seed dependeth vppon the sower which if it light in good ground will bring forth plentifull fruit 〈◊〉 it be 〈◊〉 of an vngodly and vnskilfull man Chap. 10. Of the second inward part of a Sacrament HItherto of the first in ward part the second part of a sacrament is the holy spirit as Math. 3. Hee shall baptize you with the holy ghest and fire So in Christes Baptisme when he was baptized and prayed the holy-ghost discended in a visible shape like a Doue vppon him And By one spirit we are al baptizd into one body whether we be Iewes or greacians whether we bee bond or free and haue bene all made to drinke into one spirit And the Apostle layeth down the circumcision of the hart by the spirit He is a Iew which is one within and the circumcision is of the heart in the spirit So the same A postle Tit. 3. 5. 6 According to the mercy of God he saued vs by the washing of the new birth and the renewing of the Holy-ghost which he shed on vs aboundantly through Iesus Christ our sauiour Nothing can be fruitfull and profitable without his gratious worke in vs he worketh and setteth the word of promise in our hearts and therefore we must necessarily hold the blessed spirit to an inward part of the Sacrament Now let vs proceed to the vses of this point being the second inward part Is the spirit of God the sealer vp of the promises after that we beleeue according to the doctrine of the Apostle After that ye beleeued ye were sealed with the holy spirit of promise then as often as we heare the promise vttered by the Minister it confirmeth vs that the father by his spirit woorketh the same in our harts The Water in baptisme cannot by any force and vertue inherent in it wash our consciences from dead workes to serue the liuing God as it hath power to wash away the filth and corruption of our bodies The bread and wine in the Lords supper haue no inherent strength to nourish the soule to eternall life as they haue to strengthen the body they are instruments of the Holy-ghost who worketh by them to the great comfort of the faithfull Grace is not contained and shut vp in them as water in a vessell or as a medicine in a boxe the spirit helpeth our infirmities sealing vppe to our consciences the fruite of the word that is heard and of the Sacrament all signes that are seene Againe is the spirit of God an inward part of the Sacramentes then we must learne and remember that wee can neuer heare the worde or receiue the sacraments with fruite and comfort without the speciall assistance and inward operation of the spirit of God Therefore the Prophet ioyneth the spirit word together I will make this my couenant with thee saith the Lord my spirit that is vpon thee and my words which I haue put in thy mouth shall not depart out of thy mouth nor out of the mouth of thy seed nor out of the mouth of the seed of thy seed from henceforth and for euer A man indeed hath power to heare the word and to receiue the sacramentes his will is free in these outwarde workes but he hath no power or strength to do them with profitte and comfott except it be giuen him from aboue Though we heare neuer somuch though wee communicate neuer so osten the spirit must open our hearts as he opened the hart of Lydia So 1 Ioh. 2. that 〈◊〉 h which ye receiued of him dwelleth in you and ye neede not that any man teach you but as that same annointing teacheth you of all thinges and it is true and is not lying Likewise Act 10. Peter preached the Gospell to Cornelius and his houshold and while he yet spake to them The Holy-ghost fell on them all which heard the word So also the Apost being sent out with their commission and commanded to preach the Gospell to euery creature it is noted that they went forth and preached euery where and the Lord wrought with them and confirmed the worde with signes that followed And Ioh. 14. The comforter which is the Holy-ghost whom the father wil send in my name he shal teach you all thinges and bring all thinges to your remembrance which I haue told you Pharaoh often heard Moses and Aaron but he harkened not but hardned his heart because there was no inward touching or teaching of the spirit The Israelites had hearde and seene the wonderfull things of God yet they profited not in faith in repentance in regeneration and the reason is rendered 〈◊〉 29. Yee haue seene all that the Lord did before your eies in the Lands of Egypt vnto Pharoah and vnto all his seruants and vnto al his Land the great tentations which thine cies haue seene those great mycacles and wonders yet the Lord hath not giuen you an hart to perceiue and eyes to see and eares to heare vnto this day When we come to heare the word which is a word of power of life and of saluation when wee come to receiue the sacramentes which are signes of Gods graces and seales of his promises we see many returne as ignorant peruers corrupt froward rebellious hard-harted and disobedient as they came to these ordinances of God and whence commeth this How falleth it out And what may be the reason heereof Surely it is not in him that willeth nor in him that runneth but in God that sheweth mercy who giueth eies to see eares to heare and heart to vnderstand to whom he thinketh good in heauenly pleasure Wherefore our duty is seeing the naturall man perceiueth not the things that are of the spirit of God to pray vnto him to giue vs wisedome to see our corruptions blindnes ignorance and hardnesse of hart Thirdly doth the spirit worke in vs by the word Are the word and spirit ioyned together And doth he teach vs by means of the word and Sacra then we must not separate the spirit from the worde and Sacraments as the Anabaptistes do which depend vpon reuelations and inward inspirations vpon priuate motions and diuine illuminations without the word They will not be taught by the word they will not be strengthned by the Sacramentes but take away the vse of both following their owne foolish fansies and deuilish dreames They boast of the spirit of God and are led by the spirit of the deuill Wee must for our direction and practise learne that as to rest vpon the spirit without the word is phantasticall and heriticall and the mother of all errors so the word and sacraments without the spirit are no 〈◊〉 then a dead carcasse without life an empty sound without substance a naked shew without truth an empty casket without the 〈◊〉 and there sore we must knit them together and assure our selues that the spirite speaketh euidently in the scriptures the spirit worketh effectually
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 voide and frustrate by our owne inuentions Chap. 5. Of the third outward part of baptisme THe third outward part of baptisme is the element of water which is the matter whereof baptisme consisteth This truth is taught in diuerse places of the new testament Indeeds I baptize with water And Ioh. 1 because he should bee declared to Israell therefore am I come baptizing with water Knew him not but he that sent me to baptize with water he saide vnto me vpon whom thou shalt see the spirit come 〈◊〉 and tarrie still on him that is he which baptizeth with the Holy-ghost So Act. 8 36. As they went on their way they came vnto a 〈◊〉 ater and the Enuruch said See heere is water what doth let me to be baptized then he commaunded the chariot to stand stil and they went downe both vnto the water both Phillip and the Eunuch and he baptized him And chap. 10. Can anie man forbidde water that these should not be baptized which haue receiued the Holy-ghost as well as we Nothing is so apt to set sorth the blood of christ and his merits as water which is sit to clense and wash and leaueth no filth behind vpon the body by which outwarde worke Christ would haue vs feele the inward purging and purifying of the soule 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 ordinarie water whereunto answere the flood the red sea and the Iewish purifyings vnder the law The curious questions whether wanting water we may baptise with sande or water distilled and compounded came at the first from the dangerous and bloody opinion that they are damned which die vnbaptised If any demaund whether sweet waters and distilled may be taken and vsed or mingled with common water especially when children of such as are in high place are to be baptised sealed into the couenant therby to note a difference betweene person and person forasmuch as god hath listed vp the head of one aboue another I answere all power is indeede of god and we with hart and tongue do giue honour to whome honour pertaineth and feare to whome feare belongeth Notwithstanding all mixture of the water is mans inuention and an human tradition which in GODS woorshippe is not to be admitted Whatsoeuer is mingled with common Water is a corruption whatsoeuer the partie be that is baptised The Apostle teacheth that the church hath all one baptisme not one manner of baptizinge the poore and another of baptizing the rich Besides why might wee not allowe mixture of water with Wine in the Lordes 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 manner of baptising the children of rich-men and the children of poore 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 courser sort for the poore by themselues which seperation the Apostle reproueth in the church of 〈◊〉 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 for all are one in Christ Iesus and therefore the Noble Eunuch mentioned Act 8. was baptised by Phillip with ordinary water Now if no composition may be mingled then much lesse may any other signe be vsed and so the element clean chaunged and the ordinance of God altred for the church of God hath no liberty to bring any other signe in place of water If a man were baptised with sande with bloude with wine with milke with snowe with oyle and such lickor it is no baptisme at all but a meere voide and ydle action such a person must afterwarde be sprinkled or washed with water not that any should be rebaptized but because all persons should be once baptised the former action being meerely 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 errour 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 ther is a nullitie of the whole work the partie be-sanded or be-bloodied or oyled is erroneously and vnlawfully not truely and effectuallye baptised Nadab and Abihu are smitten with lightning from heauen 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 elementes as strange fire that are brought into this sacrament beside water Or haue we greater liberty to change Gods ordinaunces in the gospell then the Iewes had vnder the Law When GOD appointed the burnt offering to be offered and commanded the people to bring either bullocks out of the heard either Sheepe or Goates out of the folde either Turtle-doues or young Pigeons from amonge the birds being thus limited and restrained might they bring an Asse or an Elephant or a Camell unto him might they cut osf a dogges 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 bee 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 Lorde likewise threatning a generall dearth of Corne Wine and Oyle of which things many of their offeringes and oblations consisted sheweth that the priestes shoulde Weepe and waile because the Meat-offerings and Drinke-offeringes should cease But what neede was there either that the priests shoulde haue lamented or the offeringes haue ceased if they might haue vsed other elementes other signes or other matter then GOD approoued If they might haue taken water in steed 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 steade of the Beastes of the fielde Or creeping thinges for their Offerings in steed of such as chewe the cudde and diuide the hoofe Nowe howe can it bee better Warraunted to vs to take oyle for Water then it was for them to take Water for oyle Againe heereby all Popish corruptions and mixtures brought into this
Christ Iesus shed his blood for them he dyed for all the children of God he redeemed them whether they be old or young smal or great as Ioh. 11. He must die not for that nation onely but should gather together in one the children of God which are scattered And the same Apostle Reuel 12. saith I saw the dead both great and small stand before God 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 holynesse and righteousnesse all the daies of their life by whom they were receiued for sonnes and adopted for his children by a solemne pledge of their adoption before they were able through their age to know and acknowledge him for their father Let them giue the first fruites of their life to God let them learne to beare the yoake of obedyence from their youth let them redresse and reforme their waies by taking heede to the word of truth and seeing God hath remembred them in their baptisme let them also remember their creator in the daies of their youth and begin to be wise betimes least death come suddainely and cut them off as the sluggard that for-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 proued the obiections against this truth aledged haue been susficiently answered and the vses of it to the great comfort of all faithfull parentes and Children haue beene particularly remembred Chap. 8. Of the first inward part of baptisme HItherto we haue handled al the outward parts of baptisme now we are orderly to proceede to the inwarde partes The inward parts of baptisme are such as are represented by the outward Those are foure in number first God the father secondly the spirit thirdly Christ fourthly the soule clensed as we see Math. 28 19. Teach all nations baptizing them in the name of the father of the sonne and of the holy-ghost he that beleeueth and is baptized shall be saued Heer we see these foure inward parts are named and expressed This is also euidently proued Math 3 in the baptisme of Christ where the Trinity of persons was manifested These inward parts do directly and fitly answeare to the outward The father is represented by the Minister the spirit worketh by the worde Christ is sealed by the water and the soule clensed is signified by the body that is washed Now there is a notable agreement a singular vnion and fit proportion betweene these partes where the minister hath relation and reference to the father the word to the spirit 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 bodye 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 between themselues let vs consider of them particularly and in order The first inward part is God the father represented by the minister The minister calling vpon the name of God vseth the water to wash and washeth the party baptized with the element of water which sealeth vp gods incorporating and ingrafting 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 whome I am well pleased Now let vs come to the vses This 〈◊〉 first of all to strengthen our faith in the remission of our fins 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 towarde the clensing of the soule yet in regard of Gods ordinance and our benefit the ministery of man is somewhat which whosoeuer despiseth doth despise God 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 saith god the father offering the blood of his own son to be water of life to our soules And let vs all make this vse of the Churches baptism to the comfort of our own harts so often as we see it administred let vs not rest in it as in a work done to another and nothing concerning our selues but euermore helpe our inward affection by the outwarde action and alwaies as the eye of the body beholdeth the Minister let the eye of the faith be fastned firmely vppon the Father who maketh the Sacramentall rites auaileable which are openly done before vs for our edification Again it teacheth that we must not rest in the outward washing nor in the externall actions of the Minister but euer consider what is offered to our considerations therin and when the father offereth to vs his sonne let vs not refuse him For he that satisfieth himselfe with the outwarde work is as he that catcheth after the shadow and regardeth not the substance or as one that maketh much of the garments but respecteth little the body it self which ought to be had in greatest price and estimation Lastly is God the father an inward part of baptism then we must take heed we giue not that to the Minister which is proper to god the father whereby hee is robbed of the honor and glory due to his great name The Minister may wash the body and clense the flesh but can goe no further he medleth not with sanctification of the conscience from dead workes which is not in the power of mortall man to do so that god giueth the thing and men giue the signe yea while the Minister offereth the one God the father giueth the other Chap. 9 Of the second inward part of Baptisme THe second inwarde part of baptisme is the spirit of God hauing relation to the word and promise of God This appeareth Math 3 11 He baptizeth with the holy-ghost and with fire And verse 16 When Christ was baptized the heauens were opened vnto him and he saw the spirit discending like a doue and lighting vpon him So the apostle 1 Cor 6 saith ye are washed ye are sanctified ye are iustified in the name of the Lord Iesus and by the spirit of our God And chap. 12 of the same Epistle By oke spirit we are all baptized into one body whether we be Iewes or Graecians whether we be bonde or free and haue beene all made to drinke into one spirit And Tit 3.
