of good and euill crosses that all our sences may bee defended against the euill spirit True it is if all the other parts and actions be obserued these inuentions and additions which are so many â—buses make not baptisme void neither bring a nullity thereof notwithstanding these beggerly ceremonies as they are destitute of the testimony and approbation of the first and ancient Churches so they corrupt the pure simple and sincere institution of Christ None were vsed when Christ was baptized neither gaue he any such thing in charge to his Apostles neither wer 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 l Act 10 47. Can any man forbid water that these should not be baptized Hee calleth not for oyle salt spittle creame or any such thing but onely for plaine common and ordinary water Thus in one Sacrament they find many Sacraments and inuent types shaddowes similitudes and significations in the immediate seruice of God whereas we haue the body it selfe that is Christ already They make these outward things able to giue grace power and strength against the Diuell But the Apostle teacheth that the weapons of our warfare are not carnall m 2 Cor. 10 4 Eph. 6 12. they are spirituall that must defend vs from euill If they refer all this trash and trumpery not to the substance of the Sacrament but n Hosij confes de ritib. bapt cap. 37. to order and comlinesse 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 Gospell and by the practise of the Apostles Nothing is more comly decent and orderly then that which Christ commandeth and alloweth nothing is more vncomely or vnseemely then that which man inuenteth in the seruice of God and in the celebration of the Sacraments thereby inuerting peruerting the holy ordinances of God Thirdly if washing with water bee an outward part of Vse 3 baptisme which pertaineth to the flesh but reacheth not to the conscience which toucheth the body but cleanseth not the soule then the bare want of externall purification cannot bring the danger of eternall condemnation Wherfore children dying without baptisme are not reiected because they want baptisme foâ— children that are elected are saued though they dye before baptisme and they that are not elected are condemned though they be baptized For it is not the want but the continuall contempt therof that is damnable Circumcision was as necessary to the Iewes as baptisme is vnto vs. But all did not perish o All perished not vnder the law that died before circumcâ—sion that died vncireumcised therefore all perish not that dye vnbaptized And if the saluation of the child did depend vpon the outward Sacrament it had beene an hard thing in the Lord who will p Ezek. 18 23 not the death of a sinner to haue required the deferring of it one weeke one day one houre one minute We see in Ioshua q Iosh 5 5. it was omitted 40. yeares while they were in the wildernesse through their continuall iournies vncertaine abode in euery place yet it were an hard cruell and bloody conclusion to determine therevpon that whosoeuer among them during that time dying before he was circumcised was damned When Dauids child dyed the seauenth day which was before he could be circumcised circumcision being limitted r Leui. 12 2 3 Gen. 17 12. and 21.4 to the 8. day he did not cry out pittifully It is damned it is damned but arose from the earth washed himselfe annointed his body changed his apparell refreshed himselfe cheered his wife came into the house of the Lord worshipped God praised him for all his dooings Å¿ 2 Sam. 12.18 19 20 21.23 made his seruants that attended on him wonder at his comfortable behauiour and said he should go to his child but not his child returne to him againe But if hee had thought all condemned that dye vncircumcised his lamentation would haue exceeded for he had cause to haue sobbed and sorrowed more after his death then he did in the childes sicknesse and if circumcision had beene of such absolute necessity hee might haue saide The childe being now dead why should I not fast why should I not weepe why should 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 he complained 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 câ—rcumcision For the Euangelist teacheth that of his fulnesse we haue all receiued and grace for grace and that he is come which is full of grace and truth Ioh. 1 14 16. Againe how foolish vaine and vnreasonable a thing is it to put life and death saluation and damnation into the hands and liberty of mortall men whose breath is in their Nostrils as of the pareÌ„ts that shold bring them or of the Minister that should baptize them or of others that performe other duties vnto them whereas eternal life and saluation standeth sure and setled vpon the brazen pillar of Gods election who knoweth t 2 Tim 2 19. who are his and vpon his merciful promise in his couenant and not vpon 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 u Rom. 9 11.13 Mal 1 2. borne or had done either good or euill Furthermore we haue shewed before a Act 10 47 that many beleeued repented and had the Holy-ghost before they were baptized Yea the theefe vpon the crosse repented of his sins beleeued in Christ yet was neuer baptised notwithstanding he was receiued to mercy and certainely saued as Christ saith b Luk. 23 42. This day shalt thou be with me in Paradice Besides there is no greater necessity of baptisme then of the Lords supper but we may be saued without the Lords supper therfore also without baptisme Lastly if al persons dying without baptisme be condemned then infinite multitudes of childreÌ„ shold or may perish be damned without their owne fault through the carelesnes of others but none perish without their owne fault therfore al dying without baptisme are not coÌ„demnd To these we might adioyne the testimony confession of the aduersaries which is strong against themselues to whom wee may say
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 bee in the number of the sheepe of Christ who shal presume to keepe them from the sheepefold Or if they be sound members of the body of Christ who shall cut them off as rotten members Wherefore then u Gen. 17 7. Acts 2 39. 1. Cor 7 14. should they not receiue the seale whereby the promise is confirmed vnto them seeing they haue the promise it selfe of saluation Why should they not bee partakers of the outward signe a Mat. 19 14. seeing they are partakers of the thing signified Why should they be put backe from the figure seeing they haue the truth it selfe Why should they not be partakers of the Sacrament with the faithfull seeing they are enrolled in the fellowship of the faithfull And who shall depriue them of the seale of the couenant seeing they are partakers of regeneration and remission of sinnes Heereupon thus we reason whosoeuer are in the couenant and Church of God vnto them belongeth baptisme which is the seale of the couenant but Infants are in the Couenant and of the Church therefore to them belongeth baptisme which is the seale of the Couenant Againe to whome the promise appertaineth they may and ought to bee baptized but the promise was made euen to Infants therefore they may and ought to be baptized Furthermore to whom forgiuenesse of sinnes and the Holy-Ghost are promised and giuen they ought by no meanes to be denied the outward signe but forgiuenesse of sinnes and the Holy-Ghost are promised to Infants and giuen vnto them therefore infants ought not to be kept from the element of water no more then such as are of yeares of discretion Thus much of the first point putting Children into the right and possession of Baptisme as if it were the right heires into their inheritance from which they haue beene wrongfully and vniustly dispossessed Hauing now sufficiently proued by the Scripture that children are to be baptized it remaineth that we should maintaine this assertion against b Obiections of Anabaptists impugning childrens baptisme anâ—wered the cauils of the Anabaptists For as the former reasons grounded vpon the euident demonstration of the worde as vpon a pillar that cannot be shaken may perswade vs to embrace the truth so the weakenesse and sophistry which appeareth in the Obiections of the aduersaries serueth to confirme vs in this perswasion But let vs examine what is the strength of them First they obiect Obiection it was neuer commanded that Infants should be baptized I answere Answere vnblameable examples practises not contradicted are in the nature of precepts Againe the will of God approuing and appointing childrens baptisme appeareth c Col. 2 11.12 in that it came in place of circumcision Baptisme is our circumcision Besides we d Mat. 28 19. 1 Cor. 10 1 2. haue a generall commandement Go teach all nations and baptize them And the apostle saith all were baptized in the cloud and in the sea and he comprehendeth the whole Church when hee saith it was clensed with the washing of water Ephesians 5. verse 26. Christ saith all nations the Apostle saith all the Israelites let them shew where infants are excepted and exempted for we hold this as a certaine principle that a general commandement includeth the particular and comprehendeth the same vnder it as well as if it were by name expressed Secondly they obiect if infants may be baptized Obiection then they may be admitted to the Lords Supper for why should not the Supper be giuen to the whole church as wel as baptisme I answere Answere there is not the like reason and respect of both There is great difference betweene these two Sacraments For baptisme is a signe of our entrance and receiuing into the church so that the Supper is to be granted to none but to such as are baptized and are fit to beâ—r strong meat being instituted for our confirmation and sealing vnto vs that God hauing once receiued vs into the Church wil also euermore preserue vs in it that we neuer fall from it nor forsake it and will nourish and châ—â—â—sh vs by the body and blood of Christ Wherfore the Lord Iesus to shew that his Supper was not for children but for men would not administer it in the element of milke which is for infants and for new borne babes but in bread and wine which are for strong men that are of age Againe sundry conditions and considerations are required in the supper which debar yong infants that although they are to be baptized yet they ought not to be admitted to the Lords supper seeing by their young yeares they are excluded For it is required of all those that come to this supper e 1 Cor. 11.26 28 29. to shew foorth the Lords death to discerne the body and blood of Christ and try themselues whether they haue faith and repentance But infants cannot doe these things they cannot shew forth the Lords death they are not apt to discerne his body and blood they are not able to examine themselues and therefore infants for good causes are excluded from this Supper If any say Is this a good reason the promise doth belong to infants and therefore the Sacrament of Baptisme Then why may not the Lords Supper be as well giuen vnto them vpon the same ground This will not follow howsoeuer some of the ancient Fathers were of that opinion Cyprian Ser. 5. de laps August de eccl dogm cap. 52. Ioh. 6 6 5â— applying this Scripture to their purpose Ioh. 6 53. Except ye eate the flesh of the Sonne of man and drinke his blood yee haue no life in you But this place is to be vnderstood of spirituall eating by faith not of the Sacramentall eating as wee shall shew in the next booke They were therefore deceiued that thought the Supper of the Lord did belong to infants And touching this consequence The promise of grace belongeth to children Therefore the outward signe of the Sacrament it is true being rightly vnderstood to wit according to the limitation and the appointment of God proper to euery Sacrament who hath ordained that the Sacrament of entrance should be receiued both of men and children Gen. 17. howbeit only the males in the old Testament and not before the eight day but in the new Testament both of male and female without restraint of time And touching the Supper of the Lord which is the Sacrament of our norishment it can appertaine to those onely that are come to yeares of discretion first because the end thereof is to shew the Lords death vntill he come 1 Cor. 11 26. 1 Cor. 11 28. Secondly because euery one that commeth vnto it is commanded to examine himselfe Mat. 26 26.
baptized and washed with water we shall pay dearely for our defiling that sacred water which God hath appointed to so holy an vse True it is the water of it selfe is as nothing no other in substaunce and nature then that wherewith wee wash our hands but when once it is ioyned to the word and applyed to an holy end it is as it were an authentical seale which God hath engrauen in it Now he that counterfeiteth the seale of a Prince shall he not be punished Behold baptisme is the seale of God which serueth not to seale conueyances of earthly possessions as house and lands but to assure vs that we are called to the heauenly life and bringeth good assurance and warrant with it that we be washed from our sinnes by the blood of our Lord Iesus Christ and borne againe by his holy Spirit Shall we breake all and escape vnpunished Let vs not then boast of our baptisme and Christianity to say oh we are baptized we are christened we weare the badge of God these things these things I say will cost vs deare if we make not our baptisme auaileable to our selues and our owne soules by killing our corruptions for thereby l Eccl. 5 3. wee shew our selues like vnto the foole that maketh a vow and immediately after breaketh it For what a misery is this that scarce one of an hundred knoweth the right end of his baptisme and whereunto it auaileth So that albeit they boast of the outward signe yet they are no more sound Christians indeed then Turks and Pagans Infidels and miscreants inasmuch as they are no way mortified or renewed by repentance no way changed in the inward man but lye rotting in their sinnes and remaine in the condemnation of Adam These shall one day finde by wofull experience what a costly thing it is to take so deare a pawne of saluation at the hands of God in vaine Indeed we beare the name of Christ and we professe the Gospell yet you shall find a great number that know not this vse of baptisme nor to what end it was ordained They doe call it indeede their Christendome but are altogether ignorant of the nature thereof and are vnacquainted with the effect of it yea they bring their children to no other purpose to be baptized then because it is the vsual manner and common custome so to do being led thereunto not by the commandement of Christ but by the example of others forasmuch as they can giue no reason at all of that they do This will cost them deerely for abusing such a pledge-token at Gods hands seeing it is a meanes wherby we are vnited to our Lord Iesus Christ and ingrafted into his death and resurrection Wherefore whereas many haue receiued baptisme in their infancy and haue liued forty or fifty yeares in the world without knowing to what end they were baptized it had beene better for them that they had beene borne dead or perished in their mothers womb as an vntimely fruit then to haue vnhallowed so holy and precious a thing Thus much of the third and last vse of baptisme as also of the parts thereof and generally touching this whole Sacrament The end of the second Booke THE THIRD BOOKE of the Lords Supper being Christs farewel-token to his Church and a sweete pledge of his wonderfull kindnesse toward mankinde wherein the truth of this Sacrament is manifested the parts are deliuered the vses are shewed the Doctrine of the reformed Churches is cleared the errors of the Church of Rome are euidently conuinced and the meanes set downe how euery one is to be prepared to the worthy receiuing thereof with fruite and comfort CHAP. I. Of the names and titles of this Sacrament together with the reasons and vses thereof IN the former Booke wee haue spoken of baptisme the first SacrameÌ„t of the church together with the parts and vses thereof Now we are to set downe the doctrine of the Lords Supper which is the second Sacrament For after that God hath brought vs into his Church by baptisme and made vs as it were of his houshold seruants then as a good father of the family he feedeth vs spiritually with the flesh of his Sonne applying vnto vs the merit of his death and passion This a The Sacrament of the body and blood oâ— christ called by diuers names Sacrament of the body and blood of Christ is declared in the Scripture by diuers names to deliuer the nature thereof vnto vs. Sometimes it is called the communion as 1 Cor. 10. The cup of blessing which we blesse is it not the b 1 Cor 10.16 communion of the blood of Christ The bread which we breake is it not the communion of the body of Christ Sometimes it is called the Lords Supper as 1 Cor. 11 20. When yee come together into one place this is not to eate c 1 Cor. 11 20 the Lords Supper Thirdly sometimes it is called the breaking of bread as Acts 2. They continued in the Apostles doctrine and fellowship d Act. 2 42. and 20 7. and breaking of bread and prayers and cha 20. The first day of the weeke the Dâ—sciples being come together to breake bread Paul preached vnto them ready to depart on the morrow Fourthly sometimes it is called the table of the Lord as we see 1 cor 10. Ye cannot drinke the cup of the Lord and the cup of Diuels ye cannot be partakers of the Lords e 1 Cor. 10 21 table and of the table of diuels Moreouer we shall nothing offend if we call it the testament or will of Christ This cup is the f 1 Cor. 11 â—5 Mat. 26 2â— new Testament in my blood this do as oft as ye drinke it in remembrance of me and our Sauiour thus speaketh Mat. 26. This is my blood of the new testament that is shed for many for the remission of sins These are the chiefe and principal names giuen to this Sacrament in the Scriptures I am not ignorant that the ancient fathers and times succeeding haue giuen vnto it other names and not vnfitly but my purpose being not so much to alledge the counsels or Doctours of the Church as to instruct the simple and vnlearned I will content my selfe with expounding such termes and titles as are penned in the worde of God and pointed out by the Spirit of God Now then let vs render g Reasons rendred of the former names the reasons of such names as this Sacrament is entituled withall It is called the communion because wee haue a communion and fellowship with Christ and h 1 Cor. 10.17 he with vs both which are sealed vp in this Sacrament It is called the Lords Supper both because it was instituted by the Lord Iesus at his last Supper which circumstance of time the Church hath changed because therin is offered to vs a spiritual banket in which the faithfull are spiritually fed and nourished It is called the breaking of
