hath my mother conceiued mee And psal 38. There is nothing sound in my flesh because of thine anger neither is there rest in my bones because of my sinne for mine iniquities are gone ouer mine head and as a weighty burden they are too heauy for me This practise we see also in Daniell in Nehemia in Ezra in Manasses and in many others We mooue them to labour to be at one with God to be reconciled to their brethren and to remember the poore Especially we stirre them vp to prayer in regard of their present necessities and of the mercifull promises of God resting themselues on the perfect and all-sufficient sacrifice of Christ. Gratious and precious are the promises that God hath made to al that come to the throne of his mercy as p. al. 145. The Lorde is neere to all that call vpon him yea to all that call vpon him in truth he will fulfill the desire of them that feare him he will also heare their cry and wil saue them And psal 50. Call vpon me in the daye of trouble so wil I deliuer thee and thou shalt glorifie me And our sauiour Math 7. Aske and it shall be giuen you seeke and ye shall find knocke and it shal be opened vnto you for whosoeuer asketh receiueth and he that seeketh findeth and to him that knocketh it shal be opened So the Apo. Iames. The praier of faith shal saue the sicke and the Lorde shall raise him vp and if he haue committed sinnes they shall bee forgiuen him acknowledge your faults one to another that ye may be healed for the praier of a righteous man auaileth much if it be feruent Now when they are sufficiently humbled for their sinnes wee moue them to hunger and thirst after the merits of Christ who of God is made vnto vs wisedome righteousnes sanctification and redemption We alledge vnto them these and such like comfortable places of Scripture Come vnto me all ye that are wearie and heauie laden and I will ease yon This is a a true saying and by all meanes woorthy to be receiued that Christ Iesus came into the world to saue sinners of whom I am chiefe These things write I vnto you that ye sinne not if any man sinne we haue an aduocate with the father Iesus Christ the iust whose blood clenseth vs from all sinne he is the 〈◊〉 for our sinnes and not for ours onely but also for the sinnes of the whole world He is euermore about those that are his he maketh their bed in all their sicknesse his left hand vnder their heads and with his right hand he doth imbrace them so that whether they liue they liue vnto the Lord or whether they die they dye vnto the Lord whether they liue or dye they are the Lords This is true happines Furthermore we raise them vp with sweet comforts and consolations of the word of god against alterror and feare of death Death is swallowed vp in victory ô death where is thy sting ô graue where is thy victory The sting of death is sinne and the strength of sinne is the law but thankes be vnto God which hath giuen vs victory through our Lord Iesus Christ. And Rom. 8. Ther is no condemnation to them that are in Christ Iesus which walke not after the flesh but after the spirit I am perswaded that neither death nor life nor Angels principalities powers nor things present nor things to come neither any creature shall be able to separate vs from the loue of God which is in Christ Iesus our Lord. Christ is to vs aduantage whether in life or in death Such as beleeue in him yea though they were dead shall liue Death is to vs as a sleepe and the graue as a bed of rest A crowne of righteousnesse is laid vp for vs which the righteous iudge shall giue vnto vs so that an euill death can neuer follow where a good life hath gone before forasmuch as he cannot possible die ill who hath liued wel Death indeede is a Scorpion or serpent but his sting is pulled out he may wel hisse but he cannot hurt he may wel threaten but he cannot destroy for Christ hath quelled and conquered him Now to put away the griefe and tediousnes of sicknes we wil and wish them to meditate on the things they haue heard and learned by the ministry of the word from time to time in their health to consider with themselues how God sometimes suffereth the wicked to prosper for a time and florish like a greene bay tree and how he punisheth them in the 〈◊〉 wrath and iudgement for them how he blesseth or correcteth his children in this life how he hath prepared eternall torments for the wicked and vnspeakeable glory for the Godly but aboue all the workes of God we teach them deepely to thinke vpon the glorious and gratious work of our redemption wherein the infinite mercy and iustice of God do meete together and kisse each other taking delight and comfort therein withall thanksgiuing Wherefore we perswade them to beare the paines and griefes of sicknes with patience constant perseuerance because all sicknes is Gods hand who being the god of the spirits of al flesh killeth maketh aliue bringeth down to the graue and raiseth vp again There by we are indeed chastened for our sins but they are nothing in comparison of that anguish and agony which Christ suffered for vs neither are they worthy of the exceeding glory which shal be shewed vnto vs. God hath predestinated vs to be like the image of his son so that the deeper we sinke downe in sorrowes the more perfectly we resemble christ it is the great mercy of God we are not vtterly consumed and that his louing kindnes is not at an end toward vs. The sicknes of the body is physick for the soule for the striking of the one is the healing of the other by the Crosse wee must enter the kingdome of heauen and learne to loath the pleasures and profits of this present life If they fall to dispaire and doubting of Gods fauour and loue toward them in Christ we labour to strengthen the weake and bind vp the broken hearted we are ready to leaue ninety and nine in the wildernes and seeke that lost one We bring them to God that hath striken them and made the wound considering that the sonne of man is come To seeke and to saue that which is lost God is mercifull and his mercy endureth for euer hee desireth not the death of a sinner but that hee turne vnto him His mercy is ouer all the workes of his hands it is like the Ocean-sea wher no bottom can be found or founded It is the expresse commaundement of God that we should beleeue in Christ who hath tryumphed gloriously against sinne against Satan against hel against death against damnation against desperation The promises of the
