the Sacraments haue force and power to saue and iustify sinners howsoeuer the persons be disposed that partake them then to frame short answeres to euery one of them For what needed this inward part of the Sacraments to wit the working of the holy Ghost if the outward washing were effectuall to saue and to sanctifie the soules of all them that are baptized Grace is not tied to the Sacraments And if these graces were so tyed to the Sacraments that al which vse them should be iustified by them we make thē more effectuall then the word of God it selfe is forasmuch as all that heare the worde are not saued by it nor transformed into the obedience of it nor receiue life from it nor are regenerated by it Iohn the Baptist who was the first Minister of that Sacrament confesseth that hee could doe no more then wash the body it lay not in his power to giue grace and to baptize with the Holy Ghost Besides wee see all in our daies are brought to be baptised but all these are not by it regenerated Acts 8 13. as in the Apostles times Simon himselfe was baptised yet he remained an hypocrite and was destitute of true faith that ioyneth vs to Christ But because we haue handled this point before let vs come to such obiections as the aduersaries haue made and mustered together Bellar. de Sacra lib. 2 cap. 4. which are taken partly from types and figures and partly from places of Scripture wrested from their true and naturall meaning Touching the types borrowed some from the olde and some from the new Testament albeit it were sufficient to make this generall answere that similitudes parables and comparisons do not proue yet least we should seeme thereby to turne our backs and yeeld to the enemy I will not sticke to propound them in particular and vouchsafe to yeeld vnto them a particular solution Obiection 1 The first type is drawne from the history of the creation Gen. 1. The Spirite moued vpon the waters to make them fruitefull As then the water receiued a certaine liuely force from the Spirit to bring forth the creatures so doth baptisme to make vs new men receiue strength from the Spirite Thus doth Bellarmine reason I answere Answere this maketh directly against himselfe and therefore he layeth about him like a blinde man who instead of his enemy striketh himselfe For heereby it appeareth that the Sacraments do not giue grace ex opere operato that is by the force and vertue of the worke done and that words vttered haue no power but by the Holy Ghost For as the Spirit gaue force to the waters wherby the creatures were fostered and formed which were not of themselues auailable to giue life being as it were dead and without any vigor euen so the Spirit maketh the water in baptisme serue to signifie and seale vp our regeneration and not the bare and outward element The bodye of man without the soule is dead and without life so the water without the Spirite cannot conferre grace It is the Spirite that quickneth without it the water is as common water Obiection 2 Another obiection is from the history of the flood Genesis 7 17. and the drowning of the Egyptians in the redde sea Exodus 14. and the passing of the Israelites through the Riuer Iordan to the land of promise Ioshua 4. where it appeareth that the waters themselues saued his people I answere Answere If the waters in the flood had a proper power to saue and preserue why did they not saue all the world aliue Why were any of the creatures at all drowned Againe this robbeth God of his honour and glory to whom onely it is due and giueth it to the element to which it is not due For if Noah had beleeued that the waters could of themselues haue saued him he should haue set vp an altar as a monument to the waters and not builded one to God the Lorde Genesis eight verse 20. But the Scripture ascribeth all to the mercy and clemency of God toward that remnant and remainder of mankinde because hee had seene Noah righteous and religious in that generation before him Genesis 7 verse 1. Therefore it is said hee found grace in the sight of the Lord Genesis 6 verse 18. That the Lorde stablished his couenant with him Genesis 6 verse 18. That the Lorde had him enter with all his houshold into the Arke Genesis 7. verse 1. That the Lorde shut him in the Arke when he was entred Genesis 7 verse 16. That the Lord remembred him while he was in the Arke Genesis 8. verse 1. And after the ceasing and decreasing of the waters brought him out of the Arke Genesis 8 verse 16. So that whereas the waters had of their owne nature ouerwhelmed them euen the proud waters had gone ouer their soule to haue drowned them God in mercy saued them that they might ascribe the praise of their preseruation to the Lord of Hoasts not to the power of the waters And if the Israelites had beene deliuered at the red sea and in passing ouer Iordan by the strength of the waters they would haue erected a trophee to them not haue sung a song vnto God Another type is taken from Circumcision Genesis 17. Obiection 3 whereof Paul speaketh Colosians 2. Yee are circumcised with circumcision made without hands in putting off the body of the sinnes of the flesh by the circumcision of Christ buried with him in baptisme and Baptisme then is like vnto circumcision but circumcision that is outward did truely and effectually cut off the flesh and was not onely a testimony of cutting it away I answere Answere the Apostle reproueth such as would ioyne the ceremonies of the lawe with the Gospell of Christ whereas now we haue no need of them at all hauing the truth with vs of those shaddowes And touching circumcision there is no need to haue it brought in vse into the Church forasmuch as we are inwardly circumcised by the power of Christ So that there was a twofold circumcision as there is also a two-fold Baptisme the one outward in the body the other inward in the heart the one administred by the hand of the Minister the other finished by the grace of the Spirite Besides if the outward cutting off the foreskinne of the flesh were alwaies effectual to cut away the corruption of the soul how is it that they teach that the Sacraments and Sacrifices of the olde Testament were so farre from giuing grace Rhem. on Heb. 10. remission and iustification that they were but shaddowes obscurely representing the graces of the new Testament How can they reconcile themselues when they make this difference betweene the old new Sacraments that the old did onely signifie the new containe and conferre grace and sanctification Thirdly if the outward cutting off the flesh did by the worke done giue grace and that the signe were not to be separated from the thing
signified how commeth it to passe that Ismael being circumcised as well as Isaack and Esau circumcised as well as Iacob yet one beeing borne after the flesh persecuted him that was borne after the Spirite Genesis 21. Galathians 4.29 the other was not beloued of God neyther had grace giuen vnto him as the Scripture saith Rom 9 13. Iacob haue I loued but Esau haue I hated Lastly the outward circumcision that is in the flesh may bee out of the Church and receiued of them that are no members of the Church as it was of the Idumeans Ismaelites Samaritans and such as were strangers from the couenant as also the Turkes and Sarazins receiue it in our daies So is it with baptisme it doth not bring vs iustification by the outward worke done but sometimes it may go before the signe and sometimes follow after The like might be said touching Manna giuen vnto the Israelites Exod. 16. and the water of separation Num. 19. We may ioyne all these together because the force of them is alike and therefore the answere to the one is an answere to the other The next type is touching the cleansing of Naaman the Obiection 4 Syrian by washing seauen times in Iordan 2. Kings 5. as then those waters did truely heale him so the water in baptisme doth heale the soule and iustifie the sinner I answere Answere this is to draw from a wrong supposition a false conclusion forasmuch as euen those waters had no such inherent power or secret vertue but onely for the present by a miraculous dispensation of God they cleansed him of his leprosie neyther had they of themselues any other hidden vertue included in them then the Riuers that wer in Damascus 2 Kings 5 12. And therefore Naaman being cleansed did not magnifie the strength of that water aboue all other Riuers in other regions but the great mercy of God toward him and promised he would worship no other God but the God of Israel The next type is from the poole of Bethesda Iohn 5. Obiection 5 which healed all manner of diseases at the mouing of the waters and the waters in Siloam wherewith the blinde man is commanded to wash Iohn 9. I answere Answere the Scripture is plaine that an Angell went downe at a certain season into the poole troubled the water without which moouing and stirring of it no cure was wrought at any time Againe if this power had beene naturall and inseparably tyed vnto it then the water would haue cured and healed all the whole multitude of impotent persons of blinde of hâ—lt and of withered that should step into it contrary to the expresse words of the text Whosoeuer did first after the troubling of the water step into it Iohn 5 4. was made whole of whatsoeuer disease he had So that the poore impotent man which had an infirmity 38. yeares needed not to haue complained that no man when the water was troubled would put him into the poole but while hee was comming another stepped downe before him And touching the blinde man he was not healed and helped eyther by the spittle or the clay or the waters or by the force of all them together which had of theÌ„selues serued and sufficed rather to haue hindred the sight then to haue opened the eyes it was the miraculous worke of Christs own hand who worketh sometimes aboue means and sometimes contrary to meanes Thus much touching the obiections arising from sundry types and allusions which hee hath heaped vp and hudled out of the olde and new Testament Now touching the obiections drawne from expresse Obiection 1 places we will briefly runne them ouer forasmuch as many of them conclude not for them but against them First of all Iohn Baptist saith I baptize you with water but hee that commeth after mee shall baptize with the Holy-Ghost Math. 3. I answere Answere Iohn sheweth in these words that he was onely the Minister of the outward signe and could worke nothing in the hearts of men whereas Christ whoÌ„ he pointed out and of whom he spake would bestow the Spirite vpon them and those things which belong vnto their saluation Euen as the Apostle speaking of his ministry doth notably in other words expound this saying of Iohn 1 Cor. 3. I haue planted Apollos hath watered but God giueth the increase so that neither he that planteth nor he that watereth is any thing but God that giueth the increase That which Paul vttereth touching the preaching of the word and Iohn of the Sacrament of Baptisme we may fitly transferre and aptly apply to the Supper of tho Lorde wherein the Minister doth distribute the bread and deliuer the cup of the Lord but the Lord himselfe doth feed those that beleeue in him with his body blood which is meate indeed and drinke indeed The next testimony is taken out of Marke 16 16. Hee Obiection 2 that beleeueth and is baptized shall be saued Heere the force of sauing is ascribed to baptisme not to faith now it cannot saue but by iustifying and washing away the filthinesse of our sinnes I answere Answere in the Apostles dayes men of yeares and not infants onely were baptized in regard whereof profession of faith and confession of sins did go before Math. 3 6. They were baptized confessing their sinnes Againe Christ our Sauiour teacheth that saluation dependeth on faith Iohn 5 24. He that beleeueth is passed from death to life he neuer said Whosoeuer receiueth the outward baptisme is passed from death to life It is faith that ioyneth vs to God and not the washing of the body with water Lastly if grace were tyed to the outward signe hee would haue said He that is not baptized shal be damned whereas Christ saith onely Hee that beleeueth not shall bee damned Neuerthelesse faith and baptisme are both ioyned together that euery one should submit himselfe to the ordinance of God and know that to the guift of faith he must annexe the vse of the Sacraments The third testimony is borrowed from the conference Obiection 3 of Christ with Nicodemus Iohn 3. Except a man bee borne againe of water and the Holy Ghost hee cannot enter into the kingdome of God I answere Answere It is not necessary to vnderstand this place litterally of the water in baptisme but of the grace of Christ which cleanseth the soule as water doth the body which in other places is called The water of life Iohn 4 11. and 7.38 where speaking of the water of life the Euangelist addeth This hee spake of the Spirite which they that beleeued in him should receiue Againe water is ioyned with the Spirit in this place as fire is ioyned with the Spirite in another place Math. 3 11. He shal baptize with the Holy Ghost and with fire but there is no necessity nor so much as probability there to vnderstand fire properly why then should we take water properly in this place and wherefore in places that are like should wee seeke a meaning
owne hearts so often as we see it administred let vs not rest in it as in a worke done to another and nothing concerning our selues but euermore helpe our inward affection by the outward action and alwayes as the eye of the body beholdeth the Minister let the eye of our faith be fastened â—iâ—mely vpon the Father who maketh the Sacramentall rites auaileable which are openly done before vs for our edification Vse 2 Againe it teacheth that we must not rest in the outward washing not 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 outward worke is as he that catcheth after the shaddow and regardeth not the substance or as one that maketh much of the garmeÌ„ts but respecteth little the body it selfe which ought to be had in greatest price and estimation The Minister taketh the water and washeth the bodye which is a pledge of a farther thing for then doth the Father apply the promise of remission of sinnes and life euerlasting to the person baptized as if he should speake with a loud voice and call the party by his name while the outward signe is powred on the body I freely wash away thy sinnes and giue vnto thee the pardon of them and bestow vpon thee eternall life so that thou turne vnto me and beleeue in Christ thy Sauiour Let vs then as true beleeuers by a speâ—iall faith reâ—eiue and apprehend his mercifull promises and rest in them Let this cause vs to turne vnto him by vnfained repentance and to walke with all obedience in his waies Seeing therefore he doth so graâ—iously assure vs of his great mercies with his owne hand seale woe vnto vs if we be not muâ—h moued and affected with it Vse 3 Lastly is God the Father an inward part of baptisme Then we must take heed wee giue not that to the Minister which is proper to God the Father whereby he iâ—â—obbed of the honour and glory due to his great name The Minister may wash the body and cleanse 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 ofâ—â—eth the one God the Father giueth the other CHAP. IX Of the second inward part of Baptisme THe second inward part of baptisme a The second inward part of baptisme iâ— the holy Spirite is the Spirite of God hauing relation to the word and promise of God Thiâ— b Mat. 3 11.10 appeareth Mat. 3 11. He baptiâ—eth with the Holy Ghost and with fire And verse 10. When Christ waâ— baptized the heauenâ— were opened vnto him and he saw the Spirit descending like a Doue and lighting vpon him So the apostle 1 Cor. 6. saith Ye are washed ye are sanâ—tified ye are iustâ—fied in the name of the Lord Iesus and by the Spirit of our God And chap. 12. of the same Epistle By one Spirite wee are all baptiâ—ed into one body whether we be Iewes or Grâ—eâ—ianâ— whether we be bond or free and haue