forgiue if ye haue ought against any Others may pray sitting or walking or lying and yet be heard of him to whom they pray Tertullâ—an reporteth this as the common custome of his time De corâ—n milit and as a tradition receiued from the Apostles that it was vnlawful to kneele at prayer vpon any Lords day or vpon any other day betweene Easter and Whitsontide And afterward in the first Nicene councell a solemne decree was made Cano. 20. that none might pray kneeling but onely standing vpon the Lords day and Basile that liued after that councell declareth that it was retained as an Apostolical traditioÌ„ in his time the true reason wherof seemeth to be this Hospin defest Christ because on those dayes is celebrated the ioyfull remembrance of the Lords resurrection Thus did those times determine for standing at prayer and yet is kneeling the fittest gesture which themselues say is knowne to be commanded of God and we dare not say that their decrees were vnlawful and against the word of God Moreouer is it of the nature of hearing to stand How then notwithstanding the former precepts precidents of such as went before vs in it is it said by Ezekiel Ezek. 33.31 ch 33. They come vnto thee as the people commeth they sit before thee as my people and they heare thy words but they will not do them Indeed the Prophet reproueth them in this place howbeit it is not for the scituation of their bodies but for not attention of their mindes and disobedience of their hearts If then neither standing at the time of hearing the word nor kneeling at the time of praying to God bee of the essence of hearing and prayer how shall sitting be of the substance of receiuing this Sacrament It can bee therefore no other in it selfe then a variable circumstance or ceremony that may be altered and changed as occasion shall serue and the Church determine Furthermore who is able to shew that there should bee greater necessity of sitting at the Supper then there is of dipping in baptisme For dipping commeth neerer to the nature of that Sacrament then sitting doth to the nature of the other forasmuch as the continuance vnder the water serueth more fitly to signifie our burying of the bodye of sinne and going forward to mortifie the corruptions of the old man and yet notwithstanding children that are sprinkled with water are truely and rightly baptized But if we would compare things of equall nature together we might affirme that receiuing sitting or standing is all one with receiuing of it in leauened bread or vnleauened with white wine or red or any other colour So that as it skilleth not whether the bread be leauened or vnleauened so that it he bread and whether the wine be red or white so that it be wine so the matter is not great considered in it selfe without the authority of the Magistrate whether we receiue sitting or standing or kneeling so that we do receiue it Nay to shew how little reason there is to stand so strictly vpon the necessity of sitting that men and women will rather abstaine from the Communion then not follow their opinion it may well be iudged more necessary to tye vs to receiue in vnleauened bread then binde our selues to the onely gesture of sitting because it may put vs in mind to keepe the feast not with olde leauen 1 Cor. 5 8. neither with the leauen of malice and wickednesse but with the vnleauened bread of sincerity and truth But it will be obiected Obiection that we must cleaue precisely to the first institution and that Christs example must be our warrant and direction what we ought to do To this I answere Answere three things First I would haue it shewed vndoubtedly demonstratiuely that the Disciples sate while they receiued It is true they sate at the Table while they did eate the Passeouer but what gesture was vsed at the Supper is not expressed neither can by any necessary consequence be collected and concluded From whence I reason in this manner Whatsoeuer is necessarily to be obserued in the Sacrament of the Supper is eyther expressed manifestly or may necessarily be gathered from the institution But that the Disciples sate at the Supper is not manifestly expressed nor can necessarily be gathered from the institution Therefore sitting is not necessarily to be vsed in the Sacrament of the Supper Obiection If any aske whether I can proue they kneeled I answere Answere I cannot neither that they stood vp forasmuch as it is left doubtfull and vncertaine how they receiued and therefore in it selfe it is a circumstance most indifferent Obiection Against this it will be saide that many great and learned men grant and confesse that Christ sate when he deliuered it and the Disciples when they receiued it I answere Answere first that some of them speake by supposition and by way of concession that albeit it be not expressed yet it may be yeelded vnto Againe they speake of it as of a matter that is probable most likely howbeit they make of it no matter of faith nor article of religion nor point of saluation much lesse do they turne a ceremony into substance or a circumstance into the essence it selfe And if this will content them wee can easily yeeld it vnto them that it is most probable that Christ and his Disciples sate Neuerthelesse from a matter that is likely we may not conclude it to be a matter necessary because albeit they sate at the Passeouer the gesture might peraduenture be altered at the Supper many things passing betweene the keeping of the one and the administration of the other For heere I would be resolued of these points whether of a matter not written wee may conclude a matter not done Secondly I demand whether they can possibly proue the sitting of the Disciples by any inuincible argument if any man wil deny it I aske this the rather because if it were a matter of so great waight and importance that we should rather not communicate at all then kneele and that it were no lesse a sinne then Idolatry which is the worshipping of Images we must haue plaine Scripture and euident proofe to inforce the necessity of sitting we must not be led by coniectures nor go by probabilities which in the matters of God do deceiue and oftentimes it falleth out Arist Topic. that many falshoods are more probable then truths because we iudge of truth by the nature of it selfe but of probality by the opinion of men Thirdly I would know whether among so many Authors and authorities alledged touching sitting or standing at the communion they be content to stand to a verdit of twelue men and so to haue the matter passe by a Iury touching the lawfulnes or vnlawfulnesse of kneeling This is our country law and this offer they cannot dislike forasmuch as the witnesses are their owne and we will take exceptions to none of their
Father the word of institution is made effectuall by the holy Spirit the bread and wine are signes and seales representing the body and blood of Christ the outward actions of euery receiuer do note out the inward actions and spirituall workes of the faithfull Thus then the agreement answereth aptly and the proportion falleth fully betweene the parts c The agreemēt between the outward and inward parts As the Minister by the words of institution offereth vnto the Communicants the bread and wine to feed thereupon corporally and bodily so God the Father by the Spirit offereth and giueth the body and blood of Christ to the faithfull receiuers to feed vpon them spiritually Hence it is that the outward actions of the Ministers and the outward actions of the receiuers are said to be signes of the second kinde and therefore may fitly bee called parts of the Supper Now then let vs remember the sensible and externall actions of the Minister that thereby we may consider the spirituall and inward actions of God the Father And first of all the taking of the bread and wine into his hands and the consecrating or blessing of them by repeating the promise by prayers and thanksgiuings doth seale vp these holy actions of God the Father by which he from all eternity euen before the foundation of the world did separate elect ordaine chuse and call his Sonne to performe the office of a Mediator betweene God and man and when the fulnesse of time came did send him into the world to performe that office whereunto he was appointed This wee see proued vnto vs in many places as Iohn 6. Labour not for the meate which perisheth but for the meate that endureth vnto euerlasting life which the Sonne of man shall giue vnto you for him d Ioh. 6 27. hath God the Father sealed that is hath installed him into his office to reconcile men vnto God and to bring them to euerlasting life And Gal. 1. Iesus gaue himselfe that he might deliuer vs from this present euill world e Gal. 1 4. according to the will of God euen our Father So that whatsoeuer Christ did he did it by the will and appointment of his Father According to the testimony of the Apostle Heb. 5. Christ tooke not to himselfe this honor to be made the High Priest f Heb. 5 5. but he that said vnto him Thou art my Sonne this day I begat thee gaue it him And as the Father ordained him to that office so in time he sent him as the Euangelist witnesseth g Luke 4 18. The Spirit of the Lord is vpon me because he hath annointed me that I should preach the Gospell to the poore binde vp the broken hearted preach liberty to the captiues c. So likewise 1 Ioh. 4. Heerein is that loue not that we loued God but that he loued vs and h Ioh. 4 10. sent his Sonne to bee a reconciliation for our sins And Gal. 4. When the fulnesse of time was come God sent forth his Sonne made of a woman and made vnder the law that he might redeeme them that are vnder the law Thus we see the inward actions of God the Father answering to the outward actions of the Ministers who being rightly called of God do worke with him and are the dispensers of his secrets Vse 1 Now let vs come to the vses of this part First of all this sealing and sending of his Sonne serueth to confirme and assure vs of our saluation in Christ For seeing God hath annointed and appointed him into this office our faith cannot faile our confidence cannot fal our hope cannot make ashamed i Rom. 5 5. seeing the loue of God is thus shed abroad in our harts through the Holy-Ghost k Rom. 8 16. who beareth witnes with our spirit that we are the children of God by whom wee l Eph. 4 30. are sealed vnto the day of redemption Vse 2 Againe let vs seeke saluation no where else then in him alone whom God the Father hath sealed and set apart to that end For euen as the body is nourished by no other meats and drinkes then by such as m Deut. 8 3. Mat. 14 4. God hath appointed to this purpose n Ezek. 14 13 Leuit. 25 26 as a staffe to sustaine vs so is the soule fed by no other meanes then God hath before ordained The cause of our saluation is in the loue of God toward vs which is notably represented by the taking and blessing of the outward elements He might haue left vs to our selues to worke out our owne destruction but his mercy is greater then his iustice Thirdly by these outward actions of the Minister we Vse 3 must seeke confirmation strength of our faith being assured that God the Father tooke his Sonne and appointed him to these ends We must not wander and gaze about and thinke we haue nothing to do but when we take and receiue the bread and the cuppe into our hands we must in euery sacramentall rite consider the things signified and ponder in our hearts the fitnesse and agreement betweene them both So then as we behold with our bodily eyes the Minister representing the person of the Father taking blessing and separating the bread and wine to that bodily vse so surely and certainely wee must learne that God the Father hath ordained and sent his onely begotten Son o Mat. 17 5. and 3 17. in whom he is well pleased to be the Mediator for the pardon of our sins Hence we see the infinite loue of God toward vs and let vs labour to comprehend p Eph. 3 18.19 the length bredth height and depth thereof that spared not his own Sonne q Rom. 32. but gaue him for vs all vnto the death hence we see that exceeding compassion of the Son that loued his enemies more then himselfe and accounted not his owne life precious to himselfe hence we see the gracious and glorious worke of our redemption wherein the mercy and iustice of God r Psal 85 10. meete together and kisse each other teaching vs to take sweet delight and comfort in the meditation thereof day and night with all thanksgiuing hence wee haue assurance of saluation and consolation in all troubles and tentations hence we see the greatnes of our owne sinnes that could not be pardoned but by the death of the Son of god and therefore we must hate them with an vnfained hatred as our greatest most dangerous and deadly enemies and lastly hence we see that if God the Father thus loued vs we ought earnestly to loue him againe and to serue him in all duties of holinesse and true righteousnesse neither ought we to loue him onely but for him all our brethren as the Apostle reasoneth 1 Ioh. 4 11. Brethren if God so loued vs wee ought to loue one another Thus we haue shewed how the taking of the bread by the Minister signifieth the
amight yet all their adoration is made at hap-hazard so that we may say to them as Christ doth of the Samaritans Ioh. 4. Ye worship that which ye know not For seeing their worship to make it warrantable must be ioyned with an if If it be Christ it maketh them alwayes in doubt and where doubting is there is no faith and where no faith is there is sinne as wee noted before according to the doctrine of the Apostle Iames Aske in faith and wauer not The second shift is set abroach by Bellarmine which we touched before that it sufficeth if he intend to make no more then that which the Church maketh to draw out the Spiders web as long and large as he can he saith It is not needefull for the Priest to doe that which the Church of Rome doth but it shall suffice if his intention be to do that which the Church of Geneua doth But this is a poore beggerly shift that cannot helpe him both because he will haue it to suffice to worke this strange feate of transubstantiation to do that which is done out of the Church by schismaticks by hereticks and by Infidels For such hee accounteth those that are of the Church of Geneua he acknowledgeth them to bee no Church because they are not subiect to the Bishop of Rome neyther submit themselues to his authority and iurisdiction And againe because the Church of Geneua hath an intendment not to make the body of Christ in their consecration so that their intention is not to intend it Thus we see what silly stuffe they bring But as they that are in danger of drowning are ready to catch hold of euery rush or reede to see if they can saue themselues so do these Iesuites or else they would neuer teach so strangely touching the Priests intention that it sufficeth to make the bodye of Christ to haue an intent not to make it O miserable people led by such blinde guides O wretched guides of such blinde people what a wofull condition is this that a man shall liue all the daies of his life in the bosome of their holy mother the Church and yet her Sonnes and daughters can neuer assure themselues to haue beene baptized though they make the want of it a note of reprobation or euer to haue receiued the Lords Supper or to haue beene married which also they make a SacrameÌ„t seeing all dependeth vpon the Priests intention and lawfull ordination This is the lamentable condition of all those that liue vnder the hard yoke and heauy bondage of superstition There is no peace nor comfort in such a doubfull and dolefull religion Wherefore as the Holy-Ghost saith Reuel 18 4. Goe out of her my people that yee be not partakers of her sinnes and that yee receiue not of her plagues Thus much of Consecration CHAP. IX Of the first inward part of a Sacrament THe outward parts of a Sacrament haue hitherto beene declared by a diligent performance whereof Consecration is performed now the inward parts follow to be considered and handled of vs in which the very soule and life of the Sacraments consisteth For the outward parts profite nothing without these as the word profiteth nothing except the inward and true husbandman giue the increase according to the Apostles words a 1 Cor. 3 7. Hee that planteth and he that watereth is nothing but God that giueth the increase so the force of the Sacraments is to be looked for froÌ„ the Creator that did institute them Peter saith 1 Pet. 3 21. Baptisme doth saue vs but hee addeth not Whereby the filth of the flesh is washed away but in that a good conscience maketh request to God As the Apostle Paul teacheth that 1 Tim. 4.8 Bodily exercise profiteth little but godlinesse is profitable to all things so the outward signe profiteth little but the inward parts being applyed and receiued are profitable to all things Behold the creatures which God vseth as instruments of his mercy toward vs the Sunne the Moone the Stars fire water hearbes and such like wee ought not to put any confidence in them nor admire them as first and chiefe causes of any benefits So our trust ought not to be in the outward signs though ordained of God as holy helps vnto vs which were to conuey his glorye to them but our faith must bee lifted vp to God beeing the author of the Sacraments and the creator of all things The inward partes of a Sacrament are such inuisible and heauenly things as are signified vnder the earthly outward parts Wee heard before the outward parts of a Sacrament to be these the Minister the word the signe and the receiuer so the inward are d What are the inward inuisible parts of a SacrameÌ„t foure in number answerable to the outward to wit 1. God the Father Secondly the Spirite 3. Christ 4. the faithfull Now there is a notable proportion and worthy agreement between the outward and the inward parts e The proportion betweene the parts these resembling each other as one face answereth another in the waters For euen as the Minister by the word offereth and applyeth visibly the outward element and signe to the body of the receiuer So GOD the Father by the Spirite offereth and applyeth IESVS CHRIST inuisibly to the faithfull receiuer This is the resemblance â—nd likenesse betweene the external and internall parts whereby wee see that God the Father is represented by the Minister the Spirite by the word Christ by the outward element and the faithfull receiuer by the outward receiuing This conueniency betweene the signe and thing signified doth S. Augustine notably deliuer in his 23. Epistle when he saith If the Sacraments should not haue some similitude of those things whereof they are Sacraments they should bee no Sacraments at all for of that resemblance many times they take the names of those things whereof they are signes Thus was it in the Paschall Lambe represeÌ„ting Iesus Christ vnto vs in a liuely figure Ouid de Fast lib. 1. Quid placidae Commeruâ—stis oues not onely by reason of the innocency of this creature but especially in that it was slaine by the Priest and eaten by the faithfull to signifie and seale vp the death of Christ the vnspotted Lambe the onely nourishment of our soules The first inward part is God the f The first inward part of a Sacrament is God the Father Father offering and applying Christ and his sauing graces to the faithful The Minister offereth and deliuereth the outward signes to the receiuers and can go no further heerein hee representeth God the Father who offereth Christ to all albeit the reprobate receiue him not He doth not dally and deale falsly with vs but truely offereth in the Sacraments Christ with all his guifts and benefits if we haue hands to receiue him he is giuen to vs. The vse of this doctrine is first of al to distinguish betweene Vse 1 God and
