saith If the first fruites be holy the lumpe is also holy and if the roote be holy Rom. 11 16. so are the branches Rom. 11. By the name of root in that nation of the Iewes he doth not vnderstand the next parents who peraduenture were prophane vngodly but those first parents of that people to wit Abraham Isaac and Iacob to whom the promise was made and the couenant confirmed that God would be their God and the God of their seed by an euerlasting couenant and therfore al their posterity which did not wholy forsake and renounce the true God of Israel and cleaue to the false Gods of the Gentiles which are no Gods but the workes of mens hands are within the compasse of the couenant and rightly iudged to be holy in regard of the holinesse of the couenant Among Gods owne people the Iewes we know that many were wicked persons yet was not circumcision the signe of the couenant euer denyed to their children In like manner the Sacrament of Baptisme may not be taken away from the childrē of such as are counterfeit Christians which professe Christ in words but deny him in their deeds forasmuch as euen they are in the Couenant in regard of the Elders of whom they descend and in regard of the whole Church in which they are borne and do liue Whether children born in adultery may be baptized This point being duely waighed and considered serueth to answere another question to wit whether children borne in fornication and adultery may be baptized I answere as such were circumcised in the Church of the Iewes so they may bee baptized and ought to be baptized in the Churches of the Christians And as the children of wicked Christians who hold true religion in iudgement but deny it in their practise are to be partakers of baptisme as we haue already prooued in the former question so may the children of the adulterer and of the whore prouided that there be some to answere and to vndertake for them besides their parents For it skilleth not what the next parents were out of whose loynes immediately they proceede neither is it materiall in this case whether the parents doe repent or not forasmuch as their children being presented by other then the parents themselues and brought vnto baptisme may not be reiected from the Church It pleaseth God in mercy to call some of them to beleeue and to bring them to saluation as we see in the example of Iepthah who was the sonne of an harlot and borne in fornication Iudg. 11 1. Heb. 11 32. yet he is commended in the Epistle to the Hebrewes and registred among the cloud of faithfull witnesses who through faith wrought righteousnesse out of weaknesse was made strong waxed valiant in fight and turned to flight the armies of the Aliens Heb. 11.34 So then albeit the children of harlots beare the brand of their parents shame and are oftentimes giuen ouer to follow the sinne of their parents yet if they hate their wicked waies God hath grace in store for them If then saluation belong to them so that they repent and beleeue how should any deny the outward washing with water vnto thē and barre them from the outward part which is the least part of the Sacrament And this doth Austine teach at large in his 75. epistle reprouing a certaine Bishop August epist 75. who for the wickednes of the father excommunicated the whole family thereby punishing the sonne for the sinne of the father the wife for the sinne of the husband and the seruant for the sinne of the maister contrary to the equall law of God that the sonne shall not beare the iniquity of the father Ezek. 18 20. Whether the children of professed papists and Recusants be to be baptized Ezek. 18 The next question to be discussed and decided is whether the children of Recusants and professed Papists haue right to be baptized or not I answere two things first that their parents are such as were baptized in the name of the Father and of the Sonne and of the holy-Holy-Ghost and they haue receiued true baptisme albeit corrupted with sundry superstitions Secondly albeit the papacy be not the true Church yet the true Church is in the papacy and to be gathered out of it and for this cause baptisme yet remaineth in the essentiall part of it so that such children as are baptized in the Church of Rome ought not to be rebaptized because the true forme of baptisme is obserued and likewise their children may be baptized in our Churches prouided that their parents desire this baptisme or consent vnto it as we noted before in disputing about the baptizing of the children of Turks Infidels and againe there be such sureties as wil vndertake the education and training vp of the child in the true knowledge of God and faith in Christ Iesus The last question which now I wil stand vpon is Whether the children of excommunicate persons may be baptized whether the children of excommunicate persons which are cast out of the Church and not holdē as members of it may be baptized or not I answere they cannot nor ought not to be kept from partaking of baptisme For first touching the parents that are excommunicate it lyeth not in the power of the Church to cut them off from the body of Christ for albeit they be separated frō the Church for some greeuous offence Beza epist 10. yet they are not open apostataes backsliders that combine themselues with the enemies of the Church and seeke the ruine of the Church and plot the ouerthrow of the Gospell Albeit for a season they bee put out of the visible Church it is not to their destruction but their conuersion and in the iudgement of charity we must hold them to be as decayed members which are as plants engrafted into Christ albeit for the present time they haue not any liuely and sensible feeling of the power of Christs Spirite in them They are as an arme that hath a dead palsie which though for a while it remaine without sense so that the body hath no vse of it nor benefit by it yet by the vertue of some strong medicine it may bee recouered and restored to the former strength and so made as whole and sound as the other A free-man belonging to any incorporation that is imprisoned for some crime remaineth a free-man still although for the time he be restrained and haue lost the vse of his liberty Againe parents are banished out of the Church for their owne personall sinnes but it is against the light of reason common equity that the personall sinnes of the father should interrupt and intercept the blessing of God from the Childe for then the prouerbe should be true that the fathers haue eaten sowre grapes Ezek. 18 2. and the childrens teeth are set on edge Ezek. 18. which the Lord would haue no more vsed in Israel Besides we are taught