beene all made to drinke into one Spirite And Tit. 3. According to his mercy he saued vs by the washing of the new both and the renewing of the Holy-Ghost which he shed on vs aboundantly through Iesus Christ our Sauiour All these testimonie teach vs that the holy Spirite of God iâ— a necessary inward part of this Sacrament and that the baptisme of the Spirite ioyned to the word giueth force vnto it who worketh in our souleâ— that which water doth in our bodies so that without the Spirite it is nothing From hence we learne that it is not the dipping of vs Vse 1 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 Spirite who in time performeth what is represented by outward signes and promised by the word Againe we learne heereby that the Spirite is true God Vse 2 equall with the Father and the Sonne For who is able to make the word and Sacraments 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 vp to the day of redemption and to helpe our infirmities in hearing in praying and receiuing the Sacraments hee must needs be acknowledged to be true God the c 1 Cor. 12 4.5 8 9 10 11. Reuel 1 4. giuer of these graces So we see that in the forme of the administration of this Sacrament the blessed Spirite is named and rehearsed d Mat. 28 19. and hath his order together with the Father and the Sonne This therefore is a principle of our faith to be learned confessed and beleeued Vse 3 Thirdly we are heereby to take heede 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 fall not from Christ he maketh the word and promise of the institution profitable vnto vs without whom it should 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 Vse 4 Lastly let vs learne whensoeuer we come to the word or Sacraments to craue the gracious assistance of the blessed Spirit to guide direct and regenerate vs to eternall life to sanctifie vs e 1 Ioh. 5 7. and to assure vs of Gods endlesse fauour in Christ Iesus as 1. Ioh. 5. There be three which beare witnesse in heauen the Father the Word and the holy Sp rit and these three are one The Holy-Ghost by his grace and vertue worketh in vs stedfastly to beleeue the truth of Gods word and the gracious promises of saluation as he is the author beginner and begetter of faith in vs so he increaseth it maketh vs fit to receiue Christ and to apply him with all his guifts vnto our soules 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 f RoÌ„ 5 3 4 5. tribulation bringeth foorth patience and patience experience and experience hope and hope maketh not ashamed because the loue of God is shedde abroad in our hearts by the Holy-Ghost which is giuen vnto vs. He is the earnest and seale of our inheritance by whom wee are sealed vp to euerlasting life Thus we see that howsoeuer the increase and strength of faith is assigned to the Sacraments yet this grace proceedeth from the Holy-Gkost who is vnto our faith as marow vnto the bones as moysture vnto the tree and as a coÌ„fortable raine vnto the fruites of the
the Minister the outward signes are giuen by the hands of the Minister whether he be good or euill but the truth and substance of the Sacraments is giuen by God the Father Whosoeuer confoundeth these parts and workes robbeth God of his glory depriueth himselfe of the grace of Christ offered and maketh flesh his arme Wherefore as the workes of God and of the Minister are distinct so must these parts remaine distinguished howsoeuer to the faithfull they are not separated and sundred as in the publishing and preaching of the Gospel the Minister speaketh vnto the outward man and the sound therof entreth into the eare g Act. 16 14. but it is God that openeth the heart and speaketh to the conscience of the faithfull hearer Secondly it serueth to strengthen our faith and helpe Vse 2 our weakenesse when we come to the Sacrament So often as we see the Ministers of God appointed by him deliuering the signes and setting them apart to their ends for which they were ordained we must behold with the eie of faith God the Father offering his Sonne to those that can receiue him For if we come aright we may assure our owne hearts that what the Minister doth outwardly the same the Father performeth inwardly then which there cannot be a greater comfort Let vs therefore behold with our eyes the Sacramentall rites let vs heare the promises that God maketh vnto vs God the Father will verifie them who hath h Iohn 6 32. sealed vp his Sonne vnto vs. My Father giueth you that bread from Heauen Hee will as surely giue Christ as the Minister deliuereth the bread wine Albeit the Sacraments should be ministred by some hypocrite and wicked man yet they haue as much force and as great efficacy as if they were ministred by faithful and godly men The vertue of the Sacraments hangeth vpon the Minister no more then the goodnesse of seede dependeth vpon the sower which if it light in good ground wil bring forth plentifull fruit albeit it be sowne of an vngodly and vnskilfull man Thirdly consider heere the difference betweene a Sacrament and a Sacrifice For wee learne from Vse 3 hence that God the Father in the Sacraments doth giue his owne Sonne to the true receiuers True it is a Sacrament and a Sacrifice haue some affinity and agreement the one with the other They haue this in common that both were instituted of God and haue him for the author of them In both of them there are outward actions which haue inward significations for the killing of beasts shewed plainely what our condition is both that we are guilty of death and could not be deliuered but by an offering for sinne and that Christ Iesus is the true oblation to be offered to God vpon the Altar of the Crosse for our sinnes Neuerthelesse they differ also in diuers respects as first in the end The end of a Sacrament is not to offer it vp to God but that it bee offered to vs and receiued of vs. The Minister offereth the signe God the Father offereth the thing signified wee receiue the outward element at the hand of the Minister wee receiue the inward grace at the hand of God But the nature of a Sacrifice is that we giue it or offer it vp to God according to his owne ordinance whereupon also it is called an offering or oblation True it is also that some of the Sacraments of the old Testament vnder the law were after a sorte externall Sacrifices as the Paschall Lambe howbeit it is not so in the Sacraments of the Church of Christ because the perfect Sacrifice of Christ once onely offered hath abolished and abrogated all outward Sacrifices Againe they differ the one from the other in the outward forme and manner of doing Leuit. 16 5. For the Sacrifices were burned in part or in whole with fire to note out the purity of Christs Sacrifice and the eternall Spirite Heb. 9 14. by which he was offered to God whereas they were properly called by name of Sacraments which were eaten or applyed to the bodye and therefore altar was appointed for the Sacrifices but a Table for the Sacraments that were eaten CHAP. X. Of the second inward part of a Sacrament HItherto of the first inward part a The second part of a Sacrament is the holy Spirite the second inward part of a Sacrament is the holy Spirite as Math. 3. Hee shall baptize you b Mat. 3 11. with the Holy-Ghost and fire So in Christs Baptisme when he was baptized prayed the c Luke 3 22. Holy-Ghost descended in a visible shape like a Doue vpon him And Paul saith d 1 Cor. 12.13 By one Spirite we are all baptized into one body whether we be Iews or Graecians whether we be bond or free and haue been all made to drinke into one Spirite And the Apostle layeth downe the circumcision of the heart by the Spirite Rom. 2 29. Hee is a Iew which is one within and the circumcision is of the heart in the Spirite So the same Apostle Titus 3 5 6. According to the mercy of God he saued vs by the washing of the new birth and the renewing of the Holy-Ghost which he shed on vs abundantly through Iesus Christ our Sauiour Nothing can bee fruitefull and profitable without his gracious worke in vs he worketh and setleth the worde of promise in our hearts and therefore we must necessarily hold the blessed Spirit to be an inward part of the Sacrament making it and all other ordinances of God auaileable Vse 1 Now let vs proceed to the vses of this point being the second inward part And first of all is the Spirite of God the sealer vp of the promises after that we beleeue according to the doctrine of the Apostle After that ye beleeued f Ephes 1 13. ye were sealed with the holy Spirit of promise Then as often as we heare the promise vttered by the Minister it confirmeth vs that the Father by his Spirit worketh the same in our hearts The water in baptisme cannot by any force and vertue inherent in it wash our consciences from dead workes to serue the liuing God as it hath power to wash away the filth and corruption of our bodies The bread and wine in the Lords Supper haue no inherent strength to nourish the soule to eternal life as they haue to strengthen the body they are instruments of the Holy Ghost who worketh by them to the great comfort of the faithfull Grace is not contained and shut vp in them as water in a vessell or as a medicine in a boxe the Spirite helpeth our infirmities sealing vp to our consciences the fruite of the word that is heard and of the Sacramentall signes that are seene But because this doctrine is contradicted by the defenders of the Popish faith it shall not be amisse briefly to propound their chiefest obiections whereby they would proue that the outward signes in
that is vnlike Lastly these words cannot enforce any thing to proue that there is any inherent force in the outward element seeing the Spirite is ioyned with it which addeth power and giueth efficacy to the water as it doth also to the worde in all the sauing hearers of it for as the word is a bare sound without the Spirite so baptisme cannot saue without the Spirite Obiection 4 The last testimony and witnesse is produced out of the Acts of the Apostles Chap. 2.38 where Peter exhorteth the Iewes that were at his preaching pricked in their hearts to beleeue in Christ Iesus whom they had betrayed and crucified saying Repent and be baptized euery one of you in the name of Christ for the remission of sinnes and chap. 22 16. where Ananias perswadeth Paul to bee baptized and to wash away his sinnes calling on the name of the Lord. In both which places forgiuenesse of sinnes is ascribed to baptisme and therefore it giueth and conferreth grace I answere Answere It is the beleeuing in the name of Christ that washeth away sinnes and purgeth our consciences from dead workes forasmuch as he maketh the outward worke auaileable by the inward grace of the spirite Againe hee ioyneth inuocation of the name of God with the outward signe which hath the promise of saluation annexed vnto it as the Apostle testifieth Rom. 10 13. Whosoeuer shall call vpon the name of the Lord shall bee saued Thus we haue seene the principall pillars of the Romish error beaten and battered in pieces euery reason that caryeth any colour laid euen with the ground so that we are wholy to ascribe to the Spirite of God the lauer of regeneration and the answere of a good conscieÌ„ce toward God Againe is the Spirite of God an inward part of the Sacraments Then wee must learne and remember that we can neuer heare the word or receiue the Sacraments with fruite and comfort without the speciall assistance and inward operation of the Spirite of God Therefore the Prophet ioyneth the Spirite and word together Esay 59. I will make this my couenant with thee saith the Lord g Esay 59.21 my Spirite 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 indeede hath power to heare the word and to receiue the Sacraments his will is free in these outwarde workes but hee hath no power or strength to doe them with profite and comfort except it be giuen him from aboue Though we heare neuer so much though wee communicate neuer so often the Spirit must open our hearts as he opened the heart of Lydia So 1 Iohn 2. That annointing h 1 Ioh. 2 27. 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 things and it is true and is not lying Likewise Acts 10. Peter preached the Gospell to Cornelius and his houshold and while he yet spake to them The i Acts 10 44. Holy-Ghost fell on them all which heard the worde So also the Apostles being sent out with their commission and commanded to preach the Gospell to euery k Mar. 16 20. creature it is noted that they went forth and preached euery where and the Lorde wrought with them and confirmed the worde with signes that followed And Iohn 14. The l Iohn 14 26. Comforter which is the Holy-Ghost whom the Father will send in my name hee shall teach you al things bring al things to your remembrance which I haue told you Pharaoh often heard Moses Aaron but he harkened not but hardned his heart because there was no inward touching or teaching of the Spirite The Israelites had heard seene the wonderful things of God yet they profited not in faith in repentance in regeneration and the reason is rendred Deuter. 29. Yee haue seene all m Deut. 29 2.3 4. that the Lord did before your eyes in the Lande of Egypt vnto Pharaoh and vnto all his seruants and vnto all his Land the great tentations which thine eyes haue seene those great myracles and wonders yâ—â— the Lord hath not giuen you an heart to perceiue and eyes to see and care to heare vnto this day When wee come to heare the word which is a word of power of life and of saluation when wee come to receiue the Sacraments which are signes of Gods graces and seales of his promises we see many returne as ignorant peruerse 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 bee the reason heereof Surely it is not in him that n Luke 13 24. Rom. 9 16. willeth nor in him that runneth but in God that sheweth mercy who giueth eyes to see eares to heare heart to vnderstand to whom hee thinketh good in his heauenly pleasure Wherefore our dutye is seeing the natural man perceiueth not the things that are of the Spirite of God to pray vnto him to giue vs wisedome to see our corruptions blindnesse ignorance and hardnesse of heart Vse 3 Thirdly doth the Spirit worke in vs by the word Are the word and Spirite ioyned together and doth he teach vs by meanes of the word and Sacraments then we must not separate the Spirite from the worde and Sacraments as the Anabaptists do o Against anabaptists depending on reuelations 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 wil not be strengthened by the Sacraments but take away the vse of both following their owne foolish fansies and diuelish dreames They boast of the Spirite of God and are led by the spirit of the Diuell We must for our direction and practise learne that as to rest vpon the Spirite without the worde is phantasticall and heriticall and the mother of al errors so the worde and Sacraments without the Spirite are no better then a dead carkasse without life an empty sound without substance a naked shew without truth an empty casket without the treasure and therefore we must knit them together and assure our selues that the Spirite speaketh euidently in the Scriptures the Spirite worketh effectually by the Sacraments and the Spirite helpeth our infirmities to profite by them both CHAP. XI Of the third inward part of a Sacrament THus much wee haue spoken touching the holy Spirite being the second inward part the third inward part a Christ is the 3. inward part of a Sacrament is Iesus Christ crucified the very subiect and substance of all Sacraments He was represented by circumcision and the Paschal Lambe by Manna and the water that flowed out of the Rocke and hee is represented in baptisme and in
