10 hee sealeth vp the promise maketh it eff ãâã Christ Iesus chap. 1 who is the truth and ãâã of all sacraments the faithful receiuer c. xii ãâã christ apylieth him to himselfe the Vses see this letterb. the vses of a sacrament are three to strengthen and confirme faith chap. 13 ãâã God is true in his promises Many of the faithfull first beleeued before they didde partake the sacraments to be a seale of the ãâã chap. 14 these are the articles of agreement between God who promiseth Forgiuenesse of sinnes Adoption of son nes Possession of Heauen Man ãâã hoe promiseth to beleeue the promises to loue his Brethren Enimies to performe Obedsence to be badges of our christian profession chap. 15 the number of them See the letter a that Baptisme and the Lords supper are the two onely sacramentes of the New testament chap. 16 that ãâã is no sacrament chap 17 that popish pennance is no sacrament chap. 18 that Matrimony is no sacrament chap 19 that Orders are no sacrament chap 20 that extreame unction is no sacrament chap 21 A Table of the contents of the Second Booke Baptism is the first sacrameÌt wherin by outward washing of the bodie once in the name of the father the son and of the holy ghost the inward cleansing of the soule is represented chap. 1 In Baptisme consider the partes are twofold chap. 3 Outwarde partes Minister chap. 3 whose dutie it is to Sanctifie the water Wash the party Word of institution Baptise in the name of the father of the sonne and of the holy ghost chapt 4 Element of water chap 5 Receiuers are all such as are in the couenant chap. 6. Men and women in yeares that are in the faith Infantes of them chap 7 Inward partes God the father chap 8. who Offereth the bloud of his sonne Giueth Christ to the beleeuers Holy spirit chap 9 who perfourmeth that which is promised in the word Christ Iesus chap 10 ratifieng our Regeneration Remission of sinnes Soule clensed represented by the body washed cha 11 The vses of baptisme are these 3 To shew our planting and ingrafting into the body of christ cha 12 to assure vs of the remission of sinnes cha 13 Original Actual to teach to die to sinne and liue to righteousnesse cha 14. A Table of the principall points contained in the last Booke The Lordes supper called by ãâã names ch 1 is the second sacrament wherein by visible receiuing of bread and wine is represented ãâã spiritual communion ãâã the ãâã and ãâã of ãâã ch 2 In this sacra obserue the work it selfe where in obserue the parts Outward Minist chap. 3 whose duty is To take the bread and mine into his hands to blesse and ãâã the words of institution to breake the bread and poure out then ine to distribute the bread and Wine The word of institution and promise contained therein chap. 4 The outward signes chap. 5 which are Bread Wine The coÌmunicaÌts chap 6. whose actions are to take the bread and cupinto their handes to eate the bread drink the wine Inwarde God the father ch 8 who offereth christ to al commers Giueth christ for the redemtion of the fat Spirit who assureth vs of the truth of Gods promises ch 9 the body and bloud of christ prepared to be the liuely food of our soules ch x the faithfull receiuer chap. 1 ãâã hose duties are to apprehend receiue christ his benefits to appropriate and apply him to the soule the Vses see this letter c to shew forth with thankesgiuing the sufferings of christ chap 12 to teach our communion and growth in christ chap. 13 to declare our communion and growth with our brethren chap. 14 Preparation to the worke See the letter d The necessitie in respect of Gods presence with whom we haue to do and to deale Our owne profit being rightlie prepared Our owne practise in preparing and taking our ordinarie meates The sacrament it selfe defiled by vnreuerent receiuing the punishment procured by want of this care the partes the knowledg of God and our selues especially of the whole doctrine of the sacraments chap 16 Faith in Christ seeing euerie one receiueth so mnch as he beleeueth he receiueth chap. 17 Repentance from dead workes daily renewed for daily sinnes Reconciliation to our brethren chap 19. THE FIRST BOOKE of the Sacraments in generall containing the true Doctrine therof ouerthrowing the errors of the Church of Rome and deliuering the comfortable vse ofthem to all the people of GOD. CHAP. I. Of the agreement and difference betweene the word and Sacraments GOD euen from the beginning added vnto the preaching of the word his Sacramentes in the Church as the Scripture teacheth outwardly representing vifiblie offering to our sight those things that inwardly hee performeth to vs as the tree oflife and the tree of the knowledge of good and euill in the Garden After mans fall when a new necessity was added in regard of mans want and weaknesse he testified his loue and ratified his Couenant by sacrifices and Ceremonies to our first Parents He gaue the Arke to Noah and his sonnes to confirm them in the promise which he made to them that they should not be drowned with the rest of the world He added to Abraham the signe of Circumcision as a seale of the ãâã of faith and to the Israelites he gaue the Passeouer Manna oblations purifications the brazen Serpent the Rock and such like spirituall tipes whereby he assured them of the promise that God for the onely sacrifice of Christ vvrought vpon the Crosse would giue to all that beleeue forgiuenesse of sinnes and euerlasting life Now the world of God may fitly be resembled to writtings and euidences and the Sacraments to seales which the Lord alone setteth to his owne letters They are as a visible Sermon preaching vnto vs most liuely the promises of God that as the vvord we hear doth edifie and instruct the minde by the outward eares so doth the Sacraments by the eyes other senses First then that we may vnderstand the doctrine and nature os the Sacraments we are to consider what the word Sacraments haue in common and how they agree one with another then what they haue peculiar and proper each to other and how they differ one from an other The agreement betweene them standeth in these points First both are ofGod and instruments which the holy ghost vseth to this end to make vs more and more one with Christ and partakers of saluation ãâã that God needeth them or that he is tyed vnto them for as he can nourish without meate and drinke so he can saue without word or Sacraments but because we neede them he vseth them when he will and as often as it pleaseth him The same which is published and promised by the word of God is signified and sealed by the Sacraments For they are not a deliuering of new promises and
can clense and wash the things that are without reason without vnderstanding without sense and without life But in the sacrament of the supper a reuerent giuing an attentiue hearing a certaine vnderstanding of that which is spoken a wise receiuing and eating and a carefull considering of whom to take and what to take is required into the outward work how much greater iudgement is required to know that God the father giueth the body and blood of his sonne to be receiued by faith Thus then this examination maketh a distinction betweene both the sacramentes of the new testament and sheweth that it is not necessary to the saluation of infants that they com to the Lords table Thirdly seeing no man must presume to come thither without a serious examination of himselfe it debarreth from the Lords supper fiue sorts of persons to wit children furious and mad men ignorant persons prophane persons and all sorts of insidels First of all if there be a necessity of searching and trying our selues it excludeth all infants and children in age who vnderstand not what the holy spirit speaketh in this Sacrament what God the father offereth what the Sonne performeth and what faith receiueth they know not what it is to eate christ spiritually and to be nourished by him effectually Secondly all foolish furious and mad men being such as want the vse of naturally gifts of reason wit descretion and iudgement the defect whereof whatsoeuer they are in age and yeares maketh them as children in gifts not being able to examine themselues are to be separated Thirdlyly howsoeuer many haue yeares of discretion and the common vse of naturall gifts of vnderstanding yet if they neither haue the knowledge of God nor the knowledge of themselues nor the knowledge of the doctrine of the Sacramentes and other fundamentall points of religion they are not to be admitted but refused Fourthly if they haue all these things and want neither ripenesse of age nor yeares of discretion nor vse of reason nor knowledge of the doctrine which is according to godlinesse yet if they remaine prophane vngodly vnrepentant stubborne malicious reuenging open contemners of God of godlinesse and of his word idolaters adulterers blasphemers drunkards and such in whom appeareth no amendment of life these and such like are not interessed in this Sacrament Lastly it excludeth and shutteth out all such as are without God in the world all Atheists Insidels Turkes Iewes and Heretikes all such as haue not yealded themselues to the Church of GOD and haue not made profession of their faith and such as are worthily excommunicated from the Church by the power of the keies Whereby we see that al infants and children that want years all furious and foolish persons that want the vse of reason all blind and ignorant persons that want the knowledge of God and of themselues all vnrepentant persons that bring not with them faith and repentance all infidels and vnbeleeuers with others that are out of the bosome of the church are to bee kept backe from this Supper being such as either cannot or will not submit themselues to this holy necessary duty of examination thereby hauing no right or title to come to his table For such as haue not the church to be their mother cannot be nourished with this meate of the church to wit the Supper of the Lord. Fourthly if all persons are to prepare themselues to this Sacrament then none are willingly and wilfully to abstain and refraine from comming vnto it For as such sinne grieuously who present themselues vnworthily to this blessed communion so do they greatly offend on the other side that ofset purpose absent themselues from this spirituall banket prouided for them God is dishonored both these waies as well by receiuing vnreuerently as by abstayning carelesly from this Sacrament For he lyeth vnder an heauy curse deseruedly that doth any of the Lords works negligently Euen as the patient which being sicke maketh no account of the dyet which the Physition hath prescribed is no lesse blame worthy then he that abuseth it disorderly in as much as both sorts do it oftentimes to their danger and destruction so is he no lesse faulty that maketh that reckoning of the receit which the chiefe Physition of our soules the Lord Iesus hath appointed then he that misuseth and misapplyeth the same because both do it with great perill and hazzard to themselues We know that such as being bidden by the King to the wedding of his Sonne made light of it and refused to come were destroyed as wel as he that came without his wedding garment We know when the word of God is preached which is the power of God to saluation to all that beleeue such as absent themselues from the hearing of it perish iustly as wel as they that come without faith and repentance We know when the passeouer was celebrated such persons as were negligent to obserue and keepe the same according to all that the Lord had commanded Moses were to be cut off from his people Because they brought not the offering of the Lord in his due season they shal be are their sin In like manner such as neglect to come to this communion and abstaine from it for feare of communicating vnworthily depriue themselues of great comfort And this is the very cut-throat of al godlines and religion For why doe they not by like proportion of reason refrain from inuocation and calling vpon the name of god for feare of praying amisse And why may they not absent themselues from hearing the word of God fearing to hear amisse So that if this pretence were a lawful warrant to abstaine from the Lords Supper for feare of vnworthy receiuing we might bid all godlines farewel in asmuch as it openeth a gap for men to abstaine from performing all duties of piety and godlines Wherfore let not such persons flatter themselues with vaine excuses and lying words that cannot profit neither daube with vntempered morter saying we are vnworthy we cannot come rather let them labor to shake off their vnworthines and to cast away euerything that presseth down and the sin that hangethso fast on that so they may be worthy receiuers Let them not contemne the commaundement of christ which saith take ye eate ye do this in remembrance of me Christ hath commanded we must obey he saith come shall we be so vnthankfull to say we will not come He calleth shall we not answer He biddeth his ghests shall we make excuses He sendeth his messengers and prepareth his feast shall we not prouide and prepare to eate thereof He offereth himselfe vnto vs shall we contemne the blessed remembrance of his death and passion euen the price of our redemption and shut our selues from the communion which the faithfull haue with him and one with another So that wee are to perswade our owne hearts that God is prouoked to anger as well by negligence in abstaining as by
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
the pinicle of a temple and ther fast bound in chaines of Iron that he cannot fall although he would when he looketh down feareth and al his ioynts tremble because he is not acquainted and accustomed to mount vp so high in the aire and to behold the earth so farre beneath but when he remembreth himselfe and perceiueth himselfe fast bound and out of all danger then he conceiueth constant hope of continuing and casteth away all feare of falling So when we looke down-ward vpoÌ our selues and our owne waies we haue doubtings wauerings astomshments horrors terrors tremblings and feares but when we looke vpwards to be hold the sweet consolation which god hath promised Christ hath purchased the word hath published the Holy-ghost hath sealed and euery beleeuer hath tasted wee feele our selues sure and cease to doubt any more For faith though assaulted with doub tings may be certain The Sunne alwaies shineth in the firmament though the clouds haue couered it and the light appeare not The tree hath life in it though it be not in winter discerned So faith hath his assurance and perswasion though it bee shaken with doubtings and assaulted with tentations Wherfore so often as we feele these doubtings and imperfections let vs set against them the certainty of gods truth let vs set before vs the vnchangablenes of his promises let vs draw neere to the holy Sacraments and therby seeke strength and increase offaith Moreouer was this one end of the Sacramentes to strengthen faith Then god refuseth and ãâã none for weakenes of faith For a weak ãâã his a true faith as well as a strong faith A Leprous hand can hold that which is offered vnto it as wel as a sound and strong hand albe it not so strongly so is it with faith though it be feeble as a grain of mustard seed yet if it be vnfained it wil aply christ effectually which weaknes leaueth God in vs as a meanes to stir vs vp to go to the sacraments We read that Dauid called lame ãâã to his table therby honoring the son for the fathers sake so doth god receiue vs al deformed and defiled to his heauenly supper And as Mephibosheth professed himselfe vnworthy to eat bread at the kings table saying What is thy seruant that thou shouldst looke on such a dead dog as I am So must we confes our vnworthines and be contented with the crums of his grace that fal from his heauenly table And thus acknowledging our selues to be blind he will restore vs to bee poor he wil inrich vs to be wounded he wil cure vs to be captiues he wil deliuer vs to besick he wil heale vs to be weake he will strengthen vs to be lost he will saue vs to be hungry and thirsty he will resresh vs to be broken-hearted he wil binde vs vp to be sold vnder sinne he wil ransome and ãâã vs. Thirdly it reacheth vs to abhor the absurdity of Bellarmine a factour and at turney of the church of Rome who denieth that the Sactamentes are seales of the promises or serue to ãâã and confirme our faith and to assure vs of free remission of sinnes by the death of Christ. Contrary to that we heard before in the example of Abraham who receiued circumcision to seale vp assure his iustification by faith whose example is set forth to shew how all men are ãâã before God and what is the vse of the Sacraments in all that are partakers of them So doth Baptisme seale vp to vs Gods promises in Christ and assureth the remission of sinnes as Peter teacheth Lastly if the chiefe end of the Sacramentes and of the ordinance of God in the institution of them be to confirme faith and to assure vs of regeneration mortification sanctification iustification remission and saluation then how say so me we cannot be assured in this life of our standing in the estate of grace of the forgiunesse of sinnes and of our adoption in Christ Doth not the holy ghost testifie vnto vs particularly the adoption of children the remission of sinnes and saluation of our soules As Rom. 8. We haue not receiued the spirit of bondage to feare but the spirit of adoption whereby we cry Abba father the spirit beareth witnesse with our spirits that we are the children of God In these words gods sanctifieng spirit and our sanctified spirit are made the two witnesses of our adoption This we must certainly beleeue by faith And this made the Apostle most confident in the end of the same Ch. saying I am perswaded that neither death nor life nor Angels nor principalities nor powers nor things present nor things to come nor height nor depth nor any other creature shal be able to separate us from the loue of God which is Christ Iesus our Lord. If any obiect we may hope well for forgiuenesse of sinnes but we cannot beleeue the same I answer faith and hope cannot be separated they do ãâã as louing frends accompany each other they are neuer sundered and diuided so that if we may be assured of our saluation by hope it followeth we may be certainely perswaded True hope followeth true faith as the effect doth the cause and no man can truely hope that is not truely assured Besides this is the property of hope it neuer maketh any ashamed they shall not be confounded and disappointed they shall attaine vnto the thing hoped for according to the doctrine of the Apostle Experience bringeth forth hope and hope maketh not ashamed because the loue of God is shed abroad in our hearts by the Holy-ghost which is giuen vnto us Hitherto of the first end of a Sacrament Chap. 14. Of the second vse of a Sacrament THe second end of a Sacrament is this It serueth to be a seale of the Couenant betweene God and vs that he will be our God and we will be his people as Gen. 17. I am God all susficient walke before me and be vpright The Sacramentes are assured testimonies and confirmations of the fauour and goodwil of god who is wel pleased toward vs in christ his sonne By them as by certaine pledges giuen and receiued God of great mercy doth as it were binde himselfe to vs and we binde our selues to him to remaine his people to walke in obedience before him ãâã was a seale of gods promise to Abraham a seale of Abrahams faith and obedience toward God But let vs see what this couenant is what are the Articles of agreement betweene God and vs and what things each part interchangably couenanteth and contracteth each toward other The couenant of God in respect of himselse hath 3. parts He promiseth first of all forgiuenesse of our sinnes The deliuerer shall come out of Sion and shal turne away the vngodlinesse from Iacob and this is my couenant to them when I shall take away their sinnes Secondly the adoption of sonnes and
assured paiment yea all the promises of God in him are yea and are in him Amen vnto the glory of God But seeing the goodnesse of God hath abounded in granting vnto vs two Sacraments that where doubting aboundeth there faith might abound much more our sinne is the greater if now we wauer like a waue of the sea tossed of the wind and carried away One tree of life serued Adam to assure him life one raine-bowe sufficed Noah One returne of the fun back ward was inough to Hezekiah and they beleeued If then we seeke a signe behold we haue two giuen vnto vs that hauing two vnchangeable sacraments as it were two witnesses of his worde wee might haue strong consolation The vnbeleeuing Iewes said to christ shew vs a signe and we will beleeue thee Beholde the Lord sheweth vs two visible signes of his spirituall and inuisible graces and shal not we beleeue being stedfast in faith We desire forgiuenesse of sins and assurance therof by these two the Lorde promiseth couenanteth and indenteth to giue the same vnto vs setting the seales to his owne writing Lastly this diuision and numbring vp of the sacramentes serueth to teach that there are not seuen sacraments of the church and so do condemne the fiue supposed and falsely named sacraments maintained of the church of Rome to wit confirmation pennance Matrimony orders and extreame vnction Baptisme we embrace the Lordes supper we acknowledge of these two we moue no question we make no controuersie the other fiue whole father is vnknowne we refuse as bastards and cannot admit them into the number of sacraments the reasons whereof we will render in the chapters following Chap. 17. That confirmation is not a sacrament THe Apostles as the maister-builders of the churches planted the Gospell where the name of Christ had not bin heard Nowe because many seducers arose that trobled the peace of the church and the faith of many beleeuers began to wauer the Apostles agreede together to goe againe to the churches wher they had laid a golden foundation howsoeuer other had builded hay and stubble thereon to see how they increased or decreased as Act. 11. and they confirmed theyr heartes and established them in the faith which they hadde taught And Chap 15. Paule said vnto Barnabas Let vs returne and visit our brethren in euery Citty where we haue preached the word of the Lord and see how they do And we doubt not but when the Gospell was reueiled the Apostles by laying on hands gaue the giftes of the Holy-ghost to the beleeuers in Christ. This practise of the Apostles we finde this we confesse this we approue and allow But of any sacrament of confirmation we read not and therefore allow not Againe it was a laudable custome in the primitiue church of christian parents to bring their children to the Bishop who examined them in the principles and fundamentall points of religion he asked them a reason of their faith he instructed them farther in the misteries of godlines and that this action might haue the more reuerence and dignity they laid their hands vpon them and prayed vnto God for them that he would increase and continue the good things that he had begun in them This imposition of handes with prayer to be strengthened in the Holy-ghost and to haue increase of grace corrupted with annointings depraued with crossings and defiled with sundry superstitions is no sacrament First euery sacrament should haue warant and appointment from Christ but this hath none Secondly it hath no word of institution in the scripture nor commaundement to continue the vse of it vntill the comming of Christ and end of the world and therfore no sacrament For the word must be added to the element and so it is made a sacrament True it is they vse a forged and counterfeit forme in their confirmation I signe thee with the signe of the holie crosse and I confirme thee with the oile of saluation in the name of the father and the son and of the holi-ghost These indeed are wordes but no worde of God they shew an intollerable presumption and not to be excused But indeed a counterfeit Sacrament and there is a good agreement when both writing and seale are sutable that is both forged Thirdly it wanteth an outward signe instituted by Christ. We read oftentimes that the Apostles vsed laying on of hands but we read of no oyle or chrisme Besides we know they gaue thereby the miraculous gifts of the holy ghost which now are ceased as Act. 8. where we see when Samaria was conuerted to the faith by preaching of Phillip and baptized in the name of the Lord Iesus the Apostles sent thither Peter Iohn who praied for them That they might receiu the Holy-ghost for as yet he was fallen down on none of theÌ then laid they their hands on them and they receiued the Holy-ghost This confirmation thus vsed had then a profitable vse in the church of God But as the brasen Serpent commaunded by God and set vp by Moyses for good purpose was afterward abused and incense offered vnto it and lastly was by that good king Hezekiah destroyed and demolished so popish confirmation hith many intolerable abuses mingled with it it is ministred in a strange tongue that none vnderstand what is spoken and ment they call the oyle the oyle of saluation they acount him no perfect Christian that is not anointed by the Bishop they prefer it before baptisme because any of their piiests may baptize nay priuate men nay women in their supposed time of necessity but confirmation may be giuen among them onely by the hands of a byshop and lastly they blow and halow their oyle that it may be made a spirituall oyntment to purifie soule and body These errors are so grosse that of euery one they may be seene they are so palpable that they may bee felt Wherfore seeing their confirmation is wrought by anoynting seeing it hath no word of God but a word of their own seeing they haue no commaundement for it nor promise of the presence of the Holy-ghost and last of all seeing it hath many abuses ioyned with it wee haue very iust causes to thrust it out of this place and ranke of the sacraments and throw it downe from that high seate which ãâã hath long vsurped Chap. 18. That popish penance is no Sacrament THe doctrine of repentance and turning from all our sinnes to God to bring forth fruits of amendment of life is taught in the Sacraments and commended vnto all Ioel. 2. Turne you vnto me withall your heart and rent your heart not your garments There is none that liueth and sinneth not we are corrupt and become abhominable the imaginations of our hart are only euill and that continually in vs that is in our flesh or vnregenerate part there dwelleth no good thing we were conceiued and borne in sin and therfore whosoeuer saith He is
circumcised He had dwelt int h land of Midian an Idolatrous country 40. years he began to sauour of the manners thereof but hauing called him to be a gouernor of people would not be appeased toward him vntill he had reformed his owne house For if any cannot rule ãâã owne house how shall he care for the church of God Nowe whereas he had two sonnes borne vnto him in Midian the elder no doubt was circumcised the eight day according to the order and ordinance of God why then did he deferre the circumcising of the younger No doubt he was scorned and derided among them for circumcising his first borne and his enemies were those of his owne house euen the wife that lay in his bosome yea he being then weake in faith loued the praise of men more then the praise of God and therefore the Lord would haue slaine him Albeit the signe of circumcision seemed base and contemptible in outward shew and to sauour of great cruelty toward little children yet God woulde not suffer the deferring and neglecting thereof to goe without punishment Although grace be not tyed to the sacraments and that we may bee saued without them yet it is not left to the disposition of men whether they will come to them or not God will not haue the outward signes contemned of vs for if we will be in the couenant we must not despise the seal of the couenaÌt Furthermore are the outward parts vnited to the inward then this serueth as a speciall meanes to comfort the verie lowest estate of men and the poorest degree in the church that they doubt not of the fatherly fauor of God towarde them but bee assured of their acceptation with God who will make them partakers of his eternall blessinges in his kingdome as well as other whose condition is greater and higher in the world When god gaue circumcision to Abraham he commaunded him circumcise all his seruants bond or free as well borne in his house as bought with his money thereby signifying that he adopted them for his children and that albert they were Abrahams bond-men yet they were the Lords free men So vnto baptisme wee admit and receiue the poore as well as the rich the seruant as well as the maister the low as well as the high without respect of persons When the lord instituted the passeouer the lambe was eaten of all the congregation So touching the Lords supper it is an holy banket for all degrees and conditions whatsoeuer and therefore the Apostle checketh the Corinthians for this abuse that wheras the poorest soule eating of the bread and drinking of the cup is as welcome to christ the gouernor of the seast as the richest they did despise the poore and shamed them that had not All these things duly considered serue to assure the very meanest lowest and simplest in the church that they are made heires of eternall life as well as other as they are partakers of the signe with other if they beleeue with faithfull Abraham This the Apostle teacheth There is netther Iew nor Graecian there is neither bond nor free there is neither male nor female for ye are al one in Christ. And Col. 3. There is neither Graecian nor Iew circumcision nor vncircumcision Barbarian Scithian bond free but Christ is all and in all things Fourthly are there outward rites signes and persons as externall parts of baptisme And are their likewise inward parts whereby we are consecrated to God teaching that we haue vowed to renounce the lusts of the world and to forsake the workes of the deuill Then this condemneth those that depart out of the church before this holy and publike action be taken in hand Baptisme belongeth not onely to the wittnesses and parties that bring the child but to all the members of the church that we may learne by our presence therat to renew our faith and repentance vnto God These men do too much disgrace and deface the dignity of this sacrament not vouchsafing to remain at the administration therof as if it were not worthy to be solemnized before theÌ wheras they should quicken their faith in the couenant of god by beholding the works of the minister and ratifieng them in their harts as we read Luk. 1. wher they are said to circumcise because they were al present at the work consenting to prayers and thanks giuings of the Church as also the Apostle saith Women pray and prophesie in the church when they sit stil and are partakers of the praiers and preaching vsed in the publike assemblies And as no member is cut off by excommunication but in presence of al to be witnesses therof to ratifie their grief for the losse of a member of their body so in Baptisme it is required to witnesse and approoue the publike worke by their presence and to ãâã themselues thereby ãâã ãâã and comfort hata fellow-heire is made partaker with them in the communion of Saintes Moreouer the excellency of this Sacrament is as great as of the other they are of like worthynes in themselues and to be had equal and indifferently in like price and estimation they are both commaunded and instituted by the ãâã authoritye of Christ there is the same matter and substance of both to wit Christ with all his benifits there is ãâã one and the same end of both the increase and strengthning of our faith therfore why should one Sacrament be so much extolled aboue the other and preferred before the other So that whereas many come to the Lords Supper few remaine and abide in the Church at the administration of baptisme The whole assembly heareth the word preached and deliuered by the minister the Sacramentes are instruments of our iustification by faith as well as the worde preached sauing that the word worketh by hearing only the Sacraments serue by the senses of seeing handling and tasting as well as hearing to strengthen and encrease faith in our hearts and therefore it is requisite that we ioyne in the one as well as in the other Furthermore the excellency and worthynesse of baptisme appeareth heerein in that it was instituted of God sealing vp his gratious couenant in that it was sanctified by Christ being baptized of Iohn and in that it was beautified by the heauenly reuelation of the blessed Trinity appearing thereat so great honour so great dignity and preheminence was neuer giuen to any Ceremony Did God institute it and shall we contemne it Did Iesus Christ come to Iohns baptisme and shal we disdaine to be at the baptisme of Christ Was the holy Trinity present will we be absent True it is som of the sacrifices and burnt offerings were miraculously consumed by fire from heauen but what is this to the glorious presence of the maiesty of God the blessed Trinity declaring to vs thereby that God the father God the son and God the Holy-ghost are alwaies present at
and the wine to be poured out to be distributed among sundry communicantes The last action of the minister is to distribute the bread and wine and giue them into the handes of the people ãâã CHRIST did not offer them vp to God ãâã deliuered them to his Discipies All these being workes to bee done and performed by the Minister in the administration of this Sacrament do note out the actions of GOD the Father sealing vppe his sonne vnto vs as wee shall see afterwarde when wee come to the inward parts Now let vs enter into the consideration of the vses of this parte Are these the actions commaunded in the word executed by CHRIST and to be performed by the Minister Then we see that such as are set apart to deliuer this sacrament are not consecrated and appointed priestes of the new testament to offer vp an vnbloody sactifice for the quicke and dead as the church of Rome teacheth and practiseth They are commaunded as ministers of God to deliuer the outward signes to the people not as priestes to offer them to God the father they are appointed preachers of the gospell not priests of the law which were to abolish the priesthood of Christ. Wherefore we must detest the blasphemy of these shamelesse shauelings that teach the priest to bee the maker of his maker and that he which made them gaue them power and authority to make him ãâã so after a sort preser themselues being the sacrificers before christ who is the sacrifice theÌselues being the creators before Christ the creature themselues the makers before christ being made of them Thus these sacrificing priests are not ashamed to speake and to bray aloud Secondly if the minister be an outward part of this sacrament then it belongeth not to priuate persons to deliuer it to others nor to take it to themselues and deliuer it to themselues when or where there is no Minister They may indeede apply to themselues the outward signes they may eat the bread and drinke the wine and in respect of the sacramentall rites doe as the Minister doth yet for that they do it without a calling it is not a due administration but a true prophanation of this sacrament of the supper For let vs a little insist vpon the similitude beforestood vpon if the keeper of the Princes broad seale be not in the way or for the present bee not to bee gotten shall any man presume to take it where it lyeth without direction and without commaundement sucha one woorthily beareth his punishment whosoeuer he be In like manner ãâã one should earnestly desire the sacrament of the body and blood of Christ and euen faint in soul for the fruition of it finding himselfe in his longing affection able to take it himselfe ãâã the assistance of another yet euery one must consider his gifts his standing his calling and place wherin God hath set him he hath not committed to priuate persons the administration of the sacraments they may not baptize their children they may not meddle with the Lordes supper no more then common subiects may take the ãâã seale if the keeper be not in the way Against this ãâã truth two thinges of importance may be obiected which I purpose to preuent before I proceed any farther For first this doctrine seemeth not to agree with that maxime and principle which ãâã we haue resolued vpon namely Accedat verbum ad elementum fit ãâã that is Ioyne the word of institution to the outward signe and there is made a sacrament Secondly it seemeth to leaue sicke persous without comfort in their harts and peace to themselues if for want of a publicke minister themselues may not supply that want and giue vnto themselues this Supper These are the two obiections pretending and intending that priuate persons may at some times vpon some occasions haue some right and interest in despensation of the Sacraments Touching the former poynt being a ruled case of Saint Augustine that if the signe be ãâã to the word a Sacrament is ordained we doubt not to ãâã the rule vndoubtedly to be true being truely and rightly vnderstoode For the meaning is if there be an outwarde signe which is the matter and a worde of institution which is the forme of the sacraments the essence of them is fully finished as if there bee the matter and forme of an house we conclude rightly there is an house Howbeit we presuppose ther was a builder of the house to prepare the matter and to order the forme So the former principle doth presuppose a minister to deliuer and a receiuer to receiue the sacrament otherwise we shall also warre vnder the ensigne of our enimies vnawares who hold it to be the supper of the Lord albeit there be no eating no drinking no receiuing thereof If therefore in the constitution of a sacrament the institution of Christ touching taking eating and drinking must be obserued then wee see that more is required then the signe and the word in the work of the sacrament Againe touching the obiection of the sicke who seeme to be wholy left in distresse and discomfort if they may not lawfully administer the Supper to themselues I answere it was an auncient practise of the Church to carry the sacrament vnto the sick besides albeit in extremity of sicknes the minister be wanting we leaue not the sick without counsell and comfort For this we teach this we are readye to maintaine this we would haue all beleeuers in health and in sicknesse to recall and remember that if they ãâã beleeue that the Lord Iesus had suffered death vpon the crosse for them if they ãâã apply vnto themselues his precious merits for their redemption if they ãâã remember the benefits of his ãâã passion with all thanksgiuing and if they truely repent them from the bottome of their harts of all their sins they do eat and drinke effectually and to their soules health profitably the body and blood of Christ our sauiour although they doe not receiue the sacrament with their mouth This serueth to comfort the weak and to keep them within the lifts and limits of their proper calling Lastly seeing the former actions of the minister are done plainely in the sight of all it is the duty of euery one to giue diligent heede and to haue weighty consideration of these outward ceremonies by the meditation thereof to confirme their faith and to make the outward workes to further the inward graces For they are offered to our sences not that we shoulde rest in them but that our weaknes by them shoulde be helped and we by them lift vp in our harts to thinke vpon greater things Chap 4 Of the second outward part of the Lords Supper HItherto of the first outward part of the Lords supper to wit the minister now we come to the word of institution and promise annexed or contained therin which are the second
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 ãâã 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 substaÌce 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 ãâã vs so doth the spirit worke these things in the hearts of all the ãâã 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 ãâã 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 coÌuinced 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
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 ãâã 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 ãâã 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 repeÌtance which is a
promise the partakers of the same hope the members of the same bodye and the professors of the same faith to contend and striue one against another to delight in brauling fighting quarrelling and to norish hatred malice rancour spite enuy biting and backbiting one of another If Ephraim be set against Manasses and Manasses against Ephraim if Brother be diuided against brother if we bite one at another let vs take heed least we be consumed one of another The sonnes of God are renewed into the image ofGod to resemble their heauenly father in true holines and doe all weare the same cognizance and liuery For the Sacraments are the marks of Ch. sheepe whereby they are knowne and discerned so that all our discentions diuisions railings reuilings disgracings and defacings one of another tend to the reproch and dishonour of our common father and do giue an heauy testimony against our souls with God and his elect Angels For how do we approach vnto God how do we come into his presence With what harts do we pray before him and vnto him Are we not taught to aske forgiuenes of our sins as we forgiue the trespasses done vnto vs It then we be malicious and enuious and carry the fresh remembrance of wronges in our hearts to pursue them with reuenge do we not pray against our selues Do we not beseech God to poure out vengance vpon vs Do we not open our mouths to our owne destruction For when wee vse our tongues to say Lord forgiue vs for euen we forgiue is it not asmuch as if we should pray forgiue vs not Lord for we do not we will not forgiue others Therefore after the forme of prayer giuen to the Disciples Christ addeth If ye do forgiue men their trespasses your heauenly father will also forgiue you but if ye do not forgiue men their trepasses no more will your father forgiue you your trespasses And as he exhorteth that when they stand and appeare before the Altar they must forgiue so when we appeare at the Lords table we must forgiue if we haue any thing against any man that our father also which is in heauen may forgiue vs our trespasses Now if we woulde be directed to knowe whether this loue be is vs or not wee may try our owne hearts by these holy properties and blessed effectes described by the Apostle 1 cor xiii Loue saith he suffereth long it is bountifull loue enuieth not loue doth not boast itselfe it is not puffed vp it disdaineth not it seeketh not her owne things it is not prouoked to anger it thinketh not euill it reioyceth not in iniquity but reioyceth in the truth it suffereth all things it beleeueth al thinges it hopeth al things it endureth al things Heere we may see what manner of loue ought to be in vs. Euery one of vs must indeuour that all the parts of this description may rightly agree to euery one of vs and truely be found in vs toward all men euen our enimies as we see Iesus Christ hath left vs an example of his loue when he praied for his enimies that crucified and cruelly entreated him father forgiue them for they know what they do and this did stephen to those that stoned him Lord lay not this sin to their charge This is the way let vs walke in it this was their practise let vs follow it Thus we haue shewed the necessity of examination of ourselues before we come to the Lordes supper and declared the parts wherein it standeth and the manner how it is to be performed If we come furnished with these things with sauing knoledg with iustifieng faith with vnfained repentance with a louing and longing reconciliation towarde our brethren among whom we liue hauing as much as is possible Peace with all men yea euen our enimies let vs not abstaine from the Lordes table by reason of some frailties and infirmities in vs for God couereth them and will not bring them into remembrance as we see 2. Chron 30. A multitude of people had not clensed themselues yet did eate the passeouer but not as it was writen wherfore Hezekiah praied for them saying The good God be merciful toward him that prepareth his whole hart to seeke the Lord god the god of his fathers though he be not clensed according to the purification of the sanctuarie and the Lord heard Hezekiah and healed the people Where we see that because their hart was vpright and sincere their wants and imperfections were not imputed vnto them For God respecteth the truth of the inward partes and pard oneth their sinnes that thus prepare their harts to seeke him So then they were greatly deceiued that thoght they honoured the Sacrament by abstaining from it it is not honoured but dishonoured not hallowed but prophaned not regarded reuerently but reproched greeuously by our wilfull abstinence as the Apostle teacheth 1 cor 11. let a man examin himself and so let him eat of this bread and drink of this cup. He doth not say let him proue himselfe and so let him abstaine For the Sacrament is abused as well by forbearing hauing examined our selues as by not examining our selues and receiuing vnworthily And thus much of examination and the manner to be obserued therein Chap. 20. The conclusion containing an abridgement of the whole treatise THe effect of that which hath bene deliuered hitherto in these Books may thus be gathred into a short sum and abridgement We haue declared that God in al times and ages of the church from the first being of our first parents hath to his word and promises anexed sacraments as seales of assurance for the confirmation of them therby magnifieng his owne mercy toward his people shewing our weaknes and vnworthines and condemning such as oftentimes desire to come to the Lordes table but esteeme little of the preaching of the word whereas the word and Sacraments haue one and the same author they are instruments of the same grace their whole force and effect dependeth on God they require faith to be mingled with them they profit not alway at the very moment of hearing and receiuing Notwithstanding some differences wee find betweene them as namely in the greater necessity of the worde then of the Sacramentes Infidels were neuer barred from hearing the word when they would become hearers thereof and whereas the word affecteth one only of the sences to wit the hearing the Sacraments ãâã offered to the eies as well as to the eares and so in some sort become more effectuall then the word Touching the worde Sacrament it is drawne from martiall discipline and properly signifieth the Souldiers othe whereby hee bindeth himselfe to his Captaine which worde being vsed by the olde Latine interpreter is now become ordinary and common in the Church which is not mentioned in so many sillables in the Scriptures And howsoeuer the word be often taken in a large and generall signification yet