our owne vnrighteousnesse And heereby wee may examine our selues whether Christ be in vs or not for then the body is dead because of sinne but the spirite is aliue through righteousnesse This is that which the Apostle teacheth 2. Cor. 5 17. If any man be in Christ let him be a new creature old things are passed away behold al things are become new So the Prophets prophesying of the kingdome of Christ do foretell of a new heauen and new earth Esay 65 17. signifying thereby that all such as belong to Christ and haue him dwelling in them by faith must bee renewed and regenerated by water and the Holy Ghost He is not as a dead body that hath no working but hee worketh wheresoeuer he commeth and dwelleth and altereth al those that are truely partakers of him not in substance but in qualitie giuing them new mindes new wils new affections and a new conuersation Happy are they that finde this change in them for they shall bee saued in that great day of the Lord the day of account when the mouth of iniquity shall be stopped and all the vngodly put to silence Thus much of the third inward part of a Sacrament CHAP. XII Of the fourth inward part of a Sacrament THe a The last inward part of a Sacrament is the faithful receiuer last inward part of a Sacrament is the faithfull receiuer desiring apprehending receiuing hungring and thirsting after Christ There is required a faithfull receiuer if wee would receiue Iesus Christ faith must of necessity goe before without this there is no iustification without this there is no saluation as Rom. 14. Whatsoeuer b Rom. 14 23 Heb. 11 6. is not of faith is sinne And Heb. 11. Without faith it is vnpossible to please God Iudas executed the function of an Apostle hee was partaker of the Passeouer yet he ceased not to remaine an hypocrite a diuell and the childe of perdition c Iohn 17 12. that the Scripture might be fulfilled Neither was he bettered or sanctified by that Sacrament or by the vse thereof Ananias and Sapphira his wife d Acts 5 4 9. being in the number of Disciples were no doubt baptised of the Apostles had also receiued ofttimes the Lords Supper yet they continued in their wickednesse lying and hypocrisie the Sacrament did not take away their wickednes nor giue them a iustifying and sauing faith e Acts 15 9. which purifieth the heart by repentance and worketh new obedience in the soule The like we haue said of Simon the sorcerer f Acts 8 23. who albeit he were baptised yet remained in the gall of bitternes and in the bond of iniquity Wherefore the Apostle teacheth that the word profited not g Heb. 4 2. because it was not mingled with faith in those that heard it If the signes be receiued without faith they hurt not that Gods guifts and ordinances hurt of themselues but not being receiued aright they hurt through our sinne and default As the word not receiued by faith is an empty sound without force so the Sacrament is an vnprofitable and a naked shew without substance Wherefore the Sacraments in regard of the vnbeleeuers and vngodly are no Sacraments to them because to them they are not seales of the righteousnesse of faith True it is they remaine Sacraments in respect of God who offereth his owne Sonne but they loose their strength and force toward the vnfaithfull that do abuse and contemne them h Rom. 2 25. as the Apostle expresly teacheth Circumcision verily is profitable if thou keepe the law but if thou bee a transgressor of the law thy circumcision is become vncircumcision The same Apostle speaking of such i 1 Cor. 11 20. as vsed the Lords supper without true godlines and due preparation saith This is not to eate the Lords Supper denying that to be which was not done as it ought to be Wherefore seeing the right vse of the Sacrament is Vse 1 when such as are truely conuerted vse them aright we learne diuers instructions that flowe and follow from hence First that the reprobate though God offer the whole Sacrament to them doe receiue the signes alone without the things signified they haue the bare title without the thing the vanishing shadow without the body the outward letter without the Spirite the empty boxe without the oyntment and the creature without the Creator They are washed with the element of water but not with the grace of regeneration They eate the bread and drinke the wine but they are not partakers of the bodye and blood of Christ Iesus to saluation They eate k Panem domini non panâ—m dominum â—ugust hom in Ioh. 65. the bread of the Lord but they eate not the bread the Lord because the signe without the right and holy vse thereof is not an auaileable Sacrament to the receiuer of it Wee see therefore the wicked partake not Christ although they partake the signes of Christ l Ioh. 20 6 7. as they that found his cloathes but missed his body Secondly we see heereby that the elect ordained to Vse 2 eternall life but not yet called and conuerted to the Lord and to the obedience of his wil though they come often to the Sacraments yet do in like manner receiue the bare signes without the things signified because as yet they want faith and repentance What then Doe they nothing differ from the reprobates In this they differ not for the present time from the Reprobate Notwithstanding that receiuing of the Sacrament which for the time present was vnfruitefull and vnprofitable shall after in them haue his good effect as the Corne that lyeth long couered in the earth at the length doth come vp and flourish For the Sacrament receiued before a mans conuersion is afterward to the beleeuer and penitent sinner ratified and so becommeth profitable wherby the vse of the Sacrament which before was vtterly voide and vnlawfull doth then become lawfull comfortable as we see in the word heard without fruite and faith by an vnbeleeuer is made a word of saluation afterward when he is conuerted Vse 3 Lastly the elect already conuerted and sanctified by the Spirite of God do to their profite comfort and saluation receiue both the signe and the thing signified together yet so as that for their vnworthy receiuing therof which hapneth through their manifolde infirmities and often relapses into sinne they are subiect to temporal punishments for the destruction of the flesh that the spirit may be saued in the day of the Lord Iesus Heereunto cometh that saying 1 Cor. 11.30 For this cause many are sicke and weake among you and many sleepe for if wee would iudge our selues wee should not bee iudged of the Lord. Where the Apostle teacheth that God brought a iudgement vpon his owne house and punished this Church with weaknesse sicknesse and death it selfe for their vnreuerent vnworthy and disordered receiuing of the Lords Supper
the forgiuenesse of sinnes and of our adoption in Christ Doth not the ſ Rom. 8 15 16. Holy Ghost testifie vnto vs particularly the adoption of children the remission of sinnes and saluation of our soules As Rom. 8. Wee haue not receiued the Spirite of bondage to feare but the Spirit of adoption whereby we cry Abba father the Spirite beareth witnesse with our spirits that we are the children of God In these words Gods sanctifying Spirit our sanctified spirit are made the two witnesses of our adoption This we must certainely beleeue by faith And this made the Apostle t Rom. 8 38.39 most confident in the end of the same Chapter saying I am perswaded that neyther death nor life nor Angels nor principalities nor powers nor things present nor things to come nor height nor depth nor any other creature shall be able to separate vs from the loue of God which is in Christ Iesus our Lord. If any obiect we may hope well for forgiuenes of sins but we cannot beleeue the same I answere Faith and hope cannot be separated they doe alwayes as louing friends accompany each other they are neuer sundered and diuided so that if we may be assured of our saluation by hope it followeth we may be certainely perswaded True hope followeth true faith as the effect doth the cause and no man can truely hope that is not truely assured Besides this is the property of hope u Rom. 5 4 5. it neuer maketh any ashamed they shall not be confounded and disappointed they shall attaine vnto the thing hoped for according to the doctrine of the Apostle Experience bringeth foorth hope and hope maketh not ashamed because the loue of God is shed abroad in our hearts by the Holy Ghost which is giuen vnto vs. Hitherto of the first end of a Sacrament CHAP. XIIII Of the second vse of a Sacrament THe second end of a Sacrament is this a The second vse of a Sacrament is to be a seale of the Couenant It serueth to bee a seale of the Couenant betweene God and vs that hee will bee our God and we will be his people as Gen. 17 I am God b Gē 17 1 11 all-sufficient walke before me and be vpright The Sacraments are assured testimonies and confirmations of the fauour and good will of God who is well pleased toward vs in Christ his Sonne By them as by certaine pledges giuen and receiued God of his great mercy doth as it were binde himselfe to vs wee binde our selues to him to remaine his people and to walke in obedience before him for they bee as strong chaines to compasse vs as sure cords to hold vs and as fast knots to keepe vs that we do not depart from him and cast off the feare of his name Circumcision was a seale of Gods promise to Abraham and a seale of Abrahams faith and obedience toward God But let vs see what c What the couenant is betweene God man this couenant is what are the Articles of agreement betweene God and vs and what things each part interchangeably couenanteth and contracteth each toward other The couenant of God in respect of himselfe hath three parts He promiseth d Rom 11 26 Ier. 33 8. Esay 43 25. first of all forgiuenesse of our sinnes for The deliuerer shall come out of Sion and shall turne away the vngodlinesse from Iacob and this is my couenant to them when I shall take away their sinnes Secondly the adoption e Ier. 31 31.32 33. 2 Cor. 6 16.18 Zach. 8 8. of sonnes and acceptation of vs to be his children ioyned with the promise of his cōtinuall fauour loue grace and protection as Iere. 31. Behold the dayes come saith the Lord that I will make a new couenant with the house of Israel and with the house of Iudah not according to the couenant that I made with their fathers when I tooke them by the hand to bring them out of the Land of Egypt the which my couenant they brake although I was an husband vnto them saith the Lord but this shall be the couenant that I will make with the house of Israel after those daies saith the Lord I will put my Law in their inward parts and write it in their hearts and I will be their God and they shall be my people Behold the indenture of couenants written by the finger of God wherein for better assurance he hath bound himselfe to forgiue our sins promised to be our mercifull God And to the end there might be a paire of these indentures interchangeably giuen each to other party the Lord by the hand of the Apostle writing to the Hebrewes hath drawn as it were the counterpane of the former word for word expressed as it is in the Prophet f Heb. 8 10 11 so that we haue a paire of indentures of couenants to shew the stablenes of his counsell The 3. part of the couenant in respect of God is g Reuel 21 4.7 the promise of the full possessiō of the heauenly inheritance and of eternall glory after this life as Reuel 21. God shall wipe away all teares from their eyes and there shall be no more death neither sorrow neither crying neither shall there be any more paine for the first things are passed he that ouercometh shal inherit all things Also cha 2. To him that ouercommeth will I giue to eate of the tree of life which is in the midst of the Paradice of God he shall not be hurt of the second death he shal haue power giuen him ouer the Nations and rule them with a rod of iron he shal be cloathed with white array and I wil not put his name out of the booke of life hee shall be a pillar in the Temple of God shal go no more out I will grant to him to fit with me in my throne euen as I ouercame fit with my Father in his throne Thus we see how God on his part by writings and euidences promiseth to giue to his people remission of sins adoption of sons possession of heauen he hath couenanted by word by oth to performe these things neither is he as man that he should lie nor as the son of man that he shold deceiue These are great grants of great blessings by our great God to the great good cōfort of his childrē For what greater blessings can there be then being miserable sinners to be graciously pardoned being vtter enemies to bee freely accepted as sonnes beeing bondslaues and prisoners of hell to be made heires of heauen and saluation Againe the couenant on our part requireth three conditions for when men intend to couenant and contract one with another they set downe articles as well on the one side as on the other First faith to God to beleeue his promises as Iohn 3.16 God so loued the world that hee hath giuen his onely begotten Sonne that whosoeuer beleeueth in him
should not perish but haue euerlasting life And Cha. 14. Let not your heart be troubled ye beleeue in God beleeue also in me And Rom. 10. With the heart man beleeueth vnto righteousnesse 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 toward our brethren for seeing he hath shewed so great loue toward vs k 1 Iohn 4 7 9 10 11. he exacteth loue of vs againe as Iohn 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 manifest among vs because God sent his onely begotten Son into this world that wee might liue through him beloued if God so loued vs wee ought also to loue one another Thirdly he requireth as a necessary couenant to be kept on our part holines true obedience throughout the whole course l Iosh 24 24.25 2 Kings 29 3. of our life and conuersation This is repeated and vrged in many places of the word of God as Iosh 24. when they said they would serue the Lord their God obey his voice Ioshua made a couenant with them the same day ioyning God the people together So also Iosiah stood by the pillar and made a couenant before the Lord that they should walke after the Lord and keepe his commandements and his testimonies and his statutes with al their hart and with al their soul Likewise to the same purpose we reade 2. Chro. 15. They made a couenant to seeke the Lord God of their Fathers and whosoeuer will not seeke the Lord God of Israel shall be slaine whether he be small or great man or woman Thus we see the conditions of the couenant both what he promiseth to doe and what he looketh for at our hands He 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 m 1 Iohn 3 23 24. are mentioned and expressed 1. Iohn 3. This is his commandement that wee beleeue in the name of his Sonne Iesus Christ and loue one another as he gaue commandement for he that keepeth his commandements dwelleth in him and he in him and heereby we know that hee abideth in vs euen by the Spirite that he hath giuen vs. The vses of the second end of a Sacrament are first to Vse 1 behold the exceeding loue of God toward his people vnworthy of his fauour Can there be a greater loue then this Certainly such as know the great rigor of the law the infinite 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 cōdemne them do finde nothing sweeter then to be eased of that burthen to be acquitted of that Iudge and to be freed from that condemnation For of all burdens sin is the heauiest of all wounds it is the deepest of all afflictions 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 n Psal 32 1.2 may cry out with the Prophet in the reioycing of their spirite Blessed is he whose wickednesse is lightened and whose sin is couered Blessed is the man vnto whom the Lord imputeth not iniquity This kindnesse is so great that the eternall God should make a couenant with dust and ashes that it ought neuer to be forgotten of vs vs nor depart out of our hearts Againe let euery one be carefull to keepe the former Vse 2 conditions of the Couenant which are to loue him againe and our brethren for his sake o Luke 1 74.75 and to walke in holinesse and righteousnesse before him all the dayes of our life Our Sauiour Christ directing our loue to our brethren and teaching that the streames thereof should flow vnto our enemies sheweth that if we loue thē that loue vs the o Mat. 5 44.46 47. Publicans do the same if we be friendly to our brethren only this is no singular thing Behold p 1 Iohn 3 1. what loue the Father hath giuen vnto vs that we should be called the Sons of God he loued vs graciously freely he loued vs whē we were enemies vnto him spared not his own Son but gaue him to death for vs al do not these things deserue loue againe are we not bound to shew duty for these mercies and loue to our brethren for this loue of our God yet many regard neyther these blessings of God neither walking in vprightnes of hart Vse 3 before him Thirdly is God mā entred into a solemne couenant are the Sacraments seals of it Thē the contempt of the Sacraments is the contempt of God himselfe of his couenant made with vs and therfore worthily to be condemned and iustly to bee censured of the Church If men wer throughly perswaded of this truth I am perswaded they wold not shew this carelesnes prophanenes in coming to these ordinances of God They are not bare and naked promises but couenants of mercy fauour Euery couenant is a promise but euery promise is not a couenant Abraham had receiued many promises from God of reconciliation of posterity of blessing protection that he would be his buckler his bulwarke and his great reward and giue vnto his seed the land of Canaan yet we reade not that God as yet made a couenant with him vntill by a solemne rite and ceremony he established it Ge. 15. where we see that Abraham took an heiffer a shee-goate and a ramme and diuided them in the midst and laid each piece one against another In the same day the Lord made a couenant with him This he confirmed afterward by the signe of circumcision as also hee confirmeth his couenant with vs by two Sacraments If any were asked the question whether they would haue God to be their God gracious and mercifull vnto them they would answere it is their whole desire howbeit if we would haue God magnifie his mercy toward vs we must magnify make much of his sacram whereby he hath sealed vp his loue toward vs. Could Abraham haue God to be his God and the God of his seede and yet reiect circumcision commanded vnto him which was a signe of the couenant Could the Israelites acknowledge God to be the author of their deliuerance out of Egypt and yet refuse the Passeouer that was instituted in remembrance of their deliuery and of his mercy O that we could consider these things and learne them aright to make vs wise to God and to our selues If wee giue to any man a piece of mony to binde a bargaine that hath passed betweene him and vs we would thinke ourselues much abused if hee should not count himselfe tyed by