had equally and indifferentlie in like price and estimation they are both commanded and instituted by the same authority of Christ there is the same matter and substance of both to wit Christ with al his benefits there is this one and the same end of both the encrease and strengthning of our faith therfore why should one Sacrament bee so much extolled aboue the other and preferred before the other So that whereas many come to the Lords Supper few remaine and abide in the Church at the administration of Baptisme Seeing then as louing Sisters they goe hand in hand together and are the deare daughters of one Father what reason is there that one should bee magnified and the other disgraced The whole assembly heareth the worde preached and deliuered by the Minister the Sacraments are Instruments of our Iustification by Faith c Christ is after a sort preached in baptisme as well as the word preached sauing that the worde worketh by Hearing onely the Sacraments serue by the senses of Seeing Handling and Tasting as well as hearing to strengthen and encrease Faith in our hearts and therefore it is requisite that we ioyne in the one as well as in the other Furthermore the excellency and worthinesse of Baptisme appeareth herein in that it was instituted of God sealing vp his gracious couenant in that it was sanctified by Christ being baptized of Iohn and in that it was beutified by the heauenly reuelation of the blessed Trinitie appearing thereat so great honour so great dignity preheminence was neuer giuen to any Ceremonie Did God institute it and shall wee contemne it Did Iesus Christ come to Iohns baptisme and shall we disdaine to be at the Baptisme of Christ Was the holie Trinitie present and will we be absent True it is some of the sacrifices and burnt offerings were d Gen. 4 5. coÌ„pared with Heb. 11.4 miraculously consumed by fire from heauen but what is this to the glorious presence of the Maiesty of God the blessed Trinity declaring to vs thereby that God the Father Iudg. 13 20. 1 King 18.38 2 Chron 7 1. God the Son and God the holy Ghost are alwaies present at the administration of Baptisme and truely performe that which is outwardly figured and represented Here heauen was open which for our sinnes was shut against vs here the Spirit descended in the visible forme of a doue vpon Christ to signifie vnto vs that beeing deliuered from the terrors of sinne and iudgement we are at peace with God e Ma. 3 16 17 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 dignitie 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 bodye of the Congregation beeing departed but in the face and open view thereof forasmuch as God to deliuer it from contempt hath giuen it visible markes of greater honour The Apostle f 1 Cor. 12 23 saith 1 Cor. 12. Our vncomelie parts haue more comelinesse on for our comely parts neede it not but God hath tempered the body togither and hath giuen more honour to that part whâ—ch lacked As God hath dealt with our bodies so hath hee done in this Sacrament That which is most subiect to contempt dishonour and disgrace God hath lifted vp with sundry excellent preheminences prerogatiues as we haue seene in Christs baptisme And albeit there may be a differeÌ„ce in the person baptized one high another low one noble another vnnoble one rich another poor 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 yet they are talking and attend not vnto it and depart before the ende of the whole action and rush out of the Church before the name of God be praised and the whole worke finished g Luk. 3 21. Act. 22.16 and concluded with prayer as it was Luke 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 depart before God hath beene prayed vnto and praised for his benefits The Apostle chargeth that h 1 Cor. 14 26 40. all things in the Church be done in order and comlinesse Now what can bee more comely and conuenient i Ezek 46 10. 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 Vse 5 Lastly if in euery true baptisme there be outward inward parts vnited each to other then the baptisme of Iohn and of Christ are in nature and substance all one Contrary to the doctrine of the k Concil Trid. sess 7 can 1. Trent-couÌ„cel that teacheth If any shall 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 these dayes to dispute of Iohns baptisme seeing no man or woman is now baptized by his hands yet we will shew the truth of this point out of the scriptures l The baptisme of Iohn and of Christ are in substance one the same that they are all one in substance and effect not of any other kind and nature For first Iohn preached the baptisme of repentance to remission of sins they haue therefore the same doctrine the same word the same promise m Mar 1 4. the same repentance the same forgiuenes of sins as they had the same outward element of water And the Apostle teacheth that there is n Eph. 4 5.6 One body one spirit one hope of the calling one Lord one Father one faith and one baptisme Secondly the baptisme of Iohn was consecrated and sanctified in the person of Christ for Christ was baptized with the baptisme of Iohn Thirdly it may appeare as we will proue Chap. 4. that Iohn baptized into the name of the blessed Trinity Fourthly neither Christ nor his Apostles rebaptized any that were baptized by the ministry of Iohn Apollos did know onely the baptisme of Iohn o Acts 18 25.26 he is taken and instructed further in the faith and wayes of the Lord but we reade not that he was baptized againe Fiftly 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 persoÌ„ of Christ which taketh away our comfort consolation that we
vouchsafeth to entertaine vs to receiue vs and to acknowledge vs for his children therefore wee must in euery estate depend vpon him honour him as our God serue him as our Maister obey him as our Lorde and looke for saluation from him as from our redeemer Againe as we haue beene baptized not in the name of one person alone not in the name of the Father alone or of the Sonne alone or of the holie Ghost alone but in the name of the Father and of the Son and of the holy Ghost so we must all beleeue and confesse as an article of our faith that the Trinitie in vnity and vnity in Trinitie is to bee worshipped For albeit there are three reckoned vp as speaking of many yet heere is also mentioned their name as speaking onely of one not of their names baptize them in the name of the three persons So many as deny the doctrine of the Trinity are iustly to be condemned of falshood and heresie Such is the Religion of the Iewes Greekes Turks Persians and in some sort the Papistes albeit in wordes these last acknowledge one God in three persons The Greeke Church at this day denieth in effect the God-head of the holy Ghost inasmuch as it holdeth him to proceede from the Father onely The Turks and Iewes do vtterly deny the deity both of the Sonne and of the Holy-Ghost the present Church of Rome more glorious in shew but not much more sound in faith hath defiled the whole Trinity with their Imagerie and set vp a false Christ partly denying him to bee GOD of himselfe and partly repealing all his offices so that howsoeuer they professe him in words and leaue him the name of a Sauiour yet they mâ—ke a mocke of his sacrifice and haue turned Christian religion into Anti-christian superstition Wherefore as we are baptized into the most worthy name of the blessed Trinity let vs hold fast the true profession thereof and renounce al errors and heresies oppugning our holy faith and depriuing vs of the sweet comfort we haue therein Vse 3 Thirdly are these words of institution baptizing them into the name of the Father and of the Son and of the holy Ghost the outward forme of baptisme Then we hold that manner of baptizing must be retained this ought not to be changed no other ought to be vsed then this prescribed by Christ our Sauiour We must not therefore let passe or leaue out any of the three persons in Trinity as some hereticks haue done though we shal vnderstand the other by naming and speaking of one Obiection If any say that the Apostles baptized in the name of Christ as Act. 2.38 and chap. 10 48. Answere and 19 5. To this obiection I answere the Apostles do not set downe in those places the forme of baptisme or the words of institution but the substance and end which is to assure remission of sinnes in the name of Christ They shew not the forme but the fruite not how it should bee ministred but what spirituall grace is signified thereby For why should the disciples change the ordinance of their maister who deliuered nothing to the Churches but what d 1 Cor. 11 23 they receiued of the Lord Againe it cannot be denyed but that the Apostles e Act. 10 47. and 15 2. baptized in this forme in the name of the Father and of the Sonne and of the Holy-Ghost as Acts 10 ver 47. Can any forbid water that these should not be baptized which haue receiued the holy-Ghost as wel as we As if he should say these haue receiued the guifts of the Holy-Ghost therfore they may be baptized in the name of the Holy-Ghost And more plainely Act. 19. when the Disciples had answered Paul that they knew not whether there were an Holy-Ghost he saith Vnto what were yee then baptized Whereby he sheweth it was the manner and custome to baptize in the name of the Holy-Ghost and consequently of the whole Trinity The Euangelists also teach that at the baptisme of Iohn the Father Sonne and Holy-Ghost were present And as he baptized with the same matter why should we imagine hee obserued not the same forme that Christ commanded expresly to his Apostles Nay seeing in the baptisme of Iohn we haue proued there was the same promise the same grace the same vertue the same signe the same signification which was in the baptisme of the Apostles as we haue proued before why shold we only doubt of the words of institution Or why should we imagine that the forme should be altered and changed Wherefore we conclude that the Apostles would not alter any thing of the direct and expresse words of their Lord Maister f Mat. 28.19 prescribed Math. 28. where he chargeth them both what to preach and how to baptize For as he enioyneth them to teach the Nations to obserue whatsoeuer he commanded them so he willeth them to baptize in the name of the Father of the Sonne and of the Holy-Ghost And as they altered nothing in the matter of teaching no more did they in the maner of baptizing considering that as the doctrine they preached was the doctrine of God so the Sacraments they deliuered were the SacrameÌ„ts of God and they had no more leaue in the one then liberty in the other If then any should baptize otherwise then in the name of the Trinity or should name the Sonne to be vnequall to the Father or should deny the proceeding of the Holy-Ghost or should baptize in the name of the Virgin Mary and the Saints this cannot be the Sacrament of Baptisme instituted by Christ but a ceremony made void and frustrate by our owne inuentions CHAP. V. Of the third outward part of Baptisme THe third outward part of Baptisme a Water another outward part of Baptisme is the element of water which is the matter whereof baptisme consisteth This truth is taught in diuers places of the new b Mat. 3 â— Iohn 1 31 33. Testament as Math. 3 9. Indeede I baptize with water And Ioh. 1 Because he should be declared to Israel therefore am I come baptizing with water I knew him not but he that sent mee to baptize with water he saide vnto me vpon whom thou shalt see the spirit come downe and tarry still on him that is hee which baptizeth with the holy Ghost So Acts 8 36. As they went on their way they came vnto a certaine water and the Eunuch sayde See heere is water what doth let me to be baptized Then hee commanded the Chariot to stand stâ—ll and they went downe both vnto the water both Phillip and the Eunuch and hee baptized him And Chap. 10. Can any man forbid water that these should not be baptized which haue receyued the holy Ghost as well as wee Nothing is so apt to set forth the bloode of Christ and his merits as water which is fit to clense and wash and leaueth no filth behinde vpon the body by which
as Christ sometimes did to that slothfull person c Luk. 19 12. Thou euill seruant out of thine owne mouth will I iudge thee These make three sorts of baptisme of water of blood of the Spirit whereby they confesse that the want of baptizing with water is not damnable in al seeing that want may be supplyed either with shedding of their blood for testimony of the truth or by spiritual regeneration ingrafting into the body of Christ To conclude do we desire the custome and practise of the Church It is well knowne that in Thessalia d Socra lib. 5. cap. 22. Bellar. de sacra bap cap. 26. the Sacrament of baptisme was celebrated but once in the yeare namely at Easter In other places thrice in the yeare and sometimes not vntill the houre of their death when they were going the way of all flesh Constantine the great was the first christian Emperor that reformed the Church yet he was not baptized till e Tripart hist lib. 3 câ—p 12. the time of his death And Valentinianus a christian Emperor died without baptisme yet doth Ambrose giue him his due commendation f Orat. de obit Valentâ—n and doubted nothing of his saluation Shal we do these good men these worthy Emperors these godly Christians this wrong as to thinke they were damned who were the chiefe pillars and protectors of the true Christian and Catholike religion Or if the Churches aboue mentioned had holden this hard opinion that the want of baptisme was a signe of reprobation would they haue deferred it in the houre of death whereby sometimes they were preuented or administred it at certaine times onely of the yeare True it is that custome is not to be followed neither the negligeÌ„ce of those Bishops to be allowed but it teacheth thus much that in deferring baptisme they differed in iudgement from the now-Church of Rome and concurred in opinion with the reformed Churches for which causes their practise is alledged The reasons vsed to maintain the absolute necessity of this Sacrament to saluation are weak not worth the answering First they obiect g Gen. 17 14. Obiection Answere the threatning annexed to circumcision The vncircumcised male shal be cut off froÌ„ his people To this I answere first God commandeth infants to be circumcised the eight day before which time they were forbidden to circumcise Wherfore infants that dy before the 8. day were not bound and obliged by this law And seeing there h Rom. 5 13. can be no transgression where there is no law they are not damnd because they are vncircumcised seeing God called many out of this life before they were capable of this Sacrament Againe the commination and threatning is not to bee vnderstood generally of all but of such as are growne vp not of children but of men as appeareth by the reason For he hath broke my couenant This cannot be applyed to infants i Caietan in cap. 7. Genes who albeit they haue not actuall faith yet cannot be said to contemne grace to refuse the couenant to reiect the promises or to lye in infidelity and hardnesse of heart Wherefore it belongeth vnto those onely that being growne vp and come to yeares shall approue the negligence of their parents and will not suffer themselues to be circumcised Therefore the childe of Moses whose circumcision was through negligence deferred was not punished but the fault was imputed vnto Moseâ— himselfe Exod. 4 24. Now as to Peter saying Thou shalt k â—â—hn 13 8. neuer wash my feet Christ answered If I wash thee not thou hast no part in me so to the Israelite that should haue saide I will neuer be circumcised this threatning might fitly be applyed If thou wilt not be circumcised thou hast no part in God no portion in his blessing no assurance of his promises in this life or of his kingdome in the life to come Lastly to be cut off from the people doth not signifie to be condemned for euen the negligence and contempt of the Sacrament is pardonable where repentance followeth as we see of such as came vnreuerently and vnworthily to the Lords Supper among the Corinthians l 1 Cor. 11 30 31. who were punished with diseases and death it selfe yet the soule no doubt was saued in the day of the Lord. Sometime therefore that phrase of speaking signifieth temporall iudgements of God on men their families m Psal 55 24. for their wickednes Sometimes it signifieth the Magistrates iustice inflicted on malefactors n Deut. 13 59 who beareth not the sword in vaine which is expounded afterward Thou shalt surely kill him Sometimes it signifieth to be cut off from the bosome of the Church o Exod. 12 15 19. which is done by the high and dreadfull censure of excommunication Whosoeuer eateth leauened bread from the first day vntill the seauenth day that person shall be cut off from Israell the interpretation of which words is added verse 19. That person shall be cut off from the congregation of Israell So the Apostle speaketh 1 Cor. 5. Hee which hath done this thing should be p 1 Cor. 5 2.13 put from among you that is from your company fellowship as verse 13. Put away from among your selues that wicked man Thus wee are to vnderstand the threatning in this place that such as contemne circumcision eyther themselues or allow the same contempt and negligence of others shall no longer bee reckoned and reputed among the people of God but be separated from them and to be as an heathen and a publican Againe q Ioh. 3 5. they obiect Iohn 3. Obiection 2 Vnlesse a man be borne of water and the Spirite hee cannot enter into the kingdome of God therefore say they it is necessary to saluation to be baptized This is the reason of r Bellar. lib 1 de bapt ca. 4. Bellarmine and Å¿ Hosij confess cap. 35. Answere of others I answere first it is not necessary in this place by water to vnderstand materiall water but the grace of Christ purging and cleansing as water doth which interpretation may be gathered by conference of a like place Math. 3.11 He shall baptise t Ioh 3 11. with the Holy-Ghost and with fire that is by the Spirite of God which is as it were fire lightening our hearts with the knowledge of God inflaming them with his loue and purging them from euill affections So when wee are saide to be borne againe by water and the Spirite he meaneth by the Spirite shewing forth in vs the force power and property of water as if he should say we are borne of water which is the Spirite u Ioh. 7 38 39 4.21 as Ioh. 7 38 39. Againe if it were ment of water in baptisme it must be vnderstood according to a like a Ioh. 6 53. sentence Ioh. 6. Vnlesse you eate the flesh of the Sonne of man and drinke his bloud yee shall not