According to his mercy he saued vs by washing of the new-birth and the renewing of the holy-ghost which he shedde on vs aboundantly through Iesus Christ our sauiour All these testimonies teach vs that the Holy spirit of God is a necessary inward part of this sacrament and that the baptisme of the spirit ioyned to the word giueth force vnto it who worketh in our soules that which water doth in our bodies so that without the spirit it is nothing From hence we learne that it is not the dipping of vs into or the sprinkling of vs with water by the Minister that maketh vs partakers of Christ but it commeth from the vertue of the spirit who in time performeth what is represented by outwarde signes and promised by the worde Againe we learne heereby that the spirit is true God equall with the father and the sonne For who is able to make the worde and Sacramentes auaileable but onely God Seeing then this is the proper worke of the Holy-ghost to open the heart to teach the conscience to seale vppe to the daye of redemption and to helpe our infirmities in heating in praying and receiuing the Sacraments he must needs be acknowledged to bee true God the giuer of these graces So we see that in the forme of the administration of this sacrament the blessed spirit is named and rehearsed and hath his order togither with the father and the sonne This therefore is a principle of our faith to be learned confessed and beleeued Thirdly we are heerby to take heed and beware that we giue not to the word that which is proper to the spirit he ingrafteth vs into Christ he keepeth vs that we fal not from Christ he maketh the word and promise of the institution profitable vnto vs without whome it shoulde be vnto vs as sounding brasse or a tinckeling Cymball Wherefore as GOD the father in mercy maketh the promise so his spirite must assure it to the Consciences of all the faithfull Lastly let vs learne whensoeuer we come to the Worde or sacramentes to craue the gracious assistance of the blessed spirit to guide direct and regenerate vs to eternal life to sanctifie vs and to assure vs of gods endlesse fauour in Christs Iesus as 1 Ioh 5. There be three which beare witnesse in heauen the father the word and the holy spirit and these three are one The Holy-ghost by his grace and vertue worketh in vs steadfastly to beleeue the truth of Gods worde and the gratious promises of saluation as he is the author beginner and begetter of faith in vs so he increaseth it and maketh vs fit to receiue Christ and to apply him with all his gifts vnto our selues and sendeth vs into the full fruition and possession of Christ. He is our comforter to certifie vs of our reconciliation to god and to make vs reioyce vnder the crosse knowing that tribulation bringeth foorth patience and patience experience and experience hope and hope maketh not ashamed because the loue of god is shed abroade in our harts by the holy-ghost which is giuen vnto vs. He is the earnest and seale of our inheritance by whom we are sealed vp to euerlasting life Thus we see that howsoeuer the increase and 〈◊〉 of faith is assigned to the sacramentes yet this grace proceedeth from the holy-ghost who is vnto our faith as marow vnto the bones as moysture vnto the tree and as a comfortable raine vnto the fruites of the earth If this inward maister and teacher be wanting the sacraments can worke no more in our mindes then if the bright Sunne should shine to the blind eies or a loud voice sound in deafe eares or fruitefull corne fall into the barren wildernesse Wherefore least the word of saluation should sound in our eares in vaine and Sacraments ioyned to the word should be present before our eies in vaine the spirit worketh in vs whensoeuer we come vnto them aright he mollifieth the hardnesse of our heartes he frameth vs to new obedience and assureth vs that God offereth to vs his owne sonne for our iustification and saluation For euen as the seede that falleth into a barren soile dyeth and rotteth yet if it be so wen in fruiteful grownd wel tilled manured it bringeth 〈◊〉 good increase with gain aduantage so likewise the word and the sacramentes if they hit vpon an heard neck and fall into a barren heart bcome vnprofitable and vnfruiteful but if the effectual work of the spirit accompanieth the hearing of the one and receiuing of the other they are profitable auaileable and comfortable Thus much of the second part Chap 10. Of the third inward part of Baptisme THe third inward part of baptisme is Christ represented and signified by the water For as the A postle teacheth That the blood of bulles and calues cannot take away sinne so the water in baptisme cannot wash away sinnes It toucheth the body washeth it clenseth and purgeth it but it can proceed no further For this cause the beleeuers are said to be baptized in the name of Christ as Act 2 38. He baptized euery one of you in the name of christ So chap. 19 5 They were baptized in the name of the Lord Iesus Not meaning heerby the forme and manner of baptizing but the fruite foundation and end of baptisme Likewise the Apostle sheweth the same 1 Pet 3 21. Baptisme answering to the figure of the Arke saueth vs by the resurrection of Iesus Christ. There is no more force in outward baptisme to saue the whole vertue and force floweth from the streame of Christs blood as the true materiall cause thereof wherein the power of in ward baptisme doth consist The truth being euident that the pouring out of the blood of CHRIST is one of the inward partes of Baptisme let vs see the vses The vse of this part teacheth diuerse pointes First that the outward washing with water is not the washing away of sins for then whosoeuer were dipped in it should receiue forgiuenesse of sinnes repentance from dead workes and sanctification of the spirit whether he beleeued or not which is otherwise as we see Act. 8 22. Also they should not and could not be Christians and eternally saued which are not outwardly washed but departing this life without baptisme they should perish in the next world without redresse or redemption and so our condicion were worse then the Iewes their condition in times past and the grace of God more restrained vnder the Gospell then it was vnder the law Moyses offering more mercy then Christ himselfe So then the washing with water serueth to ratifie the shedding of Christs blood for the remission of our sinnes and the imputation of his righteousnesse to our instification as 1 Ioh. 1 7. The blood of Iesus Christ his sonne doth clense vs from all sinne So Reuel 1 5. He hath loued vs and washed vs from our sinnes in his blood and
like vnto him in regarde of this naturall body yet they are not indued with his heauenly spirit they haue many 〈◊〉 through him but they want such as accompanie saluation chap. 14. Of the third vse of the Lordes supper THe third vse of the Lordes supper is a spirituall communion aud growth with our brethren to bee one bodye with them flowing from the communion which we haue with Christ. For as the vnion betweene brethren and sisters of the same bloode and of the same flesh springeth from the neer coniunction they haue from father and mothers as from a fountaine and as the vnity and concord among seruants of the same society ariseth by meanes of the same maister so the faithfull that haue communion with christ haue likewise communion one with another This Paul testifieth euidently writing to the Corinthians We that are many are one breade and one body because we all are partakers of one bread This is to be vnderstood of that communion and fellowshippe which the members haue one with another who receiue food and norishment from the same table therby professing themselues to be of the selfe same family and houshold Besides by the vniting together of many graines is made one bread of many clusters of Grapes one wine is pressed out so out of many members groweth vp one body of the church which is the body of christ This maketh much to the reconciling renueing and maintayning of friendship that we are all partakers of one bread made of many cornes and 〈◊〉 of the same cup of wine made of many clusters as the Apostle setteth downe 1. cor 11. Wee are all made to drinke into one spirit Wherfore we are not onely to look to our vnion with christ but also our ioyning our selues with them who are of the same misticall body be they neuer so many that receiue with vs this holy supper in respect whereof this sacrament hath bin called a communion Now let vs consider what vse may be made heereof to our selues Is this one end of the institution of christs last supper to lay before vs our communion one with another then what gifts soeuer we haue receiued from christ wee must imploy them to the benefit and good of others If god haue giuen vs knowledge we must vse it io instruct the ignorant if the gift of zeale we must applie it to kindle and stir vp others to remember from whence they are fallen if faith and sanctification we must bestow them to the gaining and winning of others if the outward thinges of this life and this worlds good we must communicate them to others according 〈◊〉 their want and out wealth their pouerty and our plenty The candle hath receiued light not for it selfe but for others The trees bring forth fruite the clouds drop downe raine the fountaines send downe water the Sun shiaeth the earth flourisheth the Bee gathereth the beast laboureth to profit others And wherefore haue we all receiued moysture from the root light from the sun fruit from the tree water from the fountain euen life from Christ but to impart it to others as freely as we receiued This is taughtvs in many placs Let euery man as he hath receiued the gift minister the same one to another And in another place The manifestation of the spirit is giuen to euerie man to profit withal god hath tempred the body together least there should be anie diuision in the body that the members might haue the same careone for another So then the gifts that we haue receiued of vnderstanding wisedome zeale exhortation reprehension and whatsoeuer gifts externall internall or eternall let vs consider that we are stewards not maisters of them and therefore must render and giue an account vnto the author and giuer of them when he shall say Giue an account of thy stewardshippe for thou mayest bee no longer Steward Againe is the Lordes supper the bond of charity and doth it put vs in mind of our communion with the saints fellowship which one hath with another then all such as receyue the same doctrine imbrace the same religion and 〈◊〉 at the same table must be vnited in Christian loue gentlenes meeknes and patience one towarde another supporting one another bearinge the burthan one of another being alike affected and disposed guided by one spirit nourished by the milke of the same word acknowledging one 〈◊〉 professising one faith liuing in one bodye walking in one callinge looking for one kingedome worshipping one Lorde meeting at one Supper and washed with one Babtisme for our ' regeneration and sanctification according to the saying of the Apostle Eph 4. Walke worthy of the vocation whereunto ye are called endeuouring to keeepe the vnity of the spirit in the bond of peace there is one body and one spirit euen as ye are called in one hope of your vocation There is one Lord one faith one baptisme one god and father of all which is a boue all and through all and in you all And in the same epistle to the Philippians If there be any consolation in Christ if any comfort of loue if any fellowship of the spirit if any compassion and mercy fulfill my ioy that ye be like minded hauing the same loue being of one accord and of one iudgement that nothing be done through contention And Luke Act. 4. describing the notes of the Church of Christ saith The whole multitude of them that beleeued were of one heart and one soule neither any of them said that any thing of that which he possessed was his owne but they had all things common Let vs acknowledge our selues to bee fellowes of one houshold and members of one body and euermore bring with vs this fruite of loue to the lords Supper otherwise we shall neuer be the Lords ghuests If bretheren that are the children of the same father malice and maligne one another will not the father be angry And if one fellow-seruantes brought vp in one family fall together by the eares will not their maister be displeased and offended Seeing then God hath vouchsafed to call vs his children to admitte vs into his house to nourish vs at his owne table and to preserue and reserue vs to his heaueuly kingdome hee will take from vs all these priuiledges and 〈◊〉 if wee be hatefull and hating one another and deale with vs not as with his own children but as with his vtter enemies Thus much of the third and last end of the Lords Supper Chap. 15. Of examination before the Lords supper WHat the Supper of the Lord is what are the parts and vses thereof and what an heauenly banket it is for al worthy receiuers hath hitherto bene sufficiently declared now it followeth to set downe the way and means how we may come 〈◊〉 For the whole fruit of this Sacrament standeth in the right partaking thereof The right manner standeth in preparing ourselues to come and
