renewing of the minde a change of the heart a turning of the soule and a reformation of our life and affections As knowledge is the beginning and as it were the forerunner of faith like a messenger going before his maister to prepare for his comming so repentance is an especiall fruit of faith without which whosoeuer draweth neere to the Lordes Table prophaneth the Sacrament and departeth without comfort For it is an altering of our liues and conuersations to God ioyned with a Godly sorrow and detestation of all sinne together with an vnfained loue and desire of righteousnesse This appeareth in the change of the whole man of our thoughtes affections meditations and delightes in al these the old man with his deceitful lusts must be put off and the new man must be put on which after God is created vnto righteousnesse and true holinesse This duty is taught in diuers places of the scripture Herunto come the wordes of the Prophet Esaiah When ye come to appeare before me who required this at your hands to tread in my courtes Bring no mo oblations in vaine 〈◊〉 is an abhomination vnto me I cannot suffer your new Moones nor Sabbaths nor solemne 〈◊〉 it is iniquity nor assemblies And when ye shall stretch out your handes I will hide mine eies from you and though ye make manie praiers I will not heare for your handes are ful of blood Wash you make you cleane take awaie the euil of your workes from before mine 〈◊〉 to do euel learne to do wel c. And Ch. 66. He that killeth a bullock is as if he 〈◊〉 a man he that sacrificeth a sheep is as if he cut off a Dogges necke he that offereth an oblation as if he fered swines fleshe he that burneth incense as if he blessed an idoll yea they haue chosen their owne waies and their soule delighteth 〈◊〉 their abhominations Whereby the prophet meaneth that god accepteth no sacrifices without faith and repentance This also was figured and shaddowed out by washing the garments and changing the attire of such as came with their oblations vnto God and prepared themselues to his seruice This Iacob commaunded when he reformed his houshold and went vp with them to Bethell the house of God Thus Moses prepared the people before the law was deliuered in Mount Sinas And heereunto the prophet Dauid alludeth Psal. 26. I will wash mine handes in innocency O Lord and compasse thine alter as if he should say I will indeauour to liue most vprightly toward thee and toward men and so come and offer sacrifices at thine alter Wherefore such as feele not themselues to haue penytent heartes to be humbled and grieued for their sinnes to sigh and grone vnder the burden of them to tremble at Gods iudgementes cannot come aright to this holy Supper but eate and drinke certaine iudgement to themselues The broken and contrite heart is the path way to heauen and an vnspeakeable companion of repentance This the Apostle teacheth 2 Cor. 7. Godly sorrow causeth repentance vnto saluation not to be repented off but worldly sorrowe causeth death but behold this thing that ye haue beene Godly sory what great care it hath wrought in you yea what cleering of your selues yea what indignation yea what feare yea what desire yea what zeale yea what punishment Heere be the notes and tokens whereby we may try our repentance whether it be sincere or not It hath these signes to discerne it a care to leaue that sinne into which wee are fallen otherwise we haue not repented as Act. 2. they which had crucified the Lord of life and deliuered him into the handes of sinners were pricked in their heartes and sayed to Peter and to the other Apostles Men and bretheren what shall wee doe And Peter sayde vnto them Amend your liues and saue your selues from this froward generation The other signes of repentance are a confession of our sins to God and a condemning our selues for them an holy and inward anger against our selues for our carelesnesse in looking to our owne waies a feare not so much of Gods iudgements as least we fall into the same sins againe and so offend our mercifull father a desire euer after to please God with all our hearts and last of all a renewing and punishing of our owne soules for our offences cōmitted against him Now to the end we may repent aright and sit in iudgement of our selues according to the forme of gods iustice it shal be needful for vs to examine our selues by the ten words of the law and out of the same to frame ten seueral enditements against our selues whereby we shal find a great defect of righteousnes a great spoile of obedience a great accesse of disobedience and a great heape of all kind of corruptions This then may serue and suffice for the true examination of our selus We must consider and confesse that we haue not loued and feared God we haue not beleeued and depended vpon him in al estates as we ought but haue oftentimes feared and loued the creature aboue him we haue preferred a filthy pleasure before him we haue doubted of his promises through vnbeleefe and relyed vpon an arme of flesh and blood Wee haue beene carelesse in the worship of God we haue not prayed to him with stedfast assurance to be heard we haue not serued him in spirit and in truth as he requireth of vs but hypocrisie hath crept into our best actions and meditations we haue more laboured after the outward shewes and appearances of religion then to expresse the power of Godlinesse and haue more esteemed to seeme to others to bee true Christians then to bee such indeede Wee haue not reuerenced the eternall Maiesty of God as is meete to doe who is infinite inuisible vnchangeable we haue not blessed and praysed his name with thankes-giuing for all thinges and at all times as well for aduersity as prosperity Wee haue not heard reade and meditated in his word with such affection reuerence and zeale as is requisite when occasion hath beene offered to speake of the workes of gods prouidence we haue not acknowledged in them the greatnes of his wisedome power and goodnesse as we ought nay rather the glorious and dredful name of god which ought to be more deare vnto vs then our own liues hath beene blasphemed dishonored and abused by vs. Touching the sabboth wee must consider and confesse how we haue prophaned it we haue bene more careful to follow our worldly workes and affaires then to seeke the kingdome of God and his righteousnes hauing had more care of the body then of the soule we haue sent out our seruants to dispatch our busines on that day and haue not suffered them to attend on the 〈◊〉 of the Lord for the saluation of their soules and our soules haue neglected the ministery of the word of god haue defiled his sanctuary and haue polluted that holy day with feasting playing sporting drinking idelnes and other vanities Wee haue not yealded reuerence
the signe for the thing nor the thing for the signe seeing the parts are distinguished in nature though ioyned in the person Againe albeit by gods ordinance these parts be so vnited that by taking of the signe the faithfull are made partakers of the thing signified no lesse truely then the outward signes are receiued of our bodily senses yet we must conceiue consider that these outward and inward parts remaine distinct and vnconfounded and therefore wee must take heede we take not one for another we must not ascribe to much to the outward parts and so take them for the inward which hath beene the occasion of sundry errors from time to time Some attribut too little to the outward sign and some ascribe too much both waies the Sacrament is abused and the partes are misapplied Hence sprang as a ranke weed in the Lords corne the doctrine of transubstantiation or carnall turning of the substance of bread into the body whereby the signe is swallowed vp and the outward substance with them quite abolished for their fained Christ hath consumed the outward signe as the rich deuoureth and eateth the poore Thus the signe is consumed to little regarded Others on the other side cleaue to much too the outward signe and rest in the externall worke placing holinesse and remission of sinnes in the deed done and thus the thing signified is little regarded and wholly abolished as the euill fauored and lean-fleshed kine did eat vp the fat and wel-fauored this was 〈◊〉 dreame and the other is mans deuise For these men giue all to the outward receiuing placing holynesse and remission of sinnes therein and thinking themselues sure and secure when the bread and wine is taken at the Lords table Thus all hypocrites libertines and carnall Gospellers do for all the religion deuotion and godlinesse of these idle and ignorant professors standeth in outward resorting to the Church and in an outward taking of the communion of the body and blood of Christ which is to make an Idol of the signe and to flatter themselues in their euils to their own destruction For albeit a man haue been baptized and haue receiued the Lords supper yet if he liue wickedly and walke after his owne lusts the Sacramentes shall auaile and aduantage him nothing at all but further his condemnation Lastly hath the Sacrament some parts outward and some inward some seene and some not seene with bodily eies Then it giueth occasion both to parents to teach their children the meaning of these misteries and to declare vnto them the ordinances of God as likewise to children and the younger sort to aske and inquire of their parents to heare and learne of them the doctrine of the Sacraments thereby to know the mercifull promises that God hath made to his people This appeareth directly where the the fathers are forewarned ro teach their childrē the hidden mistery of the Passeouer When your children aske you what seruice is this ye keepe then ye shal say It is the sacrifice of the Lords passeouer which passed ouer the houses of the children of Israell in Egypt when he smote the Egyptians and preserued our houses So likewise Ch. 13. 14. speaking of separating sanctifiing the firste borne for the seruice of God he chargeth parents to whet this doctrine on their children and to instruct them how God with a mighty hand and outstretched arme brought them out of Egypt out of the house of bondage Againe we see when the Lord had parted the waters of Iordan that the people might passe hee commaunded Ioshua to set vppe 12. stones in memoriall of the mighty and miraculous worke of God for his people against their enemies and when their children should aske them in time to come what was 〈◊〉 by those stones they should answer that the waters of Iordan were cut off before the Arke of the Couenant of the Lord. He would not onely haue themselues to profit by 〈◊〉 wonderfull workes but to retaine the remembrance of them he wold haue their posterity to know the cause and 〈◊〉 thereof and so g'orifie 〈◊〉 name for euer Heereunto we may fitly ioyne what the 〈◊〉 〈◊〉 I will open my mouth in a parable I will declare high sentences of old which we haue heard and knowne and our fathers haue told us we will not hide them from their children but to the generation to come we will shew the praises of the Lord his power also and his wonderfull workes that he hath done that the posterity might know it and the children which should be borne should stand vp and declare it to their children that they might set their hope on God and not forget the workes of God but keepe his commaundements All these things serue to this purpose to shew that it is a duty and burden laid on the shoulders of all parents to acquaint their children 〈◊〉 the works of God especially with the benefits of our redemption wrought by Christ for our saluation If they aske the question why infants are baptized and washed with water into the name of the holy Trinity we must make plaine vnto them the meaning of that mistery We must say vnto them My children this is a signe of the Couenant of Gods mercy to vs and our 〈◊〉 to God it is a mistery of our saluation and teacheth that being in our selues vncleane vnrighteous 〈◊〉 y and sinful our soules are washed by the blood of Christ euen as the water in Baptisme washeth our bodyes 〈◊〉 in the mercy of God is so much the more marueilous in our cies insomuch as the 〈◊〉 were entred into the couenant by cutting lancing and effusion of blood in circumcision Againe before they come to yeares to receiue the holy Supper of the Lord we must informe them at home and declare the institution of that Sacrament and the comfortable vses therof to them so they may afterward come to this Communion with better warrant of their worke with greater comfort to themselues with lesse danger to their souls We must teach them that as the bread is broken and the Wine poured out so the body of Christ was crucified and his blood shed for the remission of our sins and that if we beleeue in the Lord Iesus we are nourished in our souls to eternal life by the passion of Christ our Sauior as certainly as our bodies are norished with the creaturs of bred 〈◊〉 wine Notwithstanding there is a generall defect of this duty in many parents neither are children readye to enquire and learne at home neither are parentes able to answere anye thing in these matters of God way wardnesse in the one and wordlines in the other and ignoraunce in them both hath taken away all care and conscience from them touching these holy duties and heauenly misteries so that neither the one teacheth nor the other learneth neyther the child enquireth nor the father answereth CHAP. 4. Of the first outward part of