we are whom wee serue to what house we belong is and to what people and Church we are thereby gathered into one religion and distinguished from other sects b August cont Faust lib. 19. cap. 11. we are gathered into one Church and knit together in one as Ephe. 2. Remember that ye that ye being in times past Gentiles in the flesh c Ephe. 2 11 12 13. and called vncircumcision of thom which are called circumcision in the flesh made with hands ye were at that time without Christ without God without hope but now in Christ Iesus ye which once were farre off are made neare by the blood of Christ The Iewes by circumcision were distinguished from other people d 1 Sam. 17 36. and the name of vncircumcised was reprochfull they were accounted vncleane and vnholy person for the vncircumcised males were to bee e Gen. 17.14 cut off from the number of the people of God So by baptisme we are separated from all other religions and are consecrated only to Christian religion and such as continue vnbaptised with contempt of that Sacrament we take them not for our brethren nor for the people of God nor for members of his Church because they refuse to take the Sacrament of baptisme as the badge cognizance by which they should be knowne such as are Atheists Infidels Sarazens Turkes Persians Moores Iewes and other nations that want this marke to be discerned to belong to the family of Christ Christ Iesus sending out his Apostles bad them teach and baptise the Gentiles f Mat. 28 19. Mar. 16 16. Acts 2 39 41.42 to whom he directed them therfore where the word and Sacraments are there is a Church and Congregation of the people of God And Mar. 16 16. He that beleeueth and is baptised shal be saued And heereunto commeth that saying Acts 2. When the Apostles had exhorted the people to amend their liues and to saue themselues from that froward generation Then they that gladly receiued the word were baptised and they continued in the Apostles doctrine and fellowship and breaking of bread and prayers and the same day there was added to the Church three thousand soules Thus we see that by the Sacraments as by certaine bands and chaines God knitteth and bindeth his people to himselfe and keepeth them in his couenant least they should part asunder and fall away to infidelity And the people are warned that by these outward signes they differ from the barbarous sauages and vnbeleeuing Gentiles and consequently should indeuour prouide that they likewise differ from them in those things that are signified by those signes This offereth to our considerations very good vses Vse 1 First hereby we are put in minde of our dignity excellency Such is our priuiledge prerogatiue that we doe beare the badges of Christ our Lord. How doe men in this world desire to weare the cloth and shroud themselues vnder the badges of great persons of countenance to protect them how much greater preferment is it to be the seruants of Christ to be gathered vnder his wings and to be his Disciples whose seruice is perfect g 1. Cor. 7.22 Iohn 8 6. freedome and protection from all euils and whose badges are instruments of his sauing graces If this be the glory of the faithfull let vs seeke to maintaine our dignity and freedome h Ioh. 3 1 2. Ioh. 1 12.13 according as Ioh teacheth Behold what loue the Father hath giuen to vs that wee should bee called the Sonnes of God for this cause the world knoweth you not because it knoweth not him And againe in his Gospell As many as receiued Christ to them hee gaue prerogatiue to bee Sonnes of God euen to them that beleeue in his name which are borne not of bloud nor of the flesh nor of the will of man but of God Whereas on the other side the estate and condition of vngodly men is base vile miserable and contemptible they liue to themselues and to sinne they dye to iudgement and condemnation What can bee more fearefull what can be more wretched Vse 2 Secondly if we weare the cloth and badge of Christ then we must be bold in the faith and holde out our profession notwithstanding dangers and feare of death For we serue one that is able to beare vs out We see how men belonging to those that are of high place are many times imboldened thereby in leud practises How much more ought we that haue learned Christ to be encouraged in the faith and not to shrinke backe for feare of offence This was the commendation of the Church of Pergamus Reuel 2 13. I know thy workes and where thou dwellest euen where Sathans throne is and thou keepest my name hast not denyed my faith euen in those dayes when Ant pas my faithfull Martyr was slaâ—ne among you where Sathan dwelleth So Christ our Sauiour taught his Disciples Math. 10.32.33 Whosoeuer shall confesse me before men him will I confesse also before my Father which is in heauen But whosoeuer shall deny me before men him will I also deny before my Father which is in heauen Wherefore this condemneth those that say I will keepe my conscience to my selfe none shall know my religion but God and my selfe I will not be too forward for feare of after reckonings nor any way countenance such as be forward These men while they suppose to keepe their religion to themselues do indeede proclaime openly that they are of no religion For if they did truely beleeue in their hearts they would likewise confesse with their tongues according to the saying of the l Rom. 10 9 10. Apostle If thou shalt confesse with thy mouth the Lord Iesus and shalt beleeue in thine heart that God raised him from the dead thou shalt be saued for with the heart man beleeueth vnto righteousnesse and with the mouth man confesseth vnto saluation And m Iam. 2 18. the Apostle Iames teacheth vs to try faith by workes as gold by the touchstone and the tree by his fruites Chap. 2. Shew me thy faith by thy workes and I will shew thee my faâ—th by my workes So then let vs not be ashamed of the n Rom. 1 16. Gospel of Christ Which is the power of God to saluation to euery one that beleeueth and not shrinke for trouble as false cloth in the wetting and a deceitfull bow in bending least our Maister be ashamed of vs before his Father and the holy Angels Thirdly if the Sacraments be as badges to shew forth Vse 3 our profession then it condemneth those that speake euill of men as too precise too nice too pure for their profession because they runne not into the same excesse of ryot with others These are not too precise but such as scoffe at all profession are too prophane It is good to be earnest in the matters of God prouided that our zeale be tempered with discretion and all Newters bee odious