abuses Vse 2 first the blinde ignorant and superstitious practise of baptizing belles p The church of Rome prophaneth baptisme by baptizing belles practised in the Church of Rome whereof now they begin to be ashamed and seeking figge-leaues to couer their shame they say they wer not baptizd but onely hallowed and consecrated to holy vses as Bellarmine betaketh himselfe to this shift as to a place of refuge Lib. 4. de pon Rom. cap. 12. Where the Cardinall confesseth that the people call their solemne blessing and sprinkling with holy-water the baptisme of belles And indeede what can it else be called and accounted For they baptize them in the name of the Father and of the Sonne and of the Holy-Ghost They giue names vnto them as to their children they haue God-fathers appointed vnto them as children haue when they are baptized confirmed q Bellar. de sacra bapt lib. 1. cap. 27. they haue new garments put vpon them as the persons baptized among them likewise haue it is also permitted onely to the Bishops suffragan who exacteth great summes of money for the baptizing of belles they ascribe to them a spirituall power against stormes and tempests against thunder and lightening against windes and euill spirits Lastly they sprinkle them with holy-holy-water blesse them crosse them and so horribly corrupt this Sacrament of baptisme Yea Durand a principall schooleman not in the schooles of the Prophets but of the Papists a fit teacher of such schollers setteth out solemnly r Durand lib. 1 Ench rid cap. 4. the praises of belles making them publike Preachers and driuers away of diuels But the diuels are not feared and fraied away by sight of crosses by sprinkling of water by souÌ„d of belles and babies Å¿ Mat. 17 2. This kinde goeth not out but by fasting and prayer as our Sauiour teacheth And the Apostle willeth euery christian to take vnto him the whole armour of God that he may be able to resist in the euill day Stand therefore hauing your loynes girded about with verity Eph. 6 13 14.15.16 and hauing on the brest-plate of righteousnesse the shield of faith the sword of the Spirite the preparation of the Gospell of peace and the grace of prayer in the Spirite Heere is the vniuersall armour of God heere is the compleate furnishing of a Christian Soldiour heere is perfect direction giuen to vnderstand and to withstand the assaults of the diuell but among these we haue neither the signe of the Crosse nor the hallowing of belles nor the sound of such Preachers and therefore they are no part nor parcell of spirituall armour to furnish vs to goe into the field against the enemies of our saluation For euill spirits which fight against the soule are not driuen away by hallowing of belles If then there were euer prophanation of Baptisme this may iustly bee iudged to be one of the most vile and miserable corruptions therof to bee detested of all true hearted Christians that grone vnder the burthen of them For this is a generall and certaine rule that none are to be baptized but such as are men to other creatures the Sacrament of baptisme may not bee administred forasmuch as the Sacrament of regeneration belongeth to none but to such as in their nature are capable of regeneration neither the signe but to those that may be partakers of the thing signified Baptisme is the Sacrament of repentance Mark 1 4. none therefore can receiue it but such as in time may repent or already haue repented for there must bee at least a possibility of repenting It belongeth not therefore to the damned spirits who are so fallen away that it is impossible for them to be renued againe by repentance It was instituted onely for the vse of man for whom also Christ came into the world and shed his blood vpon the Crosse Hee tooke not vpon him the angels nature but the seed of Abraham Heb. 2. Heb. 2 16. He is the Mediator to his Father not for the apostate angels but for mankinde 1 Tim. 2. 1 Tim. 2 5. How wicked then and wretched are they that make a mocke of this Sacrament representing the blood of Christ and vndertake to baptize belles without sense and life and that with greater pompe and solemnity and vse many moe ceremonies then when men are baptized For none may of right baptize belles but their Byshops a fit worke for such workemen whereas they allow and license not onely euery inferior Priest but euen women to baptize their children Secondly The second abuse it reprooueth the superstition of such as baptize the dead or any one that is liuing in stead or in place of another that is dead For this is another rule to be holden of vs that baptisme belongeth onely to the liuing Not indeed to all liuing creatures but onely to liuing creatures as likewise not to all that are reasonable howbeit onely to them that are reasonable Faith and repentance are required of al such as being of yeares are baptized but the dead can neither beleeue the Gospell nor repent from dead works And if baptisme be the Sacrament of regeneration and the ende thereof saluation and remission of sins what do these or what can these things belong vnto the dead Againe it is the greatest folly that may be to baptize one for another because Christ neuer requireth and the Scripture neuer teacheth that one should repent for another or beleeue for another or bee baptized for another but euery one must repent and beleeue and be baptized for himselfe and therefore the Lord saith Mar. 16 16. Mar. 16 16. Hee that beleeueth and is baptized shall be saued Wee can no more be benefited by another mans baptisme while we remaine vnbaptized our selues then we can bee saued by another mans faith while we remaine Infidels Besides it is a vaine thing to receiue the outward signe for him which is not capable of the thing signified in which number the dead are Hence then is condemned the error of the Marcionâ—tes among which hereticks this was a custome as Theophylact noteth Theoph. in 1 Cor. 15. enarrat that if any died with them vnbaptized they hide a liuing man vnder the bed of him that was dead and comming to the bed they aske the dead man whether he would be baptized Now hee that lyeth vnder the bed answereth that he desireth it and then they baptize him for the other that is dead Whensoeuer they are accused for this folly they go about to defend themselues by the place of the Apostle 1. Corinthians chap. 15. verse 29. What shall they doe that are baptized for dead 1 Cor. 15 29. If the dead rise not at all why are they then baptized for the dead This testimony maketh nothing to their purpose which prooueth the resurrection from the dead For whether Paul reasoneth from the custome of the Iewes that washed the bodies of the dead as appeareth in
and the bookes were opened and another booke was opened which is the booke of life and the dead were iudged of those things written in those bookes according to their workes Wherefore when children shall come to yeares of discretion and vnderstanding they must heereby be pricked forward to an earnest care and indeuour to walke in the feare of God and to serue him in holines righteousnes all the dayes of their life by whom they were receiued for sonnes and adopted for his childreÌ„ by a solemne pledge of their adoption before they were able through their age to know and acknowledge him for their father This must serue as a strong confirmation of their faith both in life and death to assure them that God will neuer leaue them nor forsake them who so soone beginneth to giue them pledges of his loue and to shew himselfe to bee their God We see by common experience that a little child comming into the world is one of the miserablest and filliest creatures that can be deuised the very liuely picture of the greatest infirmity that can be imagined more weake in body and lesse able to helpe himselfe or shift for himselfe then any of the beasts of the field The other creatures which are also the worke of his hands by the secret instinct of nature so soone as they are come foorth seeke about for succour and sustenance It is not so with children they can neither seeke their owne good nor defend themselues from euill They are ready to fall into fire and water or any other danger they cannot take one bit of bread to feed themselues they cannot couer their owne nakednesse they must be caried in our armes swadled in clothes attired in apparell washed with water nourished with milke and afterward with meat and haue all things supplyed vnto them They would starue for cold sooner then come to the fire to warme themselues they can do nothing to saue or to serue themselues Thus man-kinde lifted vp into the highest seate of honour and made little inferior to the Angels is through sinne their reuolt from God fallen downe into the greatest misery and lowest degree of all wretchednesse Neuerthelesse in respect of the life to come God hath prouided much better for the sonnes of men then for others for they are no sooner come into the world but he taketh care for them he declareth himselfe a father vnto them he hath commanded them to be brought vnto him and to be baptized in his name to the end that so soone as they begin to breathe they might also begin to breathe liue anew or second life so soone as they begin to sucke the milke of their mothers breasts they might also sucke both the breasts of the Church and so finde the food of euerlasting life He giueth his Angels charge ouer them and receiueth them vnto mercy he reserueth them for his heauenly kingdome and in the meane season offereth vnto them many tokens and assurances of his good will toward them Let them therefore giue the g Prou. 3 9. Lam. 3 27 Psal 119 9. Eccle. 12 1. first fruites of their life to God let them learne to beare the yoke of obedience from their youth let them redresse and reforme their waies by taking heed to the word of truth and seeing God hath remembred them in their baptisme let them also remember their Creator in the dayes of their youth and begin to be wise betimes least death come suddenly and cut them off as the sluggard that fore-sloweth the seasons of plowing and reaping wisheth for them in vaine at another time of the yeare Thus we haue shewed the baptisme of children the certaine truth thereof hath beene euidently prooved the obiections against this truth alledged haue beene sufficiently answered and the vses of it to the great comfort of all faithfull parents and Children haue beene particularly remembred CHAP. VIII Of the first inward part of baptisme HItherto we haue handled al the outward parts of baptisme now wee are orderly to proceed to the inward parts The inward parts of baptisme are such as are represented by the outward Those are a Mat. 2â— 19.20 Mark 16 16. foure in number first God the Father secondly the Spirit thirdly Christ fourthly the soule clensed as we see Mat. 28. Teach all Nations baptizing them in the name of the Father and of the Sonne and of the Holy-Ghost he that beleeueth and is baptized shall be saued Heere we see these foure inward parts b Foure inward parts of baptiâ—me are named and expressed This is also euidently proued c Mat 3 11. in the baptisme of Christ where the Trinity of persons was manifested These inward parts do directly and fitly answere to the outward The Father is represented by the Minister the Spirit worketh by the word Christ is sealed by the water the soule clensed is signified by the body that is washed Now d The agreement betweene the outward and inward parts there is a notable agreement a singular vnion and fit proportion betweene these parts where the Minister hath relation and reference to the Father the word to the Spirite the water to Christ and the body dipped to the faithfull clensed For euen as the Minister by the word of institution taketh and applyeth the water to the washing of the body so God the Father through the working of the Spirite offereth and applyeth the blood of Christ to the clensing of the faithfull Hauing seene the proportion of the parts betweene theÌ„selues let vs consider of them particularly in order The e The first inward part of baptisme is God the Father first inward part is God the Father represented by the Minister The Minister calling vpon the name of God vseth the water to wash washeth the party baptized with the element of water which sealeth vp Gods incorporating ingrafting f Gal. 3 27. of the baptized into Christ and our spirituall regeneration Hence it is that when Iohn baptized the Father was present as president of the worke when loe his voice came from heauen saying This is my beloued Sonne in whom I am well pleased Now let vs come to the vses This serueth first of all to strengthen our faith in the remission Vse 1 of our sins in imputation of Christs righteousnes in mortification of sinne by the force of Christs death and in sanctification through Christs resurrection Wherefore although the Minister doth nothing touching or toward the cleansing of the soule yet in regard of Gods ordinance and our benefit the ministry of man is somewhat which whosoeuer despiseth doth despise GOD the the author of it For whensoeuer the eye of the body seeth the Minister powring on the water and washing the body we must behold by faith God the Father offering the blood of his owne Son to be water of life to our soules And let vs all make this vse of the Churches baptisme to the comfort of our
