According to his mercy he saued vs by washing of the new-birth and the renewing of the holy-ghost which he shedde on vs aboundantly through Iesus Christ our sauiour All these testimonies teach vs that the Holy spirit of God is a necessary inward part of this sacrament and that the baptisme of the spirit ioyned to the word giueth force vnto it who worketh in our soules that which water doth in our bodies so that without the spirit it is nothing From hence we learne that it is not the dipping of vs into or the sprinkling of vs with water by the Minister that maketh vs partakers of Christ but it commeth from the vertue of the spirit who in time performeth what is represented by outwarde signes and promised by the worde Againe we learne heereby that the spirit is true God equall with the father and the sonne For who is able to make the worde and Sacramentes auaileable but onely God Seeing then this is the proper worke of the Holy-ghost to open the heart to teach the conscience to seale vppe to the daye of redemption and to helpe our infirmities in heating in praying and receiuing the Sacraments he must needs be acknowledged to bee true God the giuer of these graces So we see that in the forme of the administration of this sacrament the blessed spirit is named and rehearsed and hath his order togither with the father and the sonne This therefore is a principle of our faith to be learned confessed and beleeued Thirdly we are heerby to take heed and beware that we giue not to the word that which is proper to the spirit he ingrafteth vs into Christ he keepeth vs that we fal not from Christ he maketh the word and promise of the institution profitable vnto vs without whome it shoulde be vnto vs as sounding brasse or a tinckeling Cymball Wherefore as GOD the father in mercy maketh the promise so his spirite must assure it to the Consciences of all the faithfull Lastly let vs learne whensoeuer we come to the Worde or sacramentes to craue the gracious assistance of the blessed spirit to guide direct and regenerate vs to eternal life to sanctifie vs and to assure vs of gods endlesse fauour in Christs Iesus as 1 Ioh 5. There be three which beare witnesse in heauen the father the word and the holy spirit and these three are one The Holy-ghost by his grace and vertue worketh in vs steadfastly to beleeue the truth of Gods worde and the gratious promises of saluation as he is the author beginner and begetter of faith in vs so he increaseth it and maketh vs fit to receiue Christ and to apply him with all his gifts vnto our selues and sendeth vs into the full fruition and possession of Christ. He is our comforter to certifie vs of our reconciliation to god and to make vs reioyce vnder the crosse knowing that tribulation bringeth foorth patience and patience experience and experience hope and hope maketh not ashamed because the loue of god is shed abroade in our harts by the holy-ghost which is giuen vnto vs. He is the earnest and seale of our inheritance by whom we are sealed vp to euerlasting life Thus we see that howsoeuer the increase and 〈◊〉 of faith is assigned to the sacramentes yet this grace proceedeth from the holy-ghost who is vnto our faith as marow vnto the bones as moysture vnto the tree and as a comfortable raine vnto the fruites of the earth If this inward maister and teacher be wanting the sacraments can worke no more in our mindes then if the bright Sunne should shine to the blind eies or a loud voice sound in deafe eares or fruitefull corne fall into the barren wildernesse Wherefore least the word of saluation should sound in our eares in vaine and Sacraments ioyned to the word should be present before our eies in vaine the spirit worketh in vs whensoeuer we come vnto them aright he mollifieth the hardnesse of our heartes he frameth vs to new obedience and assureth vs that God offereth to vs his owne sonne for our iustification and saluation For euen as the seede that falleth into a barren soile dyeth and rotteth yet if it be so wen in fruiteful grownd wel tilled manured it bringeth 〈◊〉 good increase with gain aduantage so likewise the word and the sacramentes if they hit vpon an heard neck and fall into a barren heart bcome vnprofitable and vnfruiteful but if the effectual work of the spirit accompanieth the hearing of the one and receiuing of the other they are profitable auaileable and comfortable Thus much of the second part Chap 10. Of the third inward part of Baptisme THe third inward part of baptisme is Christ represented and signified by the water For as the A postle teacheth That the blood of bulles and calues cannot take away sinne so the water in baptisme cannot wash away sinnes It toucheth the body washeth it clenseth and purgeth it but it can proceed no further For this cause the beleeuers are said to be baptized in the name of Christ as Act 2 38. He baptized euery one of you in the name of christ So chap. 19 5 They were baptized in the name of the Lord Iesus Not meaning heerby the forme and manner of baptizing but the fruite foundation and end of baptisme Likewise the Apostle sheweth the same 1 Pet 3 21. Baptisme answering to the figure of the Arke saueth vs by the resurrection of Iesus Christ. There is no more force in outward baptisme to saue the whole vertue and force floweth from the