declare the couenaut of God to pray for his blessing promised vpon his owne ordinance to giue thankes for the blessed worke of our redemption to offer giue and deliuer a right the creatures so sanctified in baptisme to sprinkle with water and washe the body to be baptized and in the Lords Supper to deliuer the bread to be eaten and the wine to be drunke to the spirituall nourishment of the Church So then the minister ought not to refuse to baptize such as are brought vnto him Shall the seruant refuse to do the worke of his maister Or if the Lord keeper of the kings broad seale should proudly and presumpteously disdame to set the seale to the Princes letters patents were he not well worthy to be displaced and remoued So if the minister through enuy or hatred or any other sinister affection shall refuse to put the seale to the Lords Couenant and hinder little children from comming to Christ he deserueth iustly to be displaced and to beare office no longer in the citty of God but to be remoued for his contempt as Salomon put downe Abiathar Secondly is it a necessary point of the Sacrament that it be ministred by a minister Then it condemneth 〈◊〉 those that put these seales into a wrong hand and all 〈◊〉 persons that violently rush vpon this calling and take vp on them to meddle with the administration of the Sacraments with vnwashen hands seeing the dispensation of the word and Sacraments is so linked annexed and ioyned together by God that a deniall of licence to do the one is a deniall to do the other and contrary wise the license to one is license to the other Christ neuer gaue to priuate persons any such commaundement he neuer committed to them any such ossice hee neuer commended to their care these holy actions he neuer called them to this honor he neuer laid vpon them this charge and therefore they haue no parte nor fellowship in this businesse If notwithstanding these restrainings of authority from them they wil runne and rush forward where they should hang backward their sinne lieth at the doore their punishment hastneth and their iudgement sleepeth not Lastly if the minister be an outward part of the Sacrament we must beware and take heed we ascribe not to the minister that which is proper to Christ and so rob him of the honour due vnto his name The minister may offer the signe he cannot bestow the thing signified he may baptize the body he cannot clense the soule he may deliuer the bread and wine he cannot giue the body and blood of Christ Iohn may wash with water he cannot giue the spirit Man indeede pronounceth the word but God sealeth vp his grace in the heart man sprinkleth the body with water but God maketh cleane the soule by the blood of Christ man may take away the filth of the flesh but Christ must purge the conscience from dead workes who is that blessed lambe of God that taketh away the sinnes of the world For as Paule planteth and Apollos watereth but God 〈◊〉 the increase so the minister offereth the element and outward signe but God giueth the heauenly grace It belongeth to the minister to handle the external part it belongeth as a peculiar dignity to Christ to bestow grace to giue saith regeneration and forgiuenesse of sinnes and to baptize with the Holy-ghost This truth Iohn 〈◊〉 I baptize with water but one commeth after me who is mightier then I he shall baptize you with the Holy-ghost Where we see he maketh a flat opposition betweene himselfe and Christ betweene his baptisme and the baptisme of Christ. As on the one side we must take heede of the contempt of him that teacheth and ministreth the Sacramentes because the contempt of the word and Sacraments doth necessarily follow the contempt of his person so we must beware we attribute or giue not to him more then his right least the power of the word and force of the Sacramentes be attributed to his person wherby men spoile themselues of the fruite of them both This was it wherein the Corinthians offended when they said I am Pauls I am Apollos I am Cephas I am Christs Wherefore to keepe a golden meane between too much and too little we must do as if a prince should send vs some present by one of the meanest messengers of his house we would receiue him fauorably and entertaine him honorably for the gifts sake which he bringeth vnto vs but the guift it selfe we would receiue for the kings sake from whom it was sent So it becommeth euery one of vs to do God hath committed to his messengers and ministers the word of reconciliation we must haue them in singular loue for their workes sake that labour among vs but the word and Sacramentes we must receiue for the Lords sake from whom they come Thus much of the first outward part to wit theminister Chap. 5. Of the second outward part of a sacrament THe second outward part of a Sacrament is the word necessarily required to the substance of a Sacrament for the word is added and ioyned to the element and there is made a Sacrament This sacramentall word is the word of institution which God in each Sacrament hath after a speciall manner set downe consisting partly of a commaundement by which Christ appointeth the administration of Sacramēts and partly of a promise annexed whereby God ordaineth that the outward elements shal be instruments and seales of his graces As for example when Christ saith Go teach al nations baptize them there is a commaundement to warrant the vse and practise of Baptisme the promise likewise is in the next words Into the name of the father and of the sonne and of the holy-ghost So touching the other Sacrament of his supper when he saith Take ye eate ye drinke ye do this in remembrance of me Ioe there is the commaundement cōmaunding the continual vse therof vntil the second comming of christ the promise is this is my body which is giuē for you this is my blood of the new Testament shed for you for many for remission of sins Whatsoeuer signs of holy things god gaue to strengthen the faith of his childrē we may see and descern that god alwaies added the worde to the seale the voice to the signe and doctrine to the sight so that when the signe was seene the word was heard When one of the Seraphims beating an hot coale in his hand which he had taken from the alter touched the mouth of the prophet he said Lo this hath touched thy lips and thine iniquity shall be taken away and thy sinnes shall be purged Now we know a coale hath not power and force to take away sinne but the word vttered by the Angell did assure him that he should be purged by the holy ghost which was signified by the 〈◊〉 Againe when Christ gaue to his disciples
knoweth the thinges of a man saue the spirit of man which is within him Furthermor were not this harde dealing and extream cruelty in God to hang the saluation of men vpon the pleasure of the minister whereby our faith and saluation shall alwaies be doubtfull and should it not be vniust in God to make the euill of the minister to hurt the receiuer To draw to an end of this question the aduersaries themselues confesse that the church cannot iudge of thinges that are inward whereupon we fiame this reason If the church cannot iudge of things inward then it cannot iudge of the intent of the minister but they confesse it cannot iudge of inward things therefore not of the intent of the minister and consequently although they be present at the action they remained doubtful of consecration Wherefore Bellarmine foreseeing the inconuenience and absurdity of this vnreasonable and vncomfortable assertion confesseth that if one of their masse-priests in his ministration intend to do as the church of Geneua doth it suffic eth to make a Sacrament effectuall and of sorce This is the confession of a knowne and sworne enemy Whereby we see that howsoeuer they say we haue no ministers no ordination no consecration no church that our sacraments are no better then the feasts of Ceres and Bacchus and lay many false accusations to our charge that the Supper of the Lord with vs is no Sacrament but a bare signe without grace without effect without vertue yet they are constrained to confesse and yeald thus farre that if a Masse-munger purpose to do as the reformed churches do his doing is effectuall and the Sacrament is good The effect of this point is this that if we desire to be comforted and assured of Gods fauour when we come to his supper wee must not hang the profit of his ordinances vpon the weake and vnstable foundation of Popish intentions Thus much of consecration CHAP. 9. Of the first inward part of a Sacrament THe outward parts of a Sacrament haue hitherto beene declared by a diligent perfourmance whereof consecration is performed now the inward parts follow to bee considered and handled of vs in which the very soule and life of the Sacraments consisteth For the outward partes profit nothing without these as the word profiteth nothing except the inward and true husbandman giue the increase according to the Apostles words He that planteth and he that watereth is nothing but God that giueth the increase so the force of the Sacramentes is to be looked for from the creator that did institute them Peter saith Baptisme doth saue vs but he addeth not Whereby the filth of the flesh is washed away but in that a good conscience maketh request to God So the Apostle Paule teacheth that Bodily exercise profiteth little but Godlinesse is profitable to all thinges so the outward signes 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 Starres fire water herbes 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 signes though ordained of God as holy helps vnto vs which were to conucie his glory to them but our faith must be lifted vp to God being the author of the Sacramentes and the creator of all thinges The inward parts of a Sacrament are such inuisible and heauenly thinges as are signified vnder the earthly and outward parts We heard before the outward partes of a Sacrament to be these the minister the word the signe and the receiuer so the inward are foure in number answerable to the outward to wit 1. God the father second the spirit 3. Christ. 4. the faithfull Now there is a notable proportion and worthy agreement betweene the outward and the inwarrd partes these resembling each other as one face answeareth 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 spirit offereth and applyeth IESVS CHRIST inuisibly to the faithfull receiuer This is the resemblance and likenesse betweene the externall and internal parts whereby we see that God the father is represented by the Minister the spirit by the word christ by the outward element and the faithful receiuer by the outward receiuing The first inward part is god the father osfering and applying Christ and his sauing graces to the faithfull The minister offereth and deliuereth the outward signes to the receiuers and can go no further herein he 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 sacramentes Christ with all his giftes and benefits if we haue handes to receiue him he is giuen to vs. The vse of this doctrin is first of al to distinguish between God and the minister the outward signes are giuen by the hands of the Minister whether he be good or euill but the truth and substance of the sacraments is giuen by God the father Whosoeuer confoundeth these partes and workes robbeth God of his glory depriueth himselfe of the grace of Christ offered and maketh flesh his arme Wherefore as the workes of God and of the Minister are distinct so must these parts remaine distinguished howsoeuer to the faithfull they are not separated and sundred as in the publishing and preaching of the gospel the Minister speaketh vnto the outward man and the sound thereof entreth into the care but it is God that openeth the hart and speaketh to the conscience of the faithfull hearer Secondly it serueth to strengthen our faith and help our weakenes when we come to the sacrament So often as we see the ministers of God appointed by him deliuering the signes and setting them a part to their ends for which they were ordaind we must behold with the eye of faith god the father offering his sonne to those that can receiue him For if wee come aright we may assure our owne heartes that what the Minister doth outwardly the same the sather performeth inwardely then which there cannot be a greater comfort Let vs therefore behold with our eyes the Sacramentall rites let vs heare the promises that God maketh vnto vs God the father wil verifie them who hath sealed vp his sonne vnto vs. My father giueth you that bread from 〈◊〉 He will as surely giue Christ as the minister deliuereth the bread and wine Albeit the sacraments should be ministred by some hypocrite and wicked man yet they haue as much force and as a great efficacy as if they were ministred by faithfull and godly men The vertue of the sacramentes hangeth vpon the minister no more then the goodnesse of
seed dependeth vppon the sower which if it light in good ground will bring forth plentifull fruit 〈◊〉 it be 〈◊〉 of an vngodly and vnskilfull man Chap. 10. Of the second inward part of a Sacrament HItherto of the first in ward part the second part of a sacrament is the holy spirit as Math. 3. Hee shall baptize you with the holy ghest and fire So in Christes Baptisme when he was baptized and prayed the holy-ghost discended in a visible shape like a Doue vppon him And By one spirit we are al baptizd into one body whether we be Iewes or greacians whether we bee bond or free and haue bene all made to drinke into one spirit And the Apostle layeth down the circumcision of the hart by the spirit He is a Iew which is one within and the circumcision is of the heart in the spirit So the same A postle Tit. 3. 5. 6 According to the mercy of God he saued vs by the washing of the new birth and the renewing of the Holy-ghost which he shed on vs aboundantly through Iesus Christ our sauiour Nothing can be fruitfull and profitable without his gratious worke in vs he worketh and setteth the word of promise in our hearts and therefore we must necessarily hold the blessed spirit to an inward part of the Sacrament Now let vs proceed to the vses of this point being the second inward part Is the spirit of God the sealer vp of the promises after that we beleeue according to the doctrine of the Apostle After that ye beleeued ye were sealed with the holy spirit of promise then as often as we heare the promise vttered by the Minister it confirmeth vs that the father by his spirit woorketh the same in our harts The Water in baptisme cannot by any force and vertue inherent in it wash our consciences from dead workes to serue the liuing God as it hath power to wash away the filth and corruption of our bodies The bread and wine in the Lords supper haue no inherent strength to nourish the soule to eternall life as they haue to strengthen the body they are instruments of the Holy-ghost who worketh by them to the great comfort of the faithfull Grace is not contained and shut vp in them as water in a vessell or as a medicine in a boxe the spirit helpeth our infirmities sealing vppe to our consciences the fruite of the word that is heard and of the Sacrament all signes that are seene Againe is the spirit of God an inward part of the Sacramentes then we must learne and remember that wee can neuer heare the worde or receiue the sacraments with fruite and comfort without the speciall assistance and inward operation of the spirit of God Therefore the Prophet ioyneth the spirit word together I will make this my couenant with thee saith the Lord my spirit that is vpon thee and my words which I haue put in thy mouth shall not depart out of thy mouth nor out of the mouth of thy seed nor out of the mouth of the seed of thy seed from henceforth and for euer A man indeed hath power to heare the word and to receiue the sacramentes his will is free in these outwarde workes but he hath no power or strength to do them with profitte and comfott except it be giuen him from aboue Though we heare neuer somuch though wee communicate neuer so osten the spirit must open our hearts as he opened the hart of Lydia So 1 Ioh. 2. that 〈◊〉 h which ye receiued of him dwelleth in you and ye neede not that any man teach you but as that same annointing teacheth you of all thinges and it is true and is not lying Likewise Act 10. Peter preached the Gospell to Cornelius and his houshold and while he yet spake to them The Holy-ghost fell on them all which heard the word So also the Apost being sent out with their commission and commanded to preach the Gospell to euery creature it is noted that they went forth and preached euery where and the Lord wrought with them and confirmed the worde with signes that followed And Ioh. 14. The comforter which is the Holy-ghost whom the father wil send in my name he shal teach you all thinges and bring all thinges to your remembrance which I haue told you Pharaoh often heard Moses and Aaron but he harkened not but hardned his heart because there was no inward touching or teaching of the spirit The Israelites had hearde and seene the wonderfull things of God yet they profited not in faith in repentance in regeneration and the reason is rendered 〈◊〉 29. Yee haue seene all that the Lord did before your eies in the Lands of Egypt vnto Pharoah and vnto all his seruants and vnto al his Land the great tentations which thine cies haue seene those great mycacles and wonders yet the Lord hath not giuen you an hart to perceiue and eyes to see and eares to heare vnto this day When we come to heare the word which is a word of power of life and of saluation when wee come to receiue the sacramentes which are signes of Gods graces and seales of his promises we see many returne as ignorant peruers corrupt froward rebellious hard-harted and disobedient as they came to these ordinances of God and whence commeth this How falleth it out And what may be the reason heereof Surely it is not in him that willeth nor in him that runneth but in God that sheweth mercy who giueth eies to see eares to heare and heart to vnderstand to whom he thinketh good in heauenly pleasure Wherefore our duty is seeing the naturall man perceiueth not the things that are of the spirit of God to pray vnto him to giue vs wisedome to see our corruptions blindnes ignorance and hardnesse of hart Thirdly doth the spirit worke in vs by the word Are the word and spirit ioyned together And doth he teach vs by means of the word and Sacra then we must not separate the spirit from the worde and Sacraments as the Anabaptistes do which depend vpon reuelations and inward inspirations vpon priuate motions and diuine illuminations without the word They will not be taught by the word they will not be strengthned by the Sacramentes but take away the vse of both following their owne foolish fansies and deuilish dreames They boast of the spirit of God and are led by the spirit of the deuill Wee must for our direction and practise learne that as to rest vpon the spirit without the word is phantasticall and heriticall and the mother of all errors so the word and sacraments without the spirit are no 〈◊〉 then a dead carcasse without life an empty sound without substance a naked shew without truth an empty casket without the 〈◊〉 and there sore we must knit them together and assure our selues that the spirite speaketh euidently in the scriptures the spirit worketh effectually
Gospell exclude no man vnlesse we exclude our selues Infidelity doubtfulnes and despaire are very grieuous sinnes and strike at the very hart of God We must vnder hope beleeue aboue hope with faithfull Abraham The mercies of God and the merits of Christs obedience are infinite higher then the heauens deeper then the earth broader then the sea stronger then the lawe mightier then the Deuill and greater then all the sinnes of the world Besides God doth measure the obedience due to him rather by the affection then by the action rather by the desire to obey then by the outwarde performance of it Moreouer when one sinne is forgiuen all the rest are likewise forgiuen euen as 〈◊〉 of one sinne bringeth with it repentance of all knowne sinnes For the giftes and calling of God are without repontance Last of al we admonish them to consider that grace and faith howsoeuer they may be smothered are neuer wholly taken away by sinnes of infirmity but thereby are manifested and magnified Touching their families we say vnto them call them before you exhort them to cleaue vnto god with full purpose of heart to loue him to walke before him in feare and reuerence and to serue him in righteousnes all the daies of their life gyue them charge to learne beleeue and obey the true religion and doctrine of saluation set downe in the writinges of the Prophets and Apostles God commended Abraham for this sayinge I knowe him that he will commaund his sonnes and houshold after him that they keepe the way of the Lorde to doe righteousnes and iudgement that the Lord may bring vpon Abraham that he hath spoken vnto him Dauid gaue Salomon his sonne a notable and right noble charge before he died speaking thus to him standing before him and before the princes and peeres of the kingdome Thou Salomon my sonne know thou the God of thy fathers and serue him with a willing mind for the Lord searcheth al harts and 〈◊〉 al the imaginations of boughts if thou seeke him he will be found of thee but if thou for 〈◊〉 him he will cast thee off for euer I each them that child-hoode and youth are vanity teach them to remember 〈◊〉 creator in the daies of their youth teach them to read the scripture and to practile in their liues and conuersations what they haue read and learned Instruct them to auoide idlenes to eschew euill company to giue themselues to prayer and hearing the preaching of the word Warne thy children to loue God to reuerence their mother and to loue one another Warn them to speake euill of no man and beware of taking Gods name in vaine Put them in minde that God is their father their creator their preseruer their redeemer their sanctiher yea their iudge that shall come to iudge the quick and the dead and reward euery man according to his workes We must all appeare before the iudgement seat of Christ that euery one may receiue the things which are done in his bodye whether good or euill Put them in remembraunce not to oppresse or defraud any man for the Lorde is an auenger of all such thinges who will not blesse euil-gotten goodes but send his cursse vpon them and they shall not prosper Admonish them to shew forth their faith by good workes and to shew mercy accordinge to their powers Lastly to honour their princes parents maisters and all superiors Thus we instruct men to liue and to die that dying they may liue with God in his kingdome Thus we annoint the sicke with precious balme that shall not breake their head and with the inward and inuisible oyle of Gods grace and mercy Thus we warne them to prepare the oyle of faith in their lampes and to keepe a good conscience toward God and man that they may with ioy and comfort depart in peace render vp their soules into the hands of god cheerefullie meeting the bride-groome and entring with him into his kingdome So then the people loose nothing by 〈◊〉 of the materiall oyle the want thereof being supplyed with exhortations admonitions reproofes consolations prayers and supplications more desired of the sicke and more auaileable for the sicke And thus much of extream vnction and the other forged Sacraments whereof some wanting the outward signe some the spirituall grace signified some the word of institution some the promise annexed and all of them the commandement of Christ and testimony of the scripture we cannot admit them for any Sacramentes and so we conclude that there are only two Sacraments of the Church vnder the Gospell which are Baptisme and the Supper of the Lorde The ende of the first Booke THE SECOND BOOKE of the Sacrament of baptilme being an honorable Badge of our Dedication to Christ containing the true doctrine therof overthrowing the errots of the church of Rome and deliuering the comfortable vse of this Sacrament to all the people of GOD. CHAP. 1. Of the Word Baptisme and what it is HItherto we haue spoken of the Sacraments in General togither with the partes vses and number of them now we come to the first sacrament which is Baptisme being an Honourable badge whereby we are dedicated vnto Iesus Christ This word in Scripture hath many significations First in the natiue and proper signification it signifieth to dippe to diue and plunge vnder water as Mat. 3 16. Iohn 3 22 23 Act 8. 38 39. Secondly to cleanse and wash any thing with water euen when this sacrament is not administred as Mark. 7 wher it is said the Pharisies did not eat except first they washed So Heb. 9 x the old tabernacle did consist in washings Thirdly it signifi th the Crosse afflictions myseries persecutions and inward vexations of the spirite as Luk 12 50. where Christ saith I must be baptized and how am I grieued 〈◊〉 I be baptized And 〈◊〉 12. 22. Are ye able to drinke of the cuppe that I must drinke of and be baptized with the baptisme that I shal be baptized withall Fourthly it is taken for a liberall and plentifull distribution of the graces and gifts of God as Act. 1 5. Iohn baptized with water but ye shal be baptized with the Holy-ghost within these few dates that is ye shall receiue a greater measure of the gifts of God then ye haue done before Fiftly the word is taken for the doctrine of Iohn which he deliuered before he administred the Sacrament of baptisme as Act. 18. 25. Where Apollos is said to be an eloquent man and mighty in the scripture knowing nothing but the baptisme of Iohn Lastly it is taken for the whole worke and action of the sacrament of baptisme as Math 28 19. Go vnto all nations teach and baptize them and in this last sence we are now to speake of it Let vs therefore see what this Sacrament is Baptisme is the first Sacrament whereby by the outward 〈◊〉 of the body with water once into the name of