and nailed vpon the Crosse is offended at him accounting it a foolish and weake meanes to saue mankinde that life should spring out of death glory come out of shame power proceed out of weakenesse and triumphant victory arise out of his contemptible sufferings but the faithfull soule acknowledgeth in this mystery of godlines the high hand and vnsearchable wisedome of God It may seeme ridiculous vnto some men i Gen. 17 10. that God should require circumcision of Abraham and of his houshold young olde bond and free maister and seruants to vncouer all their shames and to open the hidden parts of nature yet Abraham submitted himselfe to the ordinance of God Naaman the Syrian thought it a toyish precept and prescript when he was bidden to wash himselfe seauen times in Iordan hauing many Riuers in his owne country as good as that yet by k 2 Kings 5 11 12 14. obeying the Prophet he was cleansed of his leprosie The inhabitants of Iericho scorned Ioshua and the men of Israell when they saw them compasse their Citty strong walled l Iosh 6.20 and to blow with their Rammes hornes yet by this weake meanes the wall fell downe the enemies were destroyed the Citty was sacked and the people of GOD preuailed Christ seeing a blinde man and willing to heale him he spat on the ground m Ioh. 9 6. and made clay of spittle and annointed the eyes of the blinde with the clay and said vnto him Go wash in the poole of Siloam he obeyed he went he washed he returned seeing Thus doth God by simple base and weak things oftentimes confound the mighty strong and wise of the world that no flesh should reioyce in his presence and crosseth all the high conceits and proud imaginations of mans wil and wit Wherefore we must not follow our owne vnderstanding nor measure the matters of God by the crooked rule of our carnall reason Whosoeuer will yeeld obedience to God must deny himselfe and renounce his owne wisedom n 1 Cor. 3 18.19 and become a foole that he may be wise in God as 1. cor 3. Let no man deceiue himselfe if any man among you seeme to be wise in this world let him be a foole that he may be wise for the wisedome of this world is foolishnesse with God Thus we see that in the Sacraments we must vnderstand more then we see and beleeue more then we can behold Such as are without knowledge and faith comprehend no more of baptisme then the bodily eye directeth them vnto but the faithful conceiue the blood of Christ to be offered to purge the soule and conscience from all sinne o Gen. 2 10. as the riuer watered the garden of Eden CHAP. XI Of the fourth inward part of baptisme THe last inward part of baptisme is the soule a The soule clensed is the last inward part of baptisme cleansed most liuely represented by the bodye that is washed For as the outward receiuer giueth his body to be washed so the faithfull receiuer doth consecrate himselfe to God with ioy and forsake the flesh the world and the Diuell and feeleth the inward washing of the Spirit as Titus 3 5. According to his b Tit. 3 5. Eph. 2 26 27 mercy he saued vs by the washing of the new birth and the renewing of the Holy-Ghost And the same apostle Eph. 5. Christ gaue himselfe for the Church that hee might sanctifie it and cleanse it by washing of water through the word that he might make it vnto himselfe a glorious Church not hauing spot or wrinkle Wherefore this outward washing of the body commanded by Christ signifieth vnto me that I am no lesse assuredly cleansed in his blood by the working of his Spirit from the spots of my soule that is from all my sins then I am outwardly washed by water whereby the staines of the body vse to be washed away and it bindeth vs that we ought euer afterward by our workes and deeds to declare newnes of life and fruites of repentance Vse 1 Let vs now come to the vses of this last part of baptisme Doth the washing of the body represent the clensing of the soule And doth the soking vp of the filthines of the flesh signifie the remouing of the remnants of rebellion Then we are all by nature vnwise vncleane vnrighteous vnregenerate vnholy disobedient disordered deceiuing and being deceiued we are the vessels of wrath the children of death the bond-slaues of Sathan the heires of damnation we haue our part and portion in the offence of Adam c Rom. 5 10. 7 23 24. as Rom. 5. By one man sin entred into the world and ch 7. I see another law in my members rebelling against the law of my mind and leading me captiue vnto the law of sin which is in my mēbers O wretched man that I am who shal deliuer me from the body of this death Hereunto also commeth that which the d Ioh 3 5 6 7. Euangelist setteth downe in the conference betweene Christ and Nicodemus Ioh. 3. That which is born of flesh is flesh and that which is borne of the Spirit is Spirit maruell not that I said vnto thee ye must be borne againe For this cause are infants baptized because they are conceiued in sin borne in iniquity and cannot become spiritual but by a new birth wrought by the Spirit which is sealed vp by the water in baptisme Vse 2 Againe this serueth to strengthen our faith whē we behold the outward washing pouring out of the water and baptizing of the body it assureth the inward clensing of the soule by the blood of Christ offered to all and receiued of those that are elected to eternall saluation This then is the right and holy vse of baptisme Doest thou feele inwardly in thine heart that through the corruption of thy nature strength of concupiscence thou art moued tempted and prouoked to commit sin And doost thou feele thy selfe ready to yeeld to Sathan and so to fall from God into euill Begin to haue some holy meditation of that solemne vow which thou madest to God in baptisme when thou diddest consecrate and giue vp thy selfe wholy to his seruice and didst renounce obedience to the suggestions of Sathan to the allurements of the world and to the corruptions of the flesh For baptisme is the e Baptisme is a Christian mans ensigne to fight vnder it the battels of the Lord. Christian mans ensigne giuen of God to vs that we should fight as it were vnder it against al the enemies of our saluation ouercome It is the badge and banner of our Captaine that we shrouding our selues vnder his colours should not cowardly turne our backe in the skirmish but couragiously looke the enemy in the face nay tread him vnder our feete for euer For we must learne that when we are once baptized whereby wee put on the profession of Iesus Christ and receiue his cognizance we
the law of God which must bee the glasse of our u Iam. 1 23 liues to behold our offences and the very ground-work of this examinatioÌ„ Againe are we charged to try out our waies and examine Vse 2 our selues Then wee learne from hence to acknowledge a difference between Baptisme and the Lords supper For Baptisme is due to the whole Church and euery member thereof whether olde or young to all Infants who are the children of faithful parents that haue giuen their names to Christ and are entred into the profession of the Gospell And howsoeuer confession of faith fruites of repentance are required of the elder sorte as wee haue shewed yet touching infaÌ„ts it is sufficient if they be born in the church of such as are members of the church But the Supper of the Lord belongeth onely to such as are able to examine themselues to try their owne hearts and to remember his death which things cannot agree with children As we see in the passe-ouer not all the children of the faithfull were admitted thereunto but onely such as could enquire and require a reason thereof b Exod 12 2â— and did desire to be instructed of their parents and such as had learned to make the law a frontlet before their eyes and a signe vpon their hands that so the doctrine of God might not depart out of their mouths Besides if we consider the outward workes in both the Sacraments aright c This ouerthroweth the opinâ—on of Innocentius Augustine Musculus others who teach it to be fit and needfull that children be admitted to the Supper Innocent 1. Epist ad patr Concil Mile Aug epist 107 ad Vitalem Muscul loc CoÌ„muâ—titul de Euchâ—r we shall plainely see the truth of this diuersity For in Baptisme the action of the Minister is to wash the body with water which requireth not discretion in him that is to be baptized forasmuch as we can clense and wash the things that are without reason without vnderstaÌ„ding without sense and without life But in the Sacra of the Supper a reuerent giuing an attentiue hearing a certaine vnderstanding of that which is spoken a wise receiuing and eating a careful considering of whom to take what to take is required in the outward worke how much greater iudgment is required to know that God the father giueth the body blood of his Son to be receiued by faith Thus theÌ„ this examinatioÌ„ maketh a distinctioÌ„ between both the Sacraments of the new testament sheweth that it is not necessary to the saluation of infants that they come to the Lords table Thirdly seeing no man must presume to come thether without a serious examination of himselfe d Sixe sorts of persons barred from the Lord supper it debarreth Vse 3 from the Lords Supper sixe sorts of persons to wit the vnbaptized children idiots ignorant persons prophane persons and all sorts of Infidels First of all such as are not yet entred into the church by baptisme whatsoeuer their knoledge and faith is cannot claime any priuiledge or right to this Sacrament Secondly if there be a necessity of searching and trying our selues it excludeth all Infants and children in age who vnderstand not what the holy Spirit speaketh in this Sacrament what God the Father offereth what the Son performeth what faith receiueth they know not what it is to eate Christ spiritually and to be nourished by him effectually Thirdly all foolish furious and mad-men being such idiots as that they want the vse of naturall gifts of reason wit discretion and iudgement the defect wherof whatsoeuer they are in age and yeares maketh them as children in gifts not being able to examine themselues are to be separated Fourthly howsoeuer many haue yeares of discretion and the common vse of naturall gifts of vnderstaÌ„ding yet if they neither haue the knowledge of God nor the knowledge of themselues nor the knowledge of the doctrine of the Sacraments and other fundamentall points of religion they are not to be admitted but refused Fiftly if they haue al these things and want neither baptisme nor ripenesse of age nor yeares of discretion nor vse of reason nor knowledge of the doctrine which is according to godlines yet if they remaine prophane vngodly vnrepentant stubborne malicious reuenging open contemners of God of godlinesse and of his word Idolaters adulterers blasphemers drunkards and such in whom appeareth no amendment of life these and such like are not interessed in this Sacrament Lastly it excludeth shutteth out all such as are without God in the world al Atheists Infidels Turks Iewes and Hereticks all such as haue not yeelded themselues to the Church of God haue not made profession of their faith and such as are worthily excommunicated from the Church by the power of the keyes which are no better theÌ„ heathen Publicans Where by we see that all not yet baptized infants children that want years al furious foolish persons that want the vse of reason al blind ignorant persons that want the knowledge of God and of themselues all vnrepentant persons that bring not with them faith and repentance all Infidels and vnbeleeuers with others that are out of the bosome of the Church are to be kept backe from this Supper being such as either cannot or will not submit themselues to this holy and necessary duty of examination thereby hauing no right or title to come to his table For such as haue not the Church to be their mother cannot be nourished with this meate of the Church to wit the Supper of the Lord. Among all these that are thus excluded we do not name the hypocrite because his wickednes is in his heart and kept secret to himselfe and therefore the Church can take no notice of him but leaueth him to God who searcheth the heart and trieth the raines Fourthly if all persons are to prepare themselues to this Vse 4 Sacrament then none are willingly and wilfully to abstain and refraine from comming vnto it For as such sinne grieuously who present themselues vnworthily to this blessed Communion so doe they greatly offend on the other side that of set purpose absent themselues from this spirituall banket prouided for them God is dishonored both these waies as well by receiuing vnreuerently as by abstaining carelesly from this Sacrament For he lyeth vnder an heauie e Ier 48 10. curse deseruedly that doth any of the Lords workes negligently Euen as the patient which being sick maketh no account of the diet which the Physition hath prescribed is no lesse blame woorthy then hee that abuseth it disorderly inasmuch as both sorts do it oftentimes to their danger and destruction so is hee no lesse faulty that maketh no reckoning of the receite which the chiefe Physition of our Soules the Lord Iesus hath appoynted then hee that misuseth and misapplieth the same because both doe it with great perill and hazard to themselues We know that such as
of Christ Howbeit it is not so needfull and behooueful as that without preaching it should bee no baptisme or that for want of this it should be reiterated and the former made voide And therefore the Priests that circumcised children in the Temple did not alwaies preach the law to the people for then they must preach not onely vpon the Sabaoth but euery day in the weeke and peraduenture oftentimes in the day forasmuch as children were brought at all times to be circumcised being precisely tied vnto the eight day and therefore as children were borne euerie day of the week so doubtlesse they were brought to be circumcised euery day of the weeke And what Sermon could there be at the circumcision of Iohn Baptist the fore-runner of Christ Luke 1 62. his Father for his vnbeleefe being striken dumb and so not able to speake Luke 1 62 Againe we confesse that seales without writings are like waxe set to a blanke and therefore baptisme without the word is altogether vnauaileable and vnprofitable Notwithstanding by the word we do not vnderstand the solemne interpretation of the scriptures with doctrine and application but a declaration of the institution of Christ and a commemoration of the promises of the Gospel Thus we make the word necessarie and otherwise then thus we do not make it to be necessarie The third outward part is the element of water The 3. outward part of Baptisme which is the matter whereof baptisme consisteth Whosoeuer therefore baptizeth with any other liquor then with water as with blood with sand with snow with milke or such like matter doth frustrate baptisme and maketh it an ydle Ceremony Againe all popish corruptions superfluously added and annexed to this Sacrament contrary to the simplicity of the Gospell as Creame Crosses Censers Tapers Spittle Salt and such like vnsauoury trumpery are vtterlie condemned hauing also a superstitious opinion of holines and worship ioyned with them Lastly seeing water is an outward part the want of washing with water cannot hinder the saluation of such as die without baptisme All perished not vnder the Law that died without Circumcision God is not more rigorous vnder the Gospell neither did Christ come to condemne those whom the law saued This therefore is a bloody and discomfortable doctrine to be abandoned and abiured of all parents of all children of all christians God saide at the first to Abraham when he instituted circumcision I will be thy God and the God of thy seede Gen. 17 7. And the Apostle Paul speaking of children born of faithfull Fathers and Mothers saith That they be holie 1. Cor. 7 14. By the strength and vertue of this couenant so graciously made and faithfully kept it commeth to passe that the children of beleeuers so soone as they be borne do belong to God and to his kingdome The absolute necessitie of Baptisme How baptism is absolutelie necessary we acknowledge in two pointes first it is necessary to haue it celebrated in the church to the end of the world Christ hath commaunded it and the Church ought to keepe this commaundement without spot and without rebuke vntill the appearing of our Lord Iesus Christ For as the Apostle teacheth that wee must shew the Lordes death vntill hee come so we are to baptize the members of the