by the Sacramentes and the spirit helpeth our 〈◊〉 to profit by them CHAP. II. Of the third inward part of a Sacrament THus much we haue spoken touching the holy spirit being the 2. inward part the 〈◊〉 inward part is Iesus Christ crucified the very subiect substance of all Sacraments He was represented by 〈◊〉 meision and the pascall lambe and he is represented in Baptisme and in the Lords supper When we receiue the outward signes God the father offereth his sonne and all his graces with him to confirme our 〈◊〉 therby The signe is but a figure and token Christ is the truth and substance This we shewed before Ch. 2. in the discription of a sacrament that therein Christ and all his sauing graces are truely offered sealed vp and giuen to the faithfull that 〈◊〉 in his name Heereunto commeth the doctrine of the Apostle where hee teacheth that the Iewish Sacramentes being in the truth of them the same with ours did signifie Christ for They dranke of the spirituall rocke that followed them and that rocke was Christ. So he doth teach 〈◊〉 that by Baptisme we put on Christ we are buried into his death and are planted into the similitude of his resurrection Wherefore this is the vse and end of the sacraments to lead our saith to the onely sacrifice of Christ once offered vpon the crosse as to the onely ground-worke and 〈◊〉 of our saluation as touching the other Sacrament the same Apostle sheweth that the breaking of the bread sealeth vp the communion of his body and the pouring out the wine the communion of his blood So then this is an euident plaine manifest truth confirmed by testimonies of the Scripture that Christ is the matter and substance of a sacrament Heereby we gather great strength of faith If Christ be offered withal his merits then let vs lay hold vpon him and not let him go let vs stretch forth the hand of faith and receiue him into our harts Wherefore when Satan assaulteth vs touching our faith in christ and assiance in his promises perswading vs we are not elected iustified and indued with faith therby seeketh to cut off our hand from aplying or to blind our eie from looking vpon the brasen serpent that is Christ sitting at the right hand of his father let vs run vnto him let vs hunger and thirst after his righteousnes let vs acknowledge him to be our wisdom our rightiousnes our sanctification and redemption and let vs looke for our saluation from him and in him What though our faith be frail and weak What though it be as a graine of a Mustard seede which is very little and small What if it be but as the groth strength of a child which is ready to fal except he be staied vp yet this weak this smal 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 we lay hold vpon christ by faith though we doe it with many wantes and much weaknes yet it shal serue and suffice vs to saluation For God looketh not so much to the perfection as to the truth of faith neither so much to the measure as to the maner of our beleeuing Euen as the blinde man in the Gospell when he beganne to perceiue the mouing of men and saw them walking as trees when yet hee could not discerne their bodies did as truely and certainely 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 〈◊〉 in a deepe and darke dungeou may as wel discerne the light of the Sunne at a little hole and creuisse as he that walketh in the open ayre so albeit wee bee compassed about with ignorance doubtinges Weaknes and manyfolde fraylties of the fleshe yet by a dimme light and sighte of faithe wee may certainely apply vnto vs the mercies of GOD and the merits of Christ as well as if we had a strong and perfect perswasion of our election saluation before the foundations of the world Thus we see howsoeuer the faithfull may be afflicted yet they are not distressed though tempted yet not ouerwhelmed though cast down yet they perish not For this is their victory that hath ouercome this world euen their faith wherby they apprehend Iesus Christ who is offered of GOD the father in the Sacramentes to all the faithfull Againe if Christ be giuen vs how should not the father with him giue vs all things else as the Apostle concludeth If God spared not his owne sonne but gaue him for vs all to death how shal he not with him giue vs al things also when we inioy him we inioy al things if we want him it is nothing though we abound in all things else Wherefore when the father gaue him for vs it is more then if he had giuen to us heauen and earth For hauing right and interest in him we haue possession of al things his righteousnes his sanctification his obedience his innocency and whatsoeuer he hath is made ours He that hath Christ who is the Lord of al cannot doubt but he is made partaker of that which is his He that hath Christ who is heir of all things may assure himselfe to be made fellow heire with him This is it the Apostle saith Let no man reioyce in men for al things are yours whether it be Paule or Apollos or Cephas or the the world or life or death whether they be things present or things to come euen all are yours and ye Christs and Christ Gods When a parcel of ground is purchased and made ours thereby the profit and commodity thereof is made ours also so when christ by the free donation of god the father is giuen vnto vs his righteousnes and obedience becommeth wholy ours togither with him He then that hath christ hath all thinges he that hath not christ hath nothing howsoeuer he thinke himselfe to be something Chap. 12. Of the fourth inward part of a Sacrament THe last inwarde part of a Sacrament is the faithfull receiuer desiring apprehending receiuing hungring and thirsting after Christ. There is required a faithfull receiuer if wee woulde receiue Iesus Christ faith must of necessity goe before without this there is no iustification without this there is no saluation as Rom. 14. Whatsoeuer is not of faith is sunne And Heb. 11. Without faith it is vnpossible to please God Iudas executed the function of an Apostle he was partaker of the Passeouer yet he ceased not to remaine an Hypocrite a deuill and the child of perdition that the scripture might be fulfilled Neither was he bettered or sanctified by that sacrament or by the vse therof Ananias
the administration of baptisme and truely performe that which is out-wardly figured and represented Heere heauen was open which for our sinnes was shut against vs heere the spirit descended in the visible forme of a doue vpon Christ to signifie vnto vs that being deliuered from the terrors of sin and iudgement we are at peace with God the voice of the father is heard from heauen saying This is my sonne in whom I am well pleased All these things note out the speciall force and dignity of this Sacrament It is not therefore to bee administred in a corner of the Church with three or foure persons present to witnesse the baptisme the rest of the body of the congregation being departed but in the face and open view thereof forasmuch as God to deliuer it from contempt hath giuen it visible markes of greater honor The Apostle saith 1 Cor. 12 Our vncomelie partes haue more comlinesse on for our comely partes neede it not but God hath tempered the body together and hath giuen more honor to that part which lacked As God hath delt with our bodies so hath he done in this sacrament That which is most subiect to contempt dishonour and disgrace God hath lifted vp with sundry excelent preheminences and prerogatiues as we haue seene in Christs baptisme And albeit there be a difference in the person baptized yet there is none in the substance of the baptisme Seeing then god so highly esteemeth of this ordinance it serueth to conuince to accuse and to condemne their carelesnesse and negligence that refuse to be present at baptisme or if they vouchsafe to bee present for a while departe before the end of the whole action and rushe out of the church before the name of God be praysed and the whole worke finished and concluded with prayer as it was Luk. 3. It came to passe as all the people were baptized and that Iesus was baptized and did pray the heauen was opened And Act. 22 Arise and be baptized and wash away thy sinnes in calling on the name of the Lord. Wherefore we are not to departe before god hath be ene prayed vnto and praysed for his benefits The Apostle chargeth that all things in the church be done in order and comelinesse Now what can be more comely and conuenient then that the Churches begin the exercises of their holy religion together and end them together Forasmuch as nothing is done in the assembly which tendeth not to the edification of the whole body Lastly if in euery true baptisme there be outward and inward parts vnited each to other then the baptisme of lohn and of Christ are in nature and substance all one Contrary to the doctrine of the Trent-councel that teacheth If any shal say that the baptisme of Iohn hath the same force with Christs baptisme let him be accursed Although it be no matter of faith nor greatly necessary in theâ—e daies to despute of Iohns baptisme seeing no man or woman is now baptized the rewith yet we will shew the truth of this point out of the Scriptures that they are al one in substance and effect not of any other kind nature For first Iohn preached the baptisme of repentance to remission of sins they haue therfore the same doctrine the same word the same promise the same repentance the same forgiuenesle of sinnes as they had the same outward element of water And the Apostle teacheth that there is One body one spirit one hopeof the calling one Lord one father one faith and one baptisme 2. The baptisme of Iohn was consecrated and sanctified in the person of christ for christ was baptised with the baptisme of Iohn 3. It may appeare as we wil proue Ch. 4 that Iohn 〈◊〉 in the name of the blessed trinity Fourthly neither Christ nor his Ap. rebaptized any that wer baptized by the ministry of Iohn Apollos did know onely the baptisme of Iohn he is taken instructed farder in the faith and waies of the Lord but we read not that he was baptized again 5 if Iohns baptisme were not the same with our baptisme it would follow that CHRIST was baptized with another baptisme then we are and that our baptisme was not sanctified in the person of CHRIST which taketh away our comfort and consolation that we which are the members of CHRIST haue one and the same baptisme with our head Sixtly if the baptisme of Iohn were not one with the baptisme of Christ heere by the errour of the Anabaptistes should be confirmed for such as were baptized of Iohn should be rebaptized Seuenthly the Apostles themselues should not be truely baptized for they no doubt were baptized of Iohn some of them being first his Disciples otherwise they should be vnbaptized For Christ with his owne hands baptized none as ap peareth Ioh. 4 1 2 and it is not likely that one of them baptized another yea they should baptize other into another baptisme then themselus had receiued Last of all Christ himselfe testi fieth that the baptisme ministred by Iohn pertained to the fulfilling of righteousnesse Math. 3 15 and Luke testifieth that the publicans and people being baptized of him iustified god but the Pharises dispised the counsell of god against themselues were not baptised Wherfore seeing Iohn bpatised with water in the name of the Trinity to remission of sins and that the blessed Trinity was present thereat we conclude his baptisme was the same with ours onely heerin lyeth the difference in the circumstance of time Iohn baptised in christ that should suffer death and rise againe we baptise in the name of Christ already dead and risen againe to life Against this euident truth directly confirmed Bellarmine the Iesuite taketh diuers exceptions and maketh many obiections all which stumbling blocks lying in the way wherat many stumble are to be remoued before we conclude this chapter For he reasoneth thus The baptisme of Iohn was instituted by Iohn himselfe not by Christ he was not the minister onely but the author thereof therefore it was no Sacrament at all especially of the new Testament and consequently not the same with the baptisme of christ I answer we must consider in this reason the base and vile account that the Iesuites make of Iohns baptisme they make it an idle and vaine Ceremony without fruite or force and no Sacrament or seale of heauenly grace Againe if Iohns baptisme were no Sacrament then CHRIST which receiued no other outward Baptisme receiued no Sacrament and we should be baptised with an other 〈◊〉 then Christ was Furthermore shal we heare with patience and hold our peace when these Iesuites or 〈◊〉 Iebusites 〈◊〉 enemies of the people of God belch out their 〈◊〉 and blot Iohns baptisme out of the 〈◊〉 of sacraments and admit 〈◊〉 〈◊〉 false and 〈◊〉 Sacraments of 〈◊〉 Penance Orders Matrimony and 〈◊〉 〈◊〉 Lastly what intolerable boldnes or blindenesse is there in these bayards
confession of the aduersaries which is strong against themselues to whome we may say as Christ sometimes did to that sloathfull person Thou euill seruaunt out of thine own mouth wil I iudge thee These make three sorts of baptisme of water of blood of the spirit whereby they consesle that the want of baptising with water is not damnable in all seeing that want may be supplyed either with shedding of their blood for the testimony of the truth or by spiritual regeneration and ingrafting into the body of christ To conclude do we desire the custome and practise of the church It is well knowne that in Thessalia the sacrament of baptisme was celebrated but once in the yeare namely at Easter In other places thrice in the yeare and sometimes not vntill the houre of their death when they were going the way of al slesh Constantine the great was the first christian Emperour yet was he not baptised till the time of his death And Valentinianus a christian Emperor died without baptism yet doth Ambrose giue him his due commendation and doubted nothing of his saluation Shal we do these good men these worthy Emperors these godly christians this wronge as to thinke they were damned who were the chiefe pillers and protectors of the Catholick religion Or if the churches aboue mentioned had holden this hard opinion that the want of baptisme was a signe of reprobation would they haue deferred it in the houre of death whereby sometimes they were 〈◊〉 or administred it at certaine times onely of the yeare True it is that custome is not to be followed neither the negligence of those byshops to be allowed but it teacheth thus much that in de ferring baptism they differed in iudgement from the new church of Rome and concurred in opinion with the reformed churches for which causes their practise is aledged The reasons vsed to maintain the absolute necessity of this sacrament to saluation are weak and not worth the answering First they obiect the threatning annexed to circumcision The vncircumcised male shall be cut off from his people To this I answere first God commandeth infants to be circumcised the eight day before which time they were forbidden to circumcise Wherfore infants that dy before the 8. day were not bound and obliged by this law And seeing there can be no transgression where there is no law they are not damnd because they are vncircumcifed seeing god calleth many out of this life before they were capable of this sacrament Againe the commination and threatning is not to be vnderstoode generally of all but of such as are growne vp not of children but of men as appeareth by the reason For he hath broke my couenant This cannot be applied to infantes who albeit they haue not actuall faith yet cannot be said to contemne grace to refuse the couenant to reiect the promises or to lie in infidelity hardnes of hart Wherfore it belongeth vnto those onely that being grown vp and come to yeares shall approue the negligence of their parents and will not suffer themselues to be circumcised Now as to Peter saiyng Thou shalt neuer wash my feet Christ answered If I wash thee not thou hast no part in me so to the Israelite that should haue said I will neuer be circumcised this threatning might fitly be applyed If thou wilt not be circumcised thou hast no part in God no portion in his blessing no assurance of his promises in this life or of his kingdome in the life to come Lastly to be cut off from the people doth not signifie to be condemned for euen the negligence and contempt of the Sacrament is pardonable wher repentance followeth as we see of such as cam vnuerently and vnworthily to the Lordes supper among the Corinthians who were punished with diseases and death it selfe yet the soule no doubt was saued in the day of the Lord. Sometime therefore that phrase of speaking signifieth temporall iudgements of God on men and their families for their wickednes Sometimes it signifieth the magistrates iustice inflicted on malefactors who beareth not the sword in vain which is expounded afterward Thou shalt surely kill him Sometimes it signifyeth to bee cut off from the bosome of the