streame of Christs blood as the true materiall cause thereof wherein the power of in ward baptisme doth consist The truth being euident that the pouring out of the blood of CHRIST is one of the inward partes of Baptisme let vs see the vses The vse of this part teacheth diuerse pointes First that the outward washing with water is not the washing away of sins for then whosoeuer were dipped in it should receiue forgiuenesse of sinnes repentance from dead workes and sanctification of the spirit whether he beleeued or not which is otherwise as we see Act. 8 22. Also they should not and could not be Christians and eternally saued which are not outwardly washed but departing this life without baptisme they should perish in the next world without redresse or redemption and so our condicion were worse then the Iewes their condition in times past and the grace of God more restrained vnder the Gospell then it was vnder the law Moyses offering more mercy then Christ himselfe So then the washing with water serueth to ratifie the shedding of Christs blood for the remission of our sinnes and the imputation of his righteousnesse to our instification as 1 Ioh. 1 7. The blood of Iesus Christ his sonne doth clense vs from all sinne So Reuel 1 5. He hath loued vs and washed vs from our sinnes in his blood and
part his sonne to his office the minsters deliuering of the bread the fathers giuing of his sonne If then wee drawe neere to the Lords table with faith reuerence and repentance nothing can be more sure certain to vs then the taking receiuing of Christ for when we receiue the bred from the minister we with all receiue the body of christ offered by the hand of God the father Lastly the breaking of the breade pouring out of the wine and deliuering of them both into the handes of the communicants 〈◊〉 these actions of God his chastising of his sonne and breaking him with sorrowes vppon the crosse for our redemption offering him vnto all euen vnto hypocrites and giuing him truely to the faithfull with all the benefits of his passion Indeed the minister giueth the outwarde signes to all receiuers but God giueth and applyeth onely to the faithfull the shedding of Christes blood for their daily increase of their faith and repentance But heere it may be obiected that not a bone of him was broken as it was figured by the passeouer and performed at his passion the verifieng and accomplishment whereof we read Iohn 19. 36. I answere there is a dubble breaking of Christ one corporall whereof the places before do speak the other figuratiuely wherby is vnderstood he was tormented and euen torne with paines as Esa. 53. He was wounded for our transgressions and broken for our iniquities the chastisement of our peace was vppon him and with his stripes we are healed Lo what is ment by the breaking of the bread his soule was tormented his spirit was crushed his hands and feet were pierced he sweat drops of Water and blood and cryed out aloud vpon the crosse My God my god why hast thou for saken me Wherefore let these rights be rightly marked and obserued of vs for our comfort and consolation Let vs when we see the breade broken and wine poured out meditat on the passion of christ howe hee was wounded and torne for our transgressions Although not a bone of his body was broken in pieces yet he was broken with afflictions brused with sorrowes and tormented with bitter anguish of his soule by whose stripes we are healed by whose condemnation we are iustified by whose agonies we are comforted by whose death we are quickned Whosoeuer resteth in the outward works done before his eies neuer attaineth to the substāce of the sacrament Thus much of the first inward part Chap. 9. Of the second inward part of the Lords supper THe second inward part is the holy spirit who assureth vs of the truth of Gods promises As we haue in the word of truth the forgiuenes of sins increase of faith groweth in sanctification a great measure of dying to sin and a greater care to liue in newnes of life promised 〈◊〉 vs so doth the spirit worke these things in the hearts of all the 〈◊〉 This appeareth in many places Rom. 8. rehaue receiued the spirit of adoption whereby we cry Abba father the same spirit beareth witnesse with our spirit that we are the children of God To one is giuen by the spirit the word of wisdome and to 〈◊〉 the word of knowledge by the same spirit to another is giuen faith by the same spirit all these thinges woorketh one and the selfe same spirite distributing to euery man seuerally as hee will So then as wee are weake in faith and slowe to beleeue so we haue the spirit giuen vnto vs to helpe our infirmities and to open our heartes to receiue the promises This truth being cleared the vses offer themselues to be considered And first of all inasmuch as the spirite worketh these things in the harts of all the faithfull from hence we gather that such as neuer finde any chaunge or renewing of the mind or reformation of life after the receiuing of the Sacramentes may iustly suspect themselues whether euer they had faith or not and whether ever they repented or not and therefore ought to vse the means to come by faith and repentance For the worke of the spirit accompanieth the outward worke in the elect of God as also we see in the hearing of faith preached