10 hee sealeth vp the promise maketh it eff 〈◊〉 Christ Iesus chap. 1 who is the truth and 〈◊〉 of all sacraments the faithful receiuer c. xii 〈◊〉 christ apylieth him to himselfe the Vses see this letterb. the vses of a sacrament are three to strengthen and confirme faith chap. 13 〈◊〉 God is true in his promises Many of the faithfull first beleeued before they didde partake the sacraments to be a seale of the 〈◊〉 chap. 14 these are the articles of agreement between God who promiseth Forgiuenesse of sinnes Adoption of son nes Possession of Heauen Man 〈◊〉 hoe promiseth to beleeue the promises to loue his Brethren Enimies to performe Obedsence to be badges of our christian profession chap. 15 the number of them See the letter a that Baptisme and the Lords supper are the two onely sacramentes of the New testament chap. 16 that 〈◊〉 is no sacrament chap 17 that popish pennance is no sacrament chap. 18 that Matrimony is no sacrament chap 19 that Orders are no sacrament chap 20 that extreame unction is no sacrament chap 21 A Table of the contents of the Second Booke Baptism is the first sacramēt wherin by outward washing of the bodie once in the name of the father the son and of the holy ghost the inward cleansing of the soule is represented chap. 1 In Baptisme consider the partes are twofold chap. 3 Outwarde partes Minister chap. 3 whose dutie it is to Sanctifie the water Wash the party Word of institution Baptise in the name of the father of the sonne and of the holy ghost chapt 4 Element of water chap 5 Receiuers are all such as are in the couenant chap. 6. Men and women in yeares that are in the faith Infantes of them chap 7 Inward partes God the father chap 8. who Offereth the bloud of his sonne Giueth Christ to the beleeuers Holy spirit chap 9 who perfourmeth that which is promised in the word Christ Iesus chap 10 ratifieng our Regeneration Remission of sinnes Soule clensed represented by the body washed cha 11 The vses of baptisme are these 3 To shew our planting and ingrafting into the body of christ cha 12 to assure vs of the remission of sinnes cha 13 Original Actual to teach to die to sinne and liue to righteousnesse cha 14. A Table of the principall points contained in the last Booke The Lordes supper called by 〈◊〉 names ch 1 is the second sacrament wherein by visible receiuing of bread and wine is represented 〈◊〉 spiritual communion 〈◊〉 the 〈◊〉 and 〈◊〉 of 〈◊〉 ch 2 In this sacra obserue the work it selfe where in obserue the parts Outward Minist chap. 3 whose duty is To take the bread and mine into his hands to blesse and 〈◊〉 the words of institution to breake the bread and poure out then ine to distribute the bread and Wine The word of institution and promise contained therein chap. 4 The outward signes chap. 5 which are Bread Wine The cōmunicāts chap 6. whose actions are to take the bread and cupinto their handes to eate the bread drink the wine Inwarde God the father ch 8 who offereth christ to al commers Giueth christ for the redemtion of the fat Spirit who assureth vs of the truth of Gods promises ch 9 the body and bloud of christ prepared to be the liuely food of our soules ch x the faithfull receiuer chap. 1 〈◊〉 hose duties are to apprehend receiue christ his benefits to appropriate and apply him to the soule the Vses see this letter c to shew forth with thankesgiuing the sufferings of christ chap 12 to teach our communion and growth in christ chap. 13 to declare our communion and growth with our brethren chap. 14 Preparation to the worke See the letter d The necessitie in respect of Gods presence with whom we haue to do and to deale Our owne profit being rightlie prepared Our owne practise in preparing and taking our ordinarie meates The sacrament it selfe defiled by vnreuerent receiuing the punishment procured by want of this care the partes the knowledg of God and our selues especially of the whole doctrine of the sacraments chap 16 Faith in Christ seeing euerie one receiueth so mnch as he beleeueth he receiueth chap. 17 Repentance from dead workes daily renewed for daily sinnes Reconciliation to our brethren chap 19. THE FIRST BOOKE of the Sacraments in generall containing the true Doctrine therof ouerthrowing the errors of the Church of Rome and deliuering the comfortable vse ofthem to all the people of GOD. CHAP. I. Of the agreement and difference betweene the word and Sacraments GOD euen from the beginning added vnto the preaching of the word his Sacramentes in the Church as the Scripture teacheth outwardly representing vifiblie offering to our sight those things that inwardly hee performeth to vs as the tree oflife and the tree of the knowledge of good and euill in the Garden After mans fall when a new necessity was added in regard of mans want and weaknesse he testified his loue and ratified his Couenant by sacrifices and Ceremonies to our first Parents He gaue the Arke to Noah and his sonnes to confirm them in the promise which he made to them that they should not be drowned with the rest of the world He added to Abraham the signe of Circumcision as a seale of the 〈◊〉 of faith and to the Israelites he gaue the Passeouer Manna oblations purifications the brazen Serpent the Rock and such like spirituall tipes whereby he assured them of the promise that God for the onely sacrifice of Christ vvrought vpon the Crosse would giue to all that beleeue forgiuenesse of sinnes and euerlasting life Now the world of God may fitly be resembled to writtings and euidences and the Sacraments to seales which the Lord alone setteth to his owne letters They are as a visible Sermon preaching vnto vs most liuely the promises of God that as the vvord we hear doth edifie and instruct the minde by the outward eares so doth the Sacraments by the eyes other senses First then that we may vnderstand the doctrine and nature os the Sacraments we are to consider what the word Sacraments haue in common and how they agree one with another then what they haue peculiar and proper each to other and how they differ one from an other The agreement betweene them standeth in these points First both are ofGod and instruments which the holy ghost vseth to this end to make vs more and more one with Christ and partakers of saluation 〈◊〉 that God needeth them or that he is tyed vnto them for as he can nourish without meate and drinke so he can saue without word or Sacraments but because we neede them he vseth them when he will and as often as it pleaseth him The same which is published and promised by the word of God is signified and sealed by the Sacraments For they are not a deliuering of new promises and
Scripture and nothing by them is added to the Scripture Now as the fathers of the Greeke Church called these holy rites by name of Misteries because the substance of them was onely knowne to the members of the Church and hidden from others so the ancient teachers of the Latine Church called them Sacraments in respect of the affinity and neerenesse betweene them and a Sacrament For a Sacrament properly is that solemne othe in Warre by which Souldiers bound themselues to their chiefe Captaine Such a regard had the old Romaines in the discipline of their Warres that it was not lawfull for any to kill an enemy or enter into the battell to fight vnlesse he were sworne a Souldier So when we are partakers of these holy signes which God hath appointed in his Church by which he bestoweth vpon vs spirituall gifts we do bind our selues to him wee professe openly his true religion we vowe to fight vnder his banner against our enimies so that they are testimonies and tokens of the couenant betweene God and vs that he is our god and we bind our selues to be his people to serue him and no other god So circumcision was a seale of Gods promise to Abraham and a seal of Abrahams faith and obedience toward god By them man is bound to God and God vouchsafeth to bind himselfe to man Wherfore the word sacrament being translated from the campe to the Church from the soldiour to a christian from a ciuill vse to an holy let vs see in this sence and signification what it is Now the word being borrowed from warres is taken two waies first in a generall signification and may comprehend al maner of signes whether naturall or myraculous or voluntary which God commanded men to vse to assure them of the vndoubted truth of his promise as when he gaue to Adam in the Garden the tree of life to be a pledge of his immortality the Rain-bow to Noah and his posterity sometimes he gaue them miraculous signes as light in a smoaking Furnace to Abraham the fleece wet the earth being dry and the earth wet the fleece being dry to Gideon to promise and performe victory to Gedeon In this large acception of the worde we do not intreat of the Sacraments we speak properly of those which God hath left to be ordinary in his Church to bee seales of our communion with Christ and of the righteousnes which is by faith A Sacrament thus considered is a visible signe and seale ordained of God whereby Christ and all his sauing graces by certaine outward rites are signified exhibited and sealed vp vnto vs. In this description we are to consider these 3. things First the whole kind or general secondly the cause or author thereof and lastly the vse of this doctrine deliuered Touching the first wheras it is said that a sacrament is a visible signe and seale this is prooued and confirmed in sundry places of the scripture as Gen. 17. speaking of circumcision he saith It shall be a signe of the 〈◊〉 betweene me and thee And Rom. 4. speaking of Abraham he saith he receyued the signe of circvmcision as a seale of the righteousnesse of faith Indeed a signe