sword in vaine Was it not that Phinehas was stirred vp and called of God to do execution but Ioah was stirred vp by the Diuel to see and to seeke his owne reuenge Was it not that Peter was a priuate man to whome God had saide Thou shalt not kill but the Magistrate is ordained of god to whom he hath saide Thine eye shall not pitty him whom I haue appointed to die Wherfore there is more to be marked of vs then the deede that is done seeing the same deed performed by a person that hath a calling is liked and lawfull the which done without a calling is vngodly and vnlawful This truth is so plaine and apparent that the Heathen poet doth acknowledge it Duo cumidem faciunt saepe vt possis dicere Hoc licet impune facere huic illi non licet Non quod dissimilis res sit sed is qui facit That is Though two an act attempt in substance one as doth befal Yet one we oft as lawfull like th' other vnlawfull call Not that the deed is differing the doer is all in all So then to say that a woman may minister baptisme in cases of necessity is all one as if a man should say that if ther be no iudge or magistrate at hande that will do his duty in executing iustice against murtherers and malefactors that then a priuate man may take vpon him to draw the sword out of the sheath to strike osfendors But as a priuate man flaying a murtherer hath himselfe committed murther and not executed iudgement because he had no calling or commission thereunto so such as without any warrant haue taken in hande to baptise haue made a prophane washing and not administred any Sacrament of the Lord. Lastly if it be not materiall who baptise then if the friends or neighbours meeting together after the birth of a child should carry the childe to the church ro be baptised and solemnely dedicated to Christ that died on the crosse if a priuate person preuenting their purpose cast water on the infant and with all vse the wordes of institution the childe should by this imagination be baptised and be carried no further to the minister Or if no man of purpose poure on water but it dash at vnwares vpon the face of the child or if a shower of raine fall from Heauen and a priuate person speake the words of institution it should likewise be baptisme Nay which is more vnreasonable and absurd if it were ministred by a boy playing and in sport if it were ministred by a foole or a mad man if it were ministred by one that were not himselfe baptized if it were by a Turke or infidell that is a sworne Enimy by profession to baptisme and to them that are baptised yea if it were ministred by an Athiest that holdeth there is no God yet it should be by this opinion a good lawfull and perfect baptisme But seeing this cannot be so we are not onely to obserue what is the deed done but to consider who is the doer and to prouide it be done by the minister warranted by the church and called of God thereunto Before we come to the vses heereof we will answere an obiection from the example of Zipporah the Wife of Moses who in case of necessity circumcised her sonne and God departed from pursuinge her husbande to the death for omitting thereof To this we may answer that we must liue by lawes not by examples which haue no warrant The question is not of the fact but of the lawfulnes of the fact Againe there is a difference betweene circumcision and baptisme For this falling out before the law was more lawfull when circumcision was left more at liberty yea vnder the law there was no speciall commaundement giuen to the priestes to circumcise which should tye it to the priesthood But Christ in the gospell hath apointed the same persons to be preachers of the gospell and Ministers of the sacramentes Moreouer inasmuch as shee did it not in the absence but in the presence of her husband and inasmuch as her hart was not vpright but filled with Anger against GOD with indignation against her husband with murmaringe and frettinge againste the institution of circumcision castinge the fore-skin with great disdaine vpon the earth regarding nothing lesse then to performe a good duty to God railing vpon and reuiling Moses the act cannot be lawfull or aproued Furthermore it doth not appeare out of the scripture that Moses was sick as some pretend but it is most probaple and likely that Zipporah wanting discretion but not presumption through her boldnes and hastines preuented Moses and aduentured on the worke before the prophet coulde prepare himselfe vnto it Neither may we by the sequell and successe conclude the lawfulnes of her deed as Bellarmine doth because the Angell ceased from vexing him that therefore god was pacified pleased and appealed towarde him For the Heathen man condemneth such as measure actions by the euent as by a false rule and deceitfull measure We see oftentimes euill workes prosper and euill workes speede well in this world The Assyrians that halted in the worship of God and mingled his honor with Idols were deliuered frow the lyons that deuoured them yet their corrupt and consused religion pleased not God Wherefore we conclude that whereas this Woman administred circumcision her example must not be drawn into