hee must open the hart that is closed vppe before wee can receiue with meekenes the worde that is grafted in vs which is able to saue our soules Indeed euery person present may heare the wordes of institution may see the Wine poured out may eate of that bread and drinke of that cuppe as they may also hear the sound of the voice that commeth vnto them but the whole force effect and power resteth onely in the Spirite of GOD sealinge vppe the truth and substance of those things in the harts of all the children of God Againe seeing these thinges are done and performed by the working of the spirit they are confuted and cōuinced that thinke they cannot be made partakers of the bodye and blood of Christ and be vnited to his flesh vnlesse his body be shut vp vnder the accidentes of bread and shewes of wine and so his flesh be giuen vnto vs carnally that we may eate him with our mouthes and conuey him into our stomackes But we see heere the Holy-ghost is the bonde of this vnion hee worketh in vs faith which pierceth the heauens and layeth hold on Christ. It is saide of Abraham the Father of the faithfull that he reioiced to see the day of Christ he sawe it and was gladde For as we cannot see him with our bodily eies nor hear him with our bodily ears nor touch him with our bodily hands no more can we tast or eat him with our bodily mouths By the hand of faith we reach and apply him by the mouth of faith we receiue and eate him Let vs beleeue in Christ and we haue eaten Christ let vs not prepare our teeth and our belly but a liuely faith working by loue Wherefore albeit the humane nature of Christ goe not out of the highest heauens yet we that liue vpon the earth are partakers of his bodye contained in the heauens and his flesh and blood are communicated to vs as truely and effectually as if he were there on the present with vs. If any say How can this bee can that which is absent from vs be present with vs can heauen be in earth or earth bee in heauen He ere vnto I may moste iustlye aunsweare although this bee a great mistery and marueilous in our eyes yet we must confesse and consider that the Holy-ghost is the author of this vnion and as it were the conduit-pipe of this coniunction who by his diuine power ioyneth togither things that are seuered in place and begetteth faith in vs which is the instrumenr and hande whereby we receiue and applye Christ with all his gifts vnto our selues as Iohn 17. Father I pray thee for such as shall beleeue in mee that they may be one as thou
hath authority to seal the charter pardon in whose iurisdiction it is to grant it so likewise God giueth the pledges and tokens of his grace which sheadeth the graces of the spirit into our harts Wherefore the reuerent Sacraments of the Church none can institute by his authority but onely God and hence it is that the signes haue the names of the things signified None but Christ himselfe could say of the bread This is my body none but he could say of the cup This cup is the new testament in my blood none but he breathing on his Apostles could say Receiue the holy ghost none but he could make the water in Baptisme to be the lauer of regeneration Let vs see what good and profitable vses arise from this doctrine First if the Sacramentes be the ordinances of God then they depend not one the worthynesse or vnworthynesse fitnesse or vnfitnesse vices or vertues of the minister but al the efficacy and force hangeth on the holy institution of Christ Iesus The ministers impiety wickednes maketh not a nullity of the Sacrament neither hindreth the fruite of the worthy receiuer no more then the piety and godlynesse of a faithfull minister can profit an vnworthy receiuer Indeede the Church must indeuour that the ministers thereof may be holy and vnblamable according to the apostles rule but we must not mesure the profit of the receiuer by the person of the minister If a theefe doe steale a sack of corne we see if he sow it it groweth vp and bringeth forth increase because the fault resteth not in the seede which is good but in the sower which is euill so doth the Sacrament profit the faithfull howsoeuer he be vnfaithfull that doth administer it We see if the seede-man haue foule filthy and vncleane hands that soweth yet if the seede be cleane sweete and faire it prospereth so the holy things of God cannot be defiled by the corrupt and sinful life of the minister who deliuereth nothing of his owne but dispenseth the ordinances of God Thus we see that whether the minister be good or euill Godly or without Godlynesse an heretike or a Catholike an Idolater or a true worshipper of God the effect is all one the worthinesse of the Sacrament dependeth not on man but proceedeth from God and therefore all such as contemne the Sacraments of God for the Sacraledge of man shall beare their condemnation whosoeuer they are The two sonnes of Eli Hophni and Phinehas were exceeding sinners against the Lord yet because the people of Israell abhorted the sacrifices of God and trode his worship vnder their feete the wrath of the Lord was kindled against the whole land and hee denounced such Iudgement to come vpon them as whosoeuer shall heare thereof both his eares should tingle So then the offence of the Priest was no defence of the people but as the Priests gaue the