and a seale differ one from another as the generall from the especiall for euery seale is a signe but euery signe is not a seale A seale certifieth assureth and confirmeth a thing a signe only sheweth it but a Sacrament doth both It is a signe to signifie and represent a seale to ratifie and assure an instrument to confer and conueigh Christ with al his benifits to them that truely beleeue in him a pledge vnto vs of Gods promises a visible word and as a notable glasse wherein we may behold assured testimonies of Gods eternall fauour of the riches of his grace which he bestoweth vpon vs. This teacheth vs to acknowlege there is more inthe Sacraments then is seen with the eies or felt with the hands therfore we must not conceiue vnreueretly of them nor come negligenly vnto them making them meere carnal and outward things but we must thinke reuerently speake soberly receiue humbly and penitently these holy misteries Againe heereby we are brought to beleeue the promises of god for if the Sacraments be not only signes of his fauour but seales of our faith can we doubt of his mercy and good meaning toward vs hauing left such pawnes and pledges thereof with vs that we might haue assured comfort and comfortable assurance of saluation and eternall life Is it not among men matter of assurance and a note of true dealing to haue a pledge left with vs But behold God hath left vnto vs two pawnes of his promises as it were an earnest-penny that our faith should not wauer If then his alone word be al suffycient hauing a noble addition of the Sacramentes as of his seales let vs beleeue his promises and in all tentations rest vpon them with all confidence and consolation Secondly it is saide a sacrament is a diuine ordinance Not any Angell or Arch-angell not any Prince or prelat but onely God himselfe is the author and ordainer of the Sacramentes This appeareth by many witnesses out of the worde of God I haue set my bow in the cloud and is shall be for a signe of the couenant betweene me and the earth and when I shall couer the earth with a cloud and the bow shall be seene in the cloud then wil I remember my couenant which is between me and you Where we see that when God determined to be mercyfull vnto the world and neuer to drowne the same with water againe as he had drowned it he gaue them a signe of his promise to wit His bow in the cloudes When God would witnesse and stablish to Abraham and his seede after him the promise of his mercy he ordained a Sacrament to confirme the same Gen. 17. This is my couenant which ye shall keepe betweene me and you let euery man child among you be circumcised And the Apostle saith I haue receiued of the Lord that which I haue deliuered vnto you And Christ himselfe instituted Baptisme sent forth his disciples to preach the Gospell All these testimonies as a cloud of witnesses do confirm vs in this truth that non hath power autority in the church to institute a Sacrament but God only And the reasons are apparant First the Sacraments belong to the seruice worship of god now it resteth not in man to appoint prescribe a seruice of God but to retaine and embrace that which is taught by him For in vain they worship him teaching for doctrines mens precepts Againe the Sacramentall signes haue Gods promises annexed vnto them confirming vs in the same which they could not doe but by the blessyng and benefit of him that promiseth so that God onely is able to bestow grace and he alone can appoint true signes of grace For as he only
the remission of his sins and neuer rest vntil he giue him peace of conscience and restore him to the ioyof his saluation Chap 13. Of the fir st v se ofa Sacrament HItherto of the parts of a Sacra both outward and inward now we come to the vses therof For vnlesse we know the vse and vnderstand the end why they were ordained it shal not profit vs to know the parts Every thing must be referred to his right vses and propper endes so must the Sacramentes be The endes are especially these three First to strengthen faith Secondly to seale the Couenant betweene God and vs. Thirdly to bee a badge of our profession Touching the first end the Sacraments serue for the better confirmation of our faith as appeareth Where the Apostle hauing set down the drowning of the world and the preseruing of Noah by the Arke he saith our baptisme directly answereth that tipe which is a taking to witnesse of a good conscience and sauing vs by the resurrection of Christ. So then by faith confirmed in Baptisme we haue an infallible assurance in the death of Christ of our saluation Many indeed come to the sacraments are present at Baptisme are partakers of the Lords supper that feele no strength of faith no increase of Gods graces no spiritual groth in the body of christ so that they worke not saluation in them but further their condemnation For the sacramentes as we haue shewed giue not grace but more firmely surely and comfortably confirme faith they apply and seale vp Christ crucified The sacraments cannot giue faith to the faithlesse neither were they instituted to the end men should beleeue but because they do beleeue as meat was not giuen that men should learne to eate but that the eating might be nourished Faith indeede receiueth them and then they serue to nourish it And they confirme not faith by any inherent power included in them but the holy spirit applyeth Christ to vs and frameth this comfortable conclusion in our hearts All such as are conuerted and do rightly vse the sacraments shal receiue Christ and al his sauing graces But I am conuerted do rightly vse the sacraments Therfore I shal receiue christ his graces Thus doth the cōforter comfort al those that come rightly religiously to the Lords table Now if we would enquire and search after the reasons of this first end we should find that one cause why they confirme faith is because god is true in his promises he confirmeth and maketh good that which is gone out of his mouth All the promises of God in Christ are yea and are in him Amen vnto the glory of God through vs. For 〈◊〉 Princes seales confirme their charters assure their grantes and make certaine their pardons so do gods sacraments witnesse to our hearts and consciences that his words and promises are true and are established to continue for euer For as he declareth his mercies by his word so he sealeth and assureth them by his sacraments Againe this appeareth by the example of Abraham who first beleeued the promise and it was imputed to him for righteousnes being yet vncircumcised and afterward receiued the signe of circumcision as the seale of the righteousnes of faith as the Apostle teacheth We say that faith was imputed vnto Abraham for righteousnes How was it then imputed when he was circumcised or vncircumcised Not when he was circumcised but when hee was vncircumcised c. Where he sheweth that Abraham was iustified in vncircumcision but yet was afterwarde circumcised that the gifte of righteousnes might be confirmed in him The Eunuche likewise beleeued before hee receiued baptisme and therefore it sealed vp the increase of his faith and of Gods graces And Act 2. They that gladlie receiued the wordes of Peter were baptized And. as Peter preached to Cornelius and others of the Gentlies The Holy-ghost fel on them all which heard the word and he said Can any forbid water that these shoulde not bee baptized which haue receiued the Holy-ghost as wel as we So he commanded them to be baptized in the name of the Lord. Wherefore when the minister washeth with water it representeth our buriall with Christ into his death and our rising again with him into newnes of life As bread norisheth and strengthneth man so the body of christ taken by faith feedeth the soule We take the bread and cup into our hands we eat we drink we are refreshed so we feed on Christ whose flesh is meat indeed and whose bloud is drink indeed and we are comforted Let vs nowe come to the vses as we haue seene the reasons And first of all do the sacraments serue to strengthen our faith then let vs all acknowledge our failings and infirmities Let vs labor more and more to feele the weakenes and wantes of our owne faith True it is if our faith were perfect and entire lacking nothing 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 Sacramēts of God praying for strength and confirmation thereof as that father did whose sonne was possessed with a dumbe spirit when Christ saide to him If thou canst beleeue all things are possible to him that beleeueth he answered crying with teares Lord I beleeue help mine vnbeleese And Luk. 17. the Apostles say to the Lord Increase our faith Vndoubtedly he that neuer doubted neuer beleeued For whosoeuer in truth beleeueth feeleth sometimes doubrings and wauerings of his faith Even as the sound body feeleth oftentimes the grudginges 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 he covld not diseerne For we feele not corruption by corruption nor sinne by finne 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 and the more grace we haue the more quick we are in feeling of corruption What is the reason that many haue no light of sinne no feeling of their corruption no tentations no trembling no terror no feare of gods wrath but wholly liue lie and dye in their lustes Surely because they are without grace without gods spirit and without his inward worke in them But the faithfull who are not led by the slesh but liue by the spirit are often tempted assailed tormoyled tryed and prouoked to many euils according to the words of our blessed sauiour Simon Simon behold Satan hath desired to winnow you as wheat but I haue prayed for thee that thy faith faile not therefore when thou art conuerted strengthen thy bretheren Asa man carried vp and set vpon an high to wer or on