imitation Now as the truth is plaine and euident so the vse is profitable and comfortable First if the minister be one outward part of Baptisme then he must be ready and carefull to performe his duty which is to wash the vncleane body with water in the name of the father of the sonne and of the Holy-ghost to call vpon God and to follow the institution of Christ as it is left in the scripture for his direction For if there be the outward sign of baptisme as the matter of the Sacrament if ther be a party to be baptized which is the receiuer and if there he a minister to administer it yet vnlesse he performe his duty there can be no baptisme So then we must knowe that the actions of the minister are dubble first there is required of him a sanctifying of the water Sccondly a washing of the partie The sanctifying of the water is the seperation and appointing of it by the word and praier to this vse to signifie the bloud of Christ. The outward washing is a certaine pledge vnto vs of our inward washing by the blood and spirit of christ Secondly if it be the ossice of the minister to baptize then this giueth direction and instruction to the people to whom to repaire and resorte when they haue any children to be baptized It is required of them to haue recourse to the ministers as to the officers of god We see in the asfiairs of the common-wealth and in passing conueyances of houses of lands and of
inhritances how carefull and circumspect men are to passe them where they ought to be passed and in such courts and vnder such officers as are authorised for such purpose that there may be no error committed in the conueiance For whatsoeuer is done and passed before him that hath not his patent to warrant his practise is held to be void and frustrate by maisters of that profession In like manner it standeth vs all vppon when a matter of an higher nature and of greater importance is in hand then the sealing and assuring of temporall possessions to looke carefully to the diligent performance of this speciall duty that the signing of our infants and sealing them in the couenant be made by the hands of such officers as are appointed by God for that purpose and by no other Thirdly this condemneth the abuse and prophanation of the Sactament of baptisme in the church of Rome where women midwiues and priuate persons without any commaundement of God nay contrary to his word take vpon them this part of the ministers office to baptize children which they haue receiued from the 〈◊〉 Marcion who gaue women power to baptize which Epiphanius teacheth the holy mother of Christ was not permitted to do Such then as vsurp this calling and approue thereof neuer knew the force of our adoption in Christ nor the strength of the couenant nor that the elect are saued by the good pleasure and will of God Therfore there is not that absolute necessity of baptisme to saluation which many suppose that for this supposed necessity the ordinance of God should be broken and prophaned And a man may maruell why at such times they did not rather commit the mater to priuate men to baptize then to woman whose sexe is surther remoued from execution of this office not onely because they be vncalled and priuate men but euen because they' are women and thereby are wholly vncapable though otherwise qualified of any publike charge or function in the church they are commaunded to sit stil and to be quiet Besides if in time of this extreamety and necessity which is imagened it be permitted them to minister baptisme why should it not be suffered in like necessity and danger of death that they minister the Lords Supper and preach the Gospell in case they be able and men vnable or vnwilling the dignity of the one Sacrament being no lesse then the other and the excellency of the word being as great as of them both If then women may iustly be condemned when they shal presume to sit down in the chaire of Moses or to minister the Supper of the Lord they cannot be iustified if they vsurp to minister baptisme For shall we make a shamefull and double diuorcement of those things that God hath coupled betweene the word and sacraments and likewise betweene the one Sacrament and the other This is to great contumely and contempt offered to baptisme to allow it in those that may neither publikely preach nor lawfully minister the Lords Supper seeing their warrant to practise the one is no greater then to do the other Wherefore let all priuate persous and midwiues consider with the mselues the fearefull examples recorded in the Scipture of such as haue rashly presumed to prophane the holy offices of the church and how God hath often visited this great sin with grieuous iudgments sometimes with fire from heauen sometimes the earth opening her mouth sometimes with suddaine death and sometimes with the most filthy disease of the Leprosie whereby as by his voice from heauen he thundered downe vpon mens disobedience and so ratifieth this law of the necessity of a vocation 〈◊〉 calling for euer Corah Dathan and Abiram taking vpon them the priest-hood without a calling fire from heauen came downe consuming Corah and his company the earth also opened and couered Dathan and Abiram that they were swallowed vp aliue none of them died the common visitation of other men but God wroght a strange worke vpon them and altered the course of nature which ought to be a parpetuall instruction and direction vnto vs to teach vs not to peruert or euert that order which God hath established to continue in his church Hitherto belongeth that which is writen of Vzzah who was smitten with suddaine and vnexpected death only for that beyond the bounds of his calling he put forth his hand to hold vp the Arke which did shake and was ready to fal which was lawfull for the