offence and the people tooke it so God bound them together in the same Iudgement So we must know God will not beare the contempt of his ordinances vnder any pretence whatsoeuer of the ministers wickednesse and vnworthynesse if his hand be corrupt let thy heart be vncorrupt though his sinnes be his owne yet the Sacramentes be gods he may minister comfort to thee though he bring none to himselfe as the workmen that builded the Arke prepared a meanes to saue other but were drowned themselues or as the belles though they moue not thēselues yet serue to bring others to the exercises of religion or as the Scribes that pointed the way to the wise-men but themselues vonchsafed not to step out of doores to enquire after Christ. The eares of corn do carry the corne with the chaffe to be purged and clensed in the barne though the chaffe be vnprofitable yet it profiteth the corne as the Lanterne holdeth the candle to giue light vnto others that are the passengers This appeareth by the words of Christ our sauiour Math. 23. The Scribes and Pharises sit in Moises seate all therefore whatsoeuer they bid you obserue that obserue and doe but after their workes do not for they say and do not Albeit then the Scripture condemneth such as giue offences yet such as take offence are not thereby iustified let vs magnifie the ordinances of God and then we may expect a blessing at his hands This is that which the Apostle teacheth 1 Cor. 3. I haue planted Apollos watered but God gaue the increase So then neither is he that planteth any thinge neither he that watreth but God that giueth the increase Secondly is God the true and onely author and appointer of Sacramentes Then none must adde vnto or take from the Sacramentes instituted by him in the Church no more then vnto the worde it selfe Deut 4. Ye shall put nothing to the worde which I commaund you neither shall ye take ought there from that ye may keepe the commandements of the Lord your God which I commaund you And Reuel 22. 18. 19. If any man shall adde vnto these thinges God shall adde vnto him the plagues that are written in this booke and if any man shall diminish of the wordes of the booke of this prophesie God shall take away his part out of the booke of life If the Sacraments were the inuentions of men they might also fitly receiue the additions and subtractions of men but seeing they are the ordinances of God we must be content to haue them ordered by God All Ceremonies therefore and rites 〈◊〉 by men as parts of gods worship are so many abominations and innouations of his seruice As God onely can gratiously promise so hee can onely effectually performe what hee hath promised Wherefore we must condemne those as guilty of rebellion against God that bouldly breake out either to deuise new Sacramentes or to adde and detract from them that God hath ordained Wee are commaunded to rest in those that he hath appointed to the Church in his worde for as well wee may deuise a new word as deliuer a new Sacrament Thirdly wee learne heereby that they which condemne the Sacramentes and will not suffer them to be of any force with themselues and making small account of them doe esteeme them as 〈◊〉 or otherwise abuse them contrary to the institution will and commaundement of Christ all these do grieuously sinne not against man but against the author of them that is God who hath ordained them and greatly indanger their owne saluation as 1. Cor 11. He that eateth and drinketh vnworthilye eateth and drinketh his owne iudgement becavse he discerneth not the Lords body If a man contemne or any way contumeliously abuse the seale of a Prince he is punished and therefore such as scorne and make a mock of the Sacraments which are the seales of god cannot go scot-free but shall be indighted of high treason against his maiesty The last point to be considedered in the discrption of a sacrament
toucheth the bodie and bloode of Christ signified by them Euen as if a man shoulde rent disgrace deface spit vppon tread and trample vnder his feet and villanouslie abuse the image seale and letters patents of a Prince he should be adiudged guilty of a grieuous crime against the person of the Prince himselfe not which hee receiueth but despiteth so such as come vnthankefully and vnworthily to this supper are guilty of his body not which they haue eaten but which they haue refused and reiected being offered vnto them and therefore are guilty of their owne death inasmuch as God with the signes offereth his owne sonne Wherefore seeing the presence of God moueth seeing our owne profit perswadeth seeing our owne practise furthereth seeing the defiling of the Sacrament and the danger of vnworthy receiving teacheth and lastly seeing our owne iudgement in humane affaires when the daunger is not so great nor the losse so certaine cryeth out for this necessary preparation it standeth vs vpon before we enter into this holy worke whereunto of our selues wee are more vnfit and vnto warde and which in it owne nature is most profitable to set our selus before the Lord who shal examine and iudge the quicke and the dead to search into our owne wayes and to keepe a sessions in our own soules to looke into our secret and hidden corruptions how wee haue gone forward or backward in golinesse to try whether we haue a knowledge