the pinicle of a temple and ther fast bound in chaines of Iron that he cannot fall although he would when he looketh down feareth and al his ioynts tremble because he is not acquainted and accustomed to mount vp so high in the aire 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 we looke down-ward vpō our selues and our owne waies we haue doubtings wauerings astomshments horrors terrors tremblings and feares but when we looke vpwards to be hold the sweet consolation which god hath promised Christ hath purchased the word hath published the Holy-ghost hath sealed and euery beleeuer hath tasted wee feele our selues sure and cease to doubt any more For faith though assaulted with doub tings may be certain 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 and perswasion though it bee shaken with doubtings and assaulted with tentations Wherfore so often as we feele these doubtings and imperfections let vs set against them the certainty of gods truth let vs set before vs the vnchangablenes of his promises let vs draw neere to the holy Sacraments and therby seeke strength and increase offaith Moreouer was this one end of the Sacramentes to strengthen faith Then god refuseth and 〈◊〉 none for weakenes of faith For a weak 〈◊〉 his a true faith as well as a strong faith A Leprous hand can hold that which is offered vnto it as wel as a sound and strong hand albe it not so strongly so is it with faith though it be feeble as a grain of mustard seed yet if it be vnfained it wil aply christ effectually which weaknes leaueth God in vs as a meanes to stir vs vp to go to the sacraments We read that Dauid called lame 〈◊〉 to his table therby honoring 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 eat bread at the kings table saying What is thy seruant that thou shouldst looke on such a dead dog as I am So must we confes our vnworthines and be contented with the crums of his grace that fal from his heauenly table And thus acknowledging our selues to be blind he will restore vs to bee poor he wil inrich vs to be wounded he wil cure vs to be captiues he wil deliuer vs to besick he wil heale vs to be weake he will strengthen vs to be lost he will saue vs to be hungry and thirsty he will resresh vs to be broken-hearted he wil binde vs vp to be sold vnder sinne he wil ransome and 〈◊〉 vs. Thirdly it reacheth vs to abhor the absurdity of Bellarmine a factour and at turney of the church of Rome who denieth that the Sactamentes are seales of the promises or serue to 〈◊〉 and confirme our faith and to assure vs of free remission of sinnes 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 forth to shew how all men are 〈◊〉 before God 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 as Peter teacheth Lastly if the chiefe end of the Sacramentes 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 so me we cannot be assured in this life of our standing in the estate of grace of the forgiunesse of sinnes and of our adoption in Christ Doth not the holy ghost testifie vnto vs particularly the adoption of children the remission of sinnes and saluation of our soules As Rom. 8. We haue not receiued the spirit of bondage to feare but the spirit of adoption whereby we cry Abba father the spirit beareth witnesse with our spirits that we are the children of God In these words gods sanctifieng spirit and our sanctified spirit are made the two witnesses of our adoption This we must certainly beleeue by faith And this made the Apostle most confident in the end of the same Ch. saying 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 shal be able to separate us from the loue of God which is Christ Iesus our Lord. If any obiect we may hope well for forgiuenesse of sinnes but we cannot beleeue the same I answer faith and hope cannot be separated they do 〈◊〉 as louing frends 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 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 forth 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 us Hitherto of the first end of a Sacrament Chap. 14. Of the second vse of a Sacrament THe second end of a Sacrament is this It serueth to be a seale of the Couenant betweene God and vs that he will be our God and we will be his people as Gen. 17. I am God all susficient walke before me and be vpright The Sacramentes are assured testimonies and confirmations of the fauour and goodwil of god who is wel pleased toward vs in christ his sonne By them as by certaine pledges giuen and receiued God of great mercy doth as it were binde himselfe to vs and we binde our selues to him to remaine his people to walke in obedience before him 〈◊〉 was a seale of gods promise to Abraham a seale of Abrahams faith and obedience toward God But let vs see what this couenant is what are the Articles of agreement betweene God and vs and what things each part interchangably couenanteth and contracteth each toward other The couenant of God in respect of himselse hath 3. parts He promiseth first of all forgiuenesse of our sinnes The deliuerer shall come out of Sion and shal turne away the vngodlinesse from Iacob and this is my couenant to them when I shall take away their sinnes Secondly the adoption of sonnes and
receiuing and laying hold vppon Christ and all his benefits Euen as the hand stretched forth layeth hold vpon a thing and pulleth the same vnto it so doth saith apply the sauing promises of the Gospell to the soule as the Apostle teacheth Gal. 3. That the blessing of Abraham might come to the Gentiles through Iesus Christ that wee might receiue the promise of the spirit through faith Where he teacheth that we embrace and receiue the precious promises of saluation and forgiuenesse of our sinnes by faith beleeuinge the same to belong vnto our selues The scripture calleth Christ a redeemer indefinitely Iob calleth him his redeemer particularly Iob 19. I knowe that my redeemer lyueth The Scriptur setteth out the lord as the god of his church Thomas vpon a special feeling of Christs fauor toward him acknowledgeth him to be his Lord and his god Iohn 20 Thou art my Lord and my god The Scripture propoundeth Christ as the Sauiour of his people the blessed virgin taketh this as spoken to her selfe an accounteth him her sauiour Luke 1. My spirit reioyceth in god my sauiour The Scriptur maketh Christ the L. and protector of his church Elizabeth maketh a speciall application thereof calling him her lord Luk. 1 Whence commeth this to me that the mother of my Lord should come vnto me It is an Article of our holy and christian faith to beleeue the forgiuenes of sinnes this must euery one beleeue this must euery one hold this must euery one apply as christ did to the sick man of the Palsey Mathew 9. sonne be of good comfort thy sinnes are forgiuen thee It is the hardest thing in the worlde thus to beleeue whether we respect Christ or our selues It is an easie matter for a man when he neither knoweth nor feeleth the burden of sin to say he hath faith and beleeueth in gods mercy but when Satan shall fift him when his owne hart shall accuse him when sinne shall he heauy vpon his soule when the vnsupportable and vnsufferable anger of God shall presse his conscience to the nethermost hell and the flame thereof consume his bones and turne his moisture into the drought of Summer if then he can stand vpright and build himselfe vpon the rock when the floods come when the winds blow and beat vpon his house and when the ground shaketh vnder his feet this man with boldnesse and confidence may truely say and seale it vppe for an euerlasting truth My sinnes are forgiuen me For if then he can comfort himselfe in his God and apply his gratious mercies to his owne fainting hart and cry out Though the Lorde would kill me yet still I wil trust in him this is the property of a sounde faith against which the strongest gates of hel shal not preuaile This appeareth euidently vnto vs in the example of Abraham who beleeued that of his old weake withered and as it were dead body should spring children like the sande on the sea-shore and like the starres of heauen for multitude and that he should haue a seede in whom himselfe and all the nations of the world should be blessed If hee had consulted with flesh and blood what discourses might a naturall man alledge to 〈◊〉 the crediting of this promise yet hee doubted not hee disputeth not the matter but beleeued that the weake shoulde bee made strong that the barren should be made fruitfull and a ioyfull mother of children that the dead should be made aliue to dwell with a family springing out of his owne body which was to reason as vnlikely and vnpossible as for a dry and dead tree pulled vp by the rootes to bud bear and bring foorth plentifull 〈◊〉 So what can bee more difficult and hard then for vs to beleeue and be perswaded that by the death of Christ we shall haue euerlastinge life by his shame and dishonour we shall haue glory and praise that by his wounds and reproaches we shall haue the curing and healing of our 〈◊〉 that by his agonies and bloody sweate wee shall haue peace and rest by his condemnation we shall haue saluation Is not this after a sort in hell to see heauen in cursing to see blessing in humiliation to see exaltation in death to see life in condemnation to lay holde of saluation in feeling of sin to beleeue the pardon of sinnes lastly in out vnrighteousnes and misery to bee both righteous and accepted to eternall life and in the breach of the lawe to beleeue the fulfilling of the law This is indeede to haue the