THE NEVV COVENANT OR A Treatise of the Sacraments Whereby the last Testament of our Lord and Sauiour Iesus Christ through the shedding of his Pure and Precious Blood is ratified and applyed vnto the Conscience of euery true Beleeuer Diuided into three Bookes 1. Of the Sacraments in Generall 2. Of Baptisme 3. Of the Lords Supper Verie Necessarie and Profitable for these Times wherein we may behold THE Truth it selfe plainly prooued Doctrine of the Reformed Churches clearely maintained Errors of the Church of Rome soundly conuinced Right maner of the Receiuing of thē comfortably declared And sundry doubts and difficult Questions decided By William Attersoll Minister of Gods word at Isfield in Sussex For by one Spirit we are all Baptized into one Body whether wee be Iewes or Grecians whether we be Bond or Free and haue beene all made to Drinke into one Spirit 1 Cor. 12 13. The second Edition Newly Corrected and Enlarged Printed at London by W. Iaggard and are to be solde by Nicholas Bourne at his Shop at the entrance of the Royall Exchange 1614. TO THE RIGHT worshipful Sir IOHN SHVRLEY Knight all health and happinesse from Christ Iesus our Sauiour Right Worshipfull THE former Edition of this Treatise touching the Sacraments some eight yeares since published was not onely by your selfe louingly receiued but by diuers godly Christians beyond my expectation fauourably and friendly accepted And being at length content to yeeld to a new Impression it hath fared with mee in perusing this worke as with him that goeth about to repaire an old house For albeit he purpose with himselfe to pull downe a little or to make a slender addition and alteration in the building yet when once he beginneth to stirre and meddle with the old frame one piece draweth downe another and the augmenting of one part I know not how in a pleasing manner procureth the adding and annexing of another In like manner when I determined to review and peruse this booke mine intent was no more then heere and there to insert a little as time reading conference and better iudgement haue giuen occasion to see farther but beeing entred into the matter and one change causing another the worke is risen to this volume like a flood that swelleth by the accesse and comming in of other waters that it may rather seeme to be the making of a new then the amending of an olde I haue endeuoured heere to set before the eyes of all that wil vouchsafe to reade these lines the nature and vse of the Sacraments which were instituted of almighty God to admonish vs by their mysticall signification both of his goodnes and of our weaknesse being as signes and seales to assure vs of Christ and of his righteousnesse and all his merits There are diuers sorts of signes mentioned in the holy Scriptures which may be fitly sorted into foure ranks Some are naturall Mat. 16 2 3 as the clouds be a signe of raine the rednes of the sky in the euening of faire weather the lowring of the sky in the morning of foule weather Some are ciuill as a sword carried before a Magistrate is a signe of his authority Rom. 13 4. as the Consuls of Rome had their roddes and axe born by their officers Some are miraculous as we see in Gedeons fleece Iudg. 6 36. Mat. 24 29 which was wet when the earth was dry and dry when the earth was wet such shall be in the Sunne and Moone and in the starres in the end of the world as the Lord declareth Other are religious signes which appertaine to piety and godlinesse and an heauenly life of which some are tokens of things past Exod. 16 33 Heb 9 4. Leuit. 8 7 as the reseruing of Manna some of things present as the garments of the Priests and Leuites and their often clensings and purifications Some be signes of things to come as the sacrifices and oblations But the Sacraments of the new Couenant and last Testament of CHRIST sealed by his precious blood which wee haue heere described serue as monuments and memorials of all these euen to note out vnto vs blessings past and present and to come For they signifie the death and passion of Christ which is already past likewise the promise of grace and forgiuenesse which are present to the mindes of all right receiuers Lastly holinesse of life mortification of sinne repentance from dead workes and the fruites of faith heereafter more and more to be perfected and performed as also the resurrection of the body and eternall life which are to bee accomplished in the world to come Especially I haue beene carefull a The corruptions of the Romane Church vnmasked to vnmaske the corruptions of the Church of Rome if I may call that vnmasking which is in it selfe so palpable and apparent that whosoeuer hath the sight of the eye may quickly espy them or the vse of reason may easily discouer them wherein wee haue the full consent of the former and purer Churches If we wil a little consider the truth of this point and compare the doctrine of the reformed Churches with the pollutions and prophanations of the Romish Synogogue we shal plainely perceiue that light and darknes are not more different and repugnant then these are the one to the other Indeed they oftentimes appeale to the sentence of the Fathers as if their faith were the ancient faith and their doctrine had the approbation of elder times howbeit all this foppery serueth but for a flourish to varnish their rotten postes with deceitfull colours forasmuch as they are content the Fathers shall be expositers of the Scriptures but it is with this caueat and condition that themselues will bee Interpreters of the Fathers Wherefore I will b 3 points discussed propound as it were in a Table 3. points to be handled First their contrarieties and oppositions standing against the truth Secondly their contentions and contradictions remaining among themselues Lastly I will answere their obiection that thinke the matter is not so cleere on our side as we pretend who contemne Transubstantiation and the reall presence and maintaine the spirituall eating against the carnall and Capernaiticall First touching their corruptions c Comparisō between the Lords supper the Masse and contrarieties they are so notable and notorious to all the world that they can no longer hide them and conceale them as we may gather by comparing the institution of Christ with the traditions and abhominations of Antichrist Christ deliuered his last Supper as he sate at the Table with his Disciples where they did all eate as at a banket but Antichrist hath turned and transformed this Supper into the abhominable Idoll of the Masse which hath no shew or appearance of any feast at all where the Priest plaieth this Pageant alone hee sitteth not at the Table but standeth at the Altar turneth away his face from the people beeing belike ashamed that they should see his fraud and
inuert the reason and make it serue to euert and ouerthrow the sacrifice of their Masse seeing it is certaine there were no Altars Lastly we must obserue that it is not barely called a table but the Table of the LORD to teach vs to drawe Vse 3 neare vnto it with all reuerence and regard If we measure and marke our affection in earthly things we see what care curiosity is often times vsed when men come to the table and presence of Noble men how much greater care and conscience should be vsed of euery one of vs when wee come to this table where the King of Kings and the Lord of heauen and earth is present When Dauid would reward and recompence the kindnes of Barzillai he charged Salomon his sonne that the sonnes of Barzillai should sit and eate bread at his table how great then is the honour that God vouchsafeth to vs permitting and appointing vs to sit at the Table of his owne Son of whom we say truely a greater then Salomon is there Wherefore to stirre vs vp to this duty deuotion let euery one consider and meditate thus with himselfe I am this day to be the Lords guest I am inuited to his Table I am to eate of his bread and to drink of his cup I haue not in this busines to do with man whose breath is in his Nostrils but to deale with God in whose presence I do abide who is both a beholder and Iudge of all my actions to whom I shall eyther stand or fall If I come in hypocrisie he will finde me out o Heb. 4 13. before whom all things are naked and open If I come fitted by faith and sanctified by repentance I shall receiue Christ and all his merits to my endlesse comfort Thus much sufficeth to be considered touching this title of the Lords Table The last title of this Sacrament remaineth to be handled being called the new Testament or will of Christ p The vses of calling this Sacrament the testament or will of Christ from whence we may gather diuers vses as good conclusions froÌ„ this doctrine For first it teacheth that there is a double Testament and couenant of God made to his people one of workes the other of grace one of the law the other of the Vse 1 Gospell as Iohn 1 17. The law was giuen by Moyses but grace and truth by Iesus Christ And Ier. 31 31 32. I will make a new couenant with the house of Israell and the house of Iudah not accordâ—ng to the couenant that I made with their Fathers when I tooke them by the hand to bring them out of the land of Egipt the which my couenant they brake although I was an husband vnto them But this shall bee the couenant that I will make with the house of Israell after those dayes saith the Lord I will put my law in their inward parts and write it in their hearts and will be their God and they shall be my people The couenant of the law is a couenant wherein God hath promised to his people all blessings corporall and spiritual temporall and eternall q Leuit. 