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 coÌfortably 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 ãâã wine drunk and therefore we condemne al ãâã 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 ãâã 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 ãâã broken out betweene bretheren as likewise did betweene Paule and Barnabas yet setting the ãâã 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 ãâã 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 ãâã 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 ãâã 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 ãâã 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 froÌ theÌ 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 grouÌdwork of faith ãâã 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
THE BADGES OF CHRISTIANITY OR A Treatise of the Sacraments fully declared out of the word of God Wherein the truth it selfe is proued the doctrine of the reformed Churches maintained and the errors of the church of Rome are euidently conuinced by pervsing wherof the discreet Reader may easily perceiue the weake and vnstable grounds of the Roman religion and the iust causes of our lawfull separation Diuided into three BOOKES 1. Of the Sacraments in generall 2. Of Baptisme 3 Of the Lords Supper shewing the intention of this present worke opening the differences among vs about the question of the Supper discouering the Idolatry and diuisions of the Popish Cleargy and vnmasking the insolent bragging of the late warn-Warn-word touching the supposed and pretended vnity thereof By WILLIAM ATTERSOLL Minister of the Word of God 1. Cor. 12 13. For by one spirit we are all baptized into one body whether we be Iewes or Graecians whether bond or free and haue bin al made to drinke into one spirit August tract 80 in Iohan. 13. Accedat Verbum ad elementum et fit sacramentum that is Ioine the word of Christs institution with the outward sign and thereof is made a sacrament Printed by W. Iaggard dwelling in Barbican 1606. To the right Worshipfull Sir Iohn Shurley Knight one of his Maiesties Iustices of the Peace in the County of Sussex Grace and peace in Iesus Christ. RIght woorshipfull it is not vnknowne that fundry means haue from time to time been offered and vsed for the reclaiming and recouering of such as dangerously follow the spirit of errour and dayly reuoult to the Romish religion which hath beene aduanced by tyrany defended by lyes and is now sought to be restored againe by trecheries and rebellions But notwithstanding the many meanes which heretofore haue beene wisely practised we see of late the aduersaries of the grace of god as a pestilent brood of vipers mightily to increase and multiply sending abroad swarmes of their Iesuites and Seminary Priestes not onely to infect the people of the land with the leauen of false doctrine and to sow their darnel in the lords field but to seduce them from their alleageance and to stir vp sedition for the lessening of whose number and suppressing of their power nothing is more necessary then to establish a godly and learned ministery in euery congregation And howsoeuer wholsome lawes haue beene enacted penalties increased conferences with them vsed disputations offered their books answered and sundry other wayes taken by magistrates and ministers yet we shall neuer attaine the ende of our desired hopes vntill euery church haue a learned and painefull Pastor to be resident and remaining among them For albeit Antichrist in this noble kingdome hath long since receiued a notable foyle and fall and the purple whore beene dismounted from her vsurped dignity yet this monster hauing taken this deadly wound will be alwayes looking backe and seeking to sette his footing againe in this realme if good corne be pulled vp and the weeds suffered to growe or if the strongest pillars bearing vp the house be remooued and rotten postes set to vnder prop it and vnlesse he be quelled and conquered by the preaching publishing of the gospell of Christ. Therefore Christ our Sauiour hauing sent out the 70. disciples into euery citty and place whether hee himselfe shoulde come to prepare the hearts of the people after their return said vnto them I saw Satan like lightning fall down from heauen And the Apostle declareth that when the lord Iesus led captiuity captiue he gaue gifts to men and ordained pastors and teachers for the gathering together of the Saintes for the woorke of the ministery and for the edification of the body of Christ. And vntill this holy order and ordinance of Christ which is the power of god to saluation vnto all that beleeue be set vp we can conceiue no hope how the ignorant shoulde be instructed the seduced be regained out of the hands of such deceitfull woorkmen as vnder a colour of conuersion of the land doe seek the vtter subuersion of the church and common wealth Hence it is that the Iesuits who haue gotten the dominion ouer the rest of that generation spare no labour refuse no paines let passe no practise by word or writing to effect their purposes In regard of whose vnweariable diligence it cannot be denied but many of vs haue been too slack slothfull in resisting the approach of these violent intruders For whiles we preach the word of reconciliation euen Christ crucified build vp our people in the doctrin which is according to godlines we doe not bende our forces as we ought to surprise and suppresse the common aduersary Whiles wee sowe the lordes fielde with good corne we suffer the enuious man to scatter his tares accounting it sufficient to teach the trueth to the flock dedending vpon vs and esteeming it better seruice to god to saue one soule then to ouerthrow and destroy many aduersaries Not much vnlike to Scipio African the Romane captain who as Plutarke witnesseth was oftentimes wont to say that he had rather saue the life of one Romane citizen then to kill and conquer a thousand enimies But it is the duty of a good builder not onely to reare vp the worke in hand but to remoue the rubbadge and reliques that hinder the building It is the duty of a good husbandman not onely to sowe his field with good seede but to plucke vp the weedes and gtub vp the thornes that choake the corne It is the duty of a good watchman not onely to see to them in the citty but to descry and discouer the enimy It is the duty of a painfull shepheard not only to feed the sheep but to follow and finde out the foote steps of the wolfe Here vpon the Apostle Paul exhorteth the elders of Ephesus to take heed to themselues and to all the flocke whereof the holy ghost had made them ouerseers to feede the church of god which he hath purchased with his owne bloude because after his departure grieuous woolues shoulde enter in not sparing the flock but speaking peruerse things to draw desciples after them If then the enimies of god and his people be vigilant and watchfull to seduce the simple and to subuert religion how carefull and cheerefull ought we to be not onely to teach the people committed to our charge but to resist with haÌd and hearte all those that vndermine the good estate of the church among vs. Like vnto the people of god after the returne from captiuity who did build the wal with one hand and held their swordes and weapons in the other For this cause I haue put in writing this treatise following containing the doctrine of the Sacraments being the ordinances of god and the badges of christians whereby all discreet and indifferent men may perceiue the trueth of them cleerly opened out of the woord of
body Wherefore they do more seale vp then the word not that God is more true of his promise when hee worketh by signes then when he speaketh by his word but in respect of the manner of teaching and receiuing because by his Sacraments he representeth his promises as it were painted in a Table and setteth them forth liuely as in a picture before our eies that we may not only heare but see handle touch tast and euen digest them Again the promise of the Gospel is more effectually declared and sealed vp by the Sacraments then by the bare worde not for the substance and matter it selfe but for the manner of working which is heedfull perfect and more effectuall so as that which we perceiue and receiue by many senses as hearing and seeing is more sure and certaine then that which is ãâã by hearing onely Hitherto of the agreements and differences betweene the word sacraments and we haue shewed that so soon as god gaue his word immediately he seconded the same with his Sacraments The vses which wee are to make heereof are these First seeing God contenteth not himselfe with the worde onely but addeth the Sacraments in all Ages and times of the Church which proceedeth partly through his owne goodnesse and partly from mans weakenesse we ought to be so farre from dâspising the Sacramentes that contrary-wise vve must confesse the benifit vse and worthynesse of them can neuer be sufficiently magnified and commended nor they with sufficient reuerence be receiued We are dull to conceiue his promises and slovv to remember them we are full of doubting and vnbeleefe we are like to Thomas one of the disciples we will not beleeue them vntill in some sort vve see them and in some measure feele them in our hearts Wherefore God hath ordained these misteries and holy actions to keepe in continuall memory his great benifits bestovved vpon man to seale vp his promises and as it were to offer vnto our sight those things which inwardly he performeth to vs and therby by strengtheneth and increaseth our faith through the working of his spirit in our soules Seing then the word is not sufficient but the Sacraments were added for further assurance we must in this behalfe consider the great goodnesse of God toward vs who doth not onely giue vs faith by his word as by his sauing instrument but hath also added to his word Sacraments or seales of his promise and grace that by the lawfull vse of them he might vphold and strengthen our faith through his blessed spirit For in asmuch as the Lord not only sent the blessed seede for the redemption of mankind for the remission of our sinnes and for the brusing of the Serpents head but ordained for vs Sacramentes to be pledges of his promises testimonies of his faithfulnesse and remedies of our distrust wee must confesse and thankfullye acknowledge the bottomlesse depth of gods endlesse mercy toward vs who vouchsafeth to be our God to be reconciled to vs being vile and miserable sinners to make a league and couenant with dust and ashes and delyuers his onely sonne to suffer the shamefull death of the Crosse for vs. And withall we must labour more and more to feele our own blindnesse distrust infidelity and peruerse nature we would easily forget this mercy of God vnlesse it had beene continually represented before our eies Againe seeing nothing is offered and giuen in the Sacraments which is not published in the Gospell seeing they cannot bee where there is no worde and seeing the same Christ with all his benifits is propounded in both it meeteth with a common corruption and lamentable practise among many professors that desire and craue especially in sicknesse and extremety often to come to the Lords table but esteeme little of the preaching of the word and that seeme to languish with a longing after the Sacrament but neuer mourne and lament for want of the word which is as great an errour and madnesse as if one should euer looke vpon the seale of his writings but neuer regard the conueiance of his estate Is there not one God the author of both Is there not one spirit that sealeth vp his promises by both Is Christ diuided that speaketh euidently vnto vs in both How is it then that many desire the Sacrament of the Lords supper and seeme to pine away through want therof who neuer wish or regard the preaching of the Gospell which is the foode of the soule the keye of the kingdome the immortall seede of regeneration and the high ordinance of God to saue those that beleeue And whence proceedeth it but from palpable ignorance in the matters of God and their owne saluation to be much troubled that the Sacrament is not brought vnto them and yet neuer conet to haue a word of comfort spoken to them in due season Let all such persons vnderstand that as the minister is charged from God to teach euery saboth day and to preach the word in season and out of season to deale the bread to the hungry and to gie vnto euery one in the family his portion so is it required of all the people to desire the sincere milke of the word of God that they may grow thereby which howsoeuer it be to them that perish foolishnesse yet to such as are called it is the wisedome of God and the power of God Wherefore we must not make account that there is lesse danger in neglecting the word of God then in neglecting the Sacrament of his last supper but we must take heede that while we willingly desire the one we doe not willingly despise the other For we must carefully consider that as the Sacrament is a visible word so the word is a speaking Sacrament and as God lifteth vp his voice vnto vs in the one so he reacheth out his hand vnto vs in the other We must as well heare when he calleth as receiue when he offereth Now by his word preached he calleth by his Sacraments administred he offereth his graces vnto vs and as wee must haue eares for the one so must we haue hands for the other CHAP. 2. What a Sacrament is IN euery treatise and discourse it is necessary first to know whether a thing be before we consider what it is We haue heard before that there are Sacraments and euer haue beene in the Church of God Now then let vs consider what they are that first the matter handled may be defined For in vaine we shall reason and speake of the Sacraments vnlesse we vnderstand what a Sacrament is But besore we set downe any discription of it it shall not be amisse to speake some what of the word The name in so many letters and sillables is not indeede in the scripture no more then the word Trinity catholike Consubstantiall and such like which being generally receiued are not to be reiected seing the doctrine contained vnder them agreeth with the
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 theÌselues 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 ãâã 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 ãâã 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
the signe for the thing nor the thing for the signe seeing the parts are distinguished in nature though ioyned in the person Againe albeit by gods ordinance these parts be so vnited that by taking of the signe the faithfull are made partakers of the thing signified no lesse truely then the outward signes are receiued of our bodily senses yet we must conceiue consider that these outward and inward parts remaine distinct and vnconfounded and therefore wee must take heede we take not one for another we must not ascribe to much to the outward parts and so take them for the inward which hath beene the occasion of sundry errors from time to time Some attribut too little to the outward sign and some ascribe too much both waies the Sacrament is abused and the partes are misapplied Hence sprang as a ranke weed in the Lords corne the doctrine of transubstantiation or carnall turning of the substance of bread into the body whereby the signe is swallowed vp and the outward substance with them quite abolished for their fained Christ hath consumed the outward signe as the rich deuoureth and eateth the poore Thus the signe is consumed to little regarded Others on the other side cleaue to much too the outward signe and rest in the externall worke placing holinesse and remission of sinnes in the deed done and thus the thing signified is little regarded and wholly abolished as the euill fauored and lean-fleshed kine did eat vp the fat and wel-fauored this was ãâã dreame and the other is mans deuise For these men giue all to the outward receiuing placing holynesse and remission of sinnes therein and thinking themselues sure and secure when the bread and wine is taken at the Lords table Thus all hypocrites libertines and carnall Gospellers do for all the religion deuotion and godlinesse of these idle and ignorant professors standeth in outward resorting to the Church and in an outward taking of the communion of the body and blood of Christ which is to make an Idol of the signe and to flatter themselues in their euils to their own destruction For albeit a man haue been baptized and haue receiued the Lords supper yet if he liue wickedly and walke after his owne lusts the Sacramentes shall auaile and aduantage him nothing at all but further his condemnation Lastly hath the Sacrament some parts outward and some inward some seene and some not seene with bodily eies Then it giueth occasion both to parents to teach their children the meaning of these misteries and to declare vnto them the ordinances of God as likewise to children and the younger sort to aske and inquire of their parents to heare and learne of them the doctrine of the Sacraments thereby to know the mercifull promises that God hath made to his people This appeareth directly where the the fathers are forewarned ro teach their childreÌ the hidden mistery of the Passeouer When your children aske you what seruice is this ye keepe then ye shal say It is the sacrifice of the Lords passeouer which passed ouer the houses of the children of Israell in Egypt when he smote the Egyptians and preserued our houses So likewise Ch. 13. 14. speaking of separating sanctifiing the firste borne for the seruice of God he chargeth parents to whet this doctrine on their children and to instruct them how God with a mighty hand and outstretched arme brought them out of Egypt out of the house of bondage Againe we see when the Lord had parted the waters of Iordan that the people might passe hee commaunded Ioshua to set vppe 12. stones in memoriall of the mighty and miraculous worke of God for his people against their enemies and when their children should aske them in time to come what was ãâã by those stones they should answer that the waters of Iordan were cut off before the Arke of the Couenant of the Lord. He would not onely haue themselues to profit by ãâã wonderfull workes but to retaine the remembrance of them he wold haue their posterity to know the cause and ãâã thereof and so g'orifie ãâã name for euer Heereunto we may fitly ioyne what the ãâã ãâã I will open my mouth in a parable I will declare high sentences of old which we haue heard and knowne and our fathers haue told us we will not hide them from their children but to the generation to come we will shew the praises of the Lord his power also and his wonderfull workes that he hath done that the posterity might know it and the children which should be borne should stand vp and declare it to their children that they might set their hope on God and not forget the workes of God but keepe his commaundements All these things serue to this purpose to shew that it is a duty and burden laid on the shoulders of all parents to acquaint their children ãâã the works of God especially with the benefits of our redemption wrought by Christ for our saluation If they aske the question why infants are baptized and washed with water into the name of the holy Trinity we must make plaine vnto them the meaning of that mistery We must say vnto them My children this is a signe of the Couenant of Gods mercy to vs and our ãâã to God it is a mistery of our saluation and teacheth that being in our selues vncleane vnrighteous ãâã y and sinful our soules are washed by the blood of Christ euen as the water in Baptisme washeth our bodyes ãâã in the mercy of God is so much the more marueilous in our cies insomuch as the ãâã were entred into the couenant by cutting lancing and effusion of blood in circumcision Againe before they come to yeares to receiue the holy Supper of the Lord we must informe them at home and declare the institution of that Sacrament and the comfortable vses therof to them so they may afterward come to this Communion with better warrant of their worke with greater comfort to themselues with lesse danger to their souls We must teach them that as the bread is broken and the Wine poured out so the body of Christ was crucified and his blood shed for the remission of our sins and that if we beleeue in the Lord Iesus we are nourished in our souls to eternal life by the passion of Christ our Sauior as certainly as our bodies are norished with the creaturs of bred ãâã wine Notwithstanding there is a generall defect of this duty in many parents neither are children readye to enquire and learne at home neither are parentes able to answere anye thing in these matters of God way wardnesse in the one and wordlines in the other and ignoraunce in them both hath taken away all care and conscience from them touching these holy duties and heauenly misteries so that neither the one teacheth nor the other learneth neyther the child enquireth nor the father answereth CHAP. 4. Of the first outward part of
a Sacrament THe outward parts of a Sacrament are such things as vnder a certain similitude likenes do represent and signifie heauenly things to assure vs they are as truely present and offred vs as we beholde with our cies and receiue with our hands the earthly things giuen vnto vs. The outward parts of a Sacrament are in number foure First the Minister Secondly the word of institution Thirdly the element Fourthly the receiuer All these and euery one of them are needfull to the being and nature of a Sacrament take them away or any of them and you take away the substance and bring in a nullity of the Sacrament If ther be no minister no word no element no receiuer there is no Sacrament If there be wanting either minister to deliuer it or word to ãâã it or element to represent it or receiuer to take it we cannot assure our selues to haue any sacrament of God but rather a tradition and inuention of our owne First then there is required a Minister lawfully called chosen and ordained hauing at the least the approbation and alowance of the church to pronounce the words of institution and to deliuer the outward signs to the receiuers They are not makers of the Sacrament but ministers not autors but administators not deuisors but deliuerers Earthly princes haue their letters patents their great seals keepers of the same if another shal set to the seal that is not appointed the keeper thereof is it not made an heinons crime worthy of heauy punishment So the Lord is a mightye Prince king of kings and Lord of Lords he hath appointed his seales to seale vp his promises of forgiuenes of sinnes and eternal life and he hath ordained his Officers as it were keepers of his great seals God publisheth saluation and pardon to all beleeuers by his word as by his letters pattents and he addeth baptisme and the Lords Supper as two broad seales for greater assurance and confirmation and appointeth the Ministers to be keepers thereof Whosoeuer therfore shall presume to ãâã to any of these seals without warrant without a caling without a function and direction from God himselfe being no officer no Minister no keeper of them prophaneth these seales and setteth to a counterfet stampe For as no man may preach except he be sent so no man may administer the Sacrament except he be called This is it the Apostle teacheth No man taketh this honor vnto himself but he that is called of God as was Aron and Christ tooke not to himselfe this honor to be made the high Priest but he that ãâã vnto him thou art my sonne this day begat I thee gaue it to him Now to minister the sacraments is an honour in the Church which none can take to himselfe at his owne pleasure but God must giue it They should haue in their owne consciences a witnesse of Gods calling them to this office and honour Wherefore the sacred functions ordained of God must not be prophaned by voluntary officers and vsurped offices no man must take vpon him without a lawful calling to teach hese holy misteries Of these the Lord complaineh I haue not sent these prophets yet they ranne I haue not spoken to them and yet they prophesied Thus these intruders did thrust their sickle into other mens corne The reasons why the ministers and no others are to intermedle with the Sacraments are very apparant First because euery part and member of the church hath his especiall office and his proper guifts to execute his ãâã we see in a campe the Souldiers in Warre haue their standing-place in sight of their captaine who hath chosen them to be Warriors so in the Church ãâã euery one keepe his seuerall calling in the presence of God who hath in wisdome and mercy called him thereunto We see in the natural dispositioÌ of the body euery member hath his speciall vse the eye to see the hand to handle the foote to walke the eare to heare and if one member should incroch vpon the office of another it must needes tend to the destruction of the body We see in the gouernment of an house and famely the husband and wife the father and sonne the master and seruant know and acknowledge their places to rule to obey to commaund to be commaunded without intruding themselues and incroching vpon the function as it were vpon the free-hold of an other If we would ascend a step higher we obserue in the affaires of state and matters of the coÌmon-wealth euery man doth keepe within his owne listes and limits and no man dare presume to charge any man or enterprise any thing in the princes name and authority without a sufficient warrant from the prince himselfe so may no man take vpon him any functions in the church vnlesse hee haue a commission and commaundement from the Lord. For as the prince appointeth by what officers he will be serued so is it in the offices and officers of the Church God hath placed and ordained the Apostle to plant the Euangelist to second and assist the prophet to prophesie the pastor to feede and hath set euery one in his proper place and standing as i were in his watch-tower out of which he must not wander and depart Let euery man abide in the same vocation wherein he was called and afterward Let euery man wherein he was called therein abide with God Whosoeuer therefore medleth without a lawfull vocation as it were violently inuadeth another mans possession and cannot do it without the check and controlment of Christ Iesu who is the captaine of his own host the head of his own body the Lord of his own house and the great king of his owne church Againe Christ the prophet and teacher of his church and the prince of pastors hath committed the office of administration of the Sacraments to those alone to whom he hath committed the dispensation of his word and preaching of the Gospell therefore if any other ãâã set to the seale it is no true seale but a counterfait stamp The truth of this appeareth Indeede I haptize with water that is I that am apointed a techer in the church to make ready a people prepard for the Lord. And Paule being conuerted and called to preach to beare the name of God to the gentiles did without further word warrant or commaundement minister the Sacraments Now then as we haue seene the truth of the doctrine let vs consider the vses thereof First is the minister of the substance of the Sacrament and a principall part of Christs institution Then he must consider it is his duty being authorised from God and by his church to sanctifie the outward elementes and administer the same to deliuer the outward signes and offer them to the receiuers His workes therefore are to put a part and consecrate the signes to an holy vse to open and
declare the couenaut of God to pray for his blessing promised vpon his owne ordinance to giue thankes for the blessed worke of our redemption to offer giue and deliuer a right the creatures so sanctified in baptisme to sprinkle with water and washe the body to be baptized and in the Lords Supper to deliuer the bread to be eaten and the wine to be drunke to the spirituall nourishment of the Church So then the minister ought not to refuse to baptize such as are brought vnto him Shall the seruant refuse to do the worke of his maister Or if the Lord keeper of the kings broad seale should proudly and presumpteously disdame to set the seale to the Princes letters patents were he not well worthy to be displaced and remoued So if the minister through enuy or hatred or any other sinister affection shall refuse to put the seale to the Lords Couenant and hinder little children from comming to Christ he deserueth iustly to be displaced and to beare office no longer in the citty of God but to be remoued for his contempt as Salomon put downe Abiathar Secondly is it a necessary point of the Sacrament that it be ministred by a minister Then it condemneth ãâã those that put these seales into a wrong hand and all ãâã persons that violently rush vpon this calling and take vp on them to meddle with the administration of the Sacraments with vnwashen hands seeing the dispensation of the word and Sacraments is so linked annexed and ioyned together by God that a deniall of licence to do the one is a deniall to do the other and contrary wise the license to one is license to the other Christ neuer gaue to priuate persons any such commaundement he neuer committed to them any such ossice hee neuer commended to their care these holy actions he neuer called them to this honor he neuer laid vpon them this charge and therefore they haue no parte nor fellowship in this businesse If notwithstanding these restrainings of authority from them they wil runne and rush forward where they should hang backward their sinne lieth at the doore their punishment hastneth and their iudgement sleepeth not Lastly if the minister be an outward part of the Sacrament we must beware and take heed we ascribe not to the minister that which is proper to Christ and so rob him of the honour due vnto his name The minister may offer the signe he cannot bestow the thing signified he may baptize the body he cannot clense the soule he may deliuer the bread and wine he cannot giue the body and blood of Christ Iohn may wash with water he cannot giue the spirit Man indeede pronounceth the word but God sealeth vp his grace in the heart man sprinkleth the body with water but God maketh cleane the soule by the blood of Christ man may take away the filth of the flesh but Christ must purge the conscience from dead workes who is that blessed lambe of God that taketh away the sinnes of the world For as Paule planteth and Apollos watereth but God ãâã the increase so the minister offereth the element and outward signe but God giueth the heauenly grace It belongeth to the minister to handle the external part it belongeth as a peculiar dignity to Christ to bestow grace to giue saith regeneration and forgiuenesse of sinnes and to baptize with the Holy-ghost This truth Iohn ãâã I baptize with water but one commeth after me who is mightier then I he shall baptize you with the Holy-ghost Where we see he maketh a flat opposition betweene himselfe and Christ betweene his baptisme and the baptisme of Christ. As on the one side we must take heede of the contempt of him that teacheth and ministreth the Sacramentes because the contempt of the word and Sacraments doth necessarily follow the contempt of his person so we must beware we attribute or giue not to him more then his right least the power of the word and force of the Sacramentes be attributed to his person wherby men spoile themselues of the fruite of them both This was it wherein the Corinthians offended when they said I am Pauls I am Apollos I am Cephas I am Christs Wherefore to keepe a golden meane between too much and too little we must do as if a prince should send vs some present by one of the meanest messengers of his house we would receiue him fauorably and entertaine him honorably for the gifts sake which he bringeth vnto vs but the guift it selfe we would receiue for the kings sake from whom it was sent So it becommeth euery one of vs to do God hath committed to his messengers and ministers the word of reconciliation we must haue them in singular loue for their workes sake that labour among vs but the word and Sacramentes we must receiue for the Lords sake from whom they come Thus much of the first outward part to wit theminister Chap. 5. Of the second outward part of a sacrament THe second outward part of a Sacrament is the word necessarily required to the substance of a Sacrament for the word is added and ioyned to the element and there is made a Sacrament This sacramentall word is the word of institution which God in each Sacrament hath after a speciall manner set downe consisting partly of a commaundement by which Christ appointeth the administration of SacrameÌts and partly of a promise annexed whereby God ordaineth that the outward elements shal be instruments and seales of his graces As for example when Christ saith Go teach al nations baptize them there is a commaundement to warrant the vse and practise of Baptisme the promise likewise is in the next words Into the name of the father and of the sonne and of the holy-ghost So touching the other Sacrament of his supper when he saith Take ye eate ye drinke ye do this in remembrance of me Ioe there is the commaundement coÌmaunding the continual vse therof vntil the second comming of christ the promise is this is my body which is giueÌ for you this is my blood of the new Testament shed for you for many for remission of sins Whatsoeuer signs of holy things god gaue to strengthen the faith of his childreÌ we may see and descern that god alwaies added the worde to the seale the voice to the signe and doctrine to the sight so that when the signe was seene the word was heard When one of the Seraphims beating an hot coale in his hand which he had taken from the alter touched the mouth of the prophet he said Lo this hath touched thy lips and thine iniquity shall be taken away and thy sinnes shall be purged Now we know a coale hath not power and force to take away sinne but the word vttered by the Angell did assure him that he should be purged by the holy ghost which was signified by the ãâã Againe when Christ gaue to his disciples
the Holy-ghost he breathed on them and said Receiue the Holy-ghost The corporal blast and breathing was not the Holy-ghost but he added his word and promise with the outward signe to assure them that with the breathing he bestowed a blessing Thus wee see that the Sacramentes haue the word alwaies ioyned with them and without the word whereby their institution and vse is declared they are as a dead body without life as a dumbe shew without voice as an empty cloud without water and as a barren tree without fruit Let vs apply this doctrine to our selues First it teacheth that they partake not the Sacraments aright that haue not the knowledge of the word that are ignorant both of the ordinance and institution of God and of the promise annexed to the institution of god of which sort there are many in the world that neuer labour to know what he hath appointed and commaunded them to do If they do as others of the church do therein they rest and seeke no further to be able to warrant their owne worke If they heare the word spoken if they see the body washed the bread broken and the wine poured out and receiue the outward signes they regatd no more they go no higher they imagine they haue done enough they neuer desire to vnderstand the meaning of the words which are necessary to be knowne comfortable to be vnderstood and profitable to be marked If a man haue goods befallen or legacies bequeathed vnto him by any wil or Testament wil he not resort to his learned counsel to be careful to vnderstand the Testament and know the meaning of the Testator Christ Iesus before his death made his wil he hath made his children heires of his promise he promiseth to them forgiuenesse of sinnes in this life and eternall life in the world to come Doth it not now behooue euery faithfull Christian to search into it and know what is promised and bequeathed vnto him Men of this world for the most part make their eldest and first borne heire of all and leaue little to the other but euery child of God is as the eldest and as the first borne most deare to him he shal receiue his double portion the second shal haue no lesse then the first nor the third lesse then the second nor the younger then the elder the first shall be as the last and the last as the first for he may do with his owne as he list Againe if a man doe leaue all his sonnes heyres and rich inheritors for the most part lesse is ãâã on the daughters but all the childreÌ of God both his sonnes and daughters shal be heyres euen the Heires of God and heyres annexed with Christ Iesus their share shal be as great as the portion of sonnes Moreouer when a man hath passed all the daies of his life in carke and care what can he giue to his pofterity but earthly riches transitory possession a fading inheritance leauing them inheritours as well of his sorrow as of his substance It is not so with the children of God Christ by his last wil and Testament hath promised to make his people sound in faith rich in hope blessed in the pardon of their sinnes and heires of the kingdome which hee hath promised to them that loue him This is a great and vnspeakable comfort to al Gods children whether high or low whether rich or poore So then we ought to be much more careful and earnest to know throughly and vnderstand perfectly the will of Christ then any naturall child is to search the meaning of the will of his naturall father And if men were not wholly carnall they would be thus farre fpiritually minded Againe is the word an outward part of the Sacrament Then the Sacraments must neuer be separated and set a part from the word They are not dombe shewes and idle signes but haue alwaies the doctrine of God adioyning vnto them to shew the end vse profit of them and the purpose of God in them This appeareth in all places wher God gaue signes to confirme and assure the truth of his promises When he gaue in mercy to Noah and all his posterity the Rain-bow imediately after the flood as a signe of his couenant he addeth his word vnto the signe My couenant will I establish with you that from hencefoorth all flesh shall not bee rooted out by the waters of the flood neither shall there be a floode to destroy the earth any more This is it the Apostle meaneth 1. cor 11. Ye shew the Lords death till he come Where he teacheth that the Lordes Supper cannot be truely deliuered and rightly administred vnlesse there be a declaration shewing forth of the death of christ Wherefore it is no sacrament except the word and doctrine be ioyned vnto it by way of explication and exposition of the outward signe Lastly those Sacraments are proued heereby to bee no Sacraments which are foisted and brought in without the warrant of the word For take away the word and what is the outward Element but a bare signe What is the water in baptisme but common water What is the bread in the Lords Supper but common bred What is the wine but common wine such as men vse and all men may take at their ordinary tables Seeing therfore such signs Sacraments as haue not Gods commandement for their institution nor promise of grace and saluation annexed vnto the vsing of them are voide and nothing worth heerby the imagined deuised Sacraments of the church of Rome are condemned which deliuereth that it hath not receiued of the Lord and imposeth that to be beleeued which it neuer learned in the word Heereby the last anoyling or extream vnction is excluded wanting the word to warrant the continuall practise of it Also their confirmation hath neither word to institut the practise nor elemeÌt to assure any grace nor promise to approue any vse True it is they haue words to administer it but they are words of men not of God vnwriten not written of tradition not of scripture The like might be saide of mariage though we confesse and acknowledge it to be an holy ordinance and honourable institution of God yet was it made no Sacrament hauing no word of institution no promise of sanctification and saluation annexed vnto all the faithfull vsers thereof neither is it an instrument whereby God applyeth Christ and his sauing benefits to the comfort and consolation of his children Wherefore to conclude this point we affirme that neither the sonnes of Romulus at Rome nor of Remus at Rhemes shall euer be able to shew and proue that they are to be acknowledged and receiued as Sacraments of the church which haue no warrant of the word to commaund them nor promise annexed to assure the sauing graces of Christ to the worthy receiuers But such are their fiue pretended Sacraments of confirmation penance orders
