in the externall worke placing holinesse and remission of sinnes in the deede done and thus the thing signified is little regarded and wholy abolished r Gen. 41 4. as the euill fauoured and leane-fleshed Kine did eate vp the fat well-fauored this was Pharaohs dream and the other is mans deuise For these men giue all to the outward receiuing placing holinesse 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 doe 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 blood of Christ which is to make an Idoll of the signe and to flatter themselues in their euils to their owne destruction For albeit a man haue beene baptized and haue receiued the Lords Supper yet if hee liue wickedly and walke after his owne lusts the Sacraments shall auaile and aduantage him nothing at all but further his condemnation Vse 3 Lastly hath the Sacrament some partes outward and some inward some seene and some not seene with bodilye eyes Then it giueth occasion both to parents to teach their children the meaning of these mysteries and to declare vnto them the ordinances of God as likewise to children and the yonger 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 Å¿ Exod. 12 26.27 chap. 13 14 15. directly where the fathers are forewarned to teach their children the hidden mystery of the Passeouer When your children aske you what seruice is this yee keepe then yee shall say It is the sacrifice of the Lords Passeouer which passed ouer the houses of the children of Israel in Egypt when he smote the Egyptians and preserued our houses So likewise Ch. 13 14. speaking of separating and sanctifying the first borne for the seruice of God hee 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 t Iosh 4 6 7.8 21 22 23. wee see when the Lord had parted the waters of Iordan that the people might passe he commanded Ioshua to set vp 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 meant by those stones they should answere that the waters of Iordan were cut off before the Arke of the couenant of the Lord. Hee would not onely haue themselues to profite by his wonderfull workes but to retaine the remembrance of them he would haue their posterity to know the cause occasion thereof and so glorifie his name for euer Heereunto we may fitly ioyne u Psal 78 2 3 4 5 6 7. what the Psalmist saith I will open my mouth in a parable I will declare high sentences of olde which wee haue heard and knowne and our fathers haue told vs 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 cannot forget the workes of God but keepe his commandements All these things serue to this purpose to shew that it is a duty and burden laide on the shoulders of all parents to acquaint their children with the workes 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 wee must make plaine vnto them the meaning of that mystery Wee must say vnto them My children a How to teach our childâ—en the meaning of the Sacraments this is a signe of the Couenant of Gods mercy to vs and our duty to God it is a mystery of our saluation and teacheth that beeing in our selues vncleane vnrighteous vnholy and sinfull our soules are washed by the blood of Christ euen as the water in baptisme washeth our bodyes wherein the mercy of God is so much the more maruailous in our eyes insomuch as the Iewes were entred into the couenant by cutting lancing and effusion of bloud in circumcision Againe before they come to yeares ro receiue the holy Supper of the Lord we must informe them at home and declare the institution of that Sacrament and the comfortable vses thereof to them so they may afterward come to this Communion with better warrant of their worke with greater comfort to themselues and with lesse danger to their soules Wee must teach them that as the bread is broken and the Wine powred 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 soules to eternal life by the passion of Christ our Sauiour as certainly as our bodies are nourished with the creatures of bread wine Notwithstanding there is a generall defect of this duty in many parents neither are children ready to inquire learn at home neither are parents able to answere any thing in these matters of God waywardnes in the one worldlines in the other ignorance in them both hath taken away all care and conscience from them touching these holye and heauenlye mysteries so that neyther the one teacheth nor the other learneth neyther the Childe enquireth nor the father answereth CHAP. IIII. Of the first outward part of a Sacrament THe outward partes of a Sacrament are such things as a What outward parts are vnder a certaine similitude and sikenesse do represent and signifie heauenly thinges to assure vs they are as truely prelent and offered vs as wee behold with our eyes and receiue with our hands the earthly things giuen vnto vs. The outward parts of a Sacrament are in number b Foure outward parts of a Sacrament foure First the Minister Secondly the word of institution Thirdly the signe Fourthly the receiuer All these and euery one of them are needful to the beeing and nature of a Sacrament take them away or any of theÌ„ and you take away the substance and bring in a nullity of the Sacrament If there be no Minister no word no element no receiuer there is no Sacrament If there be wanting eyther Minister to deliuer it or word to institute it or element to represent it or receiuer to take it wee cannot assure our selues to haue any SacrameÌ„t of God but rather a tradition and inuention of our owne In this
g TransubstaÌ„tiation ouerthrowne whatsoeuer ouerthroweth the nature and vse of a Sacrament is not to be admitted but omitted neyther to bee receiued but reiected But transubstantiation ouerthroweth and ouerturneth both the nature and vse of a Sacrament and therefore not to be admitted and receiued into the Church For touching the nature of a Sacrament it is confessed h Iren. lib. 4. contr haer cap. 34. that it consisteth of two parts the one earthly and the other heauenly but if after the words of consecration the bread and wine are transubstantiated into the body and blood of Christ then the signe is taken away the element is ouerthrowne the materiall part is abolished and consequently the nature of a Sacrament is ouerturned And touching the vse of a Sacrament there must be an analogy and proportion betweene the signe the thing signified As in Baptisme the element of water washeth and purgeth the bodye so the Holy-Ghost through the blood of Christ cleanseth and sanctifieth the soule Likewise in the Lords Supper as the Substance of bread and wine receiued strengtheneth and comforteth the body so Christ i Ioh. 6 33. receiued by faith nourisheth feedeth the soule The very true principall vse of this Sacrament is to confirme our faith that as surely as those earthly creatures taken and applyed feed our bodies to a bodily life so the body and blood of Christ receiued and applyed by faith feed our soules to eternall life And do not all the faithfull feele a sweete comfort so often as they come to the Lords table by this similitude agreement to consider and know assuredly that as the substance of bread serueth to nourish and doth feede our bodyes so Christ doth feede our soules But if wee must beleeue that the substance of bread and wine is changed cleane gone that nothing remaineth but accidents where is this comfort and consolation How can wee bee assured and strengthened that as our bodies are nourished with the materiall elements so in like manner our soules by feeding on Christ Wherefore while they take away the substance of bread which should nourish the body the nature and vse of the Sacrament is destroyed and wee are spoyled of the comfort of our hearts and strengthning of our faith which wee should haue by this notable comparison and resemblance of the parts So then if wee would receiue comfort in comming to this Communion wee must retaine the substance of the signe as a staffe to stay vp our faith that it do not faile Lastly seeing God giueth vnto vs outward signes of his grace it serueth to teach vs that wheresoeuer and among whomsoeuer God continueth his signes he purposeth to bestow vpon them the things signified by the signes on the other side where God denyeth the meanes he also denyeth the thing wheÌ„ he taketh away the sign he taketh away the grace also This we see in the Turkes and Sarazins because he denyeth vnto them saluation hee taketh from them the seales and assurances of saluation and because he refuseth them to be his Church hee vouchsafeth not vnto them the prerogatiues and priuiledges of his Church Thus it falleth out in the preaching of the word vpon those whom God determineth to saue and to bestow vpon them the guift of faith whereby they are entred into the kingdome of heauen hee sendeth vpon them his word and causeth it to be preached vnto them but when he will not shew mercy but leaue a people in their miserable estate and condition he withdraweth the Ministry from them as we see in the Acts of the Apostles Chap. 16. When they were gone throughout Phrygia and the region of Galatia They were forbidden of the holye Ghost to preach the word in Asia and after they were come to Mysia they assaied to go into Bithinia but the Spirite suffered them not Euen as when God will bring a famine vpon a land he with-holdeth the early and latter raine making the heauen to be as brasse and the earth as iron but when he will send plenty and open the windowes of heauen he sendeth a gracious raine and showers vpon the earth so when he will send a famine not of bread nor a thirst of water but of hearing the word of God hee taketh away his word and the meanes of saluation that they shall wander from sea to sea and runne to and fro to seeke the word of the Lord and shall not finde it but faint for thirst If any aske the question wherfore the Lord forbad Paul to preach the word in Asia and to come into Bythinia we cannot assigne this to be the cause that they were vnworthy to haue the doctrine of saluation offered vnto them forasmuch as they were as worthy as the Macedonians to whoÌ„ the Gospell was preached no more vnworthy then the other Gentiles Neither can we say this was the cause that God foresaw how euery one would receiue or entertaine the Gospel that as he saw them ready and inclined to accept of the word or to reiect it so he vouchsafed or not vouchsafed the same vnto them for hee pronounceth openly that he appeared to them of whom hee was not sought and spake vnto them that neuer asked after him Besides this were to ground the cause of saluation vpon our selues which is out of our selues and to ascribe it to our owne merite which is due onely to his mercy We are all by nature the children of wrath and destitute of the guift of faith if there be any willingnesse in vs to obey it proceedeth from the Spirite of God who as he electeth freely so he calleth freely Now that which is spoken of the preaching of the word may also be applied to the vse of the Sacraments When he purposeth to strengthen the faith which hee hath giuen vnto vs hee vouchsafeth the outward signes and seals of his promises that thereby wee should be assured he meaneth to bestow vpon vs the inward grace represented by them He dealeth iustly and vprightly with vs hee hath no purpose to beguile vs and deceiue vs. For they are no bare or naked much lesse false and lying signes but effectual instruments of the Spirite to conuey the mercies of God in Iesus Christ into our hearts and therefore we must bee carefull to vse them conscionably as certaine pawnes and pledges which God hath commended and committed vnto vs that they might be as witnesses of his loue and fauour towards vs. And thus much of the third outward part to wit the signe CHAP. VII Of the fourth outward part of a Sacrament THe last outward paâ—t of a Sacrament is the a The receiuer is an outward part of the Sacrament receiuer which is as needfull as the outward signe We vnderstand and take heere a receiuer in generall for euery one that commeth to the Sacrament whether good or euill godly or vngodly faithfull or vnfaithfull Such a receiuer is likewise a necessary part of the
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 parts 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 therof entreth into the eare g Act. 16 14. but it is God that openeth the heart and speaketh to the conscience of the faithfull hearer Secondly it serueth to strengthen our faith and helpe Vse 2 our weakenesse when we come to the Sacrament So often as we see the Ministers of God appointed by him deliuering the signes and setting them apart to their ends for which they were ordained we must behold with the eie of faith God the Father offering his Sonne to those that can receiue him For if we come aright we may assure our owne hearts that what the Minister doth outwardly the same the Father performeth inwardly 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 will verifie them who hath h Iohn 6 32. sealed vp his Sonne vnto vs. My Father giueth you that bread from Heauen Hee will as surely giue Christ as the Minister deliuereth the bread wine Albeit the Sacraments should be ministred by some hypocrite and wicked man yet they haue as much force and as great efficacy as if they were ministred by faithful and godly men The vertue of the Sacraments hangeth vpon the Minister no more then the goodnesse of seede dependeth vpon the sower which if it light in good ground wil bring forth plentifull fruit albeit it be sowne of an vngodly and vnskilfull man Thirdly consider heere the difference betweene a Sacrament and a Sacrifice For wee learne from Vse 3 hence that God the Father in the Sacraments doth giue his owne Sonne to the true receiuers True it is a Sacrament and a Sacrifice haue some affinity and agreement the one with the other They haue this in common that both were instituted of God and haue him for the author of them In both of them there are outward actions which haue inward significations for the killing of beasts shewed plainely what our condition is both that we are guilty of death and could not be deliuered but by an offering for sinne and that Christ Iesus is the true oblation to be offered to God vpon the Altar of the Crosse for our sinnes Neuerthelesse they differ also in diuers respects as first in the end The end of a Sacrament is not to offer it vp to God but that it bee offered to vs and receiued of vs. The Minister offereth the signe God the Father offereth the thing signified wee receiue the outward element at the hand of the Minister wee receiue the inward grace at the hand of God But the nature of a Sacrifice is that we giue it or offer it vp to God according to his owne ordinance whereupon also it is called an offering or oblation True it is also that some of the Sacraments of the old Testament vnder the law were after a sorte externall Sacrifices as the Paschall Lambe howbeit it is not so in the Sacraments of the Church of Christ because the perfect Sacrifice of Christ once onely offered hath abolished and abrogated all outward Sacrifices Againe they differ the one from the other in the outward forme and manner of doing Leuit. 16 5. For the Sacrifices were burned in part or in whole with fire to note out the purity of Christs Sacrifice and the eternall Spirite Heb. 9 14. by which he was offered to God whereas they were properly called by name of Sacraments which were eaten or applyed to the bodye and therefore altar was appointed for the Sacrifices but a Table for the Sacraments that were eaten CHAP. X. Of the second inward part of a Sacrament HItherto of the first inward part a The second part of a Sacrament is the holy Spirite the second inward part of a Sacrament is the holy Spirite as Math. 3. Hee shall baptize you b Mat. 3 11. with the Holy-Ghost and fire So in Christs Baptisme when he was baptized prayed the c Luke 3 22. Holy-Ghost descended in a visible shape like a Doue vpon him And Paul saith d 1 Cor. 12.13 By one Spirite we are all baptized into one body whether we be Iews or Graecians whether we be bond or free and haue been all made to drinke into one Spirite And the Apostle layeth downe the circumcision of the heart by the Spirite Rom. 2 29. Hee is a Iew which is one within and the circumcision is of the heart in the Spirite So the same Apostle Titus 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 abundantly through Iesus Christ our Sauiour Nothing can bee fruitefull and profitable without his gracious worke in vs he worketh and setleth the worde of promise in our hearts and therefore we must necessarily hold the blessed Spirit to be an inward part of the Sacrament making it and all other ordinances of God auaileable Vse 1 Now let vs proceed to the vses of this point being the second inward part And first of all is the Spirite of God the sealer vp of the promises after that we beleeue according to the doctrine of the Apostle After that ye beleeued f Ephes 1 13. 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 worketh the same in our hearts 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 eternal 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 Spirite helpeth our infirmities sealing vp to our consciences the fruite of the word that is heard and of the Sacramentall signes that are seene But because this doctrine is contradicted by the defenders of the Popish faith it shall not be amisse briefly to propound their chiefest obiections whereby they would proue that the outward signes in
be the food of life Psal 81 16. Thirdly as this naturall life is sustained by bread so through Iesus Christ the bread of life our soules are nourished to a spirituall and eternall life Fourthly Psal 104 15. as the heart of man is strengthened and fortified by bread so the merit of Christs body doth sustaine support the soule to eternall life Gen. 18.5 Fiftly as bread slaketh the hunger of the body so the force and efficacy of Christs body doth asswage and alay the hunger of the soule Sixtly as bread profiteth such as are hungry Esay 58 7. Prou. 27 7. but doth no good to them that are already filled and glutted so the merit of Christs body bringeth a benefit to them onely that hunger after righteousnesse but as for such as are proud and puffed vp with a conceit of their owne righteousnes it yeeldeth no profit at all vnto them 1 Cor. 10 17. Seauenthly as the bread distributed and diuided among many is a signe of vnity and concord so the body of Christ offered vp for many vpon the Crosse is a pledge vnto vs of his loue toward vs and of the loue that ought to bee among our selues 1 Cor. 10 16 17. Lastly as one loafe is made of many graines so we that are many are become one mysticall body of Christ which are partakers of one bread Thus we haue seene a similitude and likenesse betweene the properties and effects of bread and of the body of Christ Reasons why Christ made choice of wine now let vs see wherefore Christ vsed wine and commanded it to be vsed after his owne example why he preferred it before all other things and what is the resemblance betweene it and the blood of Christ First of all as wine is the sweetest liquor proceeding from the Vine Iudg. 9 13. so the blood of Christ is the most pleasant drinke of the soule that was shed for vs and flowed out of his side who is the true Vine Ioh. 15 1.7 Secondly Prou 9 5. as wine doth quench the thirst of the body so the merit of Christs blood doth take away the thirst of the soule that it shall neuer thirst againe Ioh. 4. Thirdly as wine doth cheere vp the heart of man Psal 104 16. so the promises of Christ do cheere and refresh the soule Fourthly Prou. 31 6. as wine doth warme the body and make it more apt and fit to do businesse so the blood of Christ receiued by faith doth stirre vp and inflame the soule to all good motions and maketh vs more prompt and ready to euery good worke Fiftly as wine taketh away fearefulnes Prou. 23 32. and causeth men to be more bold and secure so doth the blood of Christ applyed to the conscience by faith assure vs of Gods fauour ease vs of the curse of the law and make vs constant in the confession of Christ Lastly Prou. 21 29 30. as wine putteth away the palenesse of the face and maketh the countenance shine so the blood of Christ turneth the colour of the soule into a comely hue which before was pale and wan through feare of death that is it quieteth the conscience Rom. 5 1. appeaseth the wrath of God and maketh vs gracious before him so that we appeare righteous and acceptable in his sight This being the plaine and euident truth let vs see the vses first such as concerne both the signes ioyntly and in generall then such as belong to each of them in seuerall and in particular To begin we learne from hence to acknowledge a difference betweene baptisme and the Lords supper in baptisme we haue one signe as the materiall part in the Supper we haue two signes e Why we haue two signes in the Lorâ—s Supper aâ—d only one in baptisme partly to note out our whole full and perfect nourishment in Christ hauing whatsoeuer is requisite for our saluation and partly to shew a fuller remembrance of his death for the wine which is a figure of his blood doth as it were present it and represent it before our eyes So then albeit the same participation of Christ and the same washing away of sins by his blood are sealed vp in baptisme and in the Supper yet the manner of sealing them in each is diuers Againe baptisme is a signe of our entrance into Gods Couenant the Supper is a sign of our abiding and continuing in that couenant Touching baptâ—sme it is sufficient for infants if they bee borne in the Church in the Supper the condition of examining our selues and remembring the Lords death is required They differ also in often celebration of them baptisme is to bee receiued but once onely in all our life because the promise once made is alwayes firme and forcible to such as beleeue and repent but the Supper is oftentimes to be receiued because an often renewing of that Couenant and calling it to our remembrance is necessary to increase and strengthen faith They differ also in the order which is to be obserued in the vse of them for baptisme is to be giuen before the Supper and the Supper may not be giuen to any except to such as are knowne to haue beene first baptized or are at least reputed so to be As first a Child is borne before he be fed so must Baptisme go before whereby our new birth is sealed then the Supper must follow after whereby our daily nourishment is declared and confirmed Lastly they differ in the signes there is onely one signe in baptisme which is the water but there are two signes in the Lords Supper to wit the bread and wine The second generall vse is that if Christ tooke gaue and deliuered the substance of the bread and wine then they must needs retaine their former nature their proper substance as well as their qualities as sight taste smell bignesse whitenes sweetnes rednes roundnes and such like properties But the Papists turne all things g Against the bare shewes of bread and wine and accidents without subiect vpside downe matter into forme substance into accidents creatures into shewes and subiects into things adioyned they bring in new shifts and fables against all diuinity philosophy reason sence and experience setting vp their owne inuentions and building Castles in the ayre Let them prooue the annihilation and remouing of the substance of bread wine away and the h Arist phis lib. 1. cap. 3. consisting of accidents without subiect which they are neuer able to do For as the water in baptisme remaineth in his nature and substance so do the bread and wine in the Lords Supper And albeit in both the Sacraments the signes be changed to a speciall vse yet are they not corrupted into shewes and turned into shadowes The heauens i Psal 102 26. shall be changed at the end of the world yet hence it followeth not that they shall be cleane abolished and consumed to nothing
former bookes CHAP. X. Of the third inward part of the Lords Supper THe third inward part is a The third inward part of the Lords Supper is the body blood of Christ the body and blood of Christ that is the body of our Lord deliuered vnto death for vs and his blood shed for the remission of sinnes and consequently whole Christ This is the chiefest part of this Sacrament For the body and blood of Christ signified by the bread and wine are thus made and separated to bee the liuely meat of our soules and haue that force and efficacy of feeding in our soules which bread and wine haue in our bodies This is the cause why b Ioh. 6 48 50 Christ often calleth himselfe the bread of life Ioh. 6. I am that bread of life this is that bread of life which commeth downe from heauen that hee which eateth of it should not dye I am that liuing bread if any man eate of this bread he shall liue for euer Thus euery receiuer is giuen to vnderstand that as God doth blesse the bread and wine in his Supper to preserue strengthen and comfort the body of the receiuer So Christ apprehended and receiued by faith doth nourish vs and preserueth body and soule vnto eternall life He dyed in the flesh that he might quicken vs and he poured out his blood that hee might clense vs from our sinnes Wherefore c How the sacramentall rites do serue to strengthen our faith whensoeuer as the Lords guests we see the bread on the Lords Table we must set our mindes on the body of Christ when we behold the cup of the Lord we must thinke vpon the blood of Christ when we looke vpon the bread broken and the wine poured out we must consider how the body of Christ was pierced punished crushed crucified torne tormented and his blood poured out for our sakes when we feele that by bread our bodies are nourished strengthened and by the wine our vitall spirits are comforted refreshed we beleeue that by the body of Christ deliuered to death for vs we are fed to euerlesting life and that by his blood poured out vpon the Crosse our consciences are sanctified and we feele his quickening power which doth confirme vs in our communion with him Thus is this part of the Supper spiritually to bee applyed thus are the bread and wine made a Sacrament to vs not bare signes thus the memoriall of Christs death is repeated which albeit it were once finished on the Crosse and now his passion is past long ago yet to the faithfull in regard of the force it is still fresh and alwaies present Now it is not without cause and good consideration that Christ would haue the bread first deliuered as a signe of his body then afterward the wine as a signe of his blood seuerally and apart administred because his body and blood are not represented to vs as his humanity now dwelleth glorious in the heaueÌ„s but as he was offered vp a sacrifice on the crosse his blood being shed out of his body For to the ende it may be nourishment to vs it must bee crucified For as corne of it selfe is not fit food for vs vnlesse it be threshed winnowed ground and baked for vs so is it touching Christ he must suffer be crucified and dye that wee may liue by him and raigne with him This is the truth which in this point is to be considered Vse 1 Now let vs lay open the vses which of vs are to be learned Is Christ the inward part of the Lords Supper represented by the bread and wine offered to all but receiued only of such as are faithfull then his body is not inclosed in the bread or in the accidents of bread nor his blood included in the wine or vnder the shewes of wine d Against the real presence he is not personally locally carnally corporally naturally really substantially and sensually present in the Sacrament The question is not e The true state of the question set downe whether the words of Christ be true for they are knowne confessed and beleeued so that as he is the truth so all his words are words of truth neither is the question whether the Sacrament be a bare signe or bare figure we say Christ is truely represented sealed and exhibited neither is the question whether God be omnipotent almighty this is a part of our faith an Article of christian beleefe neither is the question simply of the presence of Christ whether he be truely and vndoubtedly present in the Sacrament of his last Supper we acknowledge and receiue as much For Christ is present among vs sundry waies by his Spirit by his grace by his diuinity by faith dwelling in our hearts he is present in his word he is present in the ministry of baptisme he is present in the Sacrament of his body we onely deny that grosse and fleshly presence which many go about to fasten vpon vs. But the whole question is of the meaning and vnderstanding of the words of institution and of the manner of his presence We confesse teach the people committed vnto vs that Christs f Confess Gal. lic art â—7 Confess Anglic. art 12. Cal instit lib. 4. cap. 17. body and blood are truely verily and indeed giuen vnto vs that we truely eate and drinke them that we are releeued and liue by them that we are made bone of his bone that Christ dwelleth in vs and we in him yet we say not that the substance of bread and wine is abolished or that Christs body descendeth from heauen or is grosly corporally present in the Sacrament we are taught to lift vp our hearts to heauen g Col. 3 1 2 3 where Christ sitteth at the right hand of God the Father and there to seed vpon him But heere is the state of the question and controuersie betweene vs. The Church of Rome teacheth that after h Con. Trid. sess 13. cap. 1. the words of consecration the bread and wine are abolished and the body and blood of Christ come in place so that they make them corporally present not onely in the Sacrament to be eaten with the mouth but in the pixe in the Masse and in their solemne processions where is neither eating nor drinking Yea Berengarius in his recantation was taught to say and forced to subscribe that i De con dist 2. ego Bereng Christ is in the Sacrament sensibly or sensually is touched with the fingers diuided broken rent with the teeth and not onely the accidents Moreouer they make it to be eateÌ„ not only of euill men but of beasts and to fill vp the measure of blasphemy to be cast out into the draught as some of them haue taught and affirmed Thus then the difference standeth betweene vs they hold that Christs body and blood are carnally eaten of wicked men without faith of brute beasts without reason
legier-demaine Christ took bread d Mat. 26.26 Mar. 14 22. Luk. 22 19. 1 Cor. 11 24 as the Euangelists note such no doubt as was appointed to be eaten with the Paschall Lambe and not of purpose prepared apart for the Supper but in the papacy they vse thin wafers not fit to nourish nor scarce deseruing the name of bread howbeit shaped after the fashion of mony and stamped with the Image of a Crucifixe thereby to call to remembrance that the Lord was betrayed of Iudas for thirty pence and that hee was crucified for vs vpon the Crosse Christ gaue thanks to his Father for the benefit of our redemption and blessed the bread and sanctified it to be the figure and remembrance of his body giuen for vs but Bellarmine e Bellar. lib. 4 cap. 13. de Eucharist vnderstandeth it that he turned the substaÌ„ce of the bread into the substance of his body so that this consecration is no other with them theÌ„ the monster of transubstantiation whereof there is not one word or sillable in the word of God Christ brake the bread not onely that hee might distribute it and diuide it among them but to the end he might represent the breaking that is the crucifying of his body but among the papists the bread is not broken but euery one hath a little wafer in the Masse the Priest breaketh the host but he doth not distribute it or deliuer it among those that are present Christ gaue the bread to the Disciples whereas they giue it not to the people but offer it vp to God the Father imagining that they offer vp his Son for the sins of the quick and the dead and for the soules departed and detained in Purgatory and they lift vp the bread and shew it to the beholders to be worshipped of theÌ„ al which tend to the dishonour of God to weaken the comfort of the people and to crucifie him againe who by the onely sacrifice of his death hath purged away the sins of al that beleeue and purchased vnto them the fauour of God his Father Christ willed his Disciples to take the bread into their hand 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as the word properly signifieth for as hee tooke it into his hands so he commandeth them to do but these doe not deliuer the bread into the Communicants hands but put it into their mouths as if forsooth the hands were more prophane and polluted then the mouth or the mouth more holy then the hands which notwithstanding they may not eate and swallow but must hold it on their tongue vntill it melt and dissolue by the heat of the mouth which argueth intollerable stupidity and superstition Lastly Christ also tooke the cup and bad them all drinke of the wine the fruite of the vine which before had eaten of the bread but the Papists who haue g Papists why so called submitted themselues to the seruice of the Pope and thence drawne their names say that he commanded them to drinke his owne blood vnder the forme of wine and yet withall they keepe the h Bellar. lib. 4. cap. 25. de Euchar people of God from drinking of the cup as if hee had not shed his blood for them Thus we see that in the institution we haue no mention at all of reall presence or Transubstantiation or eleuation or adoration or reseruation or Masse or oblation or Purgatory or propitiatory and vnbloody sacrifice in all which standeth the life and substance of the popish Eucharist so that there is nothing almost expressed by the Euangelists in the celebration of the Supper but they eyther by their false expositions haue wrested or by their sacrilegious detractions haue mingled or by their presumptuous alterations haue corrupted or by their superstitious additions haue shamefully and horribly depraued The second point i Contentions and contraâ—ieties among the Papists is touching their contentions contrarieties which are plentifully found among them for as they could neuer agree with the truth so they cannot yet accord with themselues and if their tongues be diuided one against another no maruell if they speake against vs. First they make moue a question whether the body of Christ be eaten with the mouth of the body and passe into the belly or onely by faith Some of them hold k Antonin part 3 ca. 6 sect 3 de defect Miss he is taken bodily into the mouth but goeth not into the belly Others that he passeth into the belly and remaineth there so long as the Species of bread abideth And others go farther that the body of Christ may be vomited vpward by the mouth and purged downeward by the draught Secondly they dispute whether the body of Christ bee broken and chewed with the teeth or not Pope Nicholas in a councell holden at Rome caused Berengarius to recant in this wise l De Consecraâ— dist 2 ca. Ego Bereng I beleeue that the body of our Lord Iesus Christ sensibly and in very deed is touched with the hands of the Priests broken and ground with the teeth of the faithfull Others thinke that nothing is broken truely but only in shew others that the accidents of bread are broken and chewed digested and euacuated and that they are accidents by which wee are nourished and strengthened Thirdly they are much troubled and perplexed whether Myce eating the Sacrament doe also eat the body of Christ Peter Lumbard master of the sentences m Sent. lib. 4. dist 13. standeth in a brown study and resteth in a muse and mammering cannot teach himselfe saying What is it that the Mouse receiueth God knoweth Neuertheles in the end he giueth his resolution thus It may well be said that bruite beastes doe not receiue the body of Christ But the Doctors of Paris haue censured him and corrected his iudgement and say Hic magister non tenetur Here the maister is not to be followed so that now it is the common and receiued opinion that the Mouse eating the Sacrament eateth and receiueth the body of Christ Thus they make the Supper of Christ instituted for Myce and vermine and hold that beastes may haue as great benefit by carnall eating as the beleeuers They cannot agree among themselues whether the substance of bread bee turned into the body of Christ or whether the bread be consumed to nothing then the body of Christ brought in place of it Whether the water mingled with wine in the Challice be transubstantiated into the bloud of Christ or be consumed to nothing or be turned into the vitall humors of Christ or not whether the wormes engendred in the Eucharist come from the substaÌ„ce of the bread or from the accidents or from the ayre Lastly there is great diuersity between them with what words their consecration is wrought and how many words are directly precisely required to the forme therof touching the which they are not as yet agreed It were no hard matter to make an
as we haue seene the truth of the doctrin let vs consider the vses therof First is the Minister of the substance of the Sacram. and a principall part of Christs institution Then he must consider it is his duty being authorised frō God by his Church to sanctifie the outward elements and administer the same to deliuer the outward signes offer thē to the receiuers His workes therefore are to put apart consecrate the signs to an holy vse to open declare the couenant of God to pray for his blessing promised vpon his owne ordinance to giue thanks for the blessed worke of our redemption to offer giue and deliuer aright the cretures so sanctified in baptisme to sprinkle with water wash the body to be baptized in the Lords supper to deliuer the bread to be eaten and the wine to bee drunke to the spirituall nourishment of the Church So then the Minister ought not to refuse to baptize such as are broght vnto him Shall the seruant refuse to doe the worke of his maister When Christ the maister shall say Goe and baptize shall he answere againe I will not when the Centurion saith to his seruant Goe he goeth when he saith Come he cometh If the Lord keeper of the Kings broad seale should proudly and presumptuously disdaine to set the seale to the Princes letters pattents were he not well worthy to bee displaced and remoued So if the Minister through enuy or hatred or any other sinister affection which ought not to be harbored in their breast 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 q 1 King 2 35 as Salomon put downe Abiathar Vse 2 Secondly is it a necessary point of the Sacrament that it be ministred by a Minister Then it condemneth all those that put these seales into a wrong hand and all priuate persons that violently rush vpon this calling and take vpon them to meddle with the administration of the Sacraments with vnwashen hands seeing the dispensatiō 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 contrariwise the licence to one is licence to the other Christ neuer gaue to priuate persons any such commandement hee neuer committed to them any such office hee neuer commended to their care these holy actions he neuer called thē to this honor he neuer laide vpon them this charge and therefore they haue no part nor fellowship in this businesse If notwithstanding these restrainings of authority from them they will run and rush forward where they should hang backeward 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 Vse 3 we must beware and take heede wee 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 hee cannot bestow the thing signified hee may baptize the bodye hee cannot cleanse the soule hee may deliuer the bread and wine hee cannot giue the body and blood of Christ Iohn may wash with water hee cannot giue the Spirite Man indeed pronounceth the word but God sealeth vp his grace in the heart man sprinkleth the bodye 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 works who is that blessed Lambe of God that r Iohn 1 29. taketh away the sins of the world For as Paul ſ 1 Cor. 3 6. planteth and Apollos watereth but God giueth 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 externall part it belongeth as a peculiar dignity to Christ to bestow grace to giue faith regeneration t Mat. 3 11. and forgiuenesse of sinnes and to baptize with the Holy-Ghost This truth Iohn confesseth I baptize with water but one commeth after mee 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 wee must take heede of the contempt of him that teacheth and ministreth the Sacraments because the contempt of the word Sacraments doth necessarily follow the contempt of his person so we must beware we attribute or giue not to him more thē his right lest the power of the word force of the Sacraments be attributed to his person whereby men rob God of his glory spoile themselues of the fruite of them both This was it wherein the n 1 Cor. 1 22. Corinthians offended when they said I am Pauls I am Apollos I am Cephas I am Christs Wherefore to keepe a golden meane betweene too much and too little we must doe as if a Prince should send vs some present by one of the meanest messengers of his house we would receiue him fauourably and entertaine him honourably for the guifts 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 doe 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 worde Sacraments we must receiue for the Lords sake from whō they come Thus much of the first outward part to wit the Minister CHAP. V. Of the second outward part of a Sacrament THe second outward part of a Sacrament a The word of institution a necessary part of the Sacrament is the word necessarily required to the substance of a Sacrament for b August in Ioh. 13. Tract 18. the word is added and ioyned to the element and there is made a Sacrament This sacramental word is the word of institution which God in each Sacrament hath after a speciall manner set downe consisting partly of a commandement by which Christ appointeth the administration of Sacraments and partly of a promise annexed wherby God ordaineth that the outward elements shal be instruments and seales of his graces as for example when Christ saith c Mat. 28 19. Goe teach all Nations and baptize them there is a commandement to warrant the vse 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 d Mat. 26 26.27 Take ye eate ye drinke ye do this in remembrance of me loe there is the commandement
Christ into his death and our rising againe with him into newnesse of life As bread nourisheth and strengtheneth man so the body of Christ taken by faith feedeth the soule We take the bread and cup into our hands we eate we drinke we are refreshed so we feed on Christ whose flesh is meate indeed whose blood is drinke indeed and we are comforted Vse 1 Let vs now come to the vses as wee haue seene the reasons And first of all doe the Sacraments serue to strengthen our faith Then let vs all acknowledge our failings and infirmities Let vs labour more and more to feele the weaknes and wants of our owne faith True it is if our faith were perfect entire lacking nothing h Chrisost in Math. hom 83. we should not neede the Sacraments We must not therefore abstaine from them for the weakenes of our faith but for that cause come to God and to the Sacraments of God praying for strength and confirmation thereof i Mar. 9 23 24 as that father did whose sonne was possessed with a dumbe spirite when Christ said to him If thou canst beleeue all things are possible to him that beleeueth hee answered crying with teares Lord I beleeue helpe mine vnbeleefe And Luke 17. The Apostles k Luke 17 5. say to the Lord Increase our faith Vndoubtedly he that neuer doubted neuer beleeued For whosoeuer in truth beleeueth feeleth sometimes doubtings and wauerings of his faith Euen as the sound bodye feeleth oftentimes the grudgings of a feuer and distemperature of the body which if he had not health he could neuer finde and feele so the faithfull soule findeth sundry doubtings which if his faith were not sound hee could not discerne For wee feele not corruption by corruption nor sinne by sinne l Lu. 11 21 22 because when the strong man possesseth the house all things are in peace but we feele sinne and perceiue corruption in vs by a contrary grace of Gods Spirit The lesser and smaller measure of grace we haue the lesser is our feeling the more grace we haue the more quicke we are in feeling of corruption What is the reason that many haue no sight of sinne no feeling of their corruption no tentations no trembling no terror no feare of Gods wrath but wholy liue lye and dye in their lustes Surely because they are without grace without Gods Spirite without his inward worke in them But the faithfull who are not led by the flesh but by the Spirite are often tempted assayled turmoyled tryed and prouoked to many euils according to the m Luke 22.31 32. words of our blessed Sauiour Simon Simon behold Sathan hath desired to winnow you as wheat but I haue prayed for thee that thy faith faile not therfore when thou art conuerted strengthen thy brethren As a man carried vp and set vpon an high Tower or on the Pinacle of a Temple there fast bound in chaines of Iron that he cannot fal although he would when he looketh downe feareth and all his ioynts trēble because hee is not acquainted and accustomed to mount vp so high in the ayre and to behold the earth so farre beneath but when he remembreth himselfe and perceiueth himselfe fast bound and out of all danger then he conceiueth constant hope of continuing and casteth away all feare of falling So when wee looke downeward vpon our selues and our owne waies we haue doubtings wauerings astonishments horrors terrors tremblings and feares but when wee looke vpwards to behold the sweet consolatiō which God hath promised Christ hath purchased the word hath published the Holy Ghost hath sealed and euery beleeuer hath tasted we feele our selues sure and cease to doubt anymore For faith though assaulted with doubtings may be certaine The Sunne alwaies shineth in the firmament though the clouds haue couered it and the light appeare not The tree hath life in it though it be not in winter discerned So faith hath his assurance perswasion though it be shaken with doubtings and assaulted with tentations Wherfore so often as we feele these doubtings imperfections let vs set against them the certainty of Gods truth let vs set before vs the vnchangeablenes of his promises let vs draw neer to the holy Sacram. therby seek strength increase of faith Moreouer was this one end of the Sacramēts to strengthen Vse 2 faith Then God refuseth and reiecteth none for weaknes of faith For a weak faith is a true faith as wel as a strong faith A leprous hand can hold that which is offered vnto it as well as a sound and strong hand albeit not so strongly So is it with faith though it bee feeble and as a graine of mustard seed yet if it be vnfained it will apply Christ effectually which weaknes God leaueth in vs as a meanes to stirre vs vp to goe to the Sacraments We reade that Dauid called lame n 2 Sam 9 7.8 Mephibosheth to his table thereby honouring the son for the fathers sake so doth God receiue vs al deformed and defiled to his heauenly Supper And as Mephibosheth professed himselfe vnworthy to eate bread at the kings table saying What is thy seruant that thou shouldst looke on such a dead dogge as I am So must we confes our vnworthinesse be o Mat. 15 26.27 contented with the crums of his grace that fall from his heauenly table And thus acknowledging our selues to be blinde he will restore vs to be poore he will enrich vs to be wounded hee will cure vs to be captiues he will deliuer vs to be sicke he wil heale vs to be weake he will strengthen vs to be lost he will saue vs to be hungry and thirsty he wil refresh vs to bee broken-hearted hee will binde vs vp to bee solde vnder sinne he will ransome and redeeme vs. Vse 3 Thirdly it teacheth vs to abhorre the absurdity of Bellarmine a factour and atturney of the Church of Rome p Bellar. de Sacram lib. 1. c. 14 who denyeth that the Sacraments are scales of the promises or serue to nourish and confirme our faith and to assure vs of free remission of sins by the death of Christ Contrary to that we heard before in the example of Abraham who receiued circumcision to seale vp assure his iustification by faith whose example is set foorth to shew how all men are iustified before God q Rom. 4 11. and what is the vse of the Sacraments in all that are partakers of them So doth baptisme seale vp to vs Gods promises in Christ and assureth the remission of sinnes r 1 Pet. 3 21. as Peter teacheth Vse 4 Lastly if the chiefe end of the Sacraments and of the ordinance of God in the institution of them be to confirme faith and to assure vs of regeneration mortification sanctification iustification remission and saluation then how say som◠we cannot be assured in this life of our standing in the estate of grace of
with much greater force and violence These mē make not the supper an wholesome preseruatiue and as it were the sicke mans salue as indeed it is by Gods institution but a snare to entrap them a thorne to pricke them and a sword to wound them through their owne corruption Thirdly hereby the aduersaries mouths are stopped and Vse 3 they are put to silence and shame who accuse vs to deny the blessed presence of Christ in the Sacrament We confesse and beleeue that we receiue the body of CHRIST verily truely and indeed not a naked figure not a bare signe not an empty shaddow but euen that body which suffered death vpon the Crosse and that blood which was shed and poured out for the remission of our sinnes This Christ h Ioh. 6 55 56 53 57. himselfe teacheth Iohn 6. My flesh is meate indeed and my blood is drinke indeed hee that eateth my flesh and drinketh my blood dwelleth in me and I in him And againe verse 33. Verily verily I say vnto you except ye eate the flesh of the Sonne of man and drinke his blood ye haue no life in you Hee that eateth me euen he shall liue by mee So then we teach wee preach we publish we professe that there is no other substantiall food of our soules and that whosoeuer is not partaker of his body and blood is void of life of saluation of grace and of Christ himselfe Wherefore we shall shew i Chap. 10. afterward that the difference betweene the Church of Rome and vs is not whether Christ be present in his Supper but about the manner of his presence for we say and will neuer flye from it that as the outward signes of bread and wine are deliuered receiued so they represent and seale vp to euery true beleeuer God the Father offering and giuing the church also taking receiuing and applying Christ crucified with all the promises of his couenant ratified in him vnto eternall life Vse 4 Lastly is this the matter and substance of the Supper to offer and apply Christ for our wholesome nourishment Then we should often desire if we hunger after Christ to sit downe at his Table to come to his banket to feede of his delicates and to be present at his dainties And why should any be absent that haue faith and repentance Why should they not shew that they are one body k 1 cor 10 17 by eating all of one bread Why should not such apply Christ to their iustification We know the Apostles oftentimes prepared offered and deliuered the outward signes of the Lords supper exhibiting Christ to all the faithfull euen euery Lords day or first day of the week and the people receiued oftentimes the same l Act. 2 41 42. as we see Act. 2. There were added to the church about three thousand soules and they continued in the Apostles doctrine and fellowship and breaking of bread and prayers and cha 20. The first day of the weeke the Disciples came together to breake bread And this was the order and ordinance of the Church many yeares after the apostles times In some places it was receiued m August in Iob. tract 26. euery day in many places n Chrysost in Eph 1. hom 26. euery Sabbaoth day o Aug ad Ianuar epist 119. in all places often in the yeare vntill through the negligence of the Pastors in administring and the slacknesse of the people in communicating these vses were growne out of vsage and a frozen coldnesse in the practise of religion stopped in For it cannot be denyed but it proceedeth from the shoppe and inuention of the Diuell whosoeuer were the instrument to bring in this corrupt custome of once communicating in the yeare and that for the most part for fashiō sake Now to the end we might returne neerer to the ordinance of the Apostles that the often vse of the communion might be retained and maintained and that the backwardnes of the people might in part be redressed it was ordained by the Canons of many churches that euery one should communicate at the least thrice in the year not that men should do it no oftner but least otherwise they would not do it so often or peraduenture do it not at al. And if a suruey and examination were made I feare it would bee found to our great shame and beastly slothfulnes that scarce the tenth person hath satisfied the law in this respect in many places regarding no time of the yeare but Easter But seeing it is so necessary a Sacrament let euery one consider of this holy mystery how fruitefull profitable and comfortable it is to be partaker thereof and how dangerous to neglect and contemne the same Is it not an vnkinde and churlish part among men when one hath prepared with great costs and charges a rich banket killed his Oxen and his fatlings furnished his table with all prouision bidden his guests and set all things in order and readinesse to entertaine them were it not I say an vnkind and vncurteous part for those that are called and bidden vnthankefully and churlishly to refuse to come Which of vs in such a case would not be moued disquieted and discontented Who would not thinke he had wrong and iniury done vnto him Wherefore let vs take heed least by with-holding and with-drawing our selues wee prouoke Gods wrath and indignation When he calleth are ye not ashamed to say ye will not come When he saith p Prou. 9 4 5. Eate of my meate and drinke the wine that I haue drawne wilt thou desperately and dispitefully answere thou wilt not eate thou wilt not drinke thou wilt not do it Or wilt thou say thou art a greeuous sinner thou art vnworthy I would aske thee when thou wilt be worthy Wilt thou lye still in thy sinne as a man in a deep pit and neuer striue to come foorth Why doost thou not returne to God and amend thy waies Why doost thou continue in thy hardnesse and heart that q Rom. 2 5. cannot repent and so heapest vp as a treasure to thy selfe wrath against the day of wrath and of the declaration of the iust iudgement of God Moreouer if thou be vnfit and vnworthy to receiue this supper thou art r Chrysost in Eph. hom 3. vnworthy to pray thou art vnworthy to heare vnlesse thou pray as a Parrat and heare as an hypocrite Consider therefore seriously and weigh earnestly with your selues ſ Numb 9 13. how little such fond fained and friuolous excuses shall preuaile with God When Moyses called Corah and his company to come vp vnto the Lord they answered presumptuously t Num. 16 12. We will not come When the King in the Gospell had inuited his guests they began all with one minde to excuse themselues and some refused saying u Luk. 14 20.24 I cannot come So in these dayes of sinne albeit the supper be prepared the guests called and the table couered many