of washing away sins were found in the element of water Baptisme therfore is not the washing away of sins onely the bloud of Christ clenseth vs from al sin 1. Iohn 1 7. Againe this declareth the perpetuall vse of it in the church seeing it hath this effect to assure remission and forgiuenes of sins vnto this let vs bring our children of this let vs make them partakers from this let vs by no means keepe them and in this let vs continually renew our couenant with God Chap 2. That the parts of Baptisme are partly outward and partly inward Hitherto wee haue shewed how baptisme is taken and what it is In baptism we are to consider 2 things his parts and his vses For as in the former book when we spake of the Sacraments in generall hauing shewed what a Sacrament is we discended to his parts and vses wherein the perfect knowledge thereof consisteth so wee wiil obserue the same in handling the doctrine of the sacraments in particular The parts of baptisme are first to be opened the vses are to be reserued to their proper place The parts are 2. the outward and the inward parts This appeareth 1 Pet 3 Where of the baptisme that now is answereth that figure which is not a putting away of the filth of the flesh but a confident demanding which a good conscience maketh to God and saueth vs by the resurrection of Iesus Christ. Where the A postle teacheth that sinne cannot be washed awaye by that outwarde water but by Christs inward working which the outward baptisme doth shaddow In like manner Mar. 1. Truth it is I haue baptized you ' with Water but hee will baptize you with the Holy-ghost where the baptise sheweth that hee baptized outwardly but the force of it proceedeth from Christ who baptizeth inwardly So Act 2 Peter saide vnto them Amend your liues and be baptized euerie one of you in the name of Iesus Christ for the remission of sinnes and ye shall receiue the gift of the Holy-ghost Where the A postle declareth that in such as repent and beleeue the vertue of the Holy-ghost is ioyned with outwarde baptisme The outwarde partes therefore are one thinge and the inwarde partes are another that which is seene is one thing and that which is vnderstood is another thing This diuision of the partes of Baptisme affoordeth diuers good vses and putteth vs in minde of sundrye holy duties And first of all are there outwarde and inwarde partes of baptisme then we learne hereby that the outwarde partes are no vaine ceremonies no fruitlesse rites no vnprofitable actions that may be neglected or contemned but auaileable signes and effectuall seales of the sprinkling of Christs blood for the forgiuenes of all our sinnes Againe seeing there is such an vnion of the partes betweene themselues we must not contemue or dispise or deferre baptisme Wherefore the faithfull all delaies reasons and pretences set aparte haue speedily prepared themselues to do that which God commaundeth Wee haue a worthy example in Abraham when god required him to circumcise himselfe his sonne and all the males of his house and thereby to vncouer all their shames hee doth not inquire why God required this at his hands hee doth not complaine or consult with flesh and blood ouer all doubts faith got the victory and subdued reason vnder her and caused him with diligence readines and expedition to submit himselfe to fulfill the Lords will and performe it the same day that he commaunded it Of this duty likewise we see Paule was admonished by Ananias immediately after his conuersion Act. 22. saying Why tariest thou Arise and be baptized and wash away thy sinnes in calling on the name of the Lord. Whereby he sheweth that this tarying and delay in the matters of God maketh vs culpable in his sight True it is it is not the want of Baptisme simply that is demnable as is shewed afterward but the contempt of the Sacraments is dangerous and without repentance damnable as it appeareth The Pharisies and expounders of the law despised the counsell of God against themselues and were not baptized of him We know all neglect and contempt in heauenly duties is euill and bringeth with it a certain curse as the prophet saith Cursed is he that doth the worke of the Lord negligently We see in humaine and wordly thinges wise-men will not deferre the sealing of their writings and calling of witnesses when they haue giuen a promise to other or made a bargaine with other knowing that vnnecessary delay may breede vnrecouerable danger as wee see by the example of Ieremy when he had bought a field of his vncles sonne presently he weighed him the siluer enrolled it in a booke of remembrance hee signed it he tooke witnesses and left it written in roles or records hauing an instrument or euidence fairely drawne and sealed with the common seale if any thing should be called in question in time to come 〈◊〉 he like we see in Abraham long before when he had bought a possession of the Hittites for the buriall of his dead he weighed out and paied 〈◊〉 money among Marchants so the field and the caue that was 〈◊〉 withal the trees and appurteuances that were therin was made sure to him for a possession As these men when they had made the purchase would not delay the taking of assurance and security the like delaying and vnnecessary putting off the time from Sabboath to Saboath from meeting to meeting ought to be fhunned of vs otherwise thogh we should be free from contempt we cannot excuse ourselues of the neglect of au high and holy duty to God and our children Indeede we are not pricisely tyed to a certaine day in Baptisme as the Iewes were to the 8. day in their circumcision but that which the 8. day was to them a conuenient and orderly time is to vs. Now what time can be more conuenient more comely more fitte then the Sabboath day following when the Church is assembled That so it may be administred rightly reuerently religiously and conueniently in the publike meetings of the faithfull Againe the needelesse and carelesse deferring of this worke hath a grieuous threatning annexed of assured punishment and iudgement as it is set down The vncircumcised male in whose flesh the foreskin is not circumcised euen that person snalbe cut off from his people because he hath broken my couenant Whereby we see that whosoeuer shal neglect circumcision not fuffer himself be circumcised or shal approue the negligence committed by his parents shall bee none of the peop'e of God but shall be shut out from the society and barred from the fellowship of the faithful both in this world and in the world to come vnlesse hee repent of this sin And that the neglect of Gods ordinance draweth his wrath appeareth in the example of Moyses The Lord met him and would haue killed him because his son was not
them parts of the ministers Office but this is the chiefest to labour in the word and doctrine in regard of the greater giftes required and of the fruite that floweth and followeth from thence to their hearers it being the high ordinance of god to saue such as beleeue That this is the Apostles mind and meaning appeareth by the words immediately ensuing where he reckoneth vp some whom he had baptized which he would neuer haue done or attempted without a calling True it is the dignity force of baptism dependeth not vpon the worthines or excellency of the Ministers thereof but on the authoritie and institution of god who onelie remitteth sinnes and baptizeth with the Holy-ghost This appeareth by the example of such as cast out deuils in Christs name of whom Christ saith he knew them not So Iudu was sent out with the rest of the Apostles to teach and to preach the Gospell of the kingdome and to heale euery sicknes and euery disease among the people yet he was the sonne of perdition that the scripture might be fulfilled The scribes and pharises sit in Moses his chaire For this cause Christ himselfe would baptize no man Ioh. 4 least any should esteem of baptisme by the worthines or vnworthines of the Ministers Neuerthelesse it is required that baptisme be done and deliuered by a minister of the church and one reputed so to be of the church as may be confirmed by sundry reasons First baptisme is a part of the ministry which none may vndertake but such as are thereunto lawfully called God hath ioyned the ministry of the worde and sacramentes together and what God hath coupled togither let no man separate Math 19. 6. But women or priuate persons may not be admitted to teach in the publicke assemblies in a true and well ordered chutch 1 Cor 14. Let your women keepe silence in the churches for it is not permitted vnto them to speake but they ought to bee subtect as also the Lawe saith and if they will learne any thing let them aske their husbandes at home for it is a shame for Women to speake in the churcb And 1 Tim 2 Let your women learne in silence with all subiection I permit not a woman to teach neither to vsurpe authority ouer the man but to be in silence Likewise the Apostle reproueth the church of Thyatira that it suffered a Woman to teach among them and to exercise the publicke ministry of the word contrary to gods commaundement and the practise of gods people I confesse there haue bene prophettesses in the church as Deborab Huldah Hannah the foure daughters of Phillip with some others but the examples are extraordinary and therefore cannot make an ordinary 〈◊〉 for imitation The causes heereof are direct and euident For to teach publikely is a token of authority and rule ouer others in-asmuch as the teacher is higher in place and authority then he that is taught as Paule was brought vp at the feete of Gamaliell and as the lesse is blessed of the greater Therefore the woman should not be admitted to be a maister in Israell a teacher and instructer of men as 1 Tim. 2 where the Apostle forbiddeth them to teach publikely and to vsurpe authority ouer the man but requireth of them to be in subiection not to chalenge dominion Again such is the frailenes and weakenesse of that sexe that they are easier to be seduced and deceiued and so fitter to be authors of much mischiefe being the weaker vessels therefore Paule hauing set down the doctrine that women should not take vpon them to teach in the church and so preach in the assembly of men presently alledgeth this reason that The woman was first deceiued of the deuil and was in the transgression he made choise of her and made her an instrument to be guile her busband Furthermore the minister representeth Gods person in this holy worke and theresore he onely can offer and deliuer with power and authority the outward signe which answeareth fitly to the inward matter Shall priuate persons vsurp to be the Lords messengers to bring his letters and seales not called not alowed not authorised It cannot be without intruding of themselues and dishonour to God As none can wash vs from our sinnes but Christ onely so none can beare his person in the outward Sacrament of the inward washing but he whom Christ himselfe hath appointed if we will receiue the benifit of the holy seale of baptisme for the assurance of our conscience that we are washed from our sinnes And if the will and pleasure of a Prince doe make that onely to be his seale which he hath set aparte to seale his grauntes withall so that albeit another bee made right of the same matter iust of the same forme and fashion and in all pointes like vnto it no difference being to bee seene betweene them yet the same is none of the Princes seale but a counterfcit stampe then now much more ought the knowne will of the eternall God which is that they onely should minister the sacraments that haue a publicke calling and allowance therunto to haue that authority that no sacraments can be warranted to be his 〈◊〉 but such as are signed by his officers Againe suppose the princes seales shoulde be stollen away which he hath appointed to seale his grantes withall and should be set too by him that hath no authority not being the keeper thereof there can by no means grow any assurance of comfort to the party that hath it applyed to his writinges so if it were possible to bee the seale of GOD which a woman shoulde set to yet for that she hath stolen her patent and vsed it contrary to Gods commandement I see not how any man can perswade his owne hart by it to be partaker of a sacrament but his comfort is weakened and impaired and his conscience left in doubt and perplexity Moreouer this may yet farther appeare by a comparison a forme of reasoning often vsed in the scripture comparing different actions of thinges done by a calling with such as are done without a calling wherby we shall see that to haue a lawfull calling to do a thing giueth life likinge and allowance vnto the doing For we must not onely consider what is done but also who is the doer What is the reason that Ioab captaine of the hoast killing Abner and Amasa two more righteous then himselfe was reserued to iudgement whereas Phinchas killing Zimri and Cosbi it was imputed vnto him for right cousnes What is the reason that Peter is reproued for drawing his sworde and smiting the high priests seruant being commaunded to put vp the sword because so many as 〈◊〉 with the sword shall perish with the sword whereas the higher power which is God is said to be the minister of god to take vengeance on him that doth euill and not to beare the