Leuites onely to meddle withal although his intent and purpose wer neuer so good so that if the vnlawful intruders vpon baptisme pretend cases of necessity heere seemed as great a necessity yea his mind and meaning was as good as theirs yet it displeased god because it was done without his word and warrant So Azariah was striken with Leprosie that he was a Leaper to the day of his death for that not being content with his kingly office he would take vpon him the priests office to burn incense vnto the Lord. These worthy examples of gods most feuere iudgements executed vpon the breakers of this ordinance ought to strike such a fear into our harts that we suffer not the sacred functions and offices of the church to be prophaned and to teach vs that euery one meddle only with the approued duties of his own calling And although God do not now thus execute iudgement from heauen and work strange things in the earth in extraordinary manner when his ordinances are broken yet the sin is not therby lessened nor the punishmēt mitagated nor the hand of God shortned but stretched out still though iudgement according to desert be deferred my rather the greater wrath is reserued for his aduersaries to the great day of account when al flesh shal appear before the throne of his glorious presence For if the prophaners of the sign 〈◊〉 sacraments of the old testament did not escape but were thus sharpely and seuerely punished our sacraments established by the lord Iesus are not of lesse value 〈◊〉 worthines so that the contempt of thē shal be visited with sorer iudgments And if god did strike with his reuenging hand priuatemen when they sinned in a abusing the sacramentes and spared not kings in the pride of their hearts how should women standing a degree 〈◊〉 off and barred from the office by a stronger bolt enter into the house at a window and not be accounted as theeues and robbers So that we conclude that the necessity of a calling is as great as the necessity of baptisme And thus much of the first outward part of baptisme namely the minister Chap. 4. Of the second outward part of baptisme THe second outward part of baptisme is the word of institution which is as the forme of the Sacrament as Eph. 2 26. Christ loued the church and gaue himselfe for it that he might sanctifie it and clense it by the washing of water through the word
made vs Kings and Priestes vnto GOD euen his father And Col. 1 14 the A postle saith In him wee haue redemption by his bloode that is forgiuenesse of sinnes Againe when wee see with our bodily eyes the Water poured vpon the body of the baptized we must behold and consider with the eyes of faith the blotting out of all our sinnes as well originall as actuall as well after baptisme as before baptisme by the pretious blood of Christ that wee may assure our selues it is no idle action For wee must not behold the Sacramentall rites as certaine dombe gestures or stage-like shewes without substance and signification but wee must make them serue to further our faith and edification Lastly it teacheth vs not to be led by the outward senses to measure the truth or to iudge of the substance of baptilme by the outward signe and visible partes but to haue our faith fixed on Christ crucified on the Crosse and signified in baptisme The infidell seeing children solemnely baptized in the name of the father of the sonne and of the Holy-ghost will rashly and ignorantly coniesture nothing to bee there but naked rites and bare Water but the faithfull and true Christian doth beholde the washing of the soule and clensing of the heart by the dearest blood of Christ. So in the Lordes Supper to the vnbeleeuer appeareth nothing but Bread and Wine because we see with our eies wee receiue 〈◊〉 our handes wee tast with our mouth no more but the beleeuer knoweth that together with these signes GOD the father offereth the body and blood of his Sonne to bee spiritually receiued and digested Euen as he that is vnlettered and vnlearned if hee looke vpon the face of a booke beholdeth onely blacke coulours and spottes vppon the Paper seeth certaine figures and charusters of Letters differing each from other but cannot read the writing or comprehende the meaning but hee that hath learned his Letters and is able to reade them reapeth greate profit and instruction thereby So is it in the 〈◊〉 Hee that resteth in the outward signe deceiueth himselfe but hee that respecteth the thinge signified receiueth the profit and aduantage The Crosse of CHRIST and preaching of the Gospell are a stumbling blocke to the Iewes and foolishnesse to the Gracians For the infidell hearing that christ was crucified and nailed vpon the crosse is offended at him accounting it a foolish weak means to saue mankind that life should spring out of death glory come out of shame power proceed out of weakenesse and triumphant victory arise out of his contemptible sufferings but the faithfull soule acknowledgeth in this mystery of Godlinesle the high hand and vnsearchable wisedome of God It may seeme ridiculous vnto some men that God should require circumcision of Abraham and of his houshold young and old bond and free maister and seruants to vncouer all their shames and to open the hidden partes of nature yet Abraham submitttd himselfe to the ordinance of God Naamaen the Syrian thought it a toyish precept prescript when he was bidden to wash himselfe 7. times in Iordin hauing many riuers in his owne countrey as good as that yet by obeying the prophet he was clensed of his Leprosie The inhabitants of Iericho scorned Ioshua and the men of Israell when they saw them compasse their Citty strong and walled and to blow with their Rammes hornes yet by this weake meanes the wall fel downe the enemies were destroyed the citty was sacked