sauing faith of Gods elect And to say that this is an easie matter or a small thinge is plainely to betray and difcouer that wee never knew what true faith meaneth For this faith let euery one of vs labour that we may specially and particularly apprehend the promises as the Apostle declareth Galatians 2 I am crucified with Christ but I liue yet not I any more but christdiueth in me and in that that I nowe liue in the flesh I liue by the faith in the sonne of God who hath loued mee and giuen himselfe for me And againe I haue fought a good fight I haue finished my course I haue kept the faith hencefoorth is 〈◊〉 vppe for me a crowne of righteousnesse which the Lorde the righteous iudge shall giue vnto me at that day Where wee see a speciall application to himselfe of the benefits of Christ and therefore it is not sufficient to beleeue that Christ came into the world that he was crucified died was buried rose againe from the dead and ascended into heauen for this is a general faith this is the faith of the reprobates yea the Deuils know it and haue as great a part and portion therein as we yet they tremble at the remembrance of their iudgement to come as Iames sheweth Thou beleeuest there is one god thou doest well the deuils also beleeue and tremble There is more required of vs then to beleeue the Histories and doctrine of the scriptures to be true and to make an outward profession of it to vnderstand and assent vnto the couenant of grace made by christ that it is certain and shal be verified in the members of the church we must besides this generall and confused faith apply and appropriate vnto our selues the promises of saluation We must not onely see them a farre off but feele them in our harts We must beleeue not onely that christ is a sauior but that he is our sauior and our redeemer Thus we must euery one of vs for his owne part make proper to himselfe all the riches and graces that are in chist Iesus because in giuing himselfe to vs he giueth al his benefits in that he is God he maketh vs after a sort partakers of the diuine nature being heir of al things in heauen and earth and Lord of the world he maketh al things ours whether life or death whether things
the sauor of death to death therfore also the Sacraments of themselus do not confer and bestow grace hauing it tyed vnto them or shut vp in them For if the Sacraments 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 sinnes remitted may returne and remaine and be againe imputed But when God gratiously pardoneth sin he remembreth it no more Againe we see Abraham was not iustified by his circumcision he was iustified by his faith for Abraham beleeued god and it was imputed to him for righteousnes and afterward he receiued circumcision to be the signe and seale of his iustification Not withstanding the Sacraments may be saide to confer the grace of regeneration and remission of sins as they are instrumentes vsed of God and as they are pledges and tokens to vs. They are means to offer and exhibit to the beleeuer Christ with all his benefits wherby the conscience is assured of comfort and saluation as the Princes letters are said to saue the life of a malefactor wheras they only signifie to him and others that it is the princes pleasure to shew fauor Again they may not fitly be said to giue vs grace because the signe exhibiteth the thing signified the outward washing of the body is a pledg token of the grace of god so that whosoeuer vseth the sign aright shall receiue forgiuenes and life euerlasting Chap. 3. That the parts of a Sacrament are partly outward and partly inward WE haue seene what a Sacrament is nowe wee are to consider in it two things first his parts then his vses for in handlinge these two pointes wee shall see what is the nature of a sacrament The partes of sacrament 〈◊〉 are of two sortes some outwarde open sencible earthly visible and signifying some are inward hidden spirituall heauenly inuisible and signified For the nature of a Sacrament is partely earthly and partly heauenly If we had been wholly a spirit without body he would giue vs his gifts 〈◊〉 without a body but seeing we are soule and body he giueth v his Sacraments that so we may apprehend 〈◊〉 gifts by sensible things The outward part is one thing 〈◊〉 the inward part is another thing the outward is applyed to the body the inward is applyed to the soule conscience This diuision and 〈◊〉 on of parts appeareth plainely He is not a Iew which is one outward neither is that circumcision which is outward in the flesh but he is a Iew which is one within and the circumcision is of the hart in the spirit not in the letter where we see he maketh circumcision to stand of 2. parts part in the flesh and part in the heart partly in the spirit and partly in the letter Heereunto commeth that saying 〈◊〉 are circumcised with circumcision made without hands so that there is a circumcision without and there is an other within by the virtue of Christ. The same we may say of Baptisme there is a baptizing of the body and there is a baptizing of the soule the body is washed with water the soule is clensed by the precious blood of our sauiour Christ which is the hidden and misticall part of the Sacrament This appeareth by many examples recorded in Scripture Simon the sorcerer though 〈◊〉 were baptized with water yet his hart was not right in the sight of God he remained in the gall of bitternesse and in the bond of iniquity so that albeit hee were baptized yet he was not regenerated The 〈◊〉 were 〈◊〉 of the outward signes not of the 〈◊〉 grace They were all baptized vnto Moyses in that cloud and in that sea they did 〈◊〉 the same spirituall meate they all drank the same spirituall drinke yet with many of them God was not pleased The 〈◊〉 may be saide of Iudas one of the 〈◊〉 he did eate the Paschall lambe as well as the rest of the Apostles but he did not eate Christ who is the 〈◊〉 filed and without spot is the other did This is that also which Iohn the Baptist teacheth Indeede I baptize you with water to amendment of life but he that commeth after me is mightier then I whoseshooes I am not worthy to beare he shall baptize you with the holy ghost and with fire where as the 〈◊〉 maketh two baptizers himfelfe and Christ so he 〈◊〉 their actions his own to wash with water and the action of Christ to wash with the holy ghost Neither neede we to seeke farre for reason to perswade any to beleeue this truth that the nature of a sacrament is neither wholly outward nor wholly inward but taketh part of 〈◊〉 seeing nothing can be a signe of itselfe but a signe is a signe of an other thing and seeing they are mysteries they haue an hidden meaning and spirituall vnderstanding If the 〈◊〉 in Baptisme had not grace annexed vnto it it could not be a mistery We see the signe we see not the grace which is inuisible Now let vs come to the vses These parts though distinguished really one 〈◊〉 another that the outward parts cannot be the inward the earthly cannot be the heauenly the seale cannot be the thing sealed the token cannot be the thing betokened nor contrarywise for this were to alter nature and to mingle heauen and earth together yet in respect of the propoition betweene the signe and the thing signified and of the coniunction of them to the faithful which receiu both the one thother one part is affirmed of the other For we must vnderstand that the Scriptur in regard of this vnion speketh of the Sacraments two waies to wit properly and figuratiuely Properly 〈◊〉 that which belongeth to the signe is given to the signe and when the thinge 〈◊〉 is giuen and applyed to the thing itselfe and thus each part hath his owne as Circumcision is called the signe of the couenant And the blood of the lambe is called a signe these are 〈◊〉 〈◊〉 proper speaches and without figure Againe vvhen 〈◊〉 saith My body which is giuen for you my blood 〈◊〉 which is shed for many for remission of sinnes vve must vnderstand the words literally as they lye figuratiuely vvhen the signe is giuen to the thing signified and called by the name of it as Christ is called the Passeouer and the lambe of God his flesh is also saide to be meate indeede and his blood drinke indeede the holy spirit is called water or else the name of the thing signified is giuen to the signe as bread is called the body of Christ the cup is called the new Testament These speaches must be taken figuratiuely and vnderstood by a chang of name according to the intention and meaning of the Holy-ghost so that wee must beware that we do not take or mistake