18 5. Mat. 19 17. Gal. 3 12. Deut. 27 20. vnder the condition of perfect obedience and hath threatned all curses and death 〈◊〉 to all that continue not in all parts and points of the 〈◊〉 do them The couenant of grace ratified by the death anâ— blood of Christ is a couenant wherein God promiseth his loue and fauor for euer to come vpon all that beleeue in his Sonne r Ioh. 3.16 assuring them of remission of sins and eternall life requiring of them onely faith in him as Iohn 3. God so loued the world that he gaue his onely begotten Sonne that such as beleeue in him should not perish but liue for euer Againe if this Sacrament sealing vp the new couenant Vse 2 betweene God and man haue the name and nature of a will or testament then it serueth to condemne the Church of Rome that adde alter mingle and mangle this Sacrament at their owne pleasure For the Apostle teacheth Gal. 3. Though it be but a mans Å¿ Gal. 3 11. couenant yet when it is confirmed no man doth abrogate it or addeth any thing thereto And Heb. 9 14. He is the mediator of the new Testament that through his death they which are called might receiue the promise of eternall inheritance for where a testament is there must be the death of the testator for the testament is confirmed when men are dead for it is yet of no force as long as he that made it is aliue If then the testament of man may not be abrogated or altered much lesse the Testament of God confirmed by the death of the Mediator Notwithstanding such is the sacriledge and presumption of that Antichristian Church that the idolatrous Masse as a bottomlesse gulfe hath ouerturned and swallowed vp the Lords Supper turning the Sacrament into a sacrifice administring it in a strange tongue taking away the cuppe from the people of God making prayers for the dead bringing in their carnall presence imagininng a monstrous transubstantiation setting vp a new Priest-hood a new sacrifice a new Altar and lastly feigning vses and ends therof which Christ neuer appointed the Apostles neuer acknowledged the Churches succeeding neuer confessed or practised Now masses t Concil cabilon can 33. are mumbled in memory of the Saints they are held auaileable not only for the liuing but for the dead they are iudged profitable against stormes and tempests they are thought a soueraigne remedy against 〈◊〉 â—ore and sicknes of the body healthfull and helpefull â—â—r such as are going to warre to couer their heads in the day of battell as a shield of brasse and to preserue them from the sword of the enemy good against enchantments and sorceries and fit to be applyed to make tryall proofe whether a man be guilty of the crime and accusation laid to his charge But what are all these strange vses but strange abuses yea strong fancies and delusions of the man of sin burying in perpetuall forgetfulnes the true ends for the which Christ Iesus ordained his last Supper All these being pestilent corruptions of the Sacrament of the Supper and fraudulent additions to the last will and testament of Christ do lay open to the full the wretched abhominations of the Church of Rome the mother of fornications Vse 3 Lastly the name of Christs last will and testament giuen to this Sacrament serueth for the great comfort of Gods children For heerein we shall finde all things belongâ—ng to a full and perfect testament For Christ Iesus is the testator all faithfull Christians u Rom. 8 17. 1 Pet. 1 12. and 5 1. are appointed heires the angels are as the ouerseers the Apostles are the witnesses the legacies bequeathed are not lands and possessions or great summes a Mat. 8 20 26. of mony for the sonne of man had not
Contents of this Booke ABsence from the Communion Page 296. 304. 515. 306. Absolution of the Papists what p. 128. Abstinence from the Supper See AbseÌ„ce Accidents without subiects p. 348. Adoration of the Sacraments p 386. 387. Aduersaries confesse two Sacraments pa. 115. Agreement betweene the word and Sacraments p. 2 betweene Sacraments of the old Testament and New p. 117. Betweene Circumcision and Baptisme p. 226. Altars not vsed in the Supper p. 288. Anabaptists reuelations p. 74. they deny Childrens Baptisme p. 232. Aquarij old Heretikes p 385. Articles of faith ouerturned by Transubstantiation p. 362. Assemblies must continue till Baptisme be administred p. 163. reasons of it Ibid. Assurance of saluation p. 95. 118. 146. Attention required to the signes p 447. Auricular confessioÌ„ reproued p. 127 517. diuers sortes of confession pa. 519. what the Popish shrift is Ibid. B Baptisme taken many wayes p. 150 what it is pa 151. the parts of it pa. 158. 174. who haue interest in it p. 210. Baptisme of heretikes how far good pag. 155. administred by eu ll ministers it is good p. 566. and by ignorant ministers pa. 567 Baptisme ought not to bee delayed page 160. not tyed to a certaine day p. 161. â—27 in what sort necessary page 108. it must be handled by the ministers onely p. 175. the reasons of it p. 176. Baptisme of Christ and Iohn all one pag. 166. 167. Baptisme vsed by the Church of Rome lawfull pa. 186. whether we may bring our children to be baptised of Popish Priestes p. 187. Baptisme no humane tradition pa 229. 230. 239. it is the Châ—istian badge pa 259. not to bee handled in sport pa. 261. 263. it belongeth to all present pa. 262. it engrafteth vs into Christ page 266. it can make none Christians p. 269. it cannot conferre grace pa. 270. it sealeth vp forgiuenesse of all dnne p. 270. 272. what vses it hath page 266. it is auailable without a sermon page 561. Baptised in heart pa. 275. it is the trueth of baptisme p. 277. Baptising in the name of the Trinity how to be vnderstood pa. 194 corruptions of it in the Church of Rome p. 199. belles baptised p. 213 it belongeth not to Angels nor to the dead p. 215. we may not Baptise one for another Ib nor infidels p. 217 Bastards may be baptised p. 220 saued Ibid. Blind custome p. 318. Body of Christ truely receiued p. 296. Bread may not bee chaÌ„ged in the supper page 350 why it was chosen before other things p. 437. Bread and wine remaine in their proper nature p. 354. Breaking of bread what vse it hath p. 287 448 it is not to be omitted Ib. it expresseth Christs passion p. 288 how it is necessary p. 331. C Calling euery one must haue page 179. Carnal presence See Real Change of the bread wherein p. 53. Chastisements of the body p. 124. Children dying before baptisme See Infants Children are within the couenant p. 211. of such as coÌ„e of vnbeleeuing pareÌ„ts p 212 Children of Turks and Pagans how they may be baptised p. 218 of impenitent persons p. 119 of such as are born in adultery p 220 of Papists p. 121 and of excommunicate persons Ibid. Children not to bee admitted to the supper p. 514. Circumcision the same with baptisme p. 226 it is double 275 vsed now of the turks Moores p 228. Christ is offered to all p. 2â— hee is receiued by faith p. 76. he is the substance of all Sacraments p. 75 of baptisme p. 253 of the supper p. 454. he was a Lambe slaine from the beginning p. 79 he is our foode pa. 84. he receiued a true body pa. 458 hee suffereth with vs p. 502. Christ how present p 456. Comfort for the lowest in the Church p. 162 for parents pa. 241 for children touching their baptisme pag 264 and for the whole Church Ibid. Communion between Christ the faithful p. 267 281 499. it is wonderfull neere p 500 expressed by mariage p. 455. Communion with our brethren pag 503. we must imploy our gifts to their good pa. 50â— loue one another p 505. Communion vnder one kind p. 369. CoÌ„municants a part of the Supper p 385 Comparison betweene bodily spiritual eating p 460. Confession no part of repentance pag. 125 the kinds of it p. 126. Confirmation no Sacrament pa. 119 the reasons p. 120. the ceremonies vsed in it p. 121 it is preferred before baptisme p. 122. Concomitantia p. 380. Consecration what p. 51 435 wherein it consisteth p 52 not a charme pag 53 436 the meanes thereof pag. 436. we haue it in our Churches p. â—â—8 Coniunction See Communion Contempt of the Sacraments damnable p. 5 100 160. Contrition no part of repentance p. 125. Contradictions touching transubstantiation p. 366. Contradictions not in God p. 471 Corruptions in baptisme p. 200. Couenant between God man what p. 96. who are within the couenant pa. 102 who are without it pa. 103 it hath 2. seales p. 110. D Death not to be feared p. 146. Declaring the Lords death what p. 496. Departing out of the Church before baptisme vnlawfull p. 163. Despaire remedied See Remedies Difference between word SacrameÌ„ts p. 4 between Sacrifice Sacrament p. 63. between the Sacraments of the old Testament the New pag. 116 between Iohns baptisme Christs pa. 167 betweene circumcision baptisme p. 226 between baptisme the Lords Supper p 239 347 513 Difference between the childeren of the saithful infidels p. 240 between the Papists vs touching christs presence p. 456. Dipping not necessary in baptisme p. 152 Diuision of hell p 81. Dry communions forbidden p. 375. Duties of them that are baptised p. 195. E. Eating of Bread how vnderstood p 378. spirituall what p. 460. Eleuation of the Sacrament p. 386. Endes of a Sacrament p. 89 of Baptisme p. 266 of the Lords Supper page 493 false ends deuised by Papists Ibid. Euil ministers may deliuer sacrameÌ„ts p. 17 Eucharist see Supper ExaminatioÌ„ necessary p. 507 reasons vrging it p. 509 wherein it consisteth p. â—25 the want of it bringeth iudgement p. 543. ExaminatioÌ„ of others how reproued p. 522 Excellency of the faithfull p. 105. Excommunicate persons p. 319. F. Faith what it is p. 530 what are the haÌ„ds of it p. Ib. it standeth in applying p 531 it is the hardest thing to beleeue page 532 though weake yet auaileable pa. 535 two degrees of it Ibid. Faith like the mouth of a vessell p 480 it must be brought with vs to the Supper p. 486 530 it goeth not alwaies with feeling p. 305 it is assaulted with doubting pa. 93 none reiected for the weaknes of it p 94. Faâ—se Sacram. of the Roman Church p. 42 False ends of the Supper see Ends. Falling from grace p 1â—6 Fasting not necessary before the Supper p. 402. Fathers dying went to heauen p. 80. Fellowship with Christ p. 268 the means that worke it p. 269. Forgiuenesse of sinnes p. 395 Forme of