and the people of God 〈◊〉 Christ seeing a blinde man and willing to heale him he spat on the ground and made clay of spittle and annoynted the eies of the blinde with the clay and said vnto him Go wash in the poole of Siloam he obeyed he went he washed he returned seeing Thus doth God by simple base and weake things oftentimes confound the mighty strong and wise of the world that no flesh should reioyce in his presence and crosseth all the high conceites and proud imaginations of mans wil and wit Wherefore we must not follow our owne vnderstanding nor measure the matters of God by the crooked rule of our carnall reason Whosoeuer will yeald obedience to God must deny himselfe and renounce his own wisedome and become a foole that he may be wise in God as 1 cor 3 Let no man deceiue himselfe if any man among you seeme to bec wise in this world let him be a foole that he may be wise for the wisedome of this world is foolishnesse with God Thus we see that in the Sacramentes we must vnderstand more then we see and beleeue more then we can behold Such 〈◊〉 are without knowledge and faith 〈◊〉 no more of baptisme then the bodily eie directeth them vnto but the faithfull conceiue the blood of Christ to be offered to 〈◊〉 the soule and conscience from all sinn as the riuer watered the garden of Eden Chap. 11. Of the foruth inward part of baptisme THe last inward part of baptisme is the soule clensed most liuely represented by the body that is washed For as the outward receiuer giueth his body to be washed so the saithfull receiuer doth consecrate himselfe to God with ioy and forsake the flesh the world and the diuill and feeleth the inward washing of the spirit as Tit. 3 5 According to his mercy he saued vs by the washing of the new birth and the renewing of the Holy-ghost And the same Apostle Eph. 5. Christ gaue himselfe for the church that he might sanctifie it and clense it by washing of water through the word that he might make it vnto himselfe a glorious church not hauing spot or wrinkle Wherefore this outward washing of the body commaunded by Christ fignifieth vnto me that I am no lesse assuredly clensed in his blood by the working of his spirit from the spottes of my soule that is from all my sinnes then I am outwardlie washed by water whereby the staines of the body vse to be washed away and it bindeth vs that we ought euer afterward by our workes and deeds to declare newnes of life and fruites of repentance Let vs now come to the vses of this last part of baptisme Doth the washing of the body represent the clensing of the soule And doth the soking vp of the filthines of the flesh signifie the remouing of the remnants of rebellion Then we are all by nature vnwise vncleane 〈◊〉 vnregerate vnholy disobedient disordered deceiuing and being deceiued we are the vessels of wrath the children of death the bond-slaues of Sathan the heires of damnation we haue our part and portion in the offence of Adam as Rom. 5. By one man sinne entred into the world and ch 7. I see another law in my members rebelling against the law of my minde and leading me captiue vnto the law of sinne which is in my members O wretched man that I am who shall deliuer me from the body of
of Christ. Neither must this be accounted and accepted an as indifferent ceremony to be admitted or omitted at our own choise and pleasure seeing Christ Iesus the Lorde of this sacrament commaunded the scripture hath commended the Apostles haue practised and the Ministers afterward obserued the same as the Apostle witnesseth The bread which we breake is it not the communion of the body of Christ speaking of himselfe and the rest of the Ministers of the church Besides it is an essentiall expressing and tepresentation of the passion and crucifieng of Christ as also the pouring out of the wine into the cup of the Lorde Wherefore they are to be accused and conuinced as heynous breakers of the high ordinance of Christ as we see in the church of Rome who omit this breaking of the breade as impertinent and vnnecessary and as not significant For Christ Iesus commaunded his disciples to eat that breade which he had broken and this breaking pertaineth to the end of the sacrament so that it cannot be passed ouer without neglect of the institution of Christ and of the essence of the supper The next title giuen to this Sacrament is the table of the Lord and it is rightly so called as by a verye fit name For seeing it is a Supper and a most heauenly banket it is requisite there should be a table answereable vnto it that as it is the supper of the lord so there may be a table for the administration of it From hence we conclude diuers good vses for our further instruction First of al it she weth that Christ and his Apostles in the celebration of the supper vsed a table not an altar For albeit the Apostle paule speaketh vnproperly of the table and thereby vnderstand the heauenly meat and drinke which was set vpon the table for all the lords ghuests yet withal he insinuateth and signifieth the place where on they were put to wit vpon a table In like manner our fauiour Christ at the sirst institution of this sacra sate downe at the table with his Disciples he stood not with them at the altar Now according to the example of Christ and his disciples must be the practise of al churches inasmuch as christ shedding his blood on the crosse had abolished al altars and therefore the Infidels did oftentimes reprooue and reproach the Christians because they had no Altars who on the other side desended themselues that their Altars are the congregations of such as bow themselues in prayers and the spirites of iust men which smell as sweet incense in the nostrils of God other Altars then these they acknowledge none Furthermore inasmuch as the sacrament