part of the body being thus washed for the whole and yet no presumption can be noted heerein for differing from the first ordination First because it is dangerous to weake Infants to doe otherwise which the Lord would haue to be auoided saying I will haue mercy and not Sacrifice that is when the obseruing of any ordinance of mine in the strictnesse is against the good of my Creature and to the indangering thereof I would rather that regard should be had ro the good of the Creature then to this strictnesse Ios 1. For this cause Circumcision commanded to be the eighth day was deferred whilst the people of Israel were trauelling in the wildernesse forty yeares and though vpon the Saboth Math. 12 a rest from working was required yet workes of necessity for the safegard of man and beast were allowed Secondly the vertue of the Sacrament is not measured by the quantity or vniuersall transfusion of the outward signe which our Sauiour teacheth when vnto Peter desiring to be washed hands and head and all parts he answereth Ioh. 13 10. He that is washed needeth not sauing to wash his feete onely but is cleane euery whit In which wordes howsoeuer hee also teacheth another thing yet withall he correcteth it as an error to thinke it more auailable simply to be washed all ouer than on one part of the body onely Some haue vsed to dippe the party to be baptized thrice in the water in remembrance of the three dayes wherein Christ lay in the graue and for this threefold immersion haue stood both Tertullian and Ciprian but because no such itteration of baptizing is commanded in the institution we haue it but single 3. In the name of the Father of the Sonne and of the Holy Ghost for according to these words the ministers of the Gospell are to baptize this being their charge Math. 28.19 Goe teach all nations baptizing them in the name of the Father of the Son and of the Holy Ghost so that to adde or to take away from this forme of words is cursed presumption as being adding or taking away from Gods strict and expresse word From whence wee may gâ—ther how presumptuous those Romane Catholiques are that say that the name of our Lady may also be added in baptisme as Dionysius a Carthusian Theophronius and Eutychius haue beene reported to vse this
of sinnes and eternall life is sealed vnto them as well as vnto their Parents euen as an Estate or Conueyance in law is made sure vnto a child together with the father by some ceremony vsed vnto it when it vnderstandeth not what is done Ezâ—k 18.18.10 Againe it is further added which they themselues when they come of age are bound to performe Because that howsoeuer in their infancy before they doe good or euill their parents estate is reckoned theirs as hath been said yet in their elder age they are taken as distinct persons subsisting by themselues and standing or falling to themselues if therefore in this due time they doe not actually beleeue and repent their Baptisme is made frustrate and vaine vnto them For then commeth the time of which the Prophet speaketh If a righteous man beget a sonne that is a thiefe or a shedder of blood c. he shall die the death Verse 20. The righteousnesse of the righteous shall bee vpon him and the wickednesse of the wicked shall bee vpon himselfe Wherefore it standeth euery man in hand now to looke to himselfe seeing that how holy Parents so euer hee hath and how soeuer religious his beginning hath been yet if these things bee wanting hee is altogether in his sinnes and vncleane If hee dyeth before wee are to account him holy and vndoubtedly in Gods fauour To whom belongeth the office of Baptizing To the Ministers onely and to none other that is not ordained to that sacred office by the successours of the Apostles and is thereby himselfe made a successour of the Apostles and partaker in that generall Commission which shall neuer bee cancelled till the end of the world Goe and teach all Nations baptizing them c. Are Lay-men are women the teachers of Nations Wee read that our Sauiour himselfe baptized not but his Disciples did which is to bee taken exclusiuely that none baptized but they namely his Apostles and other of the seuenty Disciples who were called to the Ministeriall function If it bee said that priuate persons circumcised of old yea euen Zipporah a woman circumsised her sonne and the Master of euery family killed the Passeouer in his priuat house and distributed it vnto his family whence it may seeme to be lawfull euen for priuate persons now adayes to administer the Sacraments I answere that when Circumcision and the Passeouer were first ordained there were no Priests specially appoynted but the eldest man of euery family was a Priest vnto God and did both sacrifice and performe all other Priestly duties but after that the Tribe of Leui was taken these things were done by them and not by any of other Tribes Now vnder the Gospell Christ hath ordained some from the beginning to preach and administer the Sacraments and therefore it is a confusion and disorder for others to doe those Whence it appeareth that our Communion Booke doth very iudiciously explaine that in time of necessity or danger priuate Baptisme is to bee performed by a lawfull Minister least Midwiues or others should intrude into this function Quest Why was the Sacrament of the Lords Supper ordained Answ For a continuall remembrance of the sacrifice of the death of Christ and of the benefits which we receiue thereby Explan After Baptisme the Sacrament of Initiation followeth the Lords Supper the Sacrament of Consolidation for as the one bringeth the soule into the societie of the faithfull so doth the other feed it and comfort it with heauenly comforts Math. 26. Now considering that both the Sacraments are Seales it is worthily propounded for a question why this particular Sacrament of the Lords Supper was ordeined and it is answered for a continuall remembrance For this is intimated by the Lord to be the proper end of this Institution when he saith Doe this in remembrance of me 1. Cor. 11.26 For as often as yee eate this Bread and drinke this Cup saith the Apostle yee shew the Lords death till hee commeth And this remembrance is so effectuall as that before whomsoeuer it is made it is as if Christ were visibly crucified in their sight Gal. 3 1. for to this purpose saith Saint Paul to the Galathians to whom Christ Iesus was plainely described before your eyes and amongst you crucified In Baptisme there is also a remembrance of Christes death in that as the water floweth so did his blood in streames runne out but this is not the particular end of Baptisme to represent Christ crucified but as he is vertually in vs clensing our soules and making vs to dye and to be buried vnto sinne besides Baptisme doth not so fully set before our eyes Christs grieuous passions as doth the Lords Supper wherein are to be remembred all things about his sufferings The Bread and Wine are first prepared the one by threshing grinding and baking in the fiery ouen the other by cutting downe casting them into the Wine-presse and treading with the feet of men Againe when there is thus made a loafe of bread it is diuided and broken that it may become food and when wine is thus made it is powred out to be drunke and which is a principall Analogie the corne and grape out of which they are made are the meere fruits of Gods blessing and not of mans labour and lastly this threshing and grinding and treading of these creatures are by man for whose sustenance they serue and when they are made ready can affoord no comfort to such as haue them but by Gods effectuall blessing according to that Deut. 8.3 Man liueth not by bread onely but by euery word that proceedeth out of the mouth of God So wee are to remember heere that Christ is the Sonne of Gods loue towards vs sent from Heauen according to Gods eternall purpose for our comfort and saluation not through any labour or seeking of ours 2. Cor. 3.5 seeing wee were all enemies euer since the trangression and dead in sinne so as that wee could not so much as thinke a good thought 2. Wee must remember that Christ was threshed with many strokes of affliction ground in the milne of sorrowes and baken in the hoat ouen of Gods wrath when through the feruency heereof his sweat ran downe from him like drops of blood Luke 22.44 that he was cut downe and trodden in the wine-presse of Gods wrath due to vs for sinne 3. That his bodie was broken and his blood shed out of his hands feet and sides that he might be vnto vs bread indeed and drinke indeed 4. That all these sufferings came vnto him from man for whose comfort hee was sent from heauen sinne being the cause and sharpening the Speare and Nayles against him and mens handes being instruments thus to torture and torment him Lastly wee must remember that as Gods mercy sent him so his blessing must cause that we may liue by him otherwise wee are still subiect to perish in our sinnes that we may alwayes lift vp our