Church vntill hee come againe to iudge the quicke and the dead Secondlie it is necessarie in this respect because who soeuer dooth voluntarily depriue himselfe of baptisme the Sacrament of regeneration and the seale of the righteousnesse by Faith and dooth wilfully contemne it as the Pharisees did against themselues cannot be saued For it is the refusing not the wanting the contempt not the depriuation of baptisme that bringeth with it condemnation according to that which the Lorde speaketh touching circumcision Gen 17. The vncircumcised male whose flesh of his foreskinne is not circumcised that soule shall be cut off from his people he hath broken my Couenant But to say Gen. 17 14. that God cannot or will not saue children without baptisme or to beleeue that being carried towardes baptisme and dying in the way they are excluded from eternall saluation Children dying vvithout baptisme are not damned is a rash and cruell sentence of corrupt and partiall iudges First it is a false accusing of our mercifull God of extreme rigor and seuerity as if he did badlie prouide for the saluation of children borne vnder the olde testament who were restreined circumcision before the eight day Secondly it committeth the saluation or damnation of children into the power of a man or a Midwife for if they list to baptize them they shall goe into Paradise if they please not to doe it then they shall neuer come vnto Heauen Thirdly our aduersaries themselues that vrge so much the necessitie of Baptisme do teach in their writings that many are saued without the Baptisme of Water as sundrte Martirs that were neuer baptized but that the shedding of their blood hath the force of true baptisme And yet as it is well obserued this baptisme of bloode is contrarie to their owne Cannons which conclude and determine that it can be no Sacrament if hee that baptizeth hath not an intent to baptize but they dare not auouch that the persecuters and executioners conferred baptisme or euer had any intent to baptize And howe is the intent requisite in him that doth baptize more then in him that is baptized To omit this that manie haue ended their daies by martyrdome that neuer had their blood shedde and powred out of their bodies Fourthly it is agreed vpon on both sides that baptisme is once onely to be administred to one and the same person and not to be iterated or repeated what reason then can bee rendred by them why Martyrdome of a person alreadie baptized should bee no Sacrament and that the Martirdome of a person not yet baptized should bee a Sacrament For he that hath beene once baptized may bee baptized no more by anie other baptisme And thus Martyrdome shall be a greater honour and dignity in him that is not baptized then in him that hath liued and continued in the Church and beene baptized Fiftly circumcision in the olde Testament and baptisme in the new are all one and of like necessitie yet infinite people were saued vnder the olde Testament without circumcision as all the faithfull women and such as truelie repented amongst the Niniuites at the preaching of Ionas Lastly our aduersaries are constrained to ioyne with vs in that they confes that the power of God is not tied to the Sacraments Lumb l 4. dist 4 insomuch that manie partake the trueth of the Sacrament which do not receiue the outward signe of the Sacrament and that there is a baptisme of the spirit which supplieth the depriuation and default of the baptism of water And this is as much as we desire so that they teach that which wee teach and beleeue that which wee beleeue The fourth outward
a Sacrament is now we are to consider in it two thinges first his parts then his vses for in handling these two points wee shall see what is the nature of a Sacrament The parts of a Sacrament are of two sortes some outward open sensible earthly visible and signifying some are inward hidden spirituall heauenly inuisible and signified For the nature of a Sacrament is partly earthly and partly heauenly If wee had beene wholy a spirite without body hee would giue vs his guifts spiritually without a bodye but seeing wee are soule and bodye he giueth vs his Sacraments that so wee may apprehend spirituall guifts by sensible thinges The outward part is one thing and the inward part is another thing the outward is applyed to the bodye the inward is applyed to the soule and conscience This diuision and distinction of parts a Rom. 2 28.29 appeareth plainely in sundry places of holy Scripture as Rom. 2. Hee is not a Iew which is one outward neâ—ther is that circumcâ—sion which is outward in the flesh but he is a Iew which is one within and the circumcision is of the heart in the Spirite not in the letter where wee see hee maketh circumcision to stand of two parts part in the flesh and part in the heart partly in the spirite and partly in the letter Heereunto commeth b Col. 2 11. that saying Ye are circumcised with circumcision made without hands so that there is a circumcision without and there is another within by the vertue of Christ The same we may say of Baptisme there is a baptizing of the body and there is a baptizing of the soule the body is washed with water the soule is clensed by the precious bloud of our sauiour Christ which is the hidden and mysticall part of the Sacrament This appeareth by many examples recorded in Scripture Simon the sorcerer though he were baptized with water yet his heart was not right in the sight of God he remained c Acts 8 13 21 23. in the gall of bitternesse and in the bond of iniquity so that albeit hee were baptized yet he was not regenerated The Israelites were partakers of the d 1. Cor. 10 1 2 3 4 5. outward signes not of the inuisible grace They were all baptized vnto Moyses in that cloud and in that sea they did all eate the same spirituall meate they all dranke the same spirituall drinke yet with many of them God was not pleased The like may be saide of Iudas one of the twelue he did eate the Pascall lambe as wel as the rest of the Apostles but he did not eate Christ who is the lambe vndefiled and without spot as the other did This is that also which Iohn the e Mat. 3 11. Baptist teacheth Indeed I baptize you with water to amendment of life but hee that commeth after mee is mightier then I whose shooes I am not worthy to beare hee shall baptize you with the Holy Ghost and with fire where as the Baptist maketh two baptizers himselfe and Christ so hee distinguisheth their actions his owne to wash with water and the action of Christ to wash with the Holye Ghost Neither neede wee to seeke farre for reason to perswade any to beleeue this truth that the nature of a sacrament is neither wholy outward or wholy inward but taketh part of both seeing nothing can bee a signe of it selfe but a signe is a signe of another thing and seeing they are mysteries they haue an hidden meaning and spirituall vnderstanding If the water in Baptisme had not grace annexed vnto it it could not be a mystery We see the signe we see not the grace which is inuisible Now let vs come to the vses These parts though distinguished really one from another Vse 1 that the outward parts cannot bee the inward the earthly cannot be the heauenly the seale can not bee the thing sealed the token cannot bee the thing betokened nor contrariwise for this were to alter nature and mingle heauen and earth together yot in respect of the proportion betweene the signe and the thing signified and of the coniunction of them to the faithfull which receiue both the one and the other one part is affirmed of the other For wee must vnderstand that the Scripture in regard of this vnion speaketh of the Sacraments two waies to wit properly and figuratiuely Properly when that which belongeth to the signe is giuen to the signe and when the thing signified is giuen and applyed to the thing it selfe and thus each part hath his owne as Circumcision is called i Gen. 17 11. the signe of the Couenant And the blood of the Lambe is called k Exod. 12 13 a signe these are plaine and proper speeches and without figure Againe when it saith l Lu. 21 19 20. My body which is giuen for you my bloud m 1 Cor. 5 7. which is shedde for many for remission of sinnes we must vnderstand the wordes literally as they lye Figuratiuely when the signe is giuen to the thing signified and called by the name of it as Christ is called n 1 Cor. 5 7. the Passeouer the o Ioh. 1 29. Lambe of God his flesh is also saide to bee meate indeede and his blood drinke indeede the holy Spirite is called p Eze. 36 25. water or else the name of the thing signified is giuen to the signe as bread is called the q Mat. 26 28. body of Christ the cup is called the new Testament These speaches must bee taken figuratiuely and vnderstood by a change of name according to the intention and meaning of the Holy-Ghost so that we must beware that we doe not take or mistake the signe for the thing nor the thing for the signe seeing the parts are distinguished in nature though ioyned in the person Againe albeit by Gods ordinance these parts bee so vnited that by taking of the signe the faithfull are made partakers of the thing signified no lesse truely then the outward signes are receiued of our bodily senses yet wee must conceiue and consider that these outward inward parts remaine distinct and vnconfounded and therefore we must take heed we take not one for another we must not ascribe too much to the outward parts and so take them for the inward which hath beene the occasion of sundry errors from time to time Some attribute too little to the out-ward signe and some ascribe too much both waies the Sacrament is abused and the parts are misapplyed Hence sprang as a ranke weede in the Lords corne the doctrine of transubstantiation or carnall turning of the substance of bread into the bodye whereby the signe is swallowed vp the outward substance with them quite abolished for their fained Christ hath consumed the outward signe as the rich deuoureth and eateth the poore Thus the signe is consumed and too little regarded Others on the other side cleaue too much to the outward signe and rest
as we haue seene the truth of the doctrin let vs consider the vses therof First is the Minister of the substance of the Sacram. and a principall part of Christs institution Then he must consider it is his duty being authorised frō God by his Church to sanctifie the outward elements and administer the same to deliuer the outward signes offer thē to the receiuers His workes therefore are to put apart consecrate the signs to an holy vse to open declare the couenant of God to pray for his blessing promised vpon his owne ordinance to giue thanks for the blessed worke of our redemption to offer giue and deliuer aright the cretures so sanctified in baptisme to sprinkle with water wash the body to be baptized in the Lords supper to deliuer the bread to be eaten and the wine to bee drunke to the spirituall nourishment of the Church So then the Minister ought not to refuse to baptize such as are broght vnto him Shall the seruant refuse to doe the worke of his maister When Christ the maister shall say Goe and baptize shall he answere againe I will not when the Centurion saith to his seruant Goe he goeth when he saith Come he cometh If the Lord keeper of the Kings broad seale should proudly and presumptuously disdaine to set the seale to the Princes letters pattents were he not well worthy to bee displaced and remoued So if the Minister through enuy or hatred or any other sinister affection which ought not to be harbored in their breast shall refuse to put the seale to the Lords Couenant and hinder little children from comming to Christ he deserueth iustly to be displaced and to beare office no longer in the citty of God but to be remoued for his contempt q 1 King 2 35 as Salomon put downe Abiathar Vse 2 Secondly is it a necessary point of the Sacrament that it be ministred by a Minister Then it condemneth all those that put these seales into a wrong hand and all priuate persons that violently rush vpon this calling and take vpon them to meddle with the administration of the Sacraments with vnwashen hands seeing the dispensatiō of the word and Sacraments is so linked annexed and ioyned together by God that a deniall of licence to do the one is a deniall to do the other and contrariwise the licence to one is licence to the other Christ neuer gaue to priuate persons any such commandement hee neuer committed to them any such office hee neuer commended to their care these holy actions he neuer called thē to this honor he neuer laide vpon them this charge and therefore they haue no part nor fellowship in this businesse If notwithstanding these restrainings of authority from them they will run and rush forward where they should hang backeward their sinne lieth at the doore their punishment hastneth and their iudgement sleepeth not Lastly if the Minister be an outward part of the Sacrament Vse 3 we must beware and take heede wee ascribe not to the Minister that which is proper to Christ and so rob him of the honour due vnto his name The Minister may offer the signe hee cannot bestow the thing signified hee may baptize the bodye hee cannot cleanse the soule hee may deliuer the bread and wine hee cannot giue the body and blood of Christ Iohn may wash with water hee cannot giue the Spirite Man indeed pronounceth the word but God sealeth vp his grace in the heart man sprinkleth the bodye with water but God maketh cleane the soule by the blood of Christ man may take away the filth of the flesh but Christ must purge the conscience from dead works who is that blessed Lambe of God that r Iohn 1 29. taketh away the sins of the world For as Paul ſ 1 Cor. 3 6. planteth and Apollos watereth but God giueth the increase so the Minister offereth the element and outward signe but God giueth the heauenly grace It belongeth to the Minister to handle the externall part it belongeth as a peculiar dignity to Christ to bestow grace to giue faith regeneration t Mat. 3 11. and forgiuenesse of sinnes and to baptize with the Holy-Ghost This truth Iohn confesseth I baptize with water but one commeth after mee who is mightier then I he shall baptize you with the Holy-Ghost Where we see he maketh a flat opposition betweene himselfe and Christ betweene his baptisme and the baptisme of Christ As on the one side wee must take heede of the contempt of him that teacheth and ministreth the Sacraments because the contempt of the word Sacraments doth necessarily follow the contempt of his person so we must beware we attribute or giue not to him more thē his right lest the power of the word force of the Sacraments be attributed to his person whereby men rob God of his glory spoile themselues of the fruite of them both This was it wherein the n 1 Cor. 1 22. Corinthians offended when they said I am Pauls I am Apollos I am Cephas I am Christs Wherefore to keepe a golden meane betweene too much and too little we must doe as if a Prince should send vs some present by one of the meanest messengers of his house we would receiue him fauourably and entertaine him honourably for the guifts sake which he bringeth vnto vs but the guift it selfe we would receiue for the Kings sake from whom it was sent So it becommeth euery one of vs to doe God hath committed to his messengers and Ministers the word of reconciliation we must haue them in singular loue for their workes sake that labour among vs but the worde Sacraments we must receiue for the Lords sake from whō they come Thus much of the first outward part to wit the Minister CHAP. V. Of the second outward part of a Sacrament THe second outward part of a Sacrament a The word of institution a necessary part of the Sacrament is the word necessarily required to the substance of a Sacrament for b August in Ioh. 13. Tract 18. the word is added and ioyned to the element and there is made a Sacrament This sacramental word is the word of institution which God in each Sacrament hath after a speciall manner set downe consisting partly of a commandement by which Christ appointeth the administration of Sacraments and partly of a promise annexed wherby God ordaineth that the outward elements shal be instruments and seales of his graces as for example when Christ saith c Mat. 28 19. Goe teach all Nations and baptize them there is a commandement to warrant the vse practise of Baptisme the promise likewise is in the next words Into the name of the Father and of the Sonne and of the Holy Ghost So touching the other Sacrament of his supper when he saith d Mat. 26 26.27 Take ye eate ye drinke ye do this in remembrance of me loe there is the commandement