of the body blood of Christ was accustomably administred on a Table not an Altar of woode not of stone made mouable not immouable We learne from hence that it is a sacrament not a sacrifice An altar doth inferre and presuppose a sacrifice and a sacrifice is referred to the Altar whereon it is offered But we haue not now properly and sacrifice for that were to account the al-sufficient sacrifice of christ as vnsufficient and vnperfect therefore wee are not to bring Altars againe into the church There is no vse of altars in the new testament seeing the making of them togither with other types and ceremonies of the olde testament through the death of Christ is abolished as the Apostles teacheth 1 cor 9. Do ye not know that they which Minister about holy things eat of the things of the Temple and they which wait at the Altar are partakers of the altars And to like purpose Heb xiii x. We haue an altar wher of they haue no right to eat which serue in the tabernacle that is such as retain the necessary vse of the ceremonies begerly rudiments of the Iews are fallen frō Christ. Whereby we see plainly and apparently that sacrifices and Altars stood togither and sell togither and therefore whereas they would conclude the sacrifice of Masse from the vse of the 〈◊〉 wee may inuert the reason and make it serue to eueit and ouerthrowe the sacrifice of their Masse seeing it is certaine there were no Altars Lastly we must obsorue that it is not barely called a table but the table of the LORD to teach vs to draw neare vnto it with all reuerence and regard If we measure and mark our affection in earthly things we see what care and curiosity is ofttimes vsed when men come to the table and presence of Noble men howe much greater care and conscience should bee vsed of euery one of vs when wee come to this table where the King of kings and the Lord of heauen and earth is present Wherefore to stirre vs vppe to this duty and deuotion let euery one consider and meditate thus with himselfe I am this day to be the lords ghuest I am inuited to his table I am to eate of his bread and to drinke of his cuppe I haue not in this businesse to do with man whose breath is in his Nostrils but to deale with God in whose presence I do abide who is both a beholder and iudge of all my actions to whom I shall either stand or fall If I come in hypocrisie he will find me out before whom all things are naked and open if I come fitted by faith and sanctified by repentance I shall receiue Christ and all his merits to my endlesse comfort Thus much sufficeth to bee considered touching this title of the Lords table The last title of this Sacrament remaineth to be handled being called the new testament or will of Christ from whence wee may gather diuerse vses as good conclusions from this doctrine For first it teacheth that there is a double testament and couenant of God made to his people one of workes the other of grace one of the law the other of the Gospell as Ioh. 1 17 The law was giuen by Moyses but grace and truth by Iesus Christ. And Ier 31 31 32 I will make a new couenant with the house of Israell and the house of Iudah not according to the new couenant that I made with their fathers when I tooke them by the hand to bring them out of the land of Egypt the which my couenant they brake although I was an husband vnto them But this shall be the couenant that I will make with the house of Israell after those dates saith the Lord I will put my law in their inward partes and write it in their heartes and will be their God and they shall be my people The couenant of the law is a couenant where in God hath promised to his people all blessings corporall and spirituall temporall and eternall vnder the condition of perfect obedience Leuit. 26. Deut. 28. And hath threatned all curses and death it selfe to all that continue not in all parts and points of the law to do them The couenant of grace ratisied by the death and blood of
the Apostle 1 cor 11. reproouing the abuses crept into this Sacrament and labouring to reduce it to the first institution exhorteth the Corinthians to tarry one for another and if any be hungry that he cannot tarrie he must before hand 〈◊〉 at home that so he may better wait for the rest of the congregation Now he would neuer haue giuen counsell and commandement if it had bin vnlawfull or vngodly to take some little repast and short refreshing before in regarde of the present infirmity and weakenes of the body Lastly he teacheth in another place That the kingdome of heauen is not meat nor drinke but righteousnes and peace and ioy in the holy-ghost To conclude as hee willeth that he which eateth despise not him that eateth not and he which eateth not condemne not him that eateth so must it be in this indifferent practise he that can take it let him take it but let not him that receiueth fasting iudge him that fasteth not and let not him which fasteth not condemne him that receiueth fasting he standeth or falleth to his owne maister Who art thou then that iudgest an other mans seruant Let euery one be perswaded in his owne mind and looke to the warrant of his own worke Let vs follow those things which concerne peace and where with one may edisie another If any list to bee contentious we haue no such custome neither the 〈◊〉 of God And thus much of the communicants of this sacrament and likewise of the rest of the outward parts of the Lords supper Chap. 7 Of the words of 〈◊〉 in the sacrament of the Lords supper ALthough we haue spoken before sufficiently of consecration what it is and how it is wrought to satisfie all such as are sober minded and simple Louers of the truth yet be cause special points are heere to be obserued and that the aduersaries turn the true consecration into a taine magicall