whole volume of such differences howbeit I will leaue them in their owne deuises and come to the third point which is to answere those that pleade the cause of Baal and are bold to speake what they dare for the whore of Babell who albeit they liue among vs and would bee thought to bee of vs yet they are neyther affrayd nor ashamed to affirme n Against such as would not haue it disputed and determined how Christ is present that the controuersie of the Supper is not so manifest as we teach nor the words of Christ so easie as we affirme nor the iudgement of the Fathers so cleer as we pretend nor the maner of eating so necessary to be holden as we define that we are to beleeue that Christ is present but how he is preseÌ„t we should not dispute whether it be carnally or whether it bee spiritually Indeed we feare not to teach that there is no transelementation or transubstantiation that is no reall turning of the bread into the body and the wine into the bloud of Christ but when he said This is my body hee intendeth not to change one substance into another but meaneth This bread is a signe or Sacrament of my body which is deliuered to death for vs and for our saluation And when he saith This Cup is the new Testament in my bloud hee vnderstandeth that the wine in the Cup is a Sacrament of the new Testament of our reconciliation to God and of our communion and participation of Christ with al his benefits therefore we doubt not to call this Sacrament a representation a remeÌ„brance an image a token a type an antitype a signe a figure and such like Now that it may appeare that the wordes of institution are truely expounded and haue the constant consent and full approbation of al antiquity o The ancieÌ„t Fathers teach the same touching the Supper that we doe let vs produce our witnesses and see what the Fathers of the grayest heads before vs haue declared deliuered But before we come to fight hand to hand with these aduersaries and to discharge the volly of shot which we haue in store it shall not be amisse to set downe certaine inducements as it were certaine preparatiues to leade vs to beleeue that the Doctours of the Church are no lesse ours in this cause and controuersie then Caluine and Beza and the later writers For first we shal neuer read in all the monuments of former times any mention of adoration or eleuation of the host or that the maner was to lick vp the drops of the Challice or to sweepe the place where a drop was falne or to burne the wormes which haue corrupted or consumed it or to seeke out the host wheÌ„ it is vomited vp to commend those that will swallow it againe Secondly Ierome teacheth that after the communion they had a common banket in the Church whereat they did eate vp all that q Ierom. vpon 1 Cor. 11. remained after the administration of the Supper If then it were the manner of many Churches to eate the residue at their loue feasts and ordinary bankets doubtlesse they did not thinke it was Christ himselfe which was eaten therein Thirdly the custome was in some places to burne the remainder of the r Hesych lib. 2. in Leuit. ca. 8. Eucharist and therefore it could not bee that they should beleeue that the bread was the very body of Christ forasmuch as it had beene horrible impiety and a most detestable prophanation to burne it as a Å¿ Gregory 7. an Atheist NecromaÌ„cer certaine Pope in his rage and fury cast the Eucharist into the fire because it did not answere to his questions when he consulted with it or else peraduenture the body of Christ seeing the flame of fire comming toward it fled vp into heauen for feare of beeing consumed by it Fourthly another teacheth that in other Churches the custome was to giue the parts that were not spent and vsed to little children t Niceph lib. 17. cap. 25. frequenting the Schoole who are barred from partaking of the Supper by the Apostle because they are not able u 1 Cor. 11.28 to examine themselues and therefore they were not of opinion with the Church of Rome Fiftly the Masse it selfe vsed at this day and the prayers vsed in it do speake for the truth against their Idolatrous practise Heereunto commeth their sursum corda when they exhort to lift vp the heart on high to God and the prayers crauing of God that their oblation may be acceptable which is the figure and signe of the body and blood of our Lord whereas if the Church had beleeued that they did eate Christ with their mouths they might haue stayed their eyes beneath gazing and gaping vpon that which the Priest held in his hands and needed not to haue lifted vp their harts to Christ Iesus which sitteth at the right hand of his Father in the highest heauens Sixtly they teach vniformely that a body cannot be but in one place and that if we take space of place from them we destroy the being of a body and thereupon one saith a Virgil. lib. 1. Contr. Eutich The flesh of Chrâ—st was not in heauen when it was vpon the earth and now because it is in heauen it is not on earth And Augustine in his 57 Epistle to Dardanus hath these words The humane nature of Christ is destroyed if there bee not giuen vnto him after the manner of other bodies a certaine space wherin he may be contained The popish purgers and correcters could not suffer the waight of this sentence and therefore haue b Printed at Paris Anno. 1571. raced it out of some of their late editions and yet Bellarmine doth alledge it and obiect it against himselfe howbeit it is likely he did not remember himselfe but had forgotten to consult with his good companions who blot out that which they cannot answere These sixe considerations are as certaine inducements to sharpeÌ„ our taste to break the Ice and so to prepare the way now let vs set downe the seuerall testimonies themselues and see how they depose for vs. Tertullian one of the most ancient faith c Tertul cont Marci lib. 4. Christ receiuing the bread and the same being diuided vnto his Disciples made it to be his body saying This is my bodye that is to say a signe of my body Theodoret saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. that is the mysticall signes depart not from their nature no not after consecration for they remaine in their former substance figure and forme Can any thing be spoken more plainely Doubtlesse Theodoret was in this point a Lutheran or a Caluinist one of those whom the bastard Catholikes call heretickes Augustine is a man of great authority in the Church therfore a sufficient witnesse beyond all exception he saith for vs d Aug. cont Adamantâ— â—2 The Lord made no doubt
bread both because this is a necessary action vsed of Christ not to be omitted and because it representeth the crucifying of Christ tormenting of his body so that we should neuer be present at this significant ceremony but we must call to remembrance the sorrowes and sufferings of Christ now if Christ were thus tormented for vs surely we ought greatly to bee griped and greeued for our owne sins which was also shewed by the i Exod. 12 8. sower hearbes of the Passeouer Exod. 12. It is called the table of the Lord because he doth feed vs at it as this we know is the end and vse of tables in our houses to set our meats and drinks vpon them prepared for our nourishment and this is the scope and end of the Lords table onely heere lyeth a plaine and maine difference our tables serue for bodily nourishment but the Lords Table is prepared for the spirituall nourishment of our soules Lastly it may be called the testament or will of Christ because it setteth forth vnto vs a solemne couenant betweene God and vs touching forgiuenes of sins and eternal life which couenant is ratified and established by the k Heb. 9 15. death of the Son of God so that heerein we finde all things belonging to a full and perfect testament as wee shall see afterward Out of these seuerall names and titles thus interpreted arise most aptly and fitly sundry vses which in order as they haue beene propounded we will consider The first title is the Communion from whence we deduct l The vses of calling this Sacrament the Communion these necessary conclusions First of all is the Sacrament of the body and blood of Christ called a communion And so called of our communicating together Then heereby all the faithfull openly testifie that they be all one body coupled together in Christ Iesus we professe him and all his benefits Vse 1 we receiue him we enioy him we reioyce in him God the Father doth giue him the Holy-Ghost doth assure him faith doth receiue him by this hand we are ioyned to him and haue spirituall fellowship with him Wherfore all beleeuers are made one by Christ and this is not an vnion in imagination but in truth and in deed neither by transfusion of the properties of the God head or man-hood into vs m 1 Cor. 6 17. 1 Ioh. 3 24. but by one and the same Spirit dwelling in Christ and in all the members of Christ as 1 Cor. 6. He that cleaueth to the Lord is one spirit And the Apostle Iohn testifieth that Christ dwelleth in vs and we in Christ by the Spirit He that keepeth his commandements dwelleth in him and he in him and heereby we know that he abâ—deth in vs euen by the Spirit which he hath gâ—uen vs so that the spirits of iust perfect men in heauen and all beleeuers vpon the earth how far soeuer sundred in place hauing one and the same Spirit of Christ dwelling in them are all one in Christ their head God hath giuen his owne Sonne vnto vs freely and fully our faith receiueth Christ n Ioh. 1 12. by beleeuing him and all his gracious benefits to be ours as Ioh. 1 12. As many as receiued him to them he gaue prerogatiue to be the sonnes of God euen to them that beleeue in his name Thus wee see we are one with Christ and Christ with vs. Vse 2 Secondly as this Sacrament being a communion admonisheth that we are all one in Christ so it teacheth that it is to bee receiued of many together in the Church not of one alone and therefore it ouerthroweth the priuate Masses of the Church of Rome where one partaketh all and the rest of the Church nothing at all There is a flat opposition betweene these two so that the Communion cannot be a priuate Masse and priuate Masse cannot be a Communion That which is ordained and prepared for many deliuered vnto many and receiued of many cannot stand with the Masse where the Priest prepareth for himselfe not for the people he speaketh to himselfe not to the Church he receiueth himselfe alone not with his brethren all which are directly contrary to the Apostles o 1 Cor. 11 33 rule Tarry one for another Vse 3 Lastly if it be a communion it teacheth that this is a Sacrament of vnity and concord and wee are thereby put in mind to auoid discord and dissention For Christ neuer communicateth himselfe to the malicious man p 1 Cor. 11 18 20. as the Apostle teacheth 1 Cor. 11 18 20. When yee come together in the Church I heare that there are dissentions among you this is not to eate the Lords Supper Wherefore in that the people communicate of one and the same bread of one and the same wine it signifieth the vnion and agreement betweene all the faithfull in one body whereof Christ Iesus is the head who loued vs deerely and spared not his life for vs. Let vs ioyne our selues together in loue according to the exhortation q Rom. 15 5 6 of the Apostle Rom. 15. The God of patience and consolation giue you that ye bee like minded one toward another according to Chr st Iesus that yee with one minde and with one mouth may praise God euen the Father of our Lord Iesus Christ All beleeuers must be of one heart and mind the Wolfe and the Lambe the Lyon and the Calfe must dwell together in the kingdome of Christ for al are one in Christ Iesus For the Apostle hauing taught that the cup which we blesse and the bread which we breake are the communion of the body and blood of Christ he addeth Wee that are many are one bread and one body because we are all partakers of one bread and therefore he saith 1 Cor. 11. When ye come together to eate tarry one for another This title then must teach vs all to imbrace true loue and the fruites thereof wherby we thinke well one of another speake well one of another and doe well one to another cutting off all occasions of contentions and testifying our selues to be of the holy Communion that is betweene the Saints For this sacred feast must be a loue-feast because it sheweth our loue one to another The Communion must be a loue feast Mat. 18 22. Obiection and our willingnesse to forgiue one another as Christ saith to Peter not seauen times but euen seauenty tâ—mes seauen times But peraduenture some will say what if my neighbour will not be reconciled vnto me nor be friends with me what then am I to do Or how shall I behaue my selfe May I not in this case lawfully abstaine from the holy Communion I answere Answere our frequenting of it must not depend vpon the forgiuing of others neither must we suspend the discharge of our owne duty vpon the pleasure of another wee must looke what God commandeth vnto vs not what other practise toward vs. It is the saying of
as the Euangelist Marke accordeth saying They all dranke of it so the Apostle doth not pretermit it but saith All were made to drinke as if the Lord Iesus the Euangelists and the Apostles would preuent before hand the corruption that followed in the Church of Rome Wherefore seeing drinking of the cup doth not properly note out the whole action because no man was euer so grosly blinded to suppose that the cup might be alone administred it followeth that by this member expressed we must vnderstand the other and by one part the whole Furthermore it is a ruled case among themselues that it is flat sacriledge if a Priest consecrate not this Sacrament in both kindes but do it in bread onely If then the former Scriptures Act. 2. and chap 20. proue the receiuing vnder one kinde because bread onely is expressed and so the cup to bee excluded it will likewise follow they consecrated in one kinde because the wine is not expressed and therefore by these places neither Priest nor people should take the cup if they will not admit a trope or figure Neither can they say that Luke describeth not what the Apostles consecrated or receiued but what they deliuered to the people for the Euangelist declareth Acts 20 11. not onely that the Apostle brake the bread but t Act. 20 7. did eate there of himselfe so that they must confesse that Paul also receiued in one kinde and consecrated in one kinde or else necessarily grant one part put for the whole as likewise we see 1 Cor. 11. where he doth expresly touch and teach both kindes u 1 Cor. 11 26 27 28 29. to the eating of the bread ioyning the drinking of this cup yet sometimes a 1 Cor. 11.20 29 33. he expresseth onely the one signe for shortnesse sake and the Church had receiued this vsuall manner of speaking to call the Lords Supper the breaking of bread as verse 20. When ye come together into one place this is not to eate the Lords Supper and verse 33. When ye come together to eate tarry one for another likewise verse 29 He discerneth not the Lords body and yet in the sentence going before he saith that such as eate and drinke vnworthily doe eate and drinke their owne iudgement Wherefore as the Apostles alwayes celebrated the Supper by consecration both of the bread and of the cuppe so the people alwaies receiued in both these kiâ—des to their great comfort and consolation Thirdly they pretend that Christ our Sauiour did eate Obiection 3 with the two Disciples at Emaus Luk. 24.30 where it is onely said Iesus tooke bread and when he had giuen thanks he brake it Howbeit heere is no speech of the cup at all of taking it into his hands and deliuering it into their hands I answere Answere that the Euangelist speaketh not of the Sacrament in this place but of their ordinary repast for the sustenance of the body Secondly suppose and admit that Christ had there administred the holy Supper because here is mention made of taking and blessing and breaking and giuing of bread yet it will not follow by any good consequent that there was no wine at all because Luke speaketh of bread onely for it is said in like manner that Ioseph made Gouernour of the land of Egypt Gen. 43 25. and 37 25. Mat. 14 19. Luk. 9 16. inuited his brethren to eate bread the meaning is not that they were bidden to a dry feast and dranke not at it but one part is put for the whole nourishment So are the words to be vnderstood in this place that they did eate drinke together hauing communed and trauelled together If any man remaine obstinate and will not be satisfied with these things but aske further how it will appeare that there was more then bread vsed among them I referre him to the words of Peter preaching to Cornelius Acts 10. Act. 10 40.41 where speaking of Christ he saith Him God raised vp the third day and shewed him openly not to al the people but vnto vs witnesses chosen before of God euen to vs that did eate and drinke with him after he rose froÌ„ the dead In which words the truth of his resurrection is proued by performing of such actions as were ordinary familiar and albeit he be said not once or twice but oftentimes to eate with them Ioh. 21 13. Luk. 24 33 43. yet Peter testifieth in this place that he did both eate drinke and so we are to vnderstand these words Lastly let them marke what will follow from these words being restrained to eating onely for thereby we gather not onely that the two disciples did not drinke but that Christ himselfe druÌ„ke not who is supposed to deliuer the Supper for there is no speech or mention of it nor one sillable touching any such matter And if Christ did not drinke then the Priestes also should be exempted from the necessity of partaking of the cup which marreth all the market and merchandise of these halfe communions Obiection 4 Lastly they alledge that there is an vnion and coniunction of each signe that the body is in the blood and the blood in the body that Christ is wholy and perfectly vnder each kinde because now in his glorious body b Concomitantia there is no separation of the body from the blood or blood from the body I answere Answere surely if this were so it were a fault and friuolous thing to do that by more which may be done by fewer to vse two kindes which may as well be done and is done vnder one as a wise Philosopher teacheth Besides if one may reason in that sort the whole Supper might be abrogated for we are made partakers of Christ in d Gal. 3 27. baptism and he dwelleth in our hearts by e Heb 3 14 15 Ephe. 3 17. faith which commeth by the word of God Againe were not Christ and his Apostles as wise as they Were they ignorant of this vnion Did they not know this accompanying of the body with the blood and blood with the body Is the present church of Rome wiser then he in whom all the f Col. 1 19. 2 3 9. treasures of wisedome and knowledge are hid If they thinke so let them tell vs plainely if not let them lay their hands vpon their mouth and submit themselues vnto him who administred it in both kinds and commanded his Apostles to doe the like Moreouer Christ would haue vs in his Supper consider his blood separated from his body and set his death before our eyes and his precious blood shed out of his side so that deliuering the cuppe he said g Mat. 26.27.28 Drinke ye all of this for this is my blood of the new testament which is shed for many without which shedding there is h Heb. 9 22. no forgiuenesse of sins as the Apostle teacheth Wherefore seeing these two are contrary one to the other and
ruinous it is whereas if it were strong enough it needed nothing to beare it vp euen so seeing God contenteth not himselfe with bestowing vpon vs and blessing of vs with his word but giueth vnto vs together with his word his holy Sacraments also so that our faith is not onely vnderset with the one but vnderpropped with the other it serueth to lay before our eyes our weakenesse our distrust and our vnbeleefe For if we had fulnesse and perfection of faith we should haue no neede eyther of the worde or Sacraments and therefore when this world shall haue an end the ministry of the word shall cease and the administration of the SacrameÌ„ts shall be abolished Seeing then the word is not sufficient but the Sacraments were added for further assurance wee must in this behalfe consider the great goodnesse of God towards vs who doth not onely giue vs faith by his word as by his sauing instrument but hath also added to his word Sacraments or seales of his promise and grace that by the lawfull vse of them he might vphold and strengthen our faith through his blessed Spirit For in asmuch as the Lorde not onely sent the blessed seede for the redemption of mankinde for the remission of our sinnes and for the brusing of the Serpents head but ordained for vs Sacraments to bee pledges of his promises testimonies of his faithfulnesse and remedies of our distrustfulnesse we must freely confesse and thankfullye acknowledge the bottomlesse depth of Gods endlesse mercy towards vs who vouchsafeth to be our God to be reconciled to vs being vile and miserable sinners to make a league couenant with dust and ashes and deliuer his onely Sonne to suffer the shamefull death of the Crosse for vs. And withall wee must â—abor more and more to feele our owne blindnesse distrust infidelity and peruerse nature wee would easily forget this mercy of God vnlesse it had beene continually represented before our eyes Againe seeing nothing is offered and giuen in the Sacraments Vse 2 which is not published in the Gospell seeing they cannot bee where there is no word and seeing the same Christ with all his benefits is propounded in both it meeteth with a common corruption and lamentable practise among many professors that desire and craue especially in sicknesse and extremity often to come to the Lords Table but esteeme little of the preaching of the word and that seeme to languish with a longing after the Sacrament but neuer mourne and lament for want of the word which is as great an error and madnesse as if one should euer looke vpon the seale of his writings but neuer regard the conueiance of his estate Is there not one God the author of both Is there not one Spirite that sealeth vp his promises by both Is Christ deuided that speaketh euidently vnto vs in both How is it then that many desire the Sacrament of the Lords supper seeme to pine away through want thereof who neuer wish or regard the preaching of the Gospell which is the foode of the soule the key of the Kingdome the immortall seede of regeneration and the high ordinance of God to saue those c Ro. 1 16 and 10 14. that beleeue And whence proceedeth it but from palpable ignorance in the matters of God and their owne saluation to be much troubled that the Sacrament is not brought vnto them and yet neuer couet to haue a worde of comforte spoken to them in due season Let all such persons vnderstand that as the Minister d Acts 15 21 and 19 4 and 2 42 40. is charged from God to teach euery Sabboath day and to preach the word in season and out of season to deale the bread to the hungry and to giue vnto euery one in the family his portion so is it required of all the people to desire the sincere milk of the word of God that they may grow thereby which howsoeuer it bee to them that perish foolishnesse yet to such as are called e 1 Cor. 1 24. it is the wisedome of God and the power of God Thus Origen a man excellently learned among the Ancients one of the most ancient saith When yee receiue the Lords supper with al heed reuerence ye take heed that no smal peece fal froÌ„ it by negligence to the ground how theÌ„ do you think it is a matter of lesse heinous offence to neglect his word then his body Wherby we see in the iudgement of this Father and Doctour of the Church the losse of the word is as great a want as the losse of the Sacrament and the neglect of the word is as high an offence as the neglect of the SacrameÌ„t for asmuch as one God is the author of them both and the worker by them both Wherefore we are deceiued if wee make account that there is lesse danger in neglecting the word of God then in neglecting the Sacrament of his last supper but wee must take heede that while wee willingly desire the one wee doe not wilfully despise the other For wee must carefully consider that as the Sacrament is a visible word so the worde is a speaking Sacrament and as God lifteth vp his voice vnto vs in the one so hee reacheth out his hand vnto vs in the other Wee must as well heare when hee calleth as receiue when hee offereth Now by his word preached hee calleth by his Sacraments administred hee offereth his graces vnto vs and as wee must haue hands stretched out for the one so wee must haue eares opened for the other Lastly seeing the Sacraments are so neerely linked together Vse 3 and ioyne as friends hand in hand one with another it checketh all such as are content to come ordinarily and vsually to heare the word and will scarce misse one Sermon howbeit when the Sacrament of the supper is administred they are so sencelesse and secure that except it bee at Easter when they come to it of custome rather then of conscience for feare rather then of faith they make small reckoning of it neither thinke it their duty to resort vnto it Woe vnto all them that vnioyne and put asunder those things which God hath coupled together woe vnto such as doe the worke of the Lord negligently or deceitfully This is to serue him 〈◊〉 halfes and to worship him after our owne inuentions For as it is a counterfeit repentance to leaue one sinne and cleaue to another so it is a fained holinesse to follow one ordinance of God and to omit or forsake another True repentance standeth in denying of all sinne and true religion consisteth in practising of all good things of God Among many that are often hearers of the worde you shall not finde many that are often receiuers of the Supper of the Lord. These are like vnto Ahaz mentioned in the Prophet Esay when God offered vnto him a signe and bad him aske it eyther in the depth Esay 7 11. or in the height
aboue to strengthen his faith and assure him of the promise of God hee neglected and contemned the same through prophanenesse of heart albeit he answered in words hee would not tempt the Lorde This man is worthily branded in the Scripture with the note of a wicked man Verse 12. 2 Chron. 28 22. and hath it set vpon him as a mark whereby he may be knowne for asmuch as in refusing to receiue a signe beside all his other sinnes he breaketh out into many sinnes and sheweth his contempt vnthankfulnesse hatred pride infidelity and hypocrisie So it is with such as liue among vs What sinnes they commit that neglect the vse of the Sacraments and loue not to come to the Table of the Lord. First they are disobedient to God refuse to doe that which hee commandeth them to doe They contemne the ministry of those whome God hath sent to offer vnto vs the seales of his loue the assurances of his promises and the pledges of our saluation To rebel against God is no small sinne and to deny openly without feare and without shame to obey his will Secondly such as absent themselues from the Sacraments are most vnthankefull vnto God who spareth our weakenesse and offereth vnto vs wholesome stayes as it were firme and strong pillars to vphold our faith Such as haue the greatest and strongest faith and haue attained to the highest measure of assurance doe yet in this life stand as much in neede of the Sacraments as a ruinous building doth of shores and supporters or a weake body doth of meat and nourishment Thirdly they are guilty of the greeuous sinne and horrible crime of hatred against God because like to Ahaz as much as lyeth in them they would haue the glory of God darkened that it might not shine and the truth of God buried that it might not appeare in the performance of his promises If these men were perswaded in their hearts that the neglect of the Sacraments is a secret hatred against God and an vniust detaining from him the praise and honour that is due to his great name they wold make more conscience of this sinne then commonly they doe Fourthly such as come not vnto them with feare and reuerence are possessed with spiritual pride and presumption which is a dangerous disease and so much the more dangerous by how much it is the lesse espied For these men do imagine they haue strength of faith greater then indeed they haue and in that high and haughty conceit of their owne guifts doe contemne the vse of the Sacraments as neede-lesse and superfluous things These are they that say they are rich and haue need of nothing and yet know not that they are wretched and miserable and poore and blinde and naked these are heart-sicke and yet feele it not and are neere without speedy repentance vnto condemnation For as the sicke man that refuseth wholesome medicines soueraigne preseruatiues increaseth his disease and draweth death willingly and wilfully vpon himselfe so such persons as regard not the Sacraments which god as the spiritual Physition of our soules offereth vnto vs as meanes to restore vs and recouer vs from the venemous poison of vnbeleefe which wee haue drunke from our first parents doe by little and little harden themselues and iustly perish in the euill way Fiftly they bewray their infidelity and an euill perswasion of the truth power of God as Ahaz did when he refused the signe which of his grace and goodnes was offered vnto him He saide he would not aske a signe neyther tempt God but because he asked not a signe therefore he tempted God So doe all they that refuse to helpe the weakenesse of their faith by the vse of the Sacraments they tempt God and make tryall whether hee will saue them or can saue them without those ordinary meanes that he hath ordained This is a true and certaine rule that all they which haue faith will bee carefull to strengthen their faith such as haue no faith at all regard not any meanes whereby they may obtaine faith as they that haue life in them seeke to sustaine it but the dead stirre not hand or foote Lastly such persons as care not to be present at the Sacraments haue their hearts possessed with hypocrisie and deepe dissimulation and do indeed and in truth no better then mocke God and godlinesse They professe themselues to be desirous to know God and to serue him with a perfect heart and with a willing minde in asmuch as they are partakers of the worde howbeit because they regard not to resort to his Table and to sit downe with him as his guests they are farre from that truth and inward sincerity that ought to be in all the seruants of God Thus then we see how many sinnes do concurre and meet together in all such as doe not constantly and conscionably frequent the Sacraments which must be duely considered of vs least by heaping vp all these sins in the necke one of another wee also bring downe from heauen vpon our heads many punishments and plagues according to our iust deseruings For inasmuch as the Lord not onely sent the blessed Seede for the redemption of mankinde for the remission of sinnes and for the brusing of the Serpents head but ordained for vs Sacraments to bee pledges of his promises testimonies of his faithfulnesse and remedies of our distrust we must confesse and thankfully acknowledge the bottomelesse depth of his mercy towards vs who vouchsafeth to bee our God to bee reconciled vnto vs being vile miserable sinners to make a league and couenant with dust and ashes and to deliuer his onely sonne to suffer the bitter death of the shamefull Crosse And withall wee must confesse and labour more and more to feele our owne blindnes and infidelity which mercy we would easily forget vnlesse it had beene continually represented before our eyes CHAP. 2. What a Sacrament is IN euery treatise and discourse it is necessary first to know a Arist poster lib. 2. cap. 1. whether a thing be before we consider what it is We haue heard before that there are Sacraments euer haue beene in the Church of God Now then let vs consider what they are that first the matter handled may be defined For in vaine we shall reason and speake of the Sacraments vnlesse we vnderstand what a Sacrament is But before wee set downe any description of it it shall not bee amisse to speake somewhat of the word The name in so many letters and sillables is not indeed in the Scripture no more then the worde Trinity catholike Consubstantiall and such like which being now generally receiued is not to be reiected seeing the doctrine contained vnder it agreeth with the Scripture and nothing thereby is added to the Scripture Now as the fathers of the Greeke Church called these holy rites by name of Mysteries because the substance of them was onely knowne to the members of the
commanding the continuall vse thereof vntil the second comming of Christ The promise is This is my body which is giuen for you this is my bloud of the new Testament shed for you and for many for remission of sinnes Whatsoeuer signes of holye things God gaue to strengthen the faith of his children we may see discerne that God alwaies added the word to the seale the voice to the signe and doctrine to the sight so that when the signe was seene the worde was heard When one of the Seraphins bearing an hot coale in his hand which he had taken from the alter e Esa 6 6 7. touched the mouth of the Prophet hee said Loe this hath touched thy lips and thine iniquity shall be taken away and thy sins shall be purged Now wee know a coale hath not power and force to take away sinne but the word vttered by the Angell did assure him that he should be purged by the Holy-Ghost which was signified by the fire So when Ieremy saw the rod of an Almond tree the Lord saide vnto him Thou hast well seene for I will hasten my word to performe it He ioyneth the signe with the word for a more ample cōfirmation signifying by the rod of almond which first buddeth the hastye comming of the Babylonians against the Iewes Againe when Christ gaue to his Disciples the Holy-Ghost hee breathed on them and said f Iohn 20 22. Receiue the Holy-Ghost The corporall blast and breathing was not the Holy-Ghost but he added his word and promise with the outward signe to assure them that with the breathing hee bestowed a blessing Thus we see that the Sacraments haue the worde alwayes ioyned with them and without the worde whereby their institution and vse is declared they are as a dead bodye without life as a dumbe shew without voice as an empty cloud without water and as a barren tree without fruite Let vs apply this doctrine to our selues First it teacheth that they partake not the Sacraments aright that haue not the knowledge of the word that are ignorant both of the ordinance and institution of God and of the promise annexed to the institution of God of which sort there are many in the world that neuer labour to know what he hath appointed and commanded them to do If they do as others of the Church do therein they rest and seeke no further to be able to warrant their owne worke If they heare the word spoken if they see the body washed the bread broken and the wine poured out and receiue the outward signes they regard no more they go no higher they imagine that they haue done enough g Vnderstanding of the institution required of all they neuer desire to vnderstand the meaning of the words which are necessary to bee knowne comfortable to bee vnderstood and profitable to be marked If a man haue goods befallen or legacies bequeathed vnto him by any will or Testament will he not resort to his learned counsell to be carefull to vnderstand the Testament and know the meaning of the Testator Christ Iesus before his death made his will he hath made his children heires of his promise hee promiseth to them forgiuenesse of sinnes in this life and eternall life in the world to come Doth it not now behooue euery faithfull Christian to search into it and know what is promised and bequeathed vnto him Men of this world for the most part make their eldest and first borne heire of all and leaue little to the other but euery childe of God is as the eldest and as the h Exod. 4 22. first borne most deare to him he shall receiue his double portion the second shall haue no lesse then the first nor the third lesse then the second nor the younger then the elder the first shall be as the last and the last as the first for hee may doe with his owne what he list Againe if a man doe leaue all his sonnes heyres and rich inheritors for the most part lesse is bestowed on the daughters but all the children of God both his sonnes and daughters i Rom. 8 17. Gal. 4 7. shal be heyres euen the Heires of God and heyres annexed with Christ Iesus their share shal be as great as the portion of Sonnes Moreouer when a man hath passed all the dayes of his life in carke care what can he giue to his posterity but earthly riches and a transitory possession a fading inheritance leauing thē inheritors as well of his sorrow as of his substance It is not so with the children of God Christ by his last will and Testament hath promised to make his people sound in faith rich in hope blessed in the pardon of their sinnes heires of the kingdome which hee hath promised to them that loue him This is a great and vnspeakeable comfort to all Gods children whether high or low whether rich or poore So then we ought to bee much more carefull earnest to know throughly vnderstand perfectly the will of Christ then any naturall child is to search the meaning of the wil of his natural father And if men were not wholy carnall they would be thus far spiritually minded Againe is the word an outward part of the Sacrament Vse 2 Then the Sacraments must neuer be separated set apart from the worde They are not dumbe shewes and idle signes but haue alwaies the doctrine of God adioyning vnto them to shew the end vse and profite of them and the purpose of God in them This appeareth in all places where God gaue signes to confirme assure the truth of his promises When he gaue in mercy to Noah and al his posterity the k Gen. 9 11. Raine-bow immediately after the flood as a signe of his couenant hee addeth his word vnto the signe My couenant will I establish with you that from henceforth all flesh shall not be rooted out by the waters of the flood neither shall there be a flood to destroy the earth any more This is it the Apostle meaneth 1. Cor. 11. Ye shew the Lords death till he come Where hee teacheth that the Lords Supper cannot be truely deliuered and rightly administred vnles there be a declaration and shewing foorth of the death of Christ Wherefore it is no Sacrament except the worde and doctrine be ioyned vnto it by way of explication exposition of the outward signe Lastly those Sacraments are proued heereby to be no Vse 3 Sacraments which are foisted and brought in without the warrant of the word For take away the word and what is the outward Element but a bare signe What is the water in baptisme but common water What is the bread in the Lords Supper but common bread What is the wine but common wine such as men vse and all men may take at their ordinary tables Seeing therefore such signes and Sacraments as haue not Gods commandement for their institution nor promise of grace and
the forgiuenesse of sinnes and of our adoption in Christ Doth not the ſ Rom. 8 15 16. Holy Ghost testifie vnto vs particularly the adoption of children the remission of sinnes and saluation of our soules As Rom. 8. Wee haue not receiued the Spirite of bondage to feare but the Spirit of adoption whereby we cry Abba father the Spirite beareth witnesse with our spirits that we are the children of God In these words Gods sanctifying Spirit our sanctified spirit are made the two witnesses of our adoption This we must certainely beleeue by faith And this made the Apostle t Rom. 8 38.39 most confident in the end of the same Chapter saying I am perswaded that neyther death nor life nor Angels nor principalities nor powers nor things present nor things to come nor height nor depth nor any other creature shall be able to separate vs from the loue of God which is in Christ Iesus our Lord. If any obiect we may hope well for forgiuenes of sins but we cannot beleeue the same I answere Faith and hope cannot be separated they doe alwayes as louing friends accompany each other they are neuer sundered and diuided so that if we may be assured of our saluation by hope it followeth we may be certainely perswaded True hope followeth true faith as the effect doth the cause and no man can truely hope that is not truely assured Besides this is the property of hope u Rom. 5 4 5. it neuer maketh any ashamed they shall not be confounded and disappointed they shall attaine vnto the thing hoped for according to the doctrine of the Apostle Experience bringeth foorth hope and hope maketh not ashamed because the loue of God is shed abroad in our hearts by the Holy Ghost which is giuen vnto vs. Hitherto of the first end of a Sacrament CHAP. XIIII Of the second vse of a Sacrament THe second end of a Sacrament is this a The second vse of a Sacrament is to be a seale of the Couenant It serueth to bee a seale of the Couenant betweene God and vs that hee will bee our God and we will be his people as Gen. 17 I am God b Gē 17 1 11 all-sufficient walke before me and be vpright The Sacraments are assured testimonies and confirmations of the fauour and good will of God who is well pleased toward vs in Christ his Sonne By them as by certaine pledges giuen and receiued God of his great mercy doth as it were binde himselfe to vs wee binde our selues to him to remaine his people and to walke in obedience before him for they bee as strong chaines to compasse vs as sure cords to hold vs and as fast knots to keepe vs that we do not depart from him and cast off the feare of his name Circumcision was a seale of Gods promise to Abraham and a seale of Abrahams faith and obedience toward God But let vs see what c What the couenant is betweene God man this couenant is what are the Articles of agreement betweene God and vs and what things each part interchangeably couenanteth and contracteth each toward other The couenant of God in respect of himselfe hath three parts He promiseth d Rom 11 26 Ier. 33 8. Esay 43 25. first of all forgiuenesse of our sinnes for The deliuerer shall come out of Sion and shall turne away the vngodlinesse from Iacob and this is my couenant to them when I shall take away their sinnes Secondly the adoption e Ier. 31 31.32 33. 2 Cor. 6 16.18 Zach. 8 8. of sonnes and acceptation of vs to be his children ioyned with the promise of his cōtinuall fauour loue grace and protection as Iere. 31. Behold the dayes come saith the Lord that I will make a new couenant with the house of Israel and with the house of Iudah not according to the couenant that I made with their fathers when I tooke them by the hand to bring them out of the Land of Egypt the which my couenant they brake although I was an husband vnto them saith the Lord but this shall be the couenant that I will make with the house of Israel after those daies saith the Lord I will put my Law in their inward parts and write it in their hearts and I will be their God and they shall be my people Behold the indenture of couenants written by the finger of God wherein for better assurance he hath bound himselfe to forgiue our sins promised to be our mercifull God And to the end there might be a paire of these indentures interchangeably giuen each to other party the Lord by the hand of the Apostle writing to the Hebrewes hath drawn as it were the counterpane of the former word for word expressed as it is in the Prophet f Heb. 8 10 11 so that we haue a paire of indentures of couenants to shew the stablenes of his counsell The 3. part of the couenant in respect of God is g Reuel 21 4.7 the promise of the full possessiō of the heauenly inheritance and of eternall glory after this life as Reuel 21. God shall wipe away all teares from their eyes and there shall be no more death neither sorrow neither crying neither shall there be any more paine for the first things are passed he that ouercometh shal inherit all things Also cha 2. To him that ouercommeth will I giue to eate of the tree of life which is in the midst of the Paradice of God he shall not be hurt of the second death he shal haue power giuen him ouer the Nations and rule them with a rod of iron he shal be cloathed with white array and I wil not put his name out of the booke of life hee shall be a pillar in the Temple of God shal go no more out I will grant to him to fit with me in my throne euen as I ouercame fit with my Father in his throne Thus we see how God on his part by writings and euidences promiseth to giue to his people remission of sins adoption of sons possession of heauen he hath couenanted by word by oth to performe these things neither is he as man that he should lie nor as the son of man that he shold deceiue These are great grants of great blessings by our great God to the great good cōfort of his childrē For what greater blessings can there be then being miserable sinners to be graciously pardoned being vtter enemies to bee freely accepted as sonnes beeing bondslaues and prisoners of hell to be made heires of heauen and saluation Againe the couenant on our part requireth three conditions for when men intend to couenant and contract one with another they set downe articles as well on the one side as on the other First faith to God to beleeue his promises as Iohn 3.16 God so loued the world that hee hath giuen his onely begotten Sonne that whosoeuer beleeueth in him
no life in you If Christ be present to vs life and all things accompanying saluation are present to vs. If Christ bee absent from vs death is present wrath lyeth at the doore life and saluation are absent so that wee are neuer partakers of his graces except wee be as neerely coupled to his humanity as meate and drinke are coupled with our body which of all other is a most neere vnion and inward coniunction Thus we see we are seuered from the world to haue fellowship with Christ and are set once in him for euer l 1 Ioh. 2 19. Rom 8 33 34 35 37 38 39. because he that commeth to Christ once he casteth him not away he shall neuer hunger he shall neuer thirst hee shall not be lost but liue for euer as the Apostle saith 1. Iohn 2. If they had beene of vs doubtles they had continued with vs. And Paul to this purpose saith Rom. 8. Who shall lay any thing to the charge of Gods chosen It is God that iustifieth who shall condemne Who shall separate vs from the loue of Christ Shall tribulation or anguish or persecution or famine or nakednesse or perill or sword In all these wee are more then Conquerours through him that loued vs for I am perswaded that neither death nor life nor Angels nor principalities nor powers nor things present nor things to come nor height nor depth nor any other creature shall bee able to separate vs from the loue of God which is in Christ Iesus our Lord. If once we be ioyned to him in spirituall mariage notwithstanding the difference and disparagement betweene him and vs nothing shall be able to worke our diuorcement from him True it is God findeth vs wallowing m Ezek. 16 4.5 6. in our owne filthinesse polluted in our owne blood defiled by our owne vncleannes he hath made an eternall couenant with vs he hath spoken peace vnto our soules saying Thou shalt liue euen when we were sunke downe in sinne to death he said vnto vs Thou shalt liue so that he will neuer turne from vs to do vs good but we shall be his people and he will bee our God he will giue vs one heart and one way that wee may feare him for euer and that it may be well with vs and with our children This made the Apostle to write Eph. 5 30 32. We are members of his body of his flesh and of his bones this is a great mystery but I speak concerning Christ and concerning the church Where he seemeth to allude to the n Gen. 2 21. first creation of the woman made of one of the ribs of the man shaddowing and shewing our knitting and coniunction with Christ which we haue by faith not by nature by vertue of the Spirit not of the flesh Now as we haue shewed that this coniunction is made by Gods Spirit and by our faith which he hath giuen vs so the meanes and instruments to worke it are the word and Sacraments This is a dignity peculiar and proper to the elect to haue perpetuall fellowship with Christ and to grow vp into one body with him as he teacheth Ioh. 17 20 21. I pray for all them which shall beleeue in me through their word that they all may be one as thou O Father art in me and I in thee euen that they may be one with vs that the world may beleeue that thou hast sent me If then there be not an vnion betweene Christ and vs we haue no accesse to God the Father being quite cut off from all hope of life and saluation As then all the substance and nourishment of the tree commeth frō the roote and all the vitall powers of a true naturall body come from the head so it is betweene the Son of God and vs we haue not so much as one drop of the heauenly life in vs of our selues o Ioh. 14 6. Christ is the way the truth and the life no man commeth vnto the Father but by him To conclude this first vse seeing such as come to this sacrament p Mar. 16 16. must be Christians before it appeareth to bee a very corrupt custome of the people when they require baptisme of the Pastor for their children to say God hath giuen me a Pagan I desire you to make him a Christian For Baptisme cannot make a Christian but signifie the Sacraments cannot make that which is not but assure that which is already made as seales do not giue the right but confirm it Thus much of the first vse of Baptisme the second followeth CHAP. XIII Of the second vse of Baptisme BEing made one with Christ wee are partakerss of the benefits of his death to wit a The second vse of baptism is to assure forgiuenes of sinnes of forgiuenes of sinnes and of regeneration or new birth So then the second vse of Baptisme is to assure vs of the remission and pardon of our sins that we may bee vnblameable and acceptable to God This is signified by the outward ceremony of washing and sprinkling to wit the sprinkling of our soules with the blood of Christ for the forgiuenes of all sins b Acts 2 38 22 16. as appeareth Acts 2. Then Peter said vnto them Amend your liues and be baptized euery one of you in the name of Iesus Christ for remission of sins And Act. 22. Ananias said vnto Paul immediately after his conuersion Arise and be baptized and wash away thy sins in calling on the name of the Lord. So the Euangelist witnesseth Marke 1 4. that Iohn did baptize in the wildernesse and preach the baptisme of amendment of life for the remission of sins And the apostle maketh this vse Col. 2 12. Ye are buried with him through baptisme in whom yee are also raised vp together through the faith of the operation of God which raised him vp frō the dead and you which are dead in sins and in the vncircumcision of your flesh hath he quickened together with him forgiuing you all your trespasses The meaning of these places is not that baptism c Baptisme doth not of it selfe conferre grace bestoweth or giueth forgiuenes but only signeth sealeth and assureth our pardon euen as remission of sins and the righteousnes of faith were not in the old Testamēt by circumcision conferred but confirmed vnto the faithful The grace of pardon and forgiuenes of sins is not attained but by faith in Christ so that the worke of baptisme will not effect it Moreouer we haue proued that it is not lawfull to baptize such as are in yeares vnlesse they make open profession of their faith in Christ and repentance from the works of the old man wherefore they obtaine them not by the outward washing with water in baptisme So then we are no lesse assuredly washed by the blood of Christ frō the spots of our soules then outwardly we are washed with water from the filth of the body For the force of his
be the food of life Psal 81 16. Thirdly as this naturall life is sustained by bread so through Iesus Christ the bread of life our soules are nourished to a spirituall and eternall life Fourthly Psal 104 15. as the heart of man is strengthened and fortified by bread so the merit of Christs body doth sustaine support the soule to eternall life Gen. 18.5 Fiftly as bread slaketh the hunger of the body so the force and efficacy of Christs body doth asswage and alay the hunger of the soule Sixtly as bread profiteth such as are hungry Esay 58 7. Prou. 27 7. but doth no good to them that are already filled and glutted so the merit of Christs body bringeth a benefit to them onely that hunger after righteousnesse but as for such as are proud and puffed vp with a conceit of their owne righteousnes it yeeldeth no profit at all vnto them 1 Cor. 10 17. Seauenthly as the bread distributed and diuided among many is a signe of vnity and concord so the body of Christ offered vp for many vpon the Crosse is a pledge vnto vs of his loue toward vs and of the loue that ought to bee among our selues 1 Cor. 10 16 17. Lastly as one loafe is made of many graines so we that are many are become one mysticall body of Christ which are partakers of one bread Thus we haue seene a similitude and likenesse betweene the properties and effects of bread and of the body of Christ Reasons why Christ made choice of wine now let vs see wherefore Christ vsed wine and commanded it to be vsed after his owne example why he preferred it before all other things and what is the resemblance betweene it and the blood of Christ First of all as wine is the sweetest liquor proceeding from the Vine Iudg. 9 13. so the blood of Christ is the most pleasant drinke of the soule that was shed for vs and flowed out of his side who is the true Vine Ioh. 15 1.7 Secondly Prou 9 5. as wine doth quench the thirst of the body so the merit of Christs blood doth take away the thirst of the soule that it shall neuer thirst againe Ioh. 4. Thirdly as wine doth cheere vp the heart of man Psal 104 16. so the promises of Christ do cheere and refresh the soule Fourthly Prou. 31 6. as wine doth warme the body and make it more apt and fit to do businesse so the blood of Christ receiued by faith doth stirre vp and inflame the soule to all good motions and maketh vs more prompt and ready to euery good worke Fiftly as wine taketh away fearefulnes Prou. 23 32. and causeth men to be more bold and secure so doth the blood of Christ applyed to the conscience by faith assure vs of Gods fauour ease vs of the curse of the law and make vs constant in the confession of Christ Lastly Prou. 21 29 30. as wine putteth away the palenesse of the face and maketh the countenance shine so the blood of Christ turneth the colour of the soule into a comely hue which before was pale and wan through feare of death that is it quieteth the conscience Rom. 5 1. appeaseth the wrath of God and maketh vs gracious before him so that we appeare righteous and acceptable in his sight This being the plaine and euident truth let vs see the vses first such as concerne both the signes ioyntly and in generall then such as belong to each of them in seuerall and in particular To begin we learne from hence to acknowledge a difference betweene baptisme and the Lords supper in baptisme we haue one signe as the materiall part in the Supper we haue two signes e Why we haue two signes in the Lorâ—s Supper aâ—d only one in baptisme partly to note out our whole full and perfect nourishment in Christ hauing whatsoeuer is requisite for our saluation and partly to shew a fuller remembrance of his death for the wine which is a figure of his blood doth as it were present it and represent it before our eyes So then albeit the same participation of Christ and the same washing away of sins by his blood are sealed vp in baptisme and in the Supper yet the manner of sealing them in each is diuers Againe baptisme is a signe of our entrance into Gods Couenant the Supper is a sign of our abiding and continuing in that couenant Touching baptâ—sme it is sufficient for infants if they bee borne in the Church in the Supper the condition of examining our selues and remembring the Lords death is required They differ also in often celebration of them baptisme is to bee receiued but once onely in all our life because the promise once made is alwayes firme and forcible to such as beleeue and repent but the Supper is oftentimes to be receiued because an often renewing of that Couenant and calling it to our remembrance is necessary to increase and strengthen faith They differ also in the order which is to be obserued in the vse of them for baptisme is to be giuen before the Supper and the Supper may not be giuen to any except to such as are knowne to haue beene first baptized or are at least reputed so to be As first a Child is borne before he be fed so must Baptisme go before whereby our new birth is sealed then the Supper must follow after whereby our daily nourishment is declared and confirmed Lastly they differ in the signes there is onely one signe in baptisme which is the water but there are two signes in the Lords Supper to wit the bread and wine The second generall vse is that if Christ tooke gaue and deliuered the substance of the bread and wine then they must needs retaine their former nature their proper substance as well as their qualities as sight taste smell bignesse whitenes sweetnes rednes roundnes and such like properties But the Papists turne all things g Against the bare shewes of bread and wine and accidents without subiect vpside downe matter into forme substance into accidents creatures into shewes and subiects into things adioyned they bring in new shifts and fables against all diuinity philosophy reason sence and experience setting vp their owne inuentions and building Castles in the ayre Let them prooue the annihilation and remouing of the substance of bread wine away and the h Arist phis lib. 1. cap. 3. consisting of accidents without subiect which they are neuer able to do For as the water in baptisme remaineth in his nature and substance so do the bread and wine in the Lords Supper And albeit in both the Sacraments the signes be changed to a speciall vse yet are they not corrupted into shewes and turned into shadowes The heauens i Psal 102 26. shall be changed at the end of the world yet hence it followeth not that they shall be cleane abolished and consumed to nothing