of washing away sins were found in the element of water Baptisme therfore is not the washing away of sins onely the bloud of Christ clenseth vs from al sin 1. Iohn 1 7. Againe this declareth the perpetuall vse of it in the church seeing it hath this effect to assure remission and forgiuenes of sins vnto this let vs bring our children of this let vs make them partakers from this let vs by no means keepe them and in this let vs continually renew our couenant with God Chap 2. That the parts of Baptisme are partly outward and partly inward Hitherto wee haue shewed how baptisme is taken and what it is In baptism we are to consider 2 things his parts and his vses For as in the former book when we spake of the Sacraments in generall hauing shewed what a Sacrament is we discended to his parts and vses wherein the perfect knowledge thereof consisteth so wee wiil obserue the same in handling the doctrine of the sacraments in particular The parts of baptisme are first to be opened the vses are to be reserued to their proper place The parts are 2. the outward and the inward parts This appeareth 1 Pet 3 Where of the baptisme that now is answereth that figure which is not a putting away of the filth of the flesh but a confident demanding which a good conscience maketh to God and saueth vs by the resurrection of Iesus Christ. Where the A postle teacheth that sinne cannot be washed awaye by that outwarde water but by Christs inward working which the outward baptisme doth shaddow In like manner Mar. 1. Truth it is I haue baptized you ' with Water but hee will baptize you with the Holy-ghost where the baptise sheweth that hee baptized outwardly but the force of it proceedeth from Christ who baptizeth inwardly So Act 2 Peter saide vnto them Amend your liues and be baptized euerie one of you in the name of Iesus Christ for the remission of sinnes and ye shall receiue the gift of the Holy-ghost Where the A postle declareth that in such as repent and beleeue the vertue of the Holy-ghost is ioyned with outwarde baptisme The outwarde partes therefore are one thinge and the inwarde partes are another that which is seene is one thing and that which is vnderstood is another thing This diuision of the partes of Baptisme affoordeth diuers good vses and putteth vs in minde of sundrye holy duties And first of all are there outwarde and inwarde partes of baptisme then we learne hereby that the outwarde partes are no vaine ceremonies no fruitlesse rites no vnprofitable actions that may be neglected or contemned but auaileable signes and effectuall seales of the sprinkling of Christs blood for the forgiuenes of all our sinnes Againe seeing there is such an vnion of the partes betweene themselues we must not contemue or dispise or deferre baptisme Wherefore the faithfull all delaies reasons and pretences set aparte haue speedily prepared themselues to do that which God commaundeth Wee haue a worthy example in Abraham when god required him to circumcise himselfe his sonne and all the males of his house and thereby to vncouer all their shames hee doth not inquire why God required this at his hands hee doth not complaine or consult with flesh and blood ouer all doubts faith got the victory and subdued reason vnder her and caused him with diligence readines and expedition to submit himselfe to fulfill the Lords will and performe it the same day that he commaunded it Of this duty likewise we see Paule was admonished by Ananias immediately after his conuersion Act. 22. saying Why tariest thou Arise and be baptized and wash away thy sinnes in calling on the name of the Lord. Whereby he sheweth that this tarying and delay in the matters of God maketh vs culpable in his sight True it is it is not the want of Baptisme simply that is demnable as is shewed afterward but the contempt of the Sacraments is dangerous and without repentance damnable as it appeareth The Pharisies and expounders of the law despised the counsell of God against themselues and were not baptized of him We know all neglect and contempt in heauenly duties is euill and bringeth with it a certain curse as the prophet saith Cursed is he that doth the worke of the Lord negligently We see in humaine and wordly thinges wise-men will not deferre the sealing of their writings and calling of witnesses when they haue giuen a promise to other or made a bargaine with other knowing that vnnecessary delay may breede vnrecouerable danger as wee see by the example of Ieremy when he had bought a field of his vncles sonne presently he weighed him the siluer enrolled it in a booke of remembrance hee signed it he tooke witnesses and left it written in roles or records hauing an instrument or euidence fairely drawne and sealed with the common seale if any thing should be called in question in time to come 〈◊〉 he like we see in Abraham long before when he had bought a possession of the Hittites for the buriall of his dead he weighed out and paied 〈◊〉 money among Marchants so the field and the caue that was 〈◊〉 withal the trees and appurteuances that were therin was made sure to him for a possession As these men when they had made the purchase would not delay the taking of assurance and security the like delaying and vnnecessary putting off the time from Sabboath to Saboath from meeting to meeting ought to be fhunned of vs otherwise thogh we should be free from contempt we cannot excuse ourselues of the neglect of au high and holy duty to God and our children Indeede we are not pricisely tyed to a certaine day in Baptisme as the Iewes were to the 8. day in their circumcision but that which the 8. day was to them a conuenient and orderly time is to vs. Now what time can be more conuenient more comely more fitte then the Sabboath day following when the Church is assembled That so it may be administred rightly reuerently religiously and conueniently in the publike meetings of the faithfull Againe the needelesse and carelesse deferring of this worke hath a grieuous threatning annexed of assured punishment and iudgement as it is set down The vncircumcised male in whose flesh the foreskin is not circumcised euen that person snalbe cut off from his people because he hath broken my couenant Whereby we see that whosoeuer shal neglect circumcision not fuffer himself be circumcised or shal approue the negligence committed by his parents shall bee none of the peop'e of God but shall be shut out from the society and barred from the fellowship of the faithful both in this world and in the world to come vnlesse hee repent of this sin And that the neglect of Gods ordinance draweth his wrath appeareth in the example of Moyses The Lord met him and would haue killed him because his son was not
promise being stronge in faith and vnder hope beleeued aboue hope before circumcision was giuen vnto him Thus also the beleeuing theefe vpon the crosse though he did nener receyue the sacrament of christ yet he did eat the body and drinke the blood of christ to eternal life so that he beleeued in him and was the same day with him in paradise He was not crucified for the profession of christ but was condemned for the merit of his transgression neither did he suffer because he beleeued but he beleeued while he suffered He was not baptized he receiued not the Lords supper yet his saith saued him spiritually eatinge the true food of euerlasting life Rom 10. With the hart man beleeueth vnto rightcousnesse and with the mouth man confesseth vnto saluation for the scripture saith whosoeuer beleeueth in him shall not be ashamed According to that in the prophet The iust shall liue by faith And Iohn 11. I am the resurrection and the life he that beleeueth in me though he were deade yet he shall liue and whosoeuer liueth and beleeueth in me shall neuer dy This ministreth great comfort in trials and tribulations to consider that howsoeuer by sickenes by persecution by imprisonment we may be seperated from the Supper of christ yet we cannot be seperated from christ though we may bee hindered from eating him sacramentally yet we cannot be hindred from eating him spiritually though we may bee kept from eating the bread and drinking of the cup of the Lord yet we cannot by the malice of Satan or violence of his instrumentes be kept from feeding vppon christ by faith to saluation Againe other receiue christ onely sacramentally and not spiritually who are partakers of the outwarde Elements of bread and wine and so receiue the bare signes of the body and blood of Christ. For as they are said to eat the true body of christ spiritually which receiue christ with the mouth of the soul that is by a true faith and are truely ioyned to him so they eat him sacramentally that handle eate and drinke the signes and seales of his true body but because they want faith they want the means to receiue christ himselfe Thus many haue bin baptized that were neuer regenerated and inwardly purged as appeareth in Simon the sorcerer whose hart was not vpright so that albeit he were partaker of the Sacrament of regeneration and repentance yet he remayned in the gall of bitternes and in the bond of iniquity So many haue resorted to the Lords Supper that neuer drew nourishment or strength of Faith from him to life and saluation and thus many thousands in the worlde come to the sacraments 〈◊〉 some neither receiue Christ spiritually nor sacramentally and such are they that neuer come to christ nor receiue the sacraments of christ such are they that liue out of the bosome of the church as it were out of the Arke of Noah as Infidels Iewes Turks Saracens Persians and such like these mast needes perish in the deepe floodes of Gods endles iudgements For as christ is the fountaine of life and the wel-spring of all heauenly treasures that accompany saluation and the Sacraments his instrumentes whereby these graces are conueyd vnto vs and the church the parties to whome both these belong so such as are without Christ without the sacramentes without grace without the church and consequently without the priuiledges that pertaine to the heires of his eternall kingdom lye in darkenes and in the shaddowe of death and are as Dogges to whome the childrens bread doth not belong Lastly other receiue Christ both spiritually by faith and sacramentally with the mouth who are partakers both of the signes and of the things signified who eat of the bread of the L. the bread which is 〈◊〉 L. And thus the apostles thatsat at the table with christ at his last supper did receiue him applying the outward part to their bodies and the inward part to their souls Also thus al the faithful that come to the table of ch to the end of the worlde do receiue him spiritually and sacramentally to the great comfort of their own souls thus must euery one of vs seek to come to ch whensouer we come to the sa of ch Wherfore we see what difference and distinction is to be made between those that receiue christ that we be not deceiued in the manner of the receiuing of him Againe seeing onely the faithfull are the inward part of this sacrament it is not to bee administred to such as shew themselues vnfaithfull and vnrepentant so farre as they may be known so to be Such as are without faith without repentance without sanctification haue no right and interest in this blessed communion For if euery one should without difference be admitted and receiued the Church of God which is a blessed fellowship of Saintes should be turned into a stye of vncleane Swine a stable of vncleane beastes a cage of 〈◊〉 birdes and as Christ speaketh the house of God should bee made a 〈◊〉 of theeues God did shut out of his sanctuary euery stranger vncircum cised in heart and in the 〈◊〉 he commaunded also the priestes to put a difference between the holy and prophane betweene the cleane and vnclean 〈◊〉 her to belongeth that saying of Christ Math. 7. Giue ye not that which is holy to Dogs neither cast ye your pearles before svvine least they tread you vnder their 〈◊〉 and 〈◊〉 againe all to rent you If therefore such as remaine in grosse and open sinnes of blasphemy swearing contempt of Gods worde adultery 〈◊〉 vncleanesse wantonnesse drunkennesse maliciousnesse and such like offer themselues at any time with the rest of the members of the church to partake this supper and as it wer insectious leapers come into the Lords host to be admitted to the sacrifices it is the Pastors duty to vse the power of the keies and barre them from this Sacrament vntill there appeare in them the testimonies of repentance and the confession of their offences Should not the shepheard feuer the rotten and 〈◊〉 sheepe from the fold Doth not a little leauen sower the whole lump Wil an housholder admit into his house euery one that vanteth himselfe to be of the houshold The Idothers by the light of nature would not suffer all to approch to their sacrifices their heathnish sacrifices but cryed out that prophane persons should be packing and get them thence and not presume to offer with vnwashen hands Such as haue a very cleere 〈◊〉 aine and spring of Waters committed vnto them if they see 〈◊〉 swine come to warde it must not suffer them to trouble the spring and annoy the water Shall they then that haue the sacred and hallowed spring not common water but of the precious blood of Christ springing vp to eternallife committed vnto them suffer such as are notoriously 〈◊〉 with sinne to prophane the bloode
and pricked with vnfained sorrow for all our iniquities This is the right vse the true end and the sound comfort following and flowing from the death of christ To conclude we must learne and hold for euer that we haue the beg nning and chiefe cause in our selues which did crucifie christ and crush him with most bitter sorrows let vs then be reuenged of our sins and do al despite we can vnto them let vs endite them arraigne them accuse them condemne them and naile them to his crosse let vs kil thē mortifie them and bury them in his graue for euer This is the first end of the supper which is sanctified by the breaking of the bread and pouring out of the wine declaring vnto vs that as the body of our lord was broken and by violent meanes afflicted so his blood gushed out and flowed plentifully out of his gaping and bleeding wounds This must be our meditation whensoeuer we come to the lords table Chap. 13. Of the second vse of the lords supper THe second vse of the lords supper is our spirituall vnion and communion with christ This the Apostle declareth The cup of blessing which we blesse is it not the communion of the blood of christ The bread which we breake is it not the communion of the body of christ Whereby he meaneth that the faithfull which come conscionably worthily to the lords table are ioyned and vnited to whole Christ by the bread Sacramentally by faith instrumentally by the holy ghost spiritually and by them all most effectually For we take the bread into our hands and likewise we take the cup into our hands as christ commaunded saying Take ye eate ye drinke ye diuide ye Neither do we lay them apart or hide them aside or reserue them in a boxe or abstaiue from them but when we haue taken them we eate we digest them we are nourished by them and they are turned into our substance So christ being eaten of the Godly by faith is vnited to them by his spirit as we haue shewed before whereby they are made one with christ and he one with them And as meate plentifully prepared daintily dressed and only seene vpon the table doth not nourish the body or take away hunger so if the gospell be preached and the sacraments administred except we apply the promises of the gospel and beleeue that christ withal his gifts is ours they prosit nothing towards our saluation Such therefore as lawfully and worthily come to the lords supper as to a table richly furnished and to a banket liberally prouided must not onely generally beleeue that Christ suffered in the flesh and dyed for sinners but particularly for themselus yea communicateth himselfe and al his gifts to them aboundantly as certainly as themselues eate of the bread and drinke of the cup. This vnion and communion is neere and wonderfull great and therefore the apostle fitly calleth it a mistery euen a great mistery speaking of christ and of the church For what vnion can bee greater then that which is betweene the thing nourishing and the thing ' nourished We haue nothing in Adam but that which conueyeth death vnto vs so that is is needefull to be ioyned to one which maie giue life to vs that as we die in Adam so wee may liue in him This vnion cannot by reason be expressed or fully vnderstood As Christ in the daies of his flesh had a dubble kindred one earthly and carnal kindred the other spirituall that by faith receiued his worde and beleeued in his name of whom he said Behold my mother and my Brethren for whosoeuer shall do my fathers will which is in heauen the same is my brother sister and mother so is it in this vnió and felloship with him one is outward and bodily which al mankinde hath with him in that he is partaker of our flesh and blood the other inward and spirituall whereby we are made partakers of him and of al his sauing graces to euerlasting life As Christ was borne of the Virgin Mary and vnited our nature to him taking vpon him not the Angels nature but the seed of Abraham euery reprobate hath this vnion with him in that he tooke vpon him the shape of a man but there is a mysticall and marueilous vnion whereby he dwelleth in vs by faith whereby we are truely coupled to him made partakers of him deliuered from sin and made heires of euerlasting life quickning and sustaining vs as food which preserueth the life of the bodie If the arme ioined to the body haue no life no sence no benefit of vitall spirits it is no part of the bodie though it be vnited to it so the wicked liuing without faith are as it were sencelesse they haue no forgiuenes of sinnes no sanctification no saluation and therefore are no true members of Christ. If he poure not life and grace into them they are not his members if he kill not sinne in them they are not vnited spirituallie vnto him The bodily vnion with him shall profit nothing it is the spirit that giueth life Seeing then the receiuing of the bread and wine which turne into our substaunce teacheth the misticall vnion between Christ and his members we learne first from hence that all the faithfull and godly are truly made partakers of Christ and his graces as the members receiue life from the head and the tree moisture from the root For euen as the wife ioyned to her husband in marriage is thereby made partaker of his body and goods hath interrest with him in the commodities of this life and loketh for norishment food fellowship protection and gouernement from him so being made one with christ we are indued with his he auenly gifts and blessings This must be our comfort in all dangers and tentations in all tryals and assaults to consider that we are one with christ we are not only dear vnto him but nearely ioyned with him as members to the head as the wife to the husband and as the braunches to the vine and therefore can neuer be seperated from him in life or death Secondly this streight vniting of the faithfull to Christ sheweth that the vngodly haue no part nor fellowship in him and with his graces though they be ioyned to a communion of the same nature and haue many common gifts of knowledge and vnderstanding yet Christ neuer dwelleth in them with his sauing graces and with his spirite of sanctification he possesseth not their harts he worketh not in them a particular perswasion of their reconciltation to God neither an hungring desire aboue all things to bee at vnity and peace with him neyther a distaste and dislike of sinne neyther the comfortable spirite of grace and prayer all which are in some measure in all the saithful Wherfore although they may bee cloathed with the flesh of Christ they cannot be said to be couered with the grace of Christ although they be