church which is done by the high and dreadfull censure or excommunication Whosoeuer eateth leauened bread from the first day vntill the seuenth day that person shal be out off from Israell the interpretation of which wordes is added verse 19. That person shall be cut off from the congregation of Israell So the Apostle speaketh 1 Cor. 5. Hee which hath done this thing should be put from among you that is from your company and fellowship as verse 13. Put away from among your selues that wicked man Thus we are to vnderstande the threatning in this place that such as contemne circumcision either themselues or allow the same contempt and negligence of others shall no longer be reckoned and reputed among the people of God but be seperated from them Againe they obiect Iohn 3. Vnlesse a man be borne of water and the spirit he cannot enter into the kingdome of God therefore say they it is necessary to saluation to be baptized This is the reason of Bellarmine and of others I answere first it is not necessary in this place by water to vnderstande materiall water but the grace of Christ purging and clensinge as water doth which interpretation may be gathred by conference of a like place Math 3 11. He shall baptise with the holy-ghost and with fire that is by the spirit of God which is as it were fire lightning our hearts with the knowledge of God inflaming them with his loue and purging them from euill affections So when we are said to be borne againe by water and the spirit he meaneth by the spirit shewing forth in vs the force power and property of Water as if hee should say we are borne of water which is the spirit as Ioh. 7 38 39. Again if it were ment of water in baptisme it must be vnderstood according to alike sentence Ioh. 6. Vnlesse you eate the flesh of the sonne of man and drinke his blood ye shall not haue life in you which must be vnderstood of such as are of yeares and growne in age And thus Innocentius the 3. in the decrees expoundeth it so doth Peter Lumbard maister of the 〈◊〉 So then if they will be tryed either by their owne Pope which is their holy father or by Peter Lumbard which is their grand-maister this place cannot be enforced against infants that die before they bee baptised but must be referred to men of greater yeares We reason not thus farre to iustifie and alow 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 Away then with he doctrine of the church of Rome touching the absolute necessity of baptisme and touching children that dye without it a beastly and bloody doctrine ioyned with rigour and cruelty full of error and feare vncharitable in it selfe presumptuous by entring into Gods secret iudgments impious by binding him to second causes ordinary means iniurious to thousands of poore infants discomfortable to al good parents blasphemous against the bottomlesse mercy of a gratious God who hath saide I will be thy God and the God of thy seede where he maketh a coueuant of saluation with vs and our children not adding any condicion 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 instead of ordinary meanes For when our sauiour had saide Mar. 16 He that shall beleeue and be baptized shall be saued 〈◊〉 doth not adde contrariwise hee that is not baptized shall be damned but annexeth only He that beleeueth not shal be condemned Thus we haue shewed the malice and madnesse of Satan against poore insants 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 Papistes who deny saluation to their soules for want of baptisme Chap. 6. Of the forth outward part of baptisme THe last outvvard part of baptisme is the body that is washed For we haue shewed before that the sacramentes without their vse are no sacramentes And albeit the word ioyned to the signe make a sacrament yet this presupposeth a minister to administer it receiuer to take it and then the rule is most certainely to be 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 os the countrey 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 hote regions are not a necessary rule to bee drawne into imitation especially in these cold quarters and countries But let vs see who they are that haue right and interest in baptisme and who are capable of this Sacrament For not euery one without respect without difference without distinction is to be admitted to this priuiledge because they are not fit receiuers thereof If a minister should take the outward element and vse the word of institution baptizing in the name of the father of the sonne and of the Holy-ghost yet it can bee no Sacrament vnlesse the receiuer haue warrant and authority to receiue it If he should baptize a stone or an image or a bruit beast without reason and vnderstanding these are no fit receiuers heere is an apparant and flat nullity where by appeareth farther the truth of the former rule that besides the ioyning of the worde to the outward signe their is necessarily required a fitted person to be partaker of the sacrament as is more at large expressed book 3. Chap. 3. To proceed wee must know that the receiuers are such as are within the couenant and such as professe the truth whether in truth or not wee leaue to GOD that searcheth the heartes and raines let vs not iudge another mans seruant he standeth or falleth to his owne maister Againe such as are borne in the couenant are of two sortes First men and women of yeares secondly infants that are the seede of the faithfull For the faithfull do beleeue for themselues and for others as in bargaines they 〈◊〉 and contract for themselues and their heires after them for euer Although children cannot be saide to be saued by their fathers faith no more then to liue by the fathers soule inasmuch as the prophet teacheth That the iust shall liue by his owne faith yet the faith of the parents maketh their children to be counted in the couenant who by reason of their age cannot yet actually beleeue as they that want all knowledge and vnderstanding not discerning the right hand from the left Euery man liueth this temporall life by his owne soule so euery man liueth the eternall life by his own faith True it is baptis me is a common seale But as all haue not interest to the pasture herbage and priuiledges of a Commons but onely such as are tenantes according to the custome of the mannor so all haue not title to baptize a Sacrament of the church but onely such as are the Lords people according to the tenor of the couenant Touching the first sort of such as are to be baptized they are men and women of riper yeares who adioyne themselues to the church testifie their repentance hold the foundation of religion and confesse their faith as Act. 8 If thou beleeuest thou 〈◊〉 be baptized The second sort are infants within the couenant which haue both theit parents or one at the least faithfull as 1 Cor. 7 14. The vnbeleeuing husband is sanctified to the wife and the vnbeleeuing wife is sanctified to the husband else were your children 〈◊〉 but now they are holy Where the Apostle she weth that albe it a beleeuer be vnequally yoaked and matched with an vnbeleeuer yet hee is not to be forsaken nor the marriage bedde to be accounted polluted inasmuch as their children are sanctified to God and the Church as well as if they were borne of both parents faithfull For so the children of the Isralites being of the posterity of Abraham are included in the couenant of God We are not curiously to enquire into the secret counsel election of god we must hold all the seede of the faithfull holy vntill they cut off themselues in processe of time openly declare themselus to be strangers from the promises of saluation Againe the same Apostle saith Rom. 11. If the first fruits be holy so is the whole lump if the roote be holy so are the branches So likewise God testifieth Gen. 17. I will establish my couenant between me and thee and thy seed after thee in their generations for an euerlasting couenant to be a God to thee and to thy seede after thee Such onely were circumcised as were within the couenaunt Notwithstanding they which were borne of vnbeleeuing parents and were strangers of the common-wealth of Israel and aliants from the promises of saluation if they acknowledged the errors in which they liued and sought forgiuenes of their former sins wer accounted the children of faithful Abraham were admitted into the Church
sunder the corrupt heresie of the Anabaptistes then the wooden dagger of humaine tradition which the church of Rome draweth out against them The Scripture is all sufficient to proue all truth and to beate downe all false doctrin that lifteth vp it selfe against God Wherefore we hold their traditions to be superstitions their vnwritten 〈◊〉 are written lies As we retaine the baptisme of children so wee haue alwaies beene ready to maintaine it by the old and new testament as by the sword of the spirit against all the aduersaries thereof Secondly let vs learne from hence 〈◊〉 acknowledge a difference betweene 〈◊〉 and the Lords supper For in baptizing of children 〈◊〉 faith not 〈◊〉 not regeneration is required but onely to bee borne in the couenant but the supper of the Lord requireth knowledge discerning trying and examining of our selues which are not required neither can be performed of young children who know not light from darkenesse nor good from euill Thirdly if infants haue interest in baptisme then hence it floweth that all are conceiued and borne in originall sin and whatsoeuer is of the flesh is flesh So the apostle saith As in Adam all dy euen so in Christ shall all be made aliue There is no difference all haue sinned and are depriued of the glorious kingdome of God we must be iustified freely by his grace through the redemption that is in christ Iesus by nature all are the children of wrath and borne dead in sins and trespasses infants not excepted We learne therfore that whatsoeuer is begotten of man is sinfull and corrupt it must be cut and pared away we must be renewed and borne again by the spirit of God clensing vs from our sins yea the children of the faithfull parents whose corruptions are mortified whose lustes are subdued whose flesh is tamed and brought vnder the obedience of the will of God are notwithstanding brought forth in sin because they are born by carnall generation and not by spirituall regeneration as corne winnowed from the chaffe yet groweth vp againe with it and as the foreskin cut off from the parents recurneth in the child Again haue infants of the faithful right to be baptized Then acknowledge heereby the difference betweene them and the children of infidels Iewes Pagans and Turkes As the children of the Iewes being heires of the couenant were separated distinguished from other children of the wicked Idolatrous nations and were therefore accounted the holy seed so for the same cause and reason the children of christians are called holy borne of either party and parent being faithful and a beleeuer and do differ from the prophane seede of idolatrous people Indeede whosoeuer maketh a true profession of the faith which he holdeth and is ready to lead his life according to that confession though he be not the seede 〈◊〉 child of the faithful yet is to bee baptized though hee came of the race of Turks or paganâ—s as appeareth by the speach of Phillip to the Eunuch If thou beleeuest thou maiest Thus we see that the childreÌ„ of those that professe the faith belong to the church of God the children of Pagans belong not to the church of God loe how great a difference there is betweene them Heerby then the children of the faithfull are discerned and distinguished from the prophane multitude of Atheists Epicures Libertines Arrians Anabaptistes Turkes Sarazens Persians and other barbarous nations which are without christ without hope without God in the world wheras the holy seede of all the faithfull belong to the church of God and are reckoned in the company of the church For this cause the Apostle calleth the whole posterity of Abraham holy that is consecrated and halowed to God If the roote be holy the branches are also holy Not that the children of the faithfull do want originall sinne or that they gather any actuall holinesse or inherent righteousnesse by carnall generation and propagation from their parents but because by benefit of the couenant of God and by force of his gratious promise they are separated from prophane infidels and brought into the bosome of the church as Noah was into the Arke Fiftly this doctrine setteth forth the honor and glory of God For is not God greatly glorified when he sheweth himselfe true in his promises and hath mercy vpon the faithfull for a thousand generations And is not occasion offered to vs continually to glorifie him Can we deserue that God should be our God Nay do we not deserue that hee should not be our god And yet behold he will be the God of our children also Let vs therfore neuer forget his mercies let vs fil our mouthes or rather our heartes with his praises let vs confesse before the Lorde his louing kindnesse and his wonderfull workes before the sonnes of men Sixtly all parents are heereby wonderfully comforted they haue their faith strengthened and are confirmed in the loue of GOD when they see themselues so beloued of GOD that it descendeth and floweth euen to their Children as they are assured by this visible signe This is that worthye and wonderfull promise which wee must receiue by faith I will be thy God and the God of thy seed after thee I will establish my couenant betweene me and thee and thy seed after thee A sentence to be written not onely in Golde but in the tables of our hearts to dwell with vs for euer When we must leaue the worlde and our families in poore estate behind vs and go vnto the father let vs not be dismayed discoraged or discomfited this is the stay of our hope this is the staffe of our cófort this is our Anker-hold that he wil not shut vp his mercy towarde our children but be a gracious God to them as he hath bene to ourselues so that wee may assuredly say vnto them with faithfull Abraham My sonne God will prouide Let vs be content with those things that we haue for he hath saide I will not 〈◊〉 thee neither for sake thee so that we may boldly say The Lord is my helper neither will I feare what man can do vnto me Godlines is great gaine and he that is truely godly is truely rich He that hath Christ hath all things he that wanteth him wanteth all things Heauen and earth are the Lords all the gold and siluer are his who hath promised to be an husbande to the Widdow eyes to the blind a couering to the naked a father to the fatherlesse and he will not forget his kindenesse towards vs for euer Wherefore let vs lift vp our hands and our harts which hang downe let vs strengthen our weake knees and make straight steps vnto our feet God is able to worke contentednes in all his seruants whose power is best seene in our weakenes 〈◊〉 whose glorie shineth brightest in our greatest wants Remember what the prophet saith Psal 37 25 I am young and now am olde