the quicke the dead abolishing the fruite and remembrance of the death of Christ disanulling his Priest-hood giuing him to his Father whereas the Father hath giuen him to vs and imagining thereby to pay a price to God which he shold receiue as a satisfaction for our sins True it is the Lords Supper may afâ—er a sort be called a sacrifice not as the Church of Rome meaneth a In wine â—eaâ— Ch â—ists Suâ—pâ—◠〈◊〉 be caâ—led a â—acâ—ifiâ—e but because therein we offer vp praises thanksgiuings to God for that sacrifice of attonemeÌ„t once made vpon the Crosse which is most acceptable to God and because such as come aright thereunto offer vp themselue wholy to God a reasonable holy and liuing sacrifice and lastly because therby we cal to our remembrance the bloody sacrifice of Christ with all the circumstances thereof the shame of the Crosse the darkenesse of the heauen the shaking of the earth the renting of the ayre the cleauing of the rocks the reproches of the Iewes the taunts of the Souldiors the opening of the graues and the conquering of the Diuell For the Christians in former times b The Fathers of the church liuing among the Gentile called thâ— sâ—pper a saâ—â—â—â— perceiuing that many both Iewes and Gentiles refused to imbrace the faith of Christ and to ioyne themselues to the Church because they pretend the want of sacrifices among thâ—m and nature engrafted in all nations this principle that we haue no free accesse to God no true peace to our selues 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 pride of his heart vnder the formes of bread and wine o offer vp Christ the Sonne of God in sacrifice to his Father and to dare to desire the Father fauourably to behold and accept his owne Sonne is idolatry blasphemy horrible impiety to be detested of all true hearted Christians Touching the originall of d The originall of the word Masse 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 theÌ„ depart that were nouices in the faith and such as by Church-discipline e Folid 〈◊〉 de inuent Rerum lâ—b 5. c 19. were remoued from the Communion This dimission of them was noted by the word Mâ—ssâ— signifying a sending away and licensing to depart and thus some of f Suctâ—â— in Calâ—g cap 24. the heathen vsed it The name then being in it selfe not euill is turned into an euill practise and therefore 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 worthines 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 lift vp themselues aboue Christ Secondly if Christ bee really offered in the Masse then hee 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 were killed And Holâ—â—t one of the schoolemen saith If there had beene a thousand hosts n a thousand places at the same time that Christ d d hang vpon the Crosse g 〈…〉 lâ—b sent â—â— 3. Christ had beene crucified in a thousand places Wherefore they that really sacrificed our Sauiour Christ did in that act really and wickedly kill him so that the Priests of Baal if they will be sacrificers of Christ must acknowledge themselues therein the reall murtherers of Christ Thirdly new sacrifices are not to be instituted by men without commandement of God as Moses teacheth Deut. 12. We must not do what seemeth good in our own eyes but take heed and heare all these words which he commandeth vs. Now Christ neuer said Sacrifice ye my body 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 himselfe to God end desire him then to accept the sacrifice of his body and blood Fiftly if the bread and wine remain 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 i 1 Cor. 10 16 bread to his disciples and Paul teacheth that it is the bread which is broken and that as often as they shall eate 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 apart and afterward deliuered them both apart but the body of Christ was neuer sacrificed without the blood nor the blood without the flesh for Christ offered vpoÌ„ the Altar of the Crosse the sacrifice of his body and blood together this is the cause that he saide Take ye eate 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. We are sanctified by the offering of Iesus Christ k Heb. 10.12 once made ver 12. This man after he had offered one sacrifice for sinnes sitteth at the right hand of God And the Apostle 1 Tim. 2. There is one meditator betweene God and men the man Iesus Christ who gaue himselfe a ransome for all men So 1 Ioh. 2. If any man sinne we haue an aduocate with the Father Iesus Christ the righteous and hee is the propitiation for our sins Likewise Heb. 9. By his owne blood he entred in once vnto the holy place obtained eternall redemption for vs not that he should offer himselfe l Heb. 9 12 25 often as the high Priest entred into the holy place euery yeare with other blood for then must he haue often suffered since the foundation of the world but now in the end of the world hath he bin made manifest once to put away sin by the sacrifice of himselfe We haue plentifull testimonies of this truth in this Epistle as chap. 10. Where remission of these things is there is no m Heb 10 18 more offering for sin If then we haue remission by the sacrifice of Christ all other sacrifices are superfluous and abrogate his al-sufficient sacrifice So Rom. 6. In that he dyed he dyed for sin n Rom. 6 10. once And 1. Pet. 3. Christ also hath once suffered for sins the iust for the vniust If then this perfect offering were
is Christ Iesus offered by God the Father in the Vse 2 right vse of the Sacraments then God doth not deceiue or delude those that come vnto them If any that come to the Sacraments depart without grace without Christ without fruite the cause is in themselues the fault is not in God for l Christ is offered to all but receiued onely of the faithfull he offereth Christ to all euen to the vnfaithfull but they haue not hands to receiue him If a Prince should offer a rich present and he to whome it is offered haue no hand to receiue it he goeth away empty When the Sunne giueth light vpon the earth if men shut their eyes and bee wilfully blinde they receiue no profite by it When God offereth himselfe and his graces to vs by his word and Gospell if we stop our eares and harden our hearts it turneth to be the fauour of death to death so is it in the Sacraments when wee come to them God doth not feede our eyes with naked vaine and idle shewes but ioyneth the truth with the outward token and giueth the grace signified with the signe If we bring the hand of faith with vs which openeth the gate of the kingdome of heauen for vs Christ is both offered and giuen to vs. But howsoeuer the signe be alwayes inseparably ioyned with the grace that is signified in respect of God yet hence it followeth not that both of them are of all receiued For the outward signe is offered to the hand to the senses and instruments of the bodye which because all bring with them all are partakers of the outward parts But Christ who is signified by the signe is offered to the soule and faith of the receiuer m 2. Thes 3 which because many want they loose the fruite of their worke and the benefite of their labour Thirdly if the right receiuers receiue Christ and with Vse 3 him all sauing graces needfull to eternall life then the presence of vngodly men that come to the same Sacraments with vs and meete vs at the same Table cannot hinder and hurt vs in our worthy receiuing The vnbeleeuers and vnrepentant persons come indeed into the assembly of the faithfull to heare the worde of God read preached and expounded and as they come without faith so they depart without fruite yet their company defileth not the sauing hearer So is it in the Sacraments I confesse it were to bee wished that the Church were pure without spot and perfect without corruption faire without blemish and they euen n Gal. 5 12. out off that trouble the same yet sometimes it o Reuel 2 14.20 wanteth that good censure and godlye seuerity which is required to separate such as may infect with the leauen of their life and doctrine Againe as the faith of the wise and worthy receiuer cannot sanctifie the conscience of the hypocrite and offensiue liuer so the infidelity or iniquity of another shall not barre the faithfull soule from fruitfull receiuing to his saluation according to that p Ezek. 18 20 saying The righteousnesse of the righteous shall be vpon him and the wickednesse of the wicked shall be vpon himselfe Euery one is to prooue and examine himselfe not to enter into the consciences and conuersations of other men wee shall giue an account of our owne wayes and workes not of the deformities of others which we cannot reforme and redresse Furthermore as in an Army euery man hath his standing so in the Church euery man hath his calling it is not in the q Priuat men are not to meddle with the censures of the church power of priuate persons but of the Gouernors of the Church to draw out the censures of the Church against notorious offendors and therefore in their slacking and negligence the people must tollerate that which they cannot amend and not make a separation or rent in the Church as the manner of some is disturbing the peace quietnes thereof Vse 4 Fourthly if Christ be offered giuen and sealed vp to vs in the Sacraments then the Sacraments must be holden of vs in great price and estimation for their profites sake not lightly to be regarded but reuerently to be esteemed They that respect Christ in whom the tresures of al graces are laide vp must regard the Sacramentes of Christ and such as reiect them reiect Christ with all his benefites Vse 5 which who so doth sinneth against his owne soule Lastly if they be signes and seales of grace offered then the Sacraments make not a Christian no more then the seale giueth the purchase or possession The faithfull and the children of the faithfull are true Christians differing from Pagans and Heathen before they be baptized The Sacraments are signes not causes of grace And whosoeuer is not a Christian before he receiue baptizme baptizme can make him none which is onely the seale of the graces of God and his priuiledges before receiued The worde of God and the Sacraments of God are both of one nature but the word is not able to conferre grace but onely to declare and publish what God will confer inasmuch as to some it is the sauour r 2 Cor. 2 16. of death to death therfore also the Sacraments of themselues do not confer and bestow grace hauing it tyed vnto them or shut vp in thē For if the Sacramentes did actually and effectually giue grace by inherent power and vertue in themselues it would follow from hence that euery person baptized is certainely saued and hath his sinnes remitted or else that his sins remitted may returne and remaine and bee againe imputed But when God graciously pardoneth sinne ſ Ezek. 18 22. he remembreth it no more Besides that which is proper to God ought not to be ascribed to the creature Againe we see Abraham was not iustified by his circumcision hee was iustified by his faith for t Gen. 15 6. Abraham beleeued God and it was imputed to him for righteousnesse and afterwarde hee receiued u Rom. 4 10 11. circumcision to bee the signe and seale of his iustification Notwithstanding the Sacraments may bee saide to conferre the grace of regeneration and remission of sinnes as they are instruments vsed of God and as they are pledges tokens to vs. They are meanes to offer and exhibit to the beleeuer Christ with all his benefits wherby the conscience is assured of comfort saluation as the Princes letters are saide to saue the life of a malefactor whereas they only signifie to him and others that it is the Princes pleasure to fauor him Again they may not vnfitly be said to giue vs grace because the signe exhibiteth the thing signified the out-ward washing of the bodye is a pledge and token of the grace of God so that whosoeuer vseth the signe aright shall receiue forgiuenesse and life euerlasting CHAP. III. That the parts of a Sacrament are partly outward and partly inward WE haue seene what
Christ into his death and our rising againe with him into newnesse of life As bread nourisheth and strengtheneth man so the body of Christ taken by faith feedeth the soule We take the bread and cup into our hands we eate we drinke we are refreshed so we feed on Christ whose flesh is meate indeed whose blood is drinke indeed and we are comforted Vse 1 Let vs now come to the vses as wee haue seene the reasons And first of all doe the Sacraments serue to strengthen our faith Then let vs all acknowledge our failings and infirmities Let vs labour more and more to feele the weaknes and wants of our owne faith True it is if our faith were perfect entire lacking nothing h Chrisost in Math. hom 83. we should not neede the Sacraments We must not therefore abstaine from them for the weakenes of our faith but for that cause come to God and to the Sacraments of God praying for strength and confirmation thereof i Mar. 9 23 24 as that father did whose sonne was possessed with a dumbe spirite when Christ said to him If thou canst beleeue all things are possible to him that beleeueth hee answered crying with teares Lord I beleeue helpe mine vnbeleefe And Luke 17. The Apostles k Luke 17 5. say to the Lord Increase our faith Vndoubtedly he that neuer doubted neuer beleeued For whosoeuer in truth beleeueth feeleth sometimes doubtings and wauerings of his faith Euen as the sound bodye feeleth oftentimes the grudgings of a feuer and distemperature of the body which if he had not health he could neuer finde and feele so the faithfull soule findeth sundry doubtings which if his faith were not sound hee could not discerne For wee feele not corruption by corruption nor sinne by sinne l Lu. 11 21 22 because when the strong man possesseth the house all things are in peace but we feele sinne and perceiue corruption in vs by a contrary grace of Gods Spirit The lesser and smaller measure of grace we haue the lesser is our feeling the more grace we haue the more quicke we are in feeling of corruption What is the reason that many haue no sight of sinne no feeling of their corruption no tentations no trembling no terror no feare of Gods wrath but wholy liue lye and dye in their lustes Surely because they are without grace without Gods Spirite without his inward worke in them But the faithfull who are not led by the flesh but by the Spirite are often tempted assayled turmoyled tryed and prouoked to many euils according to the m Luke 22.31 32. words of our blessed Sauiour Simon Simon behold Sathan hath desired to winnow you as wheat but I haue prayed for thee that thy faith faile not therfore when thou art conuerted strengthen thy brethren As a man carried vp and set vpon an high Tower or on the Pinacle of a Temple there fast bound in chaines of Iron that he cannot fal although he would when he looketh downe feareth and all his ioynts trēble because hee is not acquainted and accustomed to mount vp so high in the ayre and to behold the earth so farre beneath but when he remembreth himselfe and perceiueth himselfe fast bound and out of all danger then he conceiueth constant hope of continuing and casteth away all feare of falling So when wee looke downeward vpon our selues and our owne waies we haue doubtings wauerings astonishments horrors terrors tremblings and feares but when wee looke vpwards to behold the sweet consolatiō which God hath promised Christ hath purchased the word hath published the Holy Ghost hath sealed and euery beleeuer hath tasted we feele our selues sure and cease to doubt anymore For faith though assaulted with doubtings may be certaine The Sunne alwaies shineth in the firmament though the clouds haue couered it and the light appeare not The tree hath life in it though it be not in winter discerned So faith hath his assurance perswasion though it be shaken with doubtings and assaulted with tentations Wherfore so often as we feele these doubtings imperfections let vs set against them the certainty of Gods truth let vs set before vs the vnchangeablenes of his promises let vs draw neer to the holy Sacram. therby seek strength increase of faith Moreouer was this one end of the Sacramēts to strengthen Vse 2 faith Then God refuseth and reiecteth none for weaknes of faith For a weak faith is a true faith as wel as a strong faith A leprous hand can hold that which is offered vnto it as well as a sound and strong hand albeit not so strongly So is it with faith though it bee feeble and as a graine of mustard seed yet if it be vnfained it will apply Christ effectually which weaknes God leaueth in vs as a meanes to stirre vs vp to goe to the Sacraments We reade that Dauid called lame n 2 Sam 9 7.8 Mephibosheth to his table thereby honouring the son for the fathers sake so doth God receiue vs al deformed and defiled to his heauenly Supper And as Mephibosheth professed himselfe vnworthy to eate bread at the kings table saying What is thy seruant that thou shouldst looke on such a dead dogge as I am So must we confes our vnworthinesse be o Mat. 15 26.27 contented with the crums of his grace that fall from his heauenly table And thus acknowledging our selues to be blinde he will restore vs to be poore he will enrich vs to be wounded hee will cure vs to be captiues he will deliuer vs to be sicke he wil heale vs to be weake he will strengthen vs to be lost he will saue vs to be hungry and thirsty he wil refresh vs to bee broken-hearted hee will binde vs vp to bee solde vnder sinne he will ransome and redeeme vs. Vse 3 Thirdly it teacheth vs to abhorre the absurdity of Bellarmine a factour and atturney of the Church of Rome p Bellar. de Sacram lib. 1. c. 14 who denyeth that the Sacraments are scales of the promises or serue to nourish and confirme our faith and to assure vs of free remission of sins by the death of Christ Contrary to that we heard before in the example of Abraham who receiued circumcision to seale vp assure his iustification by faith whose example is set foorth to shew how all men are iustified before God q Rom. 4 11. and what is the vse of the Sacraments in all that are partakers of them So doth baptisme seale vp to vs Gods promises in Christ and assureth the remission of sinnes r 1 Pet. 3 21. as Peter teacheth Vse 4 Lastly if the chiefe end of the Sacraments and of the ordinance of God in the institution of them be to confirme faith and to assure vs of regeneration mortification sanctification iustification remission and saluation then how say som◠we cannot be assured in this life of our standing in the estate of grace of