present or things to come recouering in him the possession of those thinges which wee lost in Adam being the beloued sonne of the father hee maketh vs acceptable and wel pleasing vnto him leading captiuity captiue and giuing gifts to men hauing Dominion ouer the Deuil sin hell the world the flesh and all our enemies hee protecteth vs that they cannot ouerthrow vs and hath made vs kings and Priests to god euen his father in that he is happy and immortal he maketh vs partakers of his blessednes and immortality When we shall seuerally and particularly apply al the actions and benefits of Christ our lorde vnto our selues we may boldely come to the lordes table where wee shall fiude christ and enioy him to our endlesse comfort Neither are we to abstaine and hang backe from comming to the Supper nor to dispaire of our selues nor to be to much cast downe when wee feele sundry defectes and wantes in our faith For there is a weake and feeble faith which is yet a true faith as well as the stronge faith There are two degrees offaith profitable to be knowne and comfortable to be considered The weake faith is an earnest and vnfained desire to be reconciled vnto GOD in christ which willing desire in vs GOD accepteth as the deede it selfe hee accounteth the defire of faith as faith it selfe the desire of reconciliation and forgiuenesse of sinnes by the death of CHRIST shall be auaileable to worke out our attonement and redemption The stronge faith is a full perswasion and assurance of the mercyes of GOD when the faithful can truely say with the Apostle Rom. 8 38. 39. I am perswaded that neither life nor death nor thinges present nor thinges to come neither Angels nor principalities nor powers neither height nor depth nor any other creature shall separate vs from the loue of GOD which is in Christ Iesus our Lord. This is the greatest measure and highest degree of faith this is the top strength and full ripenesse of faith heereunto wee are to striue and indeuour and neuer to giue rest vnto our soules vntill wee bee resouled and setled in our consciences that all our sinnes are assuredly pardoned and wee accepted to euerlasting life This greatenesse of faith was in Abraham who was not weak but strengthened in faith being fully perswaded He that had promised was also able to doe it All that liue in the bosome of the Church doe not attaine to this full measure of a perfect faith but euen as it is in the estate of the body we are babes before we come to be men of ripe yeares first we be weake before we be strong first we are fed with milke before we can digest strong meat We see corne first is in the grasse then in the blade before it come to the stalke and to haue ripe corne in the eare There must be in all thinges a beginning before there can be a proceeding to perfection The tree sendeth forth his tender braunches and putteth forth his leaues before the fruit commeth So is it with euery christian Man and Woman first they are babes in Christ and haue certaine seedes and beginnings of faith springing in them to eternall life afterward they grow from strength to strength from grace to grace from degree to degree and from faith to faith vntill they come to a full perswasion and assurance without wauering which ariseth after many experiences of Gods ' manifold mercies and fauours in the course of our liues as we see Psal. 23. Doubtlesse kindnesse and mercy shall follow me all the daies of my life and I shall remaine a long season in the house of the Lord. Wherefore let vs not be 〈◊〉 ed and discouraged when our faith is feeble for a feeble faith wil apply Christ as well as a strong faith it wil draw Christ home to dwell in our hartes through whom we shall not perish but haue euerlasting life Hee that had but a weake eie and a dimme sight to behold the brasen Serpent in the wildernesse was healed from the deadly stinging of the fiery Serpents as wel as he that saw cleerly and perfectly a farre off He that hath but a Leprous and sickly hand is able to hold that which is offered vnto it as well as a sound and strong hand So hee that hath a little faith in the Sonne of God shall neuer haue his saluation denied nor forgiuenesse of his sinnes kept from him if with an humble heart he pray to God to haue them pardoned The Apostles beleeued that Christ was the Sauiour of the world yet they were ignorant of his death and resurrection which are the chiefe meanes of saluation and they are saide to be men of little faith So our sauiour when the Disciples had asked increase of their faith declareth that if our faith be in quantity but as a graine of mustard-seede it should be powerfull and effectuall seeing he will not quench the smooking flaxe nor breake the bruised reede but cherish the least sparke and measure of grace giuen vnto vs from aboue This likewise was the faith of that father whose child was possessed with a dumbe and deafe spirit when christ said to him If thou canst beleau all things are possible to him that beleeueth straight way he cryed with teares saying Lord I beleeue help mine vnbeleefe Christ doth not reiect him for his weaknes of knowledge and faith to teach that we should not dispaire or be dismaid when we finde wauering wantes distrust and imperfection in our selues but rather confessing our frailty with that father in this place pray to be strengthned and to haue our faith increased For whosoeuer vnfainedly desireth any grace of God tending to saluation shal receiue it if he continue knocking at the gate of his mercy it shall bee opened and his prayer shal be granted as Christ hath promised I wilgiue to him that is a thirst of the wel of the water of life Thus if wee long after the graces wanting vnto vs as the earth after a great drouth for the comfortable shewers of refreshing rain vsing the meanes appointed of God to attaine them as earnest praier reuerent attending on the continuall hearing of his word diligent receiung of the sacraments being carefull to giue honor and glory to him for his gifts we haue already of his onely mercy obtained and enioyed wee shall be satisfied and replenished for then He that hath 〈◊〉 his good worke in vs will perfect the same in our harts vntill the day of Iesus Christ. Thus much of faith the sec. part of true examination which is the instrument whereby wee lay hold vpon Christ and are made liuely members of him withont which whosoeuer come to the Lords Supper depart away without fruit and comfort Chap. 18. Of Repentance the third part of examination THe next thing in this tryall to be considered is repētance which is a
externall and visible which are bread and wine and besides the heauenly internal and inuisible the true body and blood of Iesus Christ together with al his gifts benefits and treasures according to the doctrine of Ireneus Thirdly we agree that in the supper of the lord we are made partakers not onely of the vertue and operation of christ but of the very essence and substance of his true body and blood which was giuen for vs to death vpon the crosse and was shed for vs so that we are most cōfortably nourished with the same vnto eternal life Fourthly we beleeue that the bread wine are not changed or transubstantiated into the flesh and blood of christ but remaine true and natural bread and wine in substance as before so that the bread is called his body and the wine his blood not only because his body and blood are signified by these and set before vs but because so often as we eate and drinke them worthily christ himselfe giueth vs his body blood truely to euerlasting life Lastly we al hold the vse of the supper in both kinds and that without the right vse of the outward signes it is no sacrament vnlesse the bread be eaten and 〈◊〉 wine drunk and therefore we condemne al 〈◊〉 and adoration of the bread al carying it about and lifting it vp by the priest to the people vsed in the Church of Rome The disagreements and diuersities in opinion among vs are in certaine adioynts and in the manner of receiuing for seeing we all reach and confesse the true communication of the true body and the true blood of our Lord Iesus christ the controuersie must needes stand in the manner of communicating and therefore the vnity of the churches is not therby plucked 〈◊〉 The difference standeth in these particulars First one part contendeth that these wordes of christ this is my body must be vnderstood literally and as the words found which yet that side doth not so vnderstand the other part holdeth that they are to be vnderstood sacramentally and figuratiuely according to the declaration of christ the interpretation of Paule and the infallible rules of our christian faith Secondly one part wil haue the body blood of christ essentially and bodily in with and vnder the bread and wine and so to be eaten as that together with the bread and wine they enter into the mouth and body of the receiuers but the other part holdeth that the body of christ which at the first supper sat at table with his disciples doth not now continue with vs vpon the earth but abideth in the heauens and shal remaine there vntil he break the heauens and discend thence to iudgement Lastly one part will haue al communicants that come to the lords table and partake the outward signs whether they come worthily or vnworthily whether they be beleeuers or insidels whether godly or vngodly tó eat the body and drinke the blood of christ corporally and with the mouth of the body so as the beleeuers doe eate him to life and saluation the vnbeleeuers to death and damnation the other side holdeth that the vnbe leeuers abuse the outward signs of bread and wine to their destruction and that only the faithful can eat the body and drinke the blood of christ by a true faith by the working of the holy ghost wherby they are made flesh of his flesh and bone of his bone being more neerely and firmely knit vnto him then the members of our body are vnited to our head and thereby drawing from him life euerlasting These are briefely the pointes of difference faithfuly not partially particularly not confusedly set downe in discussing the truth wherof howsoeuer great bitternes hath 〈◊〉 broken out betweene bretheren as likewise did betweene Paule and Barnabas yet setting the 〈◊〉 of disputation aside they were worthy members of the church zealous defenders of the faith learned teachers of the truth earnest destroiers of heresie and rare examples of golines notwithstanding the infirmities imperfections and intemperate stile of th one part And howsoere this odious mak-bate N. D. boldly auoucheth pag. 46. that these men neuer met 〈◊〉 to compound their controuersies but they haue alwaies departed more disagreeing more enimies theu euer they were before their meeting yet al men know he doth either ignorantly or maliciously conceale the seueral points of their vnion and agreement concluded and subscribed at Marpurge anno 1529. cha 15. which was in this sort credimns 〈◊〉 omnes c. we all beleeue and professe concerning the supper of the Lord Iesus Christ that the vse there of in both kinds according to the inctitution of christ is to be obserued And that the masse is not any such worke wherby one man may obtaine grace for another whether he be dead or aliue Also that the sacrament of the altar is the sacrament of the true body and blood of Iesus Christ. And that the spirituall eating of the same his body and blood is very necessary for euerie christian man Moreouer that the vse of this sacrament euen as the word it selfe is instituted of almighty God to stir vp vnto faith the weake consciences of men by his holy spirit And although it could not hither to be altogether agreed amòg vs whether the true body blood of ch be in the bread and wine corporallie yet neuertheles both parties ought to declare christian charity one toward the other so far as conscience can beare And both parts shal diligently pray vnto god that he by his spirit may vouchsafe to establish vnto vs the true vnderstà ding of that matter A men In this act which was subscribed with the hands of Luther Melanthou Brentius 〈◊〉 Oecolampadius Bucer and others we see they professe christian charity and promise earnestly to pray vnto God to reueile his truth vnto them bring them to be of one hart in the truth and confirme them to discerne of things that differ so 〈◊〉 the enimies of our church haue cause rather to enuy our agreement then to in ueigh against our disagreement It is not the custome of the true church tò delight in contention it is the fashion of the church of Rome to command to compel to enforce to presse to oppresse to ban to throw out cursings and to thunder out excommunations against those that dissent frō thē but our churches not withstanding this variance haue not so proceeded one against another as enemies we curse not but blesse we hate not but loue we parsecure not but pray one for another keeping the groūdwork of faith 〈◊〉 ioyning harts and hands we seeke to repaire the ruine of Syon and pull down the fortresses of the enemies therof Moreouer albeit it were to be presumed in men of iudgment and discretion that such as haue leysure with delight and pleasure to paint out the iars and quarels abroad either are or doubtlesse shoulde be in league and loue at home yet
messe of pottage before the blessing and as the Gadarens who preferred theirswine before christ therfore besought him to depart out of their coastes But let vs learne better thinges for all these shall vanish and come to nothing And what shall it profit a man if he win the whole world and lose his owne soule Let vs not labour for the meate that perisheth but for the meate that endureth to euerlasting life which the Sonne of man shall giue vnto vs. Therefore let vs remember whensoeuer we come to his table to be partakers of this Supper to come with a great longing after life and saluation from him as we desire bodily meate when we are hungry and drinke when we are thirsty then shall we by him be satisfied and saued otherwise we cannot lay hold on him we may receiue the outward signe but we cannot receiue the graces of christ offered vnto vs. Thus much of the third inward part of this Sacrament Chap. II. Of the fourth inward part of the Lords Supper THe last inward part of this sacrament of the supper remaineth which is the faithfull and christian receiuer As euery communicant sensibly and outwardly taketh the bread and wine giuen vnto him eating the bread and drinking the Wine for the nourishment of his body so the faithful receiuer apprehendeth and layeth hold on christ by the hand of faith and applyeth him particulally that the feeling of his true vnion with christ may daily be increased according to that saying Ioh. 1. As many as receiued him to them he gaue prerogatiue to be the sonnes of God euen to them that beleeue in his name And 1 Cor. 10. The cup of blessing which we blesse is it not the communion of the blood of Christ The bread which we breake is it not the communion of the body of Christ Wherefore when we do faithfully and worthily take the bread and the cup into our hands we must consider that withall we take and receiue Iesus christ himselfe offered vnto vs. When we eate the bread and drinke of the cup and so apply them to our bodily vses we must consider that we apply christ Iesus to our selues euen to our soules particularly that he is meate indeede and that he is drink indeed vnto vs if we bring with vs the hand of saith For faith is like the mouth of a vessell if you poure Lyquor vppon it all the daye longe vnlesse the mouth of the vessell bee open to receiue it the Water is spilt on the ground the vesselremaineth empty so may a man come to the lords table euery month receiuing the bread wine that represent whole christ yet except he bring with him faith which is the mouth of the soule hee receiueth not Christ vnto a spirituall life to be his righteousnes and sanctification And this is the reason why we receiue a little portion and a small quantity as well of bread as wine because the end of our eating and drinking serueth for the sanctification of the spirit not for the silling of the body Now let vs see what vses are offred to our consideration in the meditation of this truth First seeing onely the faithfull are partakers of the things signifyed in this Sacrament we see all doe not receiue alike there is a difference to be made among receiuers But as you snatch after the leaues of the tree and let go the fruit want the profit of their labour so is it among many men in this worlde who take the signe of Christ but let goe Christ. Nowe as Moses intreating of thinges cleane and vncleane noteth out foure sorts of beasts some onely chew the cud and some onely diuide the hoofe some neither chew the cudde nor diuide the hoofe and some both chew the cud diuide the hoofe or as in the dayes of the Gospell some were circumcised in heart not in flesh as Titus some were circumcised in the flesh not in the hart as Iudas some were circumcised neither in flesh nor in the spirit as the gentiles and some were circumcised both in the flesh and in the spirit as Timothy so is there a difference among receiuers some receiue Christ onely spiritually not sacramentally some onely sacramentally not spiritually some neither receiue him spiritually nor Sacramentally and some receiue him both spiritually and Sacramentally Of these we will speake 〈◊〉 and in order as they haue bin propounded The spirituall eating is by faith whereby we are made one with Christ and partakers of his benefits without the Sacramentes where of Christ speaketh He that eateth my 〈◊〉 and drinketh my blood dwelleth in me and I in him Thus to eat him is to beleeue in him and therfore he vseth these words as being of one force to beleeue in him and to eat him to drinke him and to come vnto him This is the 〈◊〉 of God that ye beleeue in him vvhom he hath sent I am that bread of life hee that commeth to mee shall not hunger and he that beleeueth in me shall neuer thrist Againe Christ attributeth the same fruit and effect to them that beleeue in him that hee doth to them which eat his body drink his blood therefore by eating and drinking hee meaneth nothing but beleeuing He that eateth my flesh and drinketh my blood hath eternal life And in the 40. verse of the same chapter he saith This is the will of my father that euerie one that beleeueth in the sonne should haue cternall life and I vvill raise him vp at the last day Heerby we may see that Christ attributeth the same to beleeuing which in the other place hee did to eating and 〈◊〉 so that the meaning of Christ is that to beleeue in him is to eat him And thus many receiue Christ eating and drinking his body and bloode that neuer came to the Sacramentes Heere 〈◊〉 some will obiect If this doctrine be true then are the Sacraments needlesse For if we may 〈◊〉 christ by faith spiritually without any vse or comming to the Lordes supper to what ende serueth the Supper It seemeth by this to be made void and superfluous God forbid for the sacraments are the holy ordinances of Christ by his blessing appointed for our help and benefitte so that the most perfect christians of the strongest faith haue need to seeke the strength ofsaith against weaknes and wauering in the promises of God Notwithstanding we must confesse to the glorie of god and the great comfort of manie persons that the faithfull soule maie and doth often feed vpon christ to saluation beside the vse of the sacrament For the spirituall grace is not of necessitie tied to the outward signes as if without them God cannot or doth not sometimes bestow the same We see in the acts of the Apostles Cornelius and his company was sealed with the spirit of God before the receiuing of the outwarde sacrament Abraham beleeued the