made vs Kings and Priestes vnto GOD euen his father And Col. 1 14 the A postle saith In him wee haue redemption by his bloode that is forgiuenesse of sinnes Againe when wee see with our bodily eyes the Water poured vpon the body of the baptized we must behold and consider with the eyes of faith the blotting out of all our sinnes as well originall as actuall as well after baptisme as before baptisme by the pretious blood of Christ that wee may assure our selues it is no idle action For wee must not behold the Sacramentall rites as certaine dombe gestures or stage-like shewes without substance and signification but wee must make them serue to further our faith and edification Lastly it teacheth vs not to be led by the outward senses to measure the truth or to iudge of the substance of baptilme by the outward signe and visible partes but to haue our faith fixed on Christ crucified on the Crosse and signified in baptisme The infidell seeing children solemnely baptized in the name of the father of the sonne and of the Holy-ghost will rashly and ignorantly coniesture nothing to bee there but naked rites and bare Water but the faithfull and true Christian doth beholde the washing of the soule and clensing of the heart by the dearest blood of Christ. So in the Lordes Supper to the vnbeleeuer appeareth nothing but Bread and Wine because we see with our eies wee receiue 〈◊〉 our handes wee tast with our mouth no more but the beleeuer knoweth that together with these signes GOD the father offereth the body and blood of his Sonne to bee spiritually receiued and digested Euen as he that is vnlettered and vnlearned if hee looke vpon the face of a booke beholdeth onely blacke coulours and spottes vppon the Paper seeth certaine figures and charusters of Letters differing each from other but cannot read the writing or comprehende the meaning but hee that hath learned his Letters and is able to reade them reapeth greate profit and instruction thereby So is it in the 〈◊〉 Hee that resteth in the outward signe deceiueth himselfe but hee that respecteth the thinge signified receiueth the profit and aduantage The Crosse of CHRIST and preaching of the Gospell are a stumbling blocke to the Iewes and foolishnesse to the Gracians For the infidell hearing that christ was crucified and nailed vpon the crosse is offended at him accounting it a foolish weak means to saue mankind that life should spring out of death glory come out of shame power proceed out of weakenesse and triumphant victory arise out of his contemptible sufferings but the faithfull soule acknowledgeth in this mystery of Godlinesle the high hand and vnsearchable wisedome of God It may seeme ridiculous vnto some men that God should require circumcision of Abraham and of his houshold young and old bond and free maister and seruants to vncouer all their shames and to open the hidden partes of nature yet Abraham submitttd himselfe to the ordinance of God Naamaen the Syrian thought it a toyish precept prescript when he was bidden to wash himselfe 7. times in Iordin hauing many riuers in his owne countrey as good as that yet by obeying the prophet he was clensed of his Leprosie The inhabitants of Iericho scorned Ioshua and the men of Israell when they saw them compasse their Citty strong and walled and to blow with their Rammes hornes yet by this weake meanes the wall fel downe the enemies were destroyed the citty was sacked and the people of God 〈◊〉 Christ seeing a blinde man and willing to heale him he spat on the ground and made clay of spittle and annoynted the eies of the blinde with the clay and said vnto him Go wash in the poole of Siloam he obeyed he went he washed he returned seeing Thus doth God by simple base and weake things oftentimes confound the mighty strong and wise of the world that no flesh should reioyce in his presence and crosseth all the high conceites and proud imaginations of mans wil and wit Wherefore we must not follow our owne vnderstanding nor measure the matters of God by the crooked rule of our carnall reason Whosoeuer will yeald obedience to God must deny himselfe and renounce his own wisedome and become a foole that he may be wise in God as 1 cor 3 Let no man deceiue himselfe if any man among you seeme to bec wise in this world let him be a foole that he may be wise for the wisedome of this world is foolishnesse with God Thus we see that in the Sacramentes we must vnderstand more then we see and beleeue more then we can behold Such 〈◊〉 are without knowledge and faith 〈◊〉 no more of baptisme then the bodily eie directeth them vnto but the faithfull conceiue the blood of Christ to be offered to 〈◊〉 the soule and conscience from all sinn as the riuer watered the garden of Eden Chap. 11. Of the foruth inward part of baptisme THe last inward part of baptisme is the soule clensed most liuely represented by the body that is washed For as the outward receiuer giueth his body to be washed so the saithfull receiuer doth consecrate himselfe to God with ioy and forsake the flesh the world and the diuill and feeleth the inward washing of the spirit as Tit. 3 5 According to his mercy he saued vs by the washing of the new birth and the renewing of the Holy-ghost And the same Apostle Eph. 5. Christ gaue himselfe for the church that he might sanctifie it and clense it by washing of water through the word that he might make it vnto himselfe a glorious church not hauing spot or wrinkle Wherefore this outward washing of the body commaunded by Christ fignifieth vnto me that I am no lesse assuredly clensed in his blood by the working of his spirit from the spottes of my soule that is from all my sinnes then I am outwardlie washed by water whereby the staines of the body vse to be washed away and it bindeth vs that we ought euer afterward by our workes and deeds to declare newnes of life and fruites of repentance Let vs now come to the vses of this last part of baptisme Doth the washing of the body represent the clensing of the soule And doth the soking vp of the filthines of the flesh signifie the remouing of the remnants of rebellion Then we are all by nature vnwise vncleane 〈◊〉 vnregerate vnholy disobedient disordered deceiuing and being deceiued we are the vessels of wrath the children of death the bond-slaues of Sathan the heires of damnation we haue our part and portion in the offence of Adam as Rom. 5. By one man sinne entred into the world and ch 7. I see another law in my members rebelling against the law of my minde and leading me captiue vnto the law of sinne which is in my members O wretched man that I am who shall deliuer me from the body of
this death Heereunto also commeth that which the Euangelist setteth downe in the conference betweene Christ and Nicodemes Ioh. 3 That which is borne of flesh is flesh and that which is borne of the spirit is spirit marueil not that I said vnto thee ye must be borne againe For this cause are infants baptized because they are conceiued in sinne and borne in iniquity and cannot become spirituall but by a new birth wrought by the spirit which is sealed vp by the water in baptisme Againe this serueth to strengthen our faith when 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 and strength of concupiscence thou art moued tempted and prouoked to commit sinne And doest thou feele thy selfe ready to yeald to Satan and so to fall from God into euill Beginne to haue some holy meditation of that solemne vow which thou madest to God in baptisme when thou didest consecrate and giue vp thy selfe wholly to his seruice and didest renounce obedience to the suggestions of Satan to the allurements of the world and to the corruptions of the flesh For baptisme is the Christian mans ensigne giuen of God to vs that we should fight as it were vnder it against all the enemies of our saluation and ouercome It is the badge and bannerofour captaine that wee shrouding our selues vnder his colours should not cowardly turne our back in the skirmish but coragiously looke the enemy in the face nay tread him vnder our feete for euer Moreouer hast thou through weakenes and infinnity 〈◊〉 once or twice into some sin to the dishonour of thy god to the wounding of thine own conscience to the slander of the gospel or to the scandal 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 only administred for the reasons before alleged 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 shal be forgiuen The fruite or efficacy of the Sacraments is not to be restrained and tyed to the present time of receiuing but extendeth it selfe to the whole course of our life afterward And thus much of the fourth part of baptisme Chap. 12. Of the first vse of baptisme HItherto we haue handled the parts of baptisme both outward and inward now let vs proceed to the vses the last point to be obserued in this Sacrament The vses of baptisme are in number three first to shew our planting ingrafting and incorporating into the body of christ secondly to seale vp the remission and forgiuenesse of all our sinnes thirdly to teach vs to dye vnto sinne and liue vnto righteousnesse and true sanctification These endes appeare euidently by the wordes of the Apostle Rom. 6. Know ye not that al we which haue been baptized into IESVS CHRIST haue beene baptized into his death We are buried then with him by baptisme into his death that like as CHRIST was raised vppe from the dead to the glory of the father so wee also should walke in newnesse of life For if we be planted with him to the similitude of his death euen so shall wee be to the similitude of his resurrection knowing this that our olde Man is crucified with him that the body of sin might be destroyed that henceforth we should not serue sinne In this place the Apostle setteth before vs the former ends of baptisme expressely Touching the first vse he sheweth that by it is signified and sealed our vniting setting and inserting into the body of Christ to remaine in him soreuer as braunches in the vine as 1 Cor 12. By one spirit we are all baptized into one body whether we be bonde or free where he teacheth that by baptisme wee become one body with Christ. And Gal. 3 All ye that are baptized into Christ haue put on Christ. This coniunction with Christ is not bodily or naturall it is not by bāds in the flesh it is not by neernes of blood sor such as we see may be seprated as the father from the son the husband from the wife the brother from the sister but this is wholy mysticall and spirituall aboue reason and aboue sence because it is wrought not by natural waies as by ioynts sinnews arteries ligamentes and such like but by spirituall meanes to wit by the power of the spirit and by vertue of faith he sendeth downe his spirit we send vp our faith First he must send downe his spirit because all goodnes is of him Indeed we loue him but it is because he loued vs first giuing vs the spirit of adoption to cry Abba father Indeed we come vnto Christ to be eased and refreshed as he commandeth but it is because the father draweth vs. Indeed we perseuer in faith and loue but this is because he perseuereth in louing of us Indeed we repent and turn vnto God but this is because he taketh away our stonye hart and giueth vnto vs an hart of flesh Secondly as he putteth his spirit within vs so the faith mounteth vp to the heauens and apprehendeth Christ sitting at the right hand of the father And thus his spirit discending our faith ascending and both of them ioyninge the members to the heade the braunches to the vine vs to Christ being once engrafted wee are neuer sepetated as Ioh. 15. He that abideth in mee and I in him the same bringeth foorth much fruite for without me ye can doe nothing If a man abide not in mee he is cast foorth as a braunch and withereth and men gather them and cast them into the fire and they burne No man can be partaker of Christs benefits to saluation which is not made one with him As a Woman cannot be partaker of the riches and honor of some great man and haue interest in his person except she be ioyned to him in mariage that they become one body and one flesh and as the members cannot draw life from the head except they be ioyned with it so there is no partaking of Christ except thete be an vnion and communion with him as himselfe teacheth vs Ioh. 6. Verily verily I say vnto you except ye eat the flesh of the sonne of man and drinke his blood ye haue no life in you If Christ be present to vs life and all things accompanying saluation are present to vs. If christ be absent from vs death is present wrathlyeth
So the Prophet Ieremy saith Breake vppe your fallowe grounde and sowe not among thornes be circumcised to the Lorde and take away the fore-skinnes of yonr heartes ye men of Iudah and inhabitantes of Hierusalem least my wrath come foorthe like fire and burne but none can quench it because of the wickednes of your inuentions Circumcision was the thing wherin they bosted aboue althings it was their glory wheros they bragged to be a cirpeople peculiar to God Now the Prophets recall and reclaime them from trusting in outwarde signes and lying words that shall not profit and stirre them vp to confider the power and effect therof not to rest in cutting off a thin peece of skinne but to cut off quite and cleane their lusts and corruptions which rebell against the spirit This the Apostle teacheth euidently He is not a Iew which is one outward neither is that circumcision vvhich is outvvard in the flesh but he is a Ievv vvhich is one vvithin and the circumciston is of the hart in the spirit not in the Letter vvhose praise is not of men but of God The outward Letter is of no moment with God it must be the circumcision of the heart otherwise the circumcising of the flesh is nothing So if we woulde haue God to take vs for his people and heritage 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 be Can the water wash the soule Surely the Water cast vppon our bodies is nothing if we haue not the truth of it As then the apostle Paule maketh a difference between 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 baptism of the spirit and of the letter between that of the soul and the other of the body betweene that which is outwarde and that which is inward Whosoeuer would haue the true baptism 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 thinge we were neuer indeede and in truth baptized For as the Iewes were charged to be vncircumcised though the fore-skin of the flesh were cut off and so they were circumcised in body so we may in like maner be 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 fasehood for breaking the couenant of God and not answering to the truth thereof and were 〈◊〉 with the vncircumcisednesse of their heartes that they were worse then the heathen themselues a bastard broode witches children and vnworthy to be accounted Abrahams seede to the end they should bragge no more of their circumcision as Act. 7. Stephen a faithfull witnesse of God obiecteth against them Ye stiffe-necked and of vncircumcised heartes and eares ye haue alwaies resisted the Holy ghost as your fathers did so do you they shew the prophets which shewed before of the comming of that iust of whom ye are now the betrayers and murtherers where we see he