receiue as the doctrine of Christ and agreeable to the Prophets and Apostles as appeareth 2 Cor. 7. where Paul setteth downe the effects or fruites of true repentance This is our doctrine and the doctrine of the Church of God touching repentance let vs consider a little the popish penance and what they teach touching it and we shall see plainely that heauen and earth light and darknesse are not more opposite then their deuices and inuentions are to the truth For they haue forged a new Sacrament which they cal Penance What popish penance is when a man is contrite for all his sinnes and maketh a full and sufficient reckoning vp rehearsall of them all in the eare of the Priest of whom he is enioyned to make satisfaction after he is absolued of them So that this new coyned Sacrament consisteth of these foure counterfeit parts The parts of popish penance the contrition of the heart the confession of the mouth the satisfaction of the worke and the absolution of the Priest Thus they abuse the name of a Sacrament when they apply it to these things as we shall see afterward Againe they require all these things as necessary to saluation in all that are of yeares of discretion whereby they lay snares for mens soules and set them vpon the racke requiring an impossibility at their hands forasmuch as no man can haue perfect sorrow nor number vp all his sinnes nor yet make satisfaction for them and therefore this Penance is not a boord to escape shipwracke neyther physicke for the soule but the high way to desperation Lastly they make the performance of all these things meritorious and teach that remission of sinnes is obtained by them which tendeth to the reproach and dishonour of Christ Let vs speake somewhat of these in order Touching the first point to wit Contrition we grant that godly sorrow of heart for sinne is necessary to repentance as also to haue a true feeling of sinne and an hatred and detestation of it howbeit it is no part the repentance but onely the right and ready way that leadeth to it because the more sinne doth presse vs and afflict vs the more we learne to flye to the mercy of God in his Sonne Christ But they teach that this Contrition ought to be perfect and that the greatnesse of the griefe must be answerable and equiualent to the greeuousnesse of the sinne they make it a necessary meane and cause of iustification and apart of satisfaction for our sinnes that we deserue by it remission of them and therefore their doctrine is diuelish and blasphemous translating vnto mortall and sinfull men that which is proper to Christ the Son of God The next point is Confession Such as the Scripture alloweth and approueth we admit and acknowledge as first publike confession of the whole Church acknowledging theÌ„selues before the coÌ„gregation to be grieuous sinners in the sight of God consenting to the Minister that conceiueth the prayer and crauing pardon of our heauenly Father in the name of Christ our Sauiour This is practised continually of al the faithfull met together they begin the exercises of religion with this publike humiliation Nehe. 9 3. Nehe. 9 3. For wheresoeuer two or three are gathered together in his name where he is in the midst of them there is alwayes confession of sinne forasmuch as there is nothing can with-hold good things from vs but our owne vnworthinesse Secondly there is a priuate confession when a man poureth out his hart before God alone and desireth forgiuenesse of his sins This did Dauid Psal 32 5 and â—1 1.2 Luke 18. this did the Publican practise and so doth euery beleeuing soule almost at all times For we do all of vs finde continuall occasions to poure out our meditations before him to keepe vs from sinne to hold vs vp in tentations and to weaken the power of sin daily in vs. Thirdly there is another confession when such as are banished from the Church and excluded from the Sacraments and excommunicated out of the society of the faithfull do openly acknowledge their offences and desire to be reconciled to the Church which they haue notoriously offended as we see in the example of the incestuous Corinthian 2 Cor. 2.6 2 Cor. 2 6. who humbled himselfe before God asked forgiuenes of the Church Fourthly there is a kinde of confession of such as haue offended their brethren not that which wee mentioned before belonging to ecclesiasticall discipline but a priuate acknowledgement of the iniuries and wrongs done vnto them and a crauing of forgiuenes at their hands which duty the offenders are bound to performe and the offended are bound to grant according to the rule of charity Mat. 5 24 and 6 14. and 18.15 For we are all charged to reconcile our selues vnto our brethren and to forgiue as we desire to be forgiuen Lastly there is a lawfull and lawdable kind of confession pertaining to such as are troubled in conscience for sinne and desire to finde comfort and to be at peace with God These are to make confession of that particular sinne which lyeth heauy vpon their heart eyther to the Minister if he haue the tongue of the learned and bee able to minister a word of comfort in season Iam. 5.16 or to some other faithfull and godly brother that their spirits may be raised vp refreshed by their prayers All there sorts of confession we know to be good and therefore receiue but what are they to the auricular confession secretly whispered in the eare of an ignorant and sottish Priest wherein men are enioyned to confesse all particularly at the least all their mortall sins Rhem. annot vpon Iohn 20. whether they be committed in minde heart will and cogitation onely or else in word and worke with all the necessary circumstances and differences of the same This they will have done once a yeare in the holy time of Lent before the Lords Supper bee receiued at Easter This is a meere inuention of carnal men not an institution of God forasmuch as Christ neyther by commandment neyther by example ordained any such auricular Confession or particular enumeration of all our sinnes of which we shal speake further in the third booke where we intreat of the preparation required of such as come to the Table of the Lord. The third point is satisfaction and it is true that the iustice of God must be satisfied forasmuch as hee can neuer forget to be iust but it is folly and madnes blockishnesse and sencelesnesse nay high presumption and blasphemy for flesh and blood to thinke that they can make recompence to God for their sins and fully satisfie his iustice For who is able to beare the burthen of his wrath Psal 90.11 For who can pay a price sufficient for his sinnes or who dare offer to the righteous God the rags and patches of his owne workes to merite thereby his fauour What is the
or function in the Church For the apostles had Euangelists Pastors that did accompany them whither soeuer they went as appeareth in sundry places of the Acts. And if as yet there were no Pastors and Teachers appointed in the Church nor ordinary Ministers erected it pertaineth not to the question in hand because when wee enquire what persons are permitted to minister the Sacraments wee vnderstande it of the ordinary and setled gouernment of the church whereas that may not be suffered in a Church planted which is allowed in the beginning while it is planting and the foundation is in laying before an ordinary ministery be erected Againe those that did baptize at the appointment of Peter did it not of their own head but by the warrant of the Apostle who may be sayd to baptize by their hand because he that dooth a thing by other may bee sayde to doe it himselfe as it is sayde sometimes that Christ baptized Iohn 3 22. Iohn 3.22 Iesus came and his Disciples into the Lande of Iudea and there hee tarried vvith them and Baptized Sometimes it is sayde that hee baptized not at all as Iohn 4 verse 1 2. When the Lorde knevv that the Pharisies had heard Iohn 4 1 2 2. that Iesus made and Baptized moe Disciples then Iohn though Iesus himselfe baptized not but his Disciples These things may seeme contrary the one vnto the other Iesus baptized Iesus baptized not yet the latter place openeth and expoundeth the former and sheweth that if wee speake touching his practise in his owne person hee baptized not but if wee speake what hee did by the hand and by the Ministery of his Disciples hee baptized because when hee had preached hee sealed his Doctrine by Baptisme which the Apostles ministred Lastly there is nothing which I knowe to hinder why these wordes thus written Peter commaunded them to bee baptized may not bee thus interpreted He commaunded Water to bee brought where-with they should bee baptized as such as attend and serue the Pastour in carrying about the Breade or reaching the Cup should bee said to minister the Lords Supper For the assistant may beare the name of doing the chiefe principall worke But howsoeuer it was they are greatly I will not say grossely deceiued that imagine the Apostle would not vouchsafe to do it so long as other wer present that might do it For this should sauour of Antichristian pride which was farre from the Apostles who bare themselues with all Christian humility as they had learned of their Lord and Maister besides the ministry of the holy Sacraments is of the same nature with the preaching of the word and therefore is of greater worth and excellencie then any mortall man liuing vpon the face of the earth is woorthy to handle Thirdly it may be saide what shall we do when a lawfull Obiection 3 Minister is wanting and cannot be had May we not then vse the helpe and hand of priuate persons Answere I answere no necessity can compell vs to violate the ordinance of God and to breake the orders that he hath established in his Church For as in the first institution and administration of baptisme Iohn baptized that preached the Gospel so is this course to be continued and holden euen vnto the end The commandement to preach is the commandement to baptize the forbidding to preach is a restrayning to baptize and therefore Paul ioyneth the washing of the Water with the word of the Gospell Ephe. 5. As for these that haue not the preaching of the word committed to them Christ neuer said to them Go and Baptize If it cannot be had for our children according to this rule they must be commended to God who will baptize them with the holye Ghost and saue them by his grace albeit they be not partakers of the outward part of the Sacrament and washed with the element of water Neyther let any heere obiect the opinion of S. Augustine Lib. 2. contr Epist Pâ—â—men ca. 13. who writeth That if a Lay-man baptize in case of necessity either it is no sinne at all or a veniall sinne for first this place concludeth nothing inasmuch as he speaketh doubtfully whether it bee lawfull or vnlawfull He therefore that will ground any thing vpon this authority and practise such Lay-baptisme from this place must do it with a doubtfull conscience which in him that doth it is sinne albeit it were in it selfe lawfull Again if this godly Father stand in doubt whether baptisme ministred by a lay-man be auaileable or no and consequent-whether such persons so baptized ought to be rebaptized it is manifest that hee alloweth not that a lay-man should take vpon him to baptize for if he had holden such ministration to bee lawfull there had beene no cause or reason why he shold doubt whether that baptisme were good or not Let not any therefore ground vpon his authoritie more then euer he taught them but rather let vs stom hence inferre that seeing hee was not resolued whether baptisme by a lay-man be auailable doubtlesse he was out of doubt that being administred through the presumptuous intrusion of a woman it is voide and of no effect who is doubly barred from publicke charges of the Church more then a priuate man Furthermore wee answere that the iudgement of this learned and reuerend Father is in this cause lesse to be waighed and esteemed and indeede not at al to be allowed and followed because he ascribeth too much to baptisme and the outward washing with water as thogh all they that departed hence without it were damned for euer And this is that which made him rush vpon the former rocke ready to suffer shipwracke for rather then hee would haue the infant perish hee would haue any meanes vsed that were possible to saue the soule of the child but we know that God is not so hard to them who hath promised to be their God nor the sentence of his word so heauy forasmuch as the children of the faithfull are within the Couenant and called holye by the Apostle of which wee shall speak at large afterward Victor Vticensis in his second booke of the persecution of the Vandals telleth vs of a miserable lamentation of the people Lib. 2 de persecut Vandal when their Ministers were banished by the Arrian heretikes saying Alas vvho shall baptize these Infants And this the Rhemistes confesse in their annotations vpon Iohn 20 23. Whereas this complaint should not haue needed if priuate persons or Midwiues in case of necessity in time of persecution and in the want of Ministers might haue baptized as well as the ministers and the people withall be assured to receiue a Sacrament at their hands as well as at the hands of the Ministers And hence it is that Augustine also saith that in time of necessity August Tom. 2. Epist 183. the women hasted to carry their Children vnto the Church that they may be baptised Epist 180 Do we not consider
ioyne the word vnto them and thus they are made to vs a Sacrament Nay if to offer vp to God our selues our soules our bodies our almes for the poore our prayers and thanksgiuings vnto God the Father for our redemption be an oblation and a sacrifice we haue both a Sacrament and a sacrifice in our Churches though we offer not vp Christs body to be a propitiatory sacrifice for the redemption both of the quicke and dead vnto his Father We offer vp as much as Å¿ We offer vp as much as Christ commanded vs. Christ commanded vs to offer but that sacrifice was once offered vp vpon the Crosse he was the Priest he was the Altar he was the sacrifice there is no other sacrifice left to be offered for sinne and he which presumeth to offer him againe is an enemy to the Crosse of Christ treadeth the Son of God vnder his foot counteth the blood of the new Testament vnholy and hath renounced saluation by Iesus Christ Now if we cleauing precisely to the institution of Christ doe not consecrate what may be thought of the popish Priests who whisper their words closely that no man heareth vse a strange tongue that no man vnderstandeth bring in priuate Masses whereat none communicate deliuer dry Communions wherein no man drinketh exhort no man speake to no man and if they do consecrate they consecrate onely for themselues not for others Wherefore we detest the opprobrious and blasphemous speeches of the prophane Papists who in t 2 Sam 16 7. 2 King 18 â—5 the spirit of Shemei and of Rabshaketh raile falsly vilely and slanderously against our Communions affirming that they are no other then common bread and wine without grace without vertue without sanctification bare signes of Christ absent no better then our common breakfasts dinners and suppers Thus they speake basely proudly and scornefully of our communions but all the world knoweth they speake vntruely We hold an effectual consecration in both the Sacraments though we deny a reall conuersion into the body blood of Christ the water in baptisme is no more common water u Gal. 3.27 it is not void of a spirituall effect it is not without grace and sanctification So the bread and wine are changed not from one substance into another but from one vse to another not in themselues but to vs not in their owne nature but in their end and thus they are not the same they were before Vse 2 Againe are these signes sanctified and consecrated that are deliuered and receiued then heereby we learne what is to be thought of the remnants and leauings remaining after the Lords Supper For who seeth not heereby that the bread and wine out of the holy vse and lawfull participation appointed are not a Sacrament They differ nothing from common bread and wine sold in other places and taken in our houses Therefore a Hosich in Leuit lib. 2 ca 8 among diuers the remainder was accustomably vsed to be burned b Euagri lib. 4. cap. 8. Niceph. lib. 17. cap 25. among some it was giueÌ„ to little childreÌ„ that were in the schooles among others they did eate it in the c Hieron com in 1 Cor. 11. common assembly at their feasts of loue so that out of the sacred vse of the Sacrament they did eate it as common bread they did drinke it as common wine We see in baptisme the water remaining and not vsed is no part of the Sacrament but may be applyed to common vses So it is in the Lords Supper for the Sacraments of the new testament are alike and of the same worthinesse no more is consecrated then is receiued and applied This also is euident by d Num. 10 10 the rocke in the wildernesse where the waters flowing from thence represented the blood of Christ to the Israelites that drank therof not to the beasts and cattell that were watered by it So much was consecrated water as they receiued not all the rest So when Iohn e Mat. 3 6. baptized in Iordan not all the Riuer but all that which was applyed was sanctified So when he baptized in f Ioh 3 23. Fnon because there was much water there not the whole streame was hallowed but so much as he vsed Wherefore whatsoeuer remaineth after the celebration of the Sacraments may be applyed lawfully to coÌ„mon and ordinary vses and therefore all superstition touching any of them is to be auoyded Moreouer if the sanctification of euery creature whether Vse 3 in the Sacraments or out of the Sacraments be by the word and prayer as appeareth by the Apostle it teacheth a profitable instruction namely that no creature of God is to be receiued no guift to be vsed no blessing to be enioyed tending to the health of the body or comfort of the soule without this duty of prayer and thanksgiuing to the Lord. Indeed euery creature of God in it selfe is good and euery guift is holy yet if we partake them without praising the name of the giuer and creator to vs they become vnholy vncleane and vnpure Now if this be needful in vsing the common creatures and guifts of God much more is it necessary in receiuing these pledges and seales of feeding our soules to eternall life Behold heere the cause that moued Christ when he had taken the bread to giue thanks to his Father wherein hee sheweth what belongeth to the duty of the Minister and of the communicants to wit that we ought to lift vp our hearts to God to praise him for giuing his onely begotten Sonne to be our redeemer humbly to pray vnto him that our vnworthinesse hinder not the effectuall working of his Sacraments but that through his goodnes and mercy they may haue their full force in our hearts for the pardoning of our sinnes for the increase of his graces for the confirming of our faith for the quickning of our obedience and for the preseruing of body and soule to eternall life Thus we blesse God when we praise him and giue him the honour due vnto his name Wee blesse the meates we eate the drinkes we drinke the things we receiue as Paul saith g 1 Cor. 10 16 The cup of blessing which we blesse h How the signes in the Sacrament are blessed when prayer is made to God that they may be healthfull to vs and we thankeful for them vnto him that is the giuer of them Lastly if in the Sacrament there bee a consecration Vse 4 and separation of the outward elements to so holy an end it warneth vs to be carefull to vse and receiue i We ought often to receiue the Lords supper oftentimes this Sacrament of the Lords Supper For heere are not bare signes bare tokens bare figures without fruite and without grace they are consecrated signes and hallowed elements effectually sealing vp remission of sinnes And what is more plaine then that which the Apostle teacheth 1 Cor. 11. k 1 Cor.