matrimony and extreame vnction wanting either the word or promise or both and therefor we cannot receiue we cannot acknowledge we cannot beleeue them Thus much of the second outward parte namely the word of institution Chap. 6. Of the third outward part of a sacrament THe third outward part of a Sacrament is the element or outwarde signe For whersoeuer there is a Sacrament there must of necessity bee a signe such as water is in Baptisme and bread and Wine in the Lordes Supper not of their owne nature but by the ordinance of God which are sanctified by the especiall worde and praier Therefore Iohn the baptist baptized with water and Christ when he instituted his last Supper tooke bread and brake it and gaue it to his Disciples Likewise hee tooke the cup wherein was the fruit of the Vine as appeareth when he said I will drinke no more of the fruit of the Vine vntill that day that I drinke it newe in the kingdome of God Seeing then it is cleare there must in euery Sacrament be a visible sign that may be seen handled let vs see how we may profitably apply this to our instruction First seeing the signes and Sacramentall rites are outwarde partes we must take heede wee ascribe not too much to the outward signe and so commit idolatry to the creature For the Water in Baptisme hath not power in it selfe and force to wash away sin but by the ordinance of God it is made a signe and seale of regeneration Euen as the Water of Iordan where Iohn baptized was no better then the waters of other places and countries neither had any strengthe and vertue to clense the Lepers that washed in it yet by the bleising of God Naaman the Syrian washing himselfe 7. times therein according to the direction of the Prophet was clensed and healed of his leprocie so the water vsed in the Sacrament of Baptisme is in nature and substance the same with ordinary and common Water neither hath it vig our and vertue to clense the soule yet by the institution of God it is appointed to seale vp the asturance of remission of sinnes Not with standing this confidence in the outward signe which in it selfe is as nothing hath since the fall of man rested and remained in his corrupt nature flattering himselfe and deceiuing his owne soule This fond and salse opinion was in Adam immediately after his transgression hee did attribute too much to the tree of life which hadde in it selfe no more life then the rest of the trees in the garden and therefore God would thrust him out of the garden least he should beguile himselfe with that conceite and immagination Thus did the Israelites trust too much in the Arke a signe of Gods comfortable presence and protection attributing saluation thereunto sayeinge It maye saue vs out of the handes of our Enemyes therefore God ouerthrew them and gaue them into the hands of the Philistims Againe we are taught heereby that the Sacraments that haue no signe no seale no element to signisie to strengthen and to seale vp the promises of saluation For as we shewed before that euery Sacrament must haue gods word to warrant it so must it haue an outward signe to approue the receiuing of it and to signifie the spirituall grace offered by it Herby we learn what to hold of transubstantiation a doctrin teching that the bread and wine is turned into the very body blood of Christ namely that it is a very fable to mock fooles withal For whatsoeuer ouerthroweth the nature and vse of a sacrament is not to be admitted but omitted neither to be receiued but reiected But transubstantiation ouerthroweth and ouerturneth both the nature and vse of a sacrament and therefore not to be admitted and receiued into the Church For touching the nature of a Sacrament it is confessed that it consisteth of two parts the one earthly and the other heauenly but if after the words of consecration the bread and wine are transubstantiated into the body and blood of Christ then the signe is taken away the element is ouerthrowne the materiall part is abolished and consequently the nature of a Sacrament is ouerturned And touching the vse of a Sacrament there must be an analogy and propoition betweene the signe and the thing signified As in Baptisme the element of water washeth and purgeth the body so the Holy-ghost through the blood of Christ clenseth and sanctifieth the soule Like wise in the Lords Supper as the substance of bread wine receiued strengthneth and comforteth the body so Christ receiued by faith norisheth feedeth the soule The very true principall vse of this sacrament is to coÌfirme our faith that as surely as those earthly creatures taken and aplyed feed our bodies to a bodily life so the body and blood of Christ receiued and applyed by saith feede our souls to eternal life And do not al the faithful seel a swect comfort so often as they come to the Lords table by this similitude and agreement to coÌsider and know assuredly that as the substance of bread serueth to nourish and doth feed our bodies so Christ doth feede our soules But if we must beleeue that the substance of bread and Wine is changed and cleane gone that nothing remaineth but accidents where is this comfort and consolation How can we be assured and strengthned that as our bodies are nourished with the materiall elements so in like manner our soules by feeding on Christ Wherefore while they take away the substance of bread which should nourish the body the nature and vse of the Sacrament is destroyed and we are spoyled of the comfort of our hearts and strengthning of our faith which we should haue by this notable comparison and resemblance of the partes So then if wee woulde receiue comfort in comming to this Communion we must retaine the substance of the sign as a staffe to stay vp our faith that it do no faile And thus much of the third outward part to wit the signe Chap. 7. Of the outward part of a sacrament THe last outward part of a sacrament is the receiuer which is as needfull as the outward sign We vnderstand and take heere a receiuer in generall for euery one that commeth to the Sacrament whether good or euâll godly or vngodly faithfull or vnfaithfull Such a receiuer is likewise a necessary part of the Sacrament For no signe hath the substance and essence of a Sacrament vnlesse it be receiued Though ther be a minister to administer it a word to warrant it a signe to represent it yet vnlosse there be a fit person to receiue it ther can be no Sacrament If the minister should sprinkle water and alledge the words of institution wher ther is no party to be baptized this were a prophaning not a solemnizing of Baptisme or if he should take bread and Wine with prayer and thanksgiuing where none
of exposition say Hegaue thanks so that the blessing heere spoken of is Giuing of thanks which also appeareth compared with Ioh. 6 11. And the Apostle saith Euery creature of God is good if it be receiued with thank sgiuing for it is sanctified by the worde of God and prayer We see then that Consecration is when a thing is separated from a common and ciuil vse to a more special vse which is done by the authority of the worde and by the vertue of prayer whereby it hath his full force power and vertue The knowledge of this point serueth to cleere our doctrine and to ouerthrow sundry errors of the church of Rome First it sheweth that we hold teach a consecration that is a sanctifieng of the water in Baptisme and of the bread and wine in the Lords supper by the word by prayer and by thanksgiuing The bread wine are changed not in nature but in quality not in substance but in vse not in essence but in the end not by force of certaine words but by Christs institution We acknowledge and confesse a consecration not a conuersion a sanctification of the signes not a transubstantiation of the substance into the body and blood of Christ. He blessed and praised his father as mediatour of the Church for the mistery of the redemption of mankind and hee blessed the creatures that they might be effectual signes and serue for the confirmation and increase of our faith Secondly we are taught that consecration is not a magical charme and incantation by force of certaine wordes as though these word This is my body being murmured and spoken ouer the bread and This cup is the new testament in my bloud whispered ouer the wine did fully finish a consecration and made the elements to be immediatly changed into the body and blood of Christ without any other obseruing of the institution And hence it is that the forme of Christs giuing of thanks is not set down by any Euangelist because our corrupution and superstition is so great that if we had the words we would ascribe power force to the words sillables and letters and therefore the manner of his thanksgiuing is pretermitted This inclination of the hart is apparently seene in the Romish church who ascribe efficacy operation to the pronouncing of certain words which is a part of sorcery and a part of witch craft Wheras we auouch that the whole action of taking breaking pouring out distributing eating drinking praysing rehearsing the institution of Christ are the consecration that is the separation of these creatures to this vse Thirdly if after the Sacramentall actions if after thanksgiuing to god if after prayer that we may vse the creatures to the confirmation of our faith there do follow consecration sanctification and change of the elements to another vse then the power effect and working of the Sacrament dependeth not vpon the intention of the minister therfore the popish opinion is to be refused and reprooued that holdeth it to be no Sacrament if the minister haue not an intent and purpose in the ministration thereof at least to do that which the church doth that is to consecrate the elements and to make a Sacrament If his mind be not on his matters his hart on his busines in hand they hold it can be no Sacrament For otherwise saith Bellarmine If a priest should read the Gospell at the table of prelates and religious men and in reading should pronounce these words This is my body this is my blood then all the bread and wine vpon the the table should be consecrate and changed into Christs body and blood which is not so because his intent is wanting Againe if a father should lead his sonne to the bath and there dip him in the water And say I wash thee in the name of the father and though he thinke nothing of Baptizing him yet it should bee baptisme if an intent of baptizing were not required But I would gladly haue him answere this question what if a father should intend Baptisme by dipping his child in the bath whether that were baptisme or not Or suppose the priest we spake off reading at the prelates table should haue a mind and meaning to consecrate all the bread and wine vpon the table must ãâã of necessity be a Sacrament and reall change of all Or admit the former priest being in the saide prelats wine seller supposing himselfe to be in the Church and to stand at the alter should pronounce there words of consecration with a purpose and intent to make a sacrament should all the wine in that ãâã be turned into the blood of Christ Or if he being in a bakers shoppe should there solemnely say This is my body with the foresaide resolution should all that bread be changed into the body of Christ Let them speake plainely let them tel vs directly what they hold I thinke they will not say so I am sure it is not so For other things are wanting that are needefull in this matter We haue shewed that a Sacrament is not made by bare pronouncing of certaine wordes ascribing force to them after the manner of enchanters but the whole institution of Christ must be obserued there must be distributing and receiuing there must be praier and thankesgiuing and from the vse of these followeth Consecration all which are wanting in the former examples suppositions there is no taking no breaking no distributing no pouring out no receiuing no praying no thanksgiuing We see touching the word of God with what intent and vnder what pretence soeuer it be preached if the minister teach Christ crucified howsoeuer he be affected it may haue his effect in the heart and worke saith in ãâã hearer so is it in the Sacramentes they haue their efficacy and operation howsoeuer the hart of the minister be disposed And as Isaac intended not to blesse Iacob but Esau yet it hindered not the purpose and determination of God so the corrupt intent the wandering imagination and rouing conceite of the minister cannot hinder the blessing of god in the sacrameÌts being his own ordinaces For the force of the Sacrament dependeth no more vpon the intention of the giuer then it doth vpon the intention of the receiuer Againe if the right receiuing of the Sacrament depend vpon the intent of the minister what assurance can any man haue that hee hath euer receiued or shall euer receiue a Sacrament What perswasion can we haue in our hearts that we euer were baptized What knowledge that we were euer partakers of the body and blood of Christ in the supper of the Lord Doth not this leaue vs vncertaine and vnsetled without comfort without fruite without benefit by comming to the sacraments and setteth the poore distressed consciences of men vpon the rack Alas we cannot kno the hart and vnderstand the intentes thereof For what man
seed dependeth vppon the sower which if it light in good ground will bring forth plentifull fruit ãâã it be ãâã of an vngodly and vnskilfull man Chap. 10. Of the second inward part of a Sacrament HItherto of the first in ward part the second part of a sacrament is the holy spirit as Math. 3. Hee shall baptize you with the holy ghest and fire So in Christes Baptisme when he was baptized and prayed the holy-ghost discended in a visible shape like a Doue vppon him And By one spirit we are al baptizd into one body whether we be Iewes or greacians whether we bee bond or free and haue bene all made to drinke into one spirit And the Apostle layeth down the circumcision of the hart by the spirit He is a Iew which is one within and the circumcision is of the heart in the spirit So the same A postle Tit. 3. 5. 6 According to the mercy of God he saued vs by the washing of the new birth and the renewing of the Holy-ghost which he shed on vs aboundantly through Iesus Christ our sauiour Nothing can be fruitfull and profitable without his gratious worke in vs he worketh and setteth the word of promise in our hearts and therefore we must necessarily hold the blessed spirit to an inward part of the Sacrament Now let vs proceed to the vses of this point being the second inward part Is the spirit of God the sealer vp of the promises after that we beleeue according to the doctrine of the Apostle After that ye beleeued ye were sealed with the holy spirit of promise then as often as we heare the promise vttered by the Minister it confirmeth vs that the father by his spirit woorketh the same in our harts The Water in baptisme cannot by any force and vertue inherent in it wash our consciences from dead workes to serue the liuing God as it hath power to wash away the filth and corruption of our bodies The bread and wine in the Lords supper haue no inherent strength to nourish the soule to eternall life as they haue to strengthen the body they are instruments of the Holy-ghost who worketh by them to the great comfort of the faithfull Grace is not contained and shut vp in them as water in a vessell or as a medicine in a boxe the spirit helpeth our infirmities sealing vppe to our consciences the fruite of the word that is heard and of the Sacrament all signes that are seene Againe is the spirit of God an inward part of the Sacramentes then we must learne and remember that wee can neuer heare the worde or receiue the sacraments with fruite and comfort without the speciall assistance and inward operation of the spirit of God Therefore the Prophet ioyneth the spirit word together I will make this my couenant with thee saith the Lord my spirit that is vpon thee and my words which I haue put in thy mouth shall not depart out of thy mouth nor out of the mouth of thy seed nor out of the mouth of the seed of thy seed from henceforth and for euer A man indeed hath power to heare the word and to receiue the sacramentes his will is free in these outwarde workes but he hath no power or strength to do them with profitte and comfott except it be giuen him from aboue Though we heare neuer somuch though wee communicate neuer so osten the spirit must open our hearts as he opened the hart of Lydia So 1 Ioh. 2. that ãâã h which ye receiued of him dwelleth in you and ye neede not that any man teach you but as that same annointing teacheth you of all thinges and it is true and is not lying Likewise Act 10. Peter preached the Gospell to Cornelius and his houshold and while he yet spake to them The Holy-ghost fell on them all which heard the word So also the Apost being sent out with their commission and commanded to preach the Gospell to euery creature it is noted that they went forth and preached euery where and the Lord wrought with them and confirmed the worde with signes that followed And Ioh. 14. The comforter which is the Holy-ghost whom the father wil send in my name he shal teach you all thinges and bring all thinges to your remembrance which I haue told you Pharaoh often heard Moses and Aaron but he harkened not but hardned his heart because there was no inward touching or teaching of the spirit The Israelites had hearde and seene the wonderfull things of God yet they profited not in faith in repentance in regeneration and the reason is rendered ãâã 29. Yee haue seene all that the Lord did before your eies in the Lands of Egypt vnto Pharoah and vnto all his seruants and vnto al his Land the great tentations which thine cies haue seene those great mycacles and wonders yet the Lord hath not giuen you an hart to perceiue and eyes to see and eares to heare vnto this day When we come to heare the word which is a word of power of life and of saluation when wee come to receiue the sacramentes which are signes of Gods graces and seales of his promises we see many returne as ignorant peruers corrupt froward rebellious hard-harted and disobedient as they came to these ordinances of God and whence commeth this How falleth it out And what may be the reason heereof Surely it is not in him that willeth nor in him that runneth but in God that sheweth mercy who giueth eies to see eares to heare and heart to vnderstand to whom he thinketh good in heauenly pleasure Wherefore our duty is seeing the naturall man perceiueth not the things that are of the spirit of God to pray vnto him to giue vs wisedome to see our corruptions blindnes ignorance and hardnesse of hart Thirdly doth the spirit worke in vs by the word Are the word and spirit ioyned together And doth he teach vs by means of the word and Sacra then we must not separate the spirit from the worde and Sacraments as the Anabaptistes do which depend vpon reuelations and inward inspirations vpon priuate motions and diuine illuminations without the word They will not be taught by the word they will not be strengthned by the Sacramentes but take away the vse of both following their owne foolish fansies and deuilish dreames They boast of the spirit of God and are led by the spirit of the deuill Wee must for our direction and practise learne that as to rest vpon the spirit without the word is phantasticall and heriticall and the mother of all errors so the word and sacraments without the spirit are no ãâã then a dead carcasse without life an empty sound without substance a naked shew without truth an empty casket without the ãâã and there sore we must knit them together and assure our selues that the spirite speaketh euidently in the scriptures the spirit worketh effectually
the remission of his sins and neuer rest vntil he giue him peace of conscience and restore him to the ioyof his saluation Chap 13. Of the fir st v se ofa Sacrament HItherto of the parts of a Sacra both outward and inward now we come to the vses therof For vnlesse we know the vse and vnderstand the end why they were ordained it shal not profit vs to know the parts Every thing must be referred to his right vses and propper endes so must the Sacramentes be The endes are especially these three First to strengthen faith Secondly to seale the Couenant betweene God and vs. Thirdly to bee a badge of our profession Touching the first end the Sacraments serue for the better confirmation of our faith as appeareth Where the Apostle hauing set down the drowning of the world and the preseruing of Noah by the Arke he saith our baptisme directly answereth that tipe which is a taking to witnesse of a good conscience and sauing vs by the resurrection of Christ. So then by faith confirmed in Baptisme we haue an infallible assurance in the death of Christ of our saluation Many indeed come to the sacraments are present at Baptisme are partakers of the Lords supper that feele no strength of faith no increase of Gods graces no spiritual groth in the body of christ so that they worke not saluation in them but further their condemnation For the sacramentes as we haue shewed giue not grace but more firmely surely and comfortably confirme faith they apply and seale vp Christ crucified The sacraments cannot giue faith to the faithlesse neither were they instituted to the end men should beleeue but because they do beleeue as meat was not giuen that men should learne to eate but that the eating might be nourished Faith indeede receiueth them and then they serue to nourish it And they confirme not faith by any inherent power included in them but the holy spirit applyeth Christ to vs and frameth this comfortable conclusion in our hearts All such as are conuerted and do rightly vse the sacraments shal receiue Christ and al his sauing graces But I am conuerted do rightly vse the sacraments Therfore I shal receiue christ his graces Thus doth the coÌforter comfort al those that come rightly religiously to the Lords table Now if we would enquire and search after the reasons of this first end we should find that one cause why they confirme faith is because god is true in his promises he confirmeth and maketh good that which is gone out of his mouth All the promises of God in Christ are yea and are in him Amen vnto the glory of God through vs. For ãâã Princes seales confirme their charters assure their grantes and make certaine their pardons so do gods sacraments witnesse to our hearts and consciences that his words and promises are true and are established to continue for euer For as he declareth his mercies by his word so he sealeth and assureth them by his sacraments Againe this appeareth by the example of Abraham who first beleeued the promise and it was imputed to him for righteousnes being yet vncircumcised and afterward receiued the signe of circumcision as the seale of the righteousnes of faith as the Apostle teacheth We say that faith was imputed vnto Abraham for righteousnes How was it then imputed when he was circumcised or vncircumcised Not when he was circumcised but when hee was vncircumcised c. Where he sheweth that Abraham was iustified in vncircumcision but yet was afterwarde circumcised that the gifte of righteousnes might be confirmed in him The Eunuche likewise beleeued before hee receiued baptisme and therefore it sealed vp the increase of his faith and of Gods graces And Act 2. They that gladlie receiued the wordes of Peter were baptized And. as Peter preached to Cornelius and others of the Gentlies The Holy-ghost fel on them all which heard the word and he said Can any forbid water that these shoulde not bee baptized which haue receiued the Holy-ghost as wel as we So he commanded them to be baptized in the name of the Lord. Wherefore when the minister washeth with water it representeth our buriall with Christ into his death and our rising again with him into newnes of life As bread norisheth and strengthneth man so the body of christ taken by faith feedeth the soule We take the bread and cup into our hands we eat we drink we are refreshed so we feed on Christ whose flesh is meat indeed and whose bloud is drink indeed and we are comforted Let vs nowe come to the vses as we haue seene the reasons And first of all do the sacraments serue to strengthen our faith then let vs all acknowledge our failings and infirmities Let vs labor more and more to feele the weakenes and wantes of our owne faith True it is if our faith were perfect and entire lacking nothing we should not neede the sacraments We must not therefore abstaine from them for the weakenes of our faith but for that cause come to God and to the SacrameÌts of God praying for strength and confirmation thereof as that father did whose sonne was possessed with a dumbe spirit when Christ saide to him If thou canst beleeue all things are possible to him that beleeueth he answered crying with teares Lord I beleeue help mine vnbeleese And Luk. 17. the Apostles say to the Lord Increase our faith Vndoubtedly he that neuer doubted neuer beleeued For whosoeuer in truth beleeueth feeleth sometimes doubrings and wauerings of his faith Even as the sound body feeleth oftentimes the grudginges of a feuer and distemperature of the body which if he had not health he could neuer finde and feele so the faithfull soule findeth sundry doubtings which if his faith were not sound he covld not diseerne For we feele not corruption by corruption nor sinne by finne because when the strong man possesseth the house all things are in peace but we feele sinne and perceiue corruption in vs by a contrary grace of gods spirit The lesser and smaller measure of grace we haue the lesser is our feeling and the more grace we haue the more quick we are in feeling of corruption What is the reason that many haue no light of sinne no feeling of their corruption no tentations no trembling no terror no feare of gods wrath but wholly liue lie and dye in their lustes Surely because they are without grace without gods spirit and without his inward worke in them But the faithfull who are not led by the slesh but liue by the spirit are often tempted assailed tormoyled tryed and prouoked to many euils according to the words of our blessed sauiour Simon Simon behold Satan hath desired to winnow you as wheat but I haue prayed for thee that thy faith faile not therefore when thou art conuerted strengthen thy bretheren Asa man carried vp and set vpon an high to wer or on
acceptation of vs to be his children ioyned with the promise of his continuall fauor loue grace and protection as Ier. 31. Behold the dayes come saith the Lord that I will make a newe couenant with the house of Israell and with the house of Iudah not according to the couenant that I made with their fathers when I took them by the hand to bring them out of the Land of Egipt the which my couenant they brake although I was an husband vnto them saith the Lorde but this shall be the couenaunt that I will make with the house of Israell after those dates saith the Lord I will put my Lawe in their inward parts and write it in their hearts and I will be their God and they shall be my people Be hold the indenture of couenants written by the finger of God wherein for better assurance he hath bound himselfe to forgiue our sinnes and promised to be our mercifull God And to the ende there might be a paire of these indentures interchangeably giuen each to other party the Lord by the hand of the Apostle hath drawne as it wer the counterpane of the former word for word expressed as it is in the Prophet so that we haue a pair of indentures of couenants to shew the stablenes of Gods counsel The 3 part of the couenant in respect of god is the promise of the full possession of the heauenly inheritaunce and of eternall glory after this life God shall wipe away all teares from their eies and there shall bee no more death neither sorrow neither crying neither shall there be any more paine for the first things are passed he that ouercommeth shal inherit al things Again to him that ouercommeth will I giue to eat of the tree of life which is in the midst of the Paraolice of God he shall not be hurt of the second death he shall haue power giuen him ouer the Nations and rule them with a rod of iron he shall be cloaethed with white array and I will not put his name out of the booke of life he shal be a pillar in the temple of God and shall go no more out I will grant to him to sit with me in my throne euen as I ouercam sit with my father in his throne Thus we see how God on his part by writinges and euidences promiseth to giue to his people remission of sins adoption of sons and possession of heauen he hath couenanted by word and by oth to perform these things neither is he as man that he should lie nor as the son of man that he shold deceiue These are great graÌts of great blessings by our great god to the great good and comfort of his children For what greter blessings can ther be then being miserable sinners to be gratiously pardond being ãâã enimies to be freely accepted as sonnes being bondslaues and prisoners of hel we are made heirs of heauen and saluation Againe the couenant on our part requireth 3. conditions First faith to God to beleeue his promises God so loued the worlde that hee hath giuen his onely begotten sonne that whosoeuer beleeueth in him should not perish hut haue euerlastiug life Again let not your hart bee troubled ye beleeue in God beleeue also in me And with the heart man beleeueth vnto righteousnes and with the mouth man confesseth vnto saluation for the scripture saith whosoeuer beleeueth in him shall not be ashamed Secondly god requireth of vs loue towarde our brethren for seeing he hath shewed so great loue toward vs he exacteth loue of us again as Io. exhorteth Beloued let vs loue one another for loue commeth of God and euery one that loueth is borne of God and knoweth God heerein was the loue of God made in unfest among vs because God sent his onely begotten son into this world that we might liue through him beloued if God so loued vs we ought also to loue one another Thirdly he requireth as a necessary couenant to be kept on our part holines and true obedience throughout the whole course of our life and conuersation This is repeated and vrged in many places of the word of God when they said they would serue the L. their God and obey his voice Ioshua made a couenant with them the same day ioyning God and the people togither So also ãâã stood by the pillar and made a couenant before the L. that they shold walk after the L. and keep his commandements and his testimonies and his statutes withal their hart withal their soul. Likewse to the same purpose we read 2 Chron. 15. They made ãâã to seek the L. God of their fathers and whosoeuer wil not seek the L God of Israel shal be ãâã whether he be sinal or great man or woman Thus we see the conditions of the couenaunt both what hee promiseth to doe and what hee looketh for at our hands Hee requireth of vs faith loue and obedience to become his people if we will haue him to be our God All these three parts of the couenant are mentiioned and expressed This is his commandement that we heleeue its the name of his sonne Iesus Christ and loue one another as he gaue commaundement for he that keepeth his commaundements ãâã in him and he in him and hcereby we know that he adideth in vs euen by the spirit that he hath giuen vs. The vses of the seconde end of a Sacrament are first to beholde the exceeding loue of god to ward his people vnworthy of his fauour Can there be a greater loue then this Certainely such as know the great rigour of the Law the infinit Iustice of God and the heauy burthen of sin and feele god to arraigne them the law to endite them their consciences to accuse them and their hearts to condemne them do finde nothing sweeter then to be eased of that burden to be acquitted of that iudge and to be freed from that condemnation For of all burdens sinne is the heauiest of all afslictions it is the greatest of all paines it is the sharpest and often presseth downe to the gates of hell Wherefore such as feele gods mercy in their misery May cry out with the Prophet in the reioysing of their spirit Blessed is he whose wickednes is lightned and u hose sinne is couered Blessed is the man vnto whom the Lord imputeth not iniquitse Againe let euery one be carefull to keepe the former conditions of the Couenant which are to loue him againe and our brethren for his sake and to walke in holines and righ eousnes before him all the daies of our life Our sauiour Christ directing our loue to our brethren and teaching that the ftreames there of shoulde slow vnto our enemies she weth that if we loue them which loue vs the Publicans doe the same and if we be friendly to our brethren onely this is no singular thing Behold what loue the father
hath giuen vnto vs that we should be called the sonnes of god he loued us gratiously and free'y he loued vs when we were enemics nvto him and spared not his owne sonne but gaue him to death for vs all doe not these thinges deserue loue againe are we not bound to shew duty for these mercies and loue to our brethren for this loue of our God and yet many regard neither these blessings of god neither to walke in vprightnes of hart before him Chap. 15. Of the third vse of a Sacrament THus much of the second vse the third vse of the Sacraments is to be badges and markes of our Christian profession that therby one of vs should acknowledge an other to be of one houshold and of one family of one society and as it were birds of one feather For heereby we doe manifest whose we are whom weserue to what house we belong and to what people and church we are thereby gathered into one religion and distinguished from other sects we are gathered into one church and knit together in one as Eph. 2. Remember that ye being in times past Gentiles in the flesh and called vncircumcision of them which are caled circumcision in the flesh made with hands ye were at that time without Christ without God without hope but now in Christ Iesus ye which once were farre off are made neare by the blood of Christ. The Iewes by circumcision were distinguished from other people and the name of vncircumcifed was reprochfull they were accounted vncleane vnholy persons for the vncircum cised males wer to be cut off from the number of the people of god So by baptisme we are seperated from all other religions and are consecrated only to christian religion and such as continue vnbapti sed with contempt of that sacrament we take them not for our brethren nor for the people of god nor for members of his church because they refuse to take the sacrament of baptisme as the badge and cognizance by which they shoulde be known such as are Athiests Infidels Sarazens Turkes Persians Moores Iewes and other nations that want this mark to be discerned to belong to the family of christ Christ Iesus sending out his Apostles bad them teach and baptize the Gentiles to whom he directed them therefore where the word and Sacraments are there is a church and congregation of the people of god And he that beleeueth and is baptized shall be saued And hereunto commeth that saying When the Apostles had exhorted the people to amend their liues and to saue themselues from that froward generation Then they that gladly receiued the word were baptized and they continued in the Apostles doctrin and fellowship and breaking of bread and prayers and the same day there was added to the Church three thou sand soules Thus we see that by the sacraments as by certaine bandes and chains God knitteth and bindeth his people to himselfe and keepeth them in his couenant least they shold fall away to infidelity And the people are warned that by these outward signes they differ from the barbarous and vnbeleeuing gentiles and consequently should indeuour and prouide that they likewise differ from them in those thinges that are signified by those signes This osfereth to our considerations very good vses First heereby we are put in mind of our dignity and excellencie Such is our priuiledge and prerogatiue that we do bear the badges of christ our Lord. How do men in this world desire to weare the cloath and shroud themselues vnder the badges of great persons of countenance to protect them how much greater preferment is it to be the seruants of Christ to be gathered vnder his wings and to be his disciples whose seruice is perfect freedome and protection from all euils and whose badges are instrumentes of his sauing graces If this be the glory of the faithfull let vs seeke to maintain our dignity and freedom according as Iohn teacheth Beholde what loue the father hath giuen to vs that we shoulde be called the sonnes of god for this cause the world knoweth you not because it knoweth not him And againe in his gospell As manie as receiued Christ to them he gaue prerogatiue to be sonnes of God euen to them that beleeue in his name which are borne not of blood nor of the flesh nor of the wil of man but of god Whereas on the other side the estate and condition of vngodly men is base vile miserable and contemptible they liue to themselues and to sinne they die to iudgement and condemnation What can be more fearfull what can be more wretched Secondly if we weare the cloath and badge of Christ then we must be bold in the faith and holde out our profession notwithstanding dangers and fear of death For we serue one that is able to beare vs out We see how men belonging to those that are of high place are many times imboldned ther by in lewd practises How much more ought we that haue learned christ to be incoraged in the faith and not to shrink back for fear of offence This was the commendation of the church of Pergamus I know thy works and where thou dwellest euen where Satans throne is and thou keepest my name and hast not denied my faith euen in those daies when Antipas my faithful martir was slaine among you where Satan dwelleth So Christ our sauiour taught his disciples Whosoeuer shal confesse me before men him ãâã I confesse also before my father which is in heauen But who soeuer shal deny me before men him wil I also denie before my father which is in heauen Wherefore this condemneth those that say I will keepe my conscience to my selfe none shall know my religion but God and my selfe I will not be to forward for feare of after reckonings nor any way countenance such as be forward These men while they suppose to keep their religion to themselues do indeed proclaime openly that they are of no religion For if they did truly beleeue in their harts they would likewise confesse with their tongues according to the saying of the Apostle If thou shalt confesse with thy mouth the lord Iesus shalt beleeue in thine hart that god him raised from the dead thou shalt be saued for with the hart man beleeueth vnto righteousnes and with the mouth man confesseth vnto saluation And the Apostle Iames teacheth vs to trye faith by workes as gold by the touchstone Chap 2. Shew me thy faith by thy works and I wil snew thee my faith by my works So then let vs not be ashamed of the Gospell of Christ Which is the power of God to saluation to euerie one that beleeueth and not shrink for troble as deceitfull cloath in the wetting least our maister be ashamed of vs before his father and the holy Angels Th'rdly if the Sacraments be as badges to shew foorth our profession then it
Corinthians to beware of idolatry not to slatter themselues or to think themselues the members of christ and therefore should escape the iudgment of God because they had the sacraments for the church of the Israelites had as great priuiledges as they they had the same sacramentes ãâã the same baptisme the same supper in substaunce and effect yet God was not pleased with them but ouerthrew them in the wildernes If then the Corinthians had any moe then these two they might haue iustly replied we grant indeed in respect of these they are equall with vs but we haue other which they had not wherein they are inferiour to vs and we superiour to them and therefore are preferred before them If then the Apostles reason conclude strongly we may hence gather directly that there are onely two and no other Sacraments because the Apostle mentioneth no moe where hee purposeth to set forth the priuiledges of the Iewes and to make them equall with the Gentiles Wherefore we must receyue two Sacraments onely or else the Apostle hath reasoned weakely Furthermore the same Apostle 1 Corinthians 12. purposinge to shewe that manie members of the church are one bodie in CHRIST coupled by him as by ioyntes prooueth this pointe by a full enumeration of the sacramentes being pledges of our settinge into the body of CHRIST and continuall nourishment in the same when he saieth As by one spirit we are all baptized into one body whether Iewes or Gentiles so we haue al ãâã made to drink into one spirit Where the Apostle sheweth that al the faithfull by the effectuall woorking of the Holy-ghoast are made one body in Christ which hee confirmeth by the two Sacraments of baptisme and the Lords supper without mention of any moe Moreouer another reason may be framed by comparing the Church of the Iewes with the churches of the christians in regard of their ordinary sacraments There are no mo sacraments deliuered in the Gospel then were prefigured vnder the law for their sacraments were types answering to our sacramenst as 1. Pet. 3. Our baptisme answereth the figure of the waters representing the same that our baptisme doth True it is the sacramentes of the olde Testament were not figures of the sacraments of the new Testament for then their sacraments should be the sign and ours shuld be the thing signified and so there should be sacraments of Sacraments which were foolish and absurd Againe the Iewish Sacramentes should be signes of things altogither vnknowne vnto them and not giuen them of God for they were vtterly ignorant of Baptisme and the Lordes Supper Besides that auncient people should be saued by beleeuing baptisme and the lords supper to come for doubtlesse they were saued by beleeuing that which their sacraments did signifie but they were not saued by beleeuing baptisme and the Lords supper but by beleeuing in Christ to come Lastly the old sacramentes should haue one signification and the new another for the old should signifie the new and the new shold signifie christ and his benefits Notwithstanding the sacraments of the new testament succeede in the room of those of the old and signifie the same thinges that they doe baptisme came in place of circumcision and the Lords supper is come in place of the Paschall lamb as appeareth in that it was administred presently after it to declare the abrogating of the one and establishing of the other As then ther was the same faith and the same way of saluation by christ who was the lambe slame from the beginning of the worlde he was yesterday and to day and the same for euer so had the Iewish rites respect to Christ and all of them are reduced to our two Sacraments Wherefore as the Iewes had onely two ordinary Sacramentes circumcision and the Passeouer as appeareth If a straunger dwell with thee and will obseiue the Passeouer of the Lord let him circumcise all the males that belong vnto him so the ordinary sacramentes of Christes church are baptisme and the Lords supper agreeing to the same Now the 5. other sacraments newly inuented were not prefigured in the Law they succeed not in the place of their ceremonies they are not an swerable to any types of Iewish rudiments therefore they are no sacraments Fiftly these two sacraments baptisme and the Lords supper are altogither perfect and sufficient not onely to enter and plant a Christian into the church but also to retaine him in it and therefore all other are friuolous vaine and superstitious as superfluous braunches to be pared away Now that they are sufficient to these purposes appeareth by the effects and vses of them What other grace can we haue then to be borne againe in Christ to haue iustification forgiuenes of sinnes and all priuiledges of eternall life and then afterward to be norished and kept continually in him Al these are fullie represented and sealed vp to vs in these two wherup on it followeth that christ who ordained the fewest and best sacramentes vnder the gospell appointed these and no moe Thus then we may gather that by the institution of christ by the argument of the Apostle by comparison of the Iewish ceremonies and by the sufficiency of the two sacraments of baptisme and the Lords supper that these are the onely two sacraments the rest are forged and counterfait sacraments they seale not vppe christ they neuer flowed out of his side from whence yssued onely water and bloud Lastly this number of 2. sacraments appeareth not only by the testimony of ancient fathers but by the confession of the aduersaries For howsoeuer in many other controuersies their wordes are many and their argumentes probable and very specious yet for the auouching of 7. Sacramentes they are dumbe and silent and are not able to produce the reuerent witnesses of the elder time Bellarmine proueth the word Sacrament sometimes to be giuen to al the ãâã but this is when the word is taken in a large and generall signification for any misticall signe and token which may signifie some other thing and may more properly be called a signe then a Sacrament as the couering of the head in the woman was a signe of subiection laying on of hands in ordination of the ministry is a signe of ãâã separation to that worke and of gods presence to assist them with his grace and blessing the Saboth day was a signe of the heauenly rest In this sense Augustine calleth the mistery of the Trinity a Sacrament and fire a Sacrament because by the heat light and shining brightnesse thereof the Trinity may be shadowed out Besids the late Warn-word Pag. 91. handling this controuersie of the number of Sacraments doth not proue the number of 7. Sacraments out of the Scripture neither goeth about it neither is able to deriue it further then the counsell of Florence holden in the yeare 1440. and from Peter Lumbard who was indeede the father