discouereth their hypocrysie and setteth their sinnes before their faces telling them that as their fathers rebelled against god so the children followed their fathers footesteppes Do not these things concerne vs Though we haue not circumcision in action and practise belong they not to vs now a daies Yes euen to vs For we shall bee condemned for our vnclensed and vnsanctified heartes not answering to the truth of our baptisme For so much we profit by baptisme as we profit in mortification If then we be once baptized and washed with water we shall pay dearely for our desiling that sacred water which God hath appointed to so holy an vse True it is the water of it selfe is as nothing no other in substance and nature then that wherewith wee washe our hands but when once it is ioyned to the word and applyed to an holy end it is as it were an authenticall seale which God hath engrauen in it Now he that counterfaiteth the seale of a Prince shall hee not bee punished Behold baptisme is the seale of GOD which serueth not to seale conueyances of earthly possessions as house and landes but to assure vs that wee are called to the heauenly life and bringeth good assurance and warrant with it that we be washed from our sinnes by the blood of our Lorde I esus christ and borne again by his holy spirit Shall we break al and escape punished Let vs not then boast of our baptisme and Christianity to say oh we are baptized wee are christened we weare the badge of God these things these things I say will cost vs deere if we make not our baptisme auaileable to our selues and our owne soules by killing our corruptions for thereby we shew our selues like vnto the foole that maketh a vow and immediately after breaketh it Now although we professe the Gospell yet you shall finde a great number that knowe not this vse of baptisme neither wherto it auaileth nor to what endes it was ordained They cal it indeed their christend ome but are altogether ignorant of the nature therof are vnacquainted with the effect of it This will cost them decrely for abusing such a pledge-token at Gods hands seeing it is a meanes whereby we are vnited to our Lord Iesus christ and ingrafted into his death and resurrection Wherefore whereas many haue receiued baptisme in their infancy and haue liued 40. or 50. yeares in the world without knowing to what end they were baptized it had been better for them that they had beene borne dead or perished in their mothers wombe as as vntimely fruite then to haue vnhalowed so holy and precious a thing Thus of the third and last vse of baptisme as also of the parts thereof and generally touching this whole Sacrament The end of the second Booke THE THIRDE BOOKE of the lords Supper being Christs farwel-token to his church and a sweet pledge of his woonderfull kindnesse toward mankinde where in the truth of this Sacrament is manifested the parts are deliuered the vses are shewed the doctrine of the reformed Churches is cleered the errors of the church of Rome are euidently conuinced and the meanes set downe how euery one is to be prepared to the worthy receiuing thereof with fruite and comfort CHAP. 1. of the names and titles of this Sacrament together with the reasons and vses thereof IN the former Booke we haue spoken of baptisme the first sacrament of the church together with the partes and vses thereof Now we are to set downe the doctrine of the Lordes supper which is the second sacrament For after that God
of the new testament his priesthood is immortall and eternall he liueth for euer therefore the Popish priesthood is a plant neuer planted by the heauenly father the true husbandman and the popish priests were neuer called of God to sacrifice the body and blood of Christ he gaue vnto them no such authority therefore 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 trie it otherwise wee must take them for vsurpers and counterfait Officers in the cittie of God Ninthlie the Apostle teacheth that without shedding of blood is no remission But in the vnblodie 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 hee doth dailie satisfie for sinne for the end of his offering is to make satisfaction as Romaines 4. 25. He was deliuered to death for our sinnes and is risen againe for our instification And Gal 1 4. He gaue himselfe for our sinnes that he might deliuer vs from this present euill world But he doth not make satisfaction for our sinnes no more then now he dieth and riseth again for then Christ would not haue said It is finished nor the Apostle u He entered 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 all true christians are Priestes to offer vp their bodies an acceptable sacrifice to God which is their reasonable seruice of God and to offer vp a broken contrite spirit as 1 Pet 3 9. Ye are a chosen generation a royall priesthood and an holy nation And Reuel 1. He hath loued vs and washed vs from our sinnes in his blood and made vs Kings and priestes 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 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 the sinnes of the deade that are come to the ende of theyr daies Indeede we deny not but the Masse may be beneficiall to the rabble of Friers and sacrificing Priestes that make it gainefull to themselues who through their sale and merchandize of Masses dwell stately goe sumptuously fare delicately drinke wine in siluer and gold abound in pleasures and heape vp great aboundaunce of all riches shall we not now say the Masse is profitable But other profit of the Masses then these to the Masse-mungers we know none We know we find we feelethem otherwise many waies pernicious 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 deade and to be a propitiation for their sinnes For Christ sayde take and eat this is my body drinke ye this is my blood but the deade cannot take any thing offered vnto them they can neither eate nor drinke wherefore this supper being spirituall meat and nourishment for the soule cannot auaile the deade who are neither fed nor nourished Secondly it profiteth as much to be baptized for the dead as to receiue the Supper of the Lorde for the deade 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 living comming to receiue the Sacrament of the Supper cannot releeue the dead Thirdly there is no forgiuenesse of sinnes after this life we haue forgiuenes in this life or neuer Whatsoeuer is bounde on earth is bound in heauen Heere is the time heere is the place heere is the occasion offered to worke as the wiseman teacheth Ec 9 All that thine hand shall find to do do it with all thy power for there is neither worke nor inuention nor knowledge nor wisedome in the graue whither thou goest And Heb 3. To day if ye wil heare his voice harden not your harts Wherfore then is a sacrifice offred for the dead for whom there is no releefe no redresse no remission Fourthly it is vaine to offer for those that haue ended their daies and are already come to the ende of their race whose estate can neuer be changed The night commeth when no man can worke and Chapt 11 Are there not twelue houres in the day if a man walke in the day he stumbleth not because he seeth the light of this world If a man walke in the night he stumbleth because there is no light in him And Paule 2 Tim 4. I haue fought a good fight I haue finished my race I haue kept the faith from henceforth is laid vp for 〈◊〉 the crowne of righteousnes But this is the state of all the dead they are entred into iudgment they are not subiect to any chang Lastly if the sacrifice of the Masse could wash away the sinnes of the dead then the sacrifice of the Masse should surmount and exceede 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 sinne then his oblation and there should be another propitiation for the sinnes of the world And thus much of the popish idoll of the blasphemous masse Furthermore did Christ deliuer his last Supper to all his Disciples that were present Did none stand by and gaze on while other receiued Then heereby fall to the ground the priuate communions of the popish Church where al is deuoured by the priest nothing deliuered to the people For whereas the ordinance of Christ and ancient order of the church was for the minister and people to receiue the Sacrament together among them the priest accompanied with his boy to make answer receiueth the sacrament himselfe alone without distribution made to others yea although the whole congregation be present and looke vpon him whereby God is dishonoured the communion is abolished the people of God are there by depryued and robbed of al comfort How is this a feast which the priest prepareth for himselfe not for others receiueth by himselfe not with his bretheren he speaketh to himselfe and not to the assembly he vseth a strange tongue and no man knoweth what he meaneth the people is
Thus much of consecration and the vses thereof Chap. 8. Of the first inward part of the Lords supper HItherto we haue spoken of the outward parts of this Sacrament by doing whereof confirmation is performed now follow the inward parts to be considered For in Sa. we must consider not what they be of themselues but what they signifie vnto vs These inward partes are foure in number to wit the father the spirit the body blood of christ and the faithfull All these haue a Sacramentall relation to the outwarde partes and declare the inwarde truth of them The actions of the minister are notes of the actions of God the father the word of institution is made effectuall by the holy spirit the breade and wine are signes and seales representing the bodye and blood of Christ the outward actions of euery receiuer do note out the inwarde actions and spirituall workes of the faithfull Thus then the agreement answeareth aptly and the proportion falleth fully betweene the 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 feede vppon them spiritually Now then let vs remember the sencible 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 reapeating the promise by 〈◊〉 and thanksgiuings doth seale vp these holie actions of God the father by which he from all eternity euen before the foundation of the world did seperate elect ordaine chuse and call his son to performe the osfice of a mediator between god and man and when the fulnes of time came did send him into the worlde to performe that Osfice whereunto he was appointed This we see proued vnto vs in many places as Iohn 6. Labour not for the meat which 〈◊〉 but for the meat that endureth vnto euerlasting life which the sonne of man shall giue vnto you for him 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 Ch. Iesus gaue himself that he might deliuer vs from this present euill world according to the will of God euen our father so that whatsoeuer Christ did he did it by the will and appoinment of his Father According to the testimony of the Apostle Heb 5 Christ took not to himself 〈◊〉 honor to be made the high Priest but he that saide vnto him 〈◊〉 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 〈◊〉 The spirit of the L. is vpon me because he hath annointed me that I should preach the 〈◊〉 to the poore bind vp the broken hearted preach liberty to the captiues c. So likewise 1 Iohn 4. Heerein is that loue not that we loued God but that he loued vs and sent his sonne to be areconciliation for our sinnes And Gal. 4 When the fulnesse of time was come God sent 〈◊〉 his sonne made of a 〈◊〉 and made vnder the lawe that hee might redeeme them that are vnder the lawe Thus we see the inwarde actions of God the Father aunswearing to the outwarde actions of the Minister 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 〈◊〉 and appointed him into this office our faith cannot faile our confidence cannot fall our hope cannot make ashamd seeing the loue of God is thus shed abroad in our harts through the Holyghost who beareth Witnes with our spirit that we are the children of God and by whom we are sealed vnto the day 〈◊〉 redemption Againe let vs seeke saluation no where else then in him alone whome God the Father hath sealed and set apart to that end For euen as the body is norished by no other meates and drinkes then by such as God hath appointed to this purpose 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 blessing of the outward elements He might haue left vs to our selues to work out our own destruction but his mercy is greater then his iustice Thirdly by these outward actions of the minister wee must seeke confirmation and strength of our faith being assured that God the father tooke his sonne and appointed him to these endes We must not wander and gaze about and thinke we haue nothing to do but when we take and receiue the bread and the cup into our hands we must in euery sacramentall rite consider the thinges signified and ponder in our hearts the fitnesse and agreement betweene them both So then as we behold with our bodily eies the minister representing the person of the father taking blessing and separating the bread and wine to that bodily vse so surely and certainely we must learne that God the father hath ordained and sent his only begotten sonne in whom he is well pleased to bee the meditator for the pardon of our sinnes Hence we see the infinite loue of God toward vs and let vs labor to comprehend the length bredth height and depth therof that spared not his owne sonne but gaue him for vs all vnto the death hence we see that exceeding compassion of the sonne that loued his enemies more then himselfe and accounted not his owne life precious to himselfe hence we see the gratious and glorious worke of our redemption wherin the mercy and iustice of God meete together and kisse each other teaching vs to take sweete delight and comfort in the meditation thereof day and night withal thanksgiuing hence wee haue assurance of saluation and consolation in all troubles and tentations hence we see the greatnesse 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 wee see that if God the father thus loued vs we ought earnestly to loue him againe and to serue him in all duties of holynesse and true righteousnes neyther ought we to loue him onely but for him all our brethren as the Apostle reasoneth 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 signifyeth the fathers appointing of his sonne the ministers blessing the fathers separating and setting a