breake is it not the communion of the body of Christ If any obiect that Christs body neither is d Ioh 1â— 36. Answere nor was broken as Iob. 19 36. Not a bone of him shall bee broken that the Scripture should bee fulfilled I answere the Apostle hath respect to the sence and signification which the breaking of the bread importeth being taken for the tearing tormenting the paines and renting of the body of Christ and the violent sundring of his soule and body one from the other For as the bread is parted and diuided into diuers parts so the soule and body of Christ were sundred separated each from other Againe it is said This is my blood of the new testament which is shed for many for the remisâ—â—â— of sinnes or This cup is the new testament in my blood which is shed for you these speeches are Sacramentall not proper by the confession of the aduersaries themselues where the thing containing which is the cuppe hath the name of the thing contained which is the wine the fruite of the vine So then they which cannot abide figures in the Sacrament must be constrained to confesse a figure and therefore cannot blame vs when we say the words are figuratiuely to be vnderstood But before we come to handle the vses of this part let vs briefly consider the words of Christ deliuered at the institution and administratioÌ„ of this Sacrament that so we may see the true and naturall meaning thereof These words e The words of institution are variably set downe are not recorded reported in so many words in the scripture or in so many sillables but the sence being one the sentence varieth and is not one Mathew deliuereth the words thus f Mat 26 26. Take eate this is my body whereunto g Mar. 14 22. Marke also accordeth Luke is somewhat more ample by way of interpretation h Luk. 21 19. This is my body which is giuen for you do this in remembrance of me And i 1 Cor. 11 14 Paul to the like purpose but in vnlike sound of words Take eate this is my body which is broken for you do this in remembrance of me Likewise touching the other signe of this Supper Mathew saith k Mat. 16 â—8 This is my blood of the new testament that is shed for many for the remission of sins Marke is somewhat more short then the rest l Mar. 14 23.24 This is my blood of the new testament which is shed for many but he addeth this more then the rest they all dranke of it Luke saith m Luk. 22 20. This cup is the new testament in my blood which is shed for you But Paul declareth the same more at large This cuppe n 1 Cor. 11 25 is the new testament in my blood this doe as oft as ye drinke it in remembrance of me Thus we see expresly a difference in words by adding by detracting by changing yet inasmuch as nothing is added or detracted or changed in regard of the true meaning let vs come to the interpretation and exposition of the words seeing the Gospell standeth not o Ierem. 〈◊〉 cap. 1 ad Galat. in the words of the Scripture but in the minde and meaning of them Let vs therefore come to the right vnderstanding of the words of Chrst p The words of institution expounded briefly truly 〈◊〉 plainely Take to wit not only into your mouths but into your hands representing the soule and faith of the receiuer Eate that is not gaze and looke on not reserue not adore not offer it but diuide by chewing and preparing to concoction This that is to say not the shewes of bread but this very bread Is my body that is a true signe of my true body and signifieth vnto you my selfe with all that is mine or belonging eyther to my person or office or merits Which is broken for you that is which shortly shall be crucified for you immediately giuen to death for you Do this in remembrance of me that is practise these duties and call to remembrance Christ and his merits oftentimes So that it is in our choyce and liberty to do these duties or not to do them if we be not fit we must presently prepare to make our selues fit and we must do them often so that howsoeuer there be no set time yet the oftner the better due reuerence and regard being had thereunto Moreouer touching the other signe obserue thus much for interpretation This cup that is this wine in the cup Is the new testament in my blood that is this wine is a true signe of shedding my blood which confirmeth ratifieth the new Testament and Gods agreement with mankinde for their saluation This is briefly the mind of Christ and meaning of the Vs 1 words of institution From hence we learne first that Christs words are not properly but figuratiuely to bee taken True it is the words are plaine easie and manifest for tropes and figures were found out q Arist rhetor ad theodeâ—t lâ—b 3 cap. 6. C cer de orat o. lib. 3. not to darker but to open not to hide but to helpe the vnderstanding howbeit they must haue a right construction and a sound interpretation otherwise the plainest sentence may breed error and mistaking Now this is a sacramentall speech and sacramentall words must be sacramentally expounded as proper must be interpreted properly spirituall spiritually and mysticall mystically We may not take the letter in all places for as we haue shewed the Scripture standeth not in words r Hierom. co◠〈…〉 in Cap. 1. ad Gal. but in the meaning of the words not in the reading but in the vnderstanding not in the outward shew but in the inward substance Christ in the new testament is cald a lamine a lyon a way a bride-groome a head a dore a vine a g◠〈◊〉 a rock bread water light such like these words are 〈◊〉 euident yet must they be vnderstood metaphorically not properly spiritually not litterally So to come to the words of institution What did Christ take in his hand bread What did Christ command them to take and eate bread What did he call his body Was it any other thing then the same bread which he had taken which he had broken which he had giuen vnto them Neither is there any other antecedent going before whereunto it can be referred Now the bread and body of Christ are in nature Disparata sundry and diuers things and the one cannot be spoken of the other and verified of the other without a figure as to say one and the same thing should be both bread and Christs body but if it be bread it cannot be his body if it be his body it cannot be bread Wherefore true bread is a true signe seale of his true body Neither is this figure strange or new but common and vsuall when mention is made of the
which he commanded them to eate he calleth his body This appeareth by the testimony of g Mat. 26 26. Mar. 14 22. Luk. 22 19. the Euangelists and coherence of the words But he tooke bread and brake it therefore he gaue bread he commanded to eate bread he said of the bread This is my body Now if he tooke bread but brake it not or if he brake bread but gaue it not or if he gaue bread to his Disciples to eate but told them not this which he gaue them but some other thing beside that was his body the latter part of the sentence starteth from the beginning and the middle swarueth from them both Secondly the Apostle after the words of consecration doth oftentimes call it bread as 1 Cor. 11. As often as yee shall eate this h 1 Cor. 11.26 27 28. 1 Cor. 10 16. bread and drinke this cuppe yee shew the Lords death till hee come And againe Whosoeuer shall eate this bread and drinke the cup of the Lord vnworthily shall bee guilty of the body and blood of the Lord. And againe Let a man examine himselfe and so let him eate of this bread and drinke of this cup. These men say it is not bread the Apostle saith it is bread whether of these we shall beleeue iudge you So in the former chapter he saith The bread which we breake is it not the communion of the body of Christ Likewise touching the other signe i Mat. 26 29. our Sauiour expresly calleth it wine after the thanksgiuing Mat. 26. I will not drinke henceforth of this fruite of the Vine vntill that day when I shall drinke it new with you in my Fathers kingdome This fruite of the Vine is wine therefore the substance of it remaineth Now if the bread had bin turned into the body or the wine into the blood of Christ and if the Apostle would haue spoken properly he should haue said As often as ye shall eate not this bread but this body of Christ vnder the forme of bread the blood of CHRIST vnder the forme of wine And againe He that eateth the body and drinketh the blood of Christ vnworthily And againe Let a man examine himselfe and so let him eate and take in his mouth the very body of Christ his Creator But thus the Apostle hath not spoken neither could he so speake truely properly and fitly therefore we do truely properly and fitly conclude that there is no transubstantiation Thirdly Christ speaking of the cup saith Take k Luk. 22 1◠19. diuide it among you and of the bread he saith he tooke it and brake it But if the substance of bread be abolished or chāged into the body of Christ and likewise the nature of the wine turned into the blood of Christ there could bee no true distributing or breaking for the blood of Christ is not deuided into parts neither is his body broken Fourthly if the strength or force of transubstantiation depend vpon these words of institution This is my body This is my blood then there can be no reall change before these words be fully finished and pronounced to the end Therefore when they begin to say This is what is it What meane they I say it is Is it any other then bread wine by their owne confession til the words be ended So then these sentences shall not be true when they say This is my body this is my blood except they meane this bread is the body of Christ this wine is his blood wherfore bread and wine remaine their nature is not changed and altered Fiftly these words This is my body must be vnderstood as the words following This cup is the new Testament but the cup is not turned into the new Testament nor into the blood of CHRIST therefore the other words must be figuratiuely vnderstood not literally for there is one respect of them both neither can any reason be rendred why a figure should be admitted in the one part rather then in the other The 6. reason Christ is said to giue to his Disciples that which he said was his body If then this be properly taken we shall thereby make a proper Christ and make him a monster of two bodies as they also make the church a monster of two heads For so there must be one bodye which gaue and another body which was giuen But it is most absurd that he should giue and be giuen hold himselfe and be holden offer and be offered which differeth little from the l Theodoret de sabul haeretic lib 2. August de haeresib cap. 32. heresie of the Helcesaits who held ther were sundry Christs two at the least one dwelling in heauen aboue the other in the world heere beneath so these make Christ to haue a double body visible and inuisible a visible body sitting at the table and an inuisible body made of the substance of bread which as the papists hold was giuen to the Disciples as likewise they teach of the headship of the Church that one head is inuisible to vs in the heauens another visible to vs vpon the earth The 7. reason It destroyeth the nature of a Sacrament which standeth m Iren. lib. 4. cont haer cap. 34. of an earthly and heauenly part one outward the other inward one seene the other vnderstood one a signe the other a thing signified of which we haue spoken before booke 1. chap. 3. But if there be an actuall transubstantiation then the outward part is abolished and disanulled The 8. reason In baptisme the substance of water remaineth though it haue words of consecration and be made a Sacrament of our regeneration and therefore in the Lords Supper the bread and wine are not changed and done away vtterly The Scripture speaketh as highly n Mat 26 26 1 Pet. 3 20 21 of the one as of the other The ninth reason If bread be really turned into the body of Christ and the wine into his blood then the bodye and blood of Christ are really separated for the words are seuerally pronounced first of the bread then of the wine yea the soule of Christ should be separated from his body for the bread is turned onely into his body and not into his soule But his soule his body and his blood are not really separated So then if the bread be his very flesh and the wine his blood and the one really separated from the other then Christ must necessarily bee slaine afresh euery time the Supper is celebrated and we are found to be crucifiers of the Lord of life whereas it is contrary to the doctrine of the Scriptures that he should dye any more being ascended far aboue all principalities and set downe at the right hand of his Father The 10. reason If the bread be turned into his body indeed by force of a few words vttered by a Priest then the Priest should be the maker of his maker so euery massemonger should be preferred before Christ
as much as the creator hath more honour then the creature the builder then the house the worke-man then the worke But they are not ashamed to publish it in their owne wordes and writings o Stella clericorum that the Priest is the creator of his Creator He that created you hath giuen you power to create him he that hath created you without your selues p Creatura â—ob â—lliâ—d antâ—bas vrbâ—s is created by you by the meanes of you These are the speeches of their wise men if they be not ashamed of their owne words of which all wise men are worthily ashamed The 11. reason the bread in the Sacrament after the words of consecration is subiect to as many changes and chances as it was before the bread may mould putrifie breed wormes q 〈…〉 Leuit 〈…〉 cap. 3. Hâ—â—â—he l. co â—t â—aet and was accustomably in many places burned the wine may being immoderately taken make drunken it may waxe sharpe and turne into vinegar yea both of them may be boyled and made hot both of them may be vomited vp as certaine leapers did both of them may be mingled with very rancke poyson as a certaine r 〈…〉 5. Monke gaue the poysoned host to Henry the seauenth a noble Emperor of famous memory which when he had taken he dyed The like may be said of Victor the third a Pope of Rome who was poysoned after the same manner Å¿ 〈…〉 in the chalice as the Emperor was in the bread But the precious body and blood of Christ cannot be mingled with poyson but is an excellent counter-poyson against the biting of the old Serpent and all infection of sin whatsoeuer the body cannot mould or putrifie the blood of Christ cannot become sharpe or sowre as the outward signes may therefore the substance of bread and wine remaineth The 12. reason there is something in the Sacrament materiall and substantiall which goeth the way of all meates according to that saying of our t Mat. 15 17. Sauiour Mat. 15 17. Perceiue ye not yet that whatsoeuer entreth into the mouth goeth into the belly and is cast out into the draught But none of the accidents as shape colour quality taste and such like are auoyded because they are altered in the stomacke before they come to the place of auoydance u Oâ—igen in Mat. cap. 15. and it were blasphemy to thinke that the bodye of Christ either entreth into the mouth or goeth downe into the belly or is cast out into the draught howsoeuer many of them haue also maintained this monstrous impiety Therefore the substance of the bread and the wine remaine in their owne nature in the Sacrament The 13. reason If there were a miraculous conuersion of the bread wine it would appeare to the outward senses as Ioh. 6. The multitude a Ioh 6 26. saw his miracles There was neuer miracle wrought by any bodily creature but sense iudged it to be so but seeing our eyes see and our taste discerneth that it is bread we cannot imagine there is any miracle The miracles that Moses did in Egypt when hee turned water into blood and his rod into a Serpent The miracles b August de Trinit lib. 3. cap. â—0 that Christ did when he turned water into wine the eye saw the taste discerned heere was no deceit no fraud no collusion And thus euery hedge-priest should be a worker of miracles that onely can reade his portuise and say ouer his Pater-noster with an Aue-mary This is an honour that may be challenged but cannot be granted vnto them The 14. reason If there were any transubstantiation there should be an actuall conuersion of the bread into the body of Christ but this cannot stand For when one thing is changed into another the matter remaineth the forme is altered but heere they make the forme to abide and the matter to be changed A strange Metamorphoâ—is and fitting the fable of this counterfeit turning Now the matter of bread is not in the body of Christ because it is perfect in it selfe and so glorified that it can receiue no accesse Besides nothing can be conuerted or changed into a thing before being and preexisting which was really before the change or conuersion as Christ turned the water into that wine which was not before c Exod 4 3. Iohn 2 8. Gen 1â— 26. and Moses turned his rod into that serpent which was not before and Lots wise was turned into that pillar which was not before But the body of Christ is before their transubstantiation whereupon it followeth that the bread cannot be changed into his body The 15. reason If Christ did transubstantiate the bread into his body when he said This is my body then in like manner the Apostle did transubstantiate the Church of the Corinthians into the body of Christ when he saith Now ye are d 1 cor 12 27. the body of Christ and members for your part And Theophylact vpon the sixt chapter of Iohn saith We our selues are trans-elemented or transubstantiated into the body of Christ What reason can they then alledge why transubstantiation should be in the one sentence more then in the other For the whole colledge and company of Diuines of Rome and Themes and all the multitude of Papists throughout the world shal neuer be better able to proue their transubstantiation out of these words This is my body then out of the other Ye are the body of Christ The 16. reason If the bread were turned into the body of Christ and receiued in the mouth it should go farre better with our bodyes then with our soules because our bodies should really receiue the body of Christ but our soules should not being spirits bodies cannot be mingled and intermedled with spirits Wherefore we cannot beleeue and receiue this reall conuersion of one substance into another The 17. reason If the bread be transubstantiated into the body of Christ and so receiued by vs then eyther it is turned into our bodies or vanisheth away into nothing or returneth and departeth backe into heauen For what fourth thing they should imagine cannot bee imagined But it is not turned into our bodily substance for then we should grow bodily into one person with him hee should walke with vs and rest with vs he should eate with vs and sleepe with vs he should be whole with vs and sicke with vs finally he should liue with vs and dye with vs al which are absurd Neither doth his body vanish to nothing for this were horrible blasphemy once to affirme or conceiue of the body of Christ Iesus who by this fancy shal be made Iesus and no Iesus Christ and no Christ a Sauiour and no Sauiour And if once we admit this we shall also haue religion and no religion heauen and no heauen yea God and no God Neither doth it depart into heauen for hee was there before Act 3 21. and the
once onely to be offered then he is not offered neither can be offered againe in the Masse And if the only oblation of Christ once offered by himselfe be sufficient al other oblations and sacrifices are vaine and superfluous For how is that perfect which is often repeated Eightly to make a lawfull sacrifice there is required necessarily a fit Minister lawfully called of God for o Heb. 5 4 5. no man taketh this honour to himselfe but he that is called of God as was Aaron so likewise Christ tooke not to himselfe this honour to be made the high-Priest but he that said to him Thou art my Sonne this day I begat thee gaue it him But Christ is the onely Priest of the new testament his Priesthood is immortall and eternall he liueth for euer therfore the popish Priest-hood is a plant neuer planted by the heauenly Father the p Ioh. 15 1.2 true husband-man and the popish Priests were neuer called of God to sacrifice the body and blood of Christ he gaue vnto them no such authority q Mat. 15 23. and therfore in time shall be rooted vp If they pretend the precept and planting of God let them shew their commission that we may see it and let them bring forth their charter that we may trye it otherwise we must take them for vsurpers and counterfeit Officers in the citty of God Ninthly the Apostle teacheth that without shedding of blood is no r Heb. 9 22. remission But in the vnbloody sacrifice of the Masse there is not effusion of blood he doth not suffer he is not killed he doth not shed his blood he doth not die therefore in the Masse is no remission of any sins Tenthly if Christ be daily offered in the Masse then he doth daily satisfie for sinne for the end of his offering is to make satisfaction as Rom. 4 25. Å¿ Rom. 4 25. He was deliuered to death for our sinnes and is risen againe for our iust ficat on And Gal. 1 4. He gaue himselfe for our sinnes that bee mâ—ght deliuer vs from this present euill world But he doth not make satisfaction for our sinnes no more then now he dyeth and riseth againe for then Christ would not haue said t Ioh. 1â— 30. It is finished nor the Apostle * Heb. 9 12. He entred once into the holy place Wherefore no more sacrifice for sinne remaineth to be offered by such as iniuriously vsurpe the Priesthood of Christ Last of all al true Christians are Priests to offer vp their bodyes an acceptable sacrifice vnto God which is their reasonable seruice of God and to offer vp a broken and contrite spirit as 1 Pet. 3 9. Ye are a chosen generation u 1 Pet. 2 9. a royall Priesthood and an holy nation And Reuel 1. Hee hath loued vs and washed vs from our sinnes in his blood made vs Kings and Pr ests vnto God his Father These are the Priests that now remaine this is the Priesthood which we professe Whosoeuer maketh himselfe any Priest of another order in the new testament abrogateth and abolisheth the Priesthood of Christ being after the order a Heb. 6 20. Psal 110.4 of Melchizedech who was both King and Priest Now then as they commit sacriledge against Christ that presume to offer him vp an vnbloody sacrifice to God the Father to make peace and attonement betweene God and man so they adde another iniquity as drunkennesse to thirst making their oblation not onely profitable to take away the sinnes of the liuing but auaileable to clense b The Masse is no propitiatory sacrifice fâ—â— the dead â—o wit the price and redemption of â—oules the sinnes of the dead that are come to the end of their dayes Indeed we deny not but the Masse may be beneficial to the rabble of Fryers and sacrificing Priests that make it gainefull to themselues who through their sale and merchandize of Masses dwell stately go sumptuously fare delicately drinke wine in siluer and gold abound in pleasures and heape vp great aboundance of all riches shall we not now say the Masse is profitable But other profit of the Masses theÌ„ these to the Masse-mongers we know none We know we finde we feele them otherwise many waies pernitious in themselues dishonourable to God and hurtfull to the people For first the Sacrament was instituted to no such end and purpose as to helpe the dead and to be a propitiation for their sinnes For Christ said Take and eate this is my body drinke ye this is my blood but the dead cannot take any thing offered vnto them they can neither eate nor drinke wherefore this Supper being spirituall meate and nourishment for the soule cannot auaile the dead who are neither fed nor nourished Secondly it profiteth as much to be baptized for the dead as to receiue the Supper of the Lord for the dead for both Sacraments were instituted of Christ and there is the same respect of both But it can doe no good to baptize one for another the liuing for the dead therefore the liuing comming to receiue the Sacrament of the Supper cannot releeue the dead Thirdly there is no forgiuenesse of sinnes after this life we haue forgiuenesse in this life or neuer Whatsoeuer is bound on earth is bound in heauen Heere is the time heere is the place heere is the occasion offered to worke as the wise man teacheth Eccl. 9. All that thine hand shall find to do do it with all thy power for there is c Eccl. 9 10. neither worke nor inuent on nor knowledge nor wâ—sedome in the graue whither thou goest And Heb. 3. To day if ye will heare his voyce harden not your hearts Wherefore then is a sacrifice offered for the dead for whom there is no reliefe no redresse no remission Fourthly it is vaine to offer for those that haue ended their dayes and are already come to the end of their race d Ioh. 9 4. and 11 9 10. whose estate can neuer be changed This the Euangelist Iohn teacheth Chap. 9 4. The night commeth when no man can worâ—e and Chap. 11. Are there not twelue houres in the day If a man walke in the day hee stumbleth not because hee seeth the liâ—ht of this world And chap. 11.9 10. If a man walke in the night he stumbleth because there is no light in him And Paul 2. Tim. 4. I haue fâ—ught a good fight I haue sin shed my race I haue kept the faith from henceforth is laid vp for me the crowne of righteousnesse But this is the estate of all the dead they are entred into iudgement they are not subiect to any change Lastly if the sacrifice of the Masse could wash away the sinnes of the dead theÌ„ the sacrifice of the Masse should surmount and exceed the sacrifice offered by Christ himselfe vpon the Crosse For this helpeth the liuing it auaileth not the dead and so we should haue other meanes to take away
Fathers appointing of his Son the Ministers blessing the Fathers separating and setting apart his Sonne to his office the Ministers deliuering of the bread the Fathers giuing of his Sonne If then wee draw neere to the Lords table with faith reuerence and repentance nothing can be more sure and certaine to vs then the taking and receiuing of Christ for when we receiue the bread from the Minister wee withall receiue the body of Christ offered by the hand of God the Father so that as we are assured of the one we need not doubt of the other Vse 4 Lastly the breaking of the bread pouring out of the wine and deliuering of them both into the hands of the Communicants seale vp these actions of God his chastising of his Sonne and breaking him with sorrowes vpon 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 outward signes to all receiuers but God giueth and applyeth onely to the faithfull the shedding of Christs blood for the daily increase of their faith and repentance But heere it may be obiected Obiection that not a bone of him was broken t Exod. 12 45 as it was figured by the Passeouer and performed at his passion the verifying and accomplishment whereof we reade Iohn 19 36. I answere Answere there is a double breaking of Christ one corporall whereof the places before doe speake the other figuratiue whereby is vnderstood u Esa 53 4.5 hee 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 vpon him and with his stripes we are healed Lo what is meant 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 Maâ— 27 46. God my God why hast thou forsaken me Wherefore let these rites be rightly marked and obserued of vs for our comfort and consolation Let vs when wee see the bread broken and wine poured out meditate on the passion of Christ how he was wounded and torne for our transgressions Although not a bone of his body was broken in pieces yet hee was broken with afflictions bruised 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 quickened Whosoeuer resteth in the outward workes done before his eyes neuer attaineth to the substance of the Sacrament Thus much of the first inward part CHAP. IX Of the second inward part of the Lords Supper THe second inward part is the a The second inward part of the Lords Supper is the holy Spirit holy Spirit who assureth vs of the truth of Gods promise 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 vnto vs so doth the Spirit worke these things b Rom. 8 15. Gal. 3 2 5. in the hearts of all the faithfull This appeareth in many places Rom. 8. Ye haue 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 wisedome to another the word of knowledge by the same Spirit to another is giuen faith by the same Spirit all these things worketh one and the selfe same Spirit distributing to euery man seuerally as he will So then as we are weake in faith and slow to beleeue so wee haue the Spirit giuen vnto vs to helpe our infirmities and to open our hearts to receiue the promises For the Lord Iesus raigning continually in his Church and performing the office of a Prophet doth make the words of his Ministers liuely by his Spirit in our hearts and causeth them to be of perpetuall force and efficacy assuring vs of his promises made vnto vs and vniting the signe with the thing signified This truth being cleared the vses offer themselues Vse 1 to be câ—nsidered And first of all inasmuch as the Spirite worketh these things in the hearts of all the faithfulll from hence we gather that such as neuer finde any change or renewing of the minde or reformation of life after the receiuing of the Sacraments may iustly suspect themselues whether euer they had faith or not and whether euer they repented or not and therefore ought to vse the meanes to come by faith and repentance For the worke of the Spirite accompanieth the outward worke in the elect of God as also we see in the hearing of faith preached he must open the heart that is closed vp before wee can receiue with meekenesse c Iam. 1 21. the word of that is grafted in vs which is able to saue our soules Indeed euery person present may heare the words of institution may see the wine poured out may eat of that bread and drinke of that cup as they may also heare the sound of the voice that commeth vnto them but the whole force effect and power resteth onely in the Spirit of God sealing vp the truth and substance of those things in the hearts of all the Children of God Vse 2 Againe seeing these things are done and performed by the working of the Spirit they are confuted and conuinced that thinke they cannot be made partakers of the body and blood of Christ and be vnited to his flesh vnlesse his body be shut vp vnder the accidents of bread and shewes of wine and so his flesh be giuen vnto vs carnally that we may eate him with our mouths and conuey him into our stomackes But we see heere the Holy-Ghost is the bond of this vnion he worketh in vs faith which pierceth the heauens and layeth hold on Christ It is said of Abraham the Father of the faithfull that d Ioh. 8 56. he reioyced to see the day of Christ he saw it and was glad For as we cannot see him with our bodily eyes nor heare him with our bodily eares nor touch him with our bodily hands no more can wee taste or eate 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 e Aug. tract in Iohn 26. 27. 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
comfort in trials and tribulations to consider that howsoeuer by sicknesse by persecution by imprisonment wee may be separated from the Supper of Christ u Rom. 8 35. yet we cannot be separated from Christ though we may be hindred from eating him sacramentally yet wee cannot bee hindred from eating him spiritually though we may be kept from eating the bread and drinking of the cup of the Lord yet we cannot by the malice of Sathan or violence of his instruments be kept from feeding vpon Christ by faith to saluatioÌ„ And in this case God will accept the will for the deed if there be in vs a desire to be partakers thereof for as the word of God is not bound so his grace is not tyed vp Againe other receiue Christ onely sacramentally and not spiritually who are partakers of the outward Elements of bread and wine and so receiue the bare signes of the body and blood of Christ For as they are said to eate the true body of Christ spiritually which receiue Christ with the mouth of the soule that is by a true faith and are truely ioyned to him so they eate him sacramentally that handle eate and drinke the signes and seales of his true body but because they want faith they want the meanes to receiue Christ himselfe Thus many haue bin baptized that were neuer regenerated and inwardly purged a Act. 8 23. appeareth in Symon the sorcerer whose heart was not vptight so that albeit he were partaker of the Sacrament of regeneration and repentance yet he remained in the gall of bitternes and in the bond of iniquity So many haue resorted to the Lords Supper that neuer drew nourishment or strength of faith from him to life and saluation and thus many thousands in the world come to the Sacraments but because they come vnworthily they depart away vnprofitably Let no man therefore slatter himselfe in the worke done but labour to come aright that so he may finde comfort to his soule Moreouer some neither receiue Christ spiritually nor sacramentally and such are they that neuer come to Christ nor receiue the sacraments of Christ such are they that liue cut of the bosome of the Church as it were out of the Arke of Noah as Infidels Iewes Turkes Sarizens Persians and such like these must needs perish in the deepe floods of Gods endlesse iudgements For as Christ is the fountaine of life and the well-spring of all b Câ—â— 1 19 â— â— heauenly treasures that accompany saluation and the Sacraments his instruments whereby these graces are conueyed vnto vs the Church the parties to whom both these belong so such as are without Christ without the Sacraments without grace without the Church and consequently without the priuiledges that pertaine to the heires of his eternall kingdome lye in darkenesse and in the shaddowe of death c Mat â—5 26. and are as Dogges to whome the childrens bread doth not belong Lastly other receiue Christ both spiritually by faith sacramentally with the mouth who are partakers both of the signes and of the things signified who â—â—g Tract â—5 â—4 Iohan eate of the bread of the Lord and the bread which is the Lords And thus the Apostles that sate at the table with Christ at his last Supper did receiue him applying the outward part to their bodies and the inward part to their soules Also thus all the faithfull that come to the table of Christ to the end of the world doe receiue him spiritually and sacramentally to the great comfort of their owne soules and thus must euery one of vs seeke to come to Christ whensoeuer wee come to the Sacrament of Christ Wherefore we see what difference distinction is to be made betweene those that receiue Christ that we be not deceiued in the manner of the receiuing of him Againe seeing onely the faithfull are the inward part of Vse 2 this Sacrament it is not to be administred to such as shew themselues vnfaithful and vnrepentant so farre as they may be knowne so to be Such as are without faith without repentance without sanctification haue no right and interest in this blessed communion For if euery one should without difference be admitted and receiued the Church of God which is a blessed fellowship of Saints should be turned into a stye of vnclean swine a stable of vncleane beasts a cage of vncleane birds and as Christ speaketh the e Ioh. 2 16. Luk 19 46. house of God should be made a denne of theeues God did shut out of his f Ezek. 44 9. sanctuary euery stranger vncircumcised in heart and in the flesh he commanded also the Priests to put a difference betweene the holy and prophane betweene the cleane and vncleane Hitherto belongeth that saying of Christ Mathew 7. Giue ye not that which is holy to dogges neither cast ye your pearles before swine least they tread you vnder their feet and turning againe all to rent you If therefore such as remaine in grosse and open sinnes of blasphemy swearing contempt of Gods word adultery fornication vncleannes wantonnesse drunkennesse maliciousnesse and such like offer themselues at any time with the rest of the members of the Church to partake this Supper and as it were infectious leapers come into the Lords host g Leuit. 13 â— 45 46. Num. 5 â— 3. to bee admitted to the sacrifices it is the Pastors duty to vse the power of the keyes and barre them from this Sacrament vntill there appeare in them the testimonies of repentance and the confession of their offences Should not the shepheard seuer the rotten and infected sheepe from the rest of the fold Doth not h 1 Cor. 5 6. a little leauen sower the whole lump Will an housholdder admit into his house euery one that vanteth himselfe to be of the houshold The Idolaters by the light of nature i Hesiod liber oper dier Eustath in Iliad lib. 1. Virg. Aeneid lib. 2. 6. would not suffer all to approach to their sacrifices their heathenish sacrifices but cryed out that prophane persons should be packing and get them thence and not i presume to offer with vnwashen hands Such as haue a very cleere fountaine and spring of waters committed vnto them if they see filthy swine come toward it k Chrys hom 83 in Mat cap 37. must not suffer them to trouble the spring and annoy the water Shall they then that haue the sacred and hallowed spring not of common water but of the precious blood of Christ springing vp to eternall life committed vnto them l Zeph. 3 4. suffer such as are notoriously defiled with sin to prophane the blood of Christ and make a mocke of him to their owne destruction Wherefore such as are open wicked persons are not without opeÌ„ repeÌ„tance to be admitted to the Sacram. of the Supper but to be separated from the Church as dead members from the body as withered branches from the tree and
iustification Secondly the Holy-Ghost who assureth vs of the truth of Gods promises This sheweth that he is true i Reuel 1 4. God equall with the Father and the Son proceeding from the Father and the Son This confuteth such as suppose no partaking of the body and blood of Christ except he bee giuen vs in a carnal and fleshy manner wheras the Spirit worketh faith in our hearts k Heb. 11.1 which is the ground of things which are hoped for and the euidence of things which are not seene The third inward part of the Lords Supper l Luk. 22 19 is the body blood of Christ deliuered for vs vnto death This conuinceth such of a spirit of error who make vnbeleeuers and reprobates partakers of Christs body and blood thus his body should be prophaned m Ioh 6 5 and his sauing graces separated from his person But euen as where Sathan dwelleth possesseth the heart there alwaies raigne the works of darknes and damnation so the gifts of Christ accompanying saluation are inseparably ioyned with the person of Christ This also condemneth the reall presence and carnall eating of Christ which forgeth many Christs and reuiueth the heresie of Eutiches it crosseth sundry Articles of the Christian faith and maketh faithfull men like the vnfaithfull Barbarians that deuoured mans flesh and drunke his blood True it is Christ is truely present in the Sacrament howbeit not carnally and corporally but spiritually and mystically He hath giuen himselfe to be the food of our soules let vs hunger and thirst after him and lay hold on him to our saluation for n â— Ioh. 5 12. he that hath the Sonne hath life he that hath not the Son of God hath not life The last inward part is the faithfull receiuer who stretcheth forth the hand of faith so layeth hold on Christ and al his sauing graces For no maÌ„ can communicate with his body but the same is made partaker of his benefits Let vs all prepare the true and liuely faith o Tit. 1.1 of Gods elect and assure our selues that hypocrites and vnbeleeuers cannot possibly be partakers of the body and blood of Christ These are the foure inward parts also of the Lords Supper The similitude and relation p The proportion betwixt the outward and inward parts of the Supper of the outward and inward parts one to another standeth in this manner euen as the Minister by the words of institution offereth and giueth bread and wine to the Communicants to feed thereupon bodily so the Father by the Spirit offereth and exhibiteth the body and blood of Christ Iesus to the soules of the faithful to feed vpon them spiritually Thus much of all the parts of the Lords Suppeer now follow the vses to be vnfolded The q The vses of the lâ—d supper are three vses and profit which we reape by the Lords Supper are specially three First to shew forth with praise and thanksgiuing the death and the sufferings of Christ who his owne selfe bare our sins in his body on the tree by whose stripes r 1 Pet. 2 24 we are healed so that we haue the chiefe cause in our selues which did crucifie Christ Secondly to teach our communion with Christ being made flesh Å¿ Eâ—h 5 30. of his flesh and bone of his bones Hence we learne that al the godly and beleeuers are made partakers of Chrst and his graces This is matter of great comfort in our manifold trials and tentations that we are ioyned to Christ as members to the head t Rom. 8. â—3 and therefore neither life nor death nor Angels nor principalities nor powers nor things preseÌ„t nor things to come nor height nor depth nor any other creature shal be able to separate vs from the loue of GOD which is in Christ Iesus our Lord. But on the other side the vngodly and vnbeleeuers haue no part or portion in Christ and his graces they are as branches u Ioh. 15 6. cut off which wither and men gather them to cast them into the fire and to burne them Thirdly to declare and testifie our Communion fellowship and a 1 Cor. 10 17 agreement with our brethreÌ„ meeting together at the same Table and partaking together of the same Supper Wherefore seeing we haue not onely an vnion with Christ but a Communion among our selues we are the seruants of the Church to serue one another in all duties of loue to instruct them that are ignorant to raise them that are fallen and to binde vp the broken hearted to reconcile our selues one toward another and to keepe the vnity of the Spirit in the bond of peace Hitherto we haue handled the doctrine of the Lords Supper declaring what it is what are the parts and vses thereof the preparation to this worke followeth b 1 Cor. 11.28 consisting in the examination of our selues and trying our owne hearts by the touchstone of the law of God This duty is very necessary to be performed of vs c Ier. 17 9. for the heart of man is deceitful aboue al things and the secret corners of it past finding out We haue to deale with God in this businesse Great is the profit which we reape and receiue if we come rightly and reuerently prepared Great is the punishment procured by want of this tryall and examination And the d Hag. 2 14 Sacrament it selfe is defiled by vnworthy receiuing This preparation principally standeth in these foure points in the e Ioh. 17 3. knowledge of God and of ourseluess especially of the whole doctrine of the Sacraments in a f 2 Cor. 13 5 liuely faith in Christ seeing euery one receiueth so much as he beleeueth he receiueth in repentance g Psal 26 6. from dead workes and lastly in h Mat. 5 23. reconciliation toward our brethren hauing peace i Rom. 12.18 with all men and loue toward our enemies Thus I haue opened plainely yet truely the doctrine of the Sacraments deliuered in the Scriptures and taught in the reformed Churches I haue disclosed some part of the mystery of Iniquity and discouered and laid open the skirts of that great Idoll of the Masse the reproach of Christians the scorne of the Gentiles the offence of the weake and the occasion of ruine to many that stumble thereat to their own confusion The Lord God high possessor of heauen and earth and preseruer of his people that call vpon him put it into the hart of al Christian Princes and Rulers of the earth to pull downe this abhominable Idoll that hath aduanced it selfe against the kingdome of Christ and to deface this filthy monster that hath deceiued many who trusted in it The same Lord vouchsafe to reueale his truth to the ignorant to establish them that are weake and to confound all obstinate enemies to his truth to their Prince and to their Country for Iesus Christs sake Amen Amen FINIS A Table of the principall
of this reason standeth vpon such feete as themselues haue shaped vnto it to wit that such gesture is necessary to be vsed at this Sacrament as is vsuall at a supper or a banket If then it be left free for vs to vse what gesture wee please sitting or lying or standing or walking or groueling or bending how can they hold with any colour kneeling to be vnlawfull at the CommunioÌ„ The 4. answer Lastly we cannot but confesse that kneeling in prayer is the fittest gesture to expresse the humility of our mindes and the maiesty of God and the excellency of the mysteries we do partake and our obedience to the Magistrate Tertul. de orat cap. 12. Tertullian that liued in the beginning of the second CeÌ„tury holdeth assidere irreuerens that it is an vnreuerent thing to sit at prayer But the Supper of the Lord is administred and receiued among vs with a notable effectuall prayer which the Minister pronounceth and the Communicant heareth Obiection If any obiect as many do obiect that by this reason the Minister ought to kneele that vttereth the prayer not the people that receiue the Supper I answere first they do but dally with vs Answere and deceiue themselues For they know the Minister cannot conueniently kneele as the manner of deliuering is vsed and obserued among vs which is not disliked or disprooued by any of them to wit by going to euery one apart vnto his seate and therfore CHRIST also sate at his thanksgiuing And heerein do the orders of the Churches differ among themselues in some places the Minister remoueth not and the people walke as with vs the Minister walketh and the people remoue not Now as in the preaching of the word the Minister that conceiueth the prayer standeth that he may be the better heard and vnderstood of the people whose voice he is to God they kneele ioyning with him so it is in the Lords Supper the Minister standeth because otherwise hee cannot passe from place to place nor dispatch that holy worke with any quicke expedition Secondly albeit the Minister onely do by liuely voice vtter the prayer yet it appeareth by the testimony of the ancient that the receiuer was also to ioyne with the Minister and to say Amen Euseb ecclesiast histor lib. 6. ca. 43. and in english 42. as we may read in the Ecclesiasticall history of Eusebius relating the Epistle of Cornelius Bishop of Rome touching Nouatus who being puffed vp with pride left those without hope of saluation that through infirmity of the flesh fell in time of persecutions And afterward in that history he reporteth that Dionysius Bishop of Alexandria wrote vnto Xystus Bishop of Rome touching a certaine man who hearing the interrogatories answeres vsed in baptisme came vnto him weeping and wailing falling prostrate before his feet he confessed plainely that the baptisme wherewithall he had beene baptized of the Hereticks had no agreement with that which was in vse in that Church and thereupon desired to bee baptized according to the same manner What answere the Bishop made and how he satisfied him Eusebius declareth in these words Ecclesi histor li. 7 ca. 9. after the Greeke but the 8. in english He prayed that hee might receiue this most sincere purification the which thing I durst not do but told him that the daily Communion many times ministred might suffice him when he had heard thanksgiuing sounded in the Church and he himselfe had sung thereunto Amen when he had beene present at the Lords Table and had stretched forth his hand to receiue that holy food had communicated and of a long time had beene partaker of the body and blood of our Lord Iesus Christ Albeit therefore the baptisme which he had receiued were full of sundry impieties and blasphemies and farre vnlike that vsed in the true Church and that hee were so sore perplexed in minde and troubled in conscience that he durst not presume to lift vp his eies to God because hee had beene baptized with such prophane wordes and ceremonies yet hee aduised him to comfort himselfe with his often partaking the holy Communion in asmuch as he had stretched forth his hand to receiue it and had answered Amen at the taking of it I will adde one testimony more out of Cyrill Cyril catech pa. 2â—5 gra Id est 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Id est 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is bending the hand receiue the body of Christ saying Amen And more expressely a little after 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is After thou hast been partaker of the body of Christ draw near also to the Cup of his bloud to wit in the form of wine prostrating thy selfe and worshipping God saying Amen De Sacram lib. 4. cap. 6. Obseruations out of Cyrils testimony whiles thou beÌ„dest thy hand to take it c. The lâ—ke might bee saide out of Ambrose that as the minister did pray for them so they also were not idle but prayed for themselues These Testimonies are very full to note out the vsuall custom of these times out of which I obserue these 4. particulars first that the bread was not woÌ„t to be put popt into their mouths but the people tooke it in their handes and so likewise of the cup. Secondly that they receiued the cup of the Lord as well as the bread and were not vsed to haue dry Communions as the Church of Rome diateth her Disciples Thirdly that the people dâ—d consent to the prayer of the minister did say Amen Lastly that they vsed to bow down worship God with all reuerence to whom they prayed in the action of receiuing answering Amen The two former points serue to conuince the practise of the Papists that thrust the bread into the mouths of the coÌ„municants and depriue them vtterly of the cup and the two latter such of our brethren among vâ— as vrge the necessity of sitting and condemne the gesture of kneeling as an impiety for asmuch as wee see the people in those tâ—mes did both bow their haÌ„ds to take it Application of the former testimonies prostrate their bodâ—es to receiue it with prayer And I would gladly be informed and resolued by these when the minister prayeth that the body of Christ may bee an effectuall instrument sanctified of God for the preseruation of their bodies soules whether they do not in their hearts and soules ioyne with him earnestly crauing and desiring this blessing If they do not it argueth against themselues little reuerence in receiuing and smal conscience in comming to this Sacrament to be no more moued then stones and to sit as senceles as their seats when prayer is made not to coÌ„sent vnto it wherof notwithstanding I do not nor dare not eâ—ther to accuse them or to suspect them If they do is it not fitter or at least as fit to pray kneeling as sitting For if it be
requisite that the minâ—ster should kneele at the deliuering of it as they pretend it is much more reasonable that the people kneele in the receiuing of it And albeit the former maner of answering Amen noted by the ancient and obserued by the people be not prescribed in our Liturgy as a law and commandement yet I doubt not but it is both intended by the Church and practised of euery good Christâ—an as a duty For when the minister saith according to the forme of administration vsed among vs The body of our Lord Iesus Christ which was giueÌ„ for thee preserue thy body and soule to euerlasting life c. who is it indued with any true feare of God and faith in Christ that doth not ioyne with him in heart secretly and seriously answere Amen If then we subscribe to that prayer in our soules to our selues although we do not answere to hâ—m with an audible voice how should it not be rather want of reuerence in vs to sit then fear of Idolatry in vs to kneele And it were not hard to produce the exaÌ„ple of some that haue formerly vsed to fit who hauing a tender conscience haue bin troubled that they sate did not vse the gesture of kneeling iudging of themselues that they did not receiue it in that reuerent maner which they ought If any say Obiection kneeling hath beene abused to Idolatry which is a grieuous sin I answere rather we should say that abuse hath bin committed in the time of kneeling But graÌ„t it to be so Answere this doth not touch vs at al who haue separated the abuse do retain the lawful vse of it We abhor the worshipping of the signes the committing of Idolatry eueÌ„ our aduersaries being iudges we haue purged the gesture of kneeling froÌ„ all pollution vse it onely to expresse our reuerence and deuotion If any shall wonder as it Why there is so little mention in antiquity of sitting standing or kneeling at the Communion and aske the question how it commeth to passe that there is so little mention of kneeling or sitting or standing in all Antiquity I answere with that honourable Lord of Plessis in another cause though for substance not farre different The Apostles and Ancients haue not pressed any thing but that which was of the ordinance and appointment of God leauing all the rest indifferent to the arbitrement determination of such as gouerned the Churches who haue authority to take order in such things as are lawfull and yet are neither commanded nor forbidden in the word I will lay before the eyes of those that are contrary minded two points to bee considered Many standing against the Ceremonies do yeeld to kneeling and then I will ende this Controuersie First it cannot be denyed which experience teacheth that diuers euen among those that haue stood against the Ceremonies yet do stand against them do neuerthelesse nothing dissent in opinion from the order prescribed in the Church but conforme themselues in practise to the same and haue beene authors and perswaders of conformity vnto others as might easily be prooued by sundry witnesses so that these two causes must be seuered and diuided Secondly it will be very hard if not vnpossible to alledge the testimony of any learned man before our times No writers vntill 〈◊〉 times hold it vnlawfull to kneele so farre as I or others of greater reading can remember that held it absolutely wicked or vnlawfull to kneele at the taking of the Sacrament and therefore there is iust cause that others inferior vnto them should suspect their owne iudgement If then the most or at the least many euen among those that yeeld not to some other Ceremonies of the Church do notwithstaÌ„ding kneele at the Crmmunion with all reuerence and all the learned troope of classicall writers account this kneeling to bee lawfull indifferent in it selfe why should we be so wedded to our owne opinions as to fasten an imposition of impiety and idolatry vpon it as we do as if all were wicked persons and idolaters that submit themselues vnto it This point I haue briefly touched in this place Booke 3 ca 6. but handled more at large in the Booke it selfe whereunto I referre the Reader for farther and fuller satisfaction where I haue produced as godly and sauoury writings as I thinke are any in our age to the end that if we be led by the iudgement of men who set a byas vpon our iudgement we may also haue many that are as sufficient to ouerwaigh and ouersway the others Neuerthelesse I begin not without some cause to suspect before hand that I am like to incurre the displeasure of such as are contrary minded whom I haue no thought or purpose to offend but rather to winne to that which I am perswaded is the truth And albeit I haue protested sufficiently touching my soundnesse and sincerity in this behalfe Pag 434. yet I feare offence will be taken where none is eyther giuen or intended therefore if any shall vnchristianly and vncharitably censure me I wâ—ll comfort my selfe in the cleerenes of mine owne conscience so that if mine aduersary should write a book against me Iob. 31 35 36 surely I would take it vpon my shoulder and binde it as a Crowne vnto me 1 Cor. 4 3. I haue learned to say with the Apostle With me it is a very small thing that I should bee iudged of you or mans iudgement yea I iudge not mâ—ne owne selfe I cannot forget the words of iust Iob when he was scoffed and scorned of his friends he appealed from them to the sentence of the Almighty chap. 16. Ioh. 16 19 Behold my witnesse is in heauen and my record is on high It is noted of Alcibiades when one lifted vp his staffe to strike him if hee would not hold his peace that trusting in the iustice of his cause the strength of the truth he answered 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is Plutar. Smite so that thou wilt heare So it shall be no great griefe vnto mee to be taunted by the tongue or traduced by the pen if I may either strengthen any that wauer or recouer any that wander or confirme any that stand it is enough I haue my desire and a good recompence for my paines Now I proceede to buckle with the common aduersary both of them and vs I meane the popish sort who as they haue notoriously corrupted the maine pointes of religion so none more horribly then the Sacraments Sundry nouelties taught in the Church of Rome and by no meanes more then by the blasphemous Masse and the Idolatrous seruice belonging to that Idoll I haue oftentimes maruelled with what face or forehead they can aske of vs where our Church was before Martin Luther or Iohn Wickliffe as if it were vnknowne or vnheard of in the former times whereas theÌ„selues are not able to declare or demonstrate where the Romane
Church remained maintaining those opinions which that present Church holdeth They teach that which was neuer taught for sixe hundred some things which were neuer knowne for a thousand yeares after Christ Answere to those that ask where our Church was before Luther Mark 1 27. The true Church of GOD hath alwayes beene taxed with this imputation and accusation of nouelty as appeareth by the words of the Iewes to Christ the master and of the Philosophers to Paul the Scholler They say to Christ what new doctrine is this Marke 1 27. Wee know that God spake vnto Moses as for this fellow wee know not from whence he is Ioh. 9 29. Ioh. 9 29. So the Epicures Stoikes tooke Paul and brought him to Areopagus the highest Court in Athens saying May wee know what this new doctrine whereof thou speakest is Act. 17 19. Indeed in the hottest times of persecution Reuel 12.6 the woman fled into the wildernesse where she had a place prepared of God that they should finde her there a thousand two hundred and threescore dayes But what an absurd thing and how iniurious dealing is this to persecute vs with fire and faggot and to driue vs as poore banished men from place to place and from corner to corner and then to aske where our Church is and to complaine against it that it is inuisible Neuerthelesse that great Dragon and old Serpent which deceiueth the whole world Ver. 8 9. and all his instruments shall not preuaile because to the woman wer giuen two wings of a great Eagle that she might flye into the wildernesse to her place where she was nourished for a time Ver. 14. and times and halfe a time so that the gates of hell shall not be able to ouercome it and to preuaile against it And albeit the Church be vnknowne to the world and oftentimes to the particular parts themselues as it was in the dayes of Eliah 1 King 19 14 Rom. 11 3. 2 Tim 2 19. Galath 1.9 who complaineth that he was left alone yet it is not hidde from God who knoweth who are his and described fully in the Scriptures which cannot deceiue vs. If wee or an Angell from heauen should teach otherwise let him bee accursed It was our Church that shined with glorious myracles confirming the faith which we professe that was dyed with the blood of so many Martyrs confessing the truth which we imbrace It was our Church which conuinced the Arrians Macedonians Nestorians PelagiaÌ„s Manichees such like hereticks The general Councels celebrated in former times at Nice Popish opâ—nions not heard of for 600. yeares after Châ—ist at Constantinople at Ephesus and at Chalcedon stand on our side But where was the Popish Conuenticle which nowe boasteth it selfe to be the only Church for six hundred yeares after Christ which were the purest times Had they any Church any where that worshipped images that decked them and then ducked downe vnto them that held that the old vulgar Translation of the Bible is authenticall that no interpretation of Scripture is to be allowed against that sence which the Church of Rome holdeth that the Virgine Mary was exempted from originall sinne that the Scriptures are vnperfect and no sufficient rule of faith that the holy Scriptures and the traditions of the Church are to be reuerenced with equall affection that the Bishop of Rome is iudge of all controuersies of Religion Had they any Church vpon the face of the earth that beleeued that the Pope was euer called a God and the spouse of the Church that held that veniall sinnes are cleansed and done away with holy water that the Pope is aboue a generall Councell that the Pope may dispense by his omnipotency wâ—thin the degrees of affinity and consanguinity forbidden in the Law that by dispensing the merites of Saints by indulgences hee is able to deliuer Soules at his pleasure from the paines of Purgatory that the Pope defining out of his Chaire cannot erre Were all these or any of thâ—se preached or professed in the true Church of God which are now broached and beleeued in the Church of Rome But to passe ouer these as impertinent to this present Treatise New doctrins of Popery touching the Supper and to speeke onely to the matter in question concerning the Sacraments what Church did beleeue the reall presence or Transubstantiation or priuate Masses or receiued in one kinde or held that there are seauen Sacramenss neyther more nor lesse or beleeued accidents without their subiect or called the Sacrament his Lord and God or administred it in a strange tongue or lifted it vp ouer his head or worshipped it as his Maker and Creator All these are now made articles of faith and principles of religion such as without them a man cannot be saued yet which of them were imbraced for sixe hundred yeares I might adde more after Christ These were neuer heard off neuer dreamed off which are now the chiefest dreams of the Romish Prelates And no maruell For seeing they haue in a manner banished and buried the remembrance of CHRIST it may not seeme strange that they haue abolished his Supper instituted in memory of his death and passion Christ our Sauiour sitteth in heauen at the right hand of his Father and maketh continuall intercession for vs Sadeel de spiri manduc cap. 1 and wee must feed vpon him spiritually which is not a faigned or forged presence bred in our owne idle fansie and consisting of our priuate opinion neither doth it signifie and import that which is onely inuisible and not offered to the obiect of the eye or that we go about to turne and transforme the body and blood of Christ into a spirit but we call it spirituall eating and feeding vpon him spiritually The reasons why we are said to eate Christ spiritually for three causes First because the eating of Christs flesh and drinking of his blood is brought to passe by the worke of the holy Spirit for it may well be saide to be receiued in that manner seeing it is effected by that meanes Secondly because this mystery is wrought by the instrument of faith which we send vp to the Throne of God as the Eagle which mounteth vp to heauen inasmuch as it is opposed to the fleshly eating of him wherein the Papists are like to the Capernaites Ioh. 6. that dreamed of a carnall and corporall eating and drinking Ioh. 6 63. which profiteth nothing and helpeth no man and bringeth no good Thirdly because this most excellent and precious food belongeth to our spirituall and eternall life seeing wee receiue the signes not to nourish our bodies but to feed our soules The summe and effect of this Booke These things the iudicious Reader shall finde largely discussed in this Treatise which I haue therefore called The New Couenant because it layeth open the doctrine of the Sacraments which serue to confirme and strengthen vs in that Couenant and
is Christ Iesus offered by God the Father in the Vse 2 right vse of the Sacraments then God doth not deceiue or delude those that come vnto them If any that come to the Sacraments depart without grace without Christ without fruite the cause is in themselues the fault is not in God for l Christ is offered to all but receiued onely of the faithfull he offereth Christ to all euen to the vnfaithfull but they haue not hands to receiue him If a Prince should offer a rich present and he to whome it is offered haue no hand to receiue it he goeth away empty When the Sunne giueth light vpon the earth if men shut their eyes and bee wilfully blinde they receiue no profite by it When God offereth himselfe and his graces to vs by his word and Gospell if we stop our eares and harden our hearts it turneth to be the fauour of death to death so is it in the Sacraments when wee come to them God doth not feede our eyes with naked vaine and idle shewes but ioyneth the truth with the outward token and giueth the grace signified with the signe If we bring the hand of faith with vs which openeth the gate of the kingdome of heauen for vs Christ is both offered and giuen to vs. But howsoeuer the signe be alwayes inseparably ioyned with the grace that is signified in respect of God yet hence it followeth not that both of them are of all receiued For the outward signe is offered to the hand to the senses and instruments of the bodye which because all bring with them all are partakers of the outward parts But Christ who is signified by the signe is offered to the soule and faith of the receiuer m 2. Thes 3 which because many want they loose the fruite of their worke and the benefite of their labour Thirdly if the right receiuers receiue Christ and with Vse 3 him all sauing graces needfull to eternall life then the presence of vngodly men that come to the same Sacraments with vs and meete vs at the same Table cannot hinder and hurt vs in our worthy receiuing The vnbeleeuers and vnrepentant persons come indeed into the assembly of the faithfull to heare the worde of God read preached and expounded and as they come without faith so they depart without fruite yet their company defileth not the sauing hearer So is it in the Sacraments I confesse it were to bee wished that the Church were pure without spot and perfect without corruption faire without blemish and they euen n Gal. 5 12. out off that trouble the same yet sometimes it o Reuel 2 14.20 wanteth that good censure and godlye seuerity which is required to separate such as may infect with the leauen of their life and doctrine Againe as the faith of the wise and worthy receiuer cannot sanctifie the conscience of the hypocrite and offensiue liuer so the infidelity or iniquity of another shall not barre the faithfull soule from fruitfull receiuing to his saluation according to that p Ezek. 18 20 saying The righteousnesse of the righteous shall be vpon him and the wickednesse of the wicked shall be vpon himselfe Euery one is to prooue and examine himselfe not to enter into the consciences and conuersations of other men wee shall giue an account of our owne wayes and workes not of the deformities of others which we cannot reforme and redresse Furthermore as in an Army euery man hath his standing so in the Church euery man hath his calling it is not in the q Priuat men are not to meddle with the censures of the church power of priuate persons but of the Gouernors of the Church to draw out the censures of the Church against notorious offendors and therefore in their slacking and negligence the people must tollerate that which they cannot amend and not make a separation or rent in the Church as the manner of some is disturbing the peace quietnes thereof Vse 4 Fourthly if Christ be offered giuen and sealed vp to vs in the Sacraments then the Sacraments must be holden of vs in great price and estimation for their profites sake not lightly to be regarded but reuerently to be esteemed They that respect Christ in whom the tresures of al graces are laide vp must regard the Sacramentes of Christ and such as reiect them reiect Christ with all his benefites Vse 5 which who so doth sinneth against his owne soule Lastly if they be signes and seales of grace offered then the Sacraments make not a Christian no more then the seale giueth the purchase or possession The faithfull and the children of the faithfull are true Christians differing from Pagans and Heathen before they be baptized The Sacraments are signes not causes of grace And whosoeuer is not a Christian before he receiue baptizme baptizme can make him none which is onely the seale of the graces of God and his priuiledges before receiued The worde of God and the Sacraments of God are both of one nature but the word is not able to conferre grace but onely to declare and publish what God will confer inasmuch as to some it is the sauour r 2 Cor. 2 16. of death to death therfore also the Sacraments of themselues do not confer and bestow grace hauing it tyed vnto them or shut vp in thē For if the Sacramentes did actually and effectually giue grace by inherent power and vertue in themselues it would follow from hence that euery person baptized is certainely saued and hath his sinnes remitted or else that his sins remitted may returne and remaine and bee againe imputed But when God graciously pardoneth sinne ſ Ezek. 18 22. he remembreth it no more Besides that which is proper to God ought not to be ascribed to the creature Againe we see Abraham was not iustified by his circumcision hee was iustified by his faith for t Gen. 15 6. Abraham beleeued God and it was imputed to him for righteousnesse and afterwarde hee receiued u Rom. 4 10 11. circumcision to bee the signe and seale of his iustification Notwithstanding the Sacraments may bee saide to conferre the grace of regeneration and remission of sinnes as they are instruments vsed of God and as they are pledges tokens to vs. They are meanes to offer and exhibit to the beleeuer Christ with all his benefits wherby the conscience is assured of comfort saluation as the Princes letters are saide to saue the life of a malefactor whereas they only signifie to him and others that it is the Princes pleasure to fauor him Again they may not vnfitly be said to giue vs grace because the signe exhibiteth the thing signified the out-ward washing of the bodye is a pledge and token of the grace of God so that whosoeuer vseth the signe aright shall receiue forgiuenesse and life euerlasting CHAP. III. That the parts of a Sacrament are partly outward and partly inward WE haue seene what
a Sacrament is now we are to consider in it two thinges first his parts then his vses for in handling these two points wee shall see what is the nature of a Sacrament The parts of a Sacrament are of two sortes some outward open sensible earthly visible and signifying some are inward hidden spirituall heauenly inuisible and signified For the nature of a Sacrament is partly earthly and partly heauenly If wee had beene wholy a spirite without body hee would giue vs his guifts spiritually without a bodye but seeing wee are soule and bodye he giueth vs his Sacraments that so wee may apprehend spirituall guifts by sensible thinges The outward part is one thing and the inward part is another thing the outward is applyed to the bodye the inward is applyed to the soule and conscience This diuision and distinction of parts a Rom. 2 28.29 appeareth plainely in sundry places of holy Scripture as Rom. 2. Hee is not a Iew which is one outward neâ—ther is that circumcâ—sion which is outward in the flesh but he is a Iew which is one within and the circumcision is of the heart in the Spirite not in the letter where wee see hee maketh circumcision to stand of two parts part in the flesh and part in the heart partly in the spirite and partly in the letter Heereunto commeth b Col. 2 11. that saying Ye are circumcised with circumcision made without hands so that there is a circumcision without and there is another within by the vertue of Christ The same we may say of Baptisme there is a baptizing of the body and there is a baptizing of the soule the body is washed with water the soule is clensed by the precious bloud of our sauiour Christ which is the hidden and mysticall part of the Sacrament This appeareth by many examples recorded in Scripture Simon the sorcerer though he were baptized with water yet his heart was not right in the sight of God he remained c Acts 8 13 21 23. in the gall of bitternesse and in the bond of iniquity so that albeit hee were baptized yet he was not regenerated The Israelites were partakers of the d 1. Cor. 10 1 2 3 4 5. outward signes not of the inuisible grace They were all baptized vnto Moyses in that cloud and in that sea they did all eate the same spirituall meate they all dranke the same spirituall drinke yet with many of them God was not pleased The like may be saide of Iudas one of the twelue he did eate the Pascall lambe as wel as the rest of the Apostles but he did not eate Christ who is the lambe vndefiled and without spot as the other did This is that also which Iohn the e Mat. 3 11. Baptist teacheth Indeed I baptize you with water to amendment of life but hee that commeth after mee is mightier then I whose shooes I am not worthy to beare hee shall baptize you with the Holy Ghost and with fire where as the Baptist maketh two baptizers himselfe and Christ so hee distinguisheth their actions his owne to wash with water and the action of Christ to wash with the Holye Ghost Neither neede wee to seeke farre for reason to perswade any to beleeue this truth that the nature of a sacrament is neither wholy outward or wholy inward but taketh part of both seeing nothing can bee a signe of it selfe but a signe is a signe of another thing and seeing they are mysteries they haue an hidden meaning and spirituall vnderstanding If the water in Baptisme had not grace annexed vnto it it could not be a mystery We see the signe we see not the grace which is inuisible Now let vs come to the vses These parts though distinguished really one from another Vse 1 that the outward parts cannot bee the inward the earthly cannot be the heauenly the seale can not bee the thing sealed the token cannot bee the thing betokened nor contrariwise for this were to alter nature and mingle heauen and earth together yot in respect of the proportion betweene the signe and the thing signified and of the coniunction of them to the faithfull which receiue both the one and the other one part is affirmed of the other For wee must vnderstand that the Scripture in regard of this vnion speaketh of the Sacraments two waies to wit properly and figuratiuely Properly when that which belongeth to the signe is giuen to the signe and when the thing signified is giuen and applyed to the thing it selfe and thus each part hath his owne as Circumcision is called i Gen. 17 11. the signe of the Couenant And the blood of the Lambe is called k Exod. 12 13 a signe these are plaine and proper speeches and without figure Againe when it saith l Lu. 21 19 20. My body which is giuen for you my bloud m 1 Cor. 5 7. which is shedde for many for remission of sinnes we must vnderstand the wordes literally as they lye Figuratiuely when the signe is giuen to the thing signified and called by the name of it as Christ is called n 1 Cor. 5 7. the Passeouer the o Ioh. 1 29. Lambe of God his flesh is also saide to bee meate indeede and his blood drinke indeede the holy Spirite is called p Eze. 36 25. water or else the name of the thing signified is giuen to the signe as bread is called the q Mat. 26 28. body of Christ the cup is called the new Testament These speaches must bee taken figuratiuely and vnderstood by a change of name according to the intention and meaning of the Holy-Ghost so that we must beware that we doe not take or mistake 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 bee 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 wee must conceiue and consider that these outward inward parts remaine distinct and vnconfounded and therefore we must take heed we take not one for another we must not ascribe too 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 attribute too little to the out-ward signe and some ascribe too much both waies the Sacrament is abused and the parts are misapplyed Hence sprang as a ranke weede in the Lords corne the doctrine of transubstantiation or carnall turning of the substance of bread into the bodye whereby the signe is swallowed vp 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 and too little regarded Others on the other side cleaue too much to the outward signe and rest
the Sacraments haue force and power to saue and iustify sinners howsoeuer the persons be disposed that partake them then to frame short answeres to euery one of them For what needed this inward part of the Sacraments to wit the working of the holy Ghost if the outward washing were effectuall to saue and to sanctifie the soules of all them that are baptized Grace is not tied to the Sacraments And if these graces were so tyed to the Sacraments that al which vse them should be iustified by them we make thē more effectuall then the word of God it selfe is forasmuch as all that heare the worde are not saued by it nor transformed into the obedience of it nor receiue life from it nor are regenerated by it Iohn the Baptist who was the first Minister of that Sacrament confesseth that hee could doe no more then wash the body it lay not in his power to giue grace and to baptize with the Holy Ghost Besides wee see all in our daies are brought to be baptised but all these are not by it regenerated Acts 8 13. as in the Apostles times Simon himselfe was baptised yet he remained an hypocrite and was destitute of true faith that ioyneth vs to Christ But because we haue handled this point before let vs come to such obiections as the aduersaries haue made and mustered together Bellar. de Sacra lib. 2 cap. 4. which are taken partly from types and figures and partly from places of Scripture wrested from their true and naturall meaning Touching the types borrowed some from the olde and some from the new Testament albeit it were sufficient to make this generall answere that similitudes parables and comparisons do not proue yet least we should seeme thereby to turne our backs and yeeld to the enemy I will not sticke to propound them in particular and vouchsafe to yeeld vnto them a particular solution Obiection 1 The first type is drawne from the history of the creation Gen. 1. The Spirite moued vpon the waters to make them fruitefull As then the water receiued a certaine liuely force from the Spirit to bring forth the creatures so doth baptisme to make vs new men receiue strength from the Spirite Thus doth Bellarmine reason I answere Answere this maketh directly against himselfe and therefore he layeth about him like a blinde man who instead of his enemy striketh himselfe For heereby it appeareth that the Sacraments do not giue grace ex opere operato that is by the force and vertue of the worke done and that words vttered haue no power but by the Holy Ghost For as the Spirit gaue force to the waters wherby the creatures were fostered and formed which were not of themselues auailable to giue life being as it were dead and without any vigor euen so the Spirit maketh the water in baptisme serue to signifie and seale vp our regeneration and not the bare and outward element The bodye of man without the soule is dead and without life so the water without the Spirite cannot conferre grace It is the Spirite that quickneth without it the water is as common water Obiection 2 Another obiection is from the history of the flood Genesis 7 17. and the drowning of the Egyptians in the redde sea Exodus 14. and the passing of the Israelites through the Riuer Iordan to the land of promise Ioshua 4. where it appeareth that the waters themselues saued his people I answere Answere If the waters in the flood had a proper power to saue and preserue why did they not saue all the world aliue Why were any of the creatures at all drowned Againe this robbeth God of his honour and glory to whom onely it is due and giueth it to the element to which it is not due For if Noah had beleeued that the waters could of themselues haue saued him he should haue set vp an altar as a monument to the waters and not builded one to God the Lorde Genesis eight verse 20. But the Scripture ascribeth all to the mercy and clemency of God toward that remnant and remainder of mankinde because hee had seene Noah righteous and religious in that generation before him Genesis 7 verse 1. Therefore it is said hee found grace in the sight of the Lord Genesis 6 verse 18. That the Lorde stablished his couenant with him Genesis 6 verse 18. That the Lorde had him enter with all his houshold into the Arke Genesis 7. verse 1. That the Lorde shut him in the Arke when he was entred Genesis 7 verse 16. That the Lord remembred him while he was in the Arke Genesis 8. verse 1. And after the ceasing and decreasing of the waters brought him out of the Arke Genesis 8 verse 16. So that whereas the waters had of their owne nature ouerwhelmed them euen the proud waters had gone ouer their soule to haue drowned them God in mercy saued them that they might ascribe the praise of their preseruation to the Lord of Hoasts not to the power of the waters And if the Israelites had beene deliuered at the red sea and in passing ouer Iordan by the strength of the waters they would haue erected a trophee to them not haue sung a song vnto God Another type is taken from Circumcision Genesis 17. Obiection 3 whereof Paul speaketh Colosians 2. Yee are circumcised with circumcision made without hands in putting off the body of the sinnes of the flesh by the circumcision of Christ buried with him in baptisme and Baptisme then is like vnto circumcision but circumcision that is outward did truely and effectually cut off the flesh and was not onely a testimony of cutting it away I answere Answere the Apostle reproueth such as would ioyne the ceremonies of the lawe with the Gospell of Christ whereas now we haue no need of them at all hauing the truth with vs of those shaddowes And touching circumcision there is no need to haue it brought in vse into the Church forasmuch as we are inwardly circumcised by the power of Christ So that there was a twofold circumcision as there is also a two-fold Baptisme the one outward in the body the other inward in the heart the one administred by the hand of the Minister the other finished by the grace of the Spirite Besides if the outward cutting off the foreskinne of the flesh were alwaies effectual to cut away the corruption of the soul how is it that they teach that the Sacraments and Sacrifices of the olde Testament were so farre from giuing grace Rhem. on Heb. 10. remission and iustification that they were but shaddowes obscurely representing the graces of the new Testament How can they reconcile themselues when they make this difference betweene the old new Sacraments that the old did onely signifie the new containe and conferre grace and sanctification Thirdly if the outward cutting off the flesh did by the worke done giue grace and that the signe were not to be separated from the thing
the Lords Supper When we receiue the outward signes God the Father offereth his Sonne all his graces with him to confirme our faith therby The signe is but a figure and token Christ is the truth substance This we shewed before Chap. 2. in the description of a Sacrament that therein Christ and all his sauing graces are truely offered sealed vp and giuen to the faithfull that beleeue in his name Heereunto commeth the doctrine of the Apostle where he teacheth that the Iewish Sacraments being in the truth of them the same with ours did signifie b 1 Cor. 10 1 2 3 4 5. Christ for They dranke of the spirituall Rocke that followed them and that Rocke was Christ So he doth teach elsewher that by baptisme we c Gal. 3 27. put on Christ we are buried into his death and are planted d Rom. 6 4 5. Col. 2.11.12 into the similitude of his resurrection Wherefore this is the vse and end of the Sacraments to leade our faith to the onely Sacrifice of Christ once offered vpon the Crosse as to the onely ground-worke and foundation of our saluation as touching the other Sacrament the same Apostle sheweth that the breaking of the bread sealeth vp the e 1 Cor. 10.16 communion of his body and the pouring out the wine the communion of his blood So then this is an euident plaine and manifest truth confirmed by testimony of the Scripture that Christ is the matter and substance of a Sacrament Vse 1 Heereby we gather great strength of faith If Christ be offered with all his merites then let vs lay hold vpon him and not let him goe let vs stretch forth the hand of faith and receiue him into our hearts Wherefore when Sathan assaulteth vs touching our faith in Christ and affiance in his promises perswading vs we are not elected iustified and indued with faith and thereby seeketh to cut off our hand from applying or to blinde our eye from looking vpon the brazen Serpent that is Christ sitting at the right hand of his Father let vs runne vnto him let vs hunger and thirst after his righteousnesse let vs acknowledge him to bee our wisedome our righteousnesse our sanctification and redemption and let vs looke for our saluation from him and in him What though our faith be fraile and weake What though it be as a graine of a Mustard-seede which is very little and small What if it bee but as the growth and strength of a Childe which is ready to fall except he be stayed vp yet this weake this small this little this fraile this feeble faith is able and sufficient to ingraft vs into Christ A childe taking a staffe in his hand is able to hold it as truely though not as strongly as a man so if wee lay holde vpon Christ by faith though we doe it with many wants much weaknesse yet it shall serue and suffice vs to saluation For God looketh not so much to the perfectiō as to the truth of faith neither so much to the measure as to the manner of our beleeuing Euen as f Mar. 8 24. the blinde man in the Gospel when he began to perceiue the mouing of men and saw them walking as trees when yet hee could not discerne their bodies did as truely and certainly see them as other did though not so cleerely plainely and distinctly So when we haue the least sparke of faith it will as truely assure vs of our saluation as a stronger The poore prisoner that lyeth in a deepe and dark dungeon may as wel discerne the light of the Sunne at a little hole and creuice as he that walketh in the open ayre so albeit we be compassed about with ignorance doubtings weakenesse and manifold fraileties of the fles◠yet by a dimme light and sight of faith we may certainly apply vnto vs the mercies of GOD and the merites of Christ as well as if we had a strong and perfect perswasion of our election and saluation before the foundations of the world Thus we see howsoeuer the faithfull may be afflicted yet g 2 Cor. 4 8 9 they are not distressed thogh tempted yet not ouerwhelmed though cast downe yet they perish not For h 1 Iohn 5 4. this is their victory that hath ouercome this world euen their faith whereby they apprehend Iesus Christ who is offered of God the Father in the Sacraments to all the faithfull Secondly if Christ be giuen vs how should not the Vse 2 Father with him giue vs all things else as the i Rom. 8 32.22 23. Apostle concludeth If God spared not his owne Sonne but gaue him for vs all to death how shall he not with him giue vs al things also When we enioy him we enioy al things if we want him it is nothing though wee abound in all things else Wherefore when the Father gaue him for vs it is more then if he had giuen to vs heauen and earth For hauing right interest in him we haue possession of all things his righteousnes his sanctificatiō his obediēce his innocency whatsoeuer he hath is made ours He that hath Christ who is the Lord of al cānot doubt but he is made partaker of that which is his He that hath Christ who is heire k Heb. 1 2. of al things may assure himself to be made fellow heire with him This is it the Apostle saith l 1 Cor. 3 21. Let no man reioyce in men for all things are yours whether it bee Paul or Apollos or Cephas or the world or life or death whether they be things present or things to come euē al are yours ye Christs Christ Gods Whē a parcel of ground is purchased and made ours thereby the profit and commodity thereof is made ours also so whē Christ by the free donatiō o◠God the father is giuē vnto vs his righteousnes obedience becommeth wholy ours together with him Hee then that hath Christ hath al things he that hath not Christ hath nothing howsoeuer he thinke himselfe to be somthing If we haue him giuen vnto vs let vs take no thought for any other thing whatsoeuer He is the maine and greatest guift the rest are but appurtenances vnto it or dependants vpon it Let vs therefore watch ouer our hearts that they be not set vpon other guifts more then vpon him and reioyce more in that the Father hath giuen vs his owne Sonne then if wee had receiued a great possession and an earthly kingdome Vse 3 Thirdly is Christ the substance and inward part of a Sacrament the signe being as it were the body and the thing signified as the soule Then there hath been from the beginning the same truth of religion the same faith and the same meanes of faith Wee haue had the same Sacraments for substance throughout all generations There was a difference in the manner and outward dispensation according vnto the seuerall ages growth of the Church
is the vppermost is limbus patrum where the Fathers liued before Christ Heere is deepe diuinity of no small fooles heere are the great keyes of the popish religion howbeit because they are vttered without warrant they may be laughed at without danger and reiected without reproofe Lastly our religion and doctrine of the Sacraments that we professe cannot be vpbraided with strangenesse and nouelty we teach we receiue wee practise no more then was beleeued and receiued from the beginning The forme of our Church seruice is in substance the same which the Iewes vsed in their Synagogues for they read a Lecture out of the law and Prophets Acts 13 15. Acts 15 21. They preached the word they prayed they sung Psalmes and administred the Sacraments So in the primitiue Church they had all these they began with confession of sinnes they had the vse of baptisme and the Lords Supper in a knowne tongue as also the manner is among vs. It is the popish religion that sauoureth of nouelty and is defiled altogether in the marrow and pith of it with newfanglednesse some part of it being taken from the Pagans and some borrowed from the Iewes and some deuised by themselues to please and allure all sortes as the Alchoran of the Turkes was patched and pieced together partly from one sect and partly from another to try if by all meanes they might draw many Disciples after them and so make them twofolde more the children of hell then themselues Vse 4 Lastly haue we Christ deliuered vnto vs in the Sacraments Then let vs imbrace and lay hold vpon him and let vs feed vpon him forasmuch as wee haue all things necessary for vs giueÌ„ vnto vs by the riches of gods grace For he that findeth him wanteth nothing Hee hath wholesome meate to eate he hath a precious garment to put on he hath the posts of his house sprinkled with the blood of the Lambe that the Angel of the Lord cannot destroy him The heauenly blessings of God contained in his word in his Sacraments and in the exercises of our religion are most plentifull and excellent feasts spiritual nourishment to his seruants The Prophet speaking of the soules prouision which the great shepheard of the folde maketh for the sheepe of his pasture saith Psal 23. Thou preparest a Table before me in the presence of mine enemies thou annointest my head with oyle my cup runneth ouer Psal 36 8.9 And in another place They shall bee abundantly satisfied with the fatnesse of th ne house and thou shalt make them drinke of the riâ—er of thy pleasures Salomon in the book of the Prouerbs dâ—scribeth this feast at large and setteth downe the Maister of the feast the place of the feast the cookes and dressers of the feast the abundance of the prouision and the inuiting of the guests Prou. 9 1.2 3. Psal 9 1 2 3. Wisedome hath builded her house she hath hewen out her seauen pillars she hath killed her beasts she hath mingled her wine she hath also furnished her Table she hath sent forth her maidens she cryeth vpon the high places of the Citty c. These heauenly blessings which are the soules diet do as truely and fully satisfie and sustaine the life the health the strength and good estate of the soule as all outward prouision doth nourish and maintaine the body therfore the Prophet cryeth Ho euery one that thirsteth Esay 55 5. come ye to the waters and he that hath no money come ye buy and eate yea come buy wine and milke without mony and without price So doth Wisedome call the simple-hearted Prou. 9 5. Come eate of my bread and drinke of the wine which I haue mingled Seeing then we haue so many kinde callings let vs not refuse to come least thereby we refuse Christ himselfe who is both the maister and matter of the feast the feeder and the food the nourisher and the nourishment Let vs not be like to that vngodly and vngracious sonne who being called of his father to worke in his vineyard answered readily but answered hypocritically Mat. 21 30. I will Sir but went not If our hearts be toward God as his is toward vs let vs sit with him at the Table and eate in his presence If we open the doore to him he will come in to vs and we shall suppe with him and he with vs Reue. 3.20 Hence it is that Christ proclaimeth Ioh. 6.51 If any man eate of this bread he shall liue for euer If wee come to his Table and receiue not this bread of life we were better not come at all These things beeing thus made plaine and manifest let vs remember that excellent exhortation of the Apostle 1. Corinthians Chapter 5. stirring vp the Corinthians vpon this consideration to bee carefull solemnly to keepe this feast that seeing Christ our Paschall Lambe is slaine and crucified for vs and for our saluation wee should become a new lumpe wee should purge out the leauen of maliciousnesse and euery one follow after newnesse of life The Passeouer was an institution of God to the Israelites that they should kill and eate a Lambe without spot to bee a type and figure of that true Lambe and that with the blood thereof the postes of their doores should be sprinckled to the ende that the destroyer might passe ouer their houses wheÌ„ he slew the Egyptians Now these types are our examples and were written to admonish vs vpon whome the ends of the world are come The Lambe figured out Christ the sprinkling of their postes with the blood of the Lambe figured out the sprinkling of our conscieÌ„ces with the blood of Christ the passing ouer of them represented the merite of his death through which God passeth ouer our sinnes and doth not impute them vnto vs the feast of the Passeouer noteth out the spirituall ioy that wee are to receiue for our deliuerance from Sathan and eternall death the keeping of the feast without leauen signifieth the casting out of the remnants of infidelity and the infection of sinne and stirreth vs vp to leade an holye vncorrupt and vnblameable life in token of thankfulnesse to him that hath deliuered vs from so great wrath and vengeance to come and saued vs from death and damnation Hence it is that the Apostle saith 1. Corinthians Chapter 5. verse 7 8. Purge out therfore the olde leauen that ye may bee a new lumpe as yee are vnleauened for Christ our Passeouer is sacrificed for vs Therfore let vs keep the feast not with old leauen neither with the leauen of malice wickednes but with the vnleauened bread of sincerity and truth Then indeede wee acknowledge Christ to be ptesent with vs in the Sacraments and confesse that we are made partakers of him his graces when we learne to dye to sinne and to renounce all our euill waies and seeke to be vnited vnto him We cannot be partakers of his holinesse except we forsake
signe receiued If any further obiect say Marriage is the signe of an holy thing to wit of the spirituall coniunction betweene Christ and his Church I answere it was not instituted to confirme our faith in that point but for other ends which we named before Besides if we shold cal al signs of holy things Sacraments we should treble the number of seauen for so many comparisons as we finde in Scripture wee should haue Sacraments and then the Stars a graine of mustard-seede leauen a draw-net a shepheard a Vine a doore nay a theefe a murtherer and infinite other things should be Sacraments which sometimes are made signes of holy things This were not so much to increase the number of Sacraments as to multiply absurdities Lastly the Sabbaoth was ordained to the Iewes to be a signe betweene God and his people in their generations n Heb. 4 8. signified the spirituall rest in Christ yet was it no ordinary Sacrament albeit it were blessed and sanctified of God Wherefore all mysticall and signifying signes are not Sacraments But the greatest reason whereof they are most confident is where the vulgar translation and the Rhemish interpretation o Eph. 5 32. readeth This is a great Sacrament I answere first the word signifieth a mystery or secret but not euery mystery or secret is a Sacrament neyther will they admit a Sacrament wheresoeuer a mystery is named Secondly the Apostle speaketh not of Matrimony but of the spirituall coniunction betweene Christ and his Church as the words following do declare This is a great mystery but I speake of Christ and of the Church Where the Apostle preuenteth this very obiection and sheweth in what respect he spake of a mystery For where one might haply obiect and say Doest thou call marriage this mystery he answereth I speake not this of Marriage I speake it in respect of Christ and of his Church This appeareth likewise in that he calleth it a great mystery that is A great secret But the coniunction of man and wife is sensible not secret much lesse a great secret Now the Sacraments are called mysteries p Why sacraments are called mysteries in respect of the Sacramental vnion betweene the signe and the thing signified betweene the representation and the thing represented so that at the same instant that one is present to the eyes the hands the mouth and euery part and member of the body the other by the power and working of Gods Spirit is as present in a wonderfull mysticall and secret manner to the faith being the eyes and hands of the soule Wherefore Cardinall Caietan not so grosse as many among them q Caiet in Eph. cap. 5. confesseth that these words proue not matrimony to be a Sacrament Further it is euident to all that consider the circumstance of the text that the Apostle brings not forth marriage in this place as a similitude to represent the neere coniunction betweene Christ and his Church r Eph. 5 23 25 28 29 32. but contrariwise he bringeth forth the exceeding and eminent loue of Christ as a similitude to declare and enforce what should be the loue of the husband toward the wife For the maine point of exhortation is set downe verse 25. Husbands loue your wiues This is argued and enforced by the example of Christ As Christ loued the Church and gaue himselfe for it Againe The man is the head of the woman as Christ is the head of the Church and afterward He that loueth his wife loueth himselfe for no man euer yet hated his owne flesh but nourisheth and cherisheth it euen as the Lord doth the Church By all these things it is plaine and manifest that if they will needes in this place dreame of a Sacrament consisting of a signe and thing signified Christ and the Church must be the signe representation and consecrated mystery to represent man and his wife and their mutuall loue each to other and not marriage a consecrated signe of him Last of all I would know of them whether so often as the old translator vseth the word Sacrament they will haue it taken strictly properly and particularly for the Sacraments of their church I thinke if they be sober minded and well aduised they dare not say so for Å¿ 1 Tim. 3.16 Eph. 1 9 and cha 3 9. Reuel 17 7. then godlinesse shal be a Sacrament Gods will shall be a Sacrament the calling of the Gentiles shal be a Sacrament yea iniquity shal be a Sacrament For in all these places the word Sacrament is vsed as well as in this place to the Ephesians by the old Interpreter sometimes in the good part and sometimes in the euill t Conc. Trid. sess 4. decret 2. Melch. Canus lib. 2. cap. 13. Andrad lib. 4. defens Trid. to whom notwithstanding they cleaue and must cleaue vnder paine of the censure curse of the councel of Trent CHAP. XX. That Orders are no Sacraments BY Orders we must vnderstand the offices and ministry of the Church a Lumb sent li. 4. dist 24 ca. 3. as also Peter Lumbard doth We confesse when Christ led captiuity captiue he gaue guifts vnto men b Ephes 4 11. and ordained Some to be Apostles some Prophets and some Euangelists and some Pastors and teachers for the repairing of the Saints for the worke of the ministry and for the edification of the body of Christ By these hee declareth his will vnto vs he gathereth together his scattered sheepe and publisheth the glad tydings of saluation as Ier. 7. I haue sent vnto you all my seruants the Prophets rising vp early euery day Ier. 7 25. Luke 10 16. And Christ our Sauiour saith He that heareth you heareth me and he that despiseth you despiseth me and he that despiseth mee despiseth him that sent mee And the Apostle Paul teacheth that God was in Christ 2 Cor. 5 19 20. and reconciled the world to himselfe not imputing their sinnes vnto them and hath committed to vs the word of reconciliation Now then are wee Ambassadours for Christ as though God did beseech you through vs we pray you in Christs stead to be reconciled to God This wee hold this we beleeue this we teach touching the degrees orders and offices of the ministry of the Gospell c Sentent lib. 4. dist 24. cap 1. But the popish orders of the popish Church they say are seauen whereof some are greater and higher offices some are lower lesser and inferior The greater are three the office of Priest-hood to offer vp the sacrifice of the body and blood of Christ vpon the Altar of Deaconship to assist the Priests in all things which are done in the Sacraments to bring in the oblations to set them vpon the Altar to couer it with cloathes to beare the Crosse and to reade the Gospell and Epistle to the people of the Subdeacons to bring the chalice and patten to bring the cruet with water and the
his right hand he doth imbrace theÌ„ so that whether they liue they liue vnto the Lord or whether they dye they dye vnto the Lord whether they liue or dye they are the Lords This is true happinesse Furthermore we raise them vp with sweet comforts consolations of the worde of God against e 1 Cor. 15.54 55 56 57. Rom. 8 1 38.39 Phil 1 12. Ioh. 11 25. 2 Tim. 4 7 8. all terror and feare of death as 1 Cor. 15. Death is swallowed vp in victory ô death where is thy sting ô graue where is thy victory The sting of death is sinne and the strength of sinne is the law but thankes bee vnto God which hath giuen vs victory through our Lord Iesus Christ. And Rom. 8. There is no condemnation to theÌ„ that are in Christ Iesus which walke not after the flesh but after the Spirite I am perswaded that neither death nor life nor Angels principalities powers nor thâ—ngs present nor things to come neither any creature shall bee able to separate vs from the loue of God which is in Christ Iesus our Lord. Christ is to vs aduantage whether in life or in death Such as beleeue in him yea though they were dead shall liue Death is to vs as a sleepe and the graue as a bed of rest A crowne of righteousnes is laid vp for vs which the righteous iudge shall giue vnto vs so that an euill death can neuer follow where a good life hath gone before forasmuch as hee cannot possible dye ill who hath liued well Death indeed is a Scorpion or serpent but his sting is pulled out hee may well hisse but he cannot hurt he may well threaten but he cannot destroy for Christ hath quelled and conquered him Now f How sicke persons may put away the tediousnes paines of sickenesse to put away the griefe and tediousnesse of sicknes wee will and wish them to meditate on the things they haue heard and learned by the ministry of the worde from time to time in their health to consider with themselues how God sometimes suffereth the wicked to prosper for a time and flourish like a greene g Psal 37 35.36 37 38. bay tree how he punisheth them in the end reseruing wrath and iudgement for them how he blesseth or correcteth his children in this life how he hath prepared eternal torments for the wicked and vnspeakable glory for the godly but aboue all the workes of God h 1 Cor. 2 7.8 9. Psal 85 10 11 we teach them deepely to thinke vpon the glorious and gracious worke of our redemption wherein the infinite mercy and iustice of God doe meete together and kisse each other taking delight and comfort therein with all thanksgiuing Wherfore we perswade theÌ„ to beare the paines and griefes of sicknes with patience constant perseuerance because all sicknesse is Gods hand who being the God of the spirits of all flesh i 1 Sam. 2 6 7. killeth and maketh aliue bringeth downe to the graue and raiseth vp againe Thereby we are indeed chastened for our sins but they are nothing in comparison of that anguish and agony which Christ suffered for vs neither are they worthy of the exceeding glory which shall be shewed vnto vs and it is their duty to blesse God with all their hearts that they suffer no more seeing their afflictions if they were greater are inferior to their sins and seeing the same Lord that hath in mercy laid this gentle correction vpon theÌ„ made them to drink of his fatherly cup for their good might iustly punish them in all the parts of their bodies and in al the powers of their soules and then cast them into hel to haue their portion for euer with the Diuell and his Angels But God hath predestinated vs k 2 Tim. 2 11 12. to be like the image of his son so that the deeper we sinke downe in sorrowes the more perfectly we resemble Christ it is the great mercy of God we are not vtterly consumed that his louing kindnes is not at an end toward vs. The sicknes of the body is phisick for the soule for the striking of the one is the healing of the other by the Crosse wee must enter the kingdome of heauen and learne to loath the pleasures profits of this present life If they fall to despaire and doubting l Remedies against doubting and despaire of Gods fauour loue toward them in Christ m Ezek. 34 4. Luke 19 10. we labor to strengthen the weake and binde vp the broken hearted we are ready to leaue ninety and nine in the wildernes and seeke that lost one We bring them to God that hath striken theÌ„ and made the wound considering that the sonne of man is come To seeke and to saue that which is lost God is mercifull and his mercy endureth for euer he desireth not the death of a sinner but that he turne vnto him His mercy is ouer all the workes of his hands it is like the Ocean-sea where no bottome can be found or sounded It is the expresse commandement of God n 1 Ioh. 3 20. that wee should beleeue in Christ who hath triumphed gloriously against sinne against Sathan against hell against death against damnation against desperation The promises of the Gospell exclude no man o Esay 55 1 2 Mat. 11 28. vnlesse we exclude our selues Infidelity doubtfulnesse and despaire are very greeuous sinnes and strike at the very heart of God Wee must vnder hope beleeue aboue hope with faithfull Abraham The mercies of God and the merites of Christs obedience are infinite p Esay 54 10. higher then the high Heauens deeper then the earth broader then the Sea stronger theÌ„ the law mightier then the Diuell and greater then all the sinnes of all the world combined and heaped together Besides God doth measure the obedience due to him q Rom. 7.20 rather by the affection then by the action rather by the desire to obey then by the outward performance of it Moreouer when one sinne is forgiuen all the rest are likewise forgiuen euen as repentance of one sinne bringeth with it repentance of all knowne sinnes r Rom. 11 29. For the gâ—fts and call ng of God are without repentance Last of all we admonish them to consider that grace and faith howsoeuer they may be smothered are neuer wholy taken away by sinnes of infirmity Å¿ Rom. 5 20. but thereby are manifested and magnified Touching their families we say vnto them call them before you exhort them to cleaue t How sicke persons are to behaue theÌ„selues in respect of their families vnto God with full purpose of heart to loue him to walke before him in fear and reuerence and to serue him in righteousnesse all the dayes of their life giue them charge to learne beleeue and obey the true religion and doctrine of saluation set downe in the writings of the Prophets and
Apostles God commended Abraham for this saying u Gen. 18 19. I know him that hee will command his sonnes and houshold after him that they keepe the way of the Lord to do righteousnesse 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 dyed a 1 Chr. 28 9. 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 all hearts and vnderstands all the imaginations of thoughts if thou seeke him he will be found of thee but if thou forsake him he will cast thee off for euer Teach them that child-hoode youth are vanity b Eccl. 1 12. teach them to remember their creator in the dayes of their youth teach them to reade the Scripture and to practise in their liues and conuersations what they haue read and learned Instruct them to auoide idlenesse to eschue euill company to giue themselues to prayer and hearing the preaching of the worde Warne thy children to loue God to reuerence their mother and to loue one another Warne 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 sanctifier yea their iudge that shall come to iudge the quicke and the dead and reward euery man according to his workes We must all appeare before the iudgement seate c 2 Cor. 5 10. of Christ that euery one may receiue the things which are done in his bodye whether good or euill Put them in remembrance not to oppresse or defraud any man d Psal 41.5 for the Lord is an auenger of all such things whoe will not blesse euill gotten goods but send his curse vpon them and they shall not prosper Admonish them to shew forth their faith by good works and to shew mercy according to their powers Lastly to honour their Princes parents maisters and all superiors Thus we instruct men to liue and to dye that dying they may liue with God in his kingdome Thus we annoint the sick with precious balme that e 1 Thes 4 6. shal not break their head 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 cheerefully meeting the Bride-groome and entring with him into his kingdome So then the people loose nothing by lacke of the materiall oyle the want thereof beeing supplyed with exhortations admonitions reproofes consolations prayers and supplications more desired of the sicke and more auaileable for the sicke And thus much of extreame 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 al of them the commandement of Christ the testimony of the Scriptures and the consent of elder times we cannot admit them for any Sacraments and so we conclude that there are onely two Sacraments of the Church vnder the Gospell which are Baptisme and the Supper of the Lord. THE SECOND BOOKE Of the Sacrament of Baptisme being an Honourable Badge of our Dedication to Christ containing the true Doctrine thereof ouerthrowing the errors of the Church of Rome and deliuering the comfortable vse of this Sacrament to all the people of GOD. CHAP. I. Of the word Baptisme and what it is HItherto wee haue spoken of the Sacraments in generall together with the parts vses and number of them now wee come to the first Sacrament which is Baptisme being an honourable badge whereby wee are dedicated vnto Iesus Christ a The word bapâ—isme is taken many waies This word in scripture hath many significations First in the natiue proper signification it signifieth to dippe to diue and plunge vnder water as Mat. 3 16. Iohn 3 22 23. Acts 8.38 39. Secondly to cleanse and wash any thing with water euen when this Sacrament is not administred as Marke 7. where it is saide the Pharisies did not eate except first they washed So Heb. 9 10. the old tabernacle did consist in washings Thirdly it signifieth the Crosse afflictions miseries persecutions and inward vexations of the spirite as Luke 12.50 where Christ saith I must be baptized and how am I grieued till it be finished And Mat. 12 22. Are ye able to drinke of the cup that I must drinke of and bee baptized with the baptisme that I shall be baptized withall Fourthly it is taken for a liberall and plentiful distribution of the graces and gifts of God as Acts 15. Iohn baptized with water but ye shall bee baptized with the Holy-Ghost within these few dayes that is ye shall receiue a greater measure of the guifts of God then yee haue done before Fiftly the worde 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 Likewise Mar. 1 4. Mar. 1 4. it is said that Iohn preached the baptisme of repentance vnto remission of sinnes that is the doctrine of repentance for otherwise how could he preach Baptisme which properly is ministred not preached Heereunto commeth the question that Christ demanded of the chiefe Priests and Elders of the people The Baptisme of Iohn whence was it Mat. 21 25. from heauen or of men whereby he meaneth the doctrine as appeareth by the words following for so they vnderstood him when they reasoned among themselues saying If wee shall say from heauen he will say why then dâ—d yee not beleeue him Mar. 11 31 32 for all men counted Iohn that hee was a Prophet indeed The reason why his ministry preaching is called by the name of Baptisme is because his doctrine that he deliuered was first of all sealed with that Sacrament which none of the Prophets did or could do before him so that as his person was called the Baptist so his doctrine was called by the name of baptisme one part of his ministry being put for the whole Lastly it is taken for the whole worke and action of the Sacrament of Baptisme as Math. 28 19. Goe vnto al Nations teach and baptâ—ze them and in this last sence we are now to speake of it Let vs therefore see b Whâ—t bâ—ptisâ—e is what this Sacrament is Baptisme is the first Sacrament whereby by the outward washing of the body with water once into the name of the Father of the Sonne and of the Holy-Ghost the inward clensing of the soule by the blood of Christ is represented This
description of baptisme is to be opened and further expounded vnto vs c The description of baptisme proued wherein fiue points are to be considered of vs. First it is called the first Sacrament both in respect of the other Sacrament of the Lords Supper and because when the nations were conuerted to the faith and beleeued in the name of Christ they were immediately baptized as wee see the practise of the Church Acts 2 4. and chap. 10 47. and chap. 8 12. Where after imbracing the faith we see the partaking of baptisme and the sealing vp of their conuersion Againe it is saide there must be an outward washing of the body with water because the d Eph. 5 26. Apostle declareth therby the nature of the Sacrament of baptisme calling it the washing of water through the word and it hath a iust proportion or relation to the spiritual washing of our new birth Tit. 3 5. Titus 3 5. Maâ— 1 4. being also called the baptisme of repentance and amendment of life for remission of sins Dipping into the water is not necessary to the being of a Sacrament sprinkling of water is not necessary to the being of a Sacrament but wetting and washing with water is necessary to the being of a Sacrament Now whether the whole body shold be washed or the face onely and whether it should bee done once or thrice is not greatly materiall but left indifferent to the Church to decree and determine what shal be thought fittest to be receiued and practised Thirdly it is added in the former description that baptisme is once onely to be administred For as in naturall generation man is once onely borne so it is in spirituall regeneration And as circumcision was once only receiued in the flesh whereby the fore-skin was circumcised so is Baptisme once onely to be administred not oftentimes to be repeated Wherefore the Apostle Eph. 4. saith There is one f Eph. 4 5 6. baptisme one faith Againe Christ willed the Apostles to minister Baptisme not Baptismes Lastly in baptisme the death of Christ is represented he dyed but once so that as his death was not to be repeated no more is baptisme to be reiterated Fourthly the forme and manner of doing is said to be Into the name of the Father and of the Son and of the Holy-Ghost Whereby is meant that we haue fellowship with God in three persons as a wife hath with her husband who passeth into her husbands name to be subiect to him to obey him to acknowledge and call vpon him to worship no other God but the true Iehoua This therefore is not to be vnderstood onely of vsing the name of the Trinity in baptizing but by it also is ment that the persons baptized are receiued into the grace fellowship of God to become his people and to bee partakers of his couenant to their spirituall comfort Lastly in the description before remembred it is affirmed that the outward washing of the body Representeth the inward cleansing of the soule by the blood of Iesus Christ. This appeareth g Gal. 3 27. Tit. 3 5 6. Rom. 6 4. expresly Gal. 3. All that are baptized into Christ haue put on Christ And Titus 3 5 6. According to his mercy 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 So also the same Apostle We are buried with him by baptisme into his death These testimonies ouâ— of the word of truth do euidently teach that this is the principal scope and ende of baptisme to assure our consciences by externall washing of the inward clensing of our soules by the blood of christ for remission of sins This being the descriptioÌ„ of baptisme let vs see what good vses may be made therof euery part in order as they haue bin laid before vs. And first touching the h The vse of the first part of the description first point mentioned before in the description that Baptisme is the first Sacrament This teacheth that such as are gained to the faith and children of such as are in the profession i Acts â—8 8. are immediately to be baptized So was the Eunuch when he was instructed so was Paul when he was conuerted so were the Iewes when they repented And indeed this is a true saying that k August cont Fa. 〈◊〉 lib. 19. cap. 11. men cannot bee incorporate into any religion whether it be true or false vnlesse they be combined together by some communion and fellowship of visible Sacraments Againe Is baptisme the first Sacrament of the new Testament Then it followeth that he which is not baptised is not to be admitted to the Lords table he that hath not receiued the first Sacrament is not to be made partaker of the second As in the old testament circumcision was the Sacrament of entrance admission and none was admitted to eate the Passeouer but such as were circumcised l Exod. 12 48 as wee see in Exod. 12. So none hath this right and priuiledge to come to the supper of the Lord vnlesse first they be entred and the doore opened to them by baptisme For a man must be knowne to belong to our family and houshold before he presume to eate of the childrens bread that belongeth not to strangers Touching the vse of the second point to wit m Vse of the second part of the description that there must bee washing with water wee learne that washing with water is of the necessity of Baptisme Indeed â—here may be a washing without baptisme but there can be no baptisme without washing The n Ephe. 5 26. washing of water through the word So that this washing is necessary because of the fit similitude that is betweene it and our regeneration or new-birth The water is apt to cleanse vs and leaueth no filth behind so is our iustification sanctification represented by the blood of Christ as shall bee considered Therefore such as vsed sand or blood or such like matter not fit for washing did not indeede baptize but horribly prophane the Sacrament of baptisme The third point in the description is o Vses of the 3. part of the description or Baptisme that baptisme is once onely to be administred which affoordeth vnto vs these three vses First it sheweth a difference betweene it and the Lords Supper The apostle Paul speaking of the Supper of the Lord 1. Corinth 11 saith p 1 Cor. 11 16 25 23. As oft as yee shall eate this bread and drinke of this cup and Christ our Sauiour Do this as oft as ye drinke it in remembrance of me therefore it must be often receiued of the Church But baptisme once ministred is not againe to be repeated As we are once onely borne into the world but after our birth are daily nourished so we are but once baptized but there is continual vse of the Lords Supper whereat
of good and euill crosses that all our sences may bee defended against the euill spirit True it is if all the other parts and actions be obserued these inuentions and additions which are so many â—buses make not baptisme void neither bring a nullity thereof notwithstanding these beggerly ceremonies as they are destitute of the testimony and approbation of the first and ancient Churches so they corrupt the pure simple and sincere institution of Christ None were vsed when Christ was baptized neither gaue he any such thing in charge to his Apostles neither wer they in vse in the Apostles times neither did they deliuer them to the Pastors and teachers which they ordained in euery Citty For Peter saith l Act 10 47. Can any man forbid water that these should not be baptized Hee calleth not for oyle salt spittle creame or any such thing but onely for plaine common and ordinary water Thus in one Sacrament they find many Sacraments and inuent types shaddowes similitudes and significations in the immediate seruice of God whereas we haue the body it selfe that is Christ already They make these outward things able to giue grace power and strength against the Diuell But the Apostle teacheth that the weapons of our warfare are not carnall m 2 Cor. 10 4 Eph. 6 12. they are spirituall that must defend vs from euill If they refer all this trash and trumpery not to the substance of the Sacrament but n Hosij confes de ritib. bapt cap. 37. to order and comlinesse do they not thereby blasphemously accuse the baptisme of Iohn and of the Apostles of Christ of vncomlinesse and disorder Whereas the comlinesse and dignity of the Sacraments is to be esteemed by the word of God by the institution of Christ by the simplicity of the Gospell and by the practise of the Apostles Nothing is more comly decent and orderly then that which Christ commandeth and alloweth nothing is more vncomely or vnseemely then that which man inuenteth in the seruice of God and in the celebration of the Sacraments thereby inuerting peruerting the holy ordinances of God Thirdly if washing with water bee an outward part of Vse 3 baptisme which pertaineth to the flesh but reacheth not to the conscience which toucheth the body but cleanseth not the soule then the bare want of externall purification cannot bring the danger of eternall condemnation Wherfore children dying without baptisme are not reiected because they want baptisme foâ— children that are elected are saued though they dye before baptisme and they that are not elected are condemned though they be baptized For it is not the want but the continuall contempt therof that is damnable Circumcision was as necessary to the Iewes as baptisme is vnto vs. But all did not perish o All perished not vnder the law that died before circumcâ—sion that died vncireumcised therefore all perish not that dye vnbaptized And if the saluation of the child did depend vpon the outward Sacrament it had beene an hard thing in the Lord who will p Ezek. 18 23 not the death of a sinner to haue required the deferring of it one weeke one day one houre one minute We see in Ioshua q Iosh 5 5. it was omitted 40. yeares while they were in the wildernesse through their continuall iournies vncertaine abode in euery place yet it were an hard cruell and bloody conclusion to determine therevpon that whosoeuer among them during that time dying before he was circumcised was damned When Dauids child dyed the seauenth day which was before he could be circumcised circumcision being limitted r Leui. 12 2 3 Gen. 17 12. and 21.4 to the 8. day he did not cry out pittifully It is damned it is damned but arose from the earth washed himselfe annointed his body changed his apparell refreshed himselfe cheered his wife came into the house of the Lord worshipped God praised him for all his dooings Å¿ 2 Sam. 12.18 19 20 21.23 made his seruants that attended on him wonder at his comfortable behauiour and said he should go to his child but not his child returne to him againe But if hee had thought all condemned that dye vncircumcised his lamentation would haue exceeded for he had cause to haue sobbed and sorrowed more after his death then he did in the childes sicknesse and if circumcision had beene of such absolute necessity hee might haue saide The childe being now dead why should I not fast why should I not weepe why should I not afflict my soule seeing I cannot bring him againe or restore him to life to be circumcised But because he sorrowed not as one without hope and he complained not on this or any like manner it appeareth that his faith apprehended the saluation of the childe and feared not his damnation through vntimely want of the outward Sacrament Now God is not streighter and harder to vs vnder the Gospell then he was to the Israelites vnder the law he is no lesse able and willing to saue now without baptisme then in those dayes he was without câ—rcumcision For the Euangelist teacheth that of his fulnesse we haue all receiued and grace for grace and that he is come which is full of grace and truth Ioh. 1 14 16. Againe how foolish vaine and vnreasonable a thing is it to put life and death saluation and damnation into the hands and liberty of mortall men whose breath is in their Nostrils as of the pareÌ„ts that shold bring them or of the Minister that should baptize them or of others that performe other duties vnto them whereas eternal life and saluation standeth sure and setled vpon the brazen pillar of Gods election who knoweth t 2 Tim 2 19. who are his and vpon his merciful promise in his couenant and not vpon the lust and pleasure of any man as we see in the example of Iacob of whom God saide I haue loued him before he was circumcised nay before he was u Rom. 9 11.13 Mal 1 2. borne or had done either good or euill Furthermore we haue shewed before a Act 10 47 that many beleeued repented and had the Holy-ghost before they were baptized Yea the theefe vpon the crosse repented of his sins beleeued in Christ yet was neuer baptised notwithstanding he was receiued to mercy and certainely saued as Christ saith b Luk. 23 42. This day shalt thou be with me in Paradice Besides there is no greater necessity of baptisme then of the Lords supper but we may be saued without the Lords supper therfore also without baptisme Lastly if al persons dying without baptisme be condemned then infinite multitudes of childreÌ„ shold or may perish be damned without their owne fault through the carelesnes of others but none perish without their owne fault therfore al dying without baptisme are not coÌ„demnd To these we might adioyne the testimony confession of the aduersaries which is strong against themselues to whom wee may say
haue life in you which must be vnderstood of such as are of yeares and growne in age And thus Innocentius the third in the b Decret Gregor lib. 3. tit 42 c. 3. decrees expoundeth it so doth Peter Lumbard c Lumb sent lib. 4. dist 4. maister of the Sentences So then if they will be tryed eyther by their owne Pope which is their holy father or by Peter Lumbard which is their grand-maister this place cannot be inforced against infants that dye before they be baptized but must be reâ—erred to men of greater yeares We reason not thus farre to iustifie and allow the sluggishnesse and neglect of carelesse parents vnder colour and pretence of this that the saluation of the child dependeth not vpon the participation of the Sacrament but to shew that if it cannot be obtained as it ought to be desired or if by godlesse parents it be deferred and neglected yet saluation is not tyed and glued to the outward water The neglect of the Sacrament is a notable marke of a despiser and therefore the Pharisies are saide to haue reiected the counsell of God against themselues beeing not baptized of him Luke 7 30. It is strange to consider what childish excuses and pretences parents vse to iustifie their negligeÌ„ce in performing this good duty to their Children For baptisme is necessary in respect of God that hath commanded it in respect of the Church the lawfull vse of it being a note of the true Church and in respect of the promise annexed vnto it Neuerthelesse it is not simply necessary to saluation as though without the washing of water one could not be a member of Christ True it is to euery one that beleeueth baptisme must necessarily be either actually receiued or earnestly desired receiued if it may be had desired if it cannot be had For as the true desire of grace is grace indeed in Gods acceptance so the desire of baptisme is accepted of God as baptisme And therefore simply the want of it without neglect cannot bring danger of daÌ„nation Away then with the doctrine of the Church of Rome touching the absolute necessity of baptisme and touching Children that dye without it a beastly and bloody d Let none obiect the opinion of Augustine for he thought it necessary to saluation that children shold receiue the Lords Supper as well as baptisme De peccâ—tor meâ—t lib. 1. cap. 24. doctrine ioyned with rigor and cruelty full of terror and feare vncharitable in it selfe presumptuous by entring into Gods secret iudgements impious by binding him to second causes and ordinary meanes iniurious to thousands of poore infants discomfortable to all good parents and blasphemous against the bottomelesse mercy of a gracious God who hath saide e Gen. 17 7. I will bee thy God and the God of thy seede where he maketh a couenant of saluation with vs and our children not adding any condition of baptisme if it cannot be had as it ought to be If it cannot be had by the infant the Spirit of God doth worke the effectuall knitting of them to the body of Christ by a secret working as pleaseth him in stead of ordinary meanes For when our Sauiour had said Mar. 16. He that shall beleeue and be baptized shall be saued he doth not adde contrariwise he that is not baptized shall be damned f Maâ— 16 16. but annexeth onely Hee that beleeueth not shall be condemned Thus we haue shewed the malice and madnesse of Sathan against poore infants and how he hath vsed proud and pestilent instruments to effect his purpose partly the Anabaptistes who deny baptisme to their bodies and partly the Papists who deny saluation to their soules for want of baptisme CHAP. VI. Of the fourth outward part of Baptisme THe last outward part of baptisme is a The last outward part of baptisme is the body washed the body that is washed For wee haue shewed before that the Sacraments without their vse are no Sacraments And albeit the worde ioyned to the signe make a Sacrament yet this presupposeth a Minister to administer it and a receiuer to take it and then the rule is most certainely to bee admitted Now whether the whole body should be washed or a part of the body whether it should be washed once or oftner whether it should be dipped or sprinkled we are neither curiously to enquire nor seriously to contend nor rashly to determine but rest in practise of the Church and in the custome of the country as in a thing in it owne nature indifferent The dipping and plunging into the water vsed by Iohn Baptist and the Apostles in Iudea and such hot regions are not a necessary rule to be drawne into imitation especially in these colde quarters and countries For the word doth not onely signifie to diue to put and plunge into the water but to dip to sprinkle and to wash This sprinkling doth very fitly answere to the signification of water For the apostle Peter teacheth that we are elect according to the foreknowledge of God the Father through the sanctification of the Spirit vnto obedience sprinkling of the blood of Iesus Christ as 1. Epistle of Peter chap. 1. 1 Pet. 1.2 verse 2. which is signified by outward baptisme and was shaddowed by sprinkling of blood vnder the law Neyther may we imagine that the efficacy of baptisme dependeth vpon the quantity of water that is vsed and imployed no more then the force and vertue of the Lords Supper dependeth vpon the quantity of the bread and wine which wee receiue They then are much deceiued that would bring in an absolute necessity of dipping Children into the water as if without it they were not lawfully baptized For as we noted before the word importeth euen simply any washing of what sort soeuer as Marke 7. It is said of the Pharisies that comming from the market they eate not except they wash 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And this outward washing of the bodye from filth representeth the inward clensing of the soule from sinne Heereunto the Apostle alludeth when he affirmeth that we are saued according to the mercy of God our Sauiour by the washing of regeneration and the renewing of the Holy-Ghost Tit. 3.5 Eph. 5 25 26. Titus 3 verse 5. And else-where he saith Ehesians 5. verses 25 26 Christ loued the Church and gaue himselfe for it that hee might sanctifie and cleanse it with the washing of water by the word So then the ceremony vsed among vs to sprinkle water vpon the face of the child cannot be reproued or condemned but standeth with the ordinance of God as well as dipping in the water and therefore the Apostle saith to the Hebrewes Chap. 10.22 Let vs draw neere with a true heart in full assurance of faith Heb. 10 22. hauing our hearts sprinkled from an euill conscience and our bodies washed with pure water Hence it is that Cyprian writing of this argument in his Epistles teacheth
and the bookes were opened and another booke was opened which is the booke of life and the dead were iudged of those things written in those bookes according to their workes Wherefore when children shall come to yeares of discretion and vnderstanding they must heereby be pricked forward to an earnest care and indeuour to walke in the feare of God and to serue him in holines righteousnes all the dayes of their life by whom they were receiued for sonnes and adopted for his childreÌ„ by a solemne pledge of their adoption before they were able through their age to know and acknowledge him for their father This must serue as a strong confirmation of their faith both in life and death to assure them that God will neuer leaue them nor forsake them who so soone beginneth to giue them pledges of his loue and to shew himselfe to bee their God We see by common experience that a little child comming into the world is one of the miserablest and filliest creatures that can be deuised the very liuely picture of the greatest infirmity that can be imagined more weake in body and lesse able to helpe himselfe or shift for himselfe then any of the beasts of the field The other creatures which are also the worke of his hands by the secret instinct of nature so soone as they are come foorth seeke about for succour and sustenance It is not so with children they can neither seeke their owne good nor defend themselues from euill They are ready to fall into fire and water or any other danger they cannot take one bit of bread to feed themselues they cannot couer their owne nakednesse they must be caried in our armes swadled in clothes attired in apparell washed with water nourished with milke and afterward with meat and haue all things supplyed vnto them They would starue for cold sooner then come to the fire to warme themselues they can do nothing to saue or to serue themselues Thus man-kinde lifted vp into the highest seate of honour and made little inferior to the Angels is through sinne their reuolt from God fallen downe into the greatest misery and lowest degree of all wretchednesse Neuerthelesse in respect of the life to come God hath prouided much better for the sonnes of men then for others for they are no sooner come into the world but he taketh care for them he declareth himselfe a father vnto them he hath commanded them to be brought vnto him and to be baptized in his name to the end that so soone as they begin to breathe they might also begin to breathe liue anew or second life so soone as they begin to sucke the milke of their mothers breasts they might also sucke both the breasts of the Church and so finde the food of euerlasting life He giueth his Angels charge ouer them and receiueth them vnto mercy he reserueth them for his heauenly kingdome and in the meane season offereth vnto them many tokens and assurances of his good will toward them Let them therefore giue the g Prou. 3 9. Lam. 3 27 Psal 119 9. Eccle. 12 1. first fruites of their life to God let them learne to beare the yoke of obedience from their youth let them redresse and reforme their waies by taking heed to the word of truth and seeing God hath remembred them in their baptisme let them also remember their Creator in the dayes of their youth and begin to be wise betimes least death come suddenly and cut them off as the sluggard that fore-sloweth the seasons of plowing and reaping wisheth for them in vaine at another time of the yeare Thus we haue shewed the baptisme of children the certaine truth thereof hath beene euidently prooved the obiections against this truth alledged haue beene sufficiently answered and the vses of it to the great comfort of all faithfull parents and Children haue beene particularly remembred CHAP. VIII Of the first inward part of baptisme HItherto we haue handled al the outward parts of baptisme now wee are orderly to proceed to the inward parts The inward parts of baptisme are such as are represented by the outward Those are a Mat. 2â— 19.20 Mark 16 16. foure in number first God the Father secondly the Spirit thirdly Christ fourthly the soule clensed as we see Mat. 28. Teach all Nations baptizing them in the name of the Father and of the Sonne and of the Holy-Ghost he that beleeueth and is baptized shall be saued Heere we see these foure inward parts b Foure inward parts of baptiâ—me are named and expressed This is also euidently proued c Mat 3 11. in the baptisme of Christ where the Trinity of persons was manifested These inward parts do directly and fitly answere to the outward The Father is represented by the Minister the Spirit worketh by the word Christ is sealed by the water the soule clensed is signified by the body that is washed Now d The agreement betweene the outward and inward parts there is a notable agreement a singular vnion and fit proportion betweene these parts where the Minister hath relation and reference to the Father the word to the Spirite the water to Christ and the body dipped to the faithfull clensed For euen as the Minister by the word of institution taketh and applyeth the water to the washing of the body so God the Father through the working of the Spirite offereth and applyeth the blood of Christ to the clensing of the faithfull Hauing seene the proportion of the parts betweene theÌ„selues let vs consider of them particularly in order The e The first inward part of baptisme is God the Father first inward part is God the Father represented by the Minister The Minister calling vpon the name of God vseth the water to wash washeth the party baptized with the element of water which sealeth vp Gods incorporating ingrafting f Gal. 3 27. of the baptized into Christ and our spirituall regeneration Hence it is that when Iohn baptized the Father was present as president of the worke when loe his voice came from heauen saying This is my beloued Sonne in whom I am well pleased Now let vs come to the vses This serueth first of all to strengthen our faith in the remission Vse 1 of our sins in imputation of Christs righteousnes in mortification of sinne by the force of Christs death and in sanctification through Christs resurrection Wherefore although the Minister doth nothing touching or toward the cleansing of the soule yet in regard of Gods ordinance and our benefit the ministry of man is somewhat which whosoeuer despiseth doth despise GOD the the author of it For whensoeuer the eye of the body seeth the Minister powring on the water and washing the body we must behold by faith God the Father offering the blood of his owne Son to be water of life to our soules And let vs all make this vse of the Churches baptisme to the comfort of our
and nailed vpon the Crosse is offended at him accounting it a foolish and weake meanes to saue mankinde that life should spring out of death glory come out of shame power proceed out of weakenesse and triumphant victory arise out of his contemptible sufferings but the faithfull soule acknowledgeth in this mystery of godlines the high hand and vnsearchable wisedome of God It may seeme ridiculous vnto some men i Gen. 17 10. that God should require circumcision of Abraham and of his houshold young olde bond and free maister and seruants to vncouer all their shames and to open the hidden parts of nature yet Abraham submitted himselfe to the ordinance of God Naaman the Syrian thought it a toyish precept and prescript when he was bidden to wash himselfe seauen times in Iordan hauing many Riuers in his owne country as good as that yet by k 2 Kings 5 11 12 14. obeying the Prophet he was cleansed of his leprosie The inhabitants of Iericho scorned Ioshua and the men of Israell when they saw them compasse their Citty strong walled l Iosh 6.20 and to blow with their Rammes hornes yet by this weake meanes the wall fell downe the enemies were destroyed the Citty was sacked and the people of GOD preuailed Christ seeing a blinde man and willing to heale him he spat on the ground m Ioh. 9 6. and made clay of spittle and annointed the eyes of the blinde with the clay and said vnto him Go wash in the poole of Siloam he obeyed he went he washed he returned seeing Thus doth God by simple base and weak things oftentimes confound the mighty strong and wise of the world that no flesh should reioyce in his presence and crosseth all the high conceits and proud imaginations of mans wil and wit Wherefore we must not follow our owne vnderstanding nor measure the matters of God by the crooked rule of our carnall reason Whosoeuer will yeeld obedience to God must deny himselfe and renounce his owne wisedom n 1 Cor. 3 18.19 and become a foole that he may be wise in God as 1. cor 3. Let no man deceiue himselfe if any man among you seeme to be wise in this world let him be a foole that he may be wise for the wisedome of this world is foolishnesse with God Thus we see that in the Sacraments we must vnderstand more then we see and beleeue more then we can behold Such as are without knowledge and faith comprehend no more of baptisme then the bodily eye directeth them vnto but the faithful conceiue the blood of Christ to be offered to purge the soule and conscience from all sinne o Gen. 2 10. as the riuer watered the garden of Eden CHAP. XI Of the fourth inward part of baptisme THe last inward part of baptisme is the soule a The soule clensed is the last inward part of baptisme cleansed most liuely represented by the bodye that is washed For as the outward receiuer giueth his body to be washed so the faithfull receiuer doth consecrate himselfe to God with ioy and forsake the flesh the world and the Diuell and feeleth the inward washing of the Spirit as Titus 3 5. According to his b Tit. 3 5. Eph. 2 26 27 mercy he saued vs by the washing of the new birth and the renewing of the Holy-Ghost And the same apostle Eph. 5. Christ gaue himselfe for the Church that hee might sanctifie it and cleanse it by washing of water through the word that he might make it vnto himselfe a glorious Church not hauing spot or wrinkle Wherefore this outward washing of the body commanded by Christ signifieth vnto me that I am no lesse assuredly cleansed in his blood by the working of his Spirit from the spots of my soule that is from all my sins then I am outwardly washed by water whereby the staines of the body vse to be washed away and it bindeth vs that we ought euer afterward by our workes and deeds to declare newnes of life and fruites of repentance Vse 1 Let vs now come to the vses of this last part of baptisme Doth the washing of the body represent the clensing of the soule And doth the soking vp of the filthines of the flesh signifie the remouing of the remnants of rebellion Then we are all by nature vnwise vncleane vnrighteous vnregenerate vnholy disobedient disordered deceiuing and being deceiued we are the vessels of wrath the children of death the bond-slaues of Sathan the heires of damnation we haue our part and portion in the offence of Adam c Rom. 5 10. 7 23 24. as Rom. 5. By one man sin entred into the world and ch 7. I see another law in my members rebelling against the law of my mind and leading me captiue vnto the law of sin which is in my mēbers O wretched man that I am who shal deliuer me from the body of this death Hereunto also commeth that which the d Ioh 3 5 6 7. Euangelist setteth downe in the conference betweene Christ and Nicodemus Ioh. 3. That which is born of flesh is flesh and that which is borne of the Spirit is Spirit maruell not that I said vnto thee ye must be borne againe For this cause are infants baptized because they are conceiued in sin borne in iniquity and cannot become spiritual but by a new birth wrought by the Spirit which is sealed vp by the water in baptisme Vse 2 Againe this serueth to strengthen our faith whē we behold the outward washing pouring out of the water and baptizing of the body it assureth the inward clensing of the soule by the blood of Christ offered to all and receiued of those that are elected to eternall saluation This then is the right and holy vse of baptisme Doest thou feele inwardly in thine heart that through the corruption of thy nature strength of concupiscence thou art moued tempted and prouoked to commit sin And doost thou feele thy selfe ready to yeeld to Sathan and so to fall from God into euill Begin to haue some holy meditation of that solemne vow which thou madest to God in baptisme when thou diddest consecrate and giue vp thy selfe wholy to his seruice and didst renounce obedience to the suggestions of Sathan to the allurements of the world and to the corruptions of the flesh For baptisme is the e Baptisme is a Christian mans ensigne to fight vnder it the battels of the Lord. Christian mans ensigne giuen of God to vs that we should fight as it were vnder it against al the enemies of our saluation ouercome It is the badge and banner of our Captaine that we shrouding our selues vnder his colours should not cowardly turne our backe in the skirmish but couragiously looke the enemy in the face nay tread him vnder our feete for euer For we must learne that when we are once baptized whereby wee put on the profession of Iesus Christ and receiue his cognizance we
declare our selues to be his seruants and vow our selues to be his souldiors and therefore bee sure of this and set it downe as an infallible truth that Sathan will bee our professed enemy both alluring of vs vnto himselfe and his seruice and discouraging of vs from resting vnder the banner of our chiefe Captaine Christ Iesus our Lord. This then ought to be the continuall vse of our baptisme throughout the whole course of our life so often as we think vpon it or see the same Sacrament administred vnto others to remember what place we are called vnto and what a strong enemy we are to encounter withall that his threatnings do not discourage vs nor his allurements entise vs nor his subtilties deceiue vs nor his roarings deuoure vs and by al these which are so many baites and snares to entrap vs let vs be made more wary and watchful that we may know both his pollicy and our owne infirmity his strength and our owne weaknes Christ our Sauiour was no sooner baptized of Iohn but by and by he was tempted in the wildernes as appeareth Math. 3 16. compared with Math. 4 1. Mat. 3 10. and 4 1. Acts 7 23. When it came into the heart of Moses to visite his brethren then his trouble began and he was driuen out of the Land of Egipt Paul liued in great credit among the Pharisies and in much fauour with the Iewes Acts 9 23. but when he was once baptized and made a Preacher of the Gospell he was neuer free frō trouble but was vexed with iniuries and laden with al kinde of slanderous accusations This is a meditation most needfull to be thought vpon When we are baptized we renounce the Diuell and all his workes wee receiue the Presse-mony of Iesus Christ and giue our names to be inrolled in his muster booke we are thereby become his souldiors and fight his battels against sin We haue bound our selues to become his seruāts to do that which is acceptable to God profitable to our brethren and comfortable to our owne conscience and to adorne our liues with a godly conuersation But if we fight vnder the banner of Sathan Who are reuolters from their baptism swarme with loose and vngodly practises we reuolt from our baptisme albeit our names are registred in the number of the baptized Moreouer hast thou through weaknes and infirmity fallen into some sin to the dishonor of thy God to the wounding of thine owne conscience to the slander of the Gospel or to the scandal and offence of thy weak brother Haue recourse to thy baptisme as vnto a board after shipwracke as vnto a medicine after sicknesse as vnto a plaister after wounding or as vnto a staffe after falling that thou maiest receiue strength courage and comfort to thy soule For albeit baptisme be once onely administred for the reasons before alledged chap. 1. of this present booke yet it being once deliuered and receiued testifieth that all our sinnes past present and to come are washed away and shall be forgiuen The fruite or efficacy of the Sacrament is not to be restrained and tyed to the present time of personall receiuing but extendeth it selfe to the whole course of our life afterward Euen as that voice which said in the beginning Gen. 1. Encrease and multiply and replenish the earth was spoken indeed but once howbeit it hath alwayes his effect and operation Chrysost homil de prod Iud. nature working to generation so the words in baptisme which are once onely pronounced I baptize thee in the name of the Father and of the Sonne and of the Holy-Ghost are effectuall forcible and auaileable all the dayes of our life and sound aloud continually in our eares as if they were vttered afresh and as if we heard Christ say particularly vnto euery one of vs as he did to the man sicke of the palsie Sonne bee of good cheere thy sinnes bee forgiuen thee Mat. 9 2. Mat. 9 2. Vse 3 Thirdly seeing the washing of the bodye betokeneth the cleansing of the soule it teacheth that baptisme is not to be handled in sport It is a serious action of the Church to be administred in the presence of God the author of it it is not as a stage-like gesture that may be counterfeited represented for a shew only To this purpose there is required a cleere plaine and euident rehearsall of the words of institution that the promise made of God may be vnderstood of the hearers and especially a calling vpon the name of God the Father the Son and the Holy-Ghost True it is what manner of element is to be applyed and what forme of baptizing is to be vsed is limited and expressed in the Scriptures but what admonitions and exhortations or what prayers and supplications are to be made the Scripture doth not determine nor deliuer but leaueth it free as shall bee thought fit for the edification of the Church of Christ By the vertue of this inuocation of the name of God and vsing the words of institution according to the commandement of Christ it commeth to passe that the sprinkling of water is made a certaine pledge of the sprinkling of the bloud of Christ 1 Pet. 1. 1 Pet 1 2. Titus 3 5. a signe of our regeneration and of remission of sins For what folly were it to imagine that the power of God is weaker in one Sacrament then in the other That his word should be operatiue in the one and idle or of no force in the other Hence it is that the Fathers of the Church do oftentimes reason from baptism vnto the Supper of the Lord. Epiphanius saith Epiph. contra haer lib. 3. ca. 52 Euseb Emissen The strength of the bread and the vertue of the water are made powerfull in Christ c. Eusebius Emissenus applying himselfe to declare what manner of change is made in the bread and wine of the Supper layeth it out by a familiar comparison with that which is wrought in the regeneration of man hee continueth one and the same to wit in substance and yet is become quite another manner of man through the growth and increase of faith Wherefore it must be ministred with great reuerence and we should attend religiously vnto it no lesse then we ought to do to the word of God and to the Supper of the Lord forasmuch as one Christ is offered yea eaten and drunken in them all The Gospell is the power of God vnto saluation it is the immortall seed of regeneration Rom. 1 16. it offereth vs the forgiuenes of our sinnes and worketh in vs the same that baptisme and the Lords Supper and it maketh vs one with Christ who is the substance of the word and Sacraments and he is communicated to vs in them both Wherefore whensoeuer we come to be partakers of baptisme and to bee present at it we must come with a reuerent and religious consideration of those holy actions and set our selues
a The third vsâ— oâ— baâ—tiâ—â—â—â—â—to tâ—â— vs our dâ—â—â—g to sin and â—â—siâ—â— to â—â—wn iâ—e of life our naturall corruption by the power of Christs death and buriall and to raise vs againe to sanctification of our nature and newnes of life by his resurrection Hence it is that sin hath his deaths wound and is stâ—icken to the heart so that it cannot liue and raigne in the children of God Hence it is that baptisme is often b Luk. 3 3. called the Sacrament of repentance as Luke 3. Iohn came into all the parts and coasts about Iordan preaching the Baptisme of repentance for the rem ssâ—on of sinnes So likewise Marke 1 4. Iohn did baptize in the Wildernes and preach the baptisme of amendment of life And the apostle affirmeth as much Col. 2 12 13. declaring that one end of baptisme is the death and buriall of the old man by the almighty power of God This also was taught in those c 1 Pet. 3 20.21 liuely types answering our baptisme to wit the flood that drownd the old world while Noah and his family were preserued in the Arke Also the red sea in which Pharaoh and his hoast perished but the people of God were deliuered For as God destroyed in the waters and as it were buried in the flood the old world but saued a remnant of grace so doth God through Christ mortifie the old man raise againe the new man and seale them both in our baptisme Likewise as God deliuered his people out of the hands of Pharaoh and opened them a way through the red sea and drowned their enemies that they saw them no more aliue so by baptisme hee assureth our deliuerance from the thraldome and bondage of sinne which bringeth greater slauery captiuity then any slaue is in vnder his earthly maister and the destruction of the flesh that it shall not hurt or condemne vs. Wee are all d Psal 51 7. Rom. 5 12. borne in sinnes and trespasses wee haue need of repentance and regeneration We see then what vse we are to make of our baptisme euen labour to attaine to the efficacy and fruite of it that it may not be a bare and barren signe Moses and the Prophets earnestly exhort the people of Israel to shew foorth the force and effect of their circumcision e Deut. 10 16. and 30 6. to cut away the fore-skin of their hearts and harden their necks no more as we see Deut. 10 16. The Lord did set his delight in thy fathers to loue them and did chuse their seed after them euen you aboue all people Circumcise therefore the foreskin of your hearts and harden your necks no more and in another place The Lord thy God will circumcise thine heart and the hâ—art of thy seed that thou maiest loue the Lord thy God with all thine heart and with all thy soule that thou maiest liue So the Prophet f Ier. 4 4. Ieremy saith Breake vp your fallow ground and sowe not among thornes be circumcised to the Lord and take away the fore-skins of your hearts ye men of Iudah and inhab tants of Ierusalem least my wrath come foorth like fire and burne but none can quench it because of the wickednes of your inuentâ—ons Circumcision was the thing wherein they boasted aboue all things it was their glory whereof they bragged to be a crcumcised people peculiar to God Now the Prophets recall and reclaime them from trusting in outward signes and lying words g Ier. 7 8. that shall not profit and stirre them vp to consider the power and effect thereof not to rest in cutting off a thin peece of skin but to cut off quite and cleane their lusts and corruptions which rebell against the Spirit This the Apostle teacheth h Rom. 2 28.29 euidently Rom. 2. Hee is not a Iew which is one outward neither is that circumcision which is outward in the flesh but he is a Iew which is one within and the câ—rcumcision is of the heart in the Spirit not in the Letter whose praise is not of men but of God The outward Letter is of no moment with God it must be the circumcision of the hart otherwise the circumcising of the flesh is nothing So if we would haue God to take vs for his people and heritage i We must aâ—â— be baptized in heart we must be all baptized in our hearts and our soules What will some say baptized in soule and in heart What is that Or how can this bee Can the water wash the soule Surely the water cast vpon our bodies is nothiâ—g if we haue not the truth of it As then the apostle Paul maketh a difference betweene inward circumcision of the spirit and outward circumcision of the letter insomuch that if they would haue the true circumcision indeed they must haue that which is within so is there a great difference between the baptisme of the spirit and of the letter betweene that of the soule and the other of the body betweene that which is outward and that which is inward Whosoeuer would haue the true baptisme indeed he must be clensed within repent of his wickednesse mortifie his imaginations deny himselfe renounce his affections and offer vp his soule and body in sacrifice to God that he may renew and regenerate vs otherwise it is a certaine thing we were neuer indeed and in truth baptized For as the Iewes were charged to bee vncircumcised though the fore-skin of the flesh were cut off and so they were circumcised in body so wee may in like manner bee charged to be vnbaptized albeit we haue bin outwardly washed with water The Iewes chosen aboue all Nations to be the people of God were oftentimes condemned of forgery and falshood for breaking the couenant of God not answering to the truth thereof k Esay 2 4. and 57 3. and were vpbraided with the vncircumcisednesse of their hearts that they were worse then the heathen themselues a bastard brood witches children and vnworthy to be accounted Abrahams seed to the end they should bragge no more of their circumcision as Act. 7. Acts 7 51. Stephen a faithfull witnesse of God obiecteth against them Ye stiffe-necked and of vncircumcised hearts and eares yee haue alwayes reâ—â—sted the Holy-Ghost as your fathers did so do you they slew the Prophets which shewed before of the comming of that iust of whom ye are now the betrayers murtherers where we see he discouereth their hypocrisie setteth their sins before their faces telling theÌ„ that as their fathers rebelled against God so the children followed their fathers footsteps Do not thâ—se things concerne vs Though we haue not circumcision in action and practise belong they not to vs now a dayes Yes euen to vs. For we shall be condemned for our vnclensed and vnsanctified hearts not answering to the truth of our baptisme For so much we profit by baptisme as we profite in mortification If then we be once
Christ our Sauiour Luke 17. Luke 17 4. If thy brother trespasse against thee seauen times in a day and seauen times in a day turne againe to thee sayâ—ng I repent thou shalt forgiue him But if he hate vs and will not forgiue vs yet are not we discharged or dispensed withall either to hate him againe or to refuse the partaking of the diuine ordinances of God but we must freely forgiue him and publikely professe loue to him and all others and then we may with a sound heart and a safe conscience come to this Sacrament But it may be further obiected Obiection It may be they bee farre off so that I cannot come to reconcile my selfe vnto them What then yet if thou freely forgiue Answere and heartily desire to be forgiuen and hast an earnest and full purpose to do it if he were present God accepteth of the inward affection in stead of a reall reconciliation Wherefore no mans absence ought to hinder our presence at this communion If there were in vs a right zeale to God a true feeling of our owne wants and a sound knowledge of the vse of this Sacrament wee would easily ouerstride all these excuses which are deuices of men and engines of Sathan cast into mens harts to turne them out of the right way and to draw them to destruction We come to the Communion which is so called as Damascene teacheth Damas lib. 4. cap 14. de orthodox fide not onely because we communicate with Christ and be partakers of his flesh and diuinity but likewise because by it we do communicate and are vnited one with another so that we all professe to be at vnity and in charity among our selues as members of the same body and so beare our selues as if we would neuer liue in malice one with another againe Howbeit wee do rather lay it downe then shake it off we do rather cunningly suppresse it for a time then vtterly pull it vp by the rootes and therfore we are no sooner departed but by and by we are ready to breake out into our former euil courses and shew our selues to be as full of enuy and debate as euer we were before Many that come to the holy Communion are like to Serpents Thus we are like to that serpent which when shee goeth to drinke layeth away her poyson and taketh it againe when she hath done If wee deale thus with our brethren discontinuing our dissention with theÌ„ for a small season rather then destroying it what are we better then a generation of Vipers vnworthy to be called Gods children and vnfit to be accounted his guests The second title giuen to this Sacrament is r Thâ— vses of calling this Sacrament the Lords Supper the Lords Supper by which name it is now most vsually and commoÌ„ly called both because it was so instituted by Christ after his last Supper and is celebrated in the remembrance of Christ Heereby we learne first who is the author of this Vse 1 Sacrament not Peter not Paul not any of the apostles not any man not any angel but Christ Iesus God and man and therefore it is not called the Supper of the apostles or of any man but of Christ himselfe as the apostle speaketh of baptisme Å¿ 1 Cor. 1 13.15 Was Paul crucified for you Either were ye baptized into the name of Paul I baptized none into mine owne name Wherefore this title serueth to teach vs and to put vs in minde of the author of this Sacrament Secondly seeing this Sacrament is not a common supper Vse 2 but an holy and heauenly banket fully furnished not to fill the body but to feede the soule we must come with an earnest desire and longing after Christ hungring and thirsting after his righteousnesse and merits as after our life to be made partakers thereof For neuer did the body more stand in need of corporall food then doth the soule of this t Ioh. 6 27. Bread of life which came downe from heauen which the Father hath promised to giue vnto vs. Lastly it condemneth our u Rhâ—â—â— Test annot in 1 cor 11. English Rhomists and other Vse 3 a Bellar. de Messa lib. 2. ca. 10. romish readers of popish diuinity that wholy condemne this name and title as vnproper vnfit for this Sacrament and vnderstand the Apostle to speake of the loue-feasts when he speaketh of the Lords Supper Indeed in the Apostles times they vsed to meete together in one common place not onely for the hearing of the word for the receiuing of the Sacraments and for prayer to God but to keep certaine feasts which of their end or vse were called b Iude Verse 22. 2. Pet. 2.13 feasts of charity as Iude speaketh But of these the apostle speaketh not when he named the Lords Supper For first let them shew vs the place where euer these loue-feasts are called the Lords Supper and then they may warrant their exposition by some colour otherwise we cannot receiue their interpretation being of pâ—iuate motion Secondly if this title were meant of loue-feast to what purpose should the apostle bring in the institution of the sacrament of the body blood of Christ and largely handle the doctrine thereof Whereas their abuses in their loue-feasts might bee reformed and redressed without this mention and remembrance of the Supper Thirdly to what end should these solemne feasts and bankets be called the Lords Supper which were not instituted in the honour of Christ but to testifie the mutuall loue of those that were members of the same body hauing God for their merciful Father the Church for their tender Mother and Christ for their elder brother These might rather be called the supper of men then of the Lord being feasts of charity not of piety Fourthly the Apostles drift and purpose in this place is to teach that such as nourish dssention and diuision paâ—take the Lords Supper vnworthily and therefore willeth them when they come to communicate with the Lord to shake out of their mindes all vncharitable affections as chaffe from good corne that so they may assemble together with profite and not with hurt Fiftly this Supper was administred by the Lord and instituted by him and therefore is fitly called the Supper of the Lord whereas these loue-feasts the Lord neither administred nor instituted This then sheweth the folly of our aduersaries that loue any kind of names better then such as are vsed in the holy Scriptures Last of all to call this Sacrament by the name of the Lords Supper vsually among the ancient Fathers c Cipri in sacrâ—m de caena derâ—n of the Church grounding theÌ„selues from the authority of the Scripture and example of the Apostle yea thus some of their owne writers d Schol. Ioh. Gagâ— in 1 Cor. 11. Hâ—ij conseâ—â—e â—thâ—â—â—â—m 2 cap. 30. â—im 1. 〈◊〉 40. cal this Sacrament and expound the words of Saint Paul to the Corinthians If
I speake not this as though I would haue men to do nothing to abstaine froÌ„ all duties to refraine from hearing and forbeare from praying but because I would haue them carefull and watchfull ouer themselues to make conscience of all sinne and then they may looke for a blessing at the hands of God Thirdly there is another sort that is not ashamed to affirme The third obiection that this often receiuing is more then needs as if forsooth it were a worke of supererogation Thus they open themselues to the whole world Answere and shew manifestly of what prophane spirit they are For we haue not onely the word of God requiring vs often to eate of this bread and to drinke of this cup 1 Cor. 11.26 but our owne weakenes and wants crying out aloud vnto vs that we haue great cause oftentimes to come to his Table And surely if these men had euer found any sweetnes in this Sacrament and tasted how gracious the Lord is 1 Pet. 2 3. they would neuer argue thus absurdly I haue often receiued therefore I need receiue no more If thou wouldst reason in this manner touching thy bodily food as thou doost of this that is heauenly I haue eaten meat before therefore I need not eate againe there would follow the ruine of the body forasmuch as it must perish through famine so if we will not come to this spirituall food because we haue often already eaten of it it must needs bring the destruction of the soule As then they that are in health hauing eaten liberally and plentifully of one kind of meat to day do come with a good appetite vnto it to morrow so should it be with vs touching this dyet of the soule the oftner we haue eaten of it the more we should desire it These are like those carnall Israelites that loathed the Manna that God gaue them in the wildernesse Num. 11 6. saying Our soule is dried away there is nothing at all besides this Manna before our eyes so haue we a multitude among vs that regard not their soules nor the food of their soules but are like those that Salomon speaketh of Pro. 27. Prou. 27 7. The full soule loatheth an hony-combe but to the hungry soule euery bitter thing is sweet If these despisers of holy things would with diligence and without partiality examine their owne hearts they should finde much prophanes and great corruption to lurke in the hidden corners of it or else they would neuer make it a needlesse and superfluous thing to come often but would rather thinke they come too sildome and therefore desire it againe and againe There is none almost so absurd as to say I need not come to the word because I haue heard it already nor I haue prayed to God therefore I need not to pray any more now it is no lesse vnreasonable to reason thus I haue receiued oftentimes therefore I need receiue no more But as he that knoweth what it is to heare aright hath found the word sweeter to him then the hony and the hony-combe and more to be desired then much riches the more he heareth Psal 19 10. the more hee longeth to heare so if at any time we had tasted the sweetnesse of that glorious worke of our redemption or the bitternes of the fearefull estate of mans transgression and corruption wee would come verye often to this Sacrament which is a liuely remembrance of his death and passion whereby we are redeemed Let such then as care not for their redemption neither esteeme any thing of their saluation neither thinke they stand in need of Christ to be their iustification let such I say tell vs they need not come oftentimes to the Supper of the Lord but if eyther Christ be needfull for vs or his word powerfull in vs or if we haue found that God hath beene mercifull vnto vs let vs not despise his bountifulnes nor neglect the sweet pledges of his goodnes offered vnto vs. Others tell vs plainely The fourth obiection they haue gone further then the former they haue receiued oftentimes and come to the Table of the Lord againe and againe and looked for some fruite and benefit by it but yet they could neuer finde or feele any profit any comfort or any good by it This is because thou art not good Answere for it argueth intollerable stupidity and hardnes of heart in many that come to the food of the soule and are partakers of the Supper yet haue no more sence of Gods inestimable mercy then very blockes and stockes and stones Woe vnto such prophane wretches their owne mouths shall serue to condemne them They neuer go to the Table of their neighbours and to an ordinary feast of common meat but they find refreshing of their spirits and strengthening of their members and nourishing of their bodyes and sustaining of their liues and maintaining of all the parts in good estate but they resort to the Table not of men but oâ— God to a most costly banket not of earthly but of heauenly food euen to eate of the bread of life which came downe from the bosome of the Father and yet are neyther afraide nor ashamed to affirme that they can finde no benefit and can reape no comfort by it And it is very fitly said to be a costly banket For Christ Iesus who of God is made vnto vs wisedome and righteousnesse and sanctification and redemption 1 Cor. 1 30. Ioh 6 55. hath giuen vnto vs his owne flesh to eate and his precious blood to drinke forasmuch as it was not siluer gold and such corruptible thiâ—gs that could redeeme vs. It cost him deare euen his life to make vs this feast and will we neglect it His soule was heauy to make vs merry chearefull and will we not come to this feast He was troubled that we might be comforted Esay 53 â— He was wounded that wee might be healed He was despised and reiected of men that we might be honoured of the Father Hee was cast downe into the depth of sorrow that we might be exalted and lifted vp He was brought as a Lambe vnspotted to the slaughter that our mouths and our hearts might be filled with laughter He was smitten with stripes that we might be spared He was afraid and astonished and amazed Heb. 5 7. Mar. 14.33 that we might be cheared vp and refreshed Finally he was crucified and put to death that we might be deliuered and restored to life This is the rich and royall feast that he hath made vs this is the costly banket that he hath prepared for vs and yet nowithstanding wretched and miserable men can finde no profit at all in this dainty and delicate food that cost the heart blood of Christ before it could be dressed and prouided for vs. Howbeit we dare not so hardly censure al that say they can feele no such comfort at the Communion as we perswade is to
be reaped by it we hope better things of many of them albeit we thus speake For howsoeuer they do not at the present time and in the act of receiuing feele comfort yet neuerthelesse they may finde it and haue it Wherefore consider with me and beare away with thee these fiue things First if thou shouldst vtterly abstaine from the Supper of the Lord it is not to be doubted but that albeit thou feele not thy selfe any whit the better by thy coÌ„ming to it thou shouldst feele thy selfe many degrees the worser And albeit thou feele not thy selfe after thy receiuing to be so good as thou desirest yet if thou camst not at all thou shouldst finde thy selfe to be worse then thou art Now it is some good to hinder that which is euill and to keepe from vs that which is worse .. Thus it is with many that come to the word of God albeit it do not worke their conuersion yet it keepeth them from much corruption that otherwise they might and would fall into Secondly it is one thing to haue grace and another thing to feele grace for a man may haue grace and yet not feele it especially in time of tentation as a man likewise may haue life in him and yet not feele it And although he do not feele it through violence and extremity of the disease yet we cannot truly conclude that he is dead without life so albeit we do not feele any comfort in our hearts it is a false conclusion that therefore we are without comfort we liue by faith not by feeling Heb. 2 4. We may beleeue though we do not presently perceiue it God doth oftentimes giue faith and yet will haue vs waite a long time for the feeling of it Dauid had lost his feeling as also the inward ioy of the Spirite yet euen then he ceased not to haue faith and the Spirite the worker of faith Restore to me the ioy of thy saluation and take not thy holy Spirit from me Psal 51 12. So then faith goeth not alwayes with feeling Thirdly euery man must submit himselfe with conscience to Gods ordinance and then he may be assured he shall in his good time finde comfort Let vs be ready to do for the good of our soules as we are content to deale for the recouery of the health of our bodies Such as are sicke and want health make hast to haue the helpe of the Physition and they continue to vse his counsell albeit they finde not present helpe Let vs do likewise in seeking the health of our soules we must proceed to vse the meanes carefully which God hath ordained for comfort and albeit helpe come not by and by out of Sion yet we must not be discouraged but waite with patience for the appointed time We see touching our ordinary meate in sicke persons though they feele small strength and corroboration by it yet no doubt they are strengthened through it and receiue some nourishment from it euen while they know it not and feele it not or else they could not liue so may it be with vs wee may haue some strength of the inner man some guift of faith and some comfort of the Spirite albeit we do not suddenly feele it and presently perceiue it Fourthly we must set downe this as an infallible rule that neuer faileth no man was euer made better by with-drawing himselfe from the SacrameÌ„t For be it that we haue vsed often-times the Supper of the Lord No man can be made better by abstaining from the Supper and haue found no comfort in it nor fruite by it do we thinke to reape any benefit by abstaining from it and neuer comming to it It was neuer heard of from the beginning of the world that any hath growne either richer in grace or stronger in faith by keeping himselfe from any of Gods holy ordinances This is as possible as it is to see in the darke time of the night by keeping himselfe from the light of the Candle and abstaining from the place where it is set in the Candle-sticke to giue light to them that are in the house Lastly we must not stint God nor limit him a time when to make vs feele comfort like the vnruly patient that will not be cured except he be cured out of hand He will try our faith and patience whether we wil depend vpon him or not Our Sauiour saith The winde bloweth where it listeth and thou hearest the sound thereof but canst not tell whence it commeth and whether it goeth so is euery one that is borne of the Spirite Iohn 3 8. 〈◊〉 3 8. We know not how or which way the Spirite worketh in vs but in time we shall perceiue the worke what it is to our great and endles comfort Now we proceed to another obiection The fift obiection Some say that often receiuing will breed and bring forth a loathing as in our common prouerbe we say too much familiarity often breeds contempt I answere Answere these persons that thus obiect may seeme to be great friends to the Sacrament and to be very iealous of the honour of it as if they could by no meanes abide to haue it disgraced or despised and yet they are deadly enemies vnto the Supper vnto themselues vnto the Saints of God yea to God himselfe and seeke cunningly craftily vnder a colour of deliuering it from contempt to rob the Church of the comfortable vse of it These would haue it to be as the fruites of the earth that come but once a yeare Thus do some others also secretly vndermine the faith of Gods people that could be content the word might no longer be preached vnto them and say that the common preaching of the Gospell maketh it to be contemned If this were so yet the fault is not in the word but in such as are of the common sort of Christians who care not which end goes forward whether they haue the word or Sacraments or prayers or Churches or religion or Christ himselfe they do not greatly regard neither trouble themselues much with these things but as Gallio answered the Iewes touching the worship of God and saluation by Christ Act. 18. Act. 18 14 1â— If it were a matter of wrong or wiâ—câ—ed lewdnes reason would that I should beare with you but if it be a question of words and names and of your law looke ye to it for I will be no Iudge of such matters So do these men deale with God his people touching the chiefe mysteries of Christian religion and the high ordinances of God appointed for our saluation they esteeme them as friuolous and superfluous things that might well be spared They regard nothing but the matters that concerne this present life and serue to fill the pursse and to feed the belly But as God hath dealt bountifully with vs so he would haue the word of the kingdome preached in season and out of season by his Ministers
to this false coÌ„clusion which is no better then a diuelish tentation that because we are weake in grace therefore we will not come to the Sacrament to receiue strength of grace and increase of faith whereas we ought to reason thus within our selues I feele mine owne infirmities and know how weake my faith my hope my loue my repentance and all the rest of the graces of God are in me I will therefore repaire with all diligence to the Supper of the Lord which he hath appointed for the increasing and strengthening of all good things in me The last point necessary for vs to consider is this that Christ came into the world to saue sinners and to redeeme them that were lost that is such as feele themselues to be sinners and know themselues to be as lost sheepe going astray and desiring to returne vnto the shepheard and Bishop of their soules 1 Pet. 2 25. True it is God requireth that we should come vnto him as wel furnished with grace and replenished with faith as may bee yet hee will reiect none that presenteth himselfe before him with any grace albeit he haue neuer so little a measure prouided that these two cautions and conditions be obserued that the faith grace be true and sound not in shew and appearance onely Secondly that there be in him an endeauor and striuing for more grace and a greater faith But if we thinke we haue enough and need no more we haue iust cause to suspect our selues that we neuer as yet knew what true grace meaneth To conclude then we must vnderstand that it is not the weakenes of grace which is heere reprooued and reiected but the contempt of grace not such weaknesse of faith as is in the faithfull but such contempt of grace as was in the prophane heart of Esau who solde his birth-right and contemned the blessing Gen. 25. Gen. 25.34 The next obiection that these sluggards vse is The seauenth obiection that they say the Sacrament is as phisicke to purge clense the soule and therefore as it is not good to take phisicke often so it is not good to take the Sacrament often Surely these are Physitions of no value that cannot discerne a difference betweene phisicke for the body and phisicke for the soule It is dangerous to the body to be euermore purging and taking of pils which giue no nourishment to the body but take away good humors as well as bad It is not so with the Supper of the Lord it containeth holy and wholesome nourishment in it through the ordinance of God and can neuer depriue vs of any good guift and grace of the soule Besides we are daily sicke in soule not in the body and therefore we haue often need to seeke remedy for our sicknesses and infirmities Furthermore all phisicke to the taste of the body is bitter and grieuous and lothsome it is not so with this phisicke it is most sweet and pleasant to the soule and reioyceth the heart of euery true beleeuer This comparison therefore is not to be vrged farther then the point wherein it may be compared namely that as they that are weake and sickly vse the meanes and remedy of phisicke to very good purpose eueÌ„ for the recouery of strength and health so whensoeuer we finde in our selues spirituall diseases to abound and weaknes of faith to assaile vs we must haue recourse to this Sacrament to confirme strengthen vs in the promises of saluation The meaning then is not that as phisicke is best when it is sildome taken so the Sacrament is best taken when it is sildome taken For as this Supper is truely called spiritual meat for vs because as meat feedeth the body so the Supper of the Lord nourisheth the soule yet we cannot conclude froÌ„ hence that we should as often receiue it as we receiue our meat In like manner when it is resembled fitly to phisicke the which being rarely taken worketh most effectually we may not conclude that therefore the more sildome the Sacâ—ament is receiued the greater fruite it will bring vnto vs for then we conclude against our selues and stretch the similitude farther then the purpose and intent of it The eight obiection The next obiection which I will touch is that some say a man by sildome receiuing shall be the better prepared when he doth receiue whereas if he shall presume to come often he cannot be so aduised as he ought neyther so thoroughly examine himselfe as he might by continuall exercising of himselfe in this work I answere Answere heere are another sort that pretend great deuotion zeale reuerence and loue to the Sacrament and with all great feare to come vnworthily howbeit all these goodly shewes and colourable excuses are but as Adams figge-leaues patched together to couer their shame These may be fitly compared to idle and slothfull Ministers who to excuse their negligence in preaching alledge for themselues that the more sildome they preach the more learned and profound Sermons they make and the better they shall be prepared and furnished to speake to the people Now as they deale with the people so do the people deale with them As they sow sparingly so the people reape sparingly heare sparingly and receiue sparingly A carelesse ministry maketh a carelesse people But as this colour of fitting himselfe the better shall not excuse the Minister in his negligence â— Tim. 4.2 if he preach not in season and out of season so it shall not be allowed as a iust and lawfull defence for the people to pretend that their sildome receiuing is recompensed by their sufficient preparation when they do come If this might be allowed and warranted for a good plea then the most careles receiuers should be the best receiuers A false plea that the sluggard vseth and such as come most sildome should aboue all others deserue to be most commeÌ„ded So touching the rest of the exercises of our religion it would follow that such as heare the least should be the best hearers they that pray most rarely should pray most reuerently and they that resort sildome to the house of God should be chiefly commended all which we know to be contrary to reason truth piety and religion If a man were dangerously sicke and required the present helpe of the Physition will this patient neglect his health and go to him at his owne leysure vnder colour of comming better furnished and prepared to tell him what his disease is Or will he not rather make all the hast he can that he may the sooner haue helpe We are all of vs as sicke men we haue many sins as noysome diseases that hang about vs and beset vs on euery side Rom. 6 23. the least wherof are mortall if they be not cured by the precious blood of Christ shall we then delay to go to the Physition of our soules vnder pretence of giuing him better information of our estate and laying open
bread and wine so taken from their coÌ„mon vse to an holy vse Wherby we are giueÌ„ to vnderstand that the outward creatures are reuerently to be vsed calling vpon the name of God and crauing his assistance to vse his ordinance as we ought to do and that we should ioyfully praise God for the gracious work of our ful redemption by Christ The third action is breaking the bread pouring out the wine which are necessary rites to be obserued hauing respect relation to the vnspeakable torments of Christ for vs who was pierced crucified made a curse for vs vpon the Crosse d Psal 22 16. Esay 53 5. as the Prophet teacheth He was wounded for our transgressions he was broken for our iniquities the chastisement of our peace was vpon him with his stripes we are healed Wherefore these Sacramentall rites of breaking and pouring out are not to be reiected and omitted being vsed by e Mat. 26 26. Act. 2 42. 1 Cor. 10 16. Christ practised by his Apostles and retained by the Churches Not as in the Church of Rome where they breake not to distribute to the people neither poure out the wine to giue vnto them as we shall shew at large in the end of this chapter So then we see that whole bread is not to be deliuered but that the bread is to be broken and the wine to be poured out to be distributed among sundry Communicants The last action of the Minister is to distribute the bread and wine and giue them into the hands of the people present Christ did not offer them vp to God but deliuered them to his Disciples All these being workes to be done and performed by the Minister in the administration of this Sacrament do note out the actions of God the Father scaling vp his Son vnto vs as we shall see afterward when we come to the inward parts Vse 1 Now let vs enter into the consideration of the vses of this part Are these the actions commanded 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 appointed Priests of the new testament to offer vp an vnbloody sacrifice for the quicke and dead as the Church of Rome teacheth and practiseth They are commanded as Ministers of God to deliuer the outward signes to the people not as Priests to offer them to God the Father they are appointed Preachers of the Gospell not Priests of the law which were to abolish the Priest-hood of Christ Wherefore wee must detest the blasphemy of these shamelesse shauelings f Stella Clericorum seâ—dis Serm. 3. that teach the Priest to be the maker of his maker that he which made them g Creâ—tura vobis mediantibus vobis gaue them power and authority to make him and so after a sort preferre themselues being the sacrificers before Christ who is the Sacrifice themselues 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 h Num. 3 10. Heb. 5 â— to priuate persons to deliuer Vse 2 it to others nor to take it to themselues and deliuer it to themselues when or where there is no Minister They may indeed apply to themselues the outward signes they may eate the bread and drinke the wine and in respect of the sacramentall rites do 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 before stood vpon If the keeper of the Princes broad seale be not in the way or for the present be not to be gotten shall any man presume to take it where it lieth without direction without commandement Such a one worthily beareth his punishment whosoeuer he be In like manner albeit one should earnestly desire the Sacrament of the body blood of Christ and euen faint in soule for the fruition of it finding himself in his longing affection able to take it himselfe without the assistance of another yet euery one must consider his guifts his standing his calling and place wherein God hath set him he hath not committed to priuate persons the administration of the Sacraments they may not preach the Gospell they may not baptize their children they may not meddle with the Lords Supper no more then common subiects may take the Princes seale if the keeper be not in the way Against this euident truth i Two obiections answered pretending that priuate meÌ„ may deliuer the Supper two things 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 before we haue resolued vpon namely Accedat verbum ad elementum fit Sacramentum that is Ioyne the word of institution to the outward signe and there is made a Sacrament Secondly it seemeth to leaue sicke persons without comfort in their hearts and peace to themselues if for want of a publike 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 dispensation of the Sacraments Touching the former point being a ruled case of Saint Augustine k Aug. Tract 80. in Iohan. 13 that if the signe be annexed to the word a Sacrament is ordained we doubt not to affirme the rule vndoubtedly to be true being truely and rightly vnderstood For the meaning is if there be an outward signe which is the matter and a word of institution which is the forme of the Sacraments l Aristot metaphys lâ—b 7. cap. 7. the essence of them is fully finished as if there be the matter forme of an house we conclude rightly there is an house Howbeit we presuppose there 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 shal also warre vnder the ensigne of our enemies vnawares who hold it to be the Supper of the Lord m Bellar. lib 4. de Euâ—b cap. 2. conâ—t Trâ—d fâ—ss 13. can 4 7. 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 we see that more is required then the signe the word in the worke 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
Bellar. lib. 2. de Missa cap. 12. vnderstaÌ„d what they pray heare the reading of the Scriptures but not know what is read receiue the Sacraments but not know the meaning of the institution Things without life which giue a sound whether Pipe or Harpe except they make a distinction in the sounds how shall it be knowne what is piped or harped Or if the trumpet e 1 Cor. 14 7 8. giue an vncertaine sound who shall prepare himselfe to battall All things in the Church must tend to the instruction and edification of all the parts and people but reading and praying in a strange tongue doe not edifie and profit the hearers as 1 Cor. 14 26. Let all things be f 1 Cor. 14 5 11 12 1â— 14 18.19 26. done to edifying and verse 14. I speake languages more then ye all yet had I rather in the Church to speak fiue words with mine vnderstanding that I might also instruct others theÌ„ ten thousand words in a strange tongue for how then should he that occupieth the roome of the vnlearned say Amen at thy giuing of thankes seeing he knoweth not what thou sayest Wherefore except we know the meaning of the wordes wee shall bee vnto him that speaketh a Barbarian and he that speaketh shall be a Barbarian vnto vs. Euen the learned languages of Greeke Latine not in themselues but in regard of the hearers that vnderstand them not are barbarous For the Apostle doth not heere like an Orator distinguish the tongues and shew which are eloquent and rhetoricall in themselues and which rude but holdeth euery tongue barbarous Hebrew Syriack Caldy Arab ck Greeke and Latine to him that knoweth not the force and signification thereof And this to be most true g Psal 114.1 Rom. 1 14. the Scriptures teach h Châ—ysost in 1 Cor. 14 hom 35. the Fathers auouch i Strabo Geograph â—ib 1. the heathen writers warrant k Plautus in prolog asmar Ouid de Tristib lib. 5. Eleg. 10. the very Poets declare yea their owne Doctors l Iohan Beleth paris Theol. explic diuin offi in proemio Nicol. lyra in 1. Cor. 14. ad verb vers 16. Caietan opulcutor tom 3. tract 15. do determine Wherefore to conclude it is the ordinance of God it is the doctrine of the Apostles it is the duty of all Christians when the word is read or preached when supplications are offered when the Sacraments are administred to vse a knowne tongue vnderstood of all and without this the Scriptures are vaine the prayers are barbarous the Sacraments are fruitlesse to such as know not what is read what is asked what is promised what is receiued Neuerthelesse there is nothing so absurd but the Church of Rome will defend it especially if it serue to maintaine ignorance one of the maine pillars of their Antichristian vsurpation of the kingdome of darknesse Hence it is that to nuzzle the poore simple soules in the blindnesse of their superstition they tell them that forsooth they pray to God who vnderstandeth all languages and that it sufficeth to haue a good intent and meaning in prayer and leaue the rest to him who doubtlesse will accept of it and them True it is God can speake all tongues he vnderstandeth them better then they that speake them what then Doth it follow therefore that he alloweth and approueth such prayers He vnderstandeth that the Atheist prayeth not at all doth hee therefore allow his not praying If we come in hypocrisie or vse vaine repetitions he knoweth it but condemneth it and detesteth it so that from his knowledge we cannot coÌ„clude his allowance and acceptance Neither is it sufficient to haue a deuout intent of praying to pray is to speake to God not to intend to speake neither will God be worshipped by such intentions but according to his word And what reason can they render why the word should be preached in a knowne tongue rather then read vnto the people in a tongue that may be vnderstood Wherefore whether there be reading of the Scripture or praying to God or singing of Psalmes or receiuing of the Sacraments in the Church al ought to tend to edification and instruction And thus farre of the second outward part of the Lords Supper to wit the word of institution for a Sacrament without the word is as a picture without sence or an image without life which hath a mouth but speaketh not CHAP. V. Of the third outward part of the Lords Supper THe third outward part of the Lords Supper followeth a Bread and wine are the outward signs of the Lords Supper which are the elements of bread wine fittest signes for this purpose to signifie the spirituall nourishment of the soule by eating the body and drinking the blood of Christ That these are appointed as the substance matteâ— of the Supper it apeareth by the words of Christ his Apostles deliuering this SacraÌ„ For the Euangelists expres b Mat. 26 26. Mar. 14 22. Luk. 22 19. Act. 2 41 42. and 20.17 1 Cor. 10.16 that Christ tooke bread gaue it and said Take ye and eate yee So likewise it is said of the Church newly planted by the Apostles that such as gladly receiued the word and were baptized Continued in the Apostles doctrine and fellowship and breaking of bread And chap. 20. it is recorded That the first day of the weeke the Disciples came together to breake bread And Paul saith 1 Cor. 10. The bread which we breake is it not the communion of the body of Christ And in the chapter c 1 Cor. 11 23 26 27 28. following the same Apostle often mentioneth and remembreth the bread of this Sacrament In like manner Christ tooke the cup d Mat. 26 29. wherein was the fruite of the Vine By these Christ is truely exhibited vnto vs he is truely offered vnto all he is effectually giuen to the faithfull as hath beene oftentimes remembred vnto vs. But before we come to the vses arising from these signes Obiection it shall not bee amisse to aske and to answere a question why Christ made choice of bread and wine rather then any other elements to be the signes of the Sacrament of his body and blood I answere Answere it was by reason of the analogy and proportion betweene them for there is a similitude and agreement betweene the signe and the thing signified as will easily and distinctly appeare by these particular considerations compared together both touching the bread and touching the wine For first of all to speake in order of theÌ„ concerning the bread Reasons why Christ made choise of bread Gen. 18 6. Leuit. 2 4. as of the graine of wheat is made corporall bread so of the body of Christ is made spirituall bread Secondly as bread is baked in the Ouen by the heat of the fire so is the body of Christ heated and boyled by the fire of the Crosse and thereby prepared for vs to
al the people to drink of the cup they might pretend this example of the Israelites but inasmuch as they vtterly deny them this part of the cup they ouerthrow theÌ„selues in their malice and yet in their blindnes they do not see it Finally many of the Fathers did both eate Manna and drinke water out of the Rocke if not in the same place yet at one and the same time n Exod. 16 21 inasmuch as they gathered thereof euery morning and it ceased not a Iosh 5 12. vntill they entred the frontiers and confines of the land of promise But they neuer allow without a tolleration and dispensation the people in any place at any time vpon any occasion and in any respect to taste of the cup in the Lords Supper Ninthly if the cup of the new testament may bee taken from the Lords people in like manner the water in baptisme may be taken away from theÌ„ For the blood of Christ whereby remission of sins is purchased and procured is represented by the wine of the Lords Supper as well as by the water in baptisme But the water in baptisme without great sacriledge cannot be omitted or neglected wherefore then should the cup be taken away Tenthly in the matter of the Supper our aduersaries alledge the words of Christ in Iohn Iohn 6. If you drinke not my blood you shall haue no life in you If these words be thus to be vnderstood then by depriuing them of the cup they depriue the people of life and saluation Againe if drinking of the chalice be a priuiledge of the Clergy how commeth it to passe that Kings and Princes haue a part in this priuiledge How is it that they are permitted as well to drinke of the consecrated wine as to eate of the consecrated bread But heerein was a notable piece of cunning a great point of policy vsed partly to aduaÌ„ce the dignity of the Clergy and partly to stop the mouthes of Princes For as by this order or rather disorder the proud Clergy are made companions with Kings and Princes euen equall vnto them so they thinke to hood-winke them make them content to swallow the rest of their superstitions because they are pleased to grace theÌ„ with this priuiledge aboue the people as with a speciall fauour Moreouer it is not to be omitted that a principall end of this Sacrament was instituted to set foorth the death of Christ not onely as an idle narration but as a profitable application thereof to the conscience How then shall the people know that the fruite of shedding his precious blood belongeth vnto them as the nourishment of their soules except besides the looking vpon the cuppe they be partakers of it It is therefore necessary to vnderstand by eating and drinking that God doth not nourish them by halfes but that Christ yeeldeth whole nourishmeÌ„t vnto them Such then are worthily taxed of rashnes themselues that complaine how the people rashly presume to receiue the Sacrament vnder both kindes for as well they might say that it is rashnesse and presumption to imitate and follow Christ And they may iustly be condemned of heresie who pronounce them hereticks and worthy to be punished by the secular power that speake against receiuing in one kind onely as if it were heresie to follow the example of Christ left to the Church For what remaineth more but to proceed one degree farther euen to pronounce Christ himselfe an Arch-heretick and all the Apostles hereticks also and to condemne them to the Inquisition as deceiuers and impostors seducing and misleading the people Lastly if any part of the Supper might be taken away from the people then likewise the word of God may bee taken from them for in this point there is the same reason and respect of them both A Sacrament is nothing else but a visible word and a sealing vp of the word and the offence seemeth to be the same whether a man breake the seale or rent the writing But the word cannot be withdrawne from Christian people it being the instrument of faith and the life of the Church Wherefore it is the greatest wrong and iniury done to the people of God to take from them the cup of saluation The answere to this reason must be to confesse the parts and yeeld the conclusion forasmuch as by forbidding the people the reading of the scriptures they haue robbed them of the word of God and taken from them b Luk. 11 52. the key of knowledge neither entring themselues into the kingdome of heauen nor suffering those that would enter No maruaile then if they take the cup of blessing from the people who haue taken from them the free vse of the word of God To conclude these reasons it is Antichrist who contrary to the doctrine of Christ contrary to the institution of the Supper contrary to the practise of the Apostles and contrary to the vse of the former churches hath excluded the people languishing and thirsting after the blood of Christ as the dry earth for the sweet showers of raine froÌ„ taking the cup of the Lord and left them a dry communion to eate the bread of the Sacrament alone Hauing considered the truth of God by sundry reasons grounded in the Scripture that the people haue good interest and title in the cup denyed vnto them let vs answere the c Obiections for taking â—he cup from the people of god Arist in Top. Cicer. lib 1 ad Heren et de Orator obiections of the aduersaries made against the former doctrine For it is not sufficient onely to teach the truth and to confirme our owne cause except wee labour soundly to infringe and confute the contrary First they pretend that Christ administred it to the apostles onely and not to any of the people and consequently the institution for taking the cup can be no generall commandement for al men thus d Rhem. Test vpon Mat. 26. and Mar. 14. the Rhemists reason without reason I answere first it may bee doubted and disputed whether onely the Apostles were present at his last Supper For seeing diuers were added vnto the Church and professed the faith of Christ seeing he had other Disciples beside the twelue seeing many godly men and women followed him to see his miracles to heare the gracious words that proceeded out of his mouth why should wee thinke that none of them were admitted to his table who had often heard his preaching and depended vpon him in their liuing Againe the Passeouer was celebrated in the house e Mat 26 17.18 of a faithfull man as may be collected by sundry circumstances now then either the Lord Iesus annexed that family vnto his as the law in one case appointed or else we shall haue two Passeouers at one time in one house which hath no warrant of Scripture no colour of truth no probability of reason We reade in the institution and celebration of the Passeouer of ioyning house to house
f Exod. 1â— 4. and taking his neighbour next vnto him in case of the insufficiency of one houshold to eate the Lambe but we neuer reade of killing two lambes and keeping two Passeouers vnder one roofe Besides the small remnant of the faithfull among the Iewes would no doubt rightly and religiously obserue the Passeouer after the example of their Lord and Maister rather according to the g Exod 13 6. precept of Moses then according to the practise of the Iewes in imitation of Christ h Ioh 13.1 â—am 18 18. rather then according to the tradition of the Elders Furthermore we are to consider that in eating the Passeouer they sorted themselues together according to the number of the persons able to eate vp the lambe for they were commanded to take i Exod. 12 4 5 A lambe without blemish a male of a yeare old and if the houshold be too little for the lambe he shall take his neighbour which is next vnto his house Now Christ with his twelue disciples alone were not sufficient to eate vp this Lambe of a yeare old especially if the Syrian kinde were great large as may be supposed by the k Arist histor Anno lib 6. cap 28 Pâ—r hâ—sâ— natur l b cap. 98 description of Aristotle Pliny and others Neither doth it appeare that any remained or was burned with fire l Exod. 12 10. according to the institution of God because the Euangelists declare that so soone as the Supper was administred and a psalme sung of thanksgiuing m Mat 2â— 30. they went out into the Mount of Oliues Why then should wee not think that Christ added annexed other to his family seeing his owne disciples sufficed not especially the blessed Virgin his mother who was not long from him n Ioh. 19 26.27 whom afterward after his departure he commended and committed to Iohn to be protected and prouided for who from that time tooke her home to his house as his owne mother To conclude we must consider that besides the lambe killed for the Passeouer whereby they were not all satisfied they had other meate to make vp their Supper as appeareth by the broth wherein the soppe was dipped Math. 26 23. Mark 14 20. Iohn 13 26. For the Lambe commanded by the ordinance of God to bee roasted had no sauce or broth appointed but onely sowre hearbes prescribed Exodus 12. So ther Fulk on Mat. 16. the learned obserue that there were three Suppets that night the first of the Pafchall Lambe of which the Euangelists say The Passeouer was prepared The second was an ordinary supper to feed and nourish the body such as was daily receiued whereunto wee must referre the dipping of the soppe in the platter inasmuch as the Passeouer had no such ordinance The third was after both the other to wit the Sacrament of the Lords Supper instituted to feed the soule and therefore was taken after the body was fedde Moreouer when the Disciples were sent to prepare a place to eate the Passeouer the man whom they met bearing a pitcher of water shewed them a large vpper roome furnished and prepared Mar. 14.15 now what need had there beene of such a large chamber if twelue guests onely had sate therein Wherefore albeit we confesse according to the Scripture that he sate downe with the twelue yet it followeth not heereupon that the twelue onely were present but that all the twelue were present at the Passeouer It was indeed prepared and prouided for the Disciples Mathew 26. 18. Luke 22.11 but he had moe Disciples then they beleeuing in his name and professing the truth that they had learned of him and are oftentimes distinguished from the twelue which he called his Apostles Ioh. 6 66 67. But to leaue these considerations as coniectures wee answere the former obiection that inasmuch as Christ deliuered both signes to the same persons they might bar the people from the bread as well as from the cuppe For I would know why the bread is necessary but because it was instituted by Christ and retained by his Apostles Wherefore the institution maketh the one as requisite as the other Besides if other hereticks should arise as great enemies to the peoples partaking of the bread as the Church of Rome is to their communicating of the cuppe of the Lord how might they better be repressed and refelled then by alledging the first institution of Christ and shewing the practise of the Apostles So that the reasons broght to confute the one will serue directly to ouerthrow the other Moreouer the Disciples at the first ministration of the Supper performed not the office of the Minister nor any part of his duty but of the people Christ was the Minister thereof he tooke the bread he blessed he gaue the bread saying This is my body Likewise hee tooke the cup blessed and gaue the same saying This cup is the new testament in my blood On the other side the Disciples tooke it did eate and drinke which are the proper duties of all the people Lastly the Apostle saith not in the first person we eate and drinke as speaking of himselfe and other teachers of the Church but directing his speech to al o 1 Cor. 1 2. that are called and sanctified in Christ in euery place according to the inscription of the epistle he saith As often as ye shall eate this bread p 1 Cor. 11 26 and drinke this cup ye shew the Lords death till he come Now these Corinthians to whom he especially wrote could not liue vntil the second comming of Christ to iudgement therefore this eating this drinking belongeth to vs that liue in these daies and to all that cal vpon the name of God to the end of the world Obiection 2 Secondly they obiect against the former truth this out of Acts 2. They continued in the Apostles doctrine and in breaking of bread and cha 20. They came together to breake bread It is not said to deliuer the cup vnto the people q Act. 2 42. and 20 7. but to breake bread whereby they gather it was ministred vnto the people in one kinde onely and not in both I answere Answere by a common Synecdoche one part is put for the whole For among the Hebrewes this phrase in Scripture to eate bread is to receiue whole nourishment and full refreshing by eating and drinking as appeareth by r Esay 58 7. Lamon 4 4. Mâ—t. 15 33. Acts 20 11. many places where mentioning onely bread for food it were madnesse to imagine and gather that they drunke not Besides the Apostle sometimes putteth the other part to wit drinking of the Å¿ 1 Cor 12 13 cuppe for the whole celebration of the Supper as when he saith By one Spirit we are all baptized into one body and haue beene all made to drinke into one Spâ—rit where we see as our Sauiour added the vniuersall note drinke ye all of this and
appearance of worshipping the Sunne and so were they charged to do by the Gentiles Tert. in Apol. yet in it selfe it is not vnlawfull to turne to the East in prayer The fact of Paul in ioyning with the Iewes in a worke of the ceremonial law Act. 21. to wit purifying might as well as this gesture be drawne within the compasse of the former precept as making for the confirming of the Iewes in the necessity of keeping the ceremoniall law Many such instances might be brought to this purpose I take it therefore that this gesture of kneeling cannot be said to be the appearance of euill but onely in respect of the circumstances as if among Papists receiuing with adoration a Protestant should receiue and kneele heere indeed is appearance of euill Or a person that is doubted of whether hee bee a Consubstantiast or Transubstantiast should receiue with kneeling and would not receiue otherwise this would breed great suspition kneeling would proue in such a person the appearance of euill But being vsed of vs renouncing these doctrines it is not so Wherefore that precept must thus be vnderstood whatsoeuer hath in it selfe an appearance of euill is to be auoyded simply But not so that which may haue some such appearance by reason of some circumstances of time or place or persons Remoue those circumstances as they are in this case remoued with vs and the thing then may be vsed and yet no appearance at all of euill These reasons and answeres to obiections I receiued from a graue and iudicious Diuine which I haue heere set downe which I dare be bold to affirme are of more force greater importance then any thing that euer I haue read or heard obiected against our kneeling at the Communion And therefore if we will not be wedded to our owne iudgment or carried away violently as it were with the streame of selfe-loue and a preiudicate opinion let vs yeeld our selues to the strength of these arguments and acknowledge the weakenesse of the contrary obiections Now that I might omit no defence of those that are otherwise minded vnanswered and thereby leaue those of weaker iudgment that relye too much vpon them vnsatisfied let vs particularly examine the arguments which are as the grounds and foundations whereupon they build First they obiect The first argument that kneeling at the Communion is an humane inuention of no necessity vsed and abused to Idolatry I answere that touching the administration of the Sacraments there is alwayes hath bin aliquid humani that is something left to man to order and appoint In all times of the Church God hath had his Sacraments and at all times he hath left somewhat arbitrary whereof he hath spoken nothing but left it to the discretion of men Take the first Sacrament for an example in a setled Church I meane Circumcision The cutting off of the fore-skin is appointed and the day of the administration of it is limited but by what Minister or by what instrument or with what prayers or with what words of institution it is to be practised is neither expressed neither can be collected The like wee might say touching the Passeouer who is able to tel vs how it was consecrated snd with what prayers it was solemnized yet we may not thinke that they were as dumbe shewes that had no word to informe the consciences of such as were partakers of thē We see also that it is left to the iudgement of the Church what prayers shall be vsed both at baptisme at the Lords Supper In baptisme dipping or washing once or often in the Supper what bread it shall be of what matter of what forme of what quantity we are to take and touching the wine of what colour and in what cups it shall bee put and sundry such like circumstances euery Church determineth freely Therefore all inuentions of men are not meere corruptions of the matter The like we might say of the precise times of celebrating the Sacraments which are not tyed to certaine dayes all which are as waighty as sitting is And touching things abused to Idolatry wee are not bound by and by to leaue them for the abuse but retaining the vse remoue the abuse For who knoweth not that the bread it selfe hath beene and also is shamefully and grosly abused to Idolatry and yet we are not to depart from the institution of God for the superstitiō of man If any alledge against these things Obiection that some humane inuentions may be vsed in Gods seruice and some things which are abused to Idolatry may be vsed in Gods seruice but not humane inuentions abused to Idolatry Heereunto I answere Answere three things First if humane traditions may be admitted into the worship of God and likewise things abused to superstition then why not humane traditions abused to superstition If they may be receiued seuerally why not ioyntly together and if either of them why not both of them Secondly kneeling at the Communion is not meerely humane nor meerely diuine but rather a mixt action compounded of both Caluine in that learned and worthy worke of his Institutions mouing the question whether kneeling at time of solemne prayer be an humane tradition that a man may refuse or neglect at his pleasure answereth thus Caluin Instit lib 4 cap. 10. sect 30. I say it is so an humane tradition that withall it is diuine Gods it is so farre foorth as it is a part of that beauty whose care and obseruation is commended vnto vs by the Apostle and it is mans or of men so far forth as it specially designeth what was shewed in the generall The substance of which answere I take it to be this that in the generall it is diuine but in the speciall it is humane So touching the communion this gesture may be called diuine in some part because it is enioyned by the church which we are commanded to hear required by the Magistrate to whom we must be obedient for conscience sake Mat 18 17. Rom. 13 5. and administred with a solemne and effectuall prayer The body of our Lord Iesus Christ which was giuen for thee preserue thy body and soule to euerlasting life c. in former time as the Minister did vse this prayer so the people did testifie their consent and ioyne with the Minister saying Amen Hist li. 7. cap. 9. Hence it is that Eusebius in his Ecclesiasticall history witnesseth that bowing the hand they did receiue the body of Christ and answered Amen And albeit this be not enioyned and commanded yet I doubt not but euery right receiuer and true religious heart doth testifie his assent secretly vnto God and desireth that inwardly betweene God and his owne soule which the Minister outwardly vttereth and expresseth Thus may kneeling be said not vnfitly to be diuine and inasmuch as it is appointed by men and from men I confesse it may be said to be humane Lastly it were no hard
ioyne the word vnto them and thus they are made to vs a Sacrament Nay if to offer vp to God our selues our soules our bodies our almes for the poore our prayers and thanksgiuings vnto God the Father for our redemption be an oblation and a sacrifice we haue both a Sacrament and a sacrifice in our Churches though we offer not vp Christs body to be a propitiatory sacrifice for the redemption both of the quicke and dead vnto his Father We offer vp as much as Å¿ We offer vp as much as Christ commanded vs. Christ commanded vs to offer but that sacrifice was once offered vp vpon the Crosse he was the Priest he was the Altar he was the sacrifice there is no other sacrifice left to be offered for sinne and he which presumeth to offer him againe is an enemy to the Crosse of Christ treadeth the Son of God vnder his foot counteth the blood of the new Testament vnholy and hath renounced saluation by Iesus Christ Now if we cleauing precisely to the institution of Christ doe not consecrate what may be thought of the popish Priests who whisper their words closely that no man heareth vse a strange tongue that no man vnderstandeth bring in priuate Masses whereat none communicate deliuer dry Communions wherein no man drinketh exhort no man speake to no man and if they do consecrate they consecrate onely for themselues not for others Wherefore we detest the opprobrious and blasphemous speeches of the prophane Papists who in t 2 Sam 16 7. 2 King 18 â—5 the spirit of Shemei and of Rabshaketh raile falsly vilely and slanderously against our Communions affirming that they are no other then common bread and wine without grace without vertue without sanctification bare signes of Christ absent no better then our common breakfasts dinners and suppers Thus they speake basely proudly and scornefully of our communions but all the world knoweth they speake vntruely We hold an effectual consecration in both the Sacraments though we deny a reall conuersion into the body blood of Christ the water in baptisme is no more common water u Gal. 3.27 it is not void of a spirituall effect it is not without grace and sanctification So the bread and wine are changed not from one substance into another but from one vse to another not in themselues but to vs not in their owne nature but in their end and thus they are not the same they were before Vse 2 Againe are these signes sanctified and consecrated that are deliuered and receiued then heereby we learne what is to be thought of the remnants and leauings remaining after the Lords Supper For who seeth not heereby that the bread and wine out of the holy vse and lawfull participation appointed are not a Sacrament They differ nothing from common bread and wine sold in other places and taken in our houses Therefore a Hosich in Leuit lib. 2 ca 8 among diuers the remainder was accustomably vsed to be burned b Euagri lib. 4. cap. 8. Niceph. lib. 17. cap 25. among some it was giueÌ„ to little childreÌ„ that were in the schooles among others they did eate it in the c Hieron com in 1 Cor. 11. common assembly at their feasts of loue so that out of the sacred vse of the Sacrament they did eate it as common bread they did drinke it as common wine We see in baptisme the water remaining and not vsed is no part of the Sacrament but may be applyed to common vses So it is in the Lords Supper for the Sacraments of the new testament are alike and of the same worthinesse no more is consecrated then is receiued and applied This also is euident by d Num. 10 10 the rocke in the wildernesse where the waters flowing from thence represented the blood of Christ to the Israelites that drank therof not to the beasts and cattell that were watered by it So much was consecrated water as they receiued not all the rest So when Iohn e Mat. 3 6. baptized in Iordan not all the Riuer but all that which was applyed was sanctified So when he baptized in f Ioh 3 23. Fnon because there was much water there not the whole streame was hallowed but so much as he vsed Wherefore whatsoeuer remaineth after the celebration of the Sacraments may be applyed lawfully to coÌ„mon and ordinary vses and therefore all superstition touching any of them is to be auoyded Moreouer if the sanctification of euery creature whether Vse 3 in the Sacraments or out of the Sacraments be by the word and prayer as appeareth by the Apostle it teacheth a profitable instruction namely that no creature of God is to be receiued no guift to be vsed no blessing to be enioyed tending to the health of the body or comfort of the soule without this duty of prayer and thanksgiuing to the Lord. Indeed euery creature of God in it selfe is good and euery guift is holy yet if we partake them without praising the name of the giuer and creator to vs they become vnholy vncleane and vnpure Now if this be needful in vsing the common creatures and guifts of God much more is it necessary in receiuing these pledges and seales of feeding our soules to eternall life Behold heere the cause that moued Christ when he had taken the bread to giue thanks to his Father wherein hee sheweth what belongeth to the duty of the Minister and of the communicants to wit that we ought to lift vp our hearts to God to praise him for giuing his onely begotten Sonne to be our redeemer humbly to pray vnto him that our vnworthinesse hinder not the effectuall working of his Sacraments but that through his goodnes and mercy they may haue their full force in our hearts for the pardoning of our sinnes for the increase of his graces for the confirming of our faith for the quickning of our obedience and for the preseruing of body and soule to eternall life Thus we blesse God when we praise him and giue him the honour due vnto his name Wee blesse the meates we eate the drinkes we drinke the things we receiue as Paul saith g 1 Cor. 10 16 The cup of blessing which we blesse h How the signes in the Sacrament are blessed when prayer is made to God that they may be healthfull to vs and we thankeful for them vnto him that is the giuer of them Lastly if in the Sacrament there bee a consecration Vse 4 and separation of the outward elements to so holy an end it warneth vs to be carefull to vse and receiue i We ought often to receiue the Lords supper oftentimes this Sacrament of the Lords Supper For heere are not bare signes bare tokens bare figures without fruite and without grace they are consecrated signes and hallowed elements effectually sealing vp remission of sinnes And what is more plaine then that which the Apostle teacheth 1 Cor. 11. k 1 Cor.
Father the word of institution is made effectuall by the holy Spirit the bread and wine are signes and seales representing the body and blood of Christ the outward actions of euery receiuer do note out the inward actions and spirituall workes of the faithfull Thus then the agreement answereth aptly and the proportion falleth fully betweene the parts c The agreemēt between the outward and inward parts As the Minister by the words of institution offereth vnto the Communicants the bread and wine to feed thereupon corporally and bodily so God the Father by the Spirit offereth and giueth the body and blood of Christ to the faithfull receiuers to feed vpon them spiritually Hence it is that the outward actions of the Ministers and the outward actions of the receiuers are said to be signes of the second kinde and therefore may fitly bee called parts of the Supper Now then let vs remember the sensible and externall actions of the Minister that thereby we may consider the spirituall and inward actions of God the Father And first of all the taking of the bread and wine into his hands and the consecrating or blessing of them by repeating the promise by prayers and thanksgiuings doth seale vp these holy actions of God the Father by which he from all eternity euen before the foundation of the world did separate elect ordaine chuse and call his Sonne to performe the office of a Mediator betweene God and man and when the fulnesse of time came did send him into the world to performe that office whereunto he was appointed This wee see proued vnto vs in many places as Iohn 6. Labour not for the meate which perisheth but for the meate that endureth vnto euerlasting life which the Sonne of man shall giue vnto you for him d Ioh. 6 27. hath God the Father sealed that is hath installed him into his office to reconcile men vnto God and to bring them to euerlasting life And Gal. 1. Iesus gaue himselfe that he might deliuer vs from this present euill world e Gal. 1 4. according to the will of God euen our Father So that whatsoeuer Christ did he did it by the will and appointment of his Father According to the testimony of the Apostle Heb. 5. Christ tooke not to himselfe this honor to be made the High Priest f Heb. 5 5. but he that said vnto him Thou art my Sonne this day I begat thee gaue it him And as the Father ordained him to that office so in time he sent him as the Euangelist witnesseth g Luke 4 18. The Spirit of the Lord is vpon me because he hath annointed me that I should preach the Gospell to the poore binde vp the broken hearted preach liberty to the captiues c. So likewise 1 Ioh. 4. Heerein is that loue not that we loued God but that he loued vs and h Ioh. 4 10. sent his Sonne to bee a reconciliation for our sins And Gal. 4. When the fulnesse of time was come God sent forth his Sonne made of a woman and made vnder the law that he might redeeme them that are vnder the law Thus we see the inward actions of God the Father answering to the outward actions of the Ministers who being rightly called of God do worke with him and are the dispensers of his secrets Vse 1 Now let vs come to the vses of this part First of all this sealing and sending of his Sonne serueth to confirme and assure vs of our saluation in Christ For seeing God hath annointed and appointed him into this office our faith cannot faile our confidence cannot fal our hope cannot make ashamed i Rom. 5 5. seeing the loue of God is thus shed abroad in our harts through the Holy-Ghost k Rom. 8 16. who beareth witnes with our spirit that we are the children of God by whom wee l Eph. 4 30. are sealed vnto the day of redemption Vse 2 Againe let vs seeke saluation no where else then in him alone whom God the Father hath sealed and set apart to that end For euen as the body is nourished by no other meats and drinkes then by such as m Deut. 8 3. Mat. 14 4. God hath appointed to this purpose n Ezek. 14 13 Leuit. 25 26 as a staffe to sustaine vs so is the soule fed by no other meanes then God hath before ordained The cause of our saluation is in the loue of God toward vs which is notably represented by the taking and blessing of the outward elements He might haue left vs to our selues to worke out our owne destruction but his mercy is greater then his iustice Thirdly by these outward actions of the Minister we Vse 3 must seeke confirmation strength of our faith being assured that God the Father tooke his Sonne and appointed him to these ends We must not wander and gaze about and thinke we haue nothing to do but when we take and receiue the bread and the cuppe into our hands we must in euery sacramentall rite consider the things signified and ponder in our hearts the fitnesse and agreement betweene them both So then as we behold with our bodily eyes the Minister representing the person of the Father taking blessing and separating the bread and wine to that bodily vse so surely and certainely wee must learne that God the Father hath ordained and sent his onely begotten Son o Mat. 17 5. and 3 17. in whom he is well pleased to be the Mediator for the pardon of our sins Hence we see the infinite loue of God toward vs and let vs labour to comprehend p Eph. 3 18.19 the length bredth height and depth thereof that spared not his own Sonne q Rom. 32. but gaue him for vs all vnto the death hence we see that exceeding compassion of the Son that loued his enemies more then himselfe and accounted not his owne life precious to himselfe hence we see the gracious and glorious worke of our redemption wherein the mercy and iustice of God r Psal 85 10. meete together and kisse each other teaching vs to take sweet delight and comfort in the meditation thereof day and night with all thanksgiuing hence wee haue assurance of saluation and consolation in all troubles and tentations hence we see the greatnes of our owne sinnes that could not be pardoned but by the death of the Son of god and therefore we must hate them with an vnfained hatred as our greatest most dangerous and deadly enemies and lastly hence we see that if God the Father thus loued vs we ought earnestly to loue him againe and to serue him in all duties of holinesse and true righteousnesse neither ought we to loue him onely but for him all our brethren as the Apostle reasoneth 1 Ioh. 4 11. Brethren if God so loued vs wee ought to loue one another Thus we haue shewed how the taking of the bread by the Minister signifieth the
present with vs. If any say How can this be Obiection Can that which is absent from vs be present with vs Can heauen be in earth or earth be in heauen Heereunto I may most iustly answere Answere although this be a great mystery and maruellous 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 together things that are seuered in place begetteth faith in vs which is the instrument hand f 1 Ioh. 17 20. whereby we receiue and apply Christ with all his guifts vnto our selues as Ioh. 17. Father I pray thee for such as beleeue in mee that they may be one as thou O Father art in me and I in thee that they also may be one in vs. Heereunto commeth the saying of Paul Ephe. 3. Christ dwelleth in our hearts by faith Likewise Acts 13. By him euery one that beleeueth is iustified that is absolued and discharged And Iohn 3. So many as beleeue in him shall not perish but haue euerlasting life Thus we see our fellowship with Christ is from the Spirit and by our faith The Spirit is the principall worker faith is the meanes and the instrument Neither must this coniunction seeme vnto vs impossible through the great distance and distinction of place For there are diuers manners of presences that which is present to the sight is not present to the hand Molin de Eucharist cap. 2. and that which is present to the eare is not present to the eye that which is present to the body is not present to the soule and things present to the soule are oftentimes absent from the body Things are said to bee present with vs according as they cause themselues to bee perceiued of our senses or of our soules Whereby it appeareth very plainely after what fashion Christ may be said to be presēt with vs in his Supper to wit according as he communicateth himselfe vnto vs which is to our spirits not to our bodies and therefore his presence is spirituall and not corporall And the Apostle telleth vs Romanes 8. Rom. 8 9 11. that the Spirit of Christ dwelleth in vs which teacheth vs how we are vnited to Christ namely by the bond of one and the same Spirit dwelling both in him and in vs. Thus is the coniunction wrought betweene him and vs so that there is another presence which is true and in deed besides that which is bodily This is that which we reade in the Apostle Iohn 1 Ioh 4 13. Heereby know we that wee dwell in him and hee in vs because he hath giuen vs of his Spirite And Paul saith Romanes 8. Rom. 8 9. Hee that hath not the Spirite of Christ hee is none of his For as by one and the same soule all the members of the body are knit and coupled with the head and so doe liue in like manner all the faithfull albeit they remaine vpon the earth and their head be in the heauens are really vnited with him through one and the same Spirit and being vnited do liue thereby Ioh. 6 63. The like wee may say of faith whereby Christ dwelleth in our hearts Ephesians 3 17. Eph. 3 17. And our Sauiour teacheth that by beleeuing in him we eate his flesh and drinke his blood Iohn 6 35. Ioh. 6 35. If then any aske how we may obtaine and hold fast Christ Iesus seeing hee is absent from vs Or how wee may put forth our hands to take him sitting at the right hand of his Father in heauen I answere with Austine August tract 50 in Iohan. fide mitte et tenuisti Send forth thy faith and thou holdest him fast Thus Christ being absent from vs is present with vs for except he were present with vs he could not be possessed of vs nor communicated by vs. These are the two hands giuen vnto vs which the soule hath to wit the Spirit and faith The hands of the body lay hold on bodily things the hands of the soule lay hold on spirituall things There is a presence also to the sight We see the Sun daily with our eyes which though it be scituate in the heauens separated frō vs in place cōmunicateth his effect power to vs that dwel on the earth neither doe we maruell thereat and yet is the Sunne but a creature subiect vnto vs and distributed to all the people vnder the whole heauen to serue their vse Shall not Christ then the Sonne of righteousnes make vs truely partakers of his flesh by the vnsearchable power of his Spirit and the supernaturall guift of a liuely faith who can as easily ioyne together things farre off as those that are nigh Are not the faithfull seuered in place and scattered through the world ioyned as neerely together as the mēbers are h 1 Ioh. 1 3. to become one body whereof Christ is the head As the Apostle teacheth That which we haue seene and heard declare wee vnto you that ye may also haue fellowship with vs and that our fellowship also may be with the Father and with his Sonne Iesus Christ We see this likewise liuely laid out before vs in the estate of marriage though the husband and wife be sundred for a time and separated one farre from another yet the band of matrimony doth so ioyne and vnite them that the wife is one flesh with her husband albeit he be a thousand miles distant from her so is it betweene Christ and the faithfull he loued the Church and gaue himselfe for it and they are members of his body of his flesh and of his bones which coupling and combining together with Christ is wrought as we haue shewed by the Spirit principally by faith instrumentally by both most effectually Wee neede not therefore any carnall bodily presence of Christ to ioyne vs to him seeing it is truely and certainely performed by these meanes whereby we grow to a perfect man in him For as the Sunne is more comfortable to the world by his refreshing beames and sweete influence being absent then if his naturall body and compasse lay vpon the earth so the flesh of Christ being in the glory of his Father much more comforteth and refresheth our soules and bodies by his heauenly grace and spirituall influence then if he were present fleshly before our eyes And as the Sunne not discending from heauen nor leauing his place is notwithstanding present with vs in our Chambers in our houses in our hands and in our bosomes so Christ being in the highest heauens not comming downe nor forsaking his glorious habitation yet i Mat. 28 20. neuerthelesse is present with vs in our congregations in our hearts in our prayers in our meditations and in the Sacraments But of this we shall haue occasion to speake more in the chapter following and wee haue already spoken some-what of it in the
swallow him vp But Christ expoundeth himselfe and declareth that he meant not carnally but spiritually I◠is the Spirit that quickeneth the flesh profiteth nothing the words that I speake vnto you are spirit and life that is the flesh of Christ thus eaten thus chewed thus digested bodily carnally and grosly cannot profit but truely and spiritually taken it is meat indeed Whereby it appeareth that the flesh and blood of Christ are not bodily nourishment for then we should hold his body in our hands eate it with our mouths teare it with our teeth swallow it downe our throats concoct it in our stomacks and haue it distributed to our fleshly parts Now to shew a What it is to eate the body of christ spiritually what it is to eate spiritually and to pull off the garment of this similitude that the truth may more plainely appeare by spiritual eating we do not vnderstand that which is fained standing in a conceit opinion or imagination neither that the body and blood of Christ are turned into a spirit but we meane by spirituall eating such a communion and participation of Christ as is wrought by the powerfull working of the Holy-Ghost inasmuch also as it is attained by faith onely and pertaineth to a spirituall and eternall life And howsoeuer the benefit of this coniunction reach vnto the body which thereby is mortified and sanctified and afterward shall be glorified yet this fruition of Christ is not called corporall but spirituall because this food doth not pertain to the maintaining of this present life but it is referred to the life which is eternall Now this life euerlasting is called spirituall albeit the bodies themselues shall be partakers thereof which therefore b 1 Cor. 15 44 by the Apostle are called spirituall bodies Thus then standeth the comparison as there is a present life that is bodily c Sadcel de Spirit Mand. cap. 1. so there is another life to be thought vpon which is spirituall and eternall as we are borne to this present life so are we borne againe to life eternal as this bodily life is sustained by bodily meat and drinke so Christ with all his merits and mercies is the food of the spirituall life as the body hath d Comparison betweene the bodily spiritual eating his mouth whereby the meat and drinke is receiued and so passeth into the body by bodily feeding so the soule hath her mouth namely faith which apprehendeh the most holy nourishment of the body blood of Christ and lastly as the meat by a naturall force is concocted and digested that it may passe disperse it selfe into the whole body so the efficacy of the Spirit beginning faith in vs doth so powerfully and mightily worke in our soule that it quickeneth vs through Christ to whom we are neerely vnited Thus we see we haue no carnall communion with Christ nor bodily eating of Christ Wherefore let the capernaiticall Papists or popish Capernaits prepare their faith not their teeth their soules not their bellies to eat the flesh of Christ and drinke his blood And if they be ashamed of the name of the Capernaits let them also be ashamed of the error of the Capernaits but if they cleaue to their error they must bee content to borrow their name for the name and opinion must go together Sixtly Christ exhorteth the people to beware of false Prophets that come in sheepes cloathes e Mat. 7 15. but indeed haue Wolues hearts saying If any shall say vnto you Loe heere is Christ or there f Mat. 24 23. beleeue it not behold he is in the desart go not forth behold he is in the secret places beleeue it not And the Apostle Paul exhorteth Col. 3. To seeke those things that are aboue where Christ sitteth at the right hand of God But if Christ lurke and lye hid vnder the accidents of bread and wine thē we might beleeue such as say Loe heere is Christ there is Christ he might be pointed out with the finger on euery Altar and so often as the Priest lifteth vp his Idoll he might say to the people behold heere is Christ whom wee haue newly made looke vpon him whom wee haue newly fashioned but then we must answere with Christ beleeue i◠not Seuenthly the Fathers vnder the law did eate the same spirituall meate and drinke the same spirituall drinke that the g 1 cor 10 1 2 Corinthians and other Christians did though they had differing signes they had the same Christ signified But they did not eate the flesh of Christ and drinke his blood bodily for as yet he was not come in the flesh therefore he is not present in his natural body in our Sacraments This Paul setteth downe 1 Cor. 10. They did all eate the same spirituall meat they did all drinke the same spirituall drinke for they dranke of that spirituall rocke that followed them and that rocke was Christ Where the Apostles purpose is to proue h Aug. tom 6. tract in Ioh. 26 and in Psal 77 Gratian can inquit 80. that the Israelites were not in feriour to the Corinthians in respect of the Sacraments of Gods fauour and therefore had no more to boast of then the Israelites had whereupon he saith they had the same meat the same drinke the same Christ Now if they did not eat the same in substance which the Corinthians did eate then the Israelites were farre inferior to them touching their Sacraments and so the Apostles reason should be of no force Eightly Christ is in such sort in heauen in his humanity as that he is not on the earth i Mat. 9 15. Ioh. 13. c. with his body and consequently not in the Sacrament as we see Mat. 9. Can the children of the bride-chamber mourne as long as the bride-groome is with them But the daies will come when the bride-groome shall be taken from them and then they shall fast But if hee were remaining on the earth and contained in the pixe the bride-groome could not nor would not be takē away And the same Euangelist Mat. 26 11. chap. 26. saith Ye haue the poore alwaies with you but me ye shall not haue alwaies Likewise Ioh. 13. Ioh. 13 1. and 14.2 3.28 17 11 12 13. When Iesus knew that his houre was come that hee should depart out of this world vnto the Father he riseth from Supper cha 14. I go to prepare a place for you but I will come againe If I go away to prepare a place for you I will receiue you vnto my selfe that where I am there may ye be also and verse 28. Yee haue heard how I said vnto you I go away and will come vnto you And chap. 17. Now I am no more in the world but these are in the world and I come to thee Againe Act. 1. Yee men of Galile why stand ye gazing into heauen This Iesus which k Acts 1 11. is taken vp from
popish Schoole-men k Thom contra gent. lib. â— cap. 84 â—nâ— lib. 2 â—a 25. confute this popish fancy of the reall presence when they teach that God cannot doe any thing wherein a contradiction is implyed and that al other things he can do and therefore is omnipotent Now who seeth not that heerein is a manifest and notable contradiction that Christs body is made visible and inuisible together finite and infinite circumscribed and vncircumscribed to haue dimension and to want dimension to be coÌ„passed in one certaine place and to be in a great number of Sacraments in many places to be included in a litte bread on earth which is contrary to the nature of a mans true body and not to be contained therein as sitting in heauen and there hauing the naturall properties of a true body which cannot be brought within so narrow a compasse as the waâ—er-cake Wherefore the absurd conceit of the reall presence cannot be maintained without many contradictions For if Christs body be visible how can it bee inuisible If it haue all the properties of a naturall body how can it be without the properties of a naturall body If it be finite how can it be infinite Lastly if it be an inseparable and necessary adioynt to a true body to be contained in one certaine place how then can it be true that his body is in ten thousand places without any circumscription So then Gods omnipotency cannot build vp the moÌ„strous worke of the reall presence inasmuch as the body of Christ cannot be brought within the slender compasse of a piece of bread without falshood and destruction of all the properties incident vnto a true and naturall body Obiection 4 Lastly as an effect of Gods omnipotent power they obiect the bread and wine are turned into the flesh and blood of Christ appearing bread and wine still by a wonderful miracle which is wrought by the words of consecration and by a mighty worke of God This obiection hath beene sufficiently answered already Answere Wee haue proued that euery miracle may bee seene and discerned by the outward senses as the miracles of Moses of the Prophets of Christ and the Apostles and therefore the I wes said vnto Christ l Ioh. 1 18. Shew vs a miracle teaching that miracles are to be iudged by sight and sense When Moses turned m Eâ—o â—â— c the waters of the Egiptians into blood the sight perceiued the taste discerned it The miracles n Ioh. 2 9. of Christ appeare euidently and were apprehended by the senses of the body He turned water into wine the taste iudged thereof ' the dumbe spake the eare heard them speake The lame walked the dead were raised the eyes perceiued the motion all maruelled and were astonied In like manner if the bread and wine were changed either the eye or taste should perceiue it and all the Disciples would be astonied Againe after the Gospell was plentifully confirmed and had taken roote and the Apostles were dead such miracles ceased as experience teacheth Besides the holy Supper is an ordinary Sacrament of the Church but euery miracle is extraordinary or else it is no miracle so that vnlesse we will turne ordinary into extraordinary and make miracles as common as Sacraments o No miracle in the Lords Supper we must remoue miracles from the Supper Furthermore if the real presence were wrought by a miracle euery Priest should be a worker of miracles wonders and an ordinary calling should alwayes bee accompanied with extraordinary guifts But their office of Priesthood hath not this guift in their owne iudgement generally giuen vnto it Wherefore miracles being p Chrysost in 5. Cor. ca. 2. hom 6 now ceased are not found in the Supper Lastly Augustine gathering all the miracles written in the Scripture q Aug. de Trin. lib. 3. cap. 10. yet speaketh not of this nay he not onely omitted it but flatly denyeth any miracle to be in the Sacrament when hee saith It may haue honour or reuerence as an holy thing but cannot be wondred at as a strange or miraculous thing If then it be a miracle it must bee in the number of lying miracles spoken off by the r 2 Thes 2 â— Apostle so that transubstantiation and the reall presence are reall contraries or contradictions repugnant to the Scripture to faith to reason to learning to sense to nature to Gods ordinance absurd and impossible and therefore of all Gods people to be abhorred and abiured being a renewing of the olde heresie of Å¿ The errors of Eutiches Marcion Eutiches who held that Christs body after his incarnation was made equall with his diuinity and likewise of Marcion who held that Christ appeared not in the very natural body of a man but onely in a fantasie or shew of a mans body To conclude this vse we do not exclude all presence of Christ out of the Sacrament but distinguish the manner of his presence which we haue shewed to bee in the Supper truely not grosly effectually not fleshly spiritually not bodily sacramentally not carnally mystically not naturally The former vse was touching knowledge and faith instructing Vse 2 what to hold of the reall presence The next vse is touching our obedience and duty For is Christ the chiefe substance of this Sacrament and his body and blood giuen vs for the food of our soules a guift farre aboue heauen and earth Then we are bound to hunger after him to desire him with an earnest appetite and desire as wee come to our meate and drinke Hunger is a great thing and we say it maketh men leaâ—â—e ouer a stone well he that is hunger bitten will eate his owne flesh from his armes In this corporall hunger then are two things that pine and pinch men first a paine in the lower part of the belly arising from emptinesse Secondly an exceeding appetite to be filled and satiâ—fied such haue t Deut 28.53 57. killed dressed and deuouted their owne children rather then they would starue King 6 29. Lam 4 10 this paine hath beene so great this longing hath bin so extraordinary So must it be with vs in the spirituall hunger after Christ we must be inwardly pained in soule for sinne and for the wrath of God kindled for our sinne and then haue an hungring desire longing appetite that we may possesse Christ and lay hold on him to our saluation Whosoeuer commeth to his ordinary meat without hunger it were better not to eate it ingendreth grosse and euill humors and bringeth a surfet to the body So whosoeuer desireth not Christ with an hungry soule earnestly longing after him and crauing nourishment from him cannot be filled with good things The want of this hunger is a cause why so few receiue Christ and profit not by the meanes ordained to that end as the word and Sacraments these come to them of custome rather then with conscience and for fashion rather then with faith
plenty of outward things that haue poore and leane and staruen soules like to perish and pine away The wise man saith Prou. 29 18. When vision faileth the people perish and Christ chargeth Peter againe and againe to feed his sheepe and his Lambes to wit Ioh. 21.15 with wholesome doctrine of the word and sound nourishment by the Sacraments For the soule hath need of meat and drinke as well as the body and doth oftentimes decay and dye eternally for want of this spirituall food as well as the body doth through the want of temporall food 1 Sam. 30 12 This hath made the faithfull from time to time acknowledge that there is no bodily food so sweet so delicate so delightsome and so to be desired as the immortall food of the soule The Apostle saith All flesh is as grasse 1 Pet. 1 24 25 and al the glory of man as the flower of grasse the grasse withereth and the flower thereof falleth away but the word of the Lord endureth for euer c. The Prophet Dauid declareth as much Psal 19. Psal 19 10. The iudgements of the Lord are more to be desired then gold yea then much fine gold sweeter also then hony and the hony-comb And Psal 84. Psal 84 2. My soule longeth yea euen fainteth for the Courts of the Lord my heart and my flesh cryeth out for the liu ng God Likewise in another Psalme Psal 41 1 2. As the Hart panteth after the water brooks so panteth my soule after thee O God Wherefore we ought all of vs to bee more carefull to seede our soules then our bodies and to frequent with great desire and delight the heauenly and precious feasts that are kept and solemnized in the house of God We are content to take long walkes wearysome iournies great paines to feed our hungry bodies Gen. 42 1 2. as we see by the example of Iacob and his sonnes in the time of famine God hath richly prepared his Table for vs and giuen vs his owne and onely Sonne to be meat indeed and drinke indeed howbeit it is not made ready for such carrion-creatures as hop below vpon the earth and minde onely their backe and belly but it is furnished for Eagles that flye vp aloft to heauen and minde especially spirituall things Woe then to the fearefull negligence or rather open and odious contempt of many dissolute professors that come sildome to the Lords Table some once a yeare some scarce so often if they could tell how handsomely to shift it off and to couer their fault that they might not be espied some cut off themselues quite and cleane from the house of God and the place of his worship Let all such take heed least when they would enter into the kingdome of heauen they bee shut out and cut off from Gods mercy for euermore Thus then we see that so often as we resort to this Sacrament we must call to minde that we are going to a spirituall feast appointed to feed the soule and not to fill the body He that tasteth of this banket aright hath eternall life Iohn 6.54 Now such as the meat and drinke is such also is the manner of eating and drinking the meate is spirituall the partaking of it therefore must needs bee spirituall For the flesh of Christ which is meat indeed and the blood of Christ which is drinke indeed hath the consideration of meate and drinke not as it is flesh and blood or in regard of the substance thereof for so it should be corporall food but as they were giuen for the life of the world inasmuch as he suffered for all the elect of the whole world Hee suffered the most bitter death of the Crosse and was as it were broken with paines that cannot bee expressed hee sweat drops of blood in great measure Math. 26.31 and 27.46 Mat 26 31. 27 46. and complayneth that he was forsaken of God and men his Soule was exceeding sorrowfull euen vnto death Reuel 19.15 Reuel 19 15. and he trod the wine-presse of the fiercenes and wrath of almighty God If the Church did lament and complaine thus Lament 1 12. Lamen 1 12. Haue ye no regard O all ye that passe by the way Consider and behold if euer there were sorrow like my sorrow which was done vnto mee wherewith the Lord did afflict mee in the day of the fiercenesse of his wrath much more may Christ renue this complaint to whome it doeth more fully and fitly agree then vnto any other for he was in such great distresse as neuer was any and in that distresse he had no man to regard him no man to pitty him no man to comfort him no man to care for him Now whereunto tend al these his sorrowes and sufferings but to make vs a feast of his owne flesh For all this he endured for our sakes that he might bee made a most pleasant meat to refresh vs and a most comfortable drink to quicken vs according to the testimony pronounced from his owne mouth Hee that eateth my flesh and drinketh my bloud hath eternal life Ioh 6 54. which he hath giuen to death for the life of the world Seeing therfore Christ Iesus hath done so great thinges for vs shall we doe nothing againe vnto him Or rather shall we doe nothing for our selues Shall we absent our selues from the feast that he hath furnished And will wee not taste of the meate which he hath prepared at so deare a rate Doubtlesse we deserue to perish for euer and are worthy to haue our soules famished vnto death that refuse to come to his holy Supper And if we will not suppe with him heere in his Church he will neuer suppe with vs heereafter at his Table If we will none of his banket prouided on earth we shall be sure to bee shutte out of his banket that hee will make in heauen And if we will not bee his guests to eate the bread of the LORD set foorth for them that will receiue it wee shall neuer eate breade in his heauenly kingdome Thus much of the third inward part of this Sacrament to wit the body and blood of Christ CHAP. XI Of the fourth inward part of the Lords Supper THe last inward part of this Sacrament of the Supper remaineth which is the a The fourth inward part of the Supper is the faithful receiuer faithfull and Christian receiuer As euery Communicant sensibly and outwardly taketh the bread and wine giuen vnto him eating the bread drinking the wine for the nourishment of his body so the faithful receiuer apprehendeth and layeth hold on Christ by the hand of faith and applyeth him particularly that the feeling of his true vnion with Christ may daily be increased b Ioh. 1 12. according to that saying Ioh. 1. As many as receiued him to them he gaue prerogatiue to be the Sonnes of God euen to them that beleeue in his
is the sound comfort following and flowing from the death of Christ To conclude we must learne and hold for euer that wee haue the beginning and chiefe cause in our selues which did crucifie Christ and crush him with most bitter sorrows let vs then be reuenged of our sins and do al despite we can vnto them let vs endite them arraigne them accuse them condemn them and naile them to his crosse let vs kill them mortifie them and bury them in his graue for euer This is the first end of the supper which is signified by the breaking of the bread and powring out of the wine declaring vnto vs that as the body of our Lord was broken and by violent meanes afflicted so his bloud gushed out and flowed plentifully out of his gaping and bleeding woundes This must be our meditation whensoeuer wee come to the Lords table For the passion of Christ as the breaking of his body vppon the crosse the powring out of his bloud and the separating of the Soule from the body must be both spoken of by the Pastor and remembred by the receiuer in the Supper if the one would deliuer it faithfully and the other receiue it fruitfully We must call to minde that Christ humbled himselfe to death for vs euen to the accursed death of the crosse that hee apprehended and felte the whole wrath of God vpon him in Soule and body whereby he was brought into a grieuous agony his body being rent with nayles beaten with scourges pricked with thornes pearced with a speare and his Soule pressed with the burden of all our sins which were cast vpon his shoulders he standing as a pledge and surety in our places What shall wee returne vnto him for this mercy and what loue ought wee to render for this great loue Shal we not crush the very head of sin that hath thus crushed our head Let vs not therefore wound him that hath cured vs nor pierce him with our sinnes that was killed for our sins or crucifie him by the lusts of the old man who was crucified to make vs newe men And thus much of the first end of the Lords Supper CHAP. XIII Of the second vse of the Lords Supper THe second vse of the Lords Supper is our spirituall vnion and communion with Christ 1 Cor. 10 16 This the Apostle declareth The cup of blessing which we blesse is it not the cōmunion of the blood of Christ The bread which we breake is it not the cōmunion of the body of Christ Whereby hee meaneth that the faithfull which come conscionably worthily to the lords table are ioyned and vnited wholy to Christ by the bread Sacramentally by faith instrumentally by the Holy ghost spiritually and by them almost effectually For wee take the bread in our hands and likewise we take the cuppe into our hands as Christ commaunded saying b Mat. 26 26. Take ye eate ye drinke ye deuide ye Neither doe wee lay them apart or hide them aside or reserue them in a boxe or abstaine from them but when we haue taken them we eat them we digest them we are nourished by them and they are turned into our substance So Christ being eatē of the godly by saith is vnited to them by his spirit as wee haue shewed before whereby they are made one with Christ and he one with them And as meate plentifully prepared daintily dressed and onely seene vpon the table doth not nourish the body or take away hunger so if the Gospell be preached and the Sacraments administred except we apply the promises of the gospell and beleeue that Christ with all his guifts is ours they profite nothing towards our saluation Such therefore as lawfully and worthily come to the Lords Supper as to a table richly furnished and to a banket liberally prouided must not onely generally beleeue that Christ suffered in the flesh and dyed for sinners but c Gal. 2 20 particularly for themselues yea communicateth himselfe and all his guifts vnto them aboundantly as certainely as themselues eate of the bread and drinke of the cup. This vnion and communion is neere and wonderfull great and therefore the Apostle fitly calleth it a mystery euen d Eph. 5 32. a great mystery speaking of Christ of the Church For what vnion can be greater then that which is betweene the thing nourishing and the thing nourished We haue nothing in Adam but that which conueyeth death vnto vs so that it is needfull to be ioyned to one which may giue life to vs that as we dye in Adam e Rom. 5 19. so we may liue in him This vnion cannot by reason be expressed or fully vnderstood As Christ in the daies of his flesh had a double kindred one earthly and carnall kinred the other spirituall that by faith receiued his word and beleeued in his name of whom he said f Mat. 12 44. Behold my mother and my brethren for whosoeuer shall do my Fathers will which is in heauen the same is my brother sister and mother so is it in this vnion and fellowship with him one is outward bodily which al mankinde hath with him in that he is partaker of our flesh and blood the other inward spirituall whereby we are made partakers of him and of all his sauing graces to euerlasting life As Christ was borne of the Virgin Mary vnited our nature to him taking vpon him g Heb. 2 16. not the Angels nature but the seed of Abraham euery reprobate hath this vnion with him in that hee tooke vpon him the shape of a man but there is a mysticall and maruellous vnion whereby he dwelleth in vs by faith whereby we are truely coupled to him made partakers of him deliuered from sin and made heires of euerlasting life quickning and sustaining vs as food which preserueth the life of the body If the arme ioyned to the body haue no life no sence no benefit of vitall spirits it is no part of the body though it be vnited to it so the wicked liuing without faith are as it were sencelesse they haue no forgiuenesse of sinnes no sanctification no saluation and therefore are no true members of Christ If he poure not life and grace into them they are not his members if he kill not sinne in them they are not vnited spiritually vnto him The bodily vnion with him shall profite nothing it is the Spirit that giueth life Seeing then the receiuing of the bread and wine which Vse 1 turne into our substance teacheth the mysticall vnion betweene Christ and his members wee learne from hence that all the faithfull and godly are truly made partakers of Christ and his graces as the members receiue life from the head and the tree moisture from the root For euen as the wife ioyned to her husband in marriage is thereby made partaker of his body and goods hath interest with him in the commodities of this life g Gen. 20.16 and looketh
to this Sacrament to know the grounds of religion and vnderstand the doctrine of the Sacraments Secondly to beleeue in Christ and to looke for salâ—ation in him alone inasmuch as there is no other name vnder heauen by which we must be saued So then we must come with faith which is the hand to apprehend Christ Thirdly to abhorre and detest our sins to hate them with an vnfained hatred as our deadly and most dangerous enemies and to haue godly sorrow for them which may cause repentance not to be repented of Lastly to loue our brethren truely and sincerely yea euen our enemies If we finde not these things in our selues we must carefully vse all holy meanes appointed for this purpose to begin them in vs otherwise our estate will prooue to be fearefull and dangerous We must with all sincerity conscience and zeale vse prayer the word read and preached conferrence meditation and such like helpes as may further them in vs. If we do finde them in vs though feeble and in great want and weaknesse we are not to abstaine from the Sacrament but to come therunto to seek strength of faith and increase of obedience Wherefore b Mat. 11 28 our Sauiour calleth such vnto him Come to me all ye that are weary and sore laden and I will ease you take my yoke on you and yee shall finde rest vpon your soules for my yoake is easie and my burden it light And chap. 12. A bruised c Mat. 12 26 reeds shall he not breake and smoaking flax shal he not quench till he bring forth iudgment vnto victory Touching the first we are to obserue d The 1. part of examination is knowledg of Gods word that such as will come aright to the lords supper must haue the knowledge of Gods word which is the foundation and ground-worke of faith Wee must know what to beleeue and must learne the doctrine of saluation out of the Scripture Our Sauiour Christ in that heauenly prayer which hee made a little before his passion vseth these words to his Father e Iohn 17 3. This is eternal life to know thee to be the onely very God and whome thou hast sent Iesus Christ We must know how miserable all men are of themselues that we are separated from god the children of wrath by nature as wel as others and the verie fire-brands of hell They that want this knoledge cannot iudge aright of the parts and vses of this Sacrament nor desire this heauenly meate which nourisheth to eternall life So then knowledge must necessarily go before faith for it is the nature of faith to beleeue that which it knoweth and therefore where there is small knowledge there can bee but little faith and where there is no knowledge there can be no faith acording f Rom. 10 17. to the doctrine of the Apostle Faith commeth by hearing and hearing by the word of God The knowledge required of vs when we approach to this Sacrament standeth in these two g What particular pointes â—re necessâ—tie to be knowne oâ— al that com to the Communion pointes first in the knowledge of God secondly in the knowledge of our selues In these two branches standeth the first part of examination And these two points are so neerely ioyned and knit together that no man can thoroughly know God vnlesse he know himselfe and no man can haue the perfect knowledge of himselfe except he know God in whom h Acts 17 28 he liueth mooueth and hath his being Vnder these two heads many particular points are containd necessary to be known of those that offer themselues to bee partakers of this Sacrament First that there is onely one God that hath made himselfe knowne in three persons Iohn 5 7. the Father the Sonne and the Holy-ghost Secondly that God made man and all other creatures good and gouerneth all things well Thirdly man did fall through the enticement of the Deuill and his own wilfull disobedience in breaking the commandements of God Fourthly there are ten commaundements diuided into two tables whereof the foure first commaundements concerne our duties to God the sixe last our duties toward our neighbour Fiftly we cannot keepe these commandements nor anie one of them but wee breake them daily in motion in thoght in word and in deed the breach wherof deserueth k Deut 27 25 the curse of God that is all miseries in this life death in thâ— end of this life and hell fire after this life Sixtly there is no meanes or remedy in our selues or in any creature but onely in Iesus Christ the eternall Son of God l Luke 1 35 who is God and Man God that he might ouercom death and Man that he might die for our sinnes Hee hath pacified Gods wrath fulfilled the righteousnesse of the Law sanctified our nature adopted vs to be the children of God and maketh our duties though weake acceptable vnto his Father Seuenâ—hly all haue not deliuerance by him but onely such as beleeue in Chrâ—st m 1 Cor. 1 30. whose obedience and righteousnesse is made ours by a liuely faith whereby we are perswaded that through him our sinnes are forgiuen and we made the children of God Eightly faith is a gift of God applying Christ and all his merits particularly to our selues and teaching that he is a Sauiour vnto vs. Ninthly beeing saued by Christ through faith n Luke 1 74 we may not liue as we lift this vnspeakable mercie teacheth vs to deny all vngodlinesse and all worldly and sinnefull lusts to liue soberly righteouslie and godly in this present euill world and to walke in newnesse of life o Ephesia 6 5 because no vnrighteous person shal enter into the kingdome of heauen Tenthly this Faith which bringeth foorth a reformed life is wrought within our heartes by the Holie-ghost p Rom 10 14. through the preaching of the word being truely expounded and profitably applyed with doctrine consutation exhortation correction reformation and consolation and it is encreased besides by reading praying and receyuing of the Sacraments Eleuenthly touching prayer wee haue a perfect platforme left vs by q Mat 6 9. Christ in the Gospell which containeth 6. petitions the three first concerning the glory of God and the three last concerning the necessities of our owne bodies and soules Twelfely the Sacraments are another helpe to strengthen and increase faith which are outward signes and seales ordained of God to assure vs that Christ all his sauing graces are giuen vnto vs. These are two in number Baptisme the Sacrament of our regeneration and new birth assureth vs by the washing of water that our sins are forgiuen by the blood of Christ we borne anew to God The Lords Supper assureth vs that by bread and wine giuen and receiued according to Gods ordinance Christ is giuen vs to be our spirituall nourishment to euerlasting life These grounds of religion must be knowne and vnderstood that we may
learne how wretched and miserable we are by nature and what remedy God hath ordained for our deliuerance We shall neuer feele the sweetnesse of Gods mercy vntill we finde the greatnes of our owne misery We caÌ„not perceiue how greatly we stand in need of Christ vntill we know our owne wofull and wretched estate by reason of sin Such then as are ignorant in these necessary points of Christian religion and especially in the doctrine of both the Sacraments can neuer come aright vnto them can neuer shew forth the Lords death can neuer discerne his body but blindly run on to the danger of their owne soules Wherefore it standeth all men vpon to desire the sincere milke of the word r Pet. 2 10 that they may grow thereby to seeke after knowledge as for siluer and after vnderstanding as precious stones A loathing stomacke neuer well digesteth the meat that is put into it and he that is full despiseth the Hony-combe What is the reason that they remaine blinde in the matters of God and their owne saluation and as bruite beasts in vnderstanding Surely because they desire not the wayes of God they regard not his feare they contemne knowledge as Esau did the blessing and the Israelites did their Manna For no man truely desired the knowledge of God and of godlinesse vnfainedly but he had the meanes offered vnto him at one time or other Cornelius desiring to be throughly instructed in the way of saluation was directed by the Angell to send for Peter Å¿ Act 11 13. Who should speake words vnto him whereby he and his houshold should be saued Thus Dauid going the way of al flesh instructeth his son Salomon t 1 Chr. 28 9. Thou Salomon know thou the God of thy Fathers and serue him with a perfect heart and with a willing mind if thou seeke him he will be found of thee but if thou forsake him he will cast thee off for euer This is it also which the Prophet proclaimed 2 Chro. 15. O Asa and all Iudah Beniamin heare yee me the Lord is with you while yee bee with him and if ye seeke him he will be found of you but if ye forsake him he will forsake you Likewise the Euangelist teacheth that when Zaccheus sought to see Iesus he shewed himselfe vnto him he entred into his house and that which is more into his heart u Luk. 19 3. c and that day saluation was begun in him in his family being made the childe of Abraham Hereby is fulfilled that which the Prophet speaketh Psal 145. The Lord is neere a Psal 145.18 c. vnto all that call vpon him euen to all that call vpon him in truth he will fulfill the desire of them that feare him he will also heare their cry will saue them Where he teacheth that if we truely desite knowledge we shall effectually obtaine it God wil not be wanting to vs if we be not wanting to ourselues When the Eunuch came to Ierusalem exercised himselfe in the Scriptures in reading the Prophet for increase of knowledge as he sate in his chatiot did not the Lord direct Philip to go to him b Act. 8 â—8 â—9 ioyn himselfe to his chariot by whom he was farther instructed baptized So shall it be with all that hunger thirst after the doctrin of godlines they shal not be left destitute but be filled with the knoledge therof to their endles comfort The hand of God is not shortned he is as ready to help vs as euer he was c Mat 5 6. according to the promise of Christ Blessed are they that hunger and thirst after righteousnes for they shal be filled Hereunto tendeth the general promise deliuered in the general words of him that is the author of grace d Mat. 7 7 8 Aâ—k and ye shall receâ—ue sick and ye shal find knock it shal be opened vnto you for whosoeuer asketh receiueth he that seeketh findeth to him that knocketh it shal be opened Here we haue an excellent comfort and encouragement to consider that our holy indeuours shall not be in vaine in the Lord. CHAP. XVII Of faith in Christ the second part of Examination HItherto we haue spoken of knowledge which is the first part of this examination Now a man may haue knowledge and yet want faith Wherefore the a The second part of examination is to proue whether we haue faith or not next point which we are to try and proue is our faith in Christ For euery man receiueth so much as he beleeueth he receiueth according as our Sauiour speaketh to the woman of Canaan Mat. 15 O woman great is thy faith be it vnto thee b Mat. 15 23. and 9 29. as thou desirest And the Apostle saith to the same effect c Heb. 4 2. Vnto vs was the Gospell preached as also vnto them but the word that they heard profitted theÌ„ not because it was not mixed with faith in those that heard it All those are worthy receiuers that ground theÌ„selues on the free fauour of God in Christ Iesus beleeue theÌ„selues to be deliuered by him from eternall daÌ„nation and desire daily to go forward in godlines Hereunto commeth the exhortation of Paul 2 Cor. 13. Prooue your selues d 2 Cor. 13 5. whether ye be in the faith examine your selues know ye not your own selues how that Iesus Christ is in you except ye be refused This true faith is the mouth of the soule whereby we receiue Christ crucified to our saluation Wherefore it is required of vs not onely to haue knowledge and vnderstanding in the mystery of our redemption but likewise a iustifying faith e What a true faith is which is a wonderfull gift of God whereby the elect doe apply Christ and the sauing promises of the Gospell to themselues particularly We must know f Gal. 1 4. the purpose and ordinance of God appointing and setting apart Iesus Christ to be the person in g The handâ— of faith what they are whom and by whom he hath decreed determined the saluation of al the elect Againe we must haue a perswasion of Gods true meaning toward vs in offering saluation through Christ and that all sufficiency and ability is in him to saue vs whereupon we shall feel a sweet and comfortable resting vpon him in whom God meaneth to saue vs. These are the handes whereby we apply Christ to our selues both by knowing that he gaue himselfe for our sinnes according to the will of GOD euen our Father and by relying on his all-sufficiency to performe that high worke of redemption whereunto he was sealed and ordained This faith is not borne and bred with vs but is vvrought in vs by the Holy-ghost h 2 Thes 3 2. who is therefore called The Spirit of Faith Except he giue it no man can haue it it is natural to vs to presume on the one side and to
consider and confesse that we haue not loued and feared God we haue not beleeued depended vpon him in all estates as we ought but haue oftentimes feared and loued the creatures aboue him we haue preferred a filthy pleasure before him wee haue doubted of his promises through vnbeleefe and relyed vpon an arme of flesh and blood We haue beene carelesse Command 2 in the worship of God we haue not prayed vnto him with stedfast assurance to be heard we haue not serued him in spirit and in truth as he requireth of vs but hypocrisie hath crept into our best actions and meditations we haue more laboured after the outward shewes and appearances of religion then to expresse the power of godlinesse and haue more esteemed to seeme to others to be true Christians then to be such indeed We haue not reuerenced the Command 3 eternall Maiesty of God as is meet to doe who is infinite inuisibe vnchangeable we haue not blessed and praised his name with thanksgiuing for all things and at all times as well for aduersity as prosperity We haue not heard read and meditated in his word with such affection reuerence and zeale as is requisite when occasion hath beene offered to speak of the works of Gods prouidence we haue not acknowledged in them the greatnes of his wisedome power and goodnes as we ought nay rather the glorious and dreadfull name of God which ought to be more deare vnto vs then our owne liues hath beene blasphemed dishonoured and abused by vs. Touching the Sabboth wee Command 4 must consider and confesse how we haue prophaned it we haue beene more carefull to follow our worldly workes affaires then to seeke the kingdome of God and his righteousnesse hauing had more care of the body then of the soule we haue sent out our seruants to dispatch our businesse on that day and haue not suffered them to attend on the businesse of the Lord for the saluation of their soules and our selues haue neglected the ministry of the word of God haue defiled his sanctuary and haue polluted that holy day with feasting playing sporting drinking idlenesse and other vanities Wee haue not yeelded reuerence to superiors for conscience sake nor beene affrayed to offend them as God hath commaunded we haue not alwaies spoken Command 5 of them and their gouernment as we should wee haue not had such a reuerence opinion and perswasion of our Pastors and teachers as wee ought which haue the charge of our soules and labour among vs in the Lord. Againe we haue not beene carefull to teach and instruct such as are vnder vs as our Children Seruants and whole family as wee are bound praying with them in our houses exhorting them in all wisedome conferring with them in all gentlenesse and furthering them in all the waies of godlinesse Touching the sixt Commaundement we haue not loued Command 6 our Neighbours as our selues procuring their good as our owne wee haue broken out thorough debate contention chyding reuyling brawling quarrelling and reuenging we haue not reioyced at the good and prosperity of our bretheren but when GODS eye haih beene good towards them in blessing them we haue repined and grudged at it Wee haue not possessed the vesselles of or bodies in holinesse and honour as the Temples of the Holye-Ghost knowing we are bought with a price we haue not tamed and brought into subiection this flesh as we should to make it in all respectes subiecte and obedient vnto the spirite wee haue not made a couenat with our eies with Command 7 our eares with our tongues to turne them from all vncleane sights wanton wordes and filthy communication but haue suffered them to wander after vnlawfull lust and concupisence neither haue wee vsed such sobriety abstinence and temperancie as hath beene fit to keepe vnder our affections but riotousnesse excesse in apparrell surfetting sloathfulnesse idlenes pride and fulnesse of breade which were the sinnes of Sodome Ezekiel 16. are vsed in many places as for drunkennes it hath taken away the heartes and euen washed away the braines of many Wee must confesse that our dealinges with our neighbours in Command 8 buying selling bargaining and contracting haue not bin with such vprightnesse soundnesse iustice sinceritie and truth as God requireth we haue bene giuen to oppression couetousnesse and hard dealing one towards another and not considered that godlinesse is great gain if a man be contented with that he hath that if we haue food and rayment we must bee content and can carry nothing with vs out of this world we haue not at all times beene giuen to mercie and compassion towards the poore for the maintenance of them and their families especially in times of famine derth pestilence sickenesse and other mortalities and necessities Command 9 Wee must acknowledge that we haue not Loued the truth in the inward parts neither maintained the credit and good name of men as wee ought but haue beene addicte to lying enuying backe-byting flattering or defaming one of another and to heare others with comfort and delighte to do the like we haue not beene couragious and constant to confesse and defend the truth against the enemies thereof but haue beene ashamed to set our selues against lies errors and slanders we haue kindled the coales of contention by false furmises carrying of tales and publishing of infirmities vnto the great damage hurt and hinderance of our brethren Command x. Lastly we must remember to shut vppe this confession that our whole Nature is vile and wretched the heart of man is deceitfull aboue all things and past finding out wee are sinful as an euil tree which can bring forth nothing but euill fruite our thoughts are vaine and corrupt our first motions and imaginations are euil against the law of God that saith k Exod 10 17 Thou shalt not lust requiring a pure heart towards our neighbors holy cogitations of the spirit and a continuall conflict against euil affections and lusts of the flesh Thus must euery one of vs araigne and endite our selues Thus wee must accuse our selues and condemne our owne workes Thus wee must search our owne wayes confessing that if l Iohn 3 20 our owne hearts accuse vs God is greater then our hearts and knoweth all thinges Then let vs appeale to the throne of grace let vs desire saluation in Christ for his mercies sake let vs cast all our comfort vpon him couering our faces through shame of our sinnes that are past humbling our selues through griefe of them that are present and working out our saluation with a feare of that which may come heereafter If thus we iudge our selues God will acquite vs if thus we condemne our selues God will iustify vs if wee accuse our selues he will discharge vs if we be displeased with our selues for our sinnes God wil bee well pleased with vs and cloath vs with the righteousnesse of Christ But if wee stand vpon our owne righteousnesse and worthinesse if we say we haue
neede of nothing if wee flatter and deceiue our selues comparing our selues with our selues or with others and not with the rule of Gods word God will examine vs and sit in iudgement vpon vs. If he enter into m Psal 130 ◠iudgement with vs no flesh shall be iustifyed in his sight for if thou O Lorde streightly markest iniquities O Lord who shall stand Hee will be reuenged of our sinnes and bring many plagues vpon vs he will send sundry diseases vppon our bodies and a troubled spirit vpon our soules he will add one punishment to another vntill we repent as he teacheth by manie examples in the scriptures The Apostle saith He that eateth and drinketh vnworthily eateth and drinketh n 1 Cor. 11 29 30 32. iudgement to himselfe For this cause many are weake and sicke among you and many sleepe for if wee would iudge our selues we should not be iudged But when we are iudged we are chastened of the Lord because we should not be condemned with the world So the Israelites being myraculously fedde by the Lords owne hand lusted and became vnthankfull and therefore while the meate was yet in their mouthes o Psa 78 30 32 The wrath of God fell downe vpon them and slew the strongest of thē and smote downe the chosen men of Israel Iudas chosen to be one of the twelue p Iohn 13 27. comming vnwoorthily to the Passeouer Satan entred further into him wroght in him his owne confusion and brought vpon him fwift dam nation The ghest in the Gospell q Mat. 22 22 13. that pressed vnto the supper without his wedding garment was taken speechelesse bound hand and foot and cast into vtter darkenesse where shal be weeping and gnashing of teeth Let no man therefore put off and deferre his repentance from day to day least he draw vpon himselfe finall destruction of soule and body and find his hart exceedingly hardened through continuance in sinne but while r 2 Cor. 6 2. the acceptable time is let vs both purpose and endeuour to forsake our euill waies our wicked workes and all knowne sins reuealed vnto vs by the sacred Oracle of the word of God And because we haue daily wants and do commit daily and new sins through infirmity of the flesh ſ Renewed faith and renewed repentance required of vs. we must haue renewed faith renewed repentance t Luk. 22 32 because euery new sinne requireth a new acte of repentance and appealing to Christ by faith Then we are aright disposed to the Lords table when we are liuely touched with a sense and feeling of our corrupt dispositions and daily fallings in our saith obedience For the repentance of euery faithfull man must be double first generall repenting of originall and actuall sinnes generally receiuing power of God to change our minds wils and affections u Mat. 3 1. whereof Iohn Baptist faith Repent for the kingdome of heauen is at hand This is giuen and granted vnto vs at that time when first we receiue to beleeue it maketh an alteration in vs slayeth the olde man quickeneth the life of the new man beginneth in weaknes continueth in greater strength and groweth more more vnto perfection Secondly speciall for speciall sinnes and continuall failings into which we fall which we must practise to the end of our dayes Now as we said in the former chapter that no man for the feeblenes of his faith is to absent himselfe from this Supper so must wee remember touching our repentance though it be in great weaknesse and frailety yet if it be a sound and sincere hatred of all sin not a forsaking of some sinnes onely as Saul Herod and Iudas did keeping other in themselues to their own confusion our imperfections shal be couered our wants shall be supplied our weaknesse shal be remitted by the death of Christ who was annointed sent to preach Luk. 4 18. the Gospell to the poore to heale the broken hearted to publish deliuerance to the Captiues recouering of sight to the blinde and to set at liberty them that are bruised And he pronounceth such b Mat. 5.3 blessed as are poore in spirit For theirs was the kingdome of heauen Wherefore if thou feele in thy selfe great defects of faith of repentance of sanctification pray to God earnestly that hee will vouchsafe to increase his gifts let vs confesse with Dauid c 2 Sam 12.13 we haue sinned let vs weepe with Peter d Luk. 22 62 and 7 38. and the sinfull woman let vs acknowledge our vnworthines and say with the Centuriō Lord e Mat. 8 8. We are not worthy that thou shouldst come vnder our roofe Let vs cry out with the Publican f Luk. 8 13 O God bee mercifull to me a sinner Let vs not be ashamed to speake it with Daniel that to vs belongeth open shame and confusion of faces This is the way to make vs worthy this is the means to fit vs to the Lords Table this is to be practised of such as will be his guests CHAP. XIX Of reconciliation to our brethren the last part of Examination HItherto in examination of our selues we haue shewed what we are to doe in respect of God the root whereof is knowledge the body is faith the fruite is repentance Now to conclude we are to handle the last part which is a Loue toward their brethren is required of al that come to the Lords Table loue toward men and reconciliation of our selues vnto our neighbours for iniuries wrongs and offences done vnto them which are as poyson to this banket For in vaine we shall pretend knowledge boast of faith glory of repentance if we faile in duties toward our brethren First we must looke to be at peace with God and to be reconciled to him For we shall neuer be at peace with our brethren except we be reconciled to God The greatest war is betweene God and our owne soules so that nothing can bring peace to vs vntill we be at one with him but when once we are at one with him we shall quickly be at one with all others For heere is the touchstone and tryall of all the rest euen our obedience to the second Table which concerneth the duties of loue toward our brethren Heereunto commeth b Mat. 5 23. the doctrine of Christ set downe in the Euāgelist Mat. 5. If thou bring thy guift to the Altar and there remembrest that thy brother hath ought against thee leaue there thy gift before the Altar and goe first be reconciled to thy brother then come and offer thy gift Where he teacheth that he so approueth this duty that he will haue his owne immediat seru ce cease and giue place for a time till i◠be performed So in the Sermon which he made to his Apostles before he was betrayed to death he did diligently beat vpon this point saying c Ioh 13 35. By this shall all men know
of the Sacraments or sit downe in this Chaire of honour because it wanteth the institution of Christ it wanteth an outward signe it hath no word to warrant it or promise of blessing for howsoeuer b Act 8 5 14 15 16 17. the Apostles by imposition of hands gaue the Holy-Ghost those miraculous gifts are now with-drawne from the Church of God Lastly they haue aduanced it aboue baptisme they administer it in a strange tongue hallow the greazy oyle to purifie soule and body True it is they alledge the example of the Apostles who vsed imposition of hands ouer those of Samaria Act. 8 14. But can they bestow the like miraculous guifts as the Apostles did vpon the Samaritans by laying on of their hands Indeed wheÌ„ Philip had catechised the Samaritans taught them the fundamentall points of Christian religion the Apostles came and prayed for them and laid their hands vpon them So likewise after that children haue in their owne persons made publike particular profession of their faith which others did professe for them in their name at baptisme We acknowledge that prayer may be made for them that strength of faith and increase of grace may bee giuen them by the Holy-Ghost to liue and dye in that faith wherof they haue made profession To which prayers we deny not but the ceremony of imposition of hands may bee added betokening the restraint of our desires to the parties whom we present to God and declaring thereby that wee pray for them that are before vs. But what is this to the cozenage and imposture of the Church of Rome that mock God and his people For the Apostles did not consecrate Oyle mixed with Balme nor annoint the Samaritans with such Oyle They did not crosse their fore-heads nor kisse their mouths nor clap their eares nor binde their faces with fillets nor forbid them to wash their heads neither vsed any such may-game as is now practised by the popish Bishops in their apish confirmation who haue it in greater estimation then the Sacrament of baptisme because they permit the administration of it to euery Priest yea to priuate persons yea to women yea euen to the Iewes and Infidels that are out of the Church whereas they reserue to the Bishops onely the power of Confirmation as if it had greater power to strengthen the soule against the Diuell Secondly c Penance is no sacrament their pennance instituted by bodily chastisements to make satisfaction for sin to God is no Sacrament of the new Testament nor any sacred thing being thus vnderstood For we acknowledge no other satisfaction d 1 Ioh 1 7. for sinne wherein God delighteth and the conscience of man resteth but only the death and obedience of Christ Besides true repentance hath been preached and practised from the beginning of the world after that sinne entred into the world Furthermore their pennance hath no visible signe as baptisme and the Supper of the Lord haue Thirdly e Matrimony is no Sacrament matrimony albeit it be a diuine ordinance honorable f Heb 13 4. among all estates yet can be no Sacrament of the Church of Christ because it was instituted before g Gen 2 18 the law it is ratified among the Infidels which are no members of the Church it hath no promise of grace and saluation ioyned to it and albeit it be honourable in all h 1. Cor 6 7.7 37. yet it is not necessary in all Lastly the Romaine Church esteemeth it as an vncleane thing a prophanation of holy orders a liuing in the flesh so that as with one hand they aduance it to a great dignity with the other hand they cast it downe with great disgrace and contempt as vnworthy of the high holy priest-hood Fourthly orders come in the next i Orders no sacrament place which are the officers and ministry of the Church but no Sacrament or Sacraments of the Church For then according to the number of orders wee should multiply the number of Sacraments Neither haue they any outward Element and visible signe Lastly we are come to extreame vnction which we suffer not to mask vnder the name of Sacraments but pull off the vizard therof because the church had the vse of anointing so long as it retained the miraculous gift of healing Besides it hath no worde of institution to warrant the continuall practise of it vntil the second comming of Christ Indeede the Apostles and Disciples were commaunded to annoint the sicke and so to heale them of their sicknes and if any man in our dayes haue this miraculous guifte of healing bestowed vpon him we like well that hee shoulde annoint the sicke and in the name of God vse the gifte bestowed vpon him But the Church of Rome annoint those whose case and condiâ—ion is without hope of amendement and recouery Thus a Medicine is turned into a Sacrament and a miracle is turned into a coniuring of Deuils and the Vnct on which was woont to heale the body is turned into a foolish ceremony vnprofitable both to the bodie and to the soule and yet it will require a large halfe houres worke to can oâ—e oâ—â— extreme vnction A great deale of time very all â—â—stowed Wherefore sâ—â—ing the word of God teacheth the number of two Sacraments onely and the Church of Rome enstructeth her children inâ—o the number of seauen Sacraments neither moe nor lesse they must pardon vs if wee hearken rather to the Scriptures then to their Traditions rather to God then to man rather to the author of trueth then to the spirit of error Neuerthelesse though wee thus speake we like wel the things themselues being rightly vnderstood at the repentance of the penitent confirmation of the faithful that are weake and newe called the order of the Ministery of the Church the visitation and comfort of the sicke the lawfull estate of honourable Matrimony as godly and profitable and that not onely in the new Testament but also in the olde so that we would haue no man slander vs or mistake vs herein as though we refused those things which be of themselues godly and good but vvee like not and allow not the deuising of newe Sacraments in them for which we haue no warrant in the word of God Hitherto we haue spoken of the Sacraments in generall The sum of the 2. Booke of their parts of their vses and of the number now wee come to speake of them in particular first of Baptism which is as it were the doore or gate of the Church then of the Lordes Supper which is the foode and nourishment of the Church And howsoeuer Baptisme hath sundrie significations yet as it signifieth that washing with Water which serueth to seale and assure the Couenant of the New Testament What Bapt is it is the first Sacrament wherein by the outward washing of the body with water once in the name of the Father of the son and of the holy
Ghost the inward cleansing of the soule by the blood of Christ ir represented Exod. 12 48 This description teacheth that such as are not yet baptized are not to be admitted to the Lords Table and that albeit dipping be not necessarie to the being of Baptisme Ephes 5 26. yet washing with water is of the essence of this Sacrament For the Church is at libertie to baptize either by dipping or sprinkling Dâ—e desâ—dâ—gm 〈◊〉 4. l. 4 â—â—i 7 as we may see in Austine that this liberty was kept and retained in the Church and Cyprian vphouldeth the sprinkling in Baptisme yet so as that he affirmeth it to be at mens libertie We learne also that such as are once baptized are not to be rebaptized albeit they haue beene baptized by Heretickes and that whosoeuer is baptized hath made a solemn Couenant to professe the Christian religion and to leade an vnblameable and vnreproueable conuersation considering that he is no longer his owne to liue as he list but as hee is bought with a price so is he bound to serue him that hath bought him and to approoue himselfe to him in all holie obedience Now we are to consider in baptisme as we did before generally in a Sacrament these two things The parts of Baptisme his parts and his vses The parts of baptisme are both outward and inwarde For as there was a circumcision of the bodie of the heart so there is a baptizing of the bodie and a baptizing of the soule Iohn the Baptist in his baptizing directed al to Christ to beleeue in him as Acts 19. and he preached the kingdom of heauen Math 3. so that there is but one baptisme of the New Testament Eph 4. For as wee do baptize with water vnto Christ and admit men to haue interest in the kingdom of God as we incorporate them into the Church of Christ and offer the promise of forgiuenesse of sins to them which repent and beleeue the Gospel so did Iohn in his baptisme Acts 8 and 10 and 1â— who baptized as the Apostles did forasmuch as both of them are said to baptize in the name of Christ Heerein lyeth the difference rather in the order of time then substance of the Sacrament the one was first giuen to the Iewes onely and this latter was communicated vnto the Gentiles also We cannot therefore assent and agree to them that make two sundry baptismes thereof For this maketh two baptismes no more then it maketh two Gospels because Christ and his Apostles did first preach it and publish it to the Israelites and afterward vnto the Gentiles Againe we are put in minde that when the Sacrament of baptisme is to be administred wee should not make all possible hast out of the Church as the maner of many is among vs as though it did nothing at all belong vnto vs but it is our duty to conteine our selues and continue our presence together with the rest of our brethren that by our tarrying wee may to our comfort consider with our selues our owne receiuing heeretofore into the visible bodie of Christs Church and congregation as also that it belongeth vnto vs to offers prayers vnto God for the infant that is present to be baptized like as others did in former time for vs and so as it were pay the debt we owe to the church and performe to others that Christian duty which others haue already performed vnto vs. Let vs come to the parts of baptisme The outwarde parts are these foure the Minister of God the word of institution the element of water the bodye to bee washed The first outward part is the Minister as the Messenger of God For baptisme is a part of the Ministry and God hath ioyned the ministery of the word and the administration of the Sacraments together Wherefore the Minister must be careful and not carelesse in the execution of his office who is to sanctify the water and to wash the party Moreouer the people are directed vnto whom to resort when they haue children to bee baptized Thirdly the Church of Rome prophane baptisme when they appoint Midwiues and priuate persons to baptize children nay do allow Pagans euen such as are not yet baptized themselus and hold it auaileable Lastly it is not fit that the Church should set apart some ordinarily to baptize who are not able to preach the word no more then it is lawfull to set apart an ordinarie Officer for to minister the Lordes Supper which is not able to teach Besides this were to institute a new kinde of Ministerie of such who are not called of GOD as Aaron was Heb. 5 4. neyther can anie sufficient reason be giuen vvhy the Church shoulde take vppon it this Libertie The second outward part The seconde outward part is the worde of institution which is as the forme of this Sacrament Now by the word in this place wee vnderstande the promises of the Gospell and the forme of administration therof instituted by Christ which must be in the name of the Father and of the Sonne and of the holye Ghost This part and point being thus rightly vnderstood both teacheth and reprooueth It serueth to teach that we make not three Gods as though the Father were a God seuerally the sonne a God seuerally and the holy Ghost a God seuerally albeit these be named and reckoned vp seuerally for wee bee not baptized into the names but in the name not of many Gods but of one in nature and essence and triple in persons and properties And we must beware of this also that we make not an inequality of the persons and suppose that the Son is lesse then the Father and the holy Ghost lesse then the Sonne and the Father aboue them both although the Father bee set in the first place the Sonne in the second place and the holye-Ghost in the thirde place because they are coequall and none before or aboue the other Besides it reprooueth one of the slaunders published against vs by many friends and fauourites of the Church of Rome to wit that we hold and maintaine that wee ought neuer to baptize but when there is a Sermon But to put them out of doubt we do no more teach that wee may not baptize but when there is preaching then that we may not preach but when there is baptizing For none of vs doe beleeue or defend any such doctrine of the absolute necessity of the preaching of the word at the baptizing of children or the receiuing of the Supper as if the essence of the Sacraments depended vpon the preaching or the absence of preaching did destroy the nature of the Sacraments True it is we affirme two things First we say that a Sermon is verie fit and conuenient and alwaies to bee wished if it may be had because it setteth foorth more liuely a declaration and demonstration of Christs death Iohn 7 22 And therefore we see this practised by Iohn the disciples
part of baptisme The 4. outward part of Bapt. is the bodie that is washed Now such as are to be baptized must be within the Couenant Not to all and euery of them that haue life nor all that haue sense nor all that haue reason haue right to it and a priuiledge in it but the people of God by Couenant These are either men and women of riper years or else the infants of such who haue interrest in baptisme as well as the parents of whome they are borne This condemneth the Romish practise of Baptizing Belles as a most horrible prophanation of this Sacrament and serueth to set foorth the great loue of God vnto all beleeuers who vouchsafeth to bee their God and the God of theyr seede Hence likewise it appeareth d Infants haue interest in baptisme as well as their parents that infants are to be baptized For baptisme succeedeth in place of Circumcision the Apostles baptized e Colos 2 11. whole houses Christ calleth infants and sucklings f Act. 16 15 33 vnto himselfe and saith that vnto such belongeth the Kingdome of Heauen they are Christs sheepe and members of his body Hence we learne that the baptisme of Infants is no vnwritten tradition but a written and diuine institution taught in the Scriptures Consider also heereby the difference betweene baptisme and the Lords Supper g 1 Cor. 14 16 Mar. 10 13 14 15. and that all are conceiued in originall sinne Acknowledge also a difference betweene them and the children of Infidels and let parents be incouraged h Psal 51 5. to bring vp their children in the instruction and reformation of the Lord. Hitherto of the outward parts now follow i Eph. 6 4. the inward parts which also are four in number First k The inward parts of baptism are four God the Father represented by the Minister whereby our faith is greatly strengthned For whensoeuer the eie seeth the Minister powring water on the body faith beholdeth God the Father clensing the soule with the precious blood of his Son Christ The second part is the Spirit l Mat. 28 19 of God hauing relation to the word and promise of God and therefore whensoeuer we come to heare the word or to receiue the Sacraments we must craue the assistance of the Spirit to open our harts m 1 cor 12 12 as he opened the hart of Lydia If this inward teacher be wanting the eare heareth and the hand handleth but the hart is hardned The third inward part of baptism n Act. 16 14 is Christ represented by the water This serueth greatly to confirme our faith to consider with our selues when we behold with our bodily eyes the water poured vpon the body baptized o Act. 2 38. the blotting out of all our sins by the blood of Christ Iesus The 4. inward part is the soule clensed p 1 Pet. 3 21. most liuely and effectually represented by the body washed For the washing of the body representeth the clensing of the soule This teacheth that by nature we are corrupt and abhominable q Ep. 5 26 27 so that God must worke in vs both the will and the deed These are the foure inward parts of baptisme The agreemēt between these outward and inward parts r The proportion betwixt the outward and inward parts of baptisme is very euident Fot as the Minister by the word of institution applieth water to the washing of the body so the Father through the working of the Spirit applieth the blood of Christ to the clensing of the soule This distinction and proportion of the parts to wit the outwarde with the inwarde serueth to determine manie Controuersies vntimely raised hotly pursued and vncharitably continued among vs. For if we did aright discerne the outward baptism from the inward that which the Minister doth deliuer from that which God doth giue and bestow it might be a good meanes to dissolue sundrie doubts touching the sufficiencie and efficacy of this Sacrament whether it be impeached or abolished by the euill of the Minister which is of three sorts of heresy impiety and ignorance The first question is touching heresie Touching the baptis of the Heretickes whether baptisme ministred by an Hereticke be true baptisme or not I aunswere If Heretiques keepe not the substance of baptisme but erre in the foundation of religion and the doctrine of the Trinity their baptisme can be no baptisme Hence it is that Nicephorus Niceph. hist lib. 3. cap 33 maketh mention of a Minister that in the want of water baptized with sand but the party was again baptized and that most iustly But if they keepe the Doctrine of the Sacrament sound in substance and faile not in the essentiall partes of it such baptisme is good baptisme and ought not to be repeated For as the truth taught by Heretickes is Gods truth and auaileable to edification so long as they preach out of Gods word so baptisme administred by them is true baptisme so long as they obserue the institution of God entire and vncorrupt The second Question is touching the scandalous life prophane heart of the Minister whether it hinder the effect of the Sacrament or not Touching the baptisme of euil Ministers I answere it dooth not for as good prayers conceiued by euill men haue also audience vvith God so it is with the Sacraments albeit they be administered by euill men yet haue they acceptance with God And albeit the sonnes of Eli did occasion the people to abhorre the offerings of the Lorde yet it is their sinne to abstaine Iudas beeing sent out to preach ministered Baptisme also which was no doubt effectuall and sufficient to the Receyuers albeit he were a damnable hypocrite and the child of perdition True it is he receiued no benefit by the word or the Sacraments yet he might bee a meanes of doing good to others The light of the Sunne passeth by myrie and vnclean places and yet it is not defiled so the dignitie of the Sament is not hindred by the lewdnesse of the Minister The Sacraments brought vnto vs by loose Ministers which are no better then stumbling-blockes laide before the weake Aug. in Iohan. tract 5. are like water that passeth thorough a Chanell into a Garden it selfe receiueth no benefit by it howbeit the garden is watered and made fruitfull thereby Manie of the Priests and Leuites among the Israelites were vngodly and vnsanctified yet they both offered sacrifices and celebrated Sacraments which to the right partakers were feales of the Couenants and meanes to encrease faith Again there is no difference in respect of God between him that is prophane in heart and him that is prophane in life betweene him that is prophane outwardlye and him that is prophane inwardly forasmuch as they are both alike knowne vnto him But no man knoweth what is in the heart and therefore if prophanenesse did hinder the fruitfulnesse of the
Sacrament no man could be assured that at any time he receiued a Sacrament but must alwaies hang in suspense and doubt of the matter Let no man therfore refuse or abhorre the Lords ordinances for the euil demeanour of the Ministers as no man will reiect the guifte of a Prince albeit a wicked person should drawe the conueyance The third and last question remaineth which is whether the ignorance or vnabilitie of the Minister to preach Touching the bapt of ignorant ministers do disanull the sufficiency and efficacy of the Sacrament to the receiuer that beleeueth It were to bee wished that euery Congregation had his learned Pastor that so the occasion of this Question might be cut off but because wee cannot haue so flourishing a Church we must consider the matter as the case standeth with vs and know that his actions are not nullities For the Apostle requireth that the Minister should be vnreprooueable in life 1 Tim. 3.2 as well as apt to teach 1 Tim. 3. If then his euill life doe not disanull his worke why should his ignorance be a greater bar If then any reason thus Euery Ministery of the New-Testament is a preaching Ministery Therefore Sacraments are voide that are deliuered by no preachers Why may we not reason in like manner and as strongly Euery Ministerie of the New-Testament is an vnblameable ministery Therefore Sacraments are void that are deliuered by them that are not vnreprooueable Indeede euery good ministerie is a preaching ministery but not euerie ministery in generall and therefore it will not follow that the action of him that is no preacher is a nullityâ— But of these Questions wee haue spoken more at large elsewhere Thus farre of the parts â— Baptisme both the outward and the inward parts now wâ— come to the vses therof Å¿ Three vses of Baptisme which are principally three First to shewe the placing and planting into the body of Christ to râ—maine in him for euer This coniunction with Christ is not bodily or naturall but mysticall and maruellous in our eies for we are made one with Christ t 1 Cor. 6 17. by the same Spirit dwelling in Christ and in all the members of Christ So then the Saintes triumphing in heauen and all the beleeuers fighting vpon earth as soldiers in warefare haue one and the same spirite of Christ dwelling in them and therefore are one with him Secondly to assure vs of the remission of our sinnes that we may be able to stand in the presence of God u Gal. 3 17. hauing put on the garments of Christ as Iacob receiud the blessing clad in the garments of his elder brother This ouerthroweth the doctrine or rather doting of the Church of Rome which teacheth that baptisme abolisheth all sinnes going before it and leaueth nothing that hath the name or nature of sinne If this were a trueth of God not a dreame of men it is not onely decent but greatly to be desired to haue baptisme deferred vntill olde age nay vnto the houre of death that fo we may depart hence in peace with greater assurance of Gods fauour in the pardon of our sinnes Thirdly a Marke 1 1. to slay the olde man and to kill our naturall corruption by the power of the death and buriall of Christ besides to raise vs vp againe to holinesse and newnesse of life by his resurrection Hence it is that the Euangelists call it the Sacrament of Repentance admonishing euerie one of vs to expresse the strength power of baptisme as the Prophets oftentimes exhort the Iewes to b Deut 10 15. circumcise the foreskin of their harts and to harden their neckes no more So wee ought not to content our selues to be baptized in bodie but must labour to be baptized in soule by a daily proceeding in regeneration by bringing foorth the fruites of sanctification and applying Christ Iesus to our full iustification Thus much of baptisme the honourable badge of our profession and dedication to Christ that dyed vppon the Crosse what it is what are the parts and vses thereof Now wee come to d The sum of the 3. Booke the Sacrament of the bodie and bloode of Christ which is called by diuers and sundrie names in the New Testament Sometimes it is called the f 1 Cor. 10 16 Communion teaching that wee are one bodye coupled togethet in Christ shewing that it is to bee receyued of manie together and admonishing vs of vnitie and concord among our selues Sometimes it is g 1 Cor. 11 20 called the Lordes Supper hence wee see who is the authour of it no Man no Angell but the Lord Iesus leauing it for a fare-well token of his Loue towards vs. Wee must also come with an earnest desire hungring after Christ that we may be satisfied with his righteousnesse Sometimes it is called the h Actes 2 42. breaking of bread this sheweth that the substance of breade remaineth after the words of consecration that figuratiue speeches are vsed in the Sacrament and that this externall rite of breaking the bread vsed by Christ practised by the Apostles obserued by the pastors of the Church ought not to bee omitted and ouer-passed Sometimes it is called the i 1 Cor 10 21 Table of the Lord this teacheth that Christ and his Apostles at the celebration of it vsed a table not an Altar that it is a Sacrament not a Sacrifice and that we ought to draw nere vnto it with all regard and reuerence Lastlie it is called the New testament or Will of Christ This title teacheth that there is a double Couenant betweene GOD and man the one old the other new the one of the law the other of the Gospell the first of workes the second of grace Againe it serueth to condemne the cursed sacriledge of the Church of Rome which addeth and detracteth altereth and mingleth it with the leauen of her owne inuentions This is a great comfort to all Gods children to consider that all faithfull Christians are the heires of Christ to whoÌ„ he hath promised saluation of their soules and forgiuenes of their sinnes As we haue seene the seuerall names of this Sacrament which shew the nature thereof vnto vs so now we will set downe k What the Lords Supper is what the Lords Supper is The Supper of the Lord is the second Sacrament wherein by visible receiuing of bread and wine is represented our spirituall communion with the body and blood of Christ Heere God is present and sitteth as president at this Table he offereth vnto vs his owne Son for our iustification and therefore this Supper must be reuerently regarded and diligently frequented of vs. In this Sacrament l In the lords Supper consider hiâ— parts and his vses we are in like manner to consider the parts and the vses thereof The parts are partly outward and partly inward For it fareth no otherwise with the Sacrament then it doth with man considered in his
Sacrament For no signe hath the substance and essence of a Sacrament vnlesse it be receiued Though there bee a Minister to administer it a word to warrant it a signe to represent it yet vnlesse there be a fit person to receiue it ther can be no Sacrament If the Minister should sprinkle water and alleadge the words of institution where there is no party to be baptized this were a prophaning not a solemnizing of Baptisme or if hee should take bread and wine with prayer and thanksgiuing where none are present to communicate and receiue this were to commit sacriledge not to deliuer a Sacrament Wherefore vnlesse there be a body to be washed and except there bee Communicants to partake the Supper there can bee no Sacrament This appeareth by the words of God vnto Abraham b Gen. 17 12. giuing vnto him circumcision saying Euery male childe of eight daies old shall bee circumcised This also appeareth in the c Mat. 28.19 words of Christ speaking of baptisme and charging the Apostles to baptize the nations in the name of the Father and of the Sonne and of the Holy-Ghost Where he teacheth that it is not sufficient to take water but there must be a washing So when he speaketh of his Supper d Mat. 26 26 27. he saith Take yee eate ye drinke ye so that there must not onely be bread but giuing taking and eating there must not onely be wine but giuing taking and drinking thereof This truth being euidently deliuered let vs see how it may be profitably applied First of all must the Sacraments Vse 1 necessarily be receiued Then it teacheth that the Sacraments without their lawfull vse are no Sacraments at all they are no signes of grace if they bee not vsed This condemneth the keeping reseruing holding vp and carrying about with pompe ostentation the Lords Supper offering vp kneeling downe vnto and adoring a piece of bread all which are horrible prophanations of that comfortable Sacramēt wherby the people is robbed and depriued of a precious part of their peace in Christ The bread feedeth not the body reuiueth not the spirits strengtheneth not the heart by looking and gazing vpon it by touching and handling it but by eating digesting and feeding vpon it so doth the Sacrament strengthen faith not by reseruing and keeping it but by vsing and receiuing of it For Sacraments are actions not dumbe shewes Christ saide not Heare ye see ye gaze ye on but Baptize ye eate yee drinke ye doe yee this in remembrance of me Vse 2 Secondly are the receiuers an outward part of the Sacrament Then the persons that are to receiue must know that diuers duties are to be done and performed of them The persons then that are to receiue must ioyne with the Minister in prayer in quickning their faith in the couenant and promises of God beholding the former workes of the Minister blessing breaking pouring out and distributing ratifying them in their hearts and lastly by receiuing and applying to themselues the visible signes For as we haue shewed if the words of baptisme should be rehearsed ouer the water and no person be present to be baptized it is no baptisme so if the words of institution in the Supper should bee spoken and repeated without eating without drinking without receiuing it were no Sacrament Wherefore we must all learne to detest the e Bellar desacram Euchar. lib. 4. cap. 2. absurd opinion of Bellarmine and other procters of the Romish religion which teach that the bread wine being once consecrate whether they bee receiued or reserued whether they be distributed to be eaten drunk or whether they be kept in boxes vessels of the church for daies moneths and long times and carried solemnly in procession are notwithstanding stil the Sacrament of the body and blood of Christ Against which dotage we spake in the former vse and shall speake f Book 3. c. 6. more in the third booke following Vse 3 Lastly if the receiuing be an outward part then wee are not to rest in the outward participation for so farre went Iudas in the Passeouer so farre went Simon that sorcerer in baptisme and so farre went g Cor. 10.1 2.3 5. the Israelites as the Apostle sheweth They were all baptized vnto Moses in the cloud and in the sea they did all eate the same spirituall meate and did all drinke the same spirituall drinke c. yet with many of them was not God pleased but they were ouerthrowne in the Wildernesse And therefore Iohn Baptist said to the Pharises and Saduces when he saw them come to his baptisme h Mat. 3 7 8. O generation of vipers who hath forewarnd you to flee from the anger to come bring foorth therefore fruite worthy amendment of life Now our righteousnesse must exceede the righteousnesse of the Scribes and Pharisies if we would enter into the kingdome of heauen Let vs all therefore haue this profitable meditation so often as wee deale with the Sacraments and come vnto them we must looke further thē to the outward sight we must consider more then the externall signe otherwise as we approach without preparation so we depart without edification And thus much of the foure outward parts of a Sacrament to wit the Minister the word the signe and the receiuer CHAP. VIII Of Consecration BEfore we proceed to the inward parts of a Sacramēt answerable to the outward by a fit proportion it shall not be amisse in this place to speake somewhat of the Consecration of a Sacrament First we must consider what it is for the truth being knowne it will cast downe error as the light scattereth the darkenesse To consecrate then a What consecration is is to take a thing from the ordinary and common vse and to appoint it to some holye vse This therefore is consecration sanctification and dedication of the outward signes to apply them vnto an holy purpose This is done partly by the Minister partly by the people and partly by them both The Minister taketh the water in Baptisme which signifieth the blood of Christ and he poureth it on the persō of the baptized he taketh the bread and wine and poureth it out he deliuereth them both the people take and receiue they eate and drinke in remembrance of Christ and both Minister and people ioyne in prayer and thanksgiuing vnto God the Father for the mystery of our redemption accomplished by Christ our Sauiour so that the Sacrament is consecrated by the whole action of the Minister and people together This maketh the difference betweene common water and the water in Baptisme this maketh the difference betweene that bread and wine of the Supper and the bread and wine which is vsed for ordinary meat and drinke True it is in nature in essence in substance there is none but in the end and vse Common water wee vse for the washing of our bodyes but the water in Baptisme is sanctified by prayer to another
vse to be a signe of the cleansing of the soule Bread and wine at mens tables in their houses are set before them for the nourishment of their bodies but at the Lords Table they are ordained of God to an higher and holier vse euen to bee signes of the body and blood of Christ This is noted by the Euangelists and by the Apostle Paul that b Mat. 26 26. Mar. 14 22. Luke 12 19. 1 Cor. 11 24. the Lord Iesus before he brake the bread and gaue it hee blessed and gaue thankes to his Father that hee had appointed him to bee the redeemer of the world and giuen him authority to institute this Sacrament in remembrance of his death and passion For whereas the Euangelist Mathew saith he blessed the other by way of exposition say Hee gaue thankes so that the blessing heere spoken of is Giuing of thankes which also appeareth Luke 9 16. compared with Ioh. 6 11. And the Apostle saith 1 Tim. 4. Euery creature of God is good if it be receiued with thanksgiuing for it is sanctified by the word of God and prayer We see then that Consecration is when a thing is separated from a common and ciuill vse to a more speciall vse Iustin in Apol. 2 which is done by the authority of the word and by the vertue of prayer whereby it hath his ful force power and vertue The knowledge of this point serueth to cleere our Vse 1 doctrine to ouerthrow sundry errors of the Church of Rome First it sheweth that we hold and teach a consecration that is a sanctifying of the water in Baptisme and of the bread and wine in the Lords supper by the word by prayer and by thanksgiuing The bread â—â—d wine are changed not in nature but in quality not in substance but in vse not in essence but in the end not by force of certaine words but by Christs institution We acknowledge and confesse a consecration not a conuersion a sanctification of the signes not a transubstantiatioÌ„ of the substance into the body and blood of Christ Hee blessed and praised his Father as Mediator of the Church for the mystery of the redemption of mankinde and he g 1 Cor. 10 16 blessed the creatures that they might bee effectuall signes and serue for the confirmation and increase of our faith Secondly we are taught that consecration is not a bare and historicall reading of the Scripture neither a magical Vse 2 charme and incantation by force of certaine wordes as though these words This is my body being murmured and spoken ouer the bread and This cup is the new testament in my bloud whispered ouer the wine did fully finish a consecration and made the elements to bee immediately changed into the body and blood of Christ without any other obseruing of the institution For the Lord Iesus in pronouncing these words did not speake to the bread or to the wine but to his Apostles And hence it is that the forme of Christs giuing of thankes is not set downe by any Euangelist because our corruption and superstition is so great that if wee had the words we would ascribe power force to the words sillables and letters therfore the manner of his thanksgiuing is pretermitted This inclination of the heart is apparantly seene in the Romish Church who ascribe efficacy operation to the pronouncing of certaine words which is a part of sorcery a point of witchcraft Wheras we auouch that the whol action of taking breaking pouring out distributing eating drinking praying praising and rehearsing the institution of Christ are the consecration that is the separation of these creatures to this vse Thirdly if after the Sacramentall actions if after thanksgiuing to God if after prayer that we may vse the Creatures to the confirmation of our faith there doe follow consecration sanctification and change of the elements to another vse then the power effect and working of the Sacrament dependeth not vpon the intention of the Minister and therefore the h Concil Trident. sess 7. can 11. popish opinion is to bee refused and reproued that holdeth it to bee no Sacrament if the Minister haue not an intent and purpose in the administration thereof at least to do that which the church doth that is to consecrate the elements and to make a Sacrament If his mind bee not on his matters and his heart on his businesse in hand they holde it can be no Sacrament For otherwise saith Bellarmine If a Priest should reade the Gospell at the table of Prelates and religious men and in reading should pronounce these words This is my body this is my bloud then all the bread and wine vpon the Table should bee consecrate and changed into Christs body and blood which is not so because his intent is wanting Againe if a father should leade his son to the bath and there dip him in the water And say I wash thee in the name of the Father and though he think nothing of baptizing him yet it should be baptisme if an intent of baptizing were not required But I would gladly haue him answere this question What if a father should intend Baptisme by dipping his child in the bath whether that were baptisme or not Or suppose the Priest we spake of reading at the Prelates table should haue a minde and meaning to consecrate all the bread and wine vpon the table must it of necessity be a Sacrament and reall change of al Or admit the former Priest being in the saide Prelates wine celler supposing himselfe to bee in the Church and to stand at the Altar should pronounce the words of consecration with a purpose and intent to make a Sacrament should al the wine in that celler be turned into the blood of Christ Or if he being in a Bakers shoppe should there solemnely say This is my body with the foresaide resolution should all that bread be changed into the bodye of Christ Let them speake plainely let them tell vs directly what they hold I thinke they will not say so I am sure it is not so For other things are wanting that are needfull in this matter We haue shewed that a Sacrament is not made by bare pronouncing of certain words ascribing force to them after the manner of enchanters but the whole institution of Christ must be obserued k The Sacrament dependeth not vpon the intention of the Minister there must be distributing and receiuing there must bee prayer and thanksgiuing and from the vse of these followeth Consecration all which are wanting in the former examples and suppositions there is no taking no breaking no distributing no pouring out no receiuing no praying no thanksgiuing Wee see touching the word of God with what intent and vnder what pretence soeuer l Phil. 1 18. Mat. 23 2 3. it be preached if the Minister teach Christ crucified howsoeuer hee bee affected it may haue his effect in the heart and worke faith in the
vouchsafeth to entertaine vs to receiue vs and to acknowledge vs for his children therefore wee must in euery estate depend vpon him honour him as our God serue him as our Maister obey him as our Lorde and looke for saluation from him as from our redeemer Againe as we haue beene baptized not in the name of one person alone not in the name of the Father alone or of the Sonne alone or of the holie Ghost alone but in the name of the Father and of the Son and of the holy Ghost so we must all beleeue and confesse as an article of our faith that the Trinitie in vnity and vnity in Trinitie is to bee worshipped For albeit there are three reckoned vp as speaking of many yet heere is also mentioned their name as speaking onely of one not of their names baptize them in the name of the three persons So many as deny the doctrine of the Trinity are iustly to be condemned of falshood and heresie Such is the Religion of the Iewes Greekes Turks Persians and in some sort the Papistes albeit in wordes these last acknowledge one God in three persons The Greeke Church at this day denieth in effect the God-head of the holy Ghost inasmuch as it holdeth him to proceede from the Father onely The Turks and Iewes do vtterly deny the deity both of the Sonne and of the Holy-Ghost the present Church of Rome more glorious in shew but not much more sound in faith hath defiled the whole Trinity with their Imagerie and set vp a false Christ partly denying him to bee GOD of himselfe and partly repealing all his offices so that howsoeuer they professe him in words and leaue him the name of a Sauiour yet they mâ—ke a mocke of his sacrifice and haue turned Christian religion into Anti-christian superstition Wherefore as we are baptized into the most worthy name of the blessed Trinity let vs hold fast the true profession thereof and renounce al errors and heresies oppugning our holy faith and depriuing vs of the sweet comfort we haue therein Vse 3 Thirdly are these words of institution baptizing them into the name of the Father and of the Son and of the holy Ghost the outward forme of baptisme Then we hold that manner of baptizing must be retained this ought not to be changed no other ought to be vsed then this prescribed by Christ our Sauiour We must not therefore let passe or leaue out any of the three persons in Trinity as some hereticks haue done though we shal vnderstand the other by naming and speaking of one Obiection If any say that the Apostles baptized in the name of Christ as Act. 2.38 and chap. 10 48. Answere and 19 5. To this obiection I answere the Apostles do not set downe in those places the forme of baptisme or the words of institution but the substance and end which is to assure remission of sinnes in the name of Christ They shew not the forme but the fruite not how it should bee ministred but what spirituall grace is signified thereby For why should the disciples change the ordinance of their maister who deliuered nothing to the Churches but what d 1 Cor. 11 23 they receiued of the Lord Againe it cannot be denyed but that the Apostles e Act. 10 47. and 15 2. baptized in this forme in the name of the Father and of the Sonne and of the Holy-Ghost as Acts 10 ver 47. Can any forbid water that these should not be baptized which haue receiued the holy-Ghost as wel as we As if he should say these haue receiued the guifts of the Holy-Ghost therfore they may be baptized in the name of the Holy-Ghost And more plainely Act. 19. when the Disciples had answered Paul that they knew not whether there were an Holy-Ghost he saith Vnto what were yee then baptized Whereby he sheweth it was the manner and custome to baptize in the name of the Holy-Ghost and consequently of the whole Trinity The Euangelists also teach that at the baptisme of Iohn the Father Sonne and Holy-Ghost were present And as he baptized with the same matter why should we imagine hee obserued not the same forme that Christ commanded expresly to his Apostles Nay seeing in the baptisme of Iohn we haue proued there was the same promise the same grace the same vertue the same signe the same signification which was in the baptisme of the Apostles as we haue proued before why shold we only doubt of the words of institution Or why should we imagine that the forme should be altered and changed Wherefore we conclude that the Apostles would not alter any thing of the direct and expresse words of their Lord Maister f Mat. 28.19 prescribed Math. 28. where he chargeth them both what to preach and how to baptize For as he enioyneth them to teach the Nations to obserue whatsoeuer he commanded them so he willeth them to baptize in the name of the Father of the Sonne and of the Holy-Ghost And as they altered nothing in the matter of teaching no more did they in the maner of baptizing considering that as the doctrine they preached was the doctrine of God so the Sacraments they deliuered were the SacrameÌ„ts of God and they had no more leaue in the one then liberty in the other If then any should baptize otherwise then in the name of the Trinity or should name the Sonne to be vnequall to the Father or should deny the proceeding of the Holy-Ghost or should baptize in the name of the Virgin Mary and the Saints this cannot be the Sacrament of Baptisme instituted by Christ but a ceremony made void and frustrate by our owne inuentions CHAP. V. Of the third outward part of Baptisme THe third outward part of Baptisme a Water another outward part of Baptisme is the element of water which is the matter whereof baptisme consisteth This truth is taught in diuers places of the new b Mat. 3 â— Iohn 1 31 33. Testament as Math. 3 9. Indeede I baptize with water And Ioh. 1 Because he should be declared to Israel therefore am I come baptizing with water I knew him not but he that sent mee to baptize with water he saide vnto me vpon whom thou shalt see the spirit come downe and tarry still on him that is hee which baptizeth with the holy Ghost So Acts 8 36. As they went on their way they came vnto a certaine water and the Eunuch sayde See heere is water what doth let me to be baptized Then hee commanded the Chariot to stand stâ—ll and they went downe both vnto the water both Phillip and the Eunuch and hee baptized him And Chap. 10. Can any man forbid water that these should not be baptized which haue receyued the holy Ghost as well as wee Nothing is so apt to set forth the bloode of Christ and his merits as water which is fit to clense and wash and leaueth no filth behinde vpon the body by which
outward work Christ would haue vs feele the inward purging and purifying of the soule Vse 1 The vse of this outward part is three-fold First it teacheth that the minister may not baptize with any other liquor and element then with naturall common and ordinary water whereunto answere the flood the red sea and the Iewish purifyings vnder the Law The curious questions whether wanting water we may baptize with sand or water distilled and compounded came at the first from the dangerous and bloody opinioÌ„ that they are damned which die vnbaptized Obiection If any demand whether sweet waters and distilled may be taken and vsed or mingled with common water especially when the children of such as are in high place are to bee baptized and sealed into the Couenant thereby to note a difference betweene person and person forasmuch as God hath lifted vp the head of one aboue another I answere c Rom. 13 1 7 all power is indeede of God Answere we with heart and tongue do giue honour to whom honor pertaineth and feare to whom feare belongeth reuerence to whom it is due Notwithstanding all mixture of the water is mans inuention an humane tradition which in Gods worship is not to bee admitted Whatsoeuer is mingled with common water is a corruption whatsoeuer the party be that is baptized The Apostle teacheth d Ephâ—s 4 5. that the church hath all one baptizing not one manner of baptizing the poore and another of baptizing the rich Besides why might wee not allowe mixture of water with Wine in the Lords Supper as well as the mixture of compound Water with common water in the Sacrament of baptisme Furthermore if there might lawfully bee admitted a different maner of baptizing the children of rich men and the children of poor men then in the other Sacrament the like distinction might be receiued and so a finer kinde of breade be prouided for the richer sort by themselues and a baser and courser sort for the poore by themselues e 1 Cor. 11.21 22. which separation the Apostle reprooueth in the Church of Corinth and calleth it a despising of the Church and a shaming of the poore For in the exercises of religion there ought to be no difference of persons f Galath 3 28 for all are one in Christ Iesus and therefore the Noble Eunuch mentioned Actes 8. was baptized by Philip with ordinary water But with GOD there is no respect of persons Acts. 10. with him there is neither Iew nor Greeke there is neither bonde nor free there is neither male nor female for we are al one in Christ Iesus Great men when they make their Feastes for the most part they inuite their rich neighbours but God biddeth and banquetteth the poore as wel as the rich and the brother of low degree as well as he that is exalted to the highest roome as well him that sitteth in the dust as him that sitteth in the throne Now if no composition may be mingled g No other signe ought to bee vsed in baptisme theÌ„ water then much lesse may any other signe be vsed and so the element clean changed and the ordinance of God altred for the church of God hath no liberty to bring any otheâ— signe in place of water If a man were baptized with sand with bloud with wine with milke with snow with oyle and such licour it is no baptisme at all but a meere voide and idle action such a person must afterward be sprinkled or washed with water not that any should be rebaptized but because all persons should be once baptized the former action being meerâ—ly frustrate Although the forme of words be retained in the administration which our Sauiour commandeth and the body be washed in the name of the three persons the Father the Sonne and the Holy-Ghost yet if such an error be committed in the matter that the signe be changed and another foysted in contrary to the precept of Christ and practise of the Apostles there is a nullity of the whole worke the partie be-sanded or be-bloodied or oyled is erroneously and vnlawfully not truely and effectually baptized Nadab and Abihu were smitten with lightning from heauen h Leui. 10 1 2. for bringing strange fire into the Tabernacle whereas they should haue taken of that fire which God had appointed though other fire would as well haue consumed the offering And are not all other elements as strange fire that are brought into this Sacrament beside water Or haue we greater liberty to change Gods ordinance in the Gospell then the Iewes had vnder the law When GOD appointed the i Leuit. 1 3 10 14. burnt offering to bee offered and commanded the people to bring either bullocks out of the heard eyther Sheepe or Goates out of the folde either Turtle-doues or young Pigeons from among the birds being thus limited and restrained might they bring an Asse or an Elephant or a Camell vnto him Might they cut off a dogs necke or offer swines flesh before the Lord So whereas God hath ordained the Sacrament of baptisme to be administred and hath willed it to be done with water most common most vsuall most plentifull most fit most significant shall we take sand or saw-dust oyle or other element then God hath allowed The Lord likewise threatning a generall dearth of Corne Wine and Oyle of which things many of their offerings and oblations consisted sheweth that the Priests should weepe and waile because the k Iccl. 1 9. Meate-offerings and Drinke-offerings should cease But what neede was there eyther that the Priests should haue lamented or the offerings to haue ceased if they might haue vsed other elements other signes or other matter then GOD approoued If they might haue taken water in stead of wine or Milke in stead of oyle Or if they might haue taken vncleane beastes in stead of cleane Or the Fishes of the Sea in stead of the Beasts of the field Or creeping things for their offerings in stead of such as chewe the cudde and deuide the hoofe Now howe can it bee better warranted vnto vs to take oyle for water then it was for them to take water for oyle Againe heereby all popish corruptions and mixtures Vse 2 brought into this Sacrament are confuted and condemned as their creame their tapers their crosses their censors their salt their spittle their holy-water their exorcizings and coniurations hauing also an opinion of saluation and worship annexed vnto them These men as if it were a base and contemptible thing to baptize with water onely according to Christs commandement haue brought in a new word new elements that is new drosse and new filth into the Church and into the Sacraments of the Church as salt that we may be seasoned with wisedome and bee kept from putrifying in sinne oyle that we may bee safe from euill suggestion spittle that our eares may be opened to heare the word our Nostrils to discerne the smel
no life in you If Christ be present to vs life and all things accompanying saluation are present to vs. If Christ bee absent from vs death is present wrath lyeth at the doore life and saluation are absent so that wee are neuer partakers of his graces except wee be as neerely coupled to his humanity as meate and drinke are coupled with our body which of all other is a most neere vnion and inward coniunction Thus we see we are seuered from the world to haue fellowship with Christ and are set once in him for euer l 1 Ioh. 2 19. Rom 8 33 34 35 37 38 39. because he that commeth to Christ once he casteth him not away he shall neuer hunger he shall neuer thirst hee shall not be lost but liue for euer as the Apostle saith 1. Iohn 2. If they had beene of vs doubtles they had continued with vs. And Paul to this purpose saith Rom. 8. Who shall lay any thing to the charge of Gods chosen It is God that iustifieth who shall condemne Who shall separate vs from the loue of Christ Shall tribulation or anguish or persecution or famine or nakednesse or perill or sword In all these wee are more then Conquerours through him that loued vs for I am perswaded that neither death nor life nor Angels nor principalities nor powers nor things present nor things to come nor height nor depth nor any other creature shall bee able to separate vs from the loue of God which is in Christ Iesus our Lord. If once we be ioyned to him in spirituall mariage notwithstanding the difference and disparagement betweene him and vs nothing shall be able to worke our diuorcement from him True it is God findeth vs wallowing m Ezek. 16 4.5 6. in our owne filthinesse polluted in our owne blood defiled by our owne vncleannes he hath made an eternall couenant with vs he hath spoken peace vnto our soules saying Thou shalt liue euen when we were sunke downe in sinne to death he said vnto vs Thou shalt liue so that he will neuer turne from vs to do vs good but we shall be his people and he will bee our God he will giue vs one heart and one way that wee may feare him for euer and that it may be well with vs and with our children This made the Apostle to write Eph. 5 30 32. We are members of his body of his flesh and of his bones this is a great mystery but I speak concerning Christ and concerning the church Where he seemeth to allude to the n Gen. 2 21. first creation of the woman made of one of the ribs of the man shaddowing and shewing our knitting and coniunction with Christ which we haue by faith not by nature by vertue of the Spirit not of the flesh Now as we haue shewed that this coniunction is made by Gods Spirit and by our faith which he hath giuen vs so the meanes and instruments to worke it are the word and Sacraments This is a dignity peculiar and proper to the elect to haue perpetuall fellowship with Christ and to grow vp into one body with him as he teacheth Ioh. 17 20 21. I pray for all them which shall beleeue in me through their word that they all may be one as thou O Father art in me and I in thee euen that they may be one with vs that the world may beleeue that thou hast sent me If then there be not an vnion betweene Christ and vs we haue no accesse to God the Father being quite cut off from all hope of life and saluation As then all the substance and nourishment of the tree commeth frō the roote and all the vitall powers of a true naturall body come from the head so it is betweene the Son of God and vs we haue not so much as one drop of the heauenly life in vs of our selues o Ioh. 14 6. Christ is the way the truth and the life no man commeth vnto the Father but by him To conclude this first vse seeing such as come to this sacrament p Mar. 16 16. must be Christians before it appeareth to bee a very corrupt custome of the people when they require baptisme of the Pastor for their children to say God hath giuen me a Pagan I desire you to make him a Christian For Baptisme cannot make a Christian but signifie the Sacraments cannot make that which is not but assure that which is already made as seales do not giue the right but confirm it Thus much of the first vse of Baptisme the second followeth CHAP. XIII Of the second vse of Baptisme BEing made one with Christ wee are partakerss of the benefits of his death to wit a The second vse of baptism is to assure forgiuenes of sinnes of forgiuenes of sinnes and of regeneration or new birth So then the second vse of Baptisme is to assure vs of the remission and pardon of our sins that we may bee vnblameable and acceptable to God This is signified by the outward ceremony of washing and sprinkling to wit the sprinkling of our soules with the blood of Christ for the forgiuenes of all sins b Acts 2 38 22 16. as appeareth Acts 2. Then Peter said vnto them Amend your liues and be baptized euery one of you in the name of Iesus Christ for remission of sins And Act. 22. Ananias said vnto Paul immediately after his conuersion Arise and be baptized and wash away thy sins in calling on the name of the Lord. So the Euangelist witnesseth Marke 1 4. that Iohn did baptize in the wildernesse and preach the baptisme of amendment of life for the remission of sins And the apostle maketh this vse Col. 2 12. Ye are buried with him through baptisme in whom yee are also raised vp together through the faith of the operation of God which raised him vp frō the dead and you which are dead in sins and in the vncircumcision of your flesh hath he quickened together with him forgiuing you all your trespasses The meaning of these places is not that baptism c Baptisme doth not of it selfe conferre grace bestoweth or giueth forgiuenes but only signeth sealeth and assureth our pardon euen as remission of sins and the righteousnes of faith were not in the old Testamēt by circumcision conferred but confirmed vnto the faithful The grace of pardon and forgiuenes of sins is not attained but by faith in Christ so that the worke of baptisme will not effect it Moreouer we haue proued that it is not lawfull to baptize such as are in yeares vnlesse they make open profession of their faith in Christ and repentance from the works of the old man wherefore they obtaine them not by the outward washing with water in baptisme So then we are no lesse assuredly washed by the blood of Christ frō the spots of our soules then outwardly we are washed with water from the filth of the body For the force of his
death hath that effectuall working in cleansing our soules from the corruption and filthinesse of sinne which naturall water hath in washing our bodies By the merit of his death we haue full forgiuenes of all our sinnes not onely originall but actuall not onely past but present and to come whose blood is neuer drawne dry but is euer fresh and ful of efficacy Therfore the words deliuered by the minister in baptisme at the commandement of Christ namely e Mat. 28 19. I baptize thee in the name of the Father and of the Sonne and of the holy-Ghost should be alwayes in our eares euen vntill the last gaspe and by them we ought to bee assured of the full forgiuenes of our offences against God For the blood of christ by which we are once washed can neuer bee drawne dry but is euer fresh full of force and strength to the continual clensing of our filthines and iniquities so that they neuer come into the sight of God neither are imputed vnto vs. Wherefore it is like vnto a sealed charter wherby is confirmed that all our sins are blotted out We are all taught by our baptism that none of the enemies of our saluation shal be able to lay any sin to our charge Art thou tempted to thinke that Christs blood was not shed for thee That thy transgressions are not pardoned That thou shalt bee brought to iudgement for them Doth Sathan tempt thy tender conscience with theÌ„ Thou maist as well doubt that thou wast not baptized and washed with water as doubt thy sinnes are not blotted out thou maist as well surmize thou perishedst in the water as suppose thou shalt perish in thy wickednes the floods wherof howsoeuer they go ouer thy head yet shall not be able to preuaile against thee fully and ouercome thee finally This serueth to conuince diuers hereticks that are altogether ignorant of the right vse of Baptisme The Messalâ—ans beleeued that baptisme was onely auaileable to take away former sinnes De diuin decre ca. de bapt But Theodoret teacheth that baptisme is the earnest of future graces not as a razor to cut away onely the sins that went before The Papists suppose no sinne forgiuen by baptisme in infants but one sin only which is originall In those that are baptized being of age whereof there is small or rare vse in these daies they inlarge and extend it thus farre as that it taketh away both originall and actuall sinnes before baptisme onely wherein although they would seeme to open the Lords hand very wide toward vs yet they are indeed notable Church-robbers who to maintaine their bellies their lusts do vtterly spoile vs not of a piece but of our whole saluation in Iesus Christ whilest they send vs to our owne satisfactions by prayers fastings whippings and such like Note therefore that our Sauiour saith He that beleeueth and is baptized Mar. 16 16. Tit. 3 5. 1 Pet. 3 21. shall be saued Saint Paul saith Tit. 3 5 that baptisme hath saued vs and Peter affirmeth that it doth saue vs 1 Pet. 3 21. Where the saluation that we haue through faith in baptisme being applied to the time past present and to come that is to all times it is euident that baptisme doth as well seale vp vnto vs the remission of the sinnes that wee commit at the last houre of death as the in-borne sinne wherein we were first conceiued in our mothers wombe This Saint Austine saw and therefore teacheth Aust de nuptijs concup lib. 1. cap. 33. that by the lauer of regeneration and word of sanctification all the euils of regenerate men are cleansed not onely sinnes past but such as are committed afterward by ignorance or infirmity so that great is the pardon of baptisme This then ouerthroweth the false d Concil Trid. sess 5. doctrine of the false Church of Rome the Mother of abhominations which teacheth that by the grace of Christ receiued in baptisme all our sinnes going before it are razed and blotted out and leaueth nothing in the party baptized e Bellar. lib. 1. de bapt cap. 13. that hath the name and nature of sin But albeit our sinnes be freely and fully forgiuen for Christs sake pardoned and not imputed couered and remembred no more yet the staine blot and remnants of sinne remaine though not raigne in our flesh so long as we liue in this world which in the end of our dayes together with the mortality and corruption of our bodies shall be taken away and abolished Indeed the Scripture teacheth that Christs blood cleanseth washeth g Iob. 1.29 Psal 32.1 and taketh away sin Ioh. 1. Behold the Lambe of God which taketh away the sin of the world but this is not by an actual purging of vs from all corruption but in freely acquiting and truely discharging vs from the guilt offence and punishment before God as Psal 32 Blessed are they whose iniquities are forgiuen and whose sins are lightened blessed is the man to whom the Lord imputeth not sin Therefore though they be forgiuen yet they remaine g 1 Ioh. 1 8. as appeareth Iohn 1 29. If we say we haue no sin we deceiue our selues and there is no truth in vs. And Salomon in his worthy prayer saith If any sin against thee 1 Kings 8 46. Rom 7 23. Eph. 4 23. Col. 3 3. Esay 64 6. for there is no man that sinneth not So the Apostle teacheth and toucheth this truth by his owne experience Rom. 7. I see another law in my members rebelling against the law of my mind and leading me captiue vnto the law of sin which is in my members We are all as a filthy cloth the flesh rebelleth against the Spirit and in nothing we can do the things we would so that if God enter into iudgement with vs wee cannot stand in his sight And if originall sinne were extinguished and vtterly abolished in baptisme then they which are baptized should sin no more but we see they sin againe after their baptisme To conclude baptisme is auaileable not onely for sins before but it is a seale for confirmation of faith touching the remission of those sins that are committed after baptisme as well as done before as our blessed Sauiour teacheth Marke 16 16. Hee that shall beleeue and bee baptized shall be saued but he that will not beleeue shall be damned Faith then beleeueth the forgiuenes of all sinnes past and to come inasmuch as the blood of Christ cleanseth froÌ„ all sins And the apostle accordeth heereunto Titus 3 5 7. According to his mercy hee saued vs by the washing of the newe birth and the renewing of the Holy-Ghost that we being iustified by his grace should be made heires according to the hope of euerlasting life Where we see that the promise of iustification is generall against all sinnes Thus much of the second vse CHAP. XIIII Of the third vse of Baptisme THe third vse of baptisme is to kill and bury
these men are not fit to be Christs guests that hunger not after him Wherefore u Eâ—ay 55 7 the Prophet calleth all such as faint in their soules through hunger and thirst of this food Ho euery one that thirsteth come to the waters and ye that haue no siluer come buy and eate come I say buy wine and milke without siluer and without money And the Apostle Reu. 22 17. Let him that is athirst come and let whosoeuer will take of the water of life freely Likewise the Euangelist Luke 1 53. Hee filleth the hungry with good things and sendeth the rich empty away But where is the desire of these things Where is the hunger after this heauenly food Where is the thirst after the waters of life Truely of all gifts this is the greatest yet the greatest number care nothing for Christ nor for his guifts As the Israel tes in the wildernesse loathed Num 11 5. c. Manna and desired to returne into Egipt such are there among vs no desire no affection no zeale this way they spend their cogitations indeuors to gaine honour they thirst after siluer and gold they delight in earthly pleasures they couet houses lands and wealth of the world these things they abound in these things they make their happinesse and their heauen Such as these there are thousands in the bosome of the Church that hunger more after these transitory things then after heauenly Such are b Heb. 12 16. prophane persons as Esau who preferred a messe of pottage before the blessing and as the Gadarens who preferred their swine before Christ and therefore besought him to depart out of their coasts But let vs learne better things for all these shall vanish come to nothing And what shall it profit c Mat. 16 26. a man if he winne the whole world and loose his owne soule Let vs not labour for the meate that d Ioh 6 27. perisheth but for the meat that endureth to euerlasting life which the Sonne of man shall giue vnto vs. All the dainties and delicates in the world cannot be compared to that which is heere offered to bee eaten of the soule Therefore let vs remember whensoeuer we come to his table to be partakers of this Supper to come with a great longing after life saluation from him as we desire bodily meate when we are hungry and drinke when we are thirsty then shall we by him be satisfied and saued otherwise we cannot lay hold on him we may receiâ—e the outward signe but we cannot receiue the graces o Christ offered vnto vs. Lastly consider with me that if Christ be an inward part of the Sacrament of the S ppeâ— as it were the hidden Manna Reuel 2 17. then no man by nature I meane which is a meere naturall man doth know desire oâ— seeke after him to be fed and nouâ—ished by him to eternall life but he is concealed from the wisest men of the world and such as haue deepe vnderstanding in earthly things Nay there are many brought vp in the bosome of the Church and presume to approach to the Table of Christ that do not know Christ to be their heauenly â—ood for if they did know him aright they would quickly feele the spirituall want of him They would vnderstand that they do not more want the ayre to breathe the earth to tread vpon the Sunne to shine their meat to put in their bellies their garments to cloath and attire their bodies then they stand in need of Christ to make him as their food and to put him on as their apparell A man that is not hungry knoweth not what meat drinke meaneth or at least considereth not the necessity of them so a man that seeleth not what lacke he hath of Christ doth not indeed know what Christ is nor what benefits he hath obtained for him What a shame is this that any should be found so simple and ignorant and what danger is this vnto themselues Alasse alasse how many silly soules and ignorant people are there that blesse themselues in their blindnesse and thinke themselues happy men who neuer selt the want of Christ they were neuer troubled in minde to finde him they were neuer hunger-bit for him they neuer regarded to know Christ and him crucified for the redemption of their soules for the remission of their sinnes and for their deliuerance from the gulfe of hell It is noted touching the church wheÌ„ Christ had for a season withdrawne himselfe from her Can. 5 4 her bowels were moued for him her soule failed and fainted within her and she was sicke of loue to fâ—inde him againe We must account all things but dung that we may winne Christ after the example of the Apostle Phil. 3. Phil. 3 8. We must not labour for the meat that perisheth but for the meat which endureth to euerlasting life which the Sonne of man will giue vnto vs Ioh. 6 27. Ioh. 6 27. We are bound to endeuour earnestly and to vse all good meanes to haue him as the most excellent food and most precious guift in the world far aboue al the riches of the whole earth Let vs seeke him where he is to be found Where Christ is to be found that is in the word and Sacraments in them he is as it were daily crucified before our eyes Gal. 3.1 Consider heerein I pray you the prophanesse of this wretched world of which we spake in part before He is the most worthy portion that can befal vs the most royall feast that euer was prepared the most costly banket that euer was furnished he is the bread that caÌ„e downe from heauen the water of life the meat drinke that endureth to euerlasting life the heauenly Manna giuen to eate 〈◊〉 12. â— the tree of life in the midst of the Paradice of God which yeeldeth fruite euery month and the leaues of it are for the healing of the Nations yet not one among an hundred doth seeke after him or any whit seeme to regard him or this Sacrament which may fitly be called the marriage Supper of the Lambe We are like the Israelites in the wildernesse who preferred the Onions and garlicke of Egipt before Angels food more sweet then hony Such Onion-mungers or rather earth-wormes are we that delight our selues in serpents food breaking our braines bestowing our studies and imploying our wits and thoughts day and night to obtaine the treasures of this life and the riches of this world but care not to be rich in God through Iesus Christ How can we perswade our selues that this will be answered at the day of iudgement thus to disgrace and dishonour the Lord Iesus like Iudas that sold his maister for thirty pence or like the Iewes that preferred a murtherer before the Lord of life or like Esau that sold his birth-right for a messe of pottage Hence it is that many haue fat and full bodies and abound with