thousand threescore and ten men 1 Sam. 6 19. m Numb 16 9 Ps 106 17 18 Corah Dathan and Abiram taking vpon them the Priesthood without a calling fire from heauen came down consuming Corah and his consortes the earth also opened and swallowed vp Dathan and couered the companie of Abiram that they were swallowed vp aliue none of them died the cōmon visitation of other men but God wrought a strange worke vpon them and altered the course of nature which ought to be a perpetuall instruction and direction vnto vs to teach vs not to peruert or euert that order which he hath established to continue in his Church Hitherto belongeth that which is written of Vzzah n 2 Sam. 6 7. who was smitten with sodaine and vnexpected death onely for that beyond the boundes of his calling he put foorth his hand to vphold the Arke which did shake and was readie to fall which was lawfull for the Leuites onely to meddle withall althogh his intent purpose were neuer so good so that if the vnlawfull intruders vpon baptisme pretende cases of necessity heere seemed as great a necessity yea his minde and meaning was as good as theirs if they pretend deuotion 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 o 2 Kings 15 5 office hee would take vppon him the priestes office to burne Incense vnto the Lord. These woorthy examples of Gods most seuere iudgements executed vpon the breakers of this ordinance ought to strike such a feare into our hearts that we suffer not the sacred functions and offices of the Church to bee prophaned and to teach vs that euery one meddle onely with the approued duties of his owne calling And although God doth not now thus execute iudgement from heauen and worke strange things in the earth in extraordinary maner when his ordinances are broken yet the sinne is not thereby lessened nor the punishment mitigated nor the hand of God shortened but stretched out still though iudgement according to desert bee deferred nay rather the p Nah. 1 2. Eccl. 8 11.12.13 greater wrath is reserued for his aduersaries to the great day of account when all flesh shall appeare before the throne of his glorious presence For if the prophaners of the signe and Sacraments of the old Testament did not escape but were thus sharply and seuerely punished our Sacraments established by the Lord Iesus are not of lesse value and worthinesse so that the contempt of them shall be visited with sorer iudgements And if God did strike with his reuenging hand priuate men when they sinned in abusing the Sacraments and spared not kings in the pride of their hearts how should women standing a degree farther off and barred from the office by a stronger bolt enter into the house q Ioh. 10 10. 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. IIII. Of the second outward part of baptisme THe second outward part of baptisme is the word of institution a Word of institution is the forme of baptisme which is as the forme of the Sacrament as Eph. 2. Christ loued the Church gaue himselfe for it that hee might sanctifie it clense it by the washing of water b Eph. 5 26. Mat. 28 19. through the word This also is expresly set downe Math. 28. Goe teach all nations baptizing them into the name of the Father of the Son and of the Holy-Ghost This both declareth the vse of the Sacrament and promiseth Christ with all his benefits For to be baptized into the name of the blessed Trinity is to be made one of Gods family which is his Church and to bee partaker of the priuiledges thereof This promise is contained vnder the commandement c Gen. 48 19. as we may see by sundry testimonies of the Scripture as Gen. 48. Iacob saith The Angell that hath deliuered me from all euill blesse the children and let my name be named vpon them and the names of my fathers Abraham and Isaac whereby hee meaneth they should be ioyned to his family and accounted in the number of them Vse 1 Now the vses remaine to be considered First hereby it is manifest what a solemne couenant and contract what a neere coniunction is made by the washing in baptisme betweene God and the persons baptized for God the Father vouchsafeth to receiue them as his children into fauor the Sonne to redeeme them the Holy-Ghost to purifie and preserue them to comfort and regenerate them to protect and defend them from al euill This is the staffe and stay of our hope and comfort Now to be baptized in the name or into the name of the Trinity is all one and therefore in the Scripture they are vsed indifferently without difference or distinction They are said to be baptized in the name of Christ Acts 2.38 and Chapter 10.48 they are saide to be baptized into the name of Christ Mathew 28. Acts 8.16 and 19 3 4 5. The comfort which we receiue from hence standeth vpon the right vnderstanding of these words To be baptized into the name of the Father is to haue assurance giuen vnto vs that God the Father through Christ our Lord is become our Father and that therefore wee stand bound to performe the duty of obedient children toward him To bee baptised in the name of the Sonne is to haue assurance giuen that being baptised we are in the number of them that are redeemed by him and reconciled to the Father through his blood and therefore stand bound to obey him as our mediator and redeemer To bee baptised into the name of the Holy-Ghost is to haue assurance giuen that euery true beleeuer is sealed vp and sanctified by the Holy-Ghost against the day of his full redemption Now we can haue no greater comfort then this to bee assured that GOD the Father is become our Father that GOD the Sonne is become our Redeemer and that GOD the holye Ghost is become our Sanctifyer Secondly consider on the other side that the parties thus Vse 2 baptized do promise and vow to acknowledge beleeue serue worship and call vpon the name of no other Gods but of the true God which is the Father the Sonne and the holy Ghost and consequently to renounce the workes of the deuill the fashions of the world and the lustes of the flesh Baptisme is as it were a solemne oath taken in the sight of God and in the face of the congregation whereby the person baptized bindeth himself wholly to God three in persons but one in substance Indeed we deserue to be cast out of the fauour and family of God yet hee
as Christ sometimes did to that slothfull person c Luk. 19 12. Thou euill seruant out of thine owne mouth will I iudge thee These make three sorts of baptisme of water of blood of the Spirit whereby they confesse that the want of baptizing with water is not damnable in al seeing that want may be supplyed either with shedding of their blood for testimony of the truth or by spiritual regeneration ingrafting into the body of Christ To conclude do we desire the custome and practise of the Church It is well knowne that in Thessalia d Socra lib. 5. cap. 22. Bellar. de sacra bap cap. 26. the Sacrament of baptisme was celebrated but once in the yeare namely at Easter In other places thrice in the yeare and sometimes not vntill the houre of their death when they were going the way of all flesh Constantine the great was the first christian Emperor that reformed the Church yet he was not baptized till e Tripart hist lib. 3 câ—p 12. the time of his death And Valentinianus a christian Emperor died without baptisme yet doth Ambrose giue him his due commendation f Orat. de obit Valentâ—n and doubted nothing of his saluation Shal we do these good men these worthy Emperors these godly Christians this wrong as to thinke they were damned who were the chiefe pillars and protectors of the true Christian and Catholike religion Or if the Churches aboue mentioned had holden this hard opinion that the want of baptisme was a signe of reprobation would they haue deferred it in the houre of death whereby sometimes they were preuented or administred it at certaine times onely of the yeare True it is that custome is not to be followed neither the negligeÌ„ce of those Bishops to be allowed but it teacheth thus much that in deferring baptisme they differed in iudgement from the now-Church of Rome and concurred in opinion with the reformed Churches for which causes their practise is alledged The reasons vsed to maintain the absolute necessity of this Sacrament to saluation are weak not worth the answering First they obiect g Gen. 17 14. Obiection Answere the threatning annexed to circumcision The vncircumcised male shal be cut off froÌ„ his people To this I answere first God commandeth infants to be circumcised the eight day before which time they were forbidden to circumcise Wherfore infants that dy before the 8. day were not bound and obliged by this law And seeing there h Rom. 5 13. can be no transgression where there is no law they are not damnd because they are vncircumcised seeing God called many out of this life before they were capable of this Sacrament Againe the commination and threatning is not to bee vnderstood generally of all but of such as are growne vp not of children but of men as appeareth by the reason For he hath broke my couenant This cannot be applyed to infants i Caietan in cap. 7. Genes who albeit they haue not actuall faith yet cannot be said to contemne grace to refuse the couenant to reiect the promises or to lye in infidelity and hardnesse of heart Wherefore it belongeth vnto those onely that being growne vp and come to yeares shall approue the negligence of their parents and will not suffer themselues to be circumcised Therefore the childe of Moses whose circumcision was through negligence deferred was not punished but the fault was imputed vnto Moseâ— himselfe Exod. 4 24. Now as to Peter saying Thou shalt k â—â—hn 13 8. neuer wash my feet Christ answered If I wash thee not thou hast no part in me so to the Israelite that should haue saide I will neuer be circumcised this threatning might fitly be applyed If thou wilt not be circumcised thou hast no part in God no portion in his blessing no assurance of his promises in this life or of his kingdome in the life to come Lastly to be cut off from the people doth not signifie to be condemned for euen the negligence and contempt of the Sacrament is pardonable where repentance followeth as we see of such as came vnreuerently and vnworthily to the Lords Supper among the Corinthians l 1 Cor. 11 30 31. who were punished with diseases and death it selfe yet the soule no doubt was saued in the day of the Lord. Sometime therefore that phrase of speaking signifieth temporall iudgements of God on men their families m Psal 55 24. for their wickednes Sometimes it signifieth the Magistrates iustice inflicted on malefactors n Deut. 13 59 who beareth not the sword in vaine which is expounded afterward Thou shalt surely kill him Sometimes it signifieth to be cut off from the bosome of the Church o Exod. 12 15 19. which is done by the high and dreadfull censure of excommunication Whosoeuer eateth leauened bread from the first day vntill the seauenth day that person shall be cut off from Israell the interpretation of which words is added verse 19. That person shall be cut off from the congregation of Israell So the Apostle speaketh 1 Cor. 5. Hee which hath done this thing should be p 1 Cor. 5 2.13 put from among you that is from your company fellowship as verse 13. Put away from among your selues that wicked man Thus wee are to vnderstand the threatning in this place that such as contemne circumcision eyther themselues or allow the same contempt and negligence of others shall no longer bee reckoned and reputed among the people of God but be separated from them and to be as an heathen and a publican Againe q Ioh. 3 5. they obiect Iohn 3. Obiection 2 Vnlesse a man be borne of water and the Spirite hee cannot enter into the kingdome of God therefore say they it is necessary to saluation to be baptized This is the reason of r Bellar. lib 1 de bapt ca. 4. Bellarmine and Å¿ Hosij confess cap. 35. Answere of others I answere first it is not necessary in this place by water to vnderstand materiall water but the grace of Christ purging and cleansing as water doth which interpretation may be gathered by conference of a like place Math. 3.11 He shall baptise t Ioh 3 11. with the Holy-Ghost and with fire that is by the Spirite of God which is as it were fire lightening our hearts with the knowledge of God inflaming them with his loue and purging them from euill affections So when wee are saide to be borne againe by water and the Spirite he meaneth by the Spirite shewing forth in vs the force power and property of water as if he should say we are borne of water which is the Spirite u Ioh. 7 38 39 4.21 as Ioh. 7 38 39. Againe if it were ment of water in baptisme it must be vnderstood according to a like a Ioh. 6 53. sentence Ioh. 6. Vnlesse you eate the flesh of the Sonne of man and drinke his bloud yee shall not
death hath that effectuall working in cleansing our soules from the corruption and filthinesse of sinne which naturall water hath in washing our bodies By the merit of his death we haue full forgiuenes of all our sinnes not onely originall but actuall not onely past but present and to come whose blood is neuer drawne dry but is euer fresh and ful of efficacy Therfore the words deliuered by the minister in baptisme at the commandement of Christ namely e Mat. 28 19. I baptize thee in the name of the Father and of the Sonne and of the holy-Ghost should be alwayes in our eares euen vntill the last gaspe and by them we ought to bee assured of the full forgiuenes of our offences against God For the blood of christ by which we are once washed can neuer bee drawne dry but is euer fresh full of force and strength to the continual clensing of our filthines and iniquities so that they neuer come into the sight of God neither are imputed vnto vs. Wherefore it is like vnto a sealed charter wherby is confirmed that all our sins are blotted out We are all taught by our baptism that none of the enemies of our saluation shal be able to lay any sin to our charge Art thou tempted to thinke that Christs blood was not shed for thee That thy transgressions are not pardoned That thou shalt bee brought to iudgement for them Doth Sathan tempt thy tender conscience with theÌ„ Thou maist as well doubt that thou wast not baptized and washed with water as doubt thy sinnes are not blotted out thou maist as well surmize thou perishedst in the water as suppose thou shalt perish in thy wickednes the floods wherof howsoeuer they go ouer thy head yet shall not be able to preuaile against thee fully and ouercome thee finally This serueth to conuince diuers hereticks that are altogether ignorant of the right vse of Baptisme The Messalâ—ans beleeued that baptisme was onely auaileable to take away former sinnes De diuin decre ca. de bapt But Theodoret teacheth that baptisme is the earnest of future graces not as a razor to cut away onely the sins that went before The Papists suppose no sinne forgiuen by baptisme in infants but one sin only which is originall In those that are baptized being of age whereof there is small or rare vse in these daies they inlarge and extend it thus farre as that it taketh away both originall and actuall sinnes before baptisme onely wherein although they would seeme to open the Lords hand very wide toward vs yet they are indeed notable Church-robbers who to maintaine their bellies their lusts do vtterly spoile vs not of a piece but of our whole saluation in Iesus Christ whilest they send vs to our owne satisfactions by prayers fastings whippings and such like Note therefore that our Sauiour saith He that beleeueth and is baptized Mar. 16 16. Tit. 3 5. 1 Pet. 3 21. shall be saued Saint Paul saith Tit. 3 5 that baptisme hath saued vs and Peter affirmeth that it doth saue vs 1 Pet. 3 21. Where the saluation that we haue through faith in baptisme being applied to the time past present and to come that is to all times it is euident that baptisme doth as well seale vp vnto vs the remission of the sinnes that wee commit at the last houre of death as the in-borne sinne wherein we were first conceiued in our mothers wombe This Saint Austine saw and therefore teacheth Aust de nuptijs concup lib. 1. cap. 33. that by the lauer of regeneration and word of sanctification all the euils of regenerate men are cleansed not onely sinnes past but such as are committed afterward by ignorance or infirmity so that great is the pardon of baptisme This then ouerthroweth the false d Concil Trid. sess 5. doctrine of the false Church of Rome the Mother of abhominations which teacheth that by the grace of Christ receiued in baptisme all our sinnes going before it are razed and blotted out and leaueth nothing in the party baptized e Bellar. lib. 1. de bapt cap. 13. that hath the name and nature of sin But albeit our sinnes be freely and fully forgiuen for Christs sake pardoned and not imputed couered and remembred no more yet the staine blot and remnants of sinne remaine though not raigne in our flesh so long as we liue in this world which in the end of our dayes together with the mortality and corruption of our bodies shall be taken away and abolished Indeed the Scripture teacheth that Christs blood cleanseth washeth g Iob. 1.29 Psal 32.1 and taketh away sin Ioh. 1. Behold the Lambe of God which taketh away the sin of the world but this is not by an actual purging of vs from all corruption but in freely acquiting and truely discharging vs from the guilt offence and punishment before God as Psal 32 Blessed are they whose iniquities are forgiuen and whose sins are lightened blessed is the man to whom the Lord imputeth not sin Therefore though they be forgiuen yet they remaine g 1 Ioh. 1 8. as appeareth Iohn 1 29. If we say we haue no sin we deceiue our selues and there is no truth in vs. And Salomon in his worthy prayer saith If any sin against thee 1 Kings 8 46. Rom 7 23. Eph. 4 23. Col. 3 3. Esay 64 6. for there is no man that sinneth not So the Apostle teacheth and toucheth this truth by his owne experience Rom. 7. I see another law in my members rebelling against the law of my mind and leading me captiue vnto the law of sin which is in my members We are all as a filthy cloth the flesh rebelleth against the Spirit and in nothing we can do the things we would so that if God enter into iudgement with vs wee cannot stand in his sight And if originall sinne were extinguished and vtterly abolished in baptisme then they which are baptized should sin no more but we see they sin againe after their baptisme To conclude baptisme is auaileable not onely for sins before but it is a seale for confirmation of faith touching the remission of those sins that are committed after baptisme as well as done before as our blessed Sauiour teacheth Marke 16 16. Hee that shall beleeue and bee baptized shall be saued but he that will not beleeue shall be damned Faith then beleeueth the forgiuenes of all sinnes past and to come inasmuch as the blood of Christ cleanseth froÌ„ all sins And the apostle accordeth heereunto Titus 3 5 7. According to his mercy hee saued vs by the washing of the newe birth and the renewing of the Holy-Ghost that we being iustified by his grace should be made heires according to the hope of euerlasting life Where we see that the promise of iustification is generall against all sinnes Thus much of the second vse CHAP. XIIII Of the third vse of Baptisme THe third vse of baptisme is to kill and bury