part his sonne to his office the minsters deliuering of the bread the fathers giuing of his sonne If then wee drawe neere to the Lords table with faith reuerence and repentance nothing can be more sure certain to vs then the taking receiuing of Christ for when we receiue the bred from the minister we with all receiue the body of christ offered by the hand of God the father Lastly the breaking of the breade pouring out of the wine and deliuering of them both into the handes of the communicants 〈◊〉 these actions of God his chastising of his sonne and breaking him with sorrowes vppon the crosse for our redemption offering him vnto all euen vnto hypocrites and giuing him truely to the faithfull with all the benefits of his passion Indeed the minister giueth the outwarde signes to all receiuers but God giueth and applyeth onely to the faithfull the shedding of Christes blood for their daily increase of their faith and repentance But heere it may be obiected that not a bone of him was broken as it was figured by the passeouer and performed at his passion the verifieng and accomplishment whereof we read Iohn 19. 36. I answere there is a dubble breaking of Christ one corporall whereof the places before do speak the other figuratiuely wherby is vnderstood he was tormented and euen torne with paines as Esa. 53. He was wounded for our transgressions and broken for our iniquities the chastisement of our peace was vppon him and with his stripes we are healed Lo what is ment by the breaking of the bread his soule was tormented his spirit was crushed his hands and feet were pierced he sweat drops of Water and blood and cryed out aloud vpon the crosse My God my god why hast thou for saken me Wherefore let these rights be rightly marked and obserued of vs for our comfort and consolation Let vs when we see the breade broken and wine poured out meditat on the passion of christ howe hee was wounded and torne for our transgressions Although not a bone of his body was broken in pieces yet he was broken with afflictions brused with sorrowes and tormented with bitter anguish of his soule by whose stripes we are healed by whose condemnation we are iustified by whose agonies we are comforted by whose death we are quickned Whosoeuer resteth in the outward works done before his eies neuer attaineth to the substāce of the sacrament Thus much of the first inward part Chap. 9. Of the second inward part of the Lords supper THe second inward part is the holy spirit who assureth vs of the truth of Gods promises As we haue in the word of truth the forgiuenes of sins increase of faith groweth in sanctification a great measure of dying to sin and a greater care to liue in newnes of life promised 〈◊〉 vs so doth the spirit worke these things in the hearts of all the 〈◊〉 This appeareth in many places Rom. 8. rehaue receiued the spirit of adoption whereby we cry Abba father the same spirit beareth witnesse with our spirit that we are the children of God To one is giuen by the spirit the word of wisdome and to 〈◊〉 the word of knowledge by the same spirit to another is giuen faith by the same spirit all these thinges woorketh one and the selfe same spirite distributing to euery man seuerally as hee will So then as wee are weake in faith and slowe to beleeue so we haue the spirit giuen vnto vs to helpe our infirmities and to open our heartes to receiue the promises This truth being cleared the vses offer themselues to be considered And first of all inasmuch as the spirite worketh these things in the harts of all the faithfull from hence we gather that such as neuer finde any chaunge or renewing of the mind or reformation of life after the receiuing of the Sacramentes may iustly suspect themselues whether euer they had faith or not and whether ever they repented or not and therefore ought to vse the means to come by faith and repentance For the worke of the spirit accompanieth the outward worke in the elect of God as also we see in the hearing of faith preached hee must open the hart that is closed vppe before wee can receiue with meekenes the worde that is grafted in vs which is able to saue our soules Indeed euery person present may heare the wordes of institution may see the Wine poured out may eate of that bread and drinke of that cuppe as they may also hear the sound of the voice that commeth vnto them but the whole force effect and power resteth onely in the Spirite of GOD sealinge vppe the truth and substance of those things in the harts of all the children of God Againe seeing these thinges are done and performed by the working of the spirit they are confuted and cōuinced that thinke they cannot be made partakers of the bodye and blood of Christ and be vnited to his flesh vnlesse his body be shut vp vnder the accidentes of bread and shewes of wine and so his flesh be giuen vnto vs carnally that we may eate him with our mouthes and conuey him into our stomackes But we see heere the Holy-ghost is the bonde of this vnion hee worketh in vs faith which pierceth the heauens and layeth hold on Christ. It is saide of Abraham the Father of the faithfull that he reioiced to see the day of Christ he sawe it and was gladde For as we cannot see him with our bodily eies nor hear him with our bodily ears nor touch him with our bodily hands no more can we tast or eat him with our bodily mouths By the hand of faith we reach and apply him by the mouth of faith we receiue and eate him Let vs beleeue in Christ and we haue eaten Christ let vs not prepare our teeth and our belly but a liuely faith working by loue Wherefore albeit the humane nature of Christ goe not out of the highest heauens yet we that liue vpon the earth are partakers of his bodye contained in the heauens and his flesh and blood are communicated to vs as truely and effectually as if he were there on the present with vs. If any say How can this bee can that which is absent from vs be present with vs can heauen be in earth or earth bee in heauen He ere vnto I may moste iustlye aunsweare although this bee a great mistery and marueilous in our eyes yet we must confesse and consider that the Holy-ghost is the author of this vnion and as it were the conduit-pipe of this coniunction who by his diuine power ioyneth togither things that are seuered in place and begetteth faith in vs which is the instrumenr and hande whereby we receiue and applye Christ with all his gifts vnto our selues as Iohn 17. Father I pray thee for such as shall beleeue in mee that they may be one as thou
beleeuers who vouchsafeth to be their God the god of their seed Hence likewise it appeareth that infants are to be baptized For baptisme succeedeth in place of circumcision the Apostles baptized whole houses Christ calleth infants and sucklings vnto himselfe and 〈◊〉 that to such belongeth the kingdome of Heauen they are Christ sheepe and members of his body Hence we learne that the baptisme of infantes is no vnwritten tradition but a written and diuine institution taught in the Scriptures Consider also heereby the difference betweene baptisme and the Lords Supper and that all are conceiued in originall sinne Acknowledge also a difference between them and the children os Infidels and let parents be incoraged to bring vp their children in the instruction and reformation of the Lord. Hitherto of the outward parts now follow the inward parts which also are four in number First god the father represented by the Mi. wherby our faith is gretly strengthned For whensoeuer the eie seeth the minister 〈◊〉 water on the body faith beholdeth god the father clensing the soule with the precious blood of his sonne Christ. The seconde part is the spirit of God hauing relation to the word and promise of God and therefore whensoeuer wee come to heare the word or to receiue the sacramentes we must craue the assistance of the spirit to open our harts as he opened the hart of Lydia If this in ward teacher be wanting the eare heareth and the hand handleth but the hart is hardned The third in ward part of baptism is Christrepresented by the water This serueth greatly to confirme our faith to consider with our selues when we behold with our bodily eies the water poured vpon the bodie baptizd the blotting out of all our sinnes by the blood of Christ Iesus The 4. inward part is the soul clensed P most liuely and effectualy represented by the body washed For the washing of the body representeth the clensing of the soul. This teacheth that by nature we are corrupt and abhominable so that God must worke in vs both the will and the deede These are the foure in ward parts of baptisme The agreement betweene these outward and inward parts is very euident For as the Minister by the word of institution applyeth Water to the washing of the body so the father through the working of the spirit applyeth the bloode of Christ to the clensing of the soule Thus farre of the parts of Baptisme both the outward and the inward parts now we come to the vses thereof which are principally three First to shew our placing and planting into the blood of Christ to remaine in him for euer This coniunction with Christ is not bodily or naturall but misticall and marueilous in our eyes for we are made one with Christ by the same spirit dwelling in Christ and in all the members of Christ. So then the saints triumphing in heauen and al the beleeuers fighting vpon earth as souldiers in warfar haue one and the same spirit of christ dwelling in them and therfore are one with him Secondly to assure vs of the remission of our fins that we may bee able to stand in the presence of God hauing put on the garments of Christ as Iacob receiued the blessing clad in the garments of his elder brother This ouerthroweth the doctrin or rather doting of the church of Rome which teacheth that baptism abolisheth al sins going before it and leaueth nothing that hath the name or nature of sinne If this were a truth of god not a dreame of men it is not only decent but greatly to be desired to haue baptisme deferred vntil old age nay vnto the hower of death that so we may depart hence in peace with greater assurance of Gods fauor in the pardon of our sins Thirdly to slay the old man and to kil our natural corruption by the power of the death and burial of christ besides to raise vs vp againeto holines and newnes of life by his resurection Hence it is that the Euangelists call it the Sacrament of Repentance admonishing euery one of vs to expresse the strength and power of baptisme as the Prophets of tentimes exhort the lews to circumcise the forskin of their harts and to harden their necks no more So we ought not to content our selus to be baptized in body but must labour to be baptized in soul by a daily proceeding in regeneration by bringing foorth the fruites of sanctification and applying Christ Iesus to our full iustification Thus much of baptisme the honourable badge of our profession and dedication to Christ that dyed vppon the Crosse what it is what are the 〈◊〉 and vses thereof Now wee come to the Sacrament of the body and bloode of CHRIST e which is called by sundrye names in the new testament Sometimes it is called the Communion teaching that we are one body coupled togither in Christ shewing that it is to bee receiued of many togither and admonishing vs of vnity and concorde among our selues Sometimes it is called the Lords Supper hence we see who is the author of it no man no Angell but the Lord Iesus leauing it for a fare-well token of his loue toward vs. We must also come with an earnest desire hungring after Christ that we may be satisfied with his righteousnesse Sometimes it is called the breaking of breade this sheweth that the substance of breaderemayneth after the wordes of consecration that figuratiue speeches are vsed in the Sacrament and that this externall rite of breaking the bread vsed by Christ practised by the Apostles obserued by the pastors of the church ought not to be omitted and ouerpassed Sometimes it is called the table of the Lord this teacheth that christ and his Apostles at the celebration of it vsed a table not an altar that it is a Sacrament not a sacrifice and that we ought to draw neere vnto it with all regard aud reuerence Lastly it is called the new testament or Will of Christ. This title teacheth that there is a double couenant betweene God and man the one old the other new the one of the law the other of the Gospell the firste of Workes the seconde of grace Againe it serueth to condemne the cursed sacriledge of the church of Rome which addeth and detracteth altereth and mangleth this sacrament at her own pleasure and mingleth it with the leauen of her owne inuentions This is a great comfort to all Gods children to consider that all faithfull christians are the heires of Christ to whom he hath promised saluation of their soules and forgiuenesse of their sinnes As we haue seene the seueral names of this sacrament which shew the nature there of vnto vs so now we will set downe what the lords supper is The supper of the lord is the second sacrament wherein by visible receiuing of bread and wine is represented our spirituall
falsely named sacraments Touching baptisme in the second booke how many waies the word is taken what baptism is who haue authority to baptize who haue right and interest to be baptized wherefore it is not repeated that it commeth in place of circumcision how it a greeth with circumcision and 〈◊〉 it differeth from it whether there be an absolute necessity of baptisme whether the baptisin of Iohn be one and the same with the baptisme of Christ what sins are put away in baptisme what are the true partes and right vses therof what is the duty of the minister in the administration and of the people in the celebration of it and what foolish ceremonies the church of Rome vseth of which trumpery the sacrament is to be purged that the simplicity of the institution may be retained Touching the Lords Supper by which God witnesseth that his couenant is most certaine toward vs the 3. booke intimateth what it is why there is a dubble sign in the suppet and one onely in baptisine by what names it is called in the scripture what is the duty of such as come to the Lords table and what are the parts and vses of it Againe the words of Christs institution are truely and plainely expounded and the right maner of preparing our selus to this heauenly banket is propounded This truth is wholy depraued and the church vtterly depriued of the comfortable vse of this Sacrament vnder Antichrist where the corruptions 〈◊〉 all mean and measure and where it is not only peruerted but quite abrogated and abolished For they haue turned the Supper into a sacrifice they haue poisoned the church with the error of the reall presence with the monster of transubstantiation with robbing the people of the cuppe with administring it in a strange tongue with the magicall inchantment of consecration with working miracles to feede Rats and Mise with disanulling a right vse of the Communion by their priuate Masses with establishing a sacrament without eating and drinking with the corrupt custome of carrying about in processions a cake to bee worshipped and adored as God mounting it on Horsebaeke and carrying it before the Pope with Lanterns and torches in 〈◊〉 as the Persians carryed their god before the King of Persia. And as the church of Rome hath bin sundry waies detected of many superstitions and much silthinesse of Idolatry by appointing Images to be had in Churches for the instructions or rather destruction of the people which are teachers of lies and vanity and by commaunding Saintes Angels relickes and consecrated things to be worshipped so is this false church deepely defiled with the sinke and sinne of Idolatry in adoring and falling downe before their breaden God prostrating and prostituting themselues before a piece a bread Behold heer the God of the papists And if we should yeeld vnto them their carnall presence and their miraculous transubstantiation which is a monster of many heads yet can they neuer assure and secure themselues from committing grosse palpable Idolatry 1. because al their consecratiō standeth vppon the intention of the Ptiest which they cannot thoroughly vnderstand for Who can know the heart of man saue the spirit of man which is within him as the Apostle teacheth Besides Innocentius holdeth that it ceaseth to be a sacrament so soon as any mouse bird beast or vermin toucheth it It his rule of their holy father the pope holde as a firme foundation sound conclusion I wold know how they cā certainly know whether any of them haue touched it especially considering their doctrin of reseruation and keeping it in vessels of the church many daies 3. sundry cases ordinarily concur wherin the priest according to their own canons and rules do not consecrate at al which things notwith stāding are not within the knoledg of the people andtherfore how shal they assure their faith of consecration and warant their consciences against Idolatry as for example if he forget to mingle water with wine if there be more water then wine if the bread be made of any other then wheat flour if the wine be sharp and soure if of 7. loaus mo or lesse he did think but of 6. if he haue omitted but one word of consecration al these being beyond the compas of the peoples knoledg must needs be 〈◊〉 to the conscience and leaue mē in dout of comitting Idolatry Lastly many of thē hold that priests defiled with adultery simony and such like crims cānot as they speak make the body of christ wherunto Peter Lumb and the canons incline which say Siquis episcopus perpecuniam ordinauer it c. If any Byshop shall ordain a priest for mony he shal be degraded and the priest so ordaind shal be no better then a lay-man for whosoeuer buy or sel orders can be no priests how then shal they that are not themselus in the body of christ be able to deliuer or receiue the body of christ Out of these canons I obserue three things First such as ly in mortal sin canot consecrate 2. such as buy or sel orders are no priests Lastly mark the miserable estate of the Roman laity who canot assure themselus they haue any baptisme any Eucharist any penance any matrimony any absolution any sa any priests seeing that as it is certain thousands of them ly in deadly sin buy and sel orders and wer appointed by Symoniacal bishops so the people must alwaies be vncertaine how they obtaind their office of priesthood whether it were rightly obtained or vnlawfully purchased Wherfore Tho. Salisburiensis vpon these vncertainties giueth this friendly counsel to worship vpon condition that euerie dutie and things required to the astion be wel and truly done Seeing then by 〈◊〉 owne doctrine deliuered by their own doctors the force of consecration hangeth vpon a slender thred of the priests intention seeing a beast touching the host the body of christ departeth seeing sundry cases fall out about the matter of the bread about the mingling of the cup about the ouerplus of water about the omitting of a word and such like not known at 〈◊〉 of the people lastly seeing a priest simoniacaly ordaind is no priest It followeth by these propound principles of their popish diuinity defended by their owne prophets that papists in their adoration and worshipping of the sacrament may be Idolaters and cannot secure themselues from committing Idolatry For whatsoeuer is not of faith is sin as that apo teacheth But they cannot directly know whether the priest intended consecration and hath performd his rules directions requisite in consecration or whether a mouse hath touched the host or whether the priest were ordaind for mony and therfore for any thing they can assure themselus to the contrary the substance of the bread stil remaineth and consequently they fal down to a piece of bread and commit detestable Idolatry in the grossest kind whereof the Gentiles wold be ashamd O
the prayer A It signifieth So be it Deut 27 xv xvi Q what vse is there of it A It sheweth both our feruent desire to obtaine and an assuraunce to our hearts that we shall obtaine that which wee aske 2. Cor. 1. 20. Q what is a Sacrament A It is a visible signe and seale that Christ and all his benefits are giuen vnto vs. Rom 4 xi Q what is to be considered in a Sacrament A Two things his parts and his vses Math. 3 xi Q what are the parts of a Sacrament A Two the outward parts and the inward Rom. 4. xi xii Gen 17 xi 1 cor x 1 2 3 Q How many are the outward parts A Foure the Minister the word the signe and the receiuer Math. 26 26 27. Q How many are the inward parts A Foure God the father the spirit Christ and the faithfull Math. 3s15 16 Q what proportion is there betweene these parts A Euen as the Minister by the worde offereth and applyeth visibly the element vnto the body of the receiuer so the father by the spirit offereth and applyeth Iesus Christ inuisibly vnto the faithfull receiuer Act. 1 36. 37 Q What be the vses of a Sacrament A Three first to norish faith Rom. 49. x xi Secondly to be a seale of the couenant between god and vs Gen 17 Thirdly to be a badge of our christian profession Eph ii xi xii xiii A How many Sacraments are there A Two Baptisme and the Lords Supper 1 cor xii xiii and chap x 1 2 3. 4 Q what is baptisme A Baptisme is the first sacrament wherein by the outwarde Washing of the body with water once in the name of the father of the sonne andof the holy-ghost the inward clensing of the soule by the blood of Christ is represented Math 28 29 Q What is to be cosidered in Baptisme A Two things his parts and his vses Q What are the parts of baptisme A Outward and inward parts Act 2 38 Q How many are the outward parts of baptisme A Foure the Minister the word of institution the element of water and the body washed Math. 28 19 Q How many are the inward parts A Foure God the father the holy spirit Christ and the soule clensed Math 3. 15 16 Mar 16 16 Q What is the proportion betweene these parts A Euen as the minister by the word of institution applyeth the water to the washing of the bodye so the 〈◊〉 through the working of the spirit applyeth the blood of Christ to the clensing of the soule Luk 3 16 Ioh 1 33 Q What are the vses of baptisme A Three first to seale vp the remission and forgiuenesse of sinnes act xxii 16 Secondly to shew our setting and engrafting into the body of christ Gal. 3 27 Thirdly to teach vs to dy to sin and rise againe to righte ousnes Rom. 6. 1 2 3 4 Q What is the Lords Supper A The Lords supper is the second sacrament wherein by visible receiuing of the bread and Wine is represented our spirituall communion with the body and bloode of Christ 1 Cor. 10. 16 17 Q What things are to be be considered in the Lords Supper A Two things his parts and his vses Math 26. xxvi xxvii xxviii Q What are the parts of the lords Supper A Two outward and inward 1 Cor x xvi Q How many are the outward parts A Foure the minister the word of institution bread and wine and the communicant Luk xxii 19 xx Q How many are the inward parts A Foure the father the spirit the body and blood of christ and the saithfull i cor xii xiii Ioh. 6 xxvii Q What is the proportion betweene these parts A Euen as the minister by the word of institution offereth bread and wine vnto the communicants to feede thereupou bodily and corporally so the father by the spirit offereth giueth the body and blood of christ vnto the soule of the faithfull to feede vpon them spiritually i cor xi xxiii xxiiii xxv xxvi c. Q What be the vses of the Lords supper A three first to shew forth the death and sufferinges of christ with all thanks giuing i cor xi xxvi Luk. xxii xix Secondly to teach vs our communion and groweth in Christ 1 Cor x 16 Thirdly to declare our communion and agreement with our bretheren 1 cor x. 17 c. ch xii 13. Q How may wee come aright to the lords table A By preparing and examining ourselues i cor xi 28 Q What is the right manner of preparing our selues A First we must haue a knowledge of God of mans fall and his restoring againe into the couenant by Christ. Ioh xvii iii. Secondly true faith in christ ii cor xiii 5. Thirdly repentance from al dead workes daily renued for our daily sinnes Psal. xxvi 6. Lastly reconciliation to our brethren yea euen our enemies Math 5 23 xxiiii Now to him that is able to keepe you that ye fall not and to present you faultlesse before the presence of his glory with you to God onelie wise our sauior be glorie and Maiestie and Dominion and power both now and for euer Amen Iude verse 24 25 Gentle Reader I am to desire thee to amende these escapes with thy pen either altering the sence or hindering the vnderstanding The rest I remit to thy fauourable construction and correction page 6. line 13. read is heere full P. 18. l 17. and not make p. 19 l. xxi vnfitly p 37. l 3. that they are no. p. 83. l. 36. a connterfect word is fit enough for a counterfect sacrament p 88 l 7. and not accepted p. 〈◊〉 l 33 dele which is good p 136. l xv and euil workers speed p 148 l 6 by the practise and xiijj but reach eth not p 155 l 32 to baptisme P 163 lin 〈◊〉 they were admitted P 165. l. 1 accesse p 170 l xxi are not able p 179. l 22 an assurance P 201 l 1 escape vnpunished and xxii as an and 13 thus much P 209l 4 naming the P 238 l 29 and 31 change P 240 l 29 yet was he 250 l. iii inhumane P 253 l 4. all the. P. 228 l 24 in the cup. P 285 l. 22. out of the holy vse p 290 l. 4. consecration a 2 Thes 2 b Luke x 1 c Ephe 4 `8 d Ro. 1 16 e 〈◊〉 18 f Titus 1 1 g Mat 13 25 h 〈◊〉 pet 5 2 i Plutar. in vita 〈◊〉 k 1 cor 3 〈◊〉 l Ezeck 33 m 〈◊〉 4 17 Gen 28 o Psa. 138 Iuuenal li. 3. Saty. 2 p 1 sam 2 Senecade remed for 〈◊〉 Senec. de Benef. lib 3 cap 1 Cicero de offic lib. 3 Persi sati 1 1 tim 4 8 Act. xx 32 a the number of them c Vses are three d preparation to the worke consisting in Examination of our selues chap. 15 wher in weigh two things a God alway gaue his sacraments to his Church b Gen. 2 9. c Gen. 6 14. d Gen. 17. 11. e Rom. 4 11 b
circumcision baptisme agree f Wherein circumcision baptisme differ g How women were after a sort h 1 cor xi 8 i Luk 13 11 k Gen. 34 14 15. 16 l Math. 〈◊〉 20 m The practise of the apostles n act 16 13 33 1 cor 1. 14 16 act 18 8 2. 37 38 39 Obiect answ o Mar. 10. 13 14 15 Obiect Ansvver p Luk. 2 12 16 ch 1 44 q Luk. 18. 〈◊〉 r Orig. lib 5 comment ad Rom. Hieron in fine lib. 3 contra Pelag. August de bap 〈◊〉 cap 20 libri de origine animae s children admitted to coppi-holdes by custome of the Manour amoug men t children are christs sheepe and members of his body u Gen. 17. 7 act 2 39 1 cor 7. 14. a math xix14 b Obiections of Anabaptists impugning childrens baptisme answered Obiection Answere c col 2. 11 12 d Math. 28 xix i. cor x 1 2 Obiection Answere e 1. 〈◊〉 xi 26 28 29 f Mar. 16 16. Math. 28 19 Obiect 3. g act 2. 38 Answer h 1 Thess 3. x. i Luk. xiii 3. 5 Rom x. xvii Mar xvi xvi Heb. xi 6 k Math 28 20 l act 8. 13. 20 m 1 Pet. 1. 9 n Rom 10. 〈◊〉 Obiect 4. answer o Iob. 14 4 p Psal 51 5 Rom. 5 14 19 Obiect 5. Answer r Math 3 15 s Luk. 2 21 t Mar. 1 15 u Ministri Transiluan contra Trinit in carnationem domini Vse 1. a Lindan lib. 4. panopl. Bellar. de verbo dei lib. 4 cap. 9 b 2 Tim. 3. 16 Vse 2. Vse 3. c Ioh 3 6 1 Cor. 15. 22 Rom 3 23 24 Eph 2 1 2 d August de poenit merit â—emiss l. 3. c. 18. e 1 Cor 7 14 f act 8 37 g Eph. 2 12 h Rom. 11 16 Vse 5. i Deut 7 9 Esa. 59 21 Exod. 20 6 Vse 6. k Gen. 17. 7 l Gen. 22. 8. m Heb. 13 5 6 7 Iosh 1 5 Hag 2 9 n Heb 12 12 13 o Psal 37 25 34. 8 9 10 p Psal 115 13 〈◊〉 〈◊〉 32 38 39 Vse 7 q Eph. 6 4 r 1 Tim. 5. 8 s Math 5. 20 vse 8 t A laudable custome of the Church to haue godfathers and Godmothers u Esa. 8. 1 2 3 a Parents no. fit witnesles of their own childrens bap tisme b Gen. 21 3 Luk. 1. 59 2 21 c Reuel 12. 6 d Luk. 1 xv 41 e 1 cor 7. xiiii f Ioh 11 52 Reuel 20 12 g Pro. 3 9 Lam. 3 27 Psal. 119 9 Eccl. 12 1 a Math. 28. 19 20. b Foure inward parts of baptisme c Math 3 xi d The agreement betweene the outward and inward parts e The first in vvard part of baptisme is God the Father f Gal. 3. 27. Vse 1. Vse 2. Vse 3. a The second inward part of baptisme is the holy spirit b Math 3 11 16 Vse 1 vse 2 c Icot 12. 4 5 8. 9 x xi Reuel 1 4 d Mat 28 xix vse 3. vse 4. e 1 Iohn v 7 f Rom 5 3 4 g The sacraments profit not without the spirit a The third inward part of baptisme is Christ Iesus b Heb. 10 4 c Act 2. 38 10 48 19 5 d 1 Pet. 3. 21. Vse 1. e act 8. 22 f 1 Ioh. 1 7 Vse 2 vse 3. g Esa 29 11 12. h 1 Cor. 1. 23 24. i Gen 17 10 k 2 king 5 11 12 14 l Iosh. 6 20 m Ioh. 9 6 n 1 Cor. 3. 18 19 o Gen. 2 x a The soule clensed is the last inward part of baptisme b Tie 3 5 Eph. 2. 26 〈◊〉 Vse 1. c Rom. 5 19 7 23 24 d Ioh. 3 5 6. 7 Vse 2. e Baptisme is a christian mans ensigne to fight vnder it the battels of the lord a Three vses of baptisme b Rom. 6 3 4 5 6 c The first vse of bapt i. to shew our ingrafting in to Christ. d 1 cor 12 13 Cal. 3 27 e Rom. 8 XV f Iohn 6 44 g 〈◊〉 36 26 27 h Ioh. XV. 5. 6 i We are ioyned to Christ in spititual mariage k Ioh. 6 53 l 1 Ioh. 2 19 Rom 8 33 34. 35 37 38 39 m Ezek. 16. 4 5. 6 n Gen 2 21 o Iohn 14 〈◊〉 p Mark 16. 16 a The 2 vse of baptism 〈◊〉 to assure forgiuenes of sinne b Act. 2. 38 〈◊〉 22 16 c Baptisme doth not of it selfe conferre grace c Math 28. 19 d Concil Trid. sess 5 e Bellar lib. 1. de bapt cap. 13 f Ioh. 1 29 Psal. 32. 1. 2 g 1 Ioh. 1 8 a The thirde vse of baptisme is to teach vs our dying to sin and rising to newnesse of life b Luk 3 3 c 1 pet 3. 20 21 d Psal. 51. 7 Rom. 5 12 e Deut. 10 16 30. 6 f Ier 4 4 g Ier 7. 8 h Rom. 2 28 29 i We must all be baptized in hart k Esa 2. 4 57 〈◊〉 l 1 Eccles. 5 3 a The Sacrament of the body and blood of christ called by diuerse names b 1 cor 10 16 c 1 cor xi 20. d Act. 2. 42 20. 7 e 1 cor 10 21 f 1 cor 11 25 Math 26 26 g Reasons rendred of the former names h 1 cor 10 17 i Exod. 12 8 k Heb. 9 15 l The vses of calling this sacrament the communion vse 1 m 1 cor 6. 17 1 Ioh. 3 24 n Ioh. 1 12 Vse 2 o 1 cor xi 33 vse 3. p 1 cor xi 18 20 q Rom xv 5 6 r The vses of calling this Sacrament the 〈◊〉 vse 1 s 1 cor 1. 13 15 vse 2. vse 3. t Ioh. 6. 27 4 Rhem. Test. annot in 1 cor xi a Bellar. dc 〈◊〉 lib. 2 cap. 10 b Iude Verse 21. 〈◊〉 2 Pet. 2. 13 c Cypri in sacram de caen 4. domin d 〈◊〉 Ioh Gagn. in 1 cor 11 Hosij confess cathol tom 2 cap. 30 〈◊〉 1. cap 40 e The vses of calling this sacrament the breaking of bread f 1 cor xi 24 Vse 1 g Ioh. xix 36 vse 2. h act 2. 42. 207 i Cor. 10. 16 k The vses of calling this Sacrament the Table of the Lord l Clem. alex lib. 7. 〈◊〉 Origen lib. contra celsum arnob lib. 2 4 Vse 2 m 1 cor 9 13 m Gal. 4. 9 vse 3. o Heb 1. 4. 13 p The vses of calling this Sacrament the testament or will of christ Vse I. q Leuit. 18 5 Math 19 17 Gal. 3 12 Deut. 27. 20 r Iohn 3 16 Vse 2 s Gal. 3 15 t concil cabilon can 33 Vse 3 u Rom. 8. 17 1 Pet 1. xii 5. 1 a Math. 8. 20 26 b 〈◊〉 18. 36 a What the Lords supper is b Mat. 26. 26 27 1 Cot 10 16 17. 1 cor 11 24 25 c Exod 12 48 d Luke 22. 19 20 Marke 14. 24 Vse 1. e 1 Cor. x 3 4 f Iohn 6 27 g Mat. 26 26 Vse 2 vse 30 h Ioh 6 55 56 53 57 i Chap 10 Vse 4. k 1