feeling and disliking of our sinnes and whether we haue any feare of Gods iudgments or faith in his promises or hope in his mercie to iudge our selues that we may not be iudged of the Lord to labour to find out our speciall sinnes striuing against them by earnest praier to God and condemning them for euer in our selues If we would thus iudge our selues wee should not be condemned with the world Let vs be grieued for our naturall blindnes Let vs acknoledge confusion of faces to be due vnto vs. Let vs deepely imprint in our owne harts the horror of our sins past and present The more wee perceiue and discerne our own vnworthinesse the greater shal be our fitnes to come to this Sacrament and the lesse we espy our owne imperfections the more we incuire the danger of Gods iudgements So then to touch vs with true 〈◊〉 and to break our stony hearts in pieces with remembrance of our daily offences let vs often meditate on the death and passion of Christ who was forsaken scorned buffeted and crucified for vs he was led as a lambe to the slaughter and shunned not the shame of the Crosse then the powers of heauen 〈◊〉 wer moued Iudea was darkned the earth quaked the stones claue in sunder the the graues opened the Sunne was in the ful-moone eclipsed the vaile of the temple was rent the dead were raysed the theese repented the centurion glorified God and the whole order of nature was changed All these thinges 〈◊〉 set before vs the he inousnesse of our sins and the greatnesse of gods wrath which could not be appeased but by crucifieng of the body and by shedding of the blood of Christ which is represented to vs as in a glasse in this Supper Thus wee haue shewed by testimonies and effectuall reasons that as in the passe-ouer they were commanded to chuse them a lambe on the tenth day but to kill him on the fourteenth so that they had 4. daies liberty betweene the separating and the killing of him for preparation and sanctification of themselues in like manner in the supper which is the same to vs that the passe-ouer was to the 〈◊〉 the spirit of God chargeth this duty vpon vs that we prepare our harts reuerently thereunto Now as we haue seene the necessity of this examination let vs consider what vses are to be made thereof Is it required of all communicants that come to the Lords table 〈◊〉 to examine themselues Then from hence it follo weth that all men are bound to know the word of God and to be skilfull in the scripture that thereby they 〈◊〉 be able to try their owne hearts and examine themselues by that rule But if the rule be vnknowne the tryall spoken off cannot be made the examination commaunded cannot be practised Especially there is required of vs the knowledge in the doctrine of the law not onely to be able to rchearse the words but to know the end and mcaning of them the speciall branches of them what are the duties commaunded what are the sinnes condemned for by the law commeth the knowledge of sinne and the Apostle had not knowne sinne but by the law for hee had not knowne last except the law had sayd thou shait not lust As then he that will try Golde from copper must haue his touch stone so he that will rightly examine his obedience must familiarly be acquainted with the Canon of the scriptures This our Sauiour teacheth Ioh. 5. Search the scriptures for in them ye thinke to haue eternalllife and they are they which testisie of me 〈◊〉 then we search them they will giue vs light to search our 〈◊〉 And the Apostle requireth the Colossians to haue the word of God dwell plentifully in them in al wisedome Wherefore he that said examine your selues ment we should also know the scriptures and especially the law of God which must be the glasse of our liues to behold our offences and the very ground-worke of this examination Againe we are charged to try out our waies and examine our selues Then we learne from hence to acknowledge a difference between baptisme and the lords supper For baptisme is due to the whole church and euery member thereof whether old or young to all infants who are the children of faithful parents that haue giuen their names to Christ and are entred into the profession of the Gospell And howsoeuer confession of faith fruits of repentance are required of the elder sorte as wee haue shewed yet touching infants it is susficiēt if they be born in the church of such as are members of the church But the Supper of the Lord belongeth only to such as are able to examine themselues to try their owne harts and to remember his death which things cannot agree with children As we see in the passe-ouer not all the children of the faithfull were admitted thereunto but onely such as could enquire and require a reason thereof and did desire to be instructed of their parents and such as had learned to make the law a frontlet before their eies and a signe vpon their hands that so the doctrine of God might not depait out of their mouths Besides if we consider the outward workes in both the Sacraments aright we shall plainely see the truth of this diuersity For in Baptisme the action of the minister is to wash the body with water which requireth not discretion in him that is to be baptized fo rasmuch as we
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
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