and the wine to be poured out to be distributed among sundry communicantes The last action of the minister is to distribute the bread and wine and giue them into the handes of the people 〈◊〉 CHRIST did not offer them vp to God 〈◊〉 deliuered them to his Discipies All these being workes to bee done and performed by the Minister in the administration of this Sacrament do note out the actions of GOD the Father sealing vppe his sonne vnto vs as wee shall see afterwarde when wee come to the inward parts Now let vs enter into the consideration of the vses of this parte Are these the actions commaunded in the word executed by CHRIST and to be performed by the Minister Then we see that such as are set apart to deliuer this sacrament are not consecrated and appointed priestes of the new testament to offer vp an vnbloody sactifice for the quicke and dead as the church of Rome teacheth and practiseth They are commaunded as ministers of God to deliuer the outward signes to the people not as priestes to offer them to God the father they are appointed preachers of the gospell not priests of the law which were to abolish the priesthood of Christ. Wherefore we must detest the blasphemy of these shamelesse shauelings that teach the priest to bee the maker of his maker and that he which made them gaue them power and authority to make him 〈◊〉 so after a sort preser themselues being the sacrificers before christ who is the sacrifice thēselues being the creators before Christ the creature themselues the makers before christ being made of them Thus these sacrificing priests are not ashamed to speake and to bray aloud Secondly if the minister be an outward part of this sacrament then it belongeth not to priuate persons to deliuer it to others nor to take it to themselues and deliuer it to themselues when or where there is no Minister They may indeede apply to themselues the outward signes they may eat the bread and drinke the wine and in respect of the sacramentall rites doe as the Minister doth yet for that they do it without a calling it is not a due administration but a true prophanation of this sacrament of the supper For let vs a little insist vpon the similitude beforestood vpon if the keeper of the Princes broad seale be not in the way or for the present bee not to bee gotten shall any man presume to take it where it lyeth without direction and without commaundement sucha one woorthily beareth his punishment whosoeuer he be In like manner 〈◊〉 one should earnestly desire the sacrament of the body and blood of Christ and euen faint in soul for the fruition of it finding himselfe in his longing affection able to take it himselfe 〈◊〉 the assistance of another yet euery one must consider his gifts his standing his calling and place wherin God hath set him he hath not committed to priuate persons the administration of the sacraments they may not baptize their children they may not meddle with the Lordes supper no more then common subiects may take the 〈◊〉 seale if the keeper be not in the way Against this 〈◊〉 truth two thinges of importance may be obiected which I purpose to preuent before I proceed any farther For first this doctrine seemeth not to agree with that maxime and principle which 〈◊〉 we haue resolued vpon namely Accedat verbum ad elementum fit 〈◊〉 that is Ioyne the word of institution to the outward signe and there is made a sacrament Secondly it seemeth to leaue sicke persous without comfort in their harts and peace to themselues if for want of a publicke minister themselues may not supply that want and giue vnto themselues this Supper These are the two obiections pretending and intending that priuate persons may at some times vpon some occasions haue some right and interest in despensation of the Sacraments Touching the former poynt being a ruled case of Saint Augustine that if the signe be 〈◊〉 to the word a Sacrament is ordained we doubt not to 〈◊〉 the rule vndoubtedly to be true being truely and rightly vnderstoode For the meaning is if there be an outwarde signe which is the matter and a worde of institution which is the forme of the sacraments the essence of them is fully finished as if there bee the matter and forme of an house we conclude rightly there is an house Howbeit we presuppose ther was a builder of the house to prepare the matter and to order the forme So the former principle doth presuppose a minister to deliuer and a receiuer to receiue the sacrament otherwise we shall also warre vnder the ensigne of our enimies vnawares who hold it to be the supper of the Lord albeit there be no eating no drinking no receiuing thereof If therefore in the constitution of a sacrament the institution of Christ touching taking eating and drinking must be obserued then wee see that more is required then the signe and the word in the work of the sacrament Againe touching the obiection of the sicke who seeme to be wholy left in distresse and discomfort if they may not lawfully administer the Supper to themselues I answere it was an auncient practise of the Church to carry the sacrament vnto the sick besides albeit in extremity of sicknes the minister be wanting we leaue not the sick without counsell and comfort For this we teach this we are readye to maintaine this we would haue all beleeuers in health and in sicknesse to recall and remember that if they 〈◊〉 beleeue that the Lord Iesus had suffered death vpon the crosse for them if they 〈◊〉 apply vnto themselues his precious merits for their redemption if they 〈◊〉 remember the benefits of his 〈◊〉 passion with all thanksgiuing and if they truely repent them from the bottome of their harts of all their sins they do eat and drinke effectually and to their soules health profitably the body and blood of Christ our sauiour although they doe not receiue the sacrament with their mouth This serueth to comfort the weak and to keep them within the lifts and limits of their proper calling Lastly seeing the former actions of the minister are done plainely in the sight of all it is the duty of euery one to giue diligent heede and to haue weighty consideration of these outward ceremonies by the meditation thereof to confirme their faith and to make the outward workes to further the inward graces For they are offered to our sences not that we shoulde rest in them but that our weaknes by them shoulde be helped and we by them lift vp in our harts to thinke vpon greater things Chap 4 Of the second outward part of the Lords Supper HItherto of the first outward part of the Lords supper to wit the minister now we come to the word of institution and promise annexed or contained therin which are the second
taught nothing they vnderstand nothing they heare nothing they receiue nothing and a few childish apish foolish and vnseemely gestures excepted they see nothing they tast nothing they partake nothing neither comfort of heart nor memory of Christ nor benefit of his passion But Christ in his last Supper did not eate vp all alone but after the Disciples hadde supped as Mathew setteth it downe he tooke bread and blessed he brake and gaue it to them saying take ye eate ye neither did he drinke alone of the fruite of the vine but taking the cup he gaue thanks and gaue to them all saying Drink ye all of this So then albeit a certain number of communicants are not limited and determined yet Christ in these wordes apoin 〈◊〉 eth a company to be present as apeareth by the number take ye eate ye drinke ye all deuide ye it among your selues doe ye this in my remembrance ye set foorth the Lordes death when yee come together to eat tarrie ye one for another as often as ye shal eat this bread These words cannot be vnderstood of one perticular man but necessarily import a greater number of men nay the Philosopher teacheth that the word all must be verified at the least of the number of three which is the least and lowest number that would be admitted to this supper Neither do we read that so soon as one was gained to the faith that the Apostles administred this Sacrament to him much lesse would they minister to themselues alone when none were conuerted in a nation or cittie Secondly Christ expressely commandeth vs to doe as himselfe did when he left this fare-well token and pledge of his 〈◊〉 to his Disciples saying Do this in remembrance of me But he after the wordes of consecration did not offer a sacrifice to his father vnder shewes of bread and wine but gaue the bread and cup to his Disciples and left his owne example as a direction for vs to followe so that the distribution and deliuerance of the signes is of the substance of the Sacrament as well as the breaking of the bread or pouring out of the wine and it is not lawfull in any sort to change the testament of Christ or to corrupt the meaning of the testator Thirdly the Apostle teacheth how he receiued from the Lorde that which he deliuered to the churches that the people should eate of this bread and drinke of this cup and proueth that the faithfull are made partakers of the Lords table not by gazing or looking on while others eat but by eating not by standing still while others drinke but by drinking as 1 Cor. x. Wee that are l many are one breade and one body because we are all partakers of one bread Fourthly the same Apostle reprooueth the Corinthians which presumed to the Supper of the Lorde besore others and did not tarry for their brethren when they came togither to be partakers of the sacrament as we see 1 Cor 11. Euery man a hen they should eate taketh his owne supper afore this is not to eat the Lords snpper And afterward Wherefore my brethren when ye come together to eate tarry one for another Now because the Corinthians brake this order and ordinance he chargeth them to come vnreuerently to receiue vnworthily to eat and drink iudgment vnto themselues Shall they then that are faithfull christians patiently beare the iniury done them by these sacrificing Masse-mungers who neuer bid the Lordes ghuestes nor call them to his table nor tarry for them till they come to this heauenly banket but like the priests of Bell do eate and drinke vp all themselues Fistly the same Apostle willeth and warneth all persons which come to this communion diligently to proue and examine themselues and then to come to this supper as we see 1 cor 12. Let a man examine himselfe and so let him eat of this bread and drinke of this cup so that he would not haue any excluded from receiuing which haue tryed their harts by examining and are thereby rightly propared to this great worke Lastly the names giuen to this Sacrament noting the nature thereof doe affoord vs a good consideration to strike through the heart of this priuate Masse being called sometimes the supper of the Lord and sometimes a communion among our selues If it be an holy supper and spirituall banket why are none bidden and called thereunto If it be a communion why doth the Priest vncharitably swallow all alone whereby they make it a communion but without company a supper but without ghuests meat but without eating drinke but without drinking a table but without sitting downe a participation but without any that are partakers a banket but without seeding thereat the people departing as hungery and thirsty as they came Wherefore as no man celebrated the Passeouer aright or receiued profit thereby but such as did eat the flesh thereof so can none come to the supper of the Lord as he ought though he looke vpon others except he eate of the bread and drinke of the cup according to the commaundement of Christ the author thereof And thus much of the sole communions and priuate Masses brought into the church against the example of Christ against the vse of the Apostles and against the name and nature of the sacrament it selfe Hitherto we haue pulled downe the Heresies of the Church of Rome and haue raked in the dirt and dungh ill of their deuises the sauour whereof hath annoyed heauen and earth now let us obserue out of this last outward part of the sacrament how we are directed and instructed therby to further our knowledge and obedience Did Christ commaunde the faithfull of his family to eate and drinke that which he deliuereth without laying any furder burthen or bondage vpon them then we must vnderstand it is no precept of Christ to receiue the Lordes supper fasting before any other meats and drinkes True it is the people whose zeale goeth beyond their knowledge make a great scruple of conscience in this point to come fasting which custom we do not condemn but commend so it be without superstition in themselues and iudging of others But howsoeuer many make as great a matter to communicate fasting as to come in faith yet this is no necessary rule or commaundement binding the conscience to the obseruation thereof For the Worde of God and institution of the sacrament are perfect directions to the church teaching all matters of faith and obedience yet they teach no such practise And our blessed sauiour teacheth his disciples what they should do the Euangelists deliuer what they did and among all their doctrine we find not this precept of fasting Againe Christ administred it not fasting the Apostles receiued it not fasting not that we are bounde to celebrate the supper at that time but to shew that Christ would neuer haue chosen to do it after Supper if that time had bin simply vnlawful Besides
the Apostle 1 cor 11. reproouing the abuses crept into this Sacrament and labouring to reduce it to the first institution exhorteth the Corinthians to tarry one for another and if any be hungry that he cannot tarrie he must before hand 〈◊〉 at home that so he may better wait for the rest of the congregation Now he would neuer haue giuen counsell and commandement if it had bin vnlawfull or vngodly to take some little repast and short refreshing before in regarde of the present infirmity and weakenes of the body Lastly he teacheth in another place That the kingdome of heauen is not meat nor drinke but righteousnes and peace and ioy in the holy-ghost To conclude as hee willeth that he which eateth despise not him that eateth not and he which eateth not condemne not him that eateth so must it be in this indifferent practise he that can take it let him take it but let not him that receiueth fasting iudge him that fasteth not and let not him which fasteth not condemne him that receiueth fasting he standeth or falleth to his owne maister Who art thou then that iudgest an other mans seruant Let euery one be perswaded in his owne mind and looke to the warrant of his own worke Let vs follow those things which concerne peace and where with one may edisie another If any list to bee contentious we haue no such custome neither the 〈◊〉 of God And thus much of the communicants of this sacrament and likewise of the rest of the outward parts of the Lords supper Chap. 7 Of the words of 〈◊〉 in the sacrament of the Lords supper ALthough we haue spoken before sufficiently of consecration what it is and how it is wrought to satisfie all such as are sober minded and simple Louers of the truth yet be cause special points are heere to be obserued and that the aduersaries turn the true consecration into a taine magicall incantation to worke a miraculous or rather a monstrous transubstantiation it shall not be amisse to assure and handle this point againe that therby the truth of God may be cleered the ignorant instructed the aduersaties satisfied and consequently their mouthes stopped Consecration is a change or conuerting of the outward elementes into another vse by obseruing the whole institution of Christ which giueth it his effect We confesse a turning and changing not of one substance into another not by abolishing of natures not by close pronouncing of certaine wordes but in the vse and in respect of vs and in regard of the promise of God 〈◊〉 he water which floweth out of the rock in the wildernesse signified the same to the fathers which the Wine 〈◊〉 to vs in the supper Notwithstanding it was a common watering to the beasts of the fielde and to the people of God the cattell dranke thereof as well as the people and therefore there could be made no change there in but in respect of men to whom God gaue his gratious promise which teacheth vs to account of the outward signes otherwise then of common meats and common drinks The stones hammered in the quarrey the timber hewed in the forrest the gold tryed in the furnace were common stuff before they were layd in the building of the Temple and so made holy and sanctified to God and man The sayings and sentences of the heathenish poets were prophane before they had passed through the pen of God and were taken vp by the holy ghost So wee teach of the bread and wine before the institution of christ is vsed and obserued they are common but afterward they are holy We confesse and 〈◊〉 not but say plainely there is a change in the sacramentes the elements which before were ordinary meates now become spiritual in respect of the vse before they serued only to feede the belly now they serue to seale vp the nourishment of our soules The discussing of this question together with the foundation of this consecration and sanctification of the creatures is taken out of 1 Tim. 4. 4. Euery creature of God is good and nothing ought to be refused if it be receiued with thanks giuing for it is sanctified by the word of God and prayer These are the two meanes the word and prayer whereby the elementes are changed though not transubstantiated yet they haue a dignity and preheminence which they had not before they are no more common bread common Wine common meate but a Sacrament of Christes body a warrant of Gods promises an holy Mystery and seale of the couenant between God and vs. The first meanes of this consecration and setting a part of the creatures to our vse is by the word of God If we haue the euident and expresse word to warrant our vse of the creatures of God we may vse them for our necessity and comfort if we haue no word to beare out the practise they are not sanctified vnto vs. The tree of knowledge of good and euil was not sanctified vnto Adam though it were good in it selfe as all creatures are because he had a word of commaundement not to eate of it Of the tree of the knowledge of good and euill thou shalt not eate of it for in the day that thou eatest thereof thou shalt dye the death After the fall and after the flood all creatures were not sanctified some were accounted vncleane all might not be eaten all might not be offered as vnder the law among the beastes onely they were cleane that did chew the cud and diuide the hoofe and among the fishes of the Sea onely such as had skales and finnes were called cleane the rest were vncleane vnto them because the word did not allow but restraine the vse of them So likewise for this Sacrament of the Lords Supper not euery creature is sanctified not a 〈◊〉 not any flesh not any fish not oyle but onely bread and Wine These two are consecrated all the rest are cancelled by the word The second meanes whereby the creatures are sanctified is by prayer For albeit that God by the comming of his sonne into the world hath sanctified all meates and drinkes that nothing of it selfe is vncleane but to him that counteth it vncleane yet something must necessarily be done on our partes otherwise that which is holy we may prophane and that which is good we may turne into euill and therefore the apostle addeth praier which is both a thanksgiuing to the Lord that he hath sanctified and prepared them for vs and likewise a petition that they may bee healthfull for vs and we thankefull for them whereby our foode our apparell and all the succours of this life are sanctified to his glory and our comfort These be the two meanes of consecration if these or any of them be wanting there can be no true consecration If then in the time of the law they should haue eaten swines flesh which indeed part the 〈◊〉 but
part his sonne to his office the minsters deliuering of the bread the fathers giuing of his sonne If then wee drawe neere to the Lords table with faith reuerence and repentance nothing can be more sure certain to vs then the taking receiuing of Christ for when we receiue the bred from the minister we with all receiue the body of christ offered by the hand of God the father Lastly the breaking of the breade pouring out of the wine and deliuering of them both into the handes of the communicants 〈◊〉 these actions of God his chastising of his sonne and breaking him with sorrowes vppon the crosse for our redemption offering him vnto all euen vnto hypocrites and giuing him truely to the faithfull with all the benefits of his passion Indeed the minister giueth the outwarde signes to all receiuers but God giueth and applyeth onely to the faithfull the shedding of Christes blood for their daily increase of their faith and repentance But heere it may be obiected that not a bone of him was broken as it was figured by the passeouer and performed at his passion the verifieng and accomplishment whereof we read Iohn 19. 36. I answere there is a dubble breaking of Christ one corporall whereof the places before do speak the other figuratiuely wherby is vnderstood he was tormented and euen torne with paines as Esa. 53. He was wounded for our transgressions and broken for our iniquities the chastisement of our peace was vppon him and with his stripes we are healed Lo what is ment by the breaking of the bread his soule was tormented his spirit was crushed his hands and feet were pierced he sweat drops of Water and blood and cryed out aloud vpon the crosse My God my god why hast thou for saken me Wherefore let these rights be rightly marked and obserued of vs for our comfort and consolation Let vs when we see the breade broken and wine poured out meditat on the passion of christ howe hee was wounded and torne for our transgressions Although not a bone of his body was broken in pieces yet he was broken with afflictions brused with sorrowes and tormented with bitter anguish of his soule by whose stripes we are healed by whose condemnation we are iustified by whose agonies we are comforted by whose death we are quickned Whosoeuer resteth in the outward works done before his eies neuer attaineth to the substāce of the sacrament Thus much of the first inward part Chap. 9. Of the second inward part of the Lords supper THe second inward part is the holy spirit who assureth vs of the truth of Gods promises As we haue in the word of truth the forgiuenes of sins increase of faith groweth in sanctification a great measure of dying to sin and a greater care to liue in newnes of life promised 〈◊〉 vs so doth the spirit worke these things in the hearts of all the 〈◊〉 This appeareth in many places Rom. 8. rehaue receiued the spirit of adoption whereby we cry Abba father the same spirit beareth witnesse with our spirit that we are the children of God To one is giuen by the spirit the word of wisdome and to 〈◊〉 the word of knowledge by the same spirit to another is giuen faith by the same spirit all these thinges woorketh one and the selfe same spirite distributing to euery man seuerally as hee will So then as wee are weake in faith and slowe to beleeue so we haue the spirit giuen vnto vs to helpe our infirmities and to open our heartes to receiue the promises This truth being cleared the vses offer themselues to be considered And first of all inasmuch as the spirite worketh these things in the harts of all the faithfull from hence we gather that such as neuer finde any chaunge or renewing of the mind or reformation of life after the receiuing of the Sacramentes may iustly suspect themselues whether euer they had faith or not and whether ever they repented or not and therefore ought to vse the means to come by faith and repentance For the worke of the spirit accompanieth the outward worke in the elect of God as also we see in the hearing of faith preached hee must open the hart that is closed vppe before wee can receiue with meekenes the worde that is grafted in vs which is able to saue our soules Indeed euery person present may heare the wordes of institution may see the Wine poured out may eate of that bread and drinke of that cuppe as they may also hear the sound of the voice that commeth vnto them but the whole force effect and power resteth onely in the Spirite of GOD sealinge vppe the truth and substance of those things in the harts of all the children of God Againe seeing these thinges are done and performed by the working of the spirit they are confuted and cōuinced that thinke they cannot be made partakers of the bodye and blood of Christ and be vnited to his flesh vnlesse his body be shut vp vnder the accidentes of bread and shewes of wine and so his flesh be giuen vnto vs carnally that we may eate him with our mouthes and conuey him into our stomackes But we see heere the Holy-ghost is the bonde of this vnion hee worketh in vs faith which pierceth the heauens and layeth hold on Christ. It is saide of Abraham the Father of the faithfull that he reioiced to see the day of Christ he sawe it and was gladde For as we cannot see him with our bodily eies nor hear him with our bodily ears nor touch him with our bodily hands no more can we tast or eat him with our bodily mouths By the hand of faith we reach and apply him by the mouth of faith we receiue and eate him Let vs beleeue in Christ and we haue eaten Christ let vs not prepare our teeth and our belly but a liuely faith working by loue Wherefore albeit the humane nature of Christ goe not out of the highest heauens yet we that liue vpon the earth are partakers of his bodye contained in the heauens and his flesh and blood are communicated to vs as truely and effectually as if he were there on the present with vs. If any say How can this bee can that which is absent from vs be present with vs can heauen be in earth or earth bee in heauen He ere vnto I may moste iustlye aunsweare although this bee a great mistery and marueilous in our eyes yet we must confesse and consider that the Holy-ghost is the author of this vnion and as it were the conduit-pipe of this coniunction who by his diuine power ioyneth togither things that are seuered in place and begetteth faith in vs which is the instrumenr and hande whereby we receiue and applye Christ with all his gifts vnto our selues as Iohn 17. Father I pray thee for such as shall beleeue in mee that they may be one as thou
in examining ourselues before we come No great thing can bee done well without good care and endeuour In all humane 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 eat or drinke their ordinary food before they sleepe before they wash before they walke before they work some preparation goeth before Before the ground is tilled it is prpared Before the law was deliuered before the Saboth was sanctified before the sacrifice was offered before the Passeouer was killed before the worde was receiued before prayers were vttered the heart was in some sort prepard One of the greatest duties required of vs is to dy 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 and vnprepared when the bridegroome shall come So the Supper of the Lord being an excellent misterie 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 themselues iudgement through want of preparing This trueth deliuered hath the witnesse and consent 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 daies 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 wiseman 〈◊〉 4. Take heede to thy foote when thou enterest into the house of God and be more neare to heare then to giue the sacrifice of fooles for they know not that they do euill Likewise the prophet Ieremy Lament 3. Wherefore is the liuing man sorrowfull Man suffereth for his sinne let vs search and try our waies 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 feete into thy testimonies The Apostle Paule 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 Lordes Supper So then it is a duty required of all persons that come to the Lordes Table or any other exercise of religion to search their owne heartes and consciences narrowly how they bee affected and disposed touching the discharge of this duty And if wee would farther consider the necessity of this examination we fhould finde it standeth vpon many sufficient reasons and causes as vpon certaine foundations that cannot be remoued Doe we not see men when they come into the presence of some honourable and Noble person to addresse themselues to doe it with all renerence Ioseph being sent for to come before Pharaoh King of Egypt shaued his hed and changed his raiment and pro 23. When thou sittest downe with a ruler at meate consider diligently what is before thee Therefore when wee sit at the Lordes table to sup with him and are admitted to be his welcome ghuests we ought much more to be caresul to sanctifie our soules with al solemnity Consider with me a little our own practise We will not put our ordinary meates in a dish vnwashed nor our common drinks into a cup vnclensed and shall we put the signes of bread and Wine which are chosen instruments to conueigh Christ vnto vs into vnsanctisied soules vnprepared heartes and 〈◊〉 consciences Doth not our sauiour Christ reproue such hy pocrisie when he saith Ye can discerne the face of the skie and 〈◊〉 you not discerne the signes of the times And if that vpper chamber wher the supper was first administred were trimmed and garnished should not our hearts be prepared into the which it is receiued Shall Christ himselfe offer to come into our houses and shal not we sanctifie our harts to entertain such a ghest This were to great carelesnesse 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 benifit is vnspeakeable to those that partake the mystery of the Supper worthily they receiue christ they receiue remission of sinnes they receiue saluation they receiue assurance of eternall life For if the woman diseased with an yssue of blood loe twelue yeare comming behind Christ and touched onely the hemme of his garment was made whole then assuredly the spirituall receiuing of the body and blood of christ shal not bring lesse profit if the faith be equall which notwithstanding is wholly lost without preparation Ponder with me also how by neglect of this triall of our selues not onely this profit 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 banket yet to the vngodly vnregenerate and vnsanctified it becommeth vnholy and wholly earthly as the prophet Haggai teacheth Chapter 2. If a polluted person touch an holy thing it shall be vncleane The person must be holy that will haue sound profit by the holy thinges of God the man that is vnholy defileth every thing he toucheth the polluted Person polluteth all thinges For as to the pure all thinges are pure but vnto them that are defiled and vnbeleeuing is nothing pure but euen their mindes and consciences are corrupted so the prophane Person defileth all thinges and turneth wholesome meate into noysome poyson We must therefore vse sanctifyed thinges with sanctfyed hearts and for spirituall meate we haue spirituall vessels Furthermore marke the great danger punishment that is procured and purchased by this want of preparation For the vn worthie receiuer is guilty of the body and blood of Christ as the Apostle specifieth 1 cor xi Whosoeuer shall eate this bread and drinke the cup of the lord vnworthily shall be guiltie of the body and blood of the Lord. And againe He that eateth and drinketh vnworthily eateth and drinketh his own iudgement because he 〈◊〉 not the lords body for this cause many are sick and weak among you and manie sleepe Where he teacheth that such as come vnworthily vnreuerently and otherwise then such misteries should be handled doe despise and treade vnder their feet Iesus Christ himselfe prouoke the Lords 〈◊〉 and bring on themselues swift damnation Not that he is carnally and bodily present but because the reproache which is vsed in the signes
toucheth the bodie and bloode of Christ signified by them Euen as if a man shoulde rent disgrace deface spit vppon tread and trample vnder his feet and villanouslie abuse the image seale and letters patents of a Prince he should be adiudged guilty of a grieuous crime against the person of the Prince himselfe not which hee receiueth but despiteth so such as come vnthankefully and vnworthily to this supper are guilty of his body not which they haue eaten but which they haue refused and reiected being offered vnto them and therefore are guilty of their owne death inasmuch as God with the signes offereth his owne sonne Wherefore seeing the presence of God moueth seeing our owne profit perswadeth seeing our owne practise furthereth seeing the defiling of the Sacrament and the danger of vnworthy receiving teacheth and lastly seeing our owne iudgement in humane affaires when the daunger is not so great nor the losse so certaine cryeth out for this necessary preparation it standeth vs vpon before we enter into this holy worke whereunto of our selues wee are more vnfit and vnto warde and which in it owne nature is most profitable to set our selus before the Lord who shal examine and iudge the quicke and the dead to search into our owne wayes and to keepe a sessions in our own soules to looke into our secret and hidden corruptions how wee haue gone forward or backward in golinesse to try whether we haue a knowledge feeling and disliking of our sinnes and whether we haue any feare of Gods iudgments or faith in his promises or hope in his mercie to iudge our selues that we may not be iudged of the Lord to labour to find out our speciall sinnes striuing against them by earnest praier to God and condemning them for euer in our selues If we would thus iudge our selues wee should not be condemned with the world Let vs be grieued for our naturall blindnes Let vs acknoledge confusion of faces to be due vnto vs. Let vs deepely imprint in our owne harts the horror of our sins past and present The more wee perceiue and discerne our own vnworthinesse the greater shal be our fitnes to come to this Sacrament and the lesse we espy our owne imperfections the more we incuire the danger of Gods iudgements So then to touch vs with true 〈◊〉 and to break our stony hearts in pieces with remembrance of our daily offences let vs often meditate on the death and passion of Christ who was forsaken scorned buffeted and crucified for vs he was led as a lambe to the slaughter and shunned not the shame of the Crosse then the powers of heauen 〈◊〉 wer moued Iudea was darkned the earth quaked the stones claue in sunder the the graues opened the Sunne was in the ful-moone eclipsed the vaile of the temple was rent the dead were raysed the theese repented the centurion glorified God and the whole order of nature was changed All these thinges 〈◊〉 set before vs the he inousnesse of our sins and the greatnesse of gods wrath which could not be appeased but by crucifieng of the body and by shedding of the blood of Christ which is represented to vs as in a glasse in this Supper Thus wee haue shewed by testimonies and effectuall reasons that as in the passe-ouer they were commanded to chuse them a lambe on the tenth day but to kill him on the fourteenth so that they had 4. daies liberty betweene the separating and the killing of him for preparation and sanctification of themselues in like manner in the supper which is the same to vs that the passe-ouer was to the 〈◊〉 the spirit of God chargeth this duty vpon vs that we prepare our harts reuerently thereunto Now as we haue seene the necessity of this examination let vs consider what vses are to be made thereof Is it required of all communicants that come to the Lords table 〈◊〉 to examine themselues Then from hence it follo weth that all men are bound to know the word of God and to be skilfull in the scripture that thereby they 〈◊〉 be able to try their owne hearts and examine themselues by that rule But if the rule be vnknowne the tryall spoken off cannot be made the examination commaunded cannot be practised Especially there is required of vs the knowledge in the doctrine of the law not onely to be able to rchearse the words but to know the end and mcaning of them the speciall branches of them what are the duties commaunded what are the sinnes condemned for by the law commeth the knowledge of sinne and the Apostle had not knowne sinne but by the law for hee had not knowne last except the law had sayd thou shait not lust As then he that will try Golde from copper must haue his touch stone so he that will rightly examine his obedience must familiarly be acquainted with the Canon of the scriptures This our Sauiour teacheth Ioh. 5. Search the scriptures for in them ye thinke to haue eternalllife and they are they which testisie of me 〈◊〉 then we search them they will giue vs light to search our 〈◊〉 And the Apostle requireth the Colossians to haue the word of God dwell plentifully in them in al wisedome Wherefore he that said examine your selues ment we should also know the scriptures and especially the law of God which must be the glasse of our liues to behold our offences and the very ground-worke of this examination Againe we are charged to try out our waies and examine our selues Then we learne from hence to acknowledge a difference between baptisme and the lords supper For baptisme is due to the whole church and euery member thereof whether old or young to all infants who are the children of faithful parents that haue giuen their names to Christ and are entred into the profession of the Gospell And howsoeuer confession of faith fruits of repentance are required of the elder sorte as wee haue shewed yet touching infants it is susficiēt if they be born in the church of such as are members of the church But the Supper of the Lord belongeth only to such as are able to examine themselues to try their owne harts and to remember his death which things cannot agree with children As we see in the passe-ouer not all the children of the faithfull were admitted thereunto but onely such as could enquire and require a reason thereof and did desire to be instructed of their parents and such as had learned to make the law a frontlet before their eies and a signe vpon their hands that so the doctrine of God might not depait out of their mouths Besides if we consider the outward workes in both the Sacraments aright we shall plainely see the truth of this diuersity For in Baptisme the action of the minister is to wash the body with water which requireth not discretion in him that is to be baptized fo rasmuch as we
present or things to come recouering in him the possession of those thinges which wee lost in Adam being the beloued sonne of the father hee maketh vs acceptable and wel pleasing vnto him leading captiuity captiue and giuing gifts to men hauing Dominion ouer the Deuil sin hell the world the flesh and all our enemies hee protecteth vs that they cannot ouerthrow vs and hath made vs kings and Priests to god euen his father in that he is happy and immortal he maketh vs partakers of his blessednes and immortality When we shall seuerally and particularly apply al the actions and benefits of Christ our lorde vnto our selues we may boldely come to the lordes table where wee shall fiude christ and enioy him to our endlesse comfort Neither are we to abstaine and hang backe from comming to the Supper nor to dispaire of our selues nor to be to much cast downe when wee feele sundry defectes and wantes in our faith For there is a weake and feeble faith which is yet a true faith as well as the stronge faith There are two degrees offaith profitable to be knowne and comfortable to be considered The weake faith is an earnest and vnfained desire to be reconciled vnto GOD in christ which willing desire in vs GOD accepteth as the deede it selfe hee accounteth the defire of faith as faith it selfe the desire of reconciliation and forgiuenesse of sinnes by the death of CHRIST shall be auaileable to worke out our attonement and redemption The stronge faith is a full perswasion and assurance of the mercyes of GOD when the faithful can truely say with the Apostle Rom. 8 38. 39. I am perswaded that neither life nor death nor thinges present nor thinges to come neither Angels nor principalities nor powers neither height nor depth nor any other creature shall separate vs from the loue of GOD which is in Christ Iesus our Lord. This is the greatest measure and highest degree of faith this is the top strength and full ripenesse of faith heereunto wee are to striue and indeuour and neuer to giue rest vnto our soules vntill wee bee resouled and setled in our consciences that all our sinnes are assuredly pardoned and wee accepted to euerlasting life This greatenesse of faith was in Abraham who was not weak but strengthened in faith being fully perswaded He that had promised was also able to doe it All that liue in the bosome of the Church doe not attaine to this full measure of a perfect faith but euen as it is in the estate of the body we are babes before we come to be men of ripe yeares first we be weake before we be strong first we are fed with milke before we can digest strong meat We see corne first is in the grasse then in the blade before it come to the stalke and to haue ripe corne in the eare There must be in all thinges a beginning before there can be a proceeding to perfection The tree sendeth forth his tender braunches and putteth forth his leaues before the fruit commeth So is it with euery christian Man and Woman first they are babes in Christ and haue certaine seedes and beginnings of faith springing in them to eternall life afterward they grow from strength to strength from grace to grace from degree to degree and from faith to faith vntill they come to a full perswasion and assurance without wauering which ariseth after many experiences of Gods ' manifold mercies and fauours in the course of our liues as we see Psal. 23. Doubtlesse kindnesse and mercy shall follow me all the daies of my life and I shall remaine a long season in the house of the Lord. Wherefore let vs not be 〈◊〉 ed and discouraged when our faith is feeble for a feeble faith wil apply Christ as well as a strong faith it wil draw Christ home to dwell in our hartes through whom we shall not perish but haue euerlasting life Hee that had but a weake eie and a dimme sight to behold the brasen Serpent in the wildernesse was healed from the deadly stinging of the fiery Serpents as wel as he that saw cleerly and perfectly a farre off He that hath but a Leprous and sickly hand is able to hold that which is offered vnto it as well as a sound and strong hand So hee that hath a little faith in the Sonne of God shall neuer haue his saluation denied nor forgiuenesse of his sinnes kept from him if with an humble heart he pray to God to haue them pardoned The Apostles beleeued that Christ was the Sauiour of the world yet they were ignorant of his death and resurrection which are the chiefe meanes of saluation and they are saide to be men of little faith So our sauiour when the Disciples had asked increase of their faith declareth that if our faith be in quantity but as a graine of mustard-seede it should be powerfull and effectuall seeing he will not quench the smooking flaxe nor breake the bruised reede but cherish the least sparke and measure of grace giuen vnto vs from aboue This likewise was the faith of that father whose child was possessed with a dumbe and deafe spirit when christ said to him If thou canst beleau all things are possible to him that beleeueth straight way he cryed with teares saying Lord I beleeue help mine vnbeleefe Christ doth not reiect him for his weaknes of knowledge and faith to teach that we should not dispaire or be dismaid when we finde wauering wantes distrust and imperfection in our selues but rather confessing our frailty with that father in this place pray to be strengthned and to haue our faith increased For whosoeuer vnfainedly desireth any grace of God tending to saluation shal receiue it if he continue knocking at the gate of his mercy it shall bee opened and his prayer shal be granted as Christ hath promised I wilgiue to him that is a thirst of the wel of the water of life Thus if wee long after the graces wanting vnto vs as the earth after a great drouth for the comfortable shewers of refreshing rain vsing the meanes appointed of God to attaine them as earnest praier reuerent attending on the continuall hearing of his word diligent receiung of the sacraments being carefull to giue honor and glory to him for his gifts we haue already of his onely mercy obtained and enioyed wee shall be satisfied and replenished for then He that hath 〈◊〉 his good worke in vs will perfect the same in our harts vntill the day of Iesus Christ. Thus much of faith the sec. part of true examination which is the instrument whereby wee lay hold vpon Christ and are made liuely members of him withont which whosoeuer come to the Lords Supper depart away without fruit and comfort Chap. 18. Of Repentance the third part of examination THe next thing in this tryall to be considered is repētance which is a
vp the very body and blood of Christ to god the father for the sinnes of the liuing of the dead we receiue it not but condemne it to the pit of hell from whence it came For Christ offered vp himself but once And if they be priests properly to offer him they must likewise be the murtherers of him forasmuch as when he was offered he was killed Moreouer they make his al-susficient sacrifice to bee vnperfect which notwithstanding maketh vs perfect and themselues to be after a sort mediators betweene god and man and so depriue themselus of the sweet mediation of Christ. Thus much of the gainefull Marchandize of Masses vsed in the church of Rome and of the oblation or rather abhomination thereof These and many other errors are discouered and opened in this Treatise which I commend vnto thee good christian reader desiring thy farther instruction in the truth I know it cannot but grieue thee to hear of contentions and dissentions especially in the matters of God wherein wee should al think and speak one thing Wherefore thou must remember that it cannot be auoided but offences wil com but wo be to him by whom they come The apostle saith There must be euen haeresies among you that they which are among you may be knowne For my part I haue labored to doe no more then to quench the fire which other haue kindled and to plucke vp the weeds which other haue planted The successe of this worke I commit to the Lord the examination and fruit thereof to thee Read it with iudgement Try al things and hold fast that which is good Lay al partialy aside and weigh the doctrine set before thee with the ballance of the Sanctuary The Lord of heauen and earth bring vs all to be of one mind and of one hart in the truth and giue vs the spirit of vnderstanding that we may be able to discerne light from darkenes and truth from errour and that we may not be caried away with euery 〈◊〉 of false doctrine but that we may knowe what is the good and acceptable wil of God and may grow vnto a perfect man in Christ Iesus to whose mercifull direction and protection I commend thee Amen FINIS The Principles of Christian religion set downe in Questions and answers shortly for the remembrance and plainely for the vnderstanding of all persons requisite to be learned and knowne before they be admitted to the Lords Supper Q. What is true religion A. It is the knowledge of gods wil to the end we may serue him in holinesse and righteousnesse Ioh 17 3 Eph 4 23 24. Q. How many parts are there of religion A. Two repentance and faith Mar 1 15 Act. 20 20 21 Q. What is repentance A Repentance is a turning from al sin vnto righteousnes act 3 19 Ezek. 18 21 Q How many things haue we to consider in repentance A Two thinges the parts of it and the meanes whereby to attaine it Esa 1 16 xvii xx Q What are the parts of repentance A Two partes first a for faking of sin with an hatred and sorrow for it Secondly a betaking of ourselues vnto righteousnes with a loue and liking of it 2 Cor. 7 x xi Q What are the meanes to come to repentance A Two meanes first the knowledge of our sins by the law Secondly the consideration of the punishments due to sin Reuel 2 5 Q How many commaundements are there in the law A Ten Exod. 34 28 Deut. 4. xiii x 4 Q 〈◊〉 how many tables are the 〈◊〉 deuided A Into two tables Mar xii 30 xxxi Exod xxxi xviii 34 1 Q What 〈◊〉 the first table concerne A Our duties toward God contained in the 4 first commaundements Math xxii 36 37. 38 Q what is the 〈◊〉 commaundemant A Thou shalt have none other Gods but me Deut 5 7 Exod 20 3 Q what is the summe of this law A We must not account that as God which by nature is no God but haue and chuse the true God onely for our god Mar. 12 29 Q What is the second commaundement A Thou shalt not make to thy selfe any grauen image Exod 20 4 Q What is forbidden and commaunded in this law A We must not worship the true god falsely but worship god as he hath appointed in his word Ioh. 4 24 Iosh 24 15 Esa. 29 13 Q What is the third commaundement A Thou shalt not take the name of the lord thy God in vaine Exod. xx 7 Q What is forbidden and commaunded in this law A We must not bereaue god of the honor due to him but vse his titles word and works with al reuerence Math. 5 33 34 35 36 37 Q What is the fourth commaundement A Remember the Sabbath day to keepe it holy Exod xx 8 Q What is commaunded and forbidden in this law A We must 〈◊〉 the sabbath with the works of the sabbath and not 〈◊〉 it with our owne works Esa. 58 13 Neh 13 xv xvi c. Q What are the workes of the 〈◊〉 A 〈◊〉 as are holy and of present necessity Luk 14 3 4 5 Act. xx 7 Q 〈◊〉 must keepe the Sabbath A 〈◊〉 thy son thy daughter thy man thy maid and thy stranger Exod xx x Q 〈◊〉 of the first table what doth the second table concerne A 〈◊〉 duties toward our neighbors in the sixe last commaundementes Rom. 13 8 9 Q Who is our neighbour A Our neighbor is euery one of our owne flesh yea our enemies Esa 58 7 Luk. x 35 36 37 Math 5 44 Q What is the first commaundement A Honor thy father and thy mother Exod xx 12 Q who is our father and mother A Al superiors set ouer vs of god for our good Rom 13 1 2 Eph. 6 1 2. 3 Q what doth the word honor 〈◊〉 A It 〈◊〉 reuerence obedience and maintenance whether they be worthy or vnworthy that are our superiors Math xxii xxi Q what is the first commaundement A Thou shalt not kil Exod. xx 13 Q what is forbidden and commaunded in this law A We are charged not to hurt our owne life or our neighbors but to preserue and tender it as our owne 1 Ioh. 3 15 Math 5 xxii xxiii 24 Q what is the seuenth commaundement A Thou shalt not commit a dultery Exod 20 14 Q what is required in this law A we must kepe our bodies and soules chast from consenting to vnclean lustes Math 5 8 29 〈◊〉 Col. 3 5 Q what is the eight commaundement A Thou shalt not steale Exod 20 15 Q what is forbidden and commaunded in this law A we must not 〈◊〉 or hurt our neighbors goods but maintaine and preserue them Eph 4 28 1 Thess. 4. 6 Q what is the ninth commaundement A Thou shalt not beare false witnesse against thy neighbor Exod 20. 16 Q what is forbidden and commaunded in this law A we must not diminish or hurt the good name of our neighbor but 〈◊〉 his credit and estimation Exod