without sinne deceiueth himselfe and there is no truth in him This corruption of our nature that hath taken hold on all mankind for there is none that doth good no not one must be mortified and the new man which is spiritual regenerate by the holy ghost must be quickned Repentance therefore consisteth in an inward sorrow for our sins in an hatred of theÌ in suppressing the corruptioÌs of nature in a purpose to obey God in a care to sorsake our sins in confessing the greatnesse of them in condemning our our selues for them in acknowledging the desart of them in an holy indignation anger against our selues that we haue beene so carelesse in looking to our owne waies in fearing least we runne into the same sins againe in desiring euer heereafter to please God and to walke more carefully before him in zeale touching the seruice of God and in taking reuenge sometimes and punishment vpon our selus for former offences For wee confesse plainely and deny not but some outward penalties and chastisements of the body may be vsed do please God not of themselues but because they are profitable meanes and good helpes to further and forward true repentance As for example he that hath offended grieuously in surfetting drunkenes and hath great heauines of hart sorrow of mind that he hath sinned against so gratious a God and mercifull father may prescribe appoint to himselfe without appearance of superstition or error of satisfaction or opinion of ãâã some fasting or abstinence for a certaine time that he may be better fitted to gods seruice and further strengthned against those sinnes into which he is fallen This doctrine we receiue as the doctrine of Christ and agreeable to the prophets and Apostles as appeareth 2 Cor. 7. where Paule setteth downe the effects or fruites of true repentance Now the question ariseth betweene the church of Rome and vs whether this repentance which is a dying to sinne and a walking in newnesse of life and whether reconciliation to the church and absolution from sinne be a Sacrament of the new Testament institvted by Christ to assure his sauing graces to vs Wee answere it is not First it was in time of the old Testament from the beginning of mans fall and transgression it was continually preached and published by the prophets and therefore before Christes comming in the flesh and cannot be a sacrament of the new Testament Secondly it wanteth an outward signe such as water in Baptisme such as bread and wine in the Lords supper now euery Sacrament must haue an outward element and signe to represent the spirituall grace therefore penance can be no Sacrament Thirdly it hath no word to commaund it no particuler promise of God which is the chiese stay and staffe of a sacrament Bellarmine affirmeth that Christ instituted the sacrament of penance when he breathed vpon his Apostles after his resurrection and said vnto them Receiue the holy ghost whose sinnes ye remit they are remitted and whose sinnes ye retaine they are retained And he saith the words of absolution are the signe and that remission of sins is the the promise of grace which is signified For answer to this assertion I would gladly aske this question whether the apostles had this ministeriall power to forgiue sinnes to repentant sinnets when they baptized to remission of sins If this power were heere first instituted and giuen vnto them Do they not by tying the authority of remitting finnes to this time make their baptisme of none effect Besides we haue shewed that it is not sufficient to haue a sound of wordes that may be heard to make an outward signe there must be a visible signe that may be seene to warrant a sacrament Now to make a Sacrament without such a signe were to make a sacrament without a sacrament Lastly as they take and vnderstand penance it is neither sacrament nor sacred it is neither holy signe nor holy thing it is neither an institution of God nor any way of God For they mean not thereby amendment of life or inward sorrow griefe of minde for the life past which is sometimes testified by weeping and mourning by sackcloth and ashes by fasting and humiliation but they vnderstaÌd by penance ãâã external discipline satisfaction for our sinnes to God by our owne sufferings that wearing of sackcloth sprinkling of ashes chastising of the body whipping of the flesh putting on rough apparel lying on bourds and hard places abstaining from flesh and aflicting our selues by such outward exercises are a paying of the paines due to sinne part of amendes made to Gods iustice and meritorious before him This punishment this penance these penalties we abhorr as an horrible blasphemy against the blood of Christ which is the onely satisfaction to God for sinne For if we satisfie for our selues then hath not Christ satisfied for vs nor payed the price due vnto our sinnes Besides they charge God the father with iniustice in that hauing laid the guiltinesse of our sinnes vpon his owne sonne and punished them in him they make him not satisfied with that punishment but to exact the debt of vs againe for which his sonne as our surety hath fully and sufficiently answered as Esa. 53. He is punished for our transgressions he is bruised for our iniquities the chastisement of our peace is lated vpon him and by his stripes we are healed the Lord maketh the punishment of vs all to light upon him Likewise the Apostle Iohn saith The blood of IESVS CHRIST doth purge us from all sinne And in the Reuelation he addeth Christ hath washed vs from our sinnes in his blood Whereby we see we are taught to beleeue that we are pardoned and reconciled to God not through our owne satisfaction not for our owne workes not by our owne sufferings but onely through the death and blood sheading of Christ. Wherefore their penance is to be acknowledged to be sacriledge and accepted as a Sacrament Chap. 19. That Matrimony is not a Sacrament THe Counsell of Trent vnder Pius 4. Sess. 8 decreeth If any shall say that Matrimony is not truely and properly one of the 7. Sacramentes instituted by Christ but was brought in by men into the Church and doth not conferre grace let him be accursed Heereby they would seeme to set forth the dignity of marriage aboue vs seeing they lift it vp into the number of the Sacraments of the Church Yet as a lyar seldome agreeth with himselfe they complaine that we too highly magnifie the married estate and themselues cannot abide it in their clergy because for sooth it is written Be ye holy for I am holy they which are in the flesh cannot please God Marriage therefore is too holy an ordinance for their vnholy cleargy inasmvch as they teach in this point the doctrin of deuils and are led by the spirit of error that forbid marriage which God hath left free We confesse touching
mariage somuch as the word of God teacheth vs that it is an ordinance of God instituted before the fall of man while he was without sinne and blessed of God who saide It is not good for man to be alone let us make him an helper meete for him This estate Christ did not abrogate and disanull but repeated and confirmed not onely by word but by his owne presence and hath left it as a lawfull remedy against fornication and vncleannesse We account it an honorable estate of life among all and the bedde vndefiled but whoremongers and adulterers God will iudge and cast into vtter darkenesse where their worme shall neuer dy and their fire shall not be quenched as the Apostle teacheth 1 Cor. 6 Know ye not that the vnrighteous shal not inherit the kingdome of God Be not deceiued neither fornicators nor idolaters nor adulterers nor wantons nor buggerers nor drunkards shal inher it the kingdome of God Notwithstanding we cannot cal and account it a Sacrament for diuerse waighty reasons euident causes First it was not instituted by Christ but was from the beginning of the world and therefore it was before the law and vnder the law how can it be a Sacrament of the new Testament Againe matrimony may be among infidels and vnbeleeuers out of the Church and society of the faithfull For the matrimony of infidels is lawfull God did institute it for all mankind The commaundement is generall increase and multiply The Apole teacheth that if the vnbeleeuing woman will dwell with the beleeuing husband he must not put her away for her infidelity and mariage is honourable amonge all persons Seing therefore it was before the fall of man before the giuing of the lawe vnder the gouernement of the lawe and made honorable among all it cannot be a Sacrament of the church of Christ and for the members onely of the Church Thirdly it is not common and commaunded to all the faithfull for it is not needfull and necessary that all in the church should be married Euery one hath his proper gift some one way some another And albeit God haue not tyed grace to the sacramentes yet they in some sort are necessary for the Church and to be partaked of the children of the Church whether we respect the commaundement of God who requireth them or whether we regard our owne weakenesse who stand in neede of all holy meanes and profitable helpes that tend to the confirmation of our faith Seeing then matrimony is not commanded to al neither serueth to confirme faith it cannot be receiued as a sacrament Fourthly the sacramentes are ordinances of god aplying Christ and his merits to al the faithful but matrymony is not an instrument whereby God applyeth Christ and al his benifits much lesse is it a common instrument of the common saluation and benefites that all haue in Christ Iesus Furthermore we haue showd how the Roman church is contrary to itselfe in this point for ou aduersaries call matrimony a prophanation of holy orders And another saieth it is more tollerable for a priest to keepe many Concubins then to marry If matrimony be an holy sa how should the sacred order of your Priesthood be prophaned polluted and defiled therby Lastly it ãâã no promise of saluation ioyned to it as it ought to haue thogh it be lawfull and vsed lawfully in euery Sacra there must be likewise an outward sign or element as water in baptism and bred and wine in the Lords supper togither with a san ctisieng word to warant it but in this supposed sacra there is neither matter nor word therfore no sacra The answer that Belarmin maketh to this last reason is as absurd as their doctrin it selfe namely that the word of iustitution is take thce which are the words expressing their mutual consent and that the matter or sign are the parties maried For not euery word can consecrate sanctifie but the word of God Again the maried persons are receiuers of this pretended and supposed Sa. so that they cannot be the matter or signe For the signe and the receiuer are two distinct outward parts of a Sa so that they cannot be consounded or mingled together as besore we declared Chap 3. The matter cannot be the receiuer the receiuer cannot be the matter The thing receiued cannot be the receiuer the receiuer canot be the thing receiued If then the persons matied be the receiuers they cannot be the signe receiued If any farther obiect and say Marriage is the signe of an holy thing to wit of the spirituall coniunction between Christ and his church I answer it was not instituted to confirm our faith in that point but for other ends which we named before Besides if we should call al signs of holy things sacraments we should treble the number of 7. for so many comparisons as we find in scripture we should haue sacraments then the stars a grain of mustard seed leauen a draw-net a shepherd a Vine a dore nay a theese a murtherer and infinite other things should be Sacramentes which sometimes are made signes of holy things This were not so much to increase the number of Sacraments as to multiply absurdities Lastly the Sabbaoth was ordayned to the Iewes to be a signe between God and his people in their generations and signified the spirituall rest in Christ yet was it no ordinary sacrament albeit it were blessed and sanctified of God Wherefore al mysticall and signifieng signes are not Sacraments But the greatest reason wher of they are most confident is where the vulgar translation and the Rhemish interpretation readeth This is a great Sacrament I answer first the worde signisieth a mystery or secret but not euery mystery or secret is a sacrament neyther will they admitte a sacrament wheresoeuer a mystery is named Secondly the Apost speaketh not of Matrimony but of the spiritual coniunction betweene Christ and his church as the wordes following doe declare This is a great mystery but I speake of Christ and of the Church Where the Appostle preuenteth this verie obiection and sheweth in what respect he spake of a mystery For wher one might happilie obiect and say Doest thou call marriage this mystery he answereth I speake not this of Marriage I speake it in respect of Christ and of his church This appeareth likewise in that he calleth it a great Mystery that is A great secret But the coniunction of man and wife is sensible not secret much lesse a great secret Nowe the Sacramentes are called mysteries in respect of the sacramentall vnion between the signe and the thing signified between the representation and the thing represented so that at the same instant that one is present to the eyes the handes the mouth and euery part and member of the bodie the other by the power and working of Gods spirit is as present in a wonderfull mystical and secret manner to
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 ãâã 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 ãâã 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
Gospell exclude no man vnlesse we exclude our selues Infidelity doubtfulnes and despaire are very grieuous sinnes and strike at the very hart of God We must vnder hope beleeue aboue hope with faithfull Abraham The mercies of God and the merits of Christs obedience are infinite higher then the heauens deeper then the earth broader then the sea stronger then the lawe mightier then the Deuill and greater then all the sinnes of the world Besides God doth measure the obedience due to him rather by the affection then by the action rather by the desire to obey then by the outwarde performance of it Moreouer when one sinne is forgiuen all the rest are likewise forgiuen euen as ãâã of one sinne bringeth with it repentance of all knowne sinnes For the giftes and calling of God are without repontance Last of al we admonish them to consider that grace and faith howsoeuer they may be smothered are neuer wholly taken away by sinnes of infirmity but thereby are manifested and magnified Touching their families we say vnto them call them before you exhort them to cleaue vnto god with full purpose of heart to loue him to walke before him in feare and reuerence and to serue him in righteousnes all the daies of their life gyue them charge to learne beleeue and obey the true religion and doctrine of saluation set downe in the writinges of the Prophets and Apostles God commended Abraham for this sayinge I knowe him that he will commaund his sonnes and houshold after him that they keepe the way of the Lorde to doe righteousnes and iudgement that the Lord may bring vpon Abraham that he hath spoken vnto him Dauid gaue Salomon his sonne a notable and right noble charge before he died speaking thus to him standing before him and before the princes and peeres of the kingdome Thou Salomon my sonne know thou the God of thy fathers and serue him with a willing mind for the Lord searcheth al harts and ãâã al the imaginations of boughts if thou seeke him he will be found of thee but if thou for ãâã him he will cast thee off for euer I each them that child-hoode and youth are vanity teach them to remember ãâã creator in the daies of their youth teach them to read the scripture and to practile in their liues and conuersations what they haue read and learned Instruct them to auoide idlenes to eschew euill company to giue themselues to prayer and hearing the preaching of the word Warne thy children to loue God to reuerence their mother and to loue one another Warn them to speake euill of no man and beware of taking Gods name in vaine Put them in minde that God is their father their creator their preseruer their redeemer their sanctiher yea their iudge that shall come to iudge the quick and the dead and reward euery man according to his workes We must all appeare before the iudgement seat of Christ that euery one may receiue the things which are done in his bodye whether good or euill Put them in remembraunce not to oppresse or defraud any man for the Lorde is an auenger of all such thinges who will not blesse euil-gotten goodes but send his cursse vpon them and they shall not prosper Admonish them to shew forth their faith by good workes and to shew mercy accordinge to their powers Lastly to honour their princes parents maisters and all superiors Thus we instruct men to liue and to die that dying they may liue with God in his kingdome Thus we annoint the sicke with precious balme that shall not breake their head and with the inward and inuisible oyle of Gods grace and mercy Thus we warne them to prepare the oyle of faith in their lampes and to keepe a good conscience toward God and man that they may with ioy and comfort depart in peace render vp their soules into the hands of god cheerefullie meeting the bride-groome and entring with him into his kingdome So then the people loose nothing by ãâã of the materiall oyle the want thereof being supplyed with exhortations admonitions reproofes consolations prayers and supplications more desired of the sicke and more auaileable for the sicke And thus much of extream vnction and the other forged Sacraments whereof some wanting the outward signe some the spirituall grace signified some the word of institution some the promise annexed and all of them the commandement of Christ and testimony of the scripture we cannot admit them for any Sacramentes and so we conclude that there are only two Sacraments of the Church vnder the Gospell which are Baptisme and the Supper of the Lorde The ende of the first Booke THE SECOND BOOKE of the Sacrament of baptilme being an honorable Badge of our Dedication to Christ containing the true doctrine therof overthrowing the errots of the church of Rome and deliuering the comfortable vse of this Sacrament to all the people of GOD. CHAP. 1. Of the Word Baptisme and what it is HItherto we haue spoken of the Sacraments in General togither with the partes vses and number of them now we come to the first sacrament which is Baptisme being an Honourable badge whereby we are dedicated vnto Iesus Christ This word in Scripture hath many significations First in the natiue and proper signification it signifieth to dippe to diue and plunge vnder water as Mat. 3 16. Iohn 3 22 23 Act 8. 38 39. Secondly to cleanse and wash any thing with water euen when this sacrament is not administred as Mark. 7 wher it is said the Pharisies did not eat except first they washed So Heb. 9 x the old tabernacle did consist in washings Thirdly it signifi th the Crosse afflictions myseries persecutions and inward vexations of the spirite as Luk 12 50. where Christ saith I must be baptized and how am I grieued ãâã I be baptized And ãâã 12. 22. Are ye able to drinke of the cuppe that I must drinke of and be baptized with the baptisme that I shal be baptized withall Fourthly it is taken for a liberall and plentifull distribution of the graces and gifts of God as Act. 1 5. Iohn baptized with water but ye shal be baptized with the Holy-ghost within these few dates that is ye shall receiue a greater measure of the gifts of God then ye haue done before Fiftly the word is taken for the doctrine of Iohn which he deliuered before he administred the Sacrament of baptisme as Act. 18. 25. Where Apollos is said to be an eloquent man and mighty in the scripture knowing nothing but the baptisme of Iohn Lastly it is taken for the whole worke and action of the sacrament of baptisme as Math 28 19. Go vnto all nations teach and baptize them and in this last sence we are now to speake of it Let vs therefore see what this Sacrament is Baptisme is the first Sacrament whereby by the outward ãâã of the body with water once into the name of
in baptizing againe or being baptized againe And ch 19. 4. 5. the disciples which were baptized and had not receiued the gifts of the Holy-ghost Paule instructed further in the doctrine of Christ and doth not rebaptize them but laieth his hands vpon them and they receiue the visible gifts of the holy ghost The reason is plain against rebaptization because it signifieth and sealeth vp our once being born again our once setting and setling into the body of christ and our spiritual mariage once with him who is the spirituall husband of his Church Wherby we see that such as haue beene baptized by heretikers or other wicked ministers are not to be rebaptized It came in place of circumcision but none wer twice circumcised therfore none to be twice baptized Again it is a Sacra that representeth our spiritual incorporatioÌ into the church but it is sufficieÌt once to be ingrasted coÌsequently sufficient haue it once administred This error of rebaptizing arose vpon a corrupt vnderstanding and interpretation of the place Act. 19. When they heard it they were baptized in the name of the Lord Iesus The difficulty of this place is taken away if wee consider they be the words of Paule continuing his speech of Iohns baptisme not of Luke declaring what Paule did But of this place we shall haue better and fitter occasion to speake farther in the chapter following where it is at large expounded Furthermore if baptisme be administred once for euer it sheweth that he which commeth to Christ once truely and indeed shall neuer be cast away whom Christ Iesus loueth once he loueth for euer because his graces and giftes are without repentance What shall seperate vs from Christ when we are by his working adioyned vnto him Wherefore this outwarde washing being not often repeated but once onely vsed doth effectually seale vp our once ioyning to God who hath made an euer lasting couenant with vs he shall neuer turne away from vs to do vs good we shall bee his people and he will be our God for euer Indeede if we could cleane fall away from the grace of God we shoulde haue another regeneration and another baptizing to be the seale thereof but because we are built vpon the brazen pillar of Gods election the gates of hell shall not preualle against vs for this foundation remaineth sure and hath this seale The Lord knoweth who are his This appeareth in Dauid Psal. 51. He desireth to haue a cleane hart be prayeth that the holy spirit be not taken from him thereby declaring that the spirit was within him and that hee had a sensible feeling thereof howsoeuer the flesh for a season had gotten the vpperhande Heere then is a great comfort sealed to all Christians in all tentations against al the tetrours and feares of conscience where with they are ready to be swalowed vp and ouerwhelmed This must strengthen and stay vs vp that although we may fall greevously yet we shall not fall finally from the state of grace He that is once a sound and liuely member of Christ can neuer be wholly cut off True it is sinne may lesson our coniunction and weaken our comunion with christ but if we be truely in him the band shall neuer be dissolued we shall neuer be wholly seuered and fall from him as 1 10. 2. They went out from vs but they wer not of vs for if they had bin of vs they should haue continued with vs but this commeth to passe that it might appeare that they are not all of vs. Now if any man by falling into sinne were totally seperated from Christ for a time surely in his recouery and rising from sinne he were to be baptized the second time for baptisme is the Sacrament initiation and ingrafting into Christ and an vniuersall falling would require a new ingrafting But it were most absurd to say we should be as often baptized as we fall into sin and therefore howsoeuer Satan may buffet molest tempt and wound vs greeuously yet he can neuer ouermaister vs wholy and ouercome vs finally as the Apostle declareth 1 Ioh. 3. Whosoeuer is borne of God committeth not sinne for his seed remaineth in him neither can he sinne because he is borne of God This assurance of our standing for euer in the couenant is the roote of all courage and comfort in trials and tentations it helpeth vs to fight manfully against sinne it preserueth vs from securitie it nourisheth vs in good works it increaseth in vs a care to please god and lastly it confuteth the popish fancie of the forged sacrament of penance wherby they say a Christian being cleane fallen from grace is restored finding no comfort in his baptisme wheras the true beleeuer neuer falleth finally from faith neither needeth an outwarde seale to assure his pertaining to Gods fauour and loue Indeed euery christian that is fallen through infirmity must rise vp repent vnfainedly and shew foorth the fruites thereof yet the force and strength of his baptism is not lost the fruit and comfort thereof remaineth for euer and is extended as well to the time to come as to the time that is past So many therefore as asfirme that the faithfull in thoir falles haue remedie in penance but no comfort by their baptism do set vp themselues magnifieng their owne dreames and deuises aboue the holy ordinances of God The fourth part of the former description of Baptisme is the forme of baptizing into the name of the father of the son and of the Holi-ghost This teacheth that whosoeuer is baptized hath made a solemn promise to confesse and professe the Christian religion to be the seruaunt of Christ to fight his battelles vnder his banner against all the enemies of his faith and saluation against sinne against Satan against the world he hath vowed to renounce the workes of the flesh and to serue the true God So often then as we are present at the administration thereof we must consider the couenant into which wee are entred which we made in the presence of men and Angels which we are bound to keepe for euer Wherefore let vs learne daily to die vnto sin and follow a new life by the grace of sanctification Secondly this form of administration teacheth vs to assure our own harts of God protection and defence as a wife doth of her husbands tuition and preseruation of her from al daungers Let vs looke for life saluation gouernment and nourishment from him alone in Christ For as he calleth vs from the fellowship of Satan of sin and of the worldto haue felowship with himselfe so he promiseth to be our aide and defence in time of neede on whom we are in euery estate and condition to depend The last part of the description sheweth The inward clensing of the soule by the blood of Christ. This teacheth that they abuse baptism that in the outward work seeke remission of sins as though the force
that make Iohn and not God to be the appointer author and ordainer of his baptisme contrary to expresse euidence of holy ãâã For seeing no man taketh this honor vpon him but he that is called of God as Aaron was shall we thinke hee would vsurp this office without gods word warrant And doth not christ himfelfe propound the question to the ãâã priests and elders of the people touching Iohns Baptisme and teach that he baptized and preached by the authority and commaundement of God Besides do not the Euangelists say he was sent of god Ioh. 1 6 and that the word of God came to Iohn in the wildernesse and he came into all the coastes about Iordan preaching and baptizing Luk 3 2 3. yea Iohn himselfe testifieth that he was sent to baptize Ioh. 1. 33 I knew him not but he that sent me to baptize with water said vnto me vpon whom thou shalt see that spirit come ãâã and tarry still vpon him that is he which baptizeth with the Holy-ghost Where by appeareth that Iohns baptisme was ãâã of God no of Iohn and Iohn was not the author but onely the minister thereof Againe he obiecteth and allegeth Math. 3 11 where Iohn himselfe saith I baptize with water but Christ shall baptize with the Holy-ghost whence he gathereth that Christs baptisme gaue the Holy-ghost Iohns baptisme gaue not the holy ghost therefore their baptismes are not all one I answer these words were spoken to inform the people that he was not that christ Luk. 3 15 16. so that they make a difference not betweene the Baptisme of CHRIST and of Iohn but between the persons of Christ and of Iohn betweene the minister of the Sacrament and the ãâã thereof For this is true of all the Ministers of Baptisme to the end of the world that baptize in the name of the holy Trinity they poure on the water they can do no more they can go no further Christ must giue the grace of regeneration and sanctification Moreouer another obiection he taketh out of Act. 19 4 5. where Luke speaketh of certaine disciples at Ephesus to whom Paule said Haue ye receiued the Holy-ghost since ye beleeued And they saide vnto him we haue not so much as heard whether there be an holy ghost And he said vnto them vnto what were ye then baptized And they said vnto Iohns Baptisme Then Paule saide Iohn verily baptized with the baptisme of repentance saying vnto the people that they should beleeu in him which shal come after him that is in Christ Iesus And when they heard it they were baptized in the name of the Lord Iesus So Paule laid his hands on them and the Holy-ghost came on him and they spake the tongues and prophesied and all the men were about twelue In these words it should seeme at the first sight that Paule baptized the Disciples of Ephesus with the baptisme of Christ which had before receiued the baptisme of Iohn If then he baptized them againe in the name of Christ whom Iohn baptized it followeth necessarily that the baptisme of Iohn was one and the baptisme of christ another otherwise it should bee a needelesse and fruitelesse repetition Besides this the place seemeth to fauour rebaptization and is alleaged by dangerous heretikes to that purpose Wherefore the place being difficult the doubts diuers and the errors many that are gathered and sucked from hence let vs assay by the assistance of God to open the true and naturall meaning thereof If we shall weigh and consider the wordes aright according to the true interpretation thereof agreeable to the drift of the place to the circumstances of the text to the propriety of the words to other testimonies of Scriptures to the proportion of faith we shal see they fauour and further neither rebaptization maintained by the Anabaptistes neither reall difference betweenee Iohns baptisme and Christs defended by the Papists True it is ther is in this scripture a double History and narration inserted intermingled and ãâã the one within the other which causeth some doubt and ãâã but may easily be clcered and ãâã For first of all the wordes verse 5 And they which heard it were baptized are not the wordes of Luke the writer but of Paule the speaker continuing his speach of Iohns Disciples and hearers and are not to be vnderstood of the 12 ãâã as appeareth by the two Greeke coniunctions which are vsed by the maiders of that tongue to ioyne and to disioyne hauing relation one to the other and knitting together the parts of the sentence answering fitly each to other as may be seene in many places wherefore Luke speaketh not heere of Paules baptisme but Paule speaketh of Iohns baptisme He setteth downe the office of Iohn verse 3 then he prose cuteth both the partes of it mentioning his preaching verse 4. his baptizing verse 5. Again these 12. abiding at Ephesus dwelling far from the land of Iudea wher Iohn preached and baptized ãâã liuing about 30. or 40 years after the death of Iohn could not hear his doctrin from his own mouth or receiue baptisme at his hands Now whereas they are said to be baptized to Iohns baptisme the meaning is they embraced professed the same doctrin which Iohn preached by word sealed with his baptisme Thirdly we haue a like example touching the Samaritans baptized by Phillip The holyghost was yet come down vpon none of them but they were onely baptized in the name of the Lord Iesus then laid they their hands on them and they receiued the holy hgost Heer we are to obseiue this order Phillip preached the people beleeued and were baptized afterward the Apostles hands were imposed and so the holy ghost is receiued They gaue the gifts of the holy ghost by laying on of hands without baptisme Act. 8 17 neither do we read that laying on of hands was vsed in baptisme neither were these baptized againe but onely confirmed and strengthened by imposition of the Apostles hands So in this place the twelue Ephesian Disciples had embraced and receiued the doctrine that Iohn preached and were baptized in the name of christ then the apostle layeth his hands vpon them and they receiue the Holy-ghost they are no more rebaptized then wer the disciples at Samaria Fourthly if the 4 5 verses were to be sundred and dismembred contrary to the vse of the Greeke particles which serue to comoyne the whole and to ãâã the partes of the sentence as though the one were spoken of Paule the other of Luke why doth Luke afterward verse 6 repeate and assume the name of Paule What neede was there to make mentioÌ of him again Doth not this shew that in the ãâã speach before he had spoken of Iohn and his hearers that heard him preaching in the wildernes Furthermore the Apostle neither accuseth nor condemneth the baptisme of these Ephesians neither enquireth whether they were baptized or no
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 ãâã 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 ãâã 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 punishmeÌt 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 ãâã 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 ãâã worthines so that the contempt of theÌ 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 ãâã 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
Sacrament are confuted and condemned as their creame their tapers their crosses their censors their salt their spittle their holy-water their exorcisinges and conjurations hauing also an opinion of saluation and worshippe annexed vnto them These men as if it were a base and contemptible thing to baptize with Water onely according to Christes commaundement haue brought in a new word and new elements ãâã that is new drosse and new filth into the church and into the sacraments of the church as salt that we may bee seasoned with wisedome and bee kept from purrifying in sinne oyle that we may bee safe from euill suggestions spittle that our eares may be opeto heare the word and our Nostrils to discerne the smell of good and euill crosses that all our sences may bee defended against the euill spirit True it is if all the other partes and actions be obserued these inuentions and additions which are so many abuses make not baptisme void neither bring a nullity therof notwithstanding these beggerly ceremonies as they are destitute of the testimony and aprobation of the first and auncient Churches so they corrupt the pure simple and sincere institution of Christ None were vsed when Christe was baptised neither gaue he any such thinge in charge to his Apostles neither were they in vse in the Apostles times neither did they deliuer them to the pastors and teachers which they ordained in euery citty For Peter saith Can anie man forbidde water that these should not be baptized Hee calleth not for oyle salt spittle creame or any such thinge but only for plaine common and ordinary water Thus in one sacra they find many sacraments and inuent tipes shadows similitudes and significations in the immediate seruice of God wheras we haue the body itselfe that is christ alredy They make these outward things able to giue grace power and strength against the deuill But the Apostle teacheth that the weapons of our warfare are not carnal they are spiritual that must defend vs from euill If they refer al this trash and trumpery not to the substance of the sacram but to order and comelinesse do they not thereby blasphemously accuse the baptisme of Iohn and of the Apostles of Christ of vncomlinesse and disorder Whereas the comlinesse and dignity of the sacraments is to be esteemed by the word of God by the institution of christ by the simplicity of the gospel and by the ãâã of the Apostles Nothing is more comely decent and orderly then that which christ commaundeth and aloweth nothing is more vncomly or vnseemely then that which man inuenteth in the seruice of God and in the celebration of the Sacraments thereby inuerting and peruerting the holy ordinances of God Thirdly if washing with water be an outward part of baptisme which pertaineth to the flesh but teacheth not to the conscience which toucheth the body but clenseth not the soule then the bare want of externall purification cannot bring the danger of eternal condemnation Wherefore children dying without baptisme are not reiected because they want baptisme for children that are elected are saued though they dy before baptisme and they that are not elected are condemned though they be baptized For it is not the want but the continual contempt thereof that is damnable Circumcision was as necessary to the Iewes as baptisme is vnto vs. But all did not perish that died vncircumcised therefore all perish not that dy vnbaptized And if the saluation of the child did depend vpon the outward sacrament it had beene an hard thing in the Lord who wil not the death of a sinner to haue required the deferring of it one weeke one day one houre one minute We see in Ioshuae it was omitted 40. yeares while they were in the wildernesse through their continuall iournies and vncertaine abode in euery place yet it were an hard cruell and bloody conclusion to determine thereupon that whosoeuer among them during that time dying before he was circumcised was damned When Dauids child died the seuenth day which was before he could be circumcised circumcision being limited to the 8. day he did not cry out pittifully it is damned it is damned but arose from the earth washed himselfe anointed his bodie chaunged his apparrell refreshed himselfe cheared his wife came into the house of the Lord worshipped God praised him for al his doings made his seruants that attended on him wonder at his comfortable behauiour and said he should go to his child but not his child return to him againe But if he had thought all condemned that die vncircumcised his lamentation would haue exceeded for he had cause to haue sorrowed more after his death then he did in the childes sicknes and if circumcision had bene of such absolute necessity he might haue said The child being now dead why should I not fast why should I not weepe why shoulde I not afflict my soule seeing I cannot bring him againe or restore him to life to be circumcised But because he sorrowed not as one without hope and hee ãâã not on this or any like manner it appeareth that his faith apprehended the saluation of the childe and feared not his damnation through vntimely want of the outward sacrament Now God is not streighter and harder to vs vnder the gospell then he was to the Israelites vnder the law he is no lesse able and willing to saue now without baptisme then in those dayes he was without circumcision Againe how foolish vaine and vnreasonable a thing is it to put life and death saluation and damnation into the hands and libertie of mortall men as of the parents that shoulde bring them or of the minister that shoulde baptize them or of others that performe other duties vnto them whereas eternall life and saluation standeth sure and setled vpon the brazen pillar of Gods election who knoweth who are his and vpon his mercifull promise in his couenant and not vppon the lust and pleasure of any man as we see in the example of Iacob of whom God saide I haue loued him before he was circumcised nay before he was born or had done either good or euill Furthermore we haue shewed before that many beleeued repented and had the Holy-ghost before they were baptized Yea the theefe vppon the crosse repented of his sins and beleeued in Christ yet was neuer baptised notwithstanding he was receiued to mercy and certainely saued as Christ saith This day shalt thou be with me in Paradice Besides there is no greater necessity of baptisme then of the Lordes supper but we maie be saued without the Lords supper therefore also without baptisme Lastly if al persons dying without baptism bee condemned then infinite multitudes of children shold or may perish and be damnd without their owne fault through the carelesnes of others but none perish without their owne fault therefore all dying without baptisme are not condemnd To these we might ãâã the testimony and
and receiued circumcision as the Apostles said to the Iailer humb'ed vnder the mighty hand of GOD and desiring to be instructed in the way of saluation Beleeue in the Lord IESVS CHRIST and thou shalt bee saued and thy whole houshold So the ãâã testifieth the like of Zacheus when hee had once receiued CHRIST into his house nay which is more into his heart then Iesus said vnto him This day is saluation come vnto this bouse for-asmuch as he is also become the sonne of Abraham Thus when the Sunne of rightcousnesse shineth vpon the head and maister of the family the beames thereof by a gratious influence beginne to comforr and concerue all the rest in the house like the precious oyntment vpon the head of Aaron that ranne downe vpon the beard and descended vpon the borders of his garmentes or like the dew that falleth from heauen vpon Hermon and the Mountaines of Sion which goeth downe into the vallies and maketh all the plaine countrey fertill The knowledge of this point offereth diuerse profitable vses to our consideration and consolation First it is the duty of all those that are within the couenant to giue their bodies to be washed and to receiue that washing in the face and presence of the Congregation Let such as are of yeares desire and craue this Sacrament let them claime this priuiledge let them demaund to be baptized according to the example of the Eunuch Act. 8 so soone as he was instructed in the faith of Christ by the preaching of Phillip as he came to a certaine water he saide of his owne accord See heere is water what doth let me to be baptized And to the same purpose Act. 22 Ananias stirreth vp Paule to this duty saying Why ãâã thou Arise and be baptised and wash away thy sinnes Secondly this condemneth the blinde ignorant and superstitious practise of baptizing belles practised in the church of Rome whereof now they begin to be ashamed and seeking fig-leaues to couer their shame they say they were not baptized but onely hallowed and consecrated to holy vses as Bellarmine betaketh himselfe to this shift as to a place of refuge Lib. 4 de pon Rom. cap. 12. Where the Cardinall confesseth that the people call their solemne blessing and sprinkling with holy-water the baptisme of belles And indeede what can it else be called and accounted They giue names vnto them as to their children they haue God-fathers appointed vnto them as children haue when they are baptized and confirmed they haue new garments put vpon them as the persons baptized among them like wise haue it is also permitted onely to the By shops suffragan who exacteth great summes of money for the baptizing of belles they ascribe to them a spiritual power against stormes and tempests against thunder and lightning against windes and euill spirits Lastly they sprinkle them with holy-water blesse them crosse them and so horribly corrupt this Sacrament of baptisme Yea Durand a principall schooleman not in the schooles of the prophets but of the papists a fit teacher of such schollers setteth out solemnly the praises of belles making them publike preachers and driuers away of deuils But the deuils are not feared and fraied away by fight of crosses by sprinkling of water by sound of belles and babies This kinde goeth not out but by fasting and prayer as our sauiour teacheth And the Apostle willeth euery Christian to take vnto him the whole armour of God that he may be able to resist in the euill day Stand therefore hauing your loynes grided about with verity and hauing on the brest plate of righteousnesse the shield of faith the sword of the spirit the preparation of the Gospell of peace and the grace of prayer in the spirit Heere is the vniuersall armour of God heere is the compleat furnishing of a Christian Souldier heer is perfect direction giuen to vnderstand and to withstand the assaultes of the deuill but among these wee haue neither the signe of the crosse nor the hallowing of belles nor the sound of such preachers and therefore they are no part nor parcel of spitituall armour to surnish vs to goe into the fielde against the enemies of our saluation For euill spirits which fightagainst the soule are not driuen away by hallowing of belles If then there were euer prophanation of Baptisme this may iustly bee iudged to bee one of the most vile and miserable corruptions thereof to bee detested of all true hearted Christians that grone vnder the burden of them Thirdly we may see the great loue of God to all beleeuers seeing he vouchsafeth not onely to bee their God but the God of their seede after them as God himselfe promiseth to Abraham Gen. 17. I will make my couenant betweene me and thee and thy seede after thee in their generations I will be their God walke before mee and be thou vpright And ought we not to walke in the vprightnesse of our heart before this mercifull and all sufficient God Who thus aboundesh in kindenesse toward vs and the fruite of our body Let vs returne vnto him loue for his loue who loued vs first Lastly this teacheth that infants are to be baptized and haue as great right and interest in this Sacrament as they which be in yeares able to make confession of their faith Of which we will intreate in the chapter following where we will proue this truth by testimonies of the scriptures and maintaine it against the Anabaptistes and other heretiks that condemne the same Chap. 7. That Infants are to be baptized ALthough it cannot appeare vnto vs that infantes and new borne babes brought to be baptized haue actuall faith but rather is like they want the habit of faith which haue not the vse of vnderstanding vnlesse God extraordinarily work it which lieth not in vs to iudge of yet wee baptize them and admit them to this sacrament which we doe vpon very good grounds and susficient reasons First therefore we wil proue by euident demonstration out of the scriptures the doctrin of childreÌs baptisme to be conformable to the Iewes circumcisioÌ agreeable to the practise the Apostles allowable by the wordes of Christ answerable to the custome of the primitiue church reasonable in it selfe profitable to the infants auaileable by the ordinance of God and very comfortable to all christian parents Secondly we will maintaine this assertion against the obiections and arguments of the Anabaptists and other aduersaries that haue crossed and contradicted this truth Lastly we will shew what euident and necessary vses may be gathred from hence for the strength of faith and the increase of our obedience Touching the first that the baptising of infants is waranted by the word of God I will make it appeare by sundry reasons We see in the old testament that all males by expresse commaundement were willed to be circumcised the eight day If God made infants partakers of
heer baptized in these pIaces But do we read that any wer excluded And seeing the scripture expresseth al the houshold who shal dare to debar infants Are not they a principall part of the house Besides if the baptisme of children bee not to bee beleeued because it is not named and expressed wee might with as good reason shut out women from the Lords Supper if any were as great an enimie to the communicating of Women as to the baptisinge of Children seeinge wee do not expressely read that they were not admitted to the Lords table in the apostles times Wherfore childrens baptisme is no humaine tradition no apishimitation no ancient corruption of this Sacrament but is grounded on the vnblamable practise of the Apostles which hath the force and strength of a commaundement Thirdly Christ by his owne example aloweth and approueth their baptisme as we see Mar. 10 when the Disciples rebuked those that brought little chilren to Christ that he might touch them he said Suffer little children to come vnto me forbid them not for of such is the kingdome of God verily I say vnto you who soeuer shal not receiue the kingdome of God as a little child he shal not enter therein Wher we are to obserue that he saith not of these onely is the kingdome of heauen but of such like infants which shall be in all ages and times of the church In this act of Christ embracing the infants brought vnto him and sharply rebuking his Disciples thatforbad them we are to consider that he commaundeth children to be brought vnto him and addeth a reason To such belongeth the kingdome of heauen If any obiect It is said he embraced them it is not said he baptized them or if any reply and say that there is no agreement and resemblance betweene baptizing and embracing I answer he layeth his hands vpon them he prayeth for them he commendeth them to his father and saith The kingdome of heauen is theirs All this is a great deale more then to giue them the outward signe For if reason require they should be brought to Christ why should they not bee receiued to baptisme which is a signe of our vnion with Christ If the kingdome of heauen belong to them why should the signe be denied vnto them wherby the doore of entrance into the church is opened Why should we driue them away from Christ whom christ calleth vnto himselfe Neither let any say these children were of yeares and growne vp in age able of themselues to come and repaire to christ For the Euangeliste vseth such words as signifie such young infants as are babes and hang vpon their mothers brestes therefore by comming in this place he meaneth to draw neere or to haue excesse Againe they were such as were brought to Christ by others Luk. 18 15 they were caried in their Armes they walked not on their feet and Christ also tooke them in his owne armes Besides heerto agreeth the practise and custome of the primitiue church for no teacher so profound no docter so learned no writer so ancient which doth not refer the beginning heereof to the precise times of the Apostles Let the Anabaptists and aduersaries of this truth tell vs who was the first author and inuenter of childrens baptisme if they refer it not to Christ who first administred it What was his name if they cancel let them not hide it Let them declare the time when it began Let them shew the place where it was deuised Let them name the child first baptised and in what assembly or church it was If they cannot doe these or any of them let them acknowledge the baptisme of children to bee the ordinaunce of God and not of man warranted both by doctrine of the scripture and practise of the church Moreouer if there were no writer to auouch this ancient truth yet is it in it selfe very right and reasonable For doe we not see and behold daily verie babes and ãâã oftentimes among men admitted to their inheritance haue they not liuery and season of lande and haue they not the wand or turfe taken in their hands according to the vse of the ãâã or custome of the Manour of which they holde They knowe not what is done they perceiue nothing what the Lord of the Manour or stewarde speaketh vnto them yet we see among the wisest men in this world this is not thought foolish neither is such an admission called into question but they are afterwarde instructed what they haue done what they haue vndertak n and taken vpon them what seruices and duties they owe what their Lord requireth of them Thus they are admitted in their infancy to a temporal inheritance and possession this they holde to the end of their life and of the validity of such entrance no tenant maketh doubt Why then shoulde it seeme vnreasonable to giue them baptisme the signe of the couenant being born heirs of the promise that after they come to discretion they may make vse of it as the rest of the members of the church They shall understand afterward that which they vnderstand not for the present and yet if it please GOD to take them in mercy to himselfe from the miseries of the worlde before they know the mistery of their baptisme he worketh extraordinatily by wayes best knowne to himselfe the force of their baptisme in their harts and sealeth vp their engrafting into Christ I esus If then children haue the white wande deliuered vnto them to assure them of the inheritance which they holde let none deny vnto them the partakinge of this sacrament wherby they are assured of an eternal inheritance howsoeuer for the present time they are not capable of the knowledge thereof Lastly the priuiledges and prerogatiues of children are no lesse then those of elder yeares For infantes are a parte of the Church of GOD they are the sheep of CHRIST they are the children of the heauenly father they are inheritors of the kingdome of heauen they are redeemed with the blood of CHRIST and engrafted into his body why then should they not beare the marke of CHRIST seeing they are a principall part of his possession If they be a part of the houshold they ought to haue entrance into the house if they belong to the Citty of GOD who shall dare to shut the gates against them Or if they be in the number of the sheepe of Christ who shall presume to keepe them from the sheepe-folde Or if they be sound members of the bodie of christ who shall cut them off as rotten members Wherefore then should they not receiue the seale whereby the promise is confirmed vnto them seeing they haue the promise it selfe of saluation Why shoulde they not be pattakers of the outward signe seeing they are partakers of the thinge signified Why should they be put back from the figure seeing they haue the truth itselfe Why shoulde they not be
yet I saw neuer the righteous for saken nor his feed begging bread And againe Tast ye and see how ãâã the Lord is blessed is the ãâã that trusteth in him Feare the Lord ye his saints for nothing wanteth to them that feare him The Lyons do lacke and suffer hunger but they which seeke the Lorde shall want nothing that is good Loe how the man shal be blessed that feareth God not onely in his owne person but in his children inasmuch as our seed is no lesse dear to him then we are as Psal 115. He will blesse them that feare the lord both small and great the Lord will encrease his graces towarde you and toward your children And to the same purpose the prophet ãâã Chap 32. saith They shal be my people and I will be their God and I will giue them one heart and one way that they may feare me for euer for the wealth of them and of their children after them Let vs all rest in his words and rely vppon his mercifull promises He is not as man that he should lie nor as the sonne of man that he should deceiue He hath said he will be our God and the God of our seed that we leaue behind vs. Behold O Lord the words of thine own lips consider the promises that are gone out of thine owne mouth We know thou art true and faithfull in all thy sayings thou wilt not alter the things which thou hast written with thine owne finger on thee we wait and in thee we put our trust let it be vnto thy seruantes according to thy free promise and according to thy gratious couenant that we may feele the accomplishment thereof in our soules Seuenthly all parents are heereby to be warned and admonished that seeing the promise of forgiuenes of sinnes and the kingdome of heauen belongeth to their seede and consequently the signe and seale therof they must be carefull to bring them vp in the true knowledge and feare of God as Eph 6. Fathers prouoke not your chrildren to wrath but bring them vp in instruction and information of the Lord So Moses teacheth Exod 12 26 27. When their children should aske them touching the paschall lambe that then it is their duty to declare and deliuer to them the true cause and occasion thereof Likewise so often as we consider how our children are by grace accepted by baptisme consecrated vnto God and ãâã made heires of life and saluation it standeth vs vppon to plant and water the sauing knowledge of Christ Iesus in them For what should it profit vs to leaue them great riches and large possessions and make them for want of instruction and information in the waies of God the children of hel If we do no more but feed them and giue them meat and drinke what do we for them which we do not ãâã the Oxe and Asse Or if our chiefest care be to cloth them wel and to apparrell them warme what doe we which the Turkes and infidels do not as wel as we Haue not they as great a portion in this as we but our obedience to the wil of God and duty to our children must exceede theirs if we will enter into the kingdome of heauen Whereby we see that they are greatly deceiued who when they haue made honest prouision for the sustenance and sustentation of their children in this world wil say they haue done their part although they haue not taught them to know God these haue the greatest and chiefest account to make for their soules Now if this be a greeuous sinne to neglect the teaching of our children the feare of God then they increase and double their iniquity who by their corrupt example do lead them into euil and so murther their soules For children in steade of godly and religious instruction do oftentimes heare their fathers sweare swagger lie raile and slaunder see them deale deceitfully and vniustly and marke their walking in euery euill way making their houses as it were any mage and representation of Hell it selfe by practise of all manner of abhominations leading therevnto Lastly this doctrine is very comfortable to children themselus For howsoeuer they cannot know or remember their owne baptisme yet they are to consider that they liue in a church and among a people where infants are ordinarily baptized and sealed with the signe of the couenant of God Besides it is and euer hath bin of auncient time a laudable custome in the church to haue speciall witnesses men of credit and estimation of euery childes and infants baptisme whome commonly wee call God-fathers and God-mothers The steps of this truth may be traced out if we consider what the Pprophet Esay saith Chap 8 where he declareth that so soone as his wife had borne him a son he gaue him his name which was done at circumcision and tooke two faithfull witnesses Uriah and Zechariah to testifie the circumcision of his sonne and the solemne giuing to him of that name in the presence of the congregation And howsoeuer Uriah walked not with a right foot but turned aside from the pure worshippe of God to set vp the idolatrous Alter after the fashion of Damascus to seede the fancy of Ahaz yet he was a man of reputation whose testimony was sufficient to assure the naming of the prophets sonne because the times to come woulde be troublesome and full of many calamities For their children were named when they were circumcised as now our children are named when they are baptized So likewise the Church oftentimes lyeth vnder the crosse and is subiect to persecution as the Woman driuen into the Wildernesse Reuelations 12 6 and so the baptisme of many members might many times be doubted of and called into question forasmuch as no impressionabideth in the flesh as there did in circumcision the Churches haue thought it conuenient to require certaine men to bee as speciall witnesses of infantes their bringing to Christ and to the church by baptisme and of their names giuen them in their baptisme Seeing therefore children are baptized and haue by this meanes no assurance giuen them of their baptisme they haue a marueilous benefit bestowed vpon them that they so soone obtaine the partaking of CHRIST and all his benefits God worketh in the children of the faithfull belonging to his couenant by waies vnknowne to vs as Iohn Baptist is saide to be filled with the Holy-ghost from his Mothers ãâã and they are called holy by the Apostle insomuch that they cannot perish whom God calleth some sooner and some later all in his owne appointed time as seemeth good to his heauenly pleasure The remembrance whereof when children come to age greatly comforteth them in the loue and feare of God when they call to mind that they are so greatly esteemed and highly regarded of GOD from the first comming into the worlde before they had the vse of speech of reason and of vnderstanding
the malicious man as the Apostle teachech 1 Cor. 11 18 20. When ye come together in the church I heare that there are dissentions among you this is not to eate the Lordes Supper Wherefore in that the people communicate of one and the same bread of one and the same wine it signifieth the vnion and agreement betweene all the faithfull in one body where of Christ Icsns is the head who loued vs decrely and spared not his life for vs. Let vs ioyne our selues together in loue according to the exhortation of the Apostle Rom 15 5 6. The God of patience and consolation giue you that ye ãâã like minded one toward another according to Christ Iesus that yee with one minde and with one mouth may praise God euen the father of our Lord Iesus Christ. All beleeuers must bee of one heart and minde the Wolfe and the lambe the Lyon and the calfe must dwell together in the kingdome of Christ for all are one in Christ Iesus For the Apostle hauing taught that the cup which we blesse and the bread which we breake are the communion of the body and blood of christ he addeth We that are many are one bread and one body because we are all partakers of one bread and therefore he saith 1 cor 11. When ye come together to eate tary one for another The second title giuen to this Sacrament is the Lords Supper by which name it is nowe most vsually and commonly called both because it was so instituted by Christ after his last Supper and is celebrated in the remembrance of CHRIST Heereby we learne first who is the author of this Sacrament not Peter not Paule not any of the Apostles not any man not any angell but Christ Iesus God and man and therefore it is not called the Supper of the Apostles or of any man but of CHRIST himselfe as the Apostle speaketh of baptisme Was Paule crucified for you Either were yee baptized into the name of Paule I baptized none into mine oxne name Wherefore this title serueth to teach vs and to put vs in minde of the author of this Sacrament Secondly seeing this sacrament is not a common supper but an holy and heauenly banket fully furnished not to fill the body but to feede the soule we must come with an earnest desire and longing after CHRIST hungring and thirsting after his righteousnesse and merites as after our life to bee made pattakers thereof For neuer did the body more stand in neede of corporall foode then doth the soule of this Bread of life which came downe from heauen which the father hath promited to giue vnto vs Lastly it condemneth our English Rhemistes and other romish readers of Popish diuinity that wholly condemne this name and title as vnproper and vnfit for this sacrament and vnderstande the Apostle to speake of the loue-feastes when he speaketh of the Lords Supper Indeed in the Apostles times they vsed to meete to gither in one common place not onely for the hearing of the worde for the receiuing of the Sacraments and for prayer to God but to keep certaine feasts which of their end or vse were called feasts of charity as Iude speaketh But of these the Apostle speaketh not when he named the Lordes Supper For first let them shew vs the place where euer these Loue-feasts are called the Lords Supper and then they may warrant their exposition by some colour otherwise wee cannot receiue their interpretation being of priuate motion Secondly if this title were ment of Loue-feastes to what purpose should the Apostle bring in the institution of the sacrament of the body and blood of Christ and largely handle the doctrin therof Wher as their abuses in their loue-feasts might be reformed and ãâã without this mention and remembraunce of the supper Thirdly to what end should these solemn feasts and bankets be called the Lordes supper which were not instituted in the honour of Christ but to testifie the mutuall loue of those that were members of the same body hauing God for their mercifull father the church for their tender mother and Christ for their elder brother These might rather be called the supper of men then of the Lorde being feasts of charity not of piety Fourthly the Apostles drift and purpose in this place is to teach that such as norish discention and diuision partake the Lords supper vnworthily and therefore willeth them when they come to communicate with the Lord to shake out of their minds all vncharitable affections as chaffe from good corn that so they may assemble togither with profit and not with hurt Last of al to call this sacrament by the name of the lords supper is vsuall among the ancient fathers of the church grounding themselues from the authority of the scripture and example of the Apostle ãâã some of their owne Writers call this sacrament and expound the words of saint Paule to the Corinthians If therefore they will rest themselues either in the true interpretation of the scripture or in the exposition of the auncient fathers or in the confession of their owne Writers we cannot doubt but the Apostle meaning the Lords Supper vnderstandeth the sacrament of the bodye and blood of Christ. The next title giuen to this sacrament is the breaking of bread which offereth to our considerations these vses not to be passed ouer First it she weth that the substance of bred remaineth after the words of consecration and is not altered by any strange transubstantiation For when the Apostle saith This is my body which is broken for you properly it cannot be vnderstood of the body of Christ which was not broken but of his crucifying and death by a figuratiue speech taken from the substance of the bread which christ brake to distribute it among his Disciples and to represent effectually his suffering for vs. The accidents of bread cannot be broken as we shal see afterward no more then they can feed and nourish Besides we learne heerby that tropes and figures are vsed in the Sacrament contrary to the opinion and assertion of the church of Rome as wee make plaine by the institution and as we constraine the aduersaries themselues to confesse as when it is said his body was broken where the lyterall sence cannot be retained seeing a bone of him could not be broken Likewise when it is saide the cup is the newe testament the rock was Christ the bread is the communion of the body of christ these and such like cannot be interpreted without a figure Lastly seeing of this one action the whole sacrament hath his denomination as appeareth in many places Act ii 42. and xx 7. and 1 Cor xi xxiiii we must hold that as the Apostles and other Ministers of the church were wont in the administration of the supper to breake the bread so must we follow their example as they also followed the example
couenant it self but a sign and token of the couenant as also it is afterward expounded It shall be a signe of the couenant betweene me and you The aduersaries cannot denie a figure in this speech Now what difference is there betweene these two speeches This is my couenant and this is my body are they not alike and in like manner to be vnderstood So Exodus 12. 11 It is the Lordes passeouer properly the lambe was not the passeouer but serued to put them in remembrance of that benefit and it is expounded aster the blood shall be a token for you vpon the houses where ye are this day shall be vnto vou a remembrance Likewise the Apostle sayeth 1 Cor. 10. That rocke was Christ whereas properly the rocke was not Christ but the water flowing from it did represent him Thus then we must vnderstand the words plainely truely and briefely as if Christ had saide in this manner This bread which ye haue seene me take breake deliuer and distribute and which I bid you take and cate is a signe or sacrament of my true body signifying and sealing vp vnto you that my body shal be broken crushed and crucified for you to purchase to you eternal life let these sacramental rites and actions now performed by me and you be heerafter put in practise by you and all faithfull ministers and professors for the strengthning of your faith by the remembrance of my death and by the applying of the benefit thereof euery one to your owne selues Likewise hauing finished his supper when he did eate the passeouer with his Disciples hauing taken the cup and giuen thanks he gaue it being filied with wine to his Disciples and saide drinke ye al of this for this wine in this cup is a signe and sacrament of my blood by the shedding whereof togither with my death following the full forgiuenes of sins and perfect saluation which I by my vnchangable wil decree do giue vnto you and al that beleeue in me are assured to you and all beleeuers Thus hauing opened and cleared the interpretation of the words we shal heerafter need to spend the lesse time in confuting the contrary doctrin darkenes shal flie before the light error before truth cloudy mists before the sun-shine of the day Again seeing the words of institution are variably and diuersly set down by the Euangelists and the Apostle Paul we learne that euery change of the words where the sence is nothing altered or diminished is not to be condemned as ãâã or vnlawfull so that the alteration being in the forme and frame of words not in the substance and sence of the matter the sacrament is not destroyed For if it had bene an heinous sinne to haue made any change or alteration or to haue missed of the tearmes or sillables of the institution no doubt the Euangelists would haue consented in the words and not haue swarued one from another as we see they haue done We see how the Apostles in the allegation of sundry places of Scripture borrowed out of the olde Testament do not euermore strictly binde themselues to the very wordes as Mathew 26. Hebrewes 10. 5. and in sundry other but onely to the sence and therefore sometimes they adde as Mathew 4 10. sometimes they leaue out as occasion serueth True it is to alter any substantiall part or to wrest the wordes to a wrong and contrary meaning or not at all to expresse the sence of the wordes maketh the Sacrament voide but an alteration onely of certaine circumstaunces as of number or person of Letters or sillables cannot make frustrate the whole sacrament albeit we allow not any priuate and particular man to make any chaunge of his owne heade in such circumstaunces or to bring in a new frame of wordes So in baptisme the Greeke church saith Let the seruant of CHRIST be baptized in this Water c. and heereby nothing is detracted from the truth of the sacrament because Christ Iesus hath not precisely appointed how many wordes the Apostles and pastours of the Church shoulde vse in the execution of their Ministry Not withstanding the obseruation of the words I baptize thee obserued in our churches seemeth to drawe neerer to the commaundement of Christ and to confirme more fitly and fully the faith of the baptized and to answere vnto the words of Iohn the baptist I baptize with Water Likewise in the Lordes supper whereas Christ saide Take ye eate ye doe ye this as speaking to many the sacrament is not destroyed when the words are particularly rehearsed and specially applyed in our churches saying take thou eat thou drinke thou Lastly seeing the wordes of institution are an outwarde part of the Sacrament necessary to be knowne read marked and vnderstood wherein the substance and comfortatable vse of the Lordes Supper consisteth it followeth that they are to be published and pronounced openly distinctly plainely not in a strange language but in a knowne tongue that the church of ãâã and people of God may be edified For wherefore serueth the commaundement and promise set foorth in the supper if they be not vnderstood Whether we doe read the Scriptures sing Psalmes poure out supplications receiue the sacraments or whatsoeuer ãâã we performe to God that he may be ãâã and the congregation instructed we must doe all in a knowne tongue to be vnderstood This God commandeth this the Apostle prescribeth this the true church of God practiseth this reason teacheth this the Heathen acknowledgeth ãâã the sinagogue of Rome that it might take away all fruit and comfort from the faithfull and that it might broch horrible errors ãâã and securely and not be ãâã hath not onely commanded to pronounce the words of consecration closely and ãâã but forbidden to vse the common mother tongue of all the people The people of God must not be like Parrots or ãâã or Rauens or such birds that chatter with voice record mens words and sounde a sentence but vnderstande not the meaning thereof As Plmy maketh mention of a certaine ãâã that had learnd to say Aue Caesar imperator All haile or good morrow Emperor Caesar saluting ãâã and the two young princes ãâã and Drusus And Celius Rhodiginus writeth that Cardinall Ascanius had a Popiniay that coulde pronounce distinctly and ãâã all the Articles of the Creede Such birds or rather beasts woulde they haue Christian men to be that would haue them ãâã and not vnderstand what they pray ãâã ãâã the reading of the scriptures but not know what is reade ãâã the sacraments but not know the meaning of the institution Things without life which giue a sounde whether pipe or ãâã except they make a distinction in the soundes howe shall it bee knowne what is piped or harped Or if the ãâã pet giue an ãâã sound who shall prepare himselfe to battell All things in the church must tend to the instruct on ãâã edification
of all the partes and people but reading and praying in a strange tongue doe not edifie and profit the hearers as 1 Cor. 14 26 Let allthings be done to edisieng and verse 14. I speake languages more then ye all yet had I rather in the Church to speake fiue words with mine vnderstanding that I might also instruct others then ten thousand words in a strange tongue for how then should he that occupieth the roome of the vnlearned say Amen at thy giuing of thankes seeing he knoweth not what thou sayest Wherfore except we know the meaning of the words we shall be to him that speaketh Barbarians and ãâã that speaketh shall be a Barbarian vnto vs. Euen the learned languages of Greeke and Latine not in themselues but in regard of the hearers that vnderstand them not are barbarous For the Apostle doth not heere like an Orator distinguish the tongues and shew which are ãâã and rhetoricall in themselues and which rude but holdeth euery tongue barbarous ãâã Syriack Caldy Arabick ãâã and Latine to him that knoweth not the force and signification thereof And this to be most true the Scriptures teath the fathers auouch the ãâã writers warrant the very Poets declare yea their owne doctors do determine Wherfore to conclude it is the ordinance of God it is the doctrine of the Apostles it is the duty of all christians when the word is red or preached when supplycations are offered when the sacramentes are administred to vse a knowne tongue vnderstood of all and without this the scriptures are vaine the prayers are barbarous the sacraments are fruitlesse to such as know not what is read what is asked what is promised what is receiued And ãâã far of the second outward part of the Lordes Supper to wit the worde of institution for a Sacrament without the word is as a picture without sence or an image without life Chap. 5 Of the third outward part of the Lords Supper THe third outward part of the Lords supper followeth which are the elementes of bread and wine fittest signes for this purpose to signifie the spirituall nourishment of the soule by eating the body and drinking the blood of christ That these are appoynted as the substance and matter of the supper it appeareth by the wordes of Christ and his Apostles deliuering this sacrament For the Euangelists expresse that Christ tooke bread gaue it and said Takeye and eate ye So like wise it is said of the church newly planted by the Apostles that such as gladly receiued the word and were baptized Continued in the Apostles doctrine and fellowship and breaking of bread And chap. 20 it is recorded That the first day of the weeke the Disciples came together to breake bread And Paule saith 1 Cor. 10. the bread which we breake is it not the communion of the body of Christ And in the chapter following the same Apostle often mentioneth and remembreth the bread of this sacrament In like manner Christ tooke the cup wherein was the fruite of the vine By these Christ is truely exhibited vnto vs he is truely offered vnto all he is effectually giuen to the faithfull as hath beene oftentimes remembred vnto vs. This being the plaine and euident truth let vs see the vses first such as concerne both the signes ioyntly and in generall then such as belong to each of them in seueral and in particular To begin we learne from hence to acknowledge a difference between baptisme and the Lords supper in baptisme we haue one signe as the materiall part in the supper we haue two signes partly to note out our whole ful and perfect nourishment in Christ hauing whatsocuer is requisite for our saluation and partly to shew a fuller remembrance of his death for the wine which is a figure of his blood doth as it were present it and represent it before our eyes So then albeit the same participation of Christ and the same washing away of sinnes by his blood are sealed vp in baptisme and in the supper yet the manner of sealing them in each is diuerse Againe baptisme is a signe of our entrance into Gods Couenant the Supper is a signe of our abiding and continuing in that couenant Touching baptisme it is sufficient for infants if they bee borne in the church in the supper the condicion of examyÌning our selues and remembring the Lords death is required They differ also in often celebration of them baptisme is to be receiued but once onely in all our life because the promise once made is alwaies firme and forcible to such as beleeue and repent but the supper is oftentimes to be receiued because an often renewing of that Couenant and calling it to our remembrance is necessary to increase and strengthen faith They differ also in the order which is to be obserued in the vse of them for baptisme is to be giuen before the Supper and the supper may not be giuen to any except to such as haue beene first baptized or reputed so to be As first a child is borne before he bee fed so must Baptisme go before whereby our new-birth is sealed then the supper must follow after whereby our dayly nourishment is declared and confirmed Lastly they differ in the signes there is onely one signe in baptisme which is the Water but there are two signes in the Lords Supper to wit the bread and the wine The second general vse is that if Christ tooke gaue and deliuered the substance of bread and wine then they must needes retain their former nature their proper substance as well as their qualities as fight tast smell bignesse whitenesse sweetenesse rednesle roundnesse and such like properties But the Papistes turne all thinges vpside downe matter into forme substance into accidents creatures into shewes and subiects into things adioyned they bring in new shifts and fables against all diuinity phylosophy reason sense and experience setting vp their own inuentions and building castles in the aire Let them proue the annihilation and remouing of the substance of bread wine away and the consisting of accidents without subiect which they are neuer able to doe For as the water in baptisme remaineth in his nature and substance so do the bread wine in the Lords supper And albeit in both the sacraments the signs be chaÌged to a special vse yet are they corrupted into shewes and turned into shadowes The heauens shal be changed at the end of the world yet hence it followeth not that they shall bee cleane abolished and consumed to nothing All young schollers are taught in the schooles that an accident hath no being without a subiect yet heere these sophisters against all the rules of Logick and groundes of reason ãâã haue accidents and shewes of bread and wine to be in no subiect Thus whereas in all places of learning we are taught that accidents may ãâã not the
quality not circumscribed not visible nor any way sensible that being in heaueÌ he is really and corporally on earth though not in the distance betweene heauen and earth nor in those places where the host is not which is to assigne innumerable bodies to our sauiour Christ and consequently to make him no body which is in esfect as much as to deny he is come in the flesh which is the very doctrine of Antichrist himselfe as Iohn speaketh Euery spirit that confesseth not that Iesus Christ is come in the flesh is not of God but this is the spirit of Antichrist of whom we haue ãâã And in his 2. Epistle Many ãâã are entred into this world which confesse not that Iesus Christ is come in the flesh he that is such a one is a deceiuer and an Antichrist But Orcam propoundeth this as the doctrine of the schooles that The body of Christ is euery where as God is euery where and that if there were an host that filled all the world the body of christ might be with euery part thereof when it should be consecrated And Holcot treading in the same stepes of the schooles not of the scriptures saith If there had beene a thousand hostes in a thousand places at the same time that christ did hang vpon the crosse christ had beene crucified in a thousand places But it is an vnseparable property of bodies to be locall and contained in place take away space of place and true dimensions from bodies and they are no where as Augustine teacheth Besides hence the fathers concluded the truth of Christs body becavse he might be seene and handled and because he had flesh and bones according to the ãâã Behold my haÌds and my feete for it is I my selfe handle me and see for a spirit hath not flesh and bones as ye see me haue But if he be neither seene nor handled in the sacrament nor discerned to haue flesh and bones how shall his humanity be ãâã and maintained against heretikes impugning the same The 22. reason it taketh away iudgement from the senses and maketh the sacrament of truth to be a sacrament of forgery and falsehood for the senses of seeing of tasting of touching of handling and smelling do iudge bread and wine to be in the sacrament and not mans flesh truely and properly neither can all the senses be ãâã in their proper obiects as euen the phylosophers themselues do teach and that truely The 23. reason it is an horible act and vnnaturall cruelty for man to eate mans flesh and for man to drinke mans blood and therefore the papists are as humane as the Cyclops Canibals and other barbarous people It is more brutish and barbarous to eate mans flesh then to kill a man and to drink mans blood then to shed it Thus they make christian people eaters of mans flesh and bloode suckers which is beastly and horrible wickednesse The 24. reason the Apostle maketh an opposition between the table of the Lord and the table of deuils saying Ye cannot drinke the cup of the Lord and the cup of deuils ye cannot be partakers of the Lords table and of the table of deuils where he sheweth that to eate the flesh offered to idols is to bee partakers of the idols as the bread which we breake is the participation and communion of the body of the Lord. Hence he concludeth that they should not eate of those thinges which the Gentiles sacrifice to idols because they haue fellowship with the diuils that eate of them euen as they are vnited to Christ which partake of the bread in the supper If then the flesh offered to idols be not transubstantiated why fhold the sacramental bread be turned into the body of christ seeing it sufficeth to make vs partakers of the Lords body to eat of the bread as it was sufficient to make them partakers of the idols to eate of the thinges offered vnto them The 25. reason if the institution of Christ be a sufficient direction vnto the church what to hold in this questioÌ we shal easily giue this transubstantiation a fall We see in the cases of matrimony that did befall our sauiour bringeth them to the first institution and therby dissolueth the doubts and difficulties that arose saying FroÌ the beginning it was not so So when any controuersie ariseth about the Lords supper the ordinance of Christ is able to take it vp how great or grieuous soeuer it grow Now there is no sentence no word no sillable no iot no title in the discription of the supper that fauoreth or sauoreth of transubstantiation or signifieth and insinuateth any such matter True it is christ saith This is my body but to be doth not signifie to transubstantiate for then when he saith I am the true vine I am the dore the way and such like he shall be turned and transubstantiated into a natural vine into a materal doore into an high way from whence would follow infinite abuses and absurdities Besides if the word is in the institution fignifie is transubstantiated that is changed from one substance into an ãâã from bread into flesh from wine into blood then the change shold be made before all the words be vttered so that hence it would follow that it cannot be done by vertue of the words which goeth before the pronouncing of the words Last of al the maintainers of transubstantiation as the builders of babel haue their tongs diuided and their languages confounded they cannot accord together but vary and dissent one from another like the false witnesses that arose against christ First they knew not certainely whether the bread bee turned into his body or come in place thereof the substance departing Secondly some alow not these speaches bread is Christes body or bread is made christs body but wil haue it said christs body is made of bread others condemne this speach also that bread is made christs body Thirdly they know not what is broken whether bread or accidents or nothing others say the true body of christ is broken Fourthly they agree not whether their water in the chalyce mingled with wine be transubstantiated some say it is other say it is not some more sober then the rest are afraid what to say and aske who is able to decide the questioÌ Others say it is turned into the humors of his body others virknit the knot thus that the water is turned into the wine and then the wine into his blood and therefore are circumspect to giue this cautel that a litle water be mingled being afraid least if more water were put in then the wine the wine should be transubstantiated into water Fiftly they cannot agree with what words their consecratioÌ is wrought whether accidents be without their subiect whether the accidents norish no lesse then the substance of bread wine likwise what the rats mise do eat how sroÌ whence the worms
are oftentims in gendred Eucharist and so consume it whether the shewes of bread be the body without the blood and the shews of wine the blood without the body It were infinite to note out all their contentions and contradictions these may suffice to shew how the enimies of God fight one against another and all of them with their own shadwoes And thus much of the late doting deuise of transubstantiation which is the soule and life of their popish religion the deniers or doubters wherof they pursue with fire and sword more eagerly then such as are enemies to the blessed trinity The last generall vse is this if christ deliuered both these signes not onely the bread but the wine also to his disciples then both kinds by the minister are to be deliuered and both kinds by the people are to be receiued not bread alone nor wine alone but bread and wine the bread in token of his body giuen for vs and the wine in token of his blood shed for vs. This is the ordinance of Christ this is a greeable to the scripture Notwithstanding the Church of Rome hath decreed that it is not necessary for the people to cómunicate in both kinds and holdeth them accursed that hold it necessary for the people to receiue the cup cósecraced by the priest Thus it appeareth they labor nothing more then to take from the faithful the sweete comfort of the Lords supper This is a sacrilegious corruption of christs institution deuised by sathan broached by Antichrist published by his adherentes in the corrupt times of most palpable darknesse as may appeare by these reasons Frist if none may drinke of the consecrate wine but the priest then none should eat of the bread but priests so that they must either exclude the people from both which I trust they dare not or admit them to both which as yet they do not For to whom Christ said Take and eate to those gaue he the cup and said Drinke ye Wherefore the signes being both equal all communicants must drinke of the one as wel as eate of the other there being the same warrant for the one that there is for the other and the let that would barre the one will hinder the other so as the thinges which God in his goodnesse hath ioyned together man without sinne cannot separate Secondly when Christ instituted this sacrament he said Drinke ye all of this and by all he vnderstood of the Communicants And the Euangelist Marke addeth They al drank of it to wit all that were present at his last supper who had before eaten of the bread of the Lord. This also appeareth by the Apostle 1 Cor. 12. They haue beene all made to drinke into one spirit This commaundement of Christ being generall imposeth a necessity vpon the people when he saith Take ye eate ye drinke ye do ye this These commaundements are perpetuall vnchangable and alwaies in force not arbitrary not temporall not repealed but bind the conscience to the end of the world against which no limitation or dispensation can be alowed being the commaundementes of God not of man Thirdly the cup is a part of Christes will and testament Now touching the nature of a testament or will the saying of the Apostle is knowne If it be but a mans testament when it is confirmed no man doth abrogate it or addeth any thing therto where he sheweth that the dead mans wil may not be changed nothing can be put to nothing taken out without forgery and salsehood This is the law of nature and Nations But the Lordes Supper is a sacrament proper to the new testament as Christ saith this cup is the new testament in my blood which is shed for you This testament the Lord Iesus made the night before he was betrayed he sealed it by shedding his most precious blood he hath giuen Legacies not of earthly and temporall but of heauenly and eternall goods And seeing he hath appointed the cup of this his testament to be deliuered and drunke of all those for whom his blood was shed it is intollerable boldnes and presumption to take away the vse thereof from the greater part of the Church and an infallible token of an vnshamefast and shamelesse harlot to alter her husbands will to defraud and defeat his children of that worthy portion which their father alotted ãâã and so to keepe backe part of their inhetitance and ãâã Fourthly the blood of Christ shed vpon the Crosse belongeth not onely to the pastors and teachers but to all the faithfull that come to the table of the Lord as appeareth by the wordes of Christ This is my blood which is shed for you and for many why then should the blood of Christ be denyed or the cup of the Lord be barred from them If then the blood of Christ were shed for the people as well as for the ministers surely the cup belongeth to one as wel as to the other If the people haue the greater who shall keepe them from the lesse If they haue their part in the thing signified who shall deny them of the outward signe For as the fruite and effect of the blood of Christ is common to the people with the pastor so should the cup also which is the communion of his blood shed for the redemptionof the peoples sinnes be diuided indifferently betweene the pastor and the people Fiftly the Apostle deliuered that to the Church which he had receiued from the Lord Iesus Now the Church ought diligently to obserue the written traditions and verities of the Apostles which are committed to posterity to be kept inuiolably But he hath deliuered how the Lord after taking blessing breaking and distributing of the bread likewise tooke the cuppe blessed and distributed it among them so saith the Apostle must the Churches do If then he receiued this from the Lorde to deliuer both kinds to the people let the Church of Rome consider with her selfe from whence she hath receiued the contrarye to withhold one of the kinds from the people for both cannot proceed from one and the same spirit of truth which is neuer contrary to it selfe Sixtly if all the faithfull that come to the Lordes Table must shew forth the Lords death vntill he come and this be done by them as wel by drinking of the cup as by eating of the bread then all the communicants must receiue the sacrament vnder both kinds vntill the second comming of christ But the faithfull must shew forth the lordes death by eating of that bread and drinking of that cup as the Apostle teacheth As often as ye shall eate this bread and drinke of this cup ye shew the Lordes death vntill he come Therefore all communicants must partake the sacrament vnder both kinds Seuenthly the Apostle giueth an expresse commaundemeÌt to ãâã whole church which al must obey that come worthily to this holy table Let a man examine himselfe
and so let him eate of this bread and drinke of this cup. Where he giueth a double commaundement first to appeare reuerently then to receiue worthily Now al that must proue and try themselues are commaunded not only to eate bread but to drink of the cup but al must try and examine themselues therfore al are commanded both to eat and drink at the lords table If this be a commaundement to examine then the wordes following of eating and drinking are likewise commandements There is no halting in these let them admit both or let them deny both Eightly if the faithfull take not the cup in the supper of the lord the condicion of Christians vnder the Gospel shal be worse then of the Isralites vnder the law For the people of Israell in the wildernesse hauing the same sacrament in effect with vs Did all drinke of the spiritual rock that followed them and that rock was Christ as the Apostle affirmeth But out condicion is not worser and weaker then theirs therefore all the faithful are to drink of the cup of the lord Bellarmine the Souldan of the Romish Synagogue answereth thus They drunke not water out of the rock when they did eate of the spirituall meate but in another place and at an other time But this is an answearlesse answer which cannot satisfie For albeit the sacraments of the Isralites as figures and types did represent the same graces that our Sacraments do yet it is not necessary they should in all pointes answer each other and in all respectes agree together Besides the Church of Rome at no time aloweth the people to drinke of the Wine a seale of the blood of Christ they keepe them from the cup of the Lord both when they giue them the bread and at all other times and thereby make their estate worse then the estate of the Iewes Indeed if they did at any time permit al the people to drink of the cup they might pretend this example of the Israelites but inasmuch as they vtterly deny them this part of the cup they ouerthrow themselues in their malice and yet in their blindnes they do not see it Lastly many of the fathers did both eate Manna and ãâã water out of the rock if not in the same place yet at one the same time inasmuch as they gathered thereof euery morning and it ceased not vntill they entred the frontiers and confines of the land of promise But they neuer alow without a toleration and dispensation the people in any place at any time vpon any occasion and in any respect to tast of the cup in the Lords supper Ninthly if the cup of the new testament may be taken from the Lordes people in like manner the water in baptisme may be taken away froÌ them For the blood of christ whereby remission of sins is purchased and procured is represented by the wine of the Lordes Supper as well as by the water in baptisme But the water in baptisme without great sacriledge cannot be omitted or neglected wherefore then should the cup be taken away Lastly if any part of the supper might be taken away from the people then like wise the word of God may be taken from them for in this point there is the same reason and respect of them both A Sacrament is nothing else but a visible word and a sealing vp of the word and the offence semeth to be the same whether a man break the seale or rent the writing But the word cannot be withdrawen froÌ Christian people it being the instrument of faith and the life of the Church Wherefore it is the greatest wrong and iniury done to the people of God to take from them the cup of saluation The answer to this reason must be to confesse the parts and yeeld the conclusion forasmuch as by forbidding the people the reading of the Scriptures they haue robbed them of the word of God and taken from them the key of knowledge neither entring themselues into the kingdom of heauen nor suffering those that would enter No marueile then if they take the cup of blessing from the people who haue taken from them the free vse of the word of God To conclude these reasons it is Antichrist who contrary to the doctrine of christ contrary to the institution of the supper contrary to the practise of the Apostles and contrary to the vse of the former churches hath excluded the people languishing and thââsting after the blood of christ as the dry earth for the sweete shewers of raine from taking the cup of the lord and left them a dry coÌmunion to eat the bread of the sacrament alone Hauing considered the truth of God by sundry reasons grounded in the scripture that the people haue good interest and title in the cup denied vnto them let vs answer the obiections of the aduersaries made against the former doctrine First they pretend that christ administred it to the apostles only and not to any of the people consequently the institution for taking the cup can be no general coÌmaundement for al men thus the Rhemistes reason I answer first it may be doubted and disputed whether onely the Apostles were present at his last Supper For seeing diuerse were added vnto the church and professed the faith of christ seeing he had other disciples beside the twelue seeing many Godly men and women followed him to see his miracles and to hear the gracious words that proceeded out of his mouth why should we think that none of them were admiâted to his table who had often heard his preaching and depended vpon him in their liuing Again the passeouer was celebrated in that house of a faithful man as may be collected by sundry circumstances now theÌ either the lord Iesus annexed that famely vnto his as the law in one case appointed or else we shall haue two passe-ouers at one time in one house which hath no warrant of scripture no colour of truth no probability of reason We read in the institution celebration of the passe-ouer of ioyning house to house and taking his neighbor next vnto him in case of the insufficiency of one houshold to eate the lambe but we neuer read of killing two lambes and keeping two passeouers vnder one roofe Besides the smal remnant of the faithful among the Iewes would no-doubt rightly and religiously obserue the passe-ouer after the example of their lord and maister rather according to the precept of Moses ' then aceording to the practise of the Iewes in imitation of christ rather then according to the tradition of the elders Furthermore we are to consider that in eating the passeouer they sorted theÌselues together according to the number of the persons able to eate vp the lambe for they commanded to take A lambe without blemish a male of a yeare old if the houshold be to little for the lambe he shal take his neighbour which is next vnto
the word ofGod Again were not Christ and his Apostles as wise as they Were they ignorant of this vnion Did they not knowe this accompanying of the body with the blood and blood with the body Is the present church of Rome wiser then he in whom al the treasures of wisedom and knowledge are hid If they thinke so let them tell vs plainly if not let them lay their hands vpon their mouth and submit themselues vnto him who administred it in both kinds and commaunded his Apostles to do the like Moreouer Christ would haue vs in his supper consider his blood separated from his body and set his death before our eies and his precious blood shed out of his side so that deliuering the cup he said Drinke ye all of this for this is my blood of the new testament which is shed for many without which sheading there is no forgiuenesse of sins as the Apostle teacheth Wherefore seeing these two are contrary one to the other and cannot stand together to wit the blood to be in the body and to be out of the body to be shed sor vs and not to be shed and that the sacrament leadeth vs to the consideration of the death and especially of the piercing and pouring out of the blood of Christ we may conclude that this vnion of the body with the blood and blood with the body flatly crosseth and ouerthroweth the institution of Christ. And why I pray you do their sacrificing priests receiue the blood twice and the body twice drinking first the blood in the body and againe eating the body in the blood Nay doth not this vnion deuised alter the ãâã of Christ and confound the seuerall parts of it making him to speake otherwise then the euangelistes expresse For when he said This is my body they will haue him meane this is my body and blood Againe when he said this is my blood they will haue him meane this is my blood and my body Last of all this late inuention turneth and ouerturneth the nature of the partes distinguished one from the other while we eate the flesh they make vs drink the blood and while we drinke the blood they imagine we eat the body Thus to eat and to drinke shall be all one with them for wee shal eate liquid and moift thinges and we shall drinke dry and hard things And is not this drinking of flesh and eating of blood and inuerting euerting of the nature of things But thus God striketh his enemies with giddines of spirit For after they haue broken the pure institution of christ and brought in a carnal presence of his body one absurdity being granted a thousand follow infinite abuses haue ensued vpon heapes the flood-gats being set open wherof there is no end or measure Let theÌ therfore repent themselues of this sacriledge against god and iniury against his people restoring vnto theÌ the coÌmunion vnder both kinds according ro the ordinance of christ and directoÌ of the Apostles And thus much of the general vses arising from both the signs ioyntly considered Now let vs come to the particular vses offered vnto vs in each of the signes And first touching the bread Is bread simply considered the first signe in the lords supper Then it is not necessarily required that it be administred in vnleauened bread For bread is oftentimes named and repeated but the word vnleauened is neuer added Wherfore as it is in selfe indifferent whether the wine be red or white whatsoeuer the kind or colour be if it be wine so is it not greatly materiall whether the bread be leauened or vnleauened so it bee bread Which ouerthroweth the error of the church of Rome her fauorites who hold it neeessary that the bread vsed in the Sacra be vnleauened They pretend the institution of Christ who say they made the Sacra of vnleauened bread instituting it after he had eaten the passeouer which was to be eaten with vnleauened bread according to the law of Moses neither was there any leauen to be found in Israel 7. daies together Thus they charge vs to breake the institution of Christ. But see heere the ãâã and partiality of these proud spirits who fly to the institution and sticke precisely to circumstances of ãâã when it serueth any way to their purpose but when the question is of matters of substance not of circumstance as touching communicating vnder both kinds touching the necessity of eating drinking and of many receiuing together against their halfe communions priuate masses and reseruations they cannot abide to be tyed and yoked to the institution Indeed we deny not but christ might vse vnleauened bread at his last supper hauing immediately before eaten the paschal lambe This peraduenture is truely coniectured yet no such thing is expressed in the gospell nor prescribed as a rule necessarily to bee followed The Euangelists teach he tooke bread but make no meÌtion or distinction what bread he took nor determine what bread we should take no more then limit what wine we shal vse but leaue it at liberty to take leauened bread or vnleuened as occasion of time place persons and other circumstances serue so we take bread as their own prophets haue confessed ãâã their own couÌsels haue concluded Wherfore to consecrate in vnleuened bread is not of the substance of the supper no more then to eat it at night or after supper as christ administred and the apostles first receiued it For if any would bring in a ãâã of that time as wel as of that bread which christ vsed we see as faire a warrant for the one as for the other nay we haue a more certain direction for the time which is expressed then for the kind of bread which is not defined Besides if Christ on this occasion vsed vnleuened bread it was because it was vsual common and ordinary bread at that time as we also should vse that bread which is vsual and common So the Apostle speaketh of that bread which was daily vsed among the Gentiles saying The bread which we breake he addeth neither leuened nor vnleuened but vnderstandeth that in common and continuall vse Thus then we conclude it is no breach of christs ordinance nor a transgression of the first originall institution of the Lords supper to eate either the one or the other Againe touching the other signe which is the Wine the church of Rome may iustly be charged with transgressing the ordinance of christ who by her sole authority would type vs to mingle water with wine for Great mistery signification especially for that water gushed with blood out of our Lords side So they condemne all those Churches as doing impudently and damnably that do not mixe ãâã with wine in the sacrament and say it cannot be omitted without ãâã sinne True it is the Church in former times where the wine prouided for the Lordes Table was of it selfe heady
taught nothing they vnderstand nothing they heare nothing they receiue nothing and a few childish apish foolish and vnseemely gestures excepted they see nothing they tast nothing they partake nothing neither comfort of heart nor memory of Christ nor benefit of his passion But Christ in his last Supper did not eate vp all alone but after the Disciples hadde supped as Mathew setteth it downe he tooke bread and blessed he brake and gaue it to them saying take ye eate ye neither did he drinke alone of the fruite of the vine but taking the cup he gaue thanks and gaue to them all saying Drink ye all of this So then albeit a certain number of communicants are not limited and determined yet Christ in these wordes apoin ãâã eth a company to be present as apeareth by the number take ye eate ye drinke ye all deuide ye it among your selues doe ye this in my remembrance ye set foorth the Lordes death when yee come together to eat tarrie ye one for another as often as ye shal eat this bread These words cannot be vnderstood of one perticular man but necessarily import a greater number of men nay the Philosopher teacheth that the word all must be verified at the least of the number of three which is the least and lowest number that would be admitted to this supper Neither do we read that so soon as one was gained to the faith that the Apostles administred this Sacrament to him much lesse would they minister to themselues alone when none were conuerted in a nation or cittie Secondly Christ expressely commandeth vs to doe as himselfe did when he left this fare-well token and pledge of his ãâã to his Disciples saying Do this in remembrance of me But he after the wordes of consecration did not offer a sacrifice to his father vnder shewes of bread and wine but gaue the bread and cup to his Disciples and left his owne example as a direction for vs to followe so that the distribution and deliuerance of the signes is of the substance of the Sacrament as well as the breaking of the bread or pouring out of the wine and it is not lawfull in any sort to change the testament of Christ or to corrupt the meaning of the testator Thirdly the Apostle teacheth how he receiued from the Lorde that which he deliuered to the churches that the people should eate of this bread and drinke of this cup and proueth that the faithfull are made partakers of the Lords table not by gazing or looking on while others eat but by eating not by standing still while others drinke but by drinking as 1 Cor. x. Wee that are l many are one breade and one body because we are all partakers of one bread Fourthly the same Apostle reprooueth the Corinthians which presumed to the Supper of the Lorde besore others and did not tarry for their brethren when they came togither to be partakers of the sacrament as we see 1 Cor 11. Euery man a hen they should eate taketh his owne supper afore this is not to eat the Lords snpper And afterward Wherefore my brethren when ye come together to eate tarry one for another Now because the Corinthians brake this order and ordinance he chargeth them to come vnreuerently to receiue vnworthily to eat and drink iudgment vnto themselues Shall they then that are faithfull christians patiently beare the iniury done them by these sacrificing Masse-mungers who neuer bid the Lordes ghuestes nor call them to his table nor tarry for them till they come to this heauenly banket but like the priests of Bell do eate and drinke vp all themselues Fistly the same Apostle willeth and warneth all persons which come to this communion diligently to proue and examine themselues and then to come to this supper as we see 1 cor 12. Let a man examine himselfe and so let him eat of this bread and drinke of this cup so that he would not haue any excluded from receiuing which haue tryed their harts by examining and are thereby rightly propared to this great worke Lastly the names giuen to this Sacrament noting the nature thereof doe affoord vs a good consideration to strike through the heart of this priuate Masse being called sometimes the supper of the Lord and sometimes a communion among our selues If it be an holy supper and spirituall banket why are none bidden and called thereunto If it be a communion why doth the Priest vncharitably swallow all alone whereby they make it a communion but without company a supper but without ghuests meat but without eating drinke but without drinking a table but without sitting downe a participation but without any that are partakers a banket but without seeding thereat the people departing as hungery and thirsty as they came Wherefore as no man celebrated the Passeouer aright or receiued profit thereby but such as did eat the flesh thereof so can none come to the supper of the Lord as he ought though he looke vpon others except he eate of the bread and drinke of the cup according to the commaundement of Christ the author thereof And thus much of the sole communions and priuate Masses brought into the church against the example of Christ against the vse of the Apostles and against the name and nature of the sacrament it selfe Hitherto we haue pulled downe the Heresies of the Church of Rome and haue raked in the dirt and dungh ill of their deuises the sauour whereof hath annoyed heauen and earth now let us obserue out of this last outward part of the sacrament how we are directed and instructed therby to further our knowledge and obedience Did Christ commaunde the faithfull of his family to eate and drinke that which he deliuereth without laying any furder burthen or bondage vpon them then we must vnderstand it is no precept of Christ to receiue the Lordes supper fasting before any other meats and drinkes True it is the people whose zeale goeth beyond their knowledge make a great scruple of conscience in this point to come fasting which custom we do not condemn but commend so it be without superstition in themselues and iudging of others But howsoeuer many make as great a matter to communicate fasting as to come in faith yet this is no necessary rule or commaundement binding the conscience to the obseruation thereof For the Worde of God and institution of the sacrament are perfect directions to the church teaching all matters of faith and obedience yet they teach no such practise And our blessed sauiour teacheth his disciples what they should do the Euangelists deliuer what they did and among all their doctrine we find not this precept of fasting Againe Christ administred it not fasting the Apostles receiued it not fasting not that we are bounde to celebrate the supper at that time but to shew that Christ would neuer haue chosen to do it after Supper if that time had bin simply vnlawful Besides
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 ãâã 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 ãâã 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 ãâã 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 ãâã he water which floweth out of the rock in the wildernesse signified the same to the fathers which the Wine ãâã 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 ãâã 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 ãâã 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 ãâã but
chew not the cud they should haue sinned because it was not sanctified and therefore albeit they had prayed for a blessing all the day longe and giuen thankes neuer so much yet could it not make their practise lawfull which the word of God had made vnlawfull Or if they had offered a cleane and holy sacrifice and not made humble and earnest prayers to God to accept them and their oblations it could not haue due effect but the worde of God had beene hindred by their vnworthynesse So in the administration of the Lordes sacred Supper we vse the word of God which warranteth vs to take the bread and Wine out of this word wee alledge the promises of God to the true beleeuer and heerevnto wee ioyne prayers and thankesgiuing that God would ãâã vs and ãâã vs in the participation of his owne ordinance Thus albeit we haue no forged transubstantiation wee haue a true consecration if the word of God and prayer of the church can worke it which are the meanes left vnto vs for this purpose if wee be any way deceiued it is the Scripture which hath deceiued vs. It remaineth now to marke the vses of this point for our farther instruction If by vsing the whole ãâã of Christ according to his commaundement we confesse a change and conuersion wrought in the vse of the signes then we are falsely charged and slandered to haue no consecration We pronounce the same wordes of consecration that christ pronounced we obserue the same thinges that christ obserued and charged vs to do we shew forth plainly the death of Christ as it he were described in our sight and among vs crucified we speak openly in a known tongue and the people vnderstand vs we pray vnto God to accept vs and render him thankes for the worke of our redemption lastly we take the outward elementes and ioyne the word vnto them and thus they are made to vs a sacrament Nay if to offer vp to God our selues our soules our bodies our almes for the poore our prayers and thanksgiuinges vnto God the father for our redemption be an oblatiou and a sacrifice We haue both a Sacrament and a sacrifice in our Churchés though we offer not vp Christs body to be a propitiatory sacrifice for the quicke and dead vnto his father We offer vp as much as Christ commaunded vs to offer but that sacrifice was once offered vp vpon the Crosse he wasthe priest hee was the altar he was the sacrifice there is no other sacrifice left to be offered for sinne and he which presumeth to offer him againe is an enemy to the Crosse of Christ treadeth the sonne of God vnder his foote counteth the blood of the new Testament vnholy and hath renounced saluation by Iesus Christ. Now if we cleaning precisely to the institution of Christ doe not consecrate what may be thought of the Popish priestes who whisper their wordes closely that no man heareth vse a strange tongue that no man vnderstandeth bring in pryuate Masses whereat none communicate deliuer dry Communions wherein no man drinketh exhorte no man speake to no man and if they doe consecrate they consecrate onelye for themselues and not for others Wherefore we detest the opprobrious and blasphemous speaches of the prophane pistes who in the spirit of Shemei and of Kahshaketh raile falsely vilely and slanderously against our communions affirming that they are no other then common bread and wine without grace without vertue without sanctification bare signes of Christ absent no better then our common breakfasts dinners and suppers Thus they speak basely proudly and scornefully of our communions but all the world knoweth they speake vntruely We hold an effectuall consecration in both the sacramentes though we deny a reall conuersion into the body and blood of Christ the water in baptisme is no more common water it is not void of a spirituall effect it is not without grace and sanctification So the bread and wine are changed not from one substance into another but from one vse to another not in themselues but to vs not in their owne nature but in their end and thus they are not the same they were before Againe are these signes sanctified and consecrated that are deliuered and receiued then heereby wee learne what is to be thought of the remnants and leauings remaining after the Lordes Supper For who seeth not heereby that the bread and wine of the holy vse and lawfull participation appointed are not a Sacrament They differ nothing from common bread and wine sold in other places and taken in our houses Therfore among diuerse the remainder was accustomably vsed to be burned among some it was giuen to little children that were in the schooles among others they did eate in the common assembly at their feastes of loue so that out of the sacred vse of the Sacrament they did eate it as common bread they did drinke it as common wine We see in baptisme the water remaining and not vsed is no part of the Sacrament but may be applyed to common vses So it is in the Lords Supper for the Sacramentes of the new testament are alike and of the same worthinesse no more is consecrated then is receiued and applied This also is euident by the rock in the wildernesse where the waters flowing from thence represented the blood of Christ to the Isralites that dranke thereof not to the beastes and cattell that were ãâã by it So much was consecrated water as they receiued not all the rest So when Iohn baptized in Iordan not all the Rvuer but all that which was applyed was sanctified So when he baptized in Enon because there was much water ãâã not the whole streame was hallowed but so much as he vsed Wherefore whatsoeuer remaineth after the celebration of the sacraments may be ãâã lawful y to common and ordinary vses Moreouer if the sanctification of euery creature whether in the sacraments or out of the sacramentes be by the word and prayer as appeareth by the Apostle it teacheth a profitable instruction namely that no creature of God is to be receiued no gift to be vsed no blessing to be enioyed tending to the health of the body or comfort of the soule without this duty of prayer and thankesgiuing to the Lord. Indeede euery creature of God in it seife is good and euery gift is holy yet if we partake them without praysing the name of the giuer and creator to vs they become vnholy vncleane and vnpure Now if this be needefull in vsing the common creatures and guiftes of God much more is it necessary in receiuing these pledges and ãâã of feeding our soules to eternall life Beholde heere the cause that moued Christ when he had taken the bread to giue thanks to his father wherin he sheweth what belongeth to the duty of the minister and of the communicantes to wit that we ought to lift vp our hearts to God
bridegroome shall be taken from them and then they shal fast But if he were remainning on the earth and contained in the pixe the bridegroome could not nor would not be taken away And the same Euangehst chap. 26. saith Ye haue the poore alwaies with you but me ye shal not haue alwaies Like wise Iohn 13. When Iesus knew that hie houre was come that he should depart out of this world vnto the father heeriseth from supper and chap. 14. I goe to prepare a place for you but I wil come againe if I go away to prepare a place for you I will receiue you vnto my selfe that where I am there may ye be also and verse 28 ye haue heard how I said vnto you I go awaie and will come vnto you And chap. 17. Now I am no more in the world but these are in the world and I come to thee Againe act 1. ye men of Galile why stand re gazing into heauen this Iesus which is taken vp from you into heauen shal so come as ye haue seene him go into heauen If then Christ according to his humane nature be not on earth how can his ãâã body be on euerie altar how can they eat him with their ãâã how can they swallow him downe their throat Ninthlie such an eating and ãâã of the bodie and blood of christ must be holden as is profitable and comfortable to the receiuers for nothing is more ãâã and fruitfull then these being rightlie receiued ãâã thereby remission of sinnes assured and eternall glory sealed vp vnto vs. But no fruite to our faith can come vnto vs by this kind of bodilie eating the bodie carnall drinking the blood of christ for wicked men haue as great a portion in this as the godly Nay by their owne doctrin it may be eaten of birds of beasts of Mice of Dogs of hogs of vermine to whom no profit no comfort no benefit can come whereas God woulde haue the flesh of the sonne of man to be eaten of those to whom it shal be auailable to life and saluation I am the liuing bread which came downe from heauen if any man eat of this bread he shall liue for euer and the bread that I will giue is my flesh which I wil giue for the life of the world Tenthly nothing can be more grosse barbarous or inhumane then to deuour mans flesh and to drinke mans blood What doth more transforme men into sauage and ãâã beasts Nay worse then beastes which deuour not their owne kind what is more contrarie to the purenes holines of Gods law then this The words of the Lord are pure words as the siluer tryed in a furnace of earth fined seuen fold The feare of the Lord is clean the law of God is spirituall holy iust and good And the gospell bringeth saluation to all degrees and teacheth vs that we should deny all vngodlines and worldly Iustes and that we should liue soberly righteously and godly in this present world But what can be more repugnant to godlines sobernes and righteousnes then to teare wirh the teeth and iawes mans flesh and to drink his blood from which the Capernaits abhorred what more crosseth the Religion of Christ the law of god and the light of nature then maÌ to deuour man and the bowels of one to be in the bowels of another And are not their stomackes strong to digest this meat did not god in the law command to abstain froÌ eating the blood of beasts and from strangled did not the Apostles for a time renue it amoÌg the christiaÌs in respect of the weaknes of the Iews because Moses was read in their sinagogue euer saboth day to what ãâã should this be done if the church had tasted the blood of ch with their mouth or swallowed his body in their bellies And do not the Scythians and al the gentiles that are not vtterly voide of ãâã abstain from mans blood and ãâã deuouring his flesh wherefore these men are worse then the Scithians barbariaÌs and Gentiles yea worse then the Canibals Indies that eat their enimies but these deuour ch whom they cal their L. and maist like Actcons houndes to compare one fable with another onely heer ly the differences they deuourd their Lord vnder the shape of a stag or Hart they eat their maist vnder the formes of bread and wine these fastned their mouth vpon their maister because they thoght him absent and not present vnder that shape they openly confesse their maister to be present and yet ãâã professe to deuour him with their iawes and swallow him in their stomacks wherefore these men are more cruell Eleuenthly if Christ be present in the Sacramant bodily and carnally in what body shall he be present Whether in his glorified body as he is in the heauens or in his mortall body as he was vpon the earth In one of these he must be present necessarily if he be present fleshly Whatsoeuer they answer they are taken onboth hands are stroken downe as with a sword that hath two edges Dare they saie he is thus present in his mortall bodie This cannot be For it is certaine he hath not now a mortall bodie but a glorified bodie this corruptible hath put on in corruption this mortall hath put on immortality and death is swallowed vp in victory This the Apostle confirmeth this the Scripture teacheth this Christian faith beleeueh Christ being raised from the dead dieth no more death hath no more dominion ouer him For in that he dyed he dyed once to sinne but in that he liueth he liueth to God Like wise Heb. 7. 25 This man because he endureth euer hath a priesthood which cannot passe from one to another seeing he euer hueth to make intercession for them And chapter 9. of the same Epistle he is entred into heauen not that he should offer himselfe often but he was once offered to take away the sins of many These testimonies duly considered he cannot be present in a mortal body What then will they be helped to say he is present in his glorified body Then he cannot nowe be present in the sacrament of the supper as he was present to the Apostles sitting at the table with them and preaching vnto them of his death he cannot be present in the same body that he did deliuer to his Disciples in the institution of his last supper For the body of Christ was then mortall and not glorified then he had not suffered death vpon the Crosle he was not risen and ascended into the heauens to sit at the right hand of his father so that they must seeke another place then these wordes of Christ This is my body this is my blood to build their reall presence and transubstantiation for they pointed out his mortall body because his body was not yet glorified when the sacrament was instituted Besides what a uniserable glorified body should this be to be
promise being stronge in faith and vnder hope beleeued aboue hope before circumcision was giuen vnto him Thus also the beleeuing theefe vpon the crosse though he did nener receyue the sacrament of christ yet he did eat the body and drinke the blood of christ to eternal life so that he beleeued in him and was the same day with him in paradise He was not crucified for the profession of christ but was condemned for the merit of his transgression neither did he suffer because he beleeued but he beleeued while he suffered He was not baptized he receiued not the Lords supper yet his saith saued him spiritually eatinge the true food of euerlasting life Rom 10. With the hart man beleeueth vnto rightcousnesse and with the mouth man confesseth vnto saluation for the scripture saith whosoeuer beleeueth in him shall not be ashamed According to that in the prophet The iust shall liue by faith And Iohn 11. I am the resurrection and the life he that beleeueth in me though he were deade yet he shall liue and whosoeuer liueth and beleeueth in me shall neuer dy This ministreth great comfort in trials and tribulations to consider that howsoeuer by sickenes by persecution by imprisonment we may be seperated from the Supper of christ yet we cannot be seperated from christ though we may bee hindered from eating him sacramentally yet we cannot be hindred from eating him spiritually though we may bee kept from eating the bread and drinking of the cup of the Lord yet we cannot by the malice of Satan or violence of his instrumentes be kept from feeding vppon christ by faith to saluation Againe other receiue christ onely sacramentally and not spiritually who are partakers of the outwarde Elements of bread and wine and so receiue the bare signes of the body and blood of Christ. For as they are said to eat the true body of christ spiritually which receiue christ with the mouth of the soul that is by a true faith and are truely ioyned to him so they eat him sacramentally that handle eate and drinke the signes and seales of his true body but because they want faith they want the means to receiue christ himselfe Thus many haue bin baptized that were neuer regenerated and inwardly purged as appeareth in Simon the sorcerer whose hart was not vpright so that albeit he were partaker of the Sacrament of regeneration and repentance yet he remayned in the gall of bitternes and in the bond of iniquity So many haue resorted to the Lords Supper that neuer drew nourishment or strength of Faith from him to life and saluation and thus many thousands in the worlde come to the sacraments ãâã some neither receiue Christ spiritually nor sacramentally and such are they that neuer come to christ nor receiue the sacraments of christ such are they that liue out of the bosome of the church as it were out of the Arke of Noah as Infidels Iewes Turks Saracens Persians and such like these mast needes perish in the deepe floodes of Gods endles iudgements For as christ is the fountaine of life and the wel-spring of all heauenly treasures that accompany saluation and the Sacraments his instrumentes whereby these graces are conueyd vnto vs and the church the parties to whome both these belong so such as are without Christ without the sacramentes without grace without the church and consequently without the priuiledges that pertaine to the heires of his eternall kingdom lye in darkenes and in the shaddowe of death and are as Dogges to whome the childrens bread doth not belong Lastly other receiue Christ both spiritually by faith and sacramentally with the mouth who are partakers both of the signes and of the things signified who eat of the bread of the L. the bread which is ãâã L. And thus the apostles thatsat at the table with christ at his last supper did receiue him applying the outward part to their bodies and the inward part to their souls Also thus al the faithful that come to the table of ch to the end of the worlde do receiue him spiritually and sacramentally to the great comfort of their own souls thus must euery one of vs seek to come to ch whensouer we come to the sa of ch Wherfore we see what difference and distinction is to be made between those that receiue christ that we be not deceiued in the manner of the receiuing of him Againe seeing onely the faithfull are the inward part of this sacrament it is not to bee administred to such as shew themselues vnfaithfull and vnrepentant so farre as they may be known so to be Such as are without faith without repentance without sanctification haue no right and interest in this blessed communion For if euery one should without difference be admitted and receiued the Church of God which is a blessed fellowship of Saintes should be turned into a stye of vncleane Swine a stable of vncleane beastes a cage of ãâã birdes and as Christ speaketh the house of God should bee made a ãâã of theeues God did shut out of his sanctuary euery stranger vncircum cised in heart and in the ãâã he commaunded also the priestes to put a difference between the holy and prophane betweene the cleane and vnclean ãâã her to belongeth that saying of Christ Math. 7. Giue ye not that which is holy to Dogs neither cast ye your pearles before svvine least they tread you vnder their ãâã and ãâã againe all to rent you If therefore such as remaine in grosse and open sinnes of blasphemy swearing contempt of Gods worde adultery ãâã vncleanesse wantonnesse drunkennesse maliciousnesse and such like offer themselues at any time with the rest of the members of the church to partake this supper and as it wer insectious leapers come into the Lords host to be admitted to the sacrifices it is the Pastors duty to vse the power of the keies and barre them from this Sacrament vntill there appeare in them the testimonies of repentance and the confession of their offences Should not the shepheard feuer the rotten and ãâã sheepe from the fold Doth not a little leauen sower the whole lump Wil an housholder admit into his house euery one that vanteth himselfe to be of the houshold The Idothers by the light of nature would not suffer all to approch to their sacrifices their heathnish sacrifices but cryed out that prophane persons should be packing and get them thence and not presume to offer with vnwashen hands Such as haue a very cleere ãâã aine and spring of Waters committed vnto them if they see ãâã swine come to warde it must not suffer them to trouble the spring and annoy the water Shall they then that haue the sacred and hallowed spring not common water but of the precious blood of Christ springing vp to eternallife committed vnto them suffer such as are notoriously ãâã with sinne to prophane the bloode
like the bitter and cursed waters making tryall of the suspected wife wherupon the counsell of wormes determineth that If any monasterie be suspected of theft let him bee purged by the taking of the sacrament Thus Sybicon Byshop of Spire in the counsell of Mentz did by it purge himselfe of adultery about the yeare 1100 an vse neuer intended by the spirite of God nor practised by anie of the Apostles to institute it to discouer secretes Likewise somtimes it is taken to be good against inchanters and inchantments sometimes to bee good for the remedy and recouery of sickenes to deliuer soules out of purgatory to preserue from the plague to saue cattell to cure the feuer to recouer again things lost to take away tooth-ache to cleere the eyes and what not All these fancies and supposed ends of this Sacrament agree not with the institution of christ nor with the former vses set down which now we come to handle and to proue out of the doctrine of the Apostles themselues Touching the first and principall end that is the remembrance meditation and shewing forth the death of christ with all thanksgiuing this he commaunded to vs at his last ãâã from vs which ought much to stick in our minds because the last words of a deare friend ready to part from vs do often times leaue behind both deepe impressions and deuout affections in vs. Indeede when we read of the passion and death of christ it doth not much moue vs to heare it opened and expounded it moueth in a farther degree but more then these to haue before our eies a visible representation of the crucifieng of christ in his last supper doth moue vs most of all The institution of this Sacrament hee did in wisedome reserue till the approaching of his death that we might not forget him when he is gone from vs. So god the father after the vniuersal flood drawning the whole world for a remembrance of his mercy in deliuering Noah and his family from the waters and of his promise made neuer to destroy it so againe left to them and al posterity the ãâã bow When he had iustly smitten the first borne of the Egyptians and gratiously saued the first borne of Israel he commaunded Moses to sanctifie to ãâã al the first born that first openeth the womb to remember the day in which they came out of the land of Egypt When he had miraculously fed the Israelites with Manna from heauen that men did eate Angels food he would haue a golden pot ful of it to be reserued in the Arke of remembrance for the better remembrance of so great a work So likewise being deliuered by the precious bloode of christ from the floods of sin ãâã haue gone ouer our heads and eased of the heauy burthen that pressed downe our hearts we haue receiued baptisme to keepe vs in remembrance thereof that wee are ciensed from the filthynes of sin Again being nourished with christs body crucyfied his blood shed for vs we are coÌmanded to vse this mistery to continue an holy remembrance of his death and passion to our endlesse comfort This end to wit to be to vs a remembrance of Christes sacrifice on the crosse is taught by the Apostle So often as ye shall eate of this bread and drinke of this cup ye shew the lords death till he come In like manner the Euangelist Luk of the bread he saith Do this in remembrance of me and of the cup Do this as oft as ye shall drinke it in remembrance of me by declaring his death And we declare the Lords death when we publikely confesse with our mouth and beleeue with the heart that our whole hope and affiance for life and saluation is surely set in the Lords death that we may glorifie him by our confession and exhort others by our example to glorifie him because his death is our life his passion is our saluation his suffering is our reioycing We our selues are the principall and proper causes that he was torne and tormented our sinnes wounded him we our selues crucified him we euen we were the causes for he was chastised for vs that by death he might deliuer vs from death and from him that had the power of death Our euill motions our vile thoughtes our corrupt wordes and our sinfull works did set on worke Pontius Pilate Herod Annas Caiphas Iudas the Gentiles and the Iewes who were but instruments as the crosse nailes the hammer and spear these were as our seruants and workemen in the euill action of his crucifieng Wherefore to speake the truth not Sathan the tempter not Iudas the Traytor not Caiphas the highpriest not Pilate the chiefe iudge not the Iewes that conspired against him not the false witnesses that accused him not the band of men that scorned him not the passengers that nodded their heads at him not the souldier that pierced him not the executioners that railed and nailed him on the Crosse are so much to be accused and reproued for his sufferings as we we I say our selues and our owne sinnes Not that we can excuse those cursed instrumentes that crucified the Lorde of glory who shall receiue according to their workes when they shall see him whom they haue pierced but to teach vs chifely to accuse and condemne our selues We bound him with cords we beate him with rods we buffeted him with fistes we crowned him with thornes wee reuiled him with our mouthes we railed at him with reproches we nodded at him with our heads we thrust him through with ãâã we berraied him with a kisse we pierced his hands and feet with nailes we crucified him betweene two theeues wee condemned him through false witnesses we poured shame and contempt vpon his person we iudged him as plagued and smitten of God For inasmuch as our fâlts and offences procured these things to be done vnto him we were the doers of them and the dea'ers in them And surely then we are profitably grounded in the doctrine of the passion of Christ when our haits cease to sinne and we are pricked with an inward griefe of those great and grieuous transgressions whereby as with speares we pierced the side and wounded the very soule of the immaculate lambe of God as Ioh 3 Who so sinneth neither hath seene him nor knowne him And the prophet ãâã teacheth chap. 53. He was wounded for our transgressions he was broken for our iniquities the chastssement of our peace was vpon him and with his stripes ãâã are healed the Lord haih layd vpon him the iniquity of vs all Seeing then christ was slaine for our sins let vs kill sin in our selues seeing he dyed for vs let vs labour that sin may be dead in vs seeing he was crucified for vs and our saluation let vs crucifie our owne Instes that they raigne not in our mortall bodies seeing his hart was pierced with a speare let vs haue our hearts thrust through pierced
and pricked with vnfained sorrow for all our iniquities This is the right vse the true end and the sound comfort following and flowing from the death of christ To conclude we must learne and hold for euer that we haue the beg nning and chiefe cause in our selues which did crucifie christ and crush him with most bitter sorrows let vs then be reuenged of our sins and do al despite we can vnto them let vs endite them arraigne them accuse them condemne them and naile them to his crosse let vs kil theÌ mortifie them and bury them in his graue for euer This is the first end of the supper which is sanctified by the breaking of the bread and pouring out of the wine declaring vnto vs that as the body of our lord was broken and by violent meanes afflicted so his blood gushed out and flowed plentifully out of his gaping and bleeding wounds This must be our meditation whensoeuer we come to the lords table Chap. 13. Of the second vse of the lords supper THe second vse of the lords supper is our spirituall vnion and communion with christ This the Apostle declareth The cup of blessing which we blesse is it not the communion of the blood of christ The bread which we breake is it not the communion of the body of christ Whereby he meaneth that the faithfull which come conscionably worthily to the lords table are ioyned and vnited to whole Christ by the bread Sacramentally by faith instrumentally by the holy ghost spiritually and by them all most effectually For we take the bread into our hands and likewise we take the cup into our hands as christ commaunded saying Take ye eate ye drinke ye diuide ye Neither do we lay them apart or hide them aside or reserue them in a boxe or abstaiue from them but when we haue taken them we eate we digest them we are nourished by them and they are turned into our substance So christ being eaten of the Godly by faith is vnited to them by his spirit as we haue shewed before whereby they are made one with christ and he one with them And as meate plentifully prepared daintily dressed and only seene vpon the table doth not nourish the body or take away hunger so if the gospell be preached and the sacraments administred except we apply the promises of the gospel and beleeue that christ withal his gifts is ours they prosit nothing towards our saluation Such therefore as lawfully and worthily come to the lords supper as to a table richly furnished and to a banket liberally prouided must not onely generally beleeue that Christ suffered in the flesh and dyed for sinners but particularly for themselus yea communicateth himselfe and al his gifts to them aboundantly as certainly as themselues eate of the bread and drinke of the cup. This vnion and communion is neere and wonderfull great and therefore the apostle fitly calleth it a mistery euen a great mistery speaking of christ and of the church For what vnion can bee greater then that which is betweene the thing nourishing and the thing ' nourished We haue nothing in Adam but that which conueyeth death vnto vs so that is is needefull to be ioyned to one which maie giue life to vs that as we die in Adam so wee may liue in him This vnion cannot by reason be expressed or fully vnderstood As Christ in the daies of his flesh had a dubble kindred one earthly and carnal kindred the other spirituall that by faith receiued his worde and beleeued in his name of whom he said Behold my mother and my Brethren for whosoeuer shall do my fathers will which is in heauen the same is my brother sister and mother so is it in this vnió and felloship with him one is outward and bodily which al mankinde hath with him in that he is partaker of our flesh and blood the other inward and spirituall whereby we are made partakers of him and of al his sauing graces to euerlasting life As Christ was borne of the Virgin Mary and vnited our nature to him taking vpon him not the Angels nature but the seed of Abraham euery reprobate hath this vnion with him in that he tooke vpon him the shape of a man but there is a mysticall and marueilous vnion whereby he dwelleth in vs by faith whereby we are truely coupled to him made partakers of him deliuered from sin and made heires of euerlasting life quickning and sustaining vs as food which preserueth the life of the bodie If the arme ioined to the body haue no life no sence no benefit of vitall spirits it is no part of the bodie though it be vnited to it so the wicked liuing without faith are as it were sencelesse they haue no forgiuenes of sinnes no sanctification no saluation and therefore are no true members of Christ. If he poure not life and grace into them they are not his members if he kill not sinne in them they are not vnited spirituallie vnto him The bodily vnion with him shall profit nothing it is the spirit that giueth life Seeing then the receiuing of the bread and wine which turne into our substaunce teacheth the misticall vnion between Christ and his members we learne first from hence that all the faithfull and godly are truly made partakers of Christ and his graces as the members receiue life from the head and the tree moisture from the root For euen as the wife ioyned to her husband in marriage is thereby made partaker of his body and goods hath interrest with him in the commodities of this life and loketh for norishment food fellowship protection and gouernement from him so being made one with christ we are indued with his he auenly gifts and blessings This must be our comfort in all dangers and tentations in all tryals and assaults to consider that we are one with christ we are not only dear vnto him but nearely ioyned with him as members to the head as the wife to the husband and as the braunches to the vine and therefore can neuer be seperated from him in life or death Secondly this streight vniting of the faithfull to Christ sheweth that the vngodly haue no part nor fellowship in him and with his graces though they be ioyned to a communion of the same nature and haue many common gifts of knowledge and vnderstanding yet Christ neuer dwelleth in them with his sauing graces and with his spirite of sanctification he possesseth not their harts he worketh not in them a particular perswasion of their reconciltation to God neither an hungring desire aboue all things to bee at vnity and peace with him neyther a distaste and dislike of sinne neyther the comfortable spirite of grace and prayer all which are in some measure in all the saithful Wherfore although they may bee cloathed with the flesh of Christ they cannot be said to be couered with the grace of Christ although they be
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 ãâã 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 ãâã 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 ãâã 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 ãâã 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 ãâã 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 ãâã 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 ãâã then we search them they will giue vs light to search our ãâã 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 susficieÌt 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
Christ is giuen vs to be our spirituall norishment to euerlasting life These grounds of religion must be knowne and vnderstood that we may learne how wretched and miserable we are by nature and what remedy god hath ordained for our deliuerance We shall neuer feel the sweetnes of gods mercy vntill we find the greatnes of our owne misery We cannot perceiue how greatly we stand in neede of Christ vntil we knowe our owne woful and wretched estate by reason of sin Such then as are ignorant in these necessary points of christian religion and especially in the doctrin of both the sacraments can neuer come aright vnto them can neuer shew forth the Lords death can neuer discerne his body but blindly run on to the daunger of their owne soules Wherefore it standeth all men vpon to desire the sincere milke of the word that they may grow thereby to seeke after knowledge as for siluer and after vnderstanding as precious stones A loathing stomack neuer wol digesteth the meat that is put into it and he that is ful despiseth the Hony combe What is the reason that they remaine blind in the matters of god and their owne saluation and as bruit Beastes in vnderstanding Surely because they desire not the waies of god they regard not his fear they contemne knowledge as Esau did the blessing and the Israelites did their Manna For no man truely desired the knowledge of god and of godlines vn sainedly but he had the meanes offred vnto him at one time or other Cornelius desiring to be throughly instructed in the way of saluation was directed by the Angel to sende for peter Who should speake words vnto him whereby he and his houshold should be ãâã Thus Dauid going the way of all fleshe instructeth his sonne Salomon Thou Salomon know thou the God of thy fathers and serue him with a perfect hart and with a willing mind if thou seeke him he will be found of thee but if thou for sake him he wil cast thee off for euer This is it also which the Prophet proclamed 2 chron 15. O Asa and all ãâã and Beniamin hear ye me the Lord is with you while ye be with him and if ye seeke him he will be found ofyou but ifye for sake him he will for ãâã you Likewise the Euangelist teacheth that when Zacheus sought to see I esus he shewed himselfe vnto him he entered into his house and that which is more into his heart and that day saluation was begun in him and ãâã his family being made the chi'de of Abraham Heerby is fulfild that which the Prophet speketh Psal. 145. The Lord is neere vnto al that cal vpon him euen to all that cal vpon him in truth he wil fulfil the desire of them that fear him he wil also heare their cry and wil saue them Where he teacheth that if we truely desire knowledge we shal effectualy obtain it God wil not be wanting to vs if we be not wanting to our selus When the Eunuch came to Ierusalem and exercised himselfe in the scriptures in reading the prophet for increase of knowledge as he sat in his chariot did not the lorde direct Phillip to goe to him and ioyne himselfe to his chariot by whom he was farther instructed and baptized So shall it bee with al that hunger and thirst after the doctrine of godlines they shall not bee lest destitute but be filled with the knowledge thereof to their endlesse comfort The hand of God is not shortned he is as ready to help vs as euer he was according to the promise of Christ our Sauior Math. 5. Blessed are they that hunger and thirst after righteousnes for they shal be filled Heereunto teÌdeth the general promise deliuerd in the general words of him that is the author of grace Ask and ye snalreceiue seek and ye shal find knock 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 Heer we haue an excellent comfort and encouragement to consider that our holy indeuours shall not be in vaine in the Lord. Chap. 17. Of faith in Christ the second part of examination HItherto we haue spoken of knowledge which is the first part of this examination Now a man may haue knowledge and yet want faith Wherfore the next point which we are to try and proue is our faith in christ For euery man receiueth so much as he beleeueth he receiueth according as our Sauiour speaketh to the woman of Canaan Math. 15 O woman great is thy faith be it vnto thee as thou desirest And the Apostle saith to the same effect Vnto vs was the Gospell preached as also vnto them but the worde that they heard prositted them not because it was not mixed with faith in those that heard it Al those are worthy receiuers that ground themselues on the free fauor of God in christ Iesus beleeue themselues to be deliuered by him from eternall damnation and desire daily to go forward in godlinesse Heereunto commeth the exhortation of Paule 2 Cor 13 Proue your selues whether ye be in the faith examine your selues know ye ãâã your owne selues how that Iesus Christ is in you except ye be refused This true faith is the mouth of the soule wherby we receiue christ crucified to our saluation Wherefore it is required of vs not onely to haue knowledge and vnderstandding in the mistery of our redemption but likewise a iustifieng faith which is a wonderfull gift of God whereby the elect doe apply Christ and the sauing promises of the Gospell to themselues particularly We must know the purpose and ordinance of God appointing and setting apart Iesus Christ to be the person in whom and by whom he hath decreed and determined the saluation of al the elect Againe we must haue a perswasion of Gods true meaning toward vs in offering saluation through Christ and that all sufficiency and ability is in him to saue vs whereuppon we shall feele a sweet and comfortable resting vpon him in whom God meaneth to saue vs. These are the handes whereby we apply Christ to our selues both by knowinge himselfe for our sins according to the will of God euen our father and by relying on his al-sufficiency to perform that high worke of redemption whereunto he was sealed and ordained This faith is not borne and bred with vs but is wrought in vs by the Holy-ghost who is therefore called the spirit of faith Except he giue it no man can haue it it is natural to vs to presume on the one side and to dispaire on the other side but to beleeue which is seated in the middest is supernaturall To haue a dead faith commeth of our selues but to haue a liuely faith proceedeth from God to whom we ascribe all praise and glory Now the proper office and function of this iustifying faith standeth in apprehending
renewing of the minde a change of the heart a turning of the soule and a reformation of our life and affections As knowledge is the beginning and as it were the forerunner of faith like a messenger going before his maister to prepare for his comming so repentance is an especiall fruit of faith without which whosoeuer draweth neere to the Lordes Table prophaneth the Sacrament and departeth without comfort For it is an altering of our liues and conuersations to God ioyned with a Godly sorrow and detestation of all sinne together with an vnfained loue and desire of righteousnesse This appeareth in the change of the whole man of our thoughtes affections meditations and delightes in al these the old man with his deceitful lusts must be put off and the new man must be put on which after God is created vnto righteousnesse and true holinesse This duty is taught in diuers places of the scripture Herunto come the wordes of the Prophet Esaiah When ye come to appeare before me who required this at your hands to tread in my courtes Bring no mo oblations in vaine ãâã is an abhomination vnto me I cannot suffer your new Moones nor Sabbaths nor solemne ãâã it is iniquity nor assemblies And when ye shall stretch out your handes I will hide mine eies from you and though ye make manie praiers I will not heare for your handes are ful of blood Wash you make you cleane take awaie the euil of your workes from before mine ãâã to do euel learne to do wel c. And Ch. 66. He that killeth a bullock is as if he ãâã a man he that sacrificeth a sheep is as if he cut off a Dogges necke he that offereth an oblation as if he fered swines fleshe he that burneth incense as if he blessed an idoll yea they haue chosen their owne waies and their soule delighteth ãâã their abhominations Whereby the prophet meaneth that god accepteth no sacrifices without faith and repentance This also was figured and shaddowed out by washing the garments and changing the attire of such as came with their oblations vnto God and prepared themselues to his seruice This Iacob commaunded when he reformed his houshold and went vp with them to Bethell the house of God Thus Moses prepared the people before the law was deliuered in Mount Sinas And heereunto the prophet Dauid alludeth Psal. 26. I will wash mine handes in innocency O Lord and compasse thine alter as if he should say I will indeauour to liue most vprightly toward thee and toward men and so come and offer sacrifices at thine alter Wherefore such as feele not themselues to haue penytent heartes to be humbled and grieued for their sinnes to sigh and grone vnder the burden of them to tremble at Gods iudgementes cannot come aright to this holy Supper but eate and drinke certaine iudgement to themselues The broken and contrite heart is the path way to heauen and an vnspeakeable companion of repentance This the Apostle teacheth 2 Cor. 7. Godly sorrow causeth repentance vnto saluation not to be repented off but worldly sorrowe causeth death but behold this thing that ye haue beene Godly sory what great care it hath wrought in you yea what cleering of your selues yea what indignation yea what feare yea what desire yea what zeale yea what punishment Heere be the notes and tokens whereby we may try our repentance whether it be sincere or not It hath these signes to discerne it a care to leaue that sinne into which wee are fallen otherwise we haue not repented as Act. 2. they which had crucified the Lord of life and deliuered him into the handes of sinners were pricked in their heartes and sayed to Peter and to the other Apostles Men and bretheren what shall wee doe And Peter sayde vnto them Amend your liues and saue your selues from this froward generation The other signes of repentance are a confession of our sins to God and a condemning our selues for them an holy and inward anger against our selues for our carelesnesse in looking to our owne waies a feare not so much of Gods iudgements as least we fall into the same sins againe and so offend our mercifull father a desire euer after to please God with all our hearts and last of all a renewing and punishing of our owne soules for our offences coÌmitted against him Now to the end we may repent aright and sit in iudgement of our selues according to the forme of gods iustice it shal be needful for vs to examine our selues by the ten words of the law and out of the same to frame ten seueral enditements against our selues whereby we shal find a great defect of righteousnes a great spoile of obedience a great accesse of disobedience and a great heape of all kind of corruptions This then may serue and suffice for the true examination of our selus We must consider and confesse that we haue not loued and feared God we haue not beleeued and depended vpon him in al estates as we ought but haue oftentimes feared and loued the creature aboue him we haue preferred a filthy pleasure before him we haue doubted of his promises through vnbeleefe and relyed vpon an arme of flesh and blood Wee haue beene carelesse in the worship of God we haue not prayed to him with stedfast assurance to be heard we haue not serued him in spirit and in truth as he requireth of vs but hypocrisie hath crept into our best actions and meditations we haue more laboured after the outward shewes and appearances of religion then to expresse the power of Godlinesse and haue more esteemed to seeme to others to bee true Christians then to bee such indeede Wee haue not reuerenced the eternall Maiesty of God as is meete to doe who is infinite inuisible vnchangeable we haue not blessed and praysed his name with thankes-giuing for all thinges and at all times as well for aduersity as prosperity Wee haue not heard reade and meditated in his word with such affection reuerence and zeale as is requisite when occasion hath beene offered to speake of the workes of gods prouidence we haue not acknowledged in them the greatnes of his wisedome power and goodnesse as we ought nay rather the glorious and dredful name of god which ought to be more deare vnto vs then our own liues hath beene blasphemed dishonored and abused by vs. Touching the sabboth wee must consider and confesse how we haue prophaned it we haue bene more careful to follow our worldly workes and affaires then to seeke the kingdome of God and his righteousnes hauing had more care of the body then of the soule we haue sent out our seruants to dispatch our busines on that day and haue not suffered them to attend on the ãâã of the Lord for the saluation of their soules and our soules haue neglected the ministery of the word of god haue defiled his sanctuary and haue polluted that holy
as we take it in these bookes a Sacrament is a visible signe and seale ordained of God whereby Christ and all his sauing graces by certaine outward rites are signified exhybited and sealed vppe vnto vs. This discription being ãâã teacheth vs these pointes first that the force of the Sacramentes dependeth not on the worthynesse or vnworthynesse of the Minister but vpon the ordinance of God so that an euill Minister may deliuer the good thinges of God And this was the cause that Christ Iesus baptized none but his Disciples baptized that he might learne not to esteeme of the effect of the sacraments by the fitnesse or vnsitnesse of the Mynisters Againe none must adde vnto them none must take ought from them none must any way abuse them contrary to the institution and ordinance of God Lastly we learne from hence that the Sacramentes are not bare and naked signes of Christ absent but sure seales of Gods promises and of the righteousnesse of Christ who is offered to all but receyued onely of the faithfull so that the presence of vngodlye men meeting vs at the same Table cannot hurte vs in our worthye receiuing In a Sacrament we are to consider two thinges his partes and his vses The partes of a sacrament are partly outward and partly inward The outward partes are these foure First the Mynister lawfully called is necessarily required ãâã then the Mynister ãâã not administer them or if pryuate persons wil administer them they sinne against God the one for not perfourming the dutyes of his calling the other because he runneth beyond the boundes of his calling The second outward parte is the word of institution consisting of a Commaundement and a promise so that it is required of vs to vnderstand the wordes of instiâution to ioyne the word with the sacramentes and to discharge those from the number of sacramentes which want the warrant of the word The third outward part of a Sacrament is the signe for wheresoeuer there is a Sacrament there must of necessity bee an outward element so that neither must wee make an Idoll of the signe by aduancing it to high nor cleane abolish it as the Church of Rome doth by their doctrine of Transubstantiation The last outward part is the receiuer so that the Sacraments without their lawfull vse are no sacraments at all so long as the signes are reserued and not applyed The inward partes also are r foure first God the father offering and applying Christ Iesus as surely as the Minyster doth the outward signe which is a great comfort to such as come to the Sacraments The second inward parte of a Sacrament is the holy spirit working by the worde so that wee can neuer heare the worde or receiue the Sacramentes aright without the speciall direction and inspiration of the spirit of GOD neyther must wee hang vpon extraordinary reuelations which openeth a wide doore vnto all disorders inasmuch as the spirât is not separated from the word The third inward part is Iesus Christ who is the truth and the life of all Sacramentes now if God the father haue giuen him vnto vs how shall hee not with him giue vs all thinges else Let vs therefore laye hold vpon him especially in all discomfits and troubles when our faith is assaulted by the enemies of our saluation The last inward parte is the faithfull receiuer for except wee send out saith to bring CHRIST home to dwell with vs in our heartes wee shall in vaine looke to receiue profit by the Sacraments so that the reprobate who are vessels of wrath and the Children of perdytion cannot receiue Christ albeit they partake the signes of Christ. As for the elect who are the Lordes sealed vp to the day of redemption before their conuersion and gathering into the sheepefold of Christ they also onely receiue the outward signe without Christ inasmuch as they are without faith but after they are called with an holy calling effectually and haue receiued to beleeue vnfainedly they are partakers both of the signe and of the thing signified These are the outward and inward parces Now there is a fit proportion and agreement betweene these partes each very aptly answering the other For euen as the minister by the word of institution offereth and applyeth ãâã the outward element to the body of the receiuer so the father by the spirit offereth and applyeth Iesus christ inuisibly to the faithfull receiuer We shewed before that in a sacrament wee are to obserue two pointes his partes and his vses Hitherto wee haue spoken of all the partes both such as are outward and such as are inward Now it remaineth to handle his vses The vses of a sacrament are chiefely three first to strengthen faith secondly to scale the couenant between God and vs thirdly to be a badge of our profession and as a banner displayed to witnesse our warfare vnder our chiefe captaine Christ ãâã If these be the true vses and endes of a sacrament then wee learne to take notice of our owne failinges and infirmities of faith that GOD refuseth none for weakenesse and wauering of faith that there is an assurance of faith to be attained vnto in this life that as God euermore keepeth his promise with his people who is not as man that he should lie nor as the son of man that he should deceiue so must we be careful to keep the articles of agreement betweene God vs namely to beleeue his word to loue our bretheren to obey his will lastly as our priuiledges are great to beare the badges of Christ our Lord so it teacheth that we are not our owne but are bought at a great price not with corruptible thinges as Syluer and Gold but with the precious blood of Christ as of a lambe vnspotted and vndefiled Hitherto of the nature of the Sacramentes now of the number of them as we vnderstand the word for such as are seales of our communion with christ The sacraments of the new testament are two baptisme and the Lords supper neither are there any moe left vnto the Church For Christ taught no moe sacraments to the Apostles the Apostles deliuered no moe to the churches who yet were faithfull witnesses and reueiled the whole counsell of God without concealing and keeping backe of anye doctrine which themselues had receiued Besides these two Sacramentes are altogether perfect and sufficient both to enter a Christian ãâã the church and to retaine him continually in the same From this number of two sacramentes we learne ãâã to acknowledge the great loue of God toward vs who hath eased vs of the heauy burden of infinite Cerimonies prescribed in the law and deliuered vs a few sacramentes in stead of many Secondly wee see heereby the difference betweene the olde Testament and the New and betweene the sacramentes of the olde
beleeuers who vouchsafeth to be their God the god of their seed Hence likewise it appeareth that infants are to be baptized For baptisme succeedeth in place of circumcision the Apostles baptized whole houses Christ calleth infants and sucklings vnto himselfe and ãâã that to such belongeth the kingdome of Heauen they are Christ sheepe and members of his body Hence we learne that the baptisme of infantes is no vnwritten tradition but a written and diuine institution taught in the Scriptures Consider also heereby the difference betweene baptisme and the Lords Supper and that all are conceiued in originall sinne Acknowledge also a difference between them and the children os Infidels and let parents be incoraged to bring vp their children in the instruction and reformation of the Lord. Hitherto of the outward parts now follow the inward parts which also are four in number First god the father represented by the Mi. wherby our faith is gretly strengthned For whensoeuer the eie seeth the minister ãâã water on the body faith beholdeth god the father clensing the soule with the precious blood of his sonne Christ. The seconde part is the spirit of God hauing relation to the word and promise of God and therefore whensoeuer wee come to heare the word or to receiue the sacramentes we must craue the assistance of the spirit to open our harts as he opened the hart of Lydia If this in ward teacher be wanting the eare heareth and the hand handleth but the hart is hardned The third in ward part of baptism is Christrepresented by the water This serueth greatly to confirme our faith to consider with our selues when we behold with our bodily eies the water poured vpon the bodie baptizd the blotting out of all our sinnes by the blood of Christ Iesus The 4. inward part is the soul clensed P most liuely and effectualy represented by the body washed For the washing of the body representeth the clensing of the soul. This teacheth that by nature we are corrupt and abhominable so that God must worke in vs both the will and the deede These are the foure in ward parts of baptisme The agreement betweene these outward and inward parts is very euident For as the Minister by the word of institution applyeth Water to the washing of the body so the father through the working of the spirit applyeth the bloode of Christ to the clensing of the soule Thus farre of the parts of Baptisme both the outward and the inward parts now we come to the vses thereof which are principally three First to shew our placing and planting into the blood of Christ to remaine in him for euer This coniunction with Christ is not bodily or naturall but misticall and marueilous in our eyes for we are made one with Christ by the same spirit dwelling in Christ and in all the members of Christ. So then the saints triumphing in heauen and al the beleeuers fighting vpon earth as souldiers in warfar haue one and the same spirit of christ dwelling in them and therfore are one with him Secondly to assure vs of the remission of our fins that we may bee able to stand in the presence of God hauing put on the garments of Christ as Iacob receiued the blessing clad in the garments of his elder brother This ouerthroweth the doctrin or rather doting of the church of Rome which teacheth that baptism abolisheth al sins going before it and leaueth nothing that hath the name or nature of sinne If this were a truth of god not a dreame of men it is not only decent but greatly to be desired to haue baptisme deferred vntil old age nay vnto the hower of death that so we may depart hence in peace with greater assurance of Gods fauor in the pardon of our sins Thirdly to slay the old man and to kil our natural corruption by the power of the death and burial of christ besides to raise vs vp againeto holines and newnes of life by his resurection Hence it is that the Euangelists call it the Sacrament of Repentance admonishing euery one of vs to expresse the strength and power of baptisme as the Prophets of tentimes exhort the lews to circumcise the forskin of their harts and to harden their necks no more So we ought not to content our selus to be baptized in body but must labour to be baptized in soul by a daily proceeding in regeneration by bringing foorth the fruites of sanctification and applying Christ Iesus to our full iustification Thus much of baptisme the honourable badge of our profession and dedication to Christ that dyed vppon the Crosse what it is what are the ãâã and vses thereof Now wee come to the Sacrament of the body and bloode of CHRIST e which is called by sundrye names in the new testament Sometimes it is called the Communion teaching that we are one body coupled togither in Christ shewing that it is to bee receiued of many togither and admonishing vs of vnity and concorde among our selues Sometimes it is called the Lords Supper hence we see who is the author of it no man no Angell but the Lord Iesus leauing it for a fare-well token of his loue toward vs. We must also come with an earnest desire hungring after Christ that we may be satisfied with his righteousnesse Sometimes it is called the breaking of breade this sheweth that the substance of breaderemayneth after the wordes of consecration that figuratiue speeches are vsed in the Sacrament and that this externall rite of breaking the bread vsed by Christ practised by the Apostles obserued by the pastors of the church ought not to be omitted and ouerpassed Sometimes it is called the table of the Lord this teacheth that christ and his Apostles at the celebration of it vsed a table not an altar that it is a Sacrament not a sacrifice and that we ought to draw neere vnto it with all regard aud reuerence Lastly it is called the new testament or Will of Christ. This title teacheth that there is a double couenant betweene God and man the one old the other new the one of the law the other of the Gospell the firste of Workes the seconde of grace Againe it serueth to condemne the cursed sacriledge of the church of Rome which addeth and detracteth altereth and mangleth this sacrament at her own pleasure and mingleth it with the leauen of her owne inuentions This is a great comfort to all Gods children to consider that all faithfull christians are the heires of Christ to whom he hath promised saluation of their soules and forgiuenesse of their sinnes As we haue seene the seueral names of this sacrament which shew the nature there of vnto vs so now we will set downe what the lords supper is The supper of the lord is the second sacrament wherein by visible receiuing of bread and wine is represented our spirituall
our saluation for he that hath the sonne hath life he that hath not the sonne of God hath not life The last inward part is the faith full receiuer who stretcheth forth the hand of faith and so layeth hold on Christ and all his sauing graces For no man can communicat with his body but the same is made partaker of his benefits Let vs all prepare the true and liuely faith of Gods elect and assure our selues that Hypocrites and vnbeleeuers cannot possibly be partakers of the bodye and blood of Christ. These are the foure inward partes also of the Lord supper The similitude and relation of the outward and inward parts one to another standeth in this manner euen as the Minister by the words of institution offereth and giueth bread and wine to the communicants to feede the reupon bodily so the father by the spirit offereth and exhibiteth the body and blood of christ Iesus to the souls of the faithful to feed vppon them spiritually Thus much of al the parts of the Lords supper now folow the vses to be vnfolded The vses profit which we reap by the Lords sup are special three First to shew forth with praise and thanks giuing the death and the suffrings of chri who his own selfe bare our sins in his body on the tree by whose stripes we are healed so that we haue the chiefe cause in our selus which did crucifie christ SecoÌdly to teach our comunion wich christ being made flesh of his flesh bone of his bones Hence we learn that al the godly and be leeuers are made partakers of christ and his graces This is matter of great comfort in our manifold trials and tentations that we are ioynd to Ch. as members to the head and therfore neither life nor deth nor angels nor principalities nor powers nor things preseÌt nor things to com nor hight nor depth nor any other creatur shal be able to seperate vs from the loue of God which is in christ Iesus our L. But on the other side the vngodly and vnbeleeuers haue no part or Portion in chri and his graces they are as branches cut off which wither and men gather them to cast them into the fire and to burn them 3 to declare and testifie our communion fellowship and agreement with our brethren meeting together at the same table and partaking togither of the same supper Wherfore seeing we haue not onely an vnion with christ but a comunion among our selus we are the seruants of the church to serue one another in al duties of loue to instruct them that are ignoraÌt to raise them that are fallen and to bind vp the broken hearted to reconcile our selues one to warde another and to keepe the vnity of the spirit in the bond of peace Hitherto we haue handled the doctrin of the Lords supper declaring what it is what are the parts and vses thereof the preparation to this work followeth consisting in the Examination of our selues and trying our owne harts by the touchstone of the lawe of god This duty is very necessary to be performd of vs for the hart of man is deceitful aboue all things and the secret corners of it past finding out We haue to deal with god in this busines Great is the profit which we reap receiue if we come rightly and ãâã prepared Great is the punishment procured by want of this try all and examination And the Sacrament it self is defiled by vnworthy receiuing This preparation principally standeth in these 4. points in the knowledge of god and of ourselues especially of the whole doctrine of the sacraments in a liuely faith in Christ seeing euery one receiueth so much as he beleeueth he receiueth in repentance from dead works and lastly in reconciliation towarde our brethren hauing peace with all men and loue towarde our enemies Thus I haue opened plainly yet truely the doctrine of the Sacramentes deliuered in the Scriptures and taught in the reformed churches I haue disclosed some part of the mistery of iniquity and discouered and laid open the skirts of that great Idoll of the Masse the reproach of christians the scorne of the gentiles the offence of the weak and the occasion of ruine to many that stumble therat to their own confusion The Lord god high possessor of heauen earth and preseruer of his people that call vpon him put it into the heart of all christian princes and rulers of the earth to pull downe this abhominable Idoll that hath aduanced itselfe against the kingdome of christ and to deface this filthy monster that hath deceiued many who trusted in it The same Lord vouchsafe to reueale his truth to the ignorant to establish them that are weake and to confound all obstinate enemies to his truth to their prince and to their country for Iesus Christs sake Amen Amen FINIS A Corollary THe Apostle Paule Christian Reader prophesieng of these last times in which Antichrist should be reueiled declareth that his comming shal be by the effectual working of Satan withall power signes lying wonders in al deceiuablenes of vnrighteousnes that so they might be damned which beleeue not the truth but haue pleasure in vnrighteousnesse In this discription the effectual working of this ãâã is set down but it is in those which ãâã For as God imparteth his power to his ministers and indueth them with his spirit to saue such as beleeue so doth Satan after an apish imitation giue power to his instruments and breath his spirit vpon them to condemne such ãâã receiue not the truth The manner and meanes of Antichrists preuailing in the children of disobedience is double to wit by worke and by worde His working is with great power which is seene by signes and lying wonders Now who it is in our daies that boasteth of wonders and I wot not what miracles Who maketh the power of working signes and miracles a note of the Church Who glory that they can euery day nay euery houre of the day miraculously transubstantiate the bread wine into the blood of christ who pretendeth that their real presence their images their priuate Masses other like superstitions haue been confirmed by miracles froÌ heauen Is not this the church of Rome which hath the Pope for her head her spouse and her foundation And is he not discerned by this note among other to be that very Antichrist described in scripture prophesied to com in the world ãâã now to the church and felt of euery christian Wherfore let vs carefully beware ãâã such signes and wonders carry away our eies and steale away our harts from the simplicity and sincerity of the Gospell The second meanes of his proceeding and preuailing is by word to wit by deceiuablenes of vnrighteousnes He is indeede an enemy to Christ and to his church how beit not open but secret not shewing
ashamed of this blasphemy and of these blasphemers Haue not all your Seminaries cause to blush at this vilany Be hold Christian reader how the lo. dealeth in Iustice with such as giue ouer the known truth striking them with blindnes of hart and giddines of spirit which is the iust reward of errour and superstition Leaue therefore your grosse and carnall presence for sake this barbarous and beastly diuinity renounce this sluttish and vnsauory dung and returne for shame to truth to antiquity to grauity to sobriety to the institution of christ Secondly they handle this question whether the Body of Christ be broken chewd with the teeth or not Some hold not c Non quando manducamus c that is when we eat we do not make parts of him Againe other thinke nothing is broken truely but in shew somewhat seemeth to be broken but nothing is broken so that we haue a myraculous breaking where nothing is broken Contrariwise Pope Nicholas in a counsell holden at Rome caused Berengarius to recant in this wife credo corpus domini nostri Iesu Christi sensualiter et in veritate manibus sacerdotum tractari et frangi et fidelium dentibus atteri that is I beleeue that the body of our Lord Iesus christ sensibly and in very deed is touched with the hands of the Priests broken and ground with the teeth of the faithful This was the consent iudgment and determination of that counsel and yet the rude glosse reprouing the same giueth warning to the Reader Nisi sané intelligas verba c. Except you wartly vnderstand the words of berengarius you wil fal into a greater heresie then euer he held Lastly notwithstanding this Synode the receiued opinion in their schools is that onely the accidents of bred are broken and chewd Thus they wander vp and down in discussing this second question as men that are in a maze and cannot find the end of their iourney Thirdly they dispute whether the substance of bread remaine in the sacrament or not Scotus holdeth that the substance of bread better resembleth the body of christ then onely accidents seeing there is a fitter proportion betweene substance and substance then betweene a substance and an accident So Occam secondeth this opinion saying that to hold that the substance of bread abideth is most probable and least subiect to inconueniences not repugnant to reason nor to the authority of the Bible And Petrus de Alliaco Ille modus qui ponit substantiam panis remanore c. that opinion which holdeth the substance of bread to remaine is contrary neither to reason nor to the authority of the scripture nay it hath better reason in it and is more easie to be vnderstood And Durand the resolute doctor deliuereth that It is rashnesse to say that the body of Christ by the diuine power cannot be in the sacrament in any other manner then by turning of the bread into him Furthemore he affirmeth this If it be graunted that the substance of bread and wine do remain one dissioulty ariseth that two bodies are together which may be answered but the contrary being holden many follow namely how accidsnts can nourish how be corrupted and how any thing can be ingendred in them seeing there is nothing made but there is presupposed or thought to be a matter c. Contrarywise commonly they hold that the substance of bread is turned into the body of Christ but about the manner how it is changed they cannot agree Some think the bread is consumed to nothing and the body of Christ brought in place of it But Thomas their chiefe Schoolman holdeth that it is not brought to nothing whom Scotus crosseth and againe Scotus is crossed and coufuted by caietan And in the counsell of Trent it is made an Article of faith and all such cursed as heretikes which say That the substance of bread and wine doth still continue yet pope Innocentius in a counsell before did not curse those that held the contrary opinion that the substances of bread and wine do remaine Besides this there is a great variety among theÌ whether the water mingled with the wine in the chalice bee transubstantiated into the blood of Christ. Some bring and wast it to nothing Others holde it to be transubstantiated into blood Some say it is turned into the vitall humor of Christ. Al these are resolute gamsters but Durand being fearefull saith Quis audeat desinire That is who should be so bold as to determine this question Thomas their Saint had rather holde a double transubstantiation first of the water into wine and then of wine into the blood of Christ and there upon wisely and warily giueth a caueat that little water must be mingled with the wine Fourthly they are greatly trobled and perplexed whether mice eating the sacrament doe also eate the body of Christ Bellarmine seeing the iars of the Schoolmen and the vnsetled iudgments of their profoundest Doctors hath thought it best in his Iesuiticall wisedome to pasie it ouer and say nothing either because he was not resolued or because he would not lay open the shame and discouer the nakednes of his fauorites Peter Lumbard maister of the Sentences and teacher no doubt of Catholicke conclusions among them when he commeth to this Question standeth in a mammering and cannot teach himselfe saying Quidigitur sumit mus vel quid manducat Deus nouit that is What is it therfore that the mouse receiueth or what doth the mouse eate God knoweth As if the should say the question is too hard for my part I confesse plainely mine owne ignorance I cannot tel Notwithstanding he taketh hart and giueth his resolution thus It may be saide very well that bruit beasts receiue not the body of christ But the doctors of Paris haue censured and corrected his iudgement and say Hic magister non tenetur that is Heere in the Maister is not to be followed And Harding holdeth it for an errour that a mouse may eate the body of Christ and calleth the contrary doctrine a vtle asseueration Now thomas of Aqume saith thus Quidam dixerunt that is some haue said that as soon as the sacrament is touched of a mouse or a Dog the body and blood of christ doth straight way depart from it but this is a derogation to the truth of this sacrament And yet this is that worthy doctor to whom they say Christ appeared in a vision saying O Thomas thou hast written wel of me So Iohannes de Burgo saith The mouse eating the sacrament receiueth the body of Crist. ãâã whome wee named before though he will haue Christ to take vp his lodging as well in the stomacke as in the mouth of mau yet he liketh not vt aut mus in ventre ãâã aut in cloacam discenderet that is Either that the body of Christ should go into the belly of a mouse or be cast foorth into
falsely named sacraments Touching baptisme in the second booke how many waies the word is taken what baptism is who haue authority to baptize who haue right and interest to be baptized wherefore it is not repeated that it commeth in place of circumcision how it a greeth with circumcision and ãâã it differeth from it whether there be an absolute necessity of baptisme whether the baptisin of Iohn be one and the same with the baptisme of Christ what sins are put away in baptisme what are the true partes and right vses therof what is the duty of the minister in the administration and of the people in the celebration of it and what foolish ceremonies the church of Rome vseth of which trumpery the sacrament is to be purged that the simplicity of the institution may be retained Touching the Lords Supper by which God witnesseth that his couenant is most certaine toward vs the 3. booke intimateth what it is why there is a dubble sign in the suppet and one onely in baptisine by what names it is called in the scripture what is the duty of such as come to the Lords table and what are the parts and vses of it Againe the words of Christs institution are truely and plainely expounded and the right maner of preparing our selus to this heauenly banket is propounded This truth is wholy depraued and the church vtterly depriued of the comfortable vse of this Sacrament vnder Antichrist where the corruptions ãâã all mean and measure and where it is not only peruerted but quite abrogated and abolished For they haue turned the Supper into a sacrifice they haue poisoned the church with the error of the reall presence with the monster of transubstantiation with robbing the people of the cuppe with administring it in a strange tongue with the magicall inchantment of consecration with working miracles to feede Rats and Mise with disanulling a right vse of the Communion by their priuate Masses with establishing a sacrament without eating and drinking with the corrupt custome of carrying about in processions a cake to bee worshipped and adored as God mounting it on Horsebaeke and carrying it before the Pope with Lanterns and torches in ãâã as the Persians carryed their god before the King of Persia. And as the church of Rome hath bin sundry waies detected of many superstitions and much silthinesse of Idolatry by appointing Images to be had in Churches for the instructions or rather destruction of the people which are teachers of lies and vanity and by commaunding Saintes Angels relickes and consecrated things to be worshipped so is this false church deepely defiled with the sinke and sinne of Idolatry in adoring and falling downe before their breaden God prostrating and prostituting themselues before a piece a bread Behold heer the God of the papists And if we should yeeld vnto them their carnall presence and their miraculous transubstantiation which is a monster of many heads yet can they neuer assure and secure themselues from committing grosse palpable Idolatry 1. because al their consecratioÌ standeth vppon the intention of the Ptiest which they cannot thoroughly vnderstand for Who can know the heart of man saue the spirit of man which is within him as the Apostle teacheth Besides Innocentius holdeth that it ceaseth to be a sacrament so soon as any mouse bird beast or vermin toucheth it It his rule of their holy father the pope holde as a firme foundation sound conclusion I wold know how they caÌ certainly know whether any of them haue touched it especially considering their doctrin of reseruation and keeping it in vessels of the church many daies 3. sundry cases ordinarily concur wherin the priest according to their own canons and rules do not consecrate at al which things notwith staÌding are not within the knoledg of the people andtherfore how shal they assure their faith of consecration and warant their consciences against Idolatry as for example if he forget to mingle water with wine if there be more water then wine if the bread be made of any other then wheat flour if the wine be sharp and soure if of 7. loaus mo or lesse he did think but of 6. if he haue omitted but one word of consecration al these being beyond the compas of the peoples knoledg must needs be ãâã to the conscience and leaue meÌ in dout of comitting Idolatry Lastly many of theÌ hold that priests defiled with adultery simony and such like crims caÌnot as they speak make the body of christ wherunto Peter Lumb and the canons incline which say Siquis episcopus perpecuniam ordinauer it c. If any Byshop shall ordain a priest for mony he shal be degraded and the priest so ordaind shal be no better then a lay-man for whosoeuer buy or sel orders can be no priests how then shal they that are not themselus in the body of christ be able to deliuer or receiue the body of christ Out of these canons I obserue three things First such as ly in mortal sin canot consecrate 2. such as buy or sel orders are no priests Lastly mark the miserable estate of the Roman laity who canot assure themselus they haue any baptisme any Eucharist any penance any matrimony any absolution any sa any priests seeing that as it is certain thousands of them ly in deadly sin buy and sel orders and wer appointed by Symoniacal bishops so the people must alwaies be vncertaine how they obtaind their office of priesthood whether it were rightly obtained or vnlawfully purchased Wherfore Tho. Salisburiensis vpon these vncertainties giueth this friendly counsel to worship vpon condition that euerie dutie and things required to the astion be wel and truly done Seeing then by ãâã owne doctrine deliuered by their own doctors the force of consecration hangeth vpon a slender thred of the priests intention seeing a beast touching the host the body of christ departeth seeing sundry cases fall out about the matter of the bread about the mingling of the cup about the ouerplus of water about the omitting of a word and such like not known at ãâã of the people lastly seeing a priest simoniacaly ordaind is no priest It followeth by these propound principles of their popish diuinity defended by their owne prophets that papists in their adoration and worshipping of the sacrament may be Idolaters and cannot secure themselues from committing Idolatry For whatsoeuer is not of faith is sin as that apo teacheth But they cannot directly know whether the priest intended consecration and hath performd his rules directions requisite in consecration or whether a mouse hath touched the host or whether the priest were ordaind for mony and therfore for any thing they can assure themselus to the contrary the substance of the bread stil remaineth and consequently they fal down to a piece of bread and commit detestable Idolatry in the grossest kind whereof the Gentiles wold be ashamd O
vp the very body and blood of Christ to god the father for the sinnes of the liuing of the dead we receiue it not but condemne it to the pit of hell from whence it came For Christ offered vp himself but once And if they be priests properly to offer him they must likewise be the murtherers of him forasmuch as when he was offered he was killed Moreouer they make his al-susficient sacrifice to bee vnperfect which notwithstanding maketh vs perfect and themselues to be after a sort mediators betweene god and man and so depriue themselus of the sweet mediation of Christ. Thus much of the gainefull Marchandize of Masses vsed in the church of Rome and of the oblation or rather abhomination thereof These and many other errors are discouered and opened in this Treatise which I commend vnto thee good christian reader desiring thy farther instruction in the truth I know it cannot but grieue thee to hear of contentions and dissentions especially in the matters of God wherein wee should al think and speak one thing Wherefore thou must remember that it cannot be auoided but offences wil com but wo be to him by whom they come The apostle saith There must be euen haeresies among you that they which are among you may be knowne For my part I haue labored to doe no more then to quench the fire which other haue kindled and to plucke vp the weeds which other haue planted The successe of this worke I commit to the Lord the examination and fruit thereof to thee Read it with iudgement Try al things and hold fast that which is good Lay al partialy aside and weigh the doctrine set before thee with the ballance of the Sanctuary The Lord of heauen and earth bring vs all to be of one mind and of one hart in the truth and giue vs the spirit of vnderstanding that we may be able to discerne light from darkenes and truth from errour and that we may not be caried away with euery ãâã of false doctrine but that we may knowe what is the good and acceptable wil of God and may grow vnto a perfect man in Christ Iesus to whose mercifull direction and protection I commend thee Amen FINIS The Principles of Christian religion set downe in Questions and answers shortly for the remembrance and plainely for the vnderstanding of all persons requisite to be learned and knowne before they be admitted to the Lords Supper Q. What is true religion A. It is the knowledge of gods wil to the end we may serue him in holinesse and righteousnesse Ioh 17 3 Eph 4 23 24. Q. How many parts are there of religion A. Two repentance and faith Mar 1 15 Act. 20 20 21 Q. What is repentance A Repentance is a turning from al sin vnto righteousnes act 3 19 Ezek. 18 21 Q How many things haue we to consider in repentance A Two thinges the parts of it and the meanes whereby to attaine it Esa 1 16 xvii xx Q What are the parts of repentance A Two partes first a for faking of sin with an hatred and sorrow for it Secondly a betaking of ourselues vnto righteousnes with a loue and liking of it 2 Cor. 7 x xi Q What are the meanes to come to repentance A Two meanes first the knowledge of our sins by the law Secondly the consideration of the punishments due to sin Reuel 2 5 Q How many commaundements are there in the law A Ten Exod. 34 28 Deut. 4. xiii x 4 Q ãâã how many tables are the ãâã deuided A Into two tables Mar xii 30 xxxi Exod xxxi xviii 34 1 Q What ãâã the first table concerne A Our duties toward God contained in the 4 first commaundements Math xxii 36 37. 38 Q what is the ãâã commaundemant A Thou shalt have none other Gods but me Deut 5 7 Exod 20 3 Q what is the summe of this law A We must not account that as God which by nature is no God but haue and chuse the true God onely for our god Mar. 12 29 Q What is the second commaundement A Thou shalt not make to thy selfe any grauen image Exod 20 4 Q What is forbidden and commaunded in this law A We must not worship the true god falsely but worship god as he hath appointed in his word Ioh. 4 24 Iosh 24 15 Esa. 29 13 Q What is the third commaundement A Thou shalt not take the name of the lord thy God in vaine Exod. xx 7 Q What is forbidden and commaunded in this law A We must not bereaue god of the honor due to him but vse his titles word and works with al reuerence Math. 5 33 34 35 36 37 Q What is the fourth commaundement A Remember the Sabbath day to keepe it holy Exod xx 8 Q What is commaunded and forbidden in this law A We must ãâã the sabbath with the works of the sabbath and not ãâã it with our owne works Esa. 58 13 Neh 13 xv xvi c. Q What are the workes of the ãâã A ãâã as are holy and of present necessity Luk 14 3 4 5 Act. xx 7 Q ãâã must keepe the Sabbath A ãâã thy son thy daughter thy man thy maid and thy stranger Exod xx x Q ãâã of the first table what doth the second table concerne A ãâã duties toward our neighbors in the sixe last commaundementes Rom. 13 8 9 Q Who is our neighbour A Our neighbor is euery one of our owne flesh yea our enemies Esa 58 7 Luk. x 35 36 37 Math 5 44 Q What is the first commaundement A Honor thy father and thy mother Exod xx 12 Q who is our father and mother A Al superiors set ouer vs of god for our good Rom 13 1 2 Eph. 6 1 2. 3 Q what doth the word honor ãâã A It ãâã reuerence obedience and maintenance whether they be worthy or vnworthy that are our superiors Math xxii xxi Q what is the first commaundement A Thou shalt not kil Exod. xx 13 Q what is forbidden and commaunded in this law A We are charged not to hurt our owne life or our neighbors but to preserue and tender it as our owne 1 Ioh. 3 15 Math 5 xxii xxiii 24 Q what is the seuenth commaundement A Thou shalt not commit a dultery Exod 20 14 Q what is required in this law A we must kepe our bodies and soules chast from consenting to vnclean lustes Math 5 8 29 ãâã Col. 3 5 Q what is the eight commaundement A Thou shalt not steale Exod 20 15 Q what is forbidden and commaunded in this law A we must not ãâã or hurt our neighbors goods but maintaine and preserue them Eph 4 28 1 Thess. 4. 6 Q what is the ninth commaundement A Thou shalt not beare false witnesse against thy neighbor Exod 20. 16 Q what is forbidden and commaunded in this law A we must not diminish or hurt the good name of our neighbor but ãâã his credit and estimation Exod
23 1 Psal 15 3 Q what is the tenth commaundement A Thou shalt not couet Q what is forbidden and commaunded in this law A The first motions and lustes to sin before consent are forbidden and loue out of a pure heart and a good conscience is required Rom. 7 7 Q ãâã any man able to ãâã these commaundementes A No man is able to ãâã them Rom iii. xxiii i Ioh i 8 Galath iii Q In what estate stand we by meanes of the breach of the law A We are the children of wrath and euerlasting damnation Gal 3 x Q What is the second part of religion A Faith to beleeue whatsoeuer God hath set down in his word the sum whereof is contained in the apostles creed consisting of twelu articles Q what is the first Article A I beleeue in God the father almighty maker of heauen and earth Q what is the second Article A And in Iesus Christ his onely sonne our Lord. Q what is the third Article A which was conceiued by the holy ghost borne of the Virgin MaryÌ Q what is the fourth Article A Suffered vnder Pontius Pilate was crucified dead and buried he descended into hell Q what is the ãâã Article A He rose a gaiue the third day from the dead Q What is the ãâã article A He ascended into heauen and sitteth on the right hand of god the father almighty Q What is the seuenth article A From thence he shall come to iudge the quicke and the dead Q What is the eight article A I beleeue in the Holi-ghost Q What is the ninth article A I beleeue the holy Catholick church the communion of Saints Q What is the tenth article A I beleeue the forgiuenes of sinnes Q what is the eleuenth article A I beleeue the resurrection of the body Q what is the twelfth article A I beleeue the life euerlasting Q what are the ãâã points of this Creed A Two concerning God or concerning the church Q what consider you in God A The vnity and the trinity 1 Iohn 5 7. Q what beleeue you of the vnity A I beleeue that in substance there is one only true and almighty God 1 cor 8. 4 Deut. 6 4 Q what beleeue you of the Trinity A I beleeue that in one God there are three distinct persons the father the sonne and the Holyghost Math. 28 19. and 3 16. 17 Q what beleeue you of God the father A I beleeue that he is almightie and therefore hath made all creatures good and gouerneth all things wel Gen. 1 1 Nehem. 9. 6 act 4. 24 Q what beleeue you of the ãâã A I beleeue that we being borne dead in finnes he came into the world to be a mediatour betweene God and man 1 Tim 2 5 Q what meane you by a mediator A I beleeue that he was sent to reconcile vs to his father and his father vnto vs and so to make peace between God and man Esa 9. 6 Eph 2 16 Q What is required of a mediatour A Two natures Iohn 1 14 Heb. 5. 6 Q what are they A The diuine nature and the human nature Heb 2 16 Q what beleeue you of ãâã diuine nature A I beleeue that he onely is the naturall sonne of God and therefore God and our Lord Heb. 1 3 Q what beleeue you of his humane nature A I beleeue two things his entrance into the world and the things that followed the same Luke xxiiii xxv xxvi Q what haue we to consider in his entrance into the world A Two things his conception and his birth Q what ãâã you of his conception A I beleeue he was begotten by the myraculous power and working of the Holi-ghost Luke i 35 Math i. xviii Q what ãâã you of his birth A I beleeue that he tooke flesh and was borne of a virgine whose name was Mary Math. 1 xx Esa 7 xiiii Q what be the things that followed his entrance and comming into the world A two his fufferings and his glorie Luke xxiii xxv xxvi 46 Q what were his sufferings A Of two sorts in bodie or soule Q what were his sufferings in body A I beleeue that Pontius Pilate the iudge giuing sentence his hands and feet were nailed to a crosse and thereby dying his body was buried in manner as others were and lay for a time vnder the dominion of death Iohn xix xviii 1 cor xv 3 4 Actes xiii xxviii 29 Psal. xxii xvi Q what ãâã you of his sufferings in soule A I beleeue that he suffered in his soule the fierce wrath of his father kindled for our sinnes to deliuer vs from the curse of the law Luke xxii 44 Gal 3 xiii Q what things are to be considered touching his glory A Three things eyther his glory which is past or present or to come 1 Pet 3. xxi xxii act i. xi Q what beleeue you touching his glorie past A His resurrection and his assention act 1 2 3 Q what beleeue you touching his resurrection A I beleeue that although for a space his bodie laie dead in graue yet after three dayes he raised it vp and gaue it life againe Math 28 6 2 cor 13 4 Ioh x 17. xviii Q what beleeue you of his ascending into heauen A I beleeue that his body being vnited againe to his soule he was personallie taken vp into the heauens after that he had bene conuersant vpon the earth 40 dayes acts 1 9 Q what is his glory present A He sitteth at the right hand of the father Marke 16 19 Q what meane you thereby A I beleeue that his father hath aduanced him into the highest honour and hath committed vnto him the gouernement of all things in heauen and earth Heb. 1 3 Psal. 110. 1 Q what is his glory to come A He shal come from heauen to iudge the quick and the dead Math. 25 31 Act 1 xi Q what meane you thereby A I beleeue that in the end of the worlde all flesh shall appeare before him both of those that haue bene deade from the beginning of the world and of those also that then shall be liuing and that then as an vpright iudge he shall throw the wicked into perpetuall cursednesse and aduance the righteous to euerlasting blessednes Math 25 32 33 1 Thes. 4. 16. 17. Reuel 20. 12 xiii x iii. Q what beleeue you of the Holy-ghost A I beleeue that he is God proceeding from the father and the sonne and ãâã all the children of God Rom 8 xi Q what beleeue you of the Church A Two things first that there is one holy Catholicke church Secondly that there are ãâã giuen vnto it Math xvi 18 Q what meane'you by a chruch A The whole company of the faithfull seruants of God which euer wer from the beginning which also be now and shal be to the end of the ãâã of which number I beleeue that I am one Iohn 10. 16 Q why do you call it holy A because none can be ãâã to God vnlesse he
be holy and seperated from the prophane of the world 2 cor 6 xvi xvii Q what meane you by calling it catholicke A I beleeue that the church is not tyed to one time or place but spreadeth it selfe throughall nations vnder heauen whomesoeuer God shall cal act x xxxiiii Reuel 5. 9 Q what are the gifts giuen to the church A Two fold first in this ãâã secondly after this life Act 2 46 47 Q what be the gifts in this life A Two the communion of saints and forgiuenes of sins 1 Iohn 1 7 Q what means you by communion of Saints A I beleeue that howsoeuer the faithfull by distance of place are far seperated one from another yet there is such a mutual compassion and fellow-feeling each of others condition that they are a like both greeued and ioyfull at each others aduersity and prosperity Act. 4 32 1 cor x. i. 25 26. Rom. xii xv xvi Q what meane you by forgiuenes of sinnes A I beleeue that Iesus christ hath already suffred for my sins and therefore they shall be freely pardoned and the punishment of them forgiuen vnto me i. Iohn 2. i. 2 Psal. xxxii 5 Q what be the gifts bestowed on the church after this life A Two the resurrection of the body and life euerlasting i. cor xv 42. i. Thess. 4 xvi xvii Q what beleeue you of the resurrection of the flesh A I beleeue that the dead bodies of al such as haue dyed from the beginning of the world shall in the end be raised again and be vnited to their soules i cor xv xxii Li Q what beleeue you of euerlasting life A I beleeue that after the body and soule bee ioyned together againe in one person the godly shal go into euerlasting ioy and felicity and the vngodly shal be cast into endles ãâã and misery Dan xii ii Q Is it sufficient to haue that Faith which beleeueth these Articles to be true A No we must haue a iustifieng faith to apply them to our selues Phil. 3 8 9 Q what is that faith A Faith is a gift of God whereby we apply to our selues particularly the promises made to vs in christ Gal 2 xx act xv x xi Q what be the meanes whereby this faith is attained A They are two the be getting and the continual nourishing of it Eph 4 xi xii xiii Q what are the meanes whereby faith is first begun and hegotten in vs A The word ãâã Rom. x xiiii Q How is this faith nourished in vs and increased A By the same preaching of the word by praier and by the sacraments act 242 Q what is prayer A Prayer is a calling vpon God alone in the name of his son Iesus christ Ioh ãâã 23 Q How many kinds of praier be there A Two petition and thanks-giuing Psal 50 15 1 Tim 2 1 2 Q Haue we no rule prescribed to direct our praiers by it A Yes we haue a forme of praier which christ taught his disciples commonly called the Lords prayer Math 6 9 Luk xi 1 2 Q What haue we to consider in this prayer A Three things the entrance the petitions and the conclusion of the prayer Q What is the entrance of the praier A Our father which art in heauen Q What meane you when you say our father A Heereby I beleeue he tendreth vs as a louing father doth tender his owne children and therefore is most ready and willing to heare and to help vs Math 7 xi Esa. 49 xv Q What meane you by this that he is said to be in heauen A I learne that because he is in heauen his power is almighty and therfore he is fully able to do vs all good Luk 1 37 Rom 4 21 Dan 3 xvii Q What consider you in the petitions A Two things First they are set downe Secondly they are considered by reason Q How many petitions are there set downe A Sixe Q How are these petitions divided A The three first concerne gods glory the three last petitions concerne our owne selues Q What is the first petition A Hallowed be thy name Psal 111 1 Dan 9 7 Q What do we desire in this first petition A We pray that the name of God may continually be vsed of vs in thought word and deed with all reuerence Psal 48 xi Q What is the second petition A Thy kingdome come Q What do we desire in this second petition A We pray that God throwing downe the kingdome of sin and Satan would raigne in vs by his word and spirit and hasten vnto perfection his kingdome of glory Reuel xxii 20 Q What is the third petition A Thy will be done in earth as it is in heauen Psal. 40. 7. 8 Mar. 26 42 Q What do we desire in this third petition A We pray that the reueiled wil of God may be done willingly sincerely and readily by vs men on earth as the Angels and saints in heauen do it Deut. 29. 29 Psal 103 20. Q What is the fourth petition A Giue vs this day our daily bread Gen 28. xx 30. 8 Q What do we desire in this fourth petition A We pray not onely for a competent measure of all commodities seruing both for necessity and christian delight but also thar God wold blesse them to our seuerall vses Psal. 127 1 Leuit xxvi xxvi Q What is the fift petition A Forgiue vs our trespasses Dan. 9 5 8. 9. x xi Q What do we desire God in this petition A we pray that God would freely pardon our sinues committed against him and the punishments due vnto them giuing vs peace of conscience and iustifieng vs in his Son Psal 51 1 7 8 Q Why are these wordes added as we forgiue them that trespasse against vs A For two causes First as a reason to perswade God to forgiue vs seeing euen we which haue not a drop of his infinite mercy in vs are ready to forgiue such offences as are committed against vs. Luke xi 4 Secondly to assure our owne harts of forgiuenes at the handes of god if we from our harts forgiue our brethren Math 5 7 I am 2. xiii mat xviii 32. 33. 35 Q What is the sirt and last petition A Lead vs not into tentation but deliuer vs from euil 2 Cor 12. 7 8 9 Math 26. 41 Q What do we desire in this last petition A we pray not onely to be deliuerd from the power of Satan sinne and the world but also to be directed by the spirit of god in the wayes of true obedience i. cor x xiii Q How are these petitions strengthned and confirmed by reason A For thine is the king dome and the power and glory for euer Q What is the meaning of this strength of the reason A It containeth a thanksgiuing wherin the gouernment and ordering of al things to gither with the power and glory of the same is ascribd wholly and onely vnto the Lord 1 chron 29 xi Q what signifieth this word Amen in the conclusion of
the prayer A It signifieth So be it Deut 27 xv xvi Q what vse is there of it A It sheweth both our feruent desire to obtaine and an assuraunce to our hearts that we shall obtaine that which wee aske 2. Cor. 1. 20. Q what is a Sacrament A It is a visible signe and seale that Christ and all his benefits are giuen vnto vs. Rom 4 xi Q what is to be considered in a Sacrament A Two things his parts and his vses Math. 3 xi Q what are the parts of a Sacrament A Two the outward parts and the inward Rom. 4. xi xii Gen 17 xi 1 cor x 1 2 3 Q How many are the outward parts A Foure the Minister the word the signe and the receiuer Math. 26 26 27. Q How many are the inward parts A Foure God the father the spirit Christ and the faithfull Math. 3s15 16 Q what proportion is there betweene these parts A Euen as the Minister by the worde offereth and applyeth visibly the element vnto the body of the receiuer so the father by the spirit offereth and applyeth Iesus Christ inuisibly vnto the faithfull receiuer Act. 1 36. 37 Q What be the vses of a Sacrament A Three first to norish faith Rom. 49. x xi Secondly to be a seale of the couenant between god and vs Gen 17 Thirdly to be a badge of our christian profession Eph ii xi xii xiii A How many Sacraments are there A Two Baptisme and the Lords Supper 1 cor xii xiii and chap x 1 2 3. 4 Q what is baptisme A Baptisme is the first sacrament wherein by the outwarde Washing of the body with water once in the name of the father of the sonne andof the holy-ghost the inward clensing of the soule by the blood of Christ is represented Math 28 29 Q What is to be cosidered in Baptisme A Two things his parts and his vses Q What are the parts of baptisme A Outward and inward parts Act 2 38 Q How many are the outward parts of baptisme A Foure the Minister the word of institution the element of water and the body washed Math. 28 19 Q How many are the inward parts A Foure God the father the holy spirit Christ and the soule clensed Math 3. 15 16 Mar 16 16 Q What is the proportion betweene these parts A Euen as the minister by the word of institution applyeth the water to the washing of the bodye so the ãâã through the working of the spirit applyeth the blood of Christ to the clensing of the soule Luk 3 16 Ioh 1 33 Q What are the vses of baptisme A Three first to seale vp the remission and forgiuenesse of sinnes act xxii 16 Secondly to shew our setting and engrafting into the body of christ Gal. 3 27 Thirdly to teach vs to dy to sin and rise againe to righte ousnes Rom. 6. 1 2 3 4 Q What is the Lords Supper A The Lords supper is the second sacrament wherein by visible receiuing of the bread and Wine is represented our spirituall communion with the body and bloode of Christ 1 Cor. 10. 16 17 Q What things are to be be considered in the Lords Supper A Two things his parts and his vses Math 26. xxvi xxvii xxviii Q What are the parts of the lords Supper A Two outward and inward 1 Cor x xvi Q How many are the outward parts A Foure the minister the word of institution bread and wine and the communicant Luk xxii 19 xx Q How many are the inward parts A Foure the father the spirit the body and blood of christ and the saithfull i cor xii xiii Ioh. 6 xxvii Q What is the proportion betweene these parts A Euen as the minister by the word of institution offereth bread and wine vnto the communicants to feede thereupou bodily and corporally so the father by the spirit offereth giueth the body and blood of christ vnto the soule of the faithfull to feede vpon them spiritually i cor xi xxiii xxiiii xxv xxvi c. Q What be the vses of the Lords supper A three first to shew forth the death and sufferinges of christ with all thanks giuing i cor xi xxvi Luk. xxii xix Secondly to teach vs our communion and groweth in Christ 1 Cor x 16 Thirdly to declare our communion and agreement with our bretheren 1 cor x. 17 c. ch xii 13. Q How may wee come aright to the lords table A By preparing and examining ourselues i cor xi 28 Q What is the right manner of preparing our selues A First we must haue a knowledge of God of mans fall and his restoring againe into the couenant by Christ. Ioh xvii iii. Secondly true faith in christ ii cor xiii 5. Thirdly repentance from al dead workes daily renued for our daily sinnes Psal. xxvi 6. Lastly reconciliation to our brethren yea euen our enemies Math 5 23 xxiiii Now to him that is able to keepe you that ye fall not and to present you faultlesse before the presence of his glory with you to God onelie wise our sauior be glorie and Maiestie and Dominion and power both now and for euer Amen Iude verse 24 25 Gentle Reader I am to desire thee to amende these escapes with thy pen either altering the sence or hindering the vnderstanding The rest I remit to thy fauourable construction and correction page 6. line 13. read is heere full P. 18. l 17. and not make p. 19 l. xxi vnfitly p 37. l 3. that they are no. p. 83. l. 36. a connterfect word is fit enough for a counterfect sacrament p 88 l 7. and not accepted p. ãâã l 33 dele which is good p 136. l xv and euil workers speed p 148 l 6 by the practise and xiijj but reach eth not p 155 l 32 to baptisme P 163 lin ãâã they were admitted P 165. l. 1 accesse p 170 l xxi are not able p 179. l 22 an assurance P 201 l 1 escape vnpunished and xxii as an and 13 thus much P 209l 4 naming the P 238 l 29 and 31 change P 240 l 29 yet was he 250 l. iii inhumane P 253 l 4. all the. P. 228 l 24 in the cup. P 285 l. 22. out of the holy vse p 290 l. 4. consecration a 2 Thes 2 b Luke x 1 c Ephe 4 `8 d Ro. 1 16 e ãâã 18 f Titus 1 1 g Mat 13 25 h ãâã pet 5 2 i Plutar. in vita ãâã k 1 cor 3 ãâã l Ezeck 33 m ãâã 4 17 Gen 28 o Psa. 138 Iuuenal li. 3. Saty. 2 p 1 sam 2 Senecade remed for ãâã Senec. de Benef. lib 3 cap 1 Cicero de offic lib. 3 Persi sati 1 1 tim 4 8 Act. xx 32 a the number of them c Vses are three d preparation to the worke consisting in Examination of our selues chap. 15 wher in weigh two things a God alway gaue his sacraments to his Church b Gen. 2 9. c Gen. 6 14. d Gen. 17. 11. e Rom. 4 11 b