amight yet all their adoration is made at hap-hazard so that we may say to them as Christ doth of the Samaritans Ioh. 4. Ye worship that which ye know not For seeing their worship to make it warrantable must be ioyned with an if If it be Christ it maketh them alwayes in doubt and where doubting is there is no faith and where no faith is there is sinne as wee noted before according to the doctrine of the Apostle Iames Aske in faith and wauer not The second shift is set abroach by Bellarmine which we touched before that it sufficeth if he intend to make no more then that which the Church maketh to draw out the Spiders web as long and large as he can he saith It is not needefull for the Priest to doe that which the Church of Rome doth but it shall suffice if his intention be to do that which the Church of Geneua doth But this is a poore beggerly shift that cannot helpe him both because he will haue it to suffice to worke this strange feate of transubstantiation to do that which is done out of the Church by schismaticks by hereticks and by Infidels For such hee accounteth those that are of the Church of Geneua he acknowledgeth them to bee no Church because they are not subiect to the Bishop of Rome neyther submit themselues to his authority and iurisdiction And againe because the Church of Geneua hath an intendment not to make the body of Christ in their consecration so that their intention is not to intend it Thus we see what silly stuffe they bring But as they that are in danger of drowning are ready to catch hold of euery rush or reede to see if they can saue themselues so do these Iesuites or else they would neuer teach so strangely touching the Priests intention that it sufficeth to make the bodye of Christ to haue an intent not to make it O miserable people led by such blinde guides O wretched guides of such blinde people what a wofull condition is this that a man shall liue all the daies of his life in the bosome of their holy mother the Church and yet her Sonnes and daughters can neuer assure themselues to haue beene baptized though they make the want of it a note of reprobation or euer to haue receiued the Lords Supper or to haue beene married which also they make a SacrameÌ„t seeing all dependeth vpon the Priests intention and lawfull ordination This is the lamentable condition of all those that liue vnder the hard yoke and heauy bondage of superstition There is no peace nor comfort in such a doubfull and dolefull religion Wherefore as the Holy-Ghost saith Reuel 18 4. Goe out of her my people that yee be not partakers of her sinnes and that yee receiue not of her plagues Thus much of Consecration CHAP. IX Of the first inward part of a Sacrament THe outward parts of a Sacrament haue hitherto beene declared by a diligent performance whereof Consecration is performed now the inward parts follow to be considered and handled of vs in which the very soule and life of the Sacraments consisteth For the outward parts profite nothing without these as the word profiteth nothing except the inward and true husbandman giue the increase according to the Apostles words a 1 Cor. 3 7. Hee that planteth and he that watereth is nothing but God that giueth the increase so the force of the Sacraments is to be looked for froÌ„ the Creator that did institute them Peter saith 1 Pet. 3 21. Baptisme doth saue vs but hee addeth not Whereby the filth of the flesh is washed away but in that a good conscience maketh request to God As the Apostle Paul teacheth that 1 Tim. 4.8 Bodily exercise profiteth little but godlinesse is profitable to all things so the outward signe profiteth little but the inward parts being applyed and receiued are profitable to all things Behold the creatures which God vseth as instruments of his mercy toward vs the Sunne the Moone the Stars fire water hearbes and such like wee ought not to put any confidence in them nor admire them as first and chiefe causes of any benefits So our trust ought not to be in the outward signs though ordained of God as holy helps vnto vs which were to conuey his glorye to them but our faith must bee lifted vp to God beeing the author of the Sacraments and the creator of all things The inward partes of a Sacrament are such inuisible and heauenly things as are signified vnder the earthly outward parts Wee heard before the outward parts of a Sacrament to be these the Minister the word the signe and the receiuer so the inward are d What are the inward inuisible parts of a SacrameÌ„t foure in number answerable to the outward to wit 1. God the Father Secondly the Spirite 3. Christ 4. the faithfull Now there is a notable proportion and worthy agreement between the outward and the inward parts e The proportion betweene the parts these resembling each other as one face answereth another in the waters For euen as the Minister by the word offereth and applyeth visibly the outward element and signe to the body of the receiuer So GOD the Father by the Spirite offereth and applyeth IESVS CHRIST inuisibly to the faithfull receiuer This is the resemblance â—nd likenesse betweene the external and internall parts whereby wee see that God the Father is represented by the Minister the Spirite by the word Christ by the outward element and the faithfull receiuer by the outward receiuing This conueniency betweene the signe and thing signified doth S. Augustine notably deliuer in his 23. Epistle when he saith If the Sacraments should not haue some similitude of those things whereof they are Sacraments they should bee no Sacraments at all for of that resemblance many times they take the names of those things whereof they are signes Thus was it in the Paschall Lambe represeÌ„ting Iesus Christ vnto vs in a liuely figure Ouid de Fast lib. 1. Quid placidae Commeruâ—stis oues not onely by reason of the innocency of this creature but especially in that it was slaine by the Priest and eaten by the faithfull to signifie and seale vp the death of Christ the vnspotted Lambe the onely nourishment of our soules The first inward part is God the f The first inward part of a Sacrament is God the Father Father offering and applying Christ and his sauing graces to the faithful The Minister offereth and deliuereth the outward signes to the receiuers and can go no further heerein hee representeth God the Father who offereth Christ to all albeit the reprobate receiue him not He doth not dally and deale falsly with vs but truely offereth in the Sacraments Christ with all his guifts and benefits if we haue hands to receiue him he is giuen to vs. The vse of this doctrine is first of al to distinguish betweene Vse 1 God and
our owne vnrighteousnesse And heereby wee may examine our selues whether Christ be in vs or not for then the body is dead because of sinne but the spirite is aliue through righteousnesse This is that which the Apostle teacheth 2. Cor. 5 17. If any man be in Christ let him be a new creature old things are passed away behold al things are become new So the Prophets prophesying of the kingdome of Christ do foretell of a new heauen and new earth Esay 65 17. signifying thereby that all such as belong to Christ and haue him dwelling in them by faith must bee renewed and regenerated by water and the Holy Ghost He is not as a dead body that hath no working but hee worketh wheresoeuer he commeth and dwelleth and altereth al those that are truely partakers of him not in substance but in qualitie giuing them new mindes new wils new affections and a new conuersation Happy are they that finde this change in them for they shall bee saued in that great day of the Lord the day of account when the mouth of iniquity shall be stopped and all the vngodly put to silence Thus much of the third inward part of a Sacrament CHAP. XII Of the fourth inward part of a Sacrament THe a The last inward part of a Sacrament is the faithful receiuer last inward part of a Sacrament is the faithfull receiuer desiring apprehending receiuing hungring and thirsting after Christ There is required a faithfull receiuer if wee would receiue Iesus Christ faith must of necessity goe before without this there is no iustification without this there is no saluation as Rom. 14. Whatsoeuer b Rom. 14 23 Heb. 11 6. is not of faith is sinne And Heb. 11. Without faith it is vnpossible to please God Iudas executed the function of an Apostle hee was partaker of the Passeouer yet he ceased not to remaine an hypocrite a diuell and the childe of perdition c Iohn 17 12. that the Scripture might be fulfilled Neither was he bettered or sanctified by that Sacrament or by the vse thereof Ananias and Sapphira his wife d Acts 5 4 9. being in the number of Disciples were no doubt baptised of the Apostles had also receiued ofttimes the Lords Supper yet they continued in their wickednesse lying and hypocrisie the Sacrament did not take away their wickednes nor giue them a iustifying and sauing faith e Acts 15 9. which purifieth the heart by repentance and worketh new obedience in the soule The like we haue said of Simon the sorcerer f Acts 8 23. who albeit he were baptised yet remained in the gall of bitternes and in the bond of iniquity Wherefore the Apostle teacheth that the word profited not g Heb. 4 2. because it was not mingled with faith in those that heard it If the signes be receiued without faith they hurt not that Gods guifts and ordinances hurt of themselues but not being receiued aright they hurt through our sinne and default As the word not receiued by faith is an empty sound without force so the Sacrament is an vnprofitable and a naked shew without substance Wherefore the Sacraments in regard of the vnbeleeuers and vngodly are no Sacraments to them because to them they are not seales of the righteousnesse of faith True it is they remaine Sacraments in respect of God who offereth his owne Sonne but they loose their strength and force toward the vnfaithfull that do abuse and contemne them h Rom. 2 25. as the Apostle expresly teacheth Circumcision verily is profitable if thou keepe the law but if thou bee a transgressor of the law thy circumcision is become vncircumcision The same Apostle speaking of such i 1 Cor. 11 20. as vsed the Lords supper without true godlines and due preparation saith This is not to eate the Lords Supper denying that to be which was not done as it ought to be Wherefore seeing the right vse of the Sacrament is Vse 1 when such as are truely conuerted vse them aright we learne diuers instructions that flowe and follow from hence First that the reprobate though God offer the whole Sacrament to them doe receiue the signes alone without the things signified they haue the bare title without the thing the vanishing shadow without the body the outward letter without the Spirite the empty boxe without the oyntment and the creature without the Creator They are washed with the element of water but not with the grace of regeneration They eate the bread and drinke the wine but they are not partakers of the bodye and blood of Christ Iesus to saluation They eate k Panem domini non panâ—m dominum â—ugust hom in Ioh. 65. the bread of the Lord but they eate not the bread the Lord because the signe without the right and holy vse thereof is not an auaileable Sacrament to the receiuer of it Wee see therefore the wicked partake not Christ although they partake the signes of Christ l Ioh. 20 6 7. as they that found his cloathes but missed his body Secondly we see heereby that the elect ordained to Vse 2 eternall life but not yet called and conuerted to the Lord and to the obedience of his wil though they come often to the Sacraments yet do in like manner receiue the bare signes without the things signified because as yet they want faith and repentance What then Doe they nothing differ from the reprobates In this they differ not for the present time from the Reprobate Notwithstanding that receiuing of the Sacrament which for the time present was vnfruitefull and vnprofitable shall after in them haue his good effect as the Corne that lyeth long couered in the earth at the length doth come vp and flourish For the Sacrament receiued before a mans conuersion is afterward to the beleeuer and penitent sinner ratified and so becommeth profitable wherby the vse of the Sacrament which before was vtterly voide and vnlawfull doth then become lawfull comfortable as we see in the word heard without fruite and faith by an vnbeleeuer is made a word of saluation afterward when he is conuerted Vse 3 Lastly the elect already conuerted and sanctified by the Spirite of God do to their profite comfort and saluation receiue both the signe and the thing signified together yet so as that for their vnworthy receiuing therof which hapneth through their manifolde infirmities and often relapses into sinne they are subiect to temporal punishments for the destruction of the flesh that the spirit may be saued in the day of the Lord Iesus Heereunto cometh that saying 1 Cor. 11.30 For this cause many are sicke and weake among you and many sleepe for if wee would iudge our selues wee should not bee iudged of the Lord. Where the Apostle teacheth that God brought a iudgement vpon his owne house and punished this Church with weaknesse sicknesse and death it selfe for their vnreuerent vnworthy and disordered receiuing of the Lords Supper