inuert the reason and make it serue to euert and ouerthrow the sacrifice of their Masse seeing it is certaine there were no Altars Lastly we must obserue that it is not barely called a table but the Table of the LORD to teach vs to drawe Vse 3 neare vnto it with all reuerence and regard If we measure and marke our affection in earthly things we see what care curiosity is often times vsed when men come to the table and presence of Noble men how much greater care and conscience should be vsed of euery one of vs when wee come to this table where the King of Kings and the Lord of heauen and earth is present When Dauid would reward and recompence the kindnes of Barzillai he charged Salomon his sonne that the sonnes of Barzillai should sit and eate bread at his table how great then is the honour that God vouchsafeth to vs permitting and appointing vs to sit at the Table of his owne Son of whom we say truely a greater then Salomon is there Wherefore to stirre vs vp to this duty deuotion let euery one consider and meditate thus with himselfe I am this day to be the Lords guest I am inuited to his Table I am to eate of his bread and to drink of his cup I haue not in this busines to do with man whose breath is in his Nostrils but to deale with God in whose presence I do abide who is both a beholder and Iudge of all my actions to whom I shall eyther stand or fall If I come in hypocrisie he will finde me out o Heb. 4 13. before whom all things are naked and open If I come fitted by faith and sanctified by repentance I shall receiue Christ and all his merits to my endlesse comfort Thus much sufficeth to be considered touching this title of the Lords Table The last title of this Sacrament remaineth to be handled being called the new Testament or will of Christ p The vses of calling this Sacrament the testament or will of Christ from whence we may gather diuers vses as good conclusions froÌ„ this doctrine For first it teacheth that there is a double Testament and couenant of God made to his people one of workes the other of grace one of the law the other of the Vse 1 Gospell as Iohn 1 17. The law was giuen by Moyses but grace and truth by Iesus Christ And Ier. 31 31 32. I will make a new couenant with the house of Israell and the house of Iudah not accordâ—ng to the couenant that I made with their Fathers when I tooke them by the hand to bring them out of the land of Egipt the which my couenant they brake although I was an husband vnto them But this shall bee the couenant that I will make with the house of Israell after those dayes saith the Lord I will put my law in their inward parts and write it in their hearts and will be their God and they shall be my people The couenant of the law is a couenant wherein God hath promised to his people all blessings corporall and spiritual temporall and eternall q Leuit. 18 5. Mat. 19 17. Gal. 3 12. Deut. 27 20. vnder the condition of perfect obedience and hath threatned all curses and death 〈◊〉 to all that continue not in all parts and points of the 〈◊〉 do them The couenant of grace ratified by the death anâ— blood of Christ is a couenant wherein God promiseth his loue and fauor for euer to come vpon all that beleeue in his Sonne r Ioh. 3.16 assuring them of remission of sins and eternall life requiring of them onely faith in him as Iohn 3. God so loued the world that he gaue his onely begotten Sonne that such as beleeue in him should not perish but liue for euer Againe if this Sacrament sealing vp the new couenant Vse 2 betweene God and man haue the name and nature of a will or testament then it serueth to condemne the Church of Rome that adde alter mingle and mangle this Sacrament at their owne pleasure For the Apostle teacheth Gal. 3. Though it be but a mans Å¿ Gal. 3 11. couenant yet when it is confirmed no man doth abrogate it or addeth any thing thereto And Heb. 9 14. He is the mediator of the new Testament that through his death they which are called might receiue the promise of eternall inheritance for where a testament is there must be the death of the testator for the testament is confirmed when men are dead for it is yet of no force as long as he that made it is aliue If then the testament of man may not be abrogated or altered much lesse the Testament of God confirmed by the death of the Mediator Notwithstanding such is the sacriledge and presumption of that Antichristian Church that the idolatrous Masse as a bottomlesse gulfe hath ouerturned and swallowed vp the Lords Supper turning the Sacrament into a sacrifice administring it in a strange tongue taking away the cuppe from the people of God making prayers for the dead bringing in their carnall presence imagininng a monstrous transubstantiation setting vp a new Priest-hood a new sacrifice a new Altar and lastly feigning vses and ends therof which Christ neuer appointed the Apostles neuer acknowledged the Churches succeeding neuer confessed or practised Now masses t Concil cabilon can 33. are mumbled in memory of the Saints they are held auaileable not only for the liuing but for the dead they are iudged profitable against stormes and tempests they are thought a soueraigne remedy against 〈◊〉 â—ore and sicknes of the body healthfull and helpefull â—â—r such as are going to warre to couer their heads in the day of battell as a shield of brasse and to preserue them from the sword of the enemy good against enchantments and sorceries and fit to be applyed to make tryall proofe whether a man be guilty of the crime and accusation laid to his charge But what are all these strange vses but strange abuses yea strong fancies and delusions of the man of sin burying in perpetuall forgetfulnes the true ends for the which Christ Iesus ordained his last Supper All these being pestilent corruptions of the Sacrament of the Supper and fraudulent additions to the last will and testament of Christ do lay open to the full the wretched abhominations of the Church of Rome the mother of fornications Vse 3 Lastly the name of Christs last will and testament giuen to this Sacrament serueth for the great comfort of Gods children For heerein we shall finde all things belongâ—ng to a full and perfect testament For Christ Iesus is the testator all faithfull Christians u Rom. 8 17. 1 Pet. 1 12. and 5 1. are appointed heires the angels are as the ouerseers the Apostles are the witnesses the legacies bequeathed are not lands and possessions or great summes a Mat. 8 20 26. of mony for the sonne of man had not
with much greater force and violence These mē make not the supper an wholesome preseruatiue and as it were the sicke mans salue as indeed it is by Gods institution but a snare to entrap them a thorne to pricke them and a sword to wound them through their owne corruption Thirdly hereby the aduersaries mouths are stopped and Vse 3 they are put to silence and shame who accuse vs to deny the blessed presence of Christ in the Sacrament We confesse and beleeue that we receiue the body of CHRIST verily truely and indeed not a naked figure not a bare signe not an empty shaddow but euen that body which suffered death vpon the Crosse and that blood which was shed and poured out for the remission of our sinnes This Christ h Ioh. 6 55 56 53 57. himselfe teacheth Iohn 6. My flesh is meate indeed and my blood is drinke indeed hee that eateth my flesh and drinketh my blood dwelleth in me and I in him And againe verse 33. Verily verily I say vnto you except ye eate the flesh of the Sonne of man and drinke his blood ye haue no life in you Hee that eateth me euen he shall liue by mee So then we teach wee preach we publish we professe that there is no other substantiall food of our soules and that whosoeuer is not partaker of his body and blood is void of life of saluation of grace and of Christ himselfe Wherefore we shall shew i Chap. 10. afterward that the difference betweene the Church of Rome and vs is not whether Christ be present in his Supper but about the manner of his presence for we say and will neuer flye from it that as the outward signes of bread and wine are deliuered receiued so they represent and seale vp to euery true beleeuer God the Father offering and giuing the church also taking receiuing and applying Christ crucified with all the promises of his couenant ratified in him vnto eternall life Vse 4 Lastly is this the matter and substance of the Supper to offer and apply Christ for our wholesome nourishment Then we should often desire if we hunger after Christ to sit downe at his Table to come to his banket to feede of his delicates and to be present at his dainties And why should any be absent that haue faith and repentance Why should they not shew that they are one body k 1 cor 10 17 by eating all of one bread Why should not such apply Christ to their iustification We know the Apostles oftentimes prepared offered and deliuered the outward signes of the Lords supper exhibiting Christ to all the faithfull euen euery Lords day or first day of the week and the people receiued oftentimes the same l Act. 2 41 42. as we see Act. 2. There were added to the church about three thousand soules and they continued in the Apostles doctrine and fellowship and breaking of bread and prayers and cha 20. The first day of the weeke the Disciples came together to breake bread And this was the order and ordinance of the Church many yeares after the apostles times In some places it was receiued m August in Iob. tract 26. euery day in many places n Chrysost in Eph 1. hom 26. euery Sabbaoth day o Aug ad Ianuar epist 119. in all places often in the yeare vntill through the negligence of the Pastors in administring and the slacknesse of the people in communicating these vses were growne out of vsage and a frozen coldnesse in the practise of religion stopped in For it cannot be denyed but it proceedeth from the shoppe and inuention of the Diuell whosoeuer were the instrument to bring in this corrupt custome of once communicating in the yeare and that for the most part for fashiō sake Now to the end we might returne neerer to the ordinance of the Apostles that the often vse of the communion might be retained and maintained and that the backwardnes of the people might in part be redressed it was ordained by the Canons of many churches that euery one should communicate at the least thrice in the year not that men should do it no oftner but least otherwise they would not do it so often or peraduenture do it not at al. And if a suruey and examination were made I feare it would bee found to our great shame and beastly slothfulnes that scarce the tenth person hath satisfied the law in this respect in many places regarding no time of the yeare but Easter But seeing it is so necessary a Sacrament let euery one consider of this holy mystery how fruitefull profitable and comfortable it is to be partaker thereof and how dangerous to neglect and contemne the same Is it not an vnkinde and churlish part among men when one hath prepared with great costs and charges a rich banket killed his Oxen and his fatlings furnished his table with all prouision bidden his guests and set all things in order and readinesse to entertaine them were it not I say an vnkind and vncurteous part for those that are called and bidden vnthankefully and churlishly to refuse to come Which of vs in such a case would not be moued disquieted and discontented Who would not thinke he had wrong and iniury done vnto him Wherefore let vs take heed least by with-holding and with-drawing our selues wee prouoke Gods wrath and indignation When he calleth are ye not ashamed to say ye will not come When he saith p Prou. 9 4 5. Eate of my meate and drinke the wine that I haue drawne wilt thou desperately and dispitefully answere thou wilt not eate thou wilt not drinke thou wilt not do it Or wilt thou say thou art a greeuous sinner thou art vnworthy I would aske thee when thou wilt be worthy Wilt thou lye still in thy sinne as a man in a deep pit and neuer striue to come foorth Why doost thou not returne to God and amend thy waies Why doost thou continue in thy hardnesse and heart that q Rom. 2 5. cannot repent and so heapest vp as a treasure to thy selfe wrath against the day of wrath and of the declaration of the iust iudgement of God Moreouer if thou be vnfit and vnworthy to receiue this supper thou art r Chrysost in Eph. hom 3. vnworthy to pray thou art vnworthy to heare vnlesse thou pray as a Parrat and heare as an hypocrite Consider therefore seriously and weigh earnestly with your selues ſ Numb 9 13. how little such fond fained and friuolous excuses shall preuaile with God When Moyses called Corah and his company to come vp vnto the Lord they answered presumptuously t Num. 16 12. We will not come When the King in the Gospell had inuited his guests they began all with one minde to excuse themselues and some refused saying u Luk. 14 20.24 I cannot come So in these dayes of sinne albeit the supper be prepared the guests called and the table couered many
our sins more throughly before him Surely we do herein much deceiue our selues while we go about to deceiue others and thinke to make them beleeue that we desire nothing more then to come throughly prepared to this Sacrament to which end let vs marke these few points following First we must know that he which will not be fit to day shall finde himselfe lesse fit to morrow his heart will more and more be hardned and custome will turne into another nature and continuance in any thing bringeth a resolution of the hart not to giue ouer Whosoeuer he be that beginneth not to remoue his corruptions speedily which keepe him frō being prepared shal see it much more difficult euery day then other wheras contrariwise he that receiueth often shall be the more fit to receiue For how vaine a thing is it for any to perswade thēselues that by delaying their repentance they shall repent the better or by delaying to take phisicke they shal be healed the better or by suffering a disease to grow dangerous vpon them they shall be recouered and restored to health the sooner Thus much for answere to this obiection Let vs proceed For albeit truth be one yet error is manifold and the by-paths of it haue no end The ninth obiection Some others obiect that the Iewes receiued the Passeouer but once a yeare Exodus 12 18. Leuiticus 22 5. In the foureteenth day of th◠first month at euen is the Lords Passeouer Now the Passeouer of the Iewes and the Supper of the christians is in substance the same howsoeuer in outward rites they differ therefore seeing they killed the Paschall Lambe once onely in the yeare and then did eate it why should it not suffice vs to take the Supper of the Lord once in the yeare and eate of it I answere Answere we compare these two in this one particular point wherein they are not to be compared For this was the ordinance of God to his owne people that once in the yeare to wit in the first month a Lambe without blemish should be killed but touching his Supper it is his will it should be administred and receiued often-times in the yeare How then should we make them like in that point wherein God hath made them to be vnlike And if we will tye them to the same time then it ought also to be celebrated the 14. day of the first month for then was the Passeouer to be eaten This communicating once a yeare was hatched in popery when ignorance preuailed in the Church as darknes doth in the night season and is by no meanes to be followed of vs. And albeit the Lord hath not tyed vs to a certaine and setled time neither limited vs a certaine day or a certaine month yet it ought not once only but often to be receiued of vs Reasons why we ought oft-ten-times to communicate to the end the death of Christ and his passion should be oft-tentimes remembred that our faith should be strenghened that the name of God should be praised and that mutuall loue among vs might be professed Hence it is that the Apostle doth make mention of often eating this bread and often drinking of the cup of the Lord 1 Cor. 11 24.25 1 Cor. 11. This do yee as oft as ye drinke it in remembrance of me for as oft as ye eat this bread and drinke this cup ye do shew the Lords death till he come But these men would not care if the remembrance of the death of Christ were quite buried vtterly forgotten and would not haue the Sacramēt of his Supper to be ouer common in vse whereas doubtlesse they are all enemies to the sufferings of Christ that are enemies to the often remembring of his sufferings which is done in this Sacrament True it is they would be loth to be so censured and wil be ready to tell vs that their life consisteth in his death and their saluation in his passion but it skilleth not what they pretend forasmuch as they do deceiue themselues and bar themselues from all comfort to be receiued that way The tenth obiection And hereby appeareth the answere to another obiection which is iust of the same nature and stampe with the former For what need we say they such frequent and ordinary vse of the Supper seeing the Lord administred it once onely in al his life Now if there had bin such a necessity to haue it so common no doubt he would haue administred it oftentimes in the yeare and so haue commended it by his owne example and left it as a direction vnto vs. I answere Answere by this do these vngodly men bewray most notoriously the prophanes of their hearts And indeed whereunto tend all that they haue said but to leaue euery one to his owne discretion and disposition to abolish all good order out of the Church to bring in an horrible confusion of al Gods holy ordinances among vs. And whereunto do their allegations ayme pretending that often receiuing will bring a loathing that the Sacrament is as phisicke which is not good to vse too commonly that a mā by sildome receiuing shall come the better prepared that the Passeouer the same in substance with the Supper was solemnized but once in a yeare and now lastly that Christ the Lord of this Sacrament celebrated it but once in all his life whereunto I say do all these arguments and allegations tend but to depriue vs of the comfortable vse of the supper and to rob vs of that good which ought to be more deare vnto vs then our liues Thus doth all error and impiety howsoeuer it be couered leaue somewhat behind it as a foule and filthy sauor wherby it may be discouered For hereunto their talking of sildome receiuing driueth as to an issue that it should be receiued but once a yeare or once in our life time and this also they would make arbitrary and not of necessity These will seeme to be very good Christians and to looke for saluation by the death of Christ yet notwithstanding they cannot abide the oftē vse of that Sacrament which putteth vs in minde of his death But let vs know and beare this away with vs that the more we haue a feeling of the fruite and benefit of his death the more we will haue a desire to do this in remembrance of him 1 Cor. 11 25. and contrariwise the lesse we finde profit by the death of Christ and the more hard we finde our hearts to be the lesse we will desire to come to his Table The comfortable feeling of the great worke of our redemption wrought for vs will make vs so long to eate of this bread drinke of this cup as the hungry soule doth for meat to slake and satisfie his hunger And therfore the Apostle layeth before vs both the common and the continuall vse of it For as we must eate this bread and drinke of the cup of the Lord
these men are not fit to be Christs guests that hunger not after him Wherefore u Eâ—ay 55 7 the Prophet calleth all such as faint in their soules through hunger and thirst of this food Ho euery one that thirsteth come to the waters and ye that haue no siluer come buy and eate come I say buy wine and milke without siluer and without money And the Apostle Reu. 22 17. Let him that is athirst come and let whosoeuer will take of the water of life freely Likewise the Euangelist Luke 1 53. Hee filleth the hungry with good things and sendeth the rich empty away But where is the desire of these things Where is the hunger after this heauenly food Where is the thirst after the waters of life Truely of all gifts this is the greatest yet the greatest number care nothing for Christ nor for his guifts As the Israel tes in the wildernesse loathed Num 11 5. c. Manna and desired to returne into Egipt such are there among vs no desire no affection no zeale this way they spend their cogitations indeuors to gaine honour they thirst after siluer and gold they delight in earthly pleasures they couet houses lands and wealth of the world these things they abound in these things they make their happinesse and their heauen Such as these there are thousands in the bosome of the Church that hunger more after these transitory things then after heauenly Such are b Heb. 12 16. prophane persons as Esau who preferred a messe of pottage before the blessing and as the Gadarens who preferred their swine before Christ and therefore besought him to depart out of their coasts But let vs learne better things for all these shall vanish come to nothing And what shall it profit c Mat. 16 26. a man if he winne the whole world and loose his owne soule Let vs not labour for the meate that d Ioh 6 27. perisheth but for the meat that endureth to euerlasting life which the Sonne of man shall giue vnto vs. All the dainties and delicates in the world cannot be compared to that which is heere offered to bee eaten of the soule Therefore let vs remember whensoeuer we come to his table to be partakers of this Supper to come with a great longing after life saluation from him as we desire bodily meate when we are hungry and drinke when we are thirsty then shall we by him be satisfied and saued otherwise we cannot lay hold on him we may receiâ—e the outward signe but we cannot receiue the graces o Christ offered vnto vs. Lastly consider with me that if Christ be an inward part of the Sacrament of the S ppeâ— as it were the hidden Manna Reuel 2 17. then no man by nature I meane which is a meere naturall man doth know desire oâ— seeke after him to be fed and nouâ—ished by him to eternall life but he is concealed from the wisest men of the world and such as haue deepe vnderstanding in earthly things Nay there are many brought vp in the bosome of the Church and presume to approach to the Table of Christ that do not know Christ to be their heauenly â—ood for if they did know him aright they would quickly feele the spirituall want of him They would vnderstand that they do not more want the ayre to breathe the earth to tread vpon the Sunne to shine their meat to put in their bellies their garments to cloath and attire their bodies then they stand in need of Christ to make him as their food and to put him on as their apparell A man that is not hungry knoweth not what meat drinke meaneth or at least considereth not the necessity of them so a man that seeleth not what lacke he hath of Christ doth not indeed know what Christ is nor what benefits he hath obtained for him What a shame is this that any should be found so simple and ignorant and what danger is this vnto themselues Alasse alasse how many silly soules and ignorant people are there that blesse themselues in their blindnesse and thinke themselues happy men who neuer selt the want of Christ they were neuer troubled in minde to finde him they were neuer hunger-bit for him they neuer regarded to know Christ and him crucified for the redemption of their soules for the remission of their sinnes and for their deliuerance from the gulfe of hell It is noted touching the church wheÌ„ Christ had for a season withdrawne himselfe from her Can. 5 4 her bowels were moued for him her soule failed and fainted within her and she was sicke of loue to fâ—inde him againe We must account all things but dung that we may winne Christ after the example of the Apostle Phil. 3. Phil. 3 8. We must not labour for the meat that perisheth but for the meat which endureth to euerlasting life which the Sonne of man will giue vnto vs Ioh. 6 27. Ioh. 6 27. We are bound to endeuour earnestly and to vse all good meanes to haue him as the most excellent food and most precious guift in the world far aboue al the riches of the whole earth Let vs seeke him where he is to be found Where Christ is to be found that is in the word and Sacraments in them he is as it were daily crucified before our eyes Gal. 3.1 Consider heerein I pray you the prophanesse of this wretched world of which we spake in part before He is the most worthy portion that can befal vs the most royall feast that euer was prepared the most costly banket that euer was furnished he is the bread that caÌ„e downe from heauen the water of life the meat drinke that endureth to euerlasting life the heauenly Manna giuen to eate 〈◊〉 12. â— the tree of life in the midst of the Paradice of God which yeeldeth fruite euery month and the leaues of it are for the healing of the Nations yet not one among an hundred doth seeke after him or any whit seeme to regard him or this Sacrament which may fitly be called the marriage Supper of the Lambe We are like the Israelites in the wildernesse who preferred the Onions and garlicke of Egipt before Angels food more sweet then hony Such Onion-mungers or rather earth-wormes are we that delight our selues in serpents food breaking our braines bestowing our studies and imploying our wits and thoughts day and night to obtaine the treasures of this life and the riches of this world but care not to be rich in God through Iesus Christ How can we perswade our selues that this will be answered at the day of iudgement thus to disgrace and dishonour the Lord Iesus like Iudas that sold his maister for thirty pence or like the Iewes that preferred a murtherer before the Lord of life or like Esau that sold his birth-right for a messe of pottage Hence it is that many haue fat and full bodies and abound with
name And 1 Cor. 10. The cup of blessing which we blesse is it not the Communion of the blood of Christ The bread which we breake is it not the Communion of the bodye of Christ Wherefore when we do faithfully and worthily take the bread and the cup into our hands we must consider that withall we take and receiue Iesus Christ himselfe offered vnto vs. When we eate the bread and drinke of the cup and so apply them to our bodily vses we must consider that we apply Christ Iesus to our selues euen to our soules particularly that he is meate indeed and that he is drink indeed vnto vs if we bring with vs the hand of faith For faith is like c Faith is like the mouth of a vessell the mouth of a vessell if you poure liquor vpon it all the day long vnlesse the mouth of the vessell be open to receiue it the water is spilt on the ground and the vessell remaineth empty so may a man come to the Lords Table euery month receiuing the bread and wine that represent whole Christ yet except he bring with him faith which is the mouth of the soule he receiueth not Christ vnto a spirituall life to be his righteousnesse and sanctification And this is the reason why we receiue a little portion and a smal quantity as well of bread as wine d Concil Nicen. ex Biblie vatican because the end of our eating and drinking serueth for the sanctification of the Spirit not for the filling of the body Now let vs see what vses are offered to our consideration Vse 1 in the meditation of this truth First seeing onely the faithfull are partakers of the things signified in this Sacrament we see all do not receiue alike there is a difference to bee made among receiuers But as they which snatch after the leaues of the tree and let go the fruite want the profite of their labours so is it among many men in this world who take the signe of Christ but let go Christ Now as Moses intreating of things e Leuit. 11 4. cleane and vncleane noteth out foure sorts of beasts some onely chew the cud and some onely diuide the hoofe some neither chew the cud nor diuide the hoofe some both chew the cud and diuide the hoofe or as in the dayes of the Gospell some were circumcised in heart not in flesh as f Gal 2 â— Titus some were circumcised in the flesh not in the heart as Esau Iudas and many others some were circumcised neither in flesh nor in the Spirit g Eph 2 â—â— as the Gentiles and some were circumcised both in the flesh and in the Spirit h Act. 16 â— as Timothy so there is a difference among receiuers i Foure 〈◊〉 oâ— receiuers some receiue Christ only spiritually not sacrameÌ„tally some onely sacramentally not spiritually some neyther receiue him spiritually nor sacramentally and some receiue him both spiritually and sacramentally Of these we wil speake briefly and in order as they haue beene propounded The spirituall eating is by faith whereby we are made one with Christ and partakers of his benefits without the Sacraments k Ioh. 6 5â— whereof Christ speaketh Hee that eateth my flesh and drinketh my blood dwelleth in me and I in him Thus to eate him is to beleeue in him and therefore hee vseth these words l Ioh. 6 2â— â—3 35. as being of one force to beleeue in him and to eate him to drinke him and to come vnto him This is the worke of God that ye beleeue in him whom be hath sent I am that bread of life he that commeth to me shall not hunger and he that beleeueth in me shall neuer thirst Againe m Ioh. 6 â—â— 40. Christ attributeth the same fruite effect to them that beleeue in him that he doth to them which eate his body and drinke his blood therefore by eating and drinking he meaneth nothing but beleeuing He that eateth my flesh and drinketh my blood hath eternall life And in the 40. verse of the same Chapter hee saith This is the will of my Father that euery one that beleeueth in the Sonne should haue eternall life and I will raise him vp at the last day Heereby we may see that Christ attributeth the same to beleeuing which in the other place he did to eating and drinking so that the meaning of Christ is that to beleeue in him is to eate him And thus many receiue Christ eating and drinking his body and blood that neuer came to the Sacraments Heere peraduenture some will obiect Obiection If this doctrine be true then are the Sacraments needlesse For if we may eate Christ by saith spiritually without any vse or comming to the Lords Supper to what end serueth the Supper Answere It seemeth by this to bee made void and superfluous God forbid for the Sacraments are the holy ordinances of Christ by his blessing appointed for our helpe and benefit so that the most perfect Christians of the strongest faith haue need to seeke the strength of faith against weakenesse and wauering in the promises of God Notwithstanding we must confesse to the glory of God and the great comfort of many persons that the faithfull soule may and doth often feed vpon Christ to saluation beside the vse of the Sacrament For the spirituall grace is not of necessity tyed to the outward signes as if without them God cannot or doth not sometimes bestow the same We see in the Acts of the Apostles n Act. 10 2 44 Cornelius and his company was sealed with the Spirit of God before the receiuing of the outward Sacrament Abraham beleeued the promise being strong in faith o Rom. 4 18.10 18. vnder hope beleeued aboue hope before circumcision was giuen vnto him Thus also the beleeuing theefe vpon the Crosse though he did neuer receiue the Sacrament of Christ yet he did eat the body and drinke the blood of Christ to eternall life so that he beleeued in him p Luk. 23 10 and was the same day with him in Paradise He was not crucified for the professioÌ„ of Christ but was condemned for the merit of his transgression neither did he suffer because he beleeued q Lamb sâ—nt lib. â— dist ca. 1. but hee beleeued while he suffered He was not baptized he receiued not the Lords Supper yet his r Rom. 10 â—0 faith saued him spiritually eating the true food of euerlasting life as Rom. 10. With the heart man beleeueth vnto righteousnesse 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 Å¿ Hab. 2 4. by faith And Ioh. 11. I am the resurrection and the life he that beleeueth in me though he were dead yet he shall liue and whosoeuer liueth and beleeueth in me t Ioh 11 25 26. shall neuer dye This ministreth great
as rotten sheep from the flock m 1 Co. 5 7. that the rest may bee preserued in sound doctrine and in innocency of life and conuersation Vse 3 Moreouer if onely the faithfull receiue Christ let euery one prepare a true and liuely faith in his heart It is not enough to haue the bodily hand to receiue the mouth to taste and stomacke to digest but we must bring with vs the hand of faith For this holy Supper albeit by Gods ordinance it be a spirituall thing yet through the vnworthinesse of the receiuers it becommeth a meere corporall and earthly thing The passeouer was a liuely figure of Christ o Reuel â—3 8 representing the lambe slaine from the beginning of the world but such as did eate thereof vnworthily it was to them an instrument of destruction and as the messenger of death Iudas was one of the twelue and did eat the Paschall lambe with the rest but he did not eate Christ with the rest he did receiue damnation to himselfe p Ioh 13.2 Sathan entring into him and procuring the confusion of soule and body It seemeth he receiued not the Supper of the Lord q Ioh. 13 30. forasmuch as the Euangelist noteth that as soone as he had receiued the sop he weÌ„t immediately out Wherfore r Luk 22 21. that which Luke affirms ch 22. Behold the hand of him that betrayeth me is with me at the Table albeit it be set downe after the supper yet was vttred before supper acording to the vsual manner of the Scripture which traÌ„sporteth things done before to that which is afterward as appeareth plainely in the words following And therefore it is a sure and certaine rule that all things are not set downe in the old and new Testament in order as they were done but oftentimes that is set downe after which was done before and before which was done after Besides after that the Supper was ended and a Psalme sung Mat. 26 30. Christ went out into the mount of Oliues now if Iudas had staied till the Supper had bin ended he could not haue made such preparation at a suddaine to get together those that should take Iesus for there came with him a great multiude with swords and staues from the chiefe Priests and Elders of the people The councell and conuocation of the chiefe Priests and the Scribes and the Pharisies and the Elders and their sitting in iudgment determining what to do required some time and before Iudas could receiue a band of men from them it must take vp more time to omit the time spent in departing froÌ„ Christ and in returning vnto Christ againe which could not be done speedily and therefore no doubt he was gone before As then Christ bad him do quickly that which he did so he stayed not but was glad he was gone from his sight and company Thirdly it cannot be but the guiltinesse of the conscience of Iudas did accuse him and sting him who had beene with the high Priests and couenanted with them to betray his Maister especially seeing Christ our Sauiour was euermore speaking of it and putting his Disciples in minde that one of them should betray him Ioh. 8 7 â— It is noted touching the Scribes and Pharisies that when Christ willed him that was without sinne to cast the first stone at her that was taken in adultery They being conuicted by their owne conscience went out one by one beginning at the eldest euen vnto the last So likewise he feeling an hell and horror in his conscience and knowing that notwithstanding his secret plotting his diuelish dealing was detected and his prophane heart espied could not abide to haue his sore touched but no doubt made all hast to be gone out of the sight presence of his Maister Lastly this was done by the speciall prouidence and appointment of God who would shew thereby that wicked men and hypocrites which lead a life vnworthy the profession of the Gospell are not to be admitted to the Lords Supper And this is the iudgement of sundry writers Å¿ Hil in Mat c. 30 lib. 8. de Trinitate Clem Rom. con lib. 2. cap. 61. both old and new But inasmuch as he was present at the Passeouer which was a figure of the passion of Christ God by this ore fearefull example teacheth that he neuer suffereth the abuse of his Sacraments to goe vnpunished The Apostle saith 1 Cor. 11. He that eateth and drinketh vnworthily eateth and drinketh his owne iudgement t Zanch. de redemp lib. 1. cap. 19. and â—6 Beza in Ioh. 13. Tractat. de excem for this cause many are sicke and weake among you and many sleepe Vngodly persons that lye and liue in sinne together with all impenitent persons attribute too much to the outward signe rest therin as in the comfort of their soules Adam thoght after his fal if he could reach out his hand take the fruite of the tree of life and eate thereof Gen. 3 22. he should liue for euer For these words vsed in that place Least he put forth his hand to the tree of life and eate and liue for euer do respect the purpose and intent of the man not the euent and issue of the matter inasmuch as the eating of that fruite all the daies of his life could not giue grace or restore him to that life hee had lost and to that high estate from whence he was fallen Now as he imagined if he could but taste of the tree of life againe it should go well with him so his posterity in all ages dreame of a secret power inherent in the Sacraments whereas by taking the same vnworthily and by iudging of them corruptly sinne is increased God is offended and the punishment is doubled The Arke was a testimony of Gods presence a witnesse of his loue and league with man and an assured signe that God would make his dwelling place among them that he would abide with them that he would walke before them that he would be their gratious God and that they should be his people but the Priests Elders and people attributed ouermuch vnto it and farre greater things then they ought they said a 1 Sam. 4 3. Wherefore hath the Lord smitten vs this day before the Philistims Let vs bring the Arke of the couenant of the Lord out of shiloth vnto vs that when it commeth among vs it may saue vs out of the hands of our enemies Euen as the Church of Rome when any iudgement or calamity is vpon them carry forth their breaden-God on procession hold him vp to be seene and adored and thereby thinke to haue themselues deliuered and Gods wrath to be appeased These neuer thought of turning to God with all their hearts and of changing their liues but ascribe saluation and deliuerance to the Arke it selfe and attribute power to the outward signe which of it selfe and in it selfe was no better then a few boards ioyned
the eye the heart It would be strange in nature to see the hands beate and teare the face or the feet then what is it but euen monstrous in religion for one Christian to deuoure another to pray vpon another to swell against another and to do hurt one to another There is no difference of grapes when they are all in the wine-presse so there is no difference of Christians in respect of Christ comming to his Table so that being made one body in Christ there ought to be no diuision or contention among vs but we should be knit together in loue with so firme and fast a knot as may not bee broken Thus much of the third and last end of the Lords Supper CHAP. XV. Of Examination before the Lords Supper WHat the Supper of the Lord is what are the parts and vses thereof and what an heauenly banket it is for all worthy receiuers hath hitherto beene sufficiently declared now it followeth to set down a Examination necessary before we come to the Lords Table the way means how we may come worthily For the whole fruite of this Sacrament standeth in the right partaking thereof The right manner standeth in preparing our selues to come and in examining our selues before we come No great thing can be done well without good care and endeuour In all humane b Cicer de â—sâ—sic lib. 1. things of any importance nothing is attempted or atchiued without some preparation more or lesse going before according to the nature of the matter Before men sit downe to eate or drink their ordinary food before they sleepe before they wash before they walke before they worke some preparation goeth before Before the c rem 4 4. ground is tilled it is prepared Before the law was deliuered before the d Exo. 19 10. Sabboth was sanctified before the sacrifice was offered before the Passeouer was killed before the word was receiued before prayers were vttered the hart was in some sort prepared One of the greatest duties required of vs is to dye well whereunto all our life should be a preparation and euery day should be a meditation of death that we may not be found vnready vnprepared e Mat. 25 13. when the bridegroome shall come So the Supper of the Lord being an excellent mystery and the food of our soules whereby we receiue Christs body and blood there is required of euery one a trying prouing and examining themselues least seeking comfort by their comming they bring vpon theÌ„selues iudgement through want of preparing This truth deliuered hath the witnesse and consent f 2 Chr. 35.6 of many Scriptures for the confirmation thereof The Prophet 2. Chron. 35. saith Kill the Passeouer and sanctifie your selues and prepare your brethren that they may do according to the word of the Lord by the hand of Moses And the holy man Iob when the dayes of the banketting of his children were gone about sent and sanctified them and rose vp earely in the morning and offered burnt offerings according to the number of them all Also the wise man Eccle. 4. Take heed to thy foote when thou entrest into the house of God and be more neere to heare then to giue the sacrâ—fice of fooles for they know not that they do euill Likewise the Prophet Ieremy Lament 3. Wherefore is the living man sorrowfull Man suffereth for his sinne let vs search and try our wayes and turne againe to the Lord. To the same purpose the Prophet Dauid saith Psal 4. Tremble and sinne not examine your owne heart vpon your bed and be still and Psal 119. I haue considered my waies and turned my feet into thy testimonies The Apostle Paul is very direct in this point as Gal 6.4 Let euery man proue his owne worke and then shall he haue reioycing in himselfe onely and not in any other Also 1. Cor. 11. Let a man examine himselfe and so let him eate of this bread and drinke of this cup where he speaketh of purpose of the Lords Supper So then it is a duty required of all persons that come to the Lords Table or any other exercise of religion to search their owne hearts and consciences narrowly how they be affected disposed touching the discharge of this duty And if we would farther consider the necessity of this examination we should finde it standeth vpon many sufficient g Reasons of this duty of examination reasons and causes as vpon certaine foundations that cannot be remoued Do we not see men when they come into the presence of some honourable and noble person h Gen. 41 14. to addresse themselues to do it with all reuerence Ioseph being sent for to come before Pharaoh King of Egipt shaued his head and changed his rayment and Prou. 23. When thou sittest downe with a Ruler at meate consider diligently what is before thee Therefore when we sit at the Lords Table to sup with him and are admitted to be his welcome guests we ought much more to be carefull to sanctifie our soules with all solemnity Consider with me a little our owne practise We will not put our ordinary meates in a dish vnwashed nor our common drinks into a cup vncleansed and shall wee put the signes of bread and wine which are chosen instruments to conueigh Christ vnto vs into vnsanctified soules vnprepared hearts and filthy consciences Doth not our Sauiour Christ reproue such hypocrisie when he saith i Mat. 16 3. Ye can discerne the face of the skie and can you not discerne the signes of the times And if that vpper chamber where the Supper was first administred were trimmed and garnished should not our hearts bee prepared into the which it is receiued Shal Christ himselfe offer to come into our houses and shall not we sanctifie our hearts to entertaine such a guest This were too great carelesnes and contempt Moreouer waigh with me the profit that commeth to our selues to moue vs to this examination The comfort is great the fruite is excellent the benefit is vnspeakeable to those that partake the mystery of the Supper worthily they receiue Christ they receiue remission of sins they receiue saluation they receiue assurance of eternall life For if the woman diseased l Math. 9 20. with an yssue of blood loe twelue yeare comming behind Christ and touched onely the hemme of his garment was made vvhole then assuredly the spiritual receyuing of the body and bloode of Christ shall not bring lesse profit if the faith be equall which notwithstanding is wholy lost without preparation Ponder with me also how by neglect of this triall of our selues not onely this profite is lost but the Sacrament it selfe is after a sort defiled For howsoeuer it be in it selfe by the ordinance of God an holy and heauenly banquet yet vnto the vngodly vnregenerate and vnsanctified it becommeth vnholy and wholy earthly l Hag. 2.14 as the prophet Haggai teacheth Chapter 2. If a polluted
learne how wretched and miserable we are by nature and what remedy God hath ordained for our deliuerance We shall neuer feele the sweetnesse of Gods mercy vntill we finde the greatnes of our owne misery We caÌ„not perceiue how greatly we stand in need of Christ vntill we know our owne wofull and wretched estate by reason of sin Such then as are ignorant in these necessary points of Christian religion and especially in the doctrine 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 danger of their owne soules Wherefore it standeth all men vpon to desire the sincere milke of the word r Pet. 2 10 that they may grow thereby to seeke after knowledge as for siluer and after vnderstanding as precious stones A loathing stomacke neuer well digesteth the meat that is put into it and he that is full despiseth the Hony-combe What is the reason that they remaine blinde in the matters of God and their owne saluation and as bruite beasts in vnderstanding Surely because they desire not the wayes of God they regard not his feare 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 godlinesse vnfainedly but he had the meanes offered vnto him at one time or other Cornelius desiring to be throughly instructed in the way of saluation was directed by the Angell to send for Peter Å¿ Act 11 13. Who should speake words vnto him whereby he and his houshold should be saued Thus Dauid going the way of al flesh instructeth his son Salomon t 1 Chr. 28 9. Thou Salomon know thou the God of thy Fathers and serue him with a perfect heart and with a willing mind if thou seeke him he will be found of thee but if thou forsake him he will cast thee off for euer This is it also which the Prophet proclaimed 2 Chro. 15. O Asa and all Iudah Beniamin heare yee me the Lord is with you while yee bee with him and if ye seeke him he will be found of you but if ye forsake him he will forsake you Likewise the Euangelist teacheth that when Zaccheus sought to see Iesus he shewed himselfe vnto him he entred into his house and that which is more into his heart u Luk. 19 3. c and that day saluation was begun in him in his family being made the childe of Abraham Hereby is fulfilled that which the Prophet speaketh Psal 145. The Lord is neere a Psal 145.18 c. vnto all that call vpon him euen to all that call vpon him in truth he will fulfill the desire of them that feare him he will also heare their cry will saue them Where he teacheth that if we truely desite knowledge we shall effectually obtaine it God wil not be wanting to vs if we be not wanting to ourselues When the Eunuch came to Ierusalem exercised himselfe in the Scriptures in reading the Prophet for increase of knowledge as he sate in his chatiot did not the Lord direct Philip to go to him b Act. 8 â—8 â—9 ioyn himselfe to his chariot by whom he was farther instructed baptized So shall it be with all that hunger thirst after the doctrin of godlines they shal not be left destitute but be filled with the knoledge therof to their endles comfort The hand of God is not shortned he is as ready to help vs as euer he was c Mat 5 6. according to the promise of Christ Blessed are they that hunger and thirst after righteousnes for they shal be filled Hereunto tendeth the general promise deliuered in the general words of him that is the author of grace d Mat. 7 7 8 Aâ—k and ye shall receâ—ue sick and ye shal find knock it shal be opened vnto you for whosoeuer asketh receiueth he that seeketh findeth to him that knocketh it shal be opened Here we haue an excellent comfort and encouragement to consider that our holy indeuours shall not be in vaine in the Lord. CHAP. XVII 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 Wherefore the a The second part of examination is to proue whether we haue faith or not 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 Mat. 15 O woman great is thy faith be it vnto thee b Mat. 15 23. and 9 29. as thou desirest And the Apostle saith to the same effect c Heb. 4 2. Vnto vs was the Gospell preached as also vnto them but the word that they heard profitted theÌ„ not because it was not mixed with faith in those that heard it All those are worthy receiuers that ground theÌ„selues on the free fauour of God in Christ Iesus beleeue theÌ„selues to be deliuered by him from eternall daÌ„nation and desire daily to go forward in godlines Hereunto commeth the exhortation of Paul 2 Cor. 13. Prooue your selues d 2 Cor. 13 5. whether ye be in the faith examine your selues know ye not your own selues how that Iesus Christ is in you except ye be refused This true faith is the mouth of the soule whereby we receiue Christ crucified to our saluation Wherefore it is required of vs not onely to haue knowledge and vnderstanding in the mystery of our redemption but likewise a iustifying faith e What a true faith is 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 f Gal. 1 4. the purpose and ordinance of God appointing and setting apart Iesus Christ to be the person in g The handâ— of faith what they are whom and by whom he hath decreed 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 whereupon we shall feel 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 knowing that he gaue himselfe for our sinnes according to the will of GOD euen our Father and by relying on his all-sufficiency to performe that high worke of redemption whereunto he was sealed and ordained This faith is not borne and bred with vs but is vvrought in vs by the Holy-ghost h 2 Thes 3 2. 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
our selues the promises of saluation Wee must not onely see them a farre off but feele them in our hearts Wee must beleeue not onely that Christ is a Sauiour but that he is our Sauiour and Redeemer Thus wee must euerie one of vs for his owne part make propâ—r to himselfe all the riches and graces that are in Christ Iesuâ— because in giuing himselfe to vs hee giueth all his benefiâ—s in that he is God he maketh vs after a sort d 2 Peter 1 4â— partakers of the diuine nature being heire of all things in heauen and earth e 1 Cor 3 22. and Lord of the world hee maketh all thinges ours whether life or death whether things present or thinges to com recouering in him the possession of those things which we lost â—n Adam being the beloued sonne of the father hee maketh vs acceptable and well-pleasing vnto him leading captiuity captiue and giuing giftes f Eph. 4 8. to men hauing Dominion ouer the diuell sinne hell the world the flesh and all our enemies he protecteth vs that they cannot ouerthrowe vs and hath g Reuelat. 1 6 made vs Kings and Priests to God euen his father in that he is happie and immortall he maketh vs partakers of his blessednesse and immortality When we shall seuerally and particularly apply all the actions and benefits of Christ our Lorde vnto our selues wee may boldly come to the Lords Table where we shall finde Christ and enioy him to our endlesse comfort knowing that we liue alwaies by faith but not alwaies by feeling Neither are we to abstaine and hang back from comming to the Supper nor to dispaire of our selues nor to bee too much cast downe when we feele sundry defectes and wants in our faith For h There are 2. degrees of true faith there is a weake and feeble saith which is yet a true faith as well as the strong faith There are two degrees of faith profitable to be knowne and comfortable to be considered The weake faith i what a weak Faith is is an earnest and vnsaigned desire to bee reconciled vnto God in Christ which willing desire in vs God accepteth as the deede it selfe he accounteth the desire 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 strong faith is a full perswasion assurance k What a strong faith is of the mercies of God when the faithfull can truly say with the Apostle Rom. 8 38 l Roma 8 38. 39. I am perswaded that neither life nor death nor things present nor things to come neither Angels nor principalities nor powers neither hetâ—hth nor depth nor any other creature shall separate vs from the loue of God which is in Christ Iesus our Lorde To this assurance we labour to come and in this assurance we endeuour to grow and to go on from saith to faith and from strength to strength vntill we learne to stand fast as it were vpon the battlements of heauen and to set the world at defiance and to treade the earth vnder our feete saying with the Apostle Who shall lay any thing to the charge of Gods elect Or who shall separate vs from the loue of Christ This is the greatest measure and highest degree of faith this is the top strength and full ripenesse of faith heere vnto wee are to striue and endeuour and neuer to giue rest vnto our soules vntill we be resolued and setled in our consciences that all our sinnes are assurredly pardoned and we accepted to euerlasting life This greatnesse of faith was in Abraham m Rom. 4 20 who was not weake but strengthened in faith being fully perswaded Hee that had promised was able also to do 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 wee come to be men of ripe yeares first we be weake before we be strong n 1 cor 3 1 â— first we are fedde with milke before wee can digest strong meate We see o Mar. 4 2â— Corne first in the grasse then in the blade before it come to the stalke and haue ripe corne in the eare There must bee in all things a beginning before there can be a proceeding to perfection The tree sendeth foorth his tender branches and putteth foorth his leaues before his fruite commeth So is it with euery Christian man and woman first they are babes in Christ and haue certaine seeds 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 p Roma 1 17. and from faith to fayth vntill they come to a full perswasion and assurance vvithout wauering q Psalme 23 6 which ariseth after many experiences of Gods manifolde mercies and fauours in the course of our liues as we see Psal 23. Doubtlesse kindnesse and mercie 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 dismayed discouraged when our faith is feeble for a feeble faith wil apply Christ as well as a strong faith it will drawe Christ home to dwell in our hearts r Ephes 3 17. through whom we shall not perish but haue euerlasting life He that had but a weak eie and a dim sight to behold the brazen Serpent in the wildernesse Å¿ Numb â— 1 â— was healed from the deadly stinging of the fiery serpents as well as he that saw clearly and perfectly afarre off He that hath but a leprous and sickly hand is able to holde that which is offered vnto it as well as a sound and strong hand So he that hath a little faith in the son of God shall neuer haue his saluation denied nor forgiuenesse of his sins kept from him if with an humble heart hee pray to God to haue them pardoned The Apostles beleeued that Christ was the Sauior of the world t Luke 24 â—5 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 u Luke 17 5 6 Disciples had asked encrease of their faith declareth that if our faith be in quantity but as a graine of Mustard-seed it should be powerfull and effectuall seeing hee will not a Marke 2 23 quench the smoaking flaxe nor breake the bruised Reede but cherish the lost sparke and measure of grace giuen vnto vs from aboue This likewise was the faith of that Father whose childe was possessed with a dumbe and deafe spirit when Christ said to him b Math. 7 7 8 If thou canst beleeue all things are possible to him that beleeueth straight way he cried with tears
saying Lord I beleeue helpe mine vnbeleefe Christ doth not reiect him for his weaknesse of knoledge and faith to teach that we should not despaire or be dismaide 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 encreased For whosoeuer vnfainedly desireth any grace of God tending to saluation shal receiue it if he continue c Reu 21 6. knocking at the gate of his Mercie it shall bee opened and his prayer shall be granted as Christ hath promised d Phil 1 6. I wil giue to him that is a thirst of the Well of the water of life Thus if wee long after the graces wanting vnto vs as the earth after a great drowth for the comfortable showers of refreshing raine vsing the meanes appointed of God to attaine them as earnest prayer reuerent attending on the continual hearing of his word diligent receiuing of the Sacraments being careful to giue honor and glory to him for his gifts we haue already of his onely mercie obtained and enioyed we shal be satisfied and replenished for then He that hath begun his good worke in vs will perfect the same in our hearts vntill the day of Iesus Christ Thus much of faith the second part of true examination which is the instrument whereby we lay hold vpon Christ and are made liuely members of him without which whosoeuer come to the Lords Supper depart awaie without fruite and comfort because of an action without faith commeth an end without fruite CHAP. XVIII Of Repentance the third part of examination THe next thing in this triall to be considered is a Repentance from dead works requyred of al that come to the Lords table repentance which is a 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 verie fore-runner of faith like a Messenger going before his Maister to prepare for his comming so repentance is an especiall fruite of faith without which whosoeuer draweth neare to the Lords Table prophaneth the Sacrament and departeth without comfort For it is an altering of our liues and conuersations vnto God ioyned with a godly sorrow and detestation of all sin together with an vnfeined loue and desire of righteousnesse This appeareth in the chaunge of the whole man of our thoughts affections meditations and delights in all these the old man with his deceitfull lusts must be put off and the new man must be put on b Ephe â—â— 24 which after God is created vnto righteousnesse and true holinesse This duty is taught in diuers places of the Scripture Heereunto come the words of the Prophet Esaiah When c â—say 1 12. ye come to appeare before me vvho required this at your hands to treade in my Courts Bring no mo Oblations in vaine Incense is an abhom nation vnto me I cannot suffer your New Moones nor Sabâ—othes nor solemne daies it is iniquity nor assemblies And when ye shall stretch out your hands I will hide mine eies from you and though yee make manie prayers I will not heare for your hands are full of blood Wash you make you cleane take away the euill of your workes from before mine eies cease to do euill learne to do well c. And Chap. 66. He that killeth a Bullocke d â—say 66 3. is as if he slew a man he that sacrificeth a sheepe is as if he cut off a Dogges necke he that offereth an oblation as if he offered Swines flesh he that burneth incense as if he blessed an Idoll yea they haue chosen their owne waies and their Soule delighteth in their abhominations Wherby the prophet meaneth that God accepteth no sacrifices without faith and repentance This also was figured and shadowed out by washing the Garments and chaunging the attire of such as came with c Gen 35 â— 3 their Oblations vnto God and prepared themselues vnto his seruice Thâ—â— Iacob commanded when he reformed his houshold and went vp with them to Bethell the house of GOD. Thus Moses prepared the people before the Lawe was deliuered in Mount Sinai And heereunto the Prophet Dauid alludeâ—h Psâ—l 26. I will wash mine hands in innocency O Lord and â—â—aâ—pâ—sseth 〈…〉 As if he should say I wil endeauor to liue most vprightly toward thee and toward men and so come and offer sacrifices at thine Altar Wherefore such as feele not themselues to haue penitent hearts to be humbled and grieued for their sins to sigh and grone vnder the burthen of them to tremble at God iudgments cannot come aright to this holy Supper but eate drinke certaine iudgement to themselues The broken and contrite heart is the path-way to heauen f 1 Cor 7 10.11 and an vnseparable companion of repentance This the Apostle teacheth 2 Cor. 7. Godly sorrow causeth repentance vnto saluation not to be repented off but worldly sorrow causeth death but behold this thing that yee haue beene godly sorry what great â—â—â—e 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 g Signs wherby to examin our repentance 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 sin into which we are fallen otherwise we haue not repented as Act. 2. They which had crucified the Lord of life and deliuered him into the hands of sinners were pricked in their hearts and said to Peter and to the other h Act 1. 37.38 Apostles Men and brethren what shall we do And Peter said 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 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 nor 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 committed against him Now to the end we may repent aright and sit in iudgement of our selues according to the forme of God iustice it shall be needfull for vs i In examining our selues we must 〈◊〉 the order of the Comandements Command 1. to examine our selues by the ten words of the law and out of the same to frame ten seueral encitements against our selues whereby wee shall finde a great defect of righteousnes a great spoile of obedience a great accesse of disobedience and a great heape of all kinde of corruptions This then may serue and suffice for the true examination of our selues We must
consider and confesse that we haue not loued and feared God we haue not beleeued depended vpon him in all estates as we ought but haue oftentimes feared and loued the creatures aboue him we haue preferred a filthy pleasure before him wee haue doubted of his promises through vnbeleefe and relyed vpon an arme of flesh and blood We haue beene carelesse Command 2 in the worship of God we haue not prayed vnto 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 be true Christians then to be such indeed We haue not reuerenced the Command 3 eternall Maiesty of God as is meet to doe who is infinite inuisibe vnchangeable we haue not blessed and praised his name with thanksgiuing for all things and at all times as well for aduersity as prosperity We haue not heard read and meditated in his word with such affection reuerence and zeale as is requisite when occasion hath beene offered to speak of the works of Gods prouidence we haue not acknowledged in them the greatnes of his wisedome power and goodnes as we ought nay rather the glorious and dreadfull name of God which ought to be more deare vnto vs then our owne liues hath beene blasphemed dishonoured and abused by vs. Touching the Sabboth wee Command 4 must consider and confesse how we haue prophaned it we haue beene more carefull to follow our worldly workes affaires then to seeke the kingdome of God and his righteousnesse hauing had more care of the body then of the soule we haue sent out our seruants to dispatch our businesse on that day and haue not suffered them to attend on the businesse of the Lord for the saluation of their soules and our selues haue neglected the ministry of the word of God haue defiled his sanctuary and haue polluted that holy day with feasting playing sporting drinking idlenesse and other vanities Wee haue not yeelded reuerence to superiors for conscience sake nor beene affrayed to offend them as God hath commaunded we haue not alwaies spoken Command 5 of them and their gouernment as we should wee haue not had such a reuerence opinion and perswasion of our Pastors and teachers as wee ought which haue the charge of our soules and labour among vs in the Lord. Againe we haue not beene carefull to teach and instruct such as are vnder vs as our Children Seruants and whole family as wee are bound praying with them in our houses exhorting them in all wisedome conferring with them in all gentlenesse and furthering them in all the waies of godlinesse Touching the sixt Commaundement we haue not loued Command 6 our Neighbours as our selues procuring their good as our owne wee haue broken out thorough debate contention chyding reuyling brawling quarrelling and reuenging we haue not reioyced at the good and prosperity of our bretheren but when GODS eye haih beene good towards them in blessing them we haue repined and grudged at it Wee haue not possessed the vesselles of or bodies in holinesse and honour as the Temples of the Holye-Ghost knowing we are bought with a price we haue not tamed and brought into subiection this flesh as we should to make it in all respectes subiecte and obedient vnto the spirite wee haue not made a couenat with our eies with Command 7 our eares with our tongues to turne them from all vncleane sights wanton wordes and filthy communication but haue suffered them to wander after vnlawfull lust and concupisence neither haue wee vsed such sobriety abstinence and temperancie as hath beene fit to keepe vnder our affections but riotousnesse excesse in apparrell surfetting sloathfulnesse idlenes pride and fulnesse of breade which were the sinnes of Sodome Ezekiel 16. are vsed in many places as for drunkennes it hath taken away the heartes and euen washed away the braines of many Wee must confesse that our dealinges with our neighbours in Command 8 buying selling bargaining and contracting haue not bin with such vprightnesse soundnesse iustice sinceritie and truth as God requireth we haue bene giuen to oppression couetousnesse and hard dealing one towards another and not considered that godlinesse is great gain if a man be contented with that he hath that if we haue food and rayment we must bee content and can carry nothing with vs out of this world we haue not at all times beene giuen to mercie and compassion towards the poore for the maintenance of them and their families especially in times of famine derth pestilence sickenesse and other mortalities and necessities Command 9 Wee must acknowledge that we haue not Loued the truth in the inward parts neither maintained the credit and good name of men as wee ought but haue beene addicte to lying enuying backe-byting flattering or defaming one of another and to heare others with comfort and delighte to do the like we haue not beene couragious and constant to confesse and defend the truth against the enemies thereof but haue beene ashamed to set our selues against lies errors and slanders we haue kindled the coales of contention by false furmises carrying of tales and publishing of infirmities vnto the great damage hurt and hinderance of our brethren Command x. Lastly we must remember to shut vppe this confession that our whole Nature is vile and wretched the heart of man is deceitfull aboue all things and past finding out wee are sinful as an euil tree which can bring forth nothing but euill fruite our thoughts are vaine and corrupt our first motions and imaginations are euil against the law of God that saith k Exod 10 17 Thou shalt not lust requiring a pure heart towards our neighbors holy cogitations of the spirit and a continuall conflict against euil affections and lusts of the flesh Thus must euery one of vs araigne and endite our selues Thus wee must accuse our selues and condemne our owne workes Thus wee must search our owne wayes confessing that if l Iohn 3 20 our owne hearts accuse vs God is greater then our hearts and knoweth all thinges Then let vs appeale to the throne of grace let vs desire saluation in Christ for his mercies sake let vs cast all our comfort vpon him couering our faces through shame of our sinnes that are past humbling our selues through griefe of them that are present and working out our saluation with a feare of that which may come heereafter If thus we iudge our selues God will acquite vs if thus we condemne our selues God will iustify vs if wee accuse our selues he will discharge vs if we be displeased with our selues for our sinnes God wil bee well pleased with vs and cloath vs with the righteousnesse of Christ But if wee stand vpon our owne righteousnesse and worthinesse if we say we haue
partes A man is a compound creature made of flesh and of a reasonable soule as Athanasius speaketh in his Creede If the question were asked whether man were a mortall creature or immortall earthly or heauenly visible or inuisible No man coulde rightly answere without a distinction to wit that he is earthly touching his body heauenly touching his spirit In like sort we must consider touching the lords supper which is made of an earthly and an heauenly thing and therefore if the question be demaunded whether it be an earthly or an heauenly thing Wee must resolue that in part it is earthly and in part heauenly earthly in the figure and heauenly in the matter that is signified We must acknowledge from hence the diuers natures and partes of it distinguishing the one from the other Then had neuer risen so great contētion confusion in the Church of Christ touching this Supper if this distinction had heene wisely obserued and if what is proper vnto the outward parts and what proper to the inwarde had beene duely marked The ignorance of this point hath bred much debate and kindled a fire that will very hardly bee quenched The outward parts are m The outward parts are foure foure First the Minister who is to take the bread and wine into his handes n 1 Cor. 11 23 after the example of Christ to separate the Bread and Wine so taken from their common vse to an holy to breake the bread to poure out the Wine and deliuer them both into the handes of all the people present for it is not for euerie man to minister in the Church of God and to bestowe and dispose the Mysteries of Christ The Apostles were present at the Supper not as dispensers but as communicants not as Ministers but as ghesse Christ was as the maister and maker of the Feast instituting with his owne hands the Sacrament of his grace So then they are not consecrated to be Priestes of the New testament but preachers of the Gospell and ministers of the Sacraments and therefore priuate persons may not take this Supper to themselues or deliuer it to others The second part is the word of Institution o Luke 22 19 This is my body that is this bread is p Tertul. lib. 4. cont Marcio august conr adimant cap. 12. a signe of my bodie which shortly shall be crucified for you this cup is a true signe of my Bloode presently to be shed to confirme the new Couenant of GOD touching forgiuenesse of sins and eternall life These words are not properly but figuratiuely to be vnderstood beeing Sacramentall speeches Thus the Scripture speaketh of q Gen. 17 10 Circumcision of the Paschall Lambe The third outward part are bread wine fit signes to signify our spirituall nourishment by eating the body and drinking the bloode of Christ In baptisme wee haue one onely signe but in this supper r Mark 14 12 we haue two to note out our full and perfect nourishment by Christ Neither did Christ deliuer the deceiueable shewes of bread and wine or cast a mist before the eies of his Disciples to make them thinke it Bread which was no bread or wine which was no wine but he gaue them true bread and the true fruite of the vine ſ 1 cor 10 16 as the Apostle calleth them after the blessing breaking consecration Heereby falleth to the ground the mystery of transubstantiation the most mishapen monster that euer liued or was deuised It bringeth in a false Christ and turneth him into an Idoll it maketh Sacraments without signes it maketh Christ to haue an infinite body who is like to vs in all things t Heb. 4 15 sinne onely excepted Lastly it confoundeth heauen and earth together Obiection Neither let any obiect that Christ hath now a glorified body sitting at the right hand of his Father and therfore his body hath a great priuiledge aboue ours to bee in diuers places at the same time Answere For first when the holy Supper was instituted the body of Christ was not glorified Againe glorification doth not take away the nature of a true body but taketh away the infirmity and weaknes thereof Take away space of place from a body and it remaineth no longer a true body but the essence of it is abolished u Aug. epist 57. ad Dardan as Austine hath well determined Againe if Christ deliuered both signes the people ought to receiue vnder both kindes so that they may be iustly called Church-robbers who haue takan frō the people the vse of the cup and a Gal. 3 15. wretched deprauers of Christs testament depriuing the right heires of their inheritance ingrossing into their hands the goods of others They make it of the essence of the Sacrament to vse vnleauened bread and to mingle water with wine which Christ neuer ordained or commanded but that which is necessary they esteeme as needles and superfluous thus transgressing the commandement of God by their owne traditions The fourth outward part are the Communicants whose duty it is c Mat. 26 26. to take the bread and wine into their hands to eate the bread and to drinke the wine to the nourishment of their bodies He did not bid them to reserue the outward signes to hold them vp and adore them or cal the Sacrament their Lord and their God he did not command them to offer them vp to God the Father as a propitiatory sacrifice for the quicke and dead as is vsed in their vnbloody or rather most bloody Masse which hath caused so much innocent blood of the blessed martyrs to be shed d Reu. 6 7.10 who being killed for the word of God and the testimony which they maintained their soules vnder the Altar cry day and night with a loud voice vnto the Lord holy and true to iudge and auenge their blood on them that dwell on the earth Lastly heereby are ouerthrowne the priuate Masses of the Church of Rome which now grow to be too commō e 1 Cor. 11 10 and cannot stand with the Communion of Christ who deliuered the signes of bread and wine to all the Disciples that were present they did not stand by and gaze one vpon another but receiued the Supper of the Lord together The outward parts haue bin hitherto handled which being rightly performed f What Consecration is there followeth consecration which is a separation of the outward signes from their ordinary vse to an holy and spirituall vse that whereas before they serued for the body now they are made instruments of grace and seales of the righteousnes by faith The inward parts follow g The inward parts of this Supper are foure which are foure First God the Father who appointed his Son to performe the gracious worke of our redemption and in the fulnesse of time sent him into the world h Rom. 4 2 5 who dyed for our sinnes and rose againe for our