incantation to worke a miraculous or rather a monstrous transubstantiation it shall not be amisse to assure and handle this point againe that therby the truth of God may be cleered the ignorant instructed the aduersaties satisfied and consequently their mouthes stopped Consecration is a change or conuerting of the outward elementes into another vse by obseruing the whole institution of Christ which giueth it his effect We confesse a turning and changing not of one substance into another not by abolishing of natures not by close pronouncing of certaine wordes but in the vse and in respect of vs and in regard of the promise of God 〈◊〉 he water which floweth out of the rock in the wildernesse signified the same to the fathers which the Wine 〈◊〉 to vs in the supper Notwithstanding it was a common watering to the beasts of the fielde and to the people of God the cattell dranke thereof as well as the people and therefore there could be made no change there in but in respect of men to whom God gaue his gratious promise which teacheth vs to account of the outward signes otherwise then of common meats and common drinks The stones hammered in the quarrey the timber hewed in the forrest the gold tryed in the furnace were common stuff before they were layd in the building of the Temple and so made holy and sanctified to God and man The sayings and sentences of the heathenish poets were prophane before they had passed through the pen of God and were taken vp by the holy ghost So wee teach of the bread and wine before the institution of christ is vsed and obserued they are common but afterward they are holy We confesse and 〈◊〉 not but say plainely there is a change in the sacramentes the elements which before were ordinary meates now become spiritual in respect of the vse before they serued only to feede the belly now they serue to seale vp the nourishment of our soules The discussing of this question together with the foundation of this consecration and sanctification of the creatures is taken out of 1 Tim. 4. 4. Euery creature of God is good and nothing ought to be refused if it be receiued with thanks giuing for it is sanctified by the word of God and prayer These are the two meanes the word and prayer whereby the elementes are changed though not transubstantiated yet they haue a dignity and preheminence which they had not before they are no more common bread common Wine common meate but a Sacrament of Christes body a warrant of Gods promises an holy Mystery and seale of the couenant between God and vs. The first meanes of this consecration and setting a part of the creatures to our vse is by the word of God If we haue the euident and expresse word to warrant our vse of the creatures of God we may vse them for our necessity and comfort if we haue no word to beare out the practise they are not sanctified vnto vs. The tree of knowledge of good and euil was not sanctified vnto Adam though it were good in it selfe as all creatures are because he had a word of commaundement not to eate of it Of the tree of the knowledge of good and euill thou shalt not eate of it for in the day that thou eatest thereof thou shalt dye the death After the fall and after the flood all creatures were not sanctified some were accounted vncleane all might not be eaten all might not be offered as vnder the law among the beastes onely they were cleane that did chew the cud and diuide the hoofe and among the fishes of the Sea onely such as had skales and finnes were called cleane the rest were vncleane vnto them because the word did not allow but restraine the vse of them So likewise for this Sacrament of the Lords Supper not euery creature is sanctified not a 〈◊〉 not any flesh not any fish not oyle but onely bread and Wine These two are consecrated all the rest are cancelled by the word The second meanes whereby the creatures are sanctified is by prayer For albeit that God by the comming of his sonne into the world hath sanctified all meates and drinkes that nothing of it selfe is vncleane but to him that counteth it vncleane yet something must necessarily be done on our partes otherwise that which is holy we may prophane and that which is good we may turne into euill and therefore the apostle addeth praier which is both a thanksgiuing to the Lord that he hath sanctified and prepared them for vs and likewise a petition that they may bee healthfull for vs and we thankefull for them whereby our foode our apparell and all the succours of this life are sanctified to his glory and our comfort These be the two meanes of consecration if these or any of them be wanting there can be no true consecration If then in the time of the law they should haue eaten swines flesh which indeed part the 〈◊〉 but
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
vnworthinesse in receiuing the Supper Chap. 16. Of the knowledge of God the first part of examination AS we haue waighed the necessity of preparing and examining our selues so let vs consider the manner how it is to be performed Such as will in an holy manner prepare themselues to celebrate the Lords Supper to the glory of God and comfort of their owne soules must diligently acquaint themselues with these 4. pointes with knowledge faith repentance and reconciliation to those whom they haue offended It is required of all persons that come to this Sacrament to know the grounds of religion and vnderstande the doctrine of the sacramentes Secondly to beleeue in christ and to looke for saluation in him alone inasmuch as there is no other name vnder heauen by which we must be saued So then we must come with faith which is the hand to apprehend christ Thirdly to abhorre and detest our sins to hate them with an vnfained hatred as our deadly and most dangerous enemies and to haue godly sorrow for them which may cause repentance not to be repented off Lastly to loue our bretheren truely and sincerly yea euen our enemies If we find not these things in our selues we must carefully vse al holy meanes appointed for this purpose to begin them in vs otherwise our estate will proue to be fearefull and dangerous We must with al sincerity conscience and zcale vse prayer the word read and preached conference meditation and such like helpes as may further them in vs. If we do find them in vs though feeble and in great want and weakenesse we are not to abstaine from the sacrment but to come thereunto to seeke strength of faith encrease of obedience Wherfore our sauiour calleth such vnto him come to me all ye that are weary and sore laden and I will ease you take my yoke on you and ye shall find rest vpon your soules for my yoake is easie and my burden is light And Chap 12. A brused reede shall he not breake and smoking flaxe shall he not quench till he bring forth iudgment vnto victory Touching the first we are to obserue that such as wil come aright to the lords Supper must haue the knowledge of Gods word which is the foundation and ground-work of faith We must know what to beleeue and must learne the doctrine of saluation out of the Scripture Our Sauiour Christ in that heauenly prayer which he made a little before his passion vseth these words to his father This is eternall life to know thee to be the onely very God and whom thou hast sent Iesus Christ. We must know how miserable all men are of themselues that we are seperated from God the children of wrath by nature as wel as others and the very firebrands of hel They that want this knoledge cannot iudge aright of the partes and vses of this Sacrament nor desire this heavenly meate which nourisheth to eternall life So then knowledge must necessarily go before faith for it is the nature of faith to beleeue that which it knoweth and therefore where there is small knowledge there is a little faith and where there is no knowledg ther can be no faith according to the doctrine of the Apostle Roman 10. Faith commeth by hearing and hearing by the word of God The knowledge required of vs when we approach to this Sacrament standeth in these two pointes first in the knowledge of God Secondly in the knowledge of our selues In these two braunches standeth the first part of examinarion And these two pointes are so neerely ioyned and knit together that no man can throroughly know God vnlesse he know himselfe and no man can haue the perfect knowledge of himselfe except he know God in whom he liueth moueth and hath his being Vnder these two heads many particular points are containd necessary to be known of those that offer themselues to bee partakers of this sacrament First that there is onely one God that hath made himselfe knowne in three persons the Father the sonne and the Holy-ghost Secondly that God made man and all other creatures good and gouerneth all thinges well Thirdly man did fall through the entisement of the Deuill and his own wilful disobedience in breaking the commandements of God Fourthly there are ten commaundements diuided into two tables where of the foure first commaundements concern our duties to God the sixe last our dutyes toward our neighbour Fiftly we cannot keepe these commandements nor any one of them but we breake them daily in motion in thought in worde and in deede the breache where of deserueth the cursse of God that is all miseries in this life death in the ende of this life and Hell fire after this life Sixtly there is no meanes or remedy in ourselues or in any creature but onely in Iesus Christ the eternal son of god who is god man God that he might ouercom death and man that he might die for our sins He hath pacified gods wrath fulfild the righteousnes of that law sanctified our nature adopted vs to be the children of god and maketh our duties though weake acceptable to his father Seuenthly all haue not deliuerance by him but onely such as beleue in Christ whose obedience and righteousnes is made ours by a liuely faith whereby we are perswaded that through him our sinnes are forgiuen and wee made the children of God Eightly faith is a gifte of God applying Christ and al his merits particularly to our selues and teaching that he is a Sauiour vnto vs. Ninthly beeing saued by christ thrugh faith we may not liue as we list this vnspeakeable mercy teacheth vs to deny all vngodlinesse and all worldly and sinfulllusts to to liue soberly righteously and godly in this present euill world and to walk in newnes of life because no vnrighteous person shal enter into the kingdome of heauen Tenthly this faith which bringeth forth a reformed life is wrought in our heartes by the Holy-ghoaste through the preaching of the word being truely expounded and profitably applyed with doctrin confutation exhortation correction reformation and consolation and it is encreased besides by reading praying and receiuing of the sacraments Eleuenthly touching prayer we haue a perfect platforme left vs by Christ in the Gospell which containeth sixe petitions the three firste concerning the glorie of God and the three last concerning the necessities of our owne bodies and soules 12. the sacraments are another help to strengthen and increase faith which are outward signes and seales ordained of God to assure vs that Christ all his sauing graces are giuen vnto vs. These are two in number Baptisme the Sacrament of our regeneration and new birth assureth vs by the washing of water that our sins are for giuen by the blood of Christ and wee borne a new to god The Lords supper assureth vs that by bread and wine giuen and receiued according to gods ordinance
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