haue life in you which must be vnderstood of such as are of yeares and growne in age And thus Innocentius the third in the b Decret Gregor lib. 3. tit 42 c. 3. decrees expoundeth it so doth Peter Lumbard c Lumb sent lib. 4. dist 4. maister of the Sentences So then if they will be tryed eyther by their owne Pope which is their holy father or by Peter Lumbard which is their grand-maister this place cannot be inforced against infants that dye before they be baptized but must be reâ—erred to men of greater yeares We reason not thus farre to iustifie and allow the sluggishnesse and neglect of carelesse parents vnder colour and pretence of this that the saluation of the child dependeth not vpon the participation of the Sacrament but to shew that if it cannot be obtained as it ought to be desired or if by godlesse parents it be deferred and neglected yet saluation is not tyed and glued to the outward water The neglect of the Sacrament is a notable marke of a despiser and therefore the Pharisies are saide to haue reiected the counsell of God against themselues beeing not baptized of him Luke 7 30. It is strange to consider what childish excuses and pretences parents vse to iustifie their negligeÌ„ce in performing this good duty to their Children For baptisme is necessary in respect of God that hath commanded it in respect of the Church the lawfull vse of it being a note of the true Church and in respect of the promise annexed vnto it Neuerthelesse it is not simply necessary to saluation as though without the washing of water one could not be a member of Christ True it is to euery one that beleeueth baptisme must necessarily be either actually receiued or earnestly desired receiued if it may be had desired if it cannot be had For as the true desire of grace is grace indeed in Gods acceptance so the desire of baptisme is accepted of God as baptisme And therefore simply the want of it without neglect cannot bring danger of daÌ„nation Away then with the doctrine of the Church of Rome touching the absolute necessity of baptisme and touching Children that dye without it a beastly and bloody d Let none obiect the opinion of Augustine for he thought it necessary to saluation that children shold receiue the Lords Supper as well as baptisme De peccâ—tor meâ—t lib. 1. cap. 24. doctrine ioyned with rigor and cruelty full of terror and feare vncharitable in it selfe presumptuous by entring into Gods secret iudgements impious by binding him to second causes and ordinary meanes iniurious to thousands of poore infants discomfortable to all good parents and blasphemous against the bottomelesse mercy of a gracious God who hath saide e Gen. 17 7. I will bee thy God and the God of thy seede where he maketh a couenant of saluation with vs and our children not adding any condition of baptisme if it cannot be had as it ought to be If it cannot be had by the infant the Spirit of God doth worke the effectuall knitting of them to the body of Christ by a secret working as pleaseth him in stead of ordinary meanes For when our Sauiour had said Mar. 16. He that shall beleeue and be baptized shall be saued he doth not adde contrariwise he that is not baptized shall be damned f Maâ— 16 16. but annexeth onely Hee that beleeueth not shall be condemned Thus we haue shewed the malice and madnesse of Sathan against poore infants and how he hath vsed proud and pestilent instruments to effect his purpose partly the Anabaptistes who deny baptisme to their bodies and partly the Papists who deny saluation to their soules for want of baptisme CHAP. VI. Of the fourth outward part of Baptisme THe last outward part of baptisme is a The last outward part of baptisme is the body washed the body that is washed For wee haue shewed before that the Sacraments without their vse are no Sacraments And albeit the worde ioyned to the signe make a Sacrament yet this presupposeth a Minister to administer it and a receiuer to take it and then the rule is most certainely to bee admitted Now whether the whole body should be washed or a part of the body whether it should be washed once or oftner whether it should be dipped or sprinkled we are neither curiously to enquire nor seriously to contend nor rashly to determine but rest in practise of the Church and in the custome of the country as in a thing in it owne nature indifferent The dipping and plunging into the water vsed by Iohn Baptist and the Apostles in Iudea and such hot regions are not a necessary rule to be drawne into imitation especially in these colde quarters and countries For the word doth not onely signifie to diue to put and plunge into the water but to dip to sprinkle and to wash This sprinkling doth very fitly answere to the signification of water For the apostle Peter teacheth that we are elect according to the foreknowledge of God the Father through the sanctification of the Spirit vnto obedience sprinkling of the blood of Iesus Christ as 1. Epistle of Peter chap. 1. 1 Pet. 1.2 verse 2. which is signified by outward baptisme and was shaddowed by sprinkling of blood vnder the law Neyther may we imagine that the efficacy of baptisme dependeth vpon the quantity of water that is vsed and imployed no more then the force and vertue of the Lords Supper dependeth vpon the quantity of the bread and wine which wee receiue They then are much deceiued that would bring in an absolute necessity of dipping Children into the water as if without it they were not lawfully baptized For as we noted before the word importeth euen simply any washing of what sort soeuer as Marke 7. It is said of the Pharisies that comming from the market they eate not except they wash 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And this outward washing of the bodye from filth representeth the inward clensing of the soule from sinne Heereunto the Apostle alludeth when he affirmeth that we are saued according to the mercy of God our Sauiour by the washing of regeneration and the renewing of the Holy-Ghost Tit. 3.5 Eph. 5 25 26. Titus 3 verse 5. And else-where he saith Ehesians 5. verses 25 26 Christ loued the Church and gaue himselfe for it that hee might sanctifie and cleanse it with the washing of water by the word So then the ceremony vsed among vs to sprinkle water vpon the face of the child cannot be reproued or condemned but standeth with the ordinance of God as well as dipping in the water and therefore the Apostle saith to the Hebrewes Chap. 10.22 Let vs draw neere with a true heart in full assurance of faith Heb. 10 22. hauing our hearts sprinkled from an euill conscience and our bodies washed with pure water Hence it is that Cyprian writing of this argument in his Epistles teacheth
the Gospell yet the office of teaching is not tyed to 30. yeares the age may be lesse if the guifts be great and fit for that calling Againe Christ stood not in need to be baptized in respect of himselfe being without originall or actuall sinne to be washed away and therefore Iohn at the first put him backe r Mat. 3 15. yet he would bee baptized for our sakes to fulfill all righteousnesse to sanctifie our baptisme in himselfe and that thereby we might know he was installed into his office But we stand in need to be baptized to seale vp the washing away of our sinnes and therefore there is great difference in this respect between Christ and vs. Besides the Euangelist doth testifie that albeit our Sauiour were baptized at thirty yeares of age yet hee was circumcised at eight daies old Now we haue prooued before that the same which circumcision was to the Iewes baptisme is to all Christians If then he in his infancy were circumcised then children in their infancy may be baptized and are not commanded to waite thirty years for baptisme is our circumcision as the Apostle teacheth but Christ in his infancy was circumcised Å¿ Luk. 2 21. when the eight dayes were accomplished therefore children in their infancy may be baptized Furthermore baptisme was not hitherto as yet in vse it was not commanded to be vsed when he was a childe and therefore he could not possibly be baptized vnlesse we wil imagine he might be baptized before baptisme was So that we see as he would not haue his circumcision deferred one day beyond the time appointed so hee was presently baptized so soone as baptisme was instituted of God and administred by Iohn Fiftly we are no more tyed to this circumstance of time in Christs baptisme then we are to other circumstances of time place and persons in the Supper he ministred it in an vpper Chamber and before his passion we in Churches before dinner and after his resurrection Lastly when the time appointed came that the promised Sauiour and redeeme of mankinde should manifest himselfe to the world then he shewed himselfe openly then he came to the preaching and baptisme of Iohn and began to publish the glad tidings of saluation t Mar. 1 15. and to exhort men to repent and beleeue the Gospell These are the chiefest obiections against childrens baptisme that ca â—y any shew and probability of reason which hitherto we haue dissolued and discussed And this is the second point before propounded Now as we haue seene the truth proued by the Scripture and maintained it against all the ignorant cauils of the Anabaptists and other Arrians of Transiluania that haue u Ministri Transiluan contra Trinit incarnationem domini oppugned this truth so let vs come to see the benefit of this doctrine and what profite commeth by baptisme of children that are without knowledge without vnderstanding without faith and without repentance What vse can there be of this Much euery way as well as by circumcising an infant of eight dayes olde First consider from Vse 1 hence a plaine and palpable error of the Church of Rome a Lindan lib. 4. panopl. Bellar. de verbo dei lib. 4. cap. 9. that teach that the baptisme of children is by tradition not by diuine institution from their word vnwritten not in the word of God written But we haue confuted the Anabaptists by the Scriptures and conuinced them by the institution of circumcision by the tenor of the couenant by the holines of their birth by their redemption through the blood of Christ and by the practise of the Apostles This is better armour these are stronger weapons this is a sharper sword to cut in sunder the corrupt heresie of the Anabaptists then the wooden dagger of humane tradition which the Church of Rome draweth out against them The Scripture is all-sufficient b 2 Tim. 3 16. to proue all truth and to beate downe all false doctrine that lifteth vp it selfe against God Wherefore we hold their traditions to be superstitions and their vnwritten verities are written lies As we retaine the baptisme of children so we haue alwayes bin 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 to acknowledge a difference Vse 2 betweene baptisme and the Lords Supper For in baptizing of Children not faith not repentance not regeneration is required but only to be 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 yong children who know not light from darknes nor good from euill Thirdly if infants haue interest in baptisme then hence Vse 3 it followeth that all are conceiued and borne in originall sin c Ioh 3 6. 1 Cor 15 22. Rom. 3 23 24. Eph. 2 1 2. 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 redemptioÌ„ 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 therefore that whatsoeuer is begotten of man is sinfull and corrupt it must be cut and pared away we must be renewed borne againe by the Spirite of God cleansing vs from our sins yea the children of the faithfull parents whose corruptions are mortified whose lusts 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 borne by carnall generation and not by spirituall regeneration as corne winnowed from the chaffe d August de poenit merit remiss li. 3. c. 18 yet groweth vp againe with it and as the fore-skin cut off from the parents returneth in the child Againe haue infants of the faithfull right to bee baptized Vse 4 Then acknowledge hereby the difference betweene them and the children of Infidels Iewes Pagans and Turks As the children of the Iewes being heires of the couenant were separated and 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 e 1 Cor. 7 14. are called holy borne of either party and parent being faithfull and a beleeeuer and do differ from the prophane seed of Idolatrous people Indeed whosoeuer maketh a true profession of the faith which he holdeth and is ready to leade his life according to that confession though he be not the seed or child of the faithfull yet is to be baptized though he came of the race of Turks or Pagans f Acts 8 37. as appeareth by the speech of Philip
earth If this inward maister and teacher be wanting the Sacraments g The Sacraments profit not without the Spirit can work no more in our mindes then if the bright Sun should shine to the blinde eyes or a loud voice sound in deafe eares or fruitefull corne fall into the barren wildernes or a shower of raine fall vpon the hard stones Wherefore least the word of saluation should sound in our eares in vaine and Sacraments ioyned to the word should bee present before our eyes in vaine the Spirit worketh in vs whensoeuer we come vnto them aright he mollifieth the hardnesse of our hearts 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 sowne in fruitfull ground wel tilled and manured it bringeth forth good increase with gaine and aduantage so likewise the word and the Sacraments if they hit vpon an hard necke and fall into a barren heart become vnprofitable and vnfruitefull but if the effectuall worke of the Spirite accompanieth the hearing of the one and receiuing of the other they are profitable auaileable and comfortable Thus much of the second part CHAP. X. Of the third inward part of baptisme THe third inward part of baptisme a The third inward part of baptisme is Christ Iesus is Christ represented and signified by the water For as the Apostle teacheth b Heb. 10 4. That the blood of buls and calues cannot take away sin so the water in baptisme cannot wash away sinnes It toucheth the body washeth it cleanseth and purgeth it but it can proceed no further Nay al the water in the riuers and in the Sea cannot scowre and make clean the conscience it is another water euen the Spirit that must do it Hence it is Ier. 2 22 that the Lord saith by his Prophet Ieremy chap. 2. Though thou wash thee with nitre and take thee much sope yet thine iniquity is marked before me saith the Lord. To this purpose speaketh Iob Iob. 9 30.31 chap. 9. If I wash my selfe with snow-water and make my hands neuer so cleane yet shalt thou plunge me in the Ditch and mine owne clothes shall abhorre me It is not therefore the outward water but the inward water that auaileth vs. For this c Act. 2 38. 10 â—8 19 5 cause the beleeuers are said to bee baptized in the name of Christ as Act. 2 38. Be 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 heereby the forme and manner of baptizing but the fruit foundation and end of baptisme Likewise d 1 Pet. 3 21. 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 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 inward baptisme doth consist The truth beeing euident that the pouring out of the blood of CHRIST is one of the inward partes of Baptisme let vs see the vses Vse 1 The vse of this part teacheth diuers points First that the outward washing with water is not the washing away of sins for theÌ„ whosoeuer were dipped in it should receiue forgiuenesse of sinnes repentance from dead workes and sanctification of the Spirit whether he beleeued or not e Acts 8.22 which is otherwise as we see Acts 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 redemptioÌ„ and so our condition 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 Moses 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 iustification f 1 Ioh. 1 7. as 1. Ioh. 1 7. The blood of Iesus Christ his Sonne doth cleanse vs from all sinne So Reuel 1 5. He hath loued vs and washed vs from our sinnes in his blood and made vs Kings and Priestes vnto God euen his Father And Col. 1 14. the apostle saith In him we haue redemption by hâ—s blood that is forgiuenesse of sinnes Againe when we see with our bodily eyes the water Vse 2 poured vpon the body of the baptized wee 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 precious blood of Christ that we may assure our selues it is no idle action For we must not behold the Sacramentall rites as certaine dumbe gestures or stage-like shewes without substance and signification but we must make them serue to further our faith and edification or else we do horribly abuse them to the great dishonour of God and to the fearefull destruction of our owne soules Lastly it teacheth vs not to be led by the outward senses Vse 3 to measure the truth or to iudge of the substance of baptisme by the outward signe and visible parts but to haue our faith fixed on Christ crucified on the Crosse and signified in baptisme The Infidell seeing children solemnly baptized in the name of the Father of the Sonne and of the Holy-Ghost will rashly and ignorantly coniecture nothing to be there but naked rites and bare water but the faithfull and true Christian doth behold the washing of the soule and cleansing of the heart by the dearest blood of Christ So in the Lords Supper to the vnbeleeuer appeareth nothing but Bread and Wine because we see with our eies wee receiue with our hands wee taste 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 be spiritually receiued and digested Euen as he that is vnlettered and vnlearned if he looke g Esa 29 11 12. vpon the face of a booke beholdeth onely blacke colours and spots vpon the Paper seeth certaine figures and characters of Letters differing each from other but cannot reade the writing or comprehend the meaning but he that hath learned his Letters and is able to reade them reapeth great profite and instruction thereby So is it in the Sacraments He that resteth in the outward signe deceiueth himselfe but hee that respecteth the thing signified receiueth the profit and aduantage The Crosse of Christ and preaching of the Gospel h 1 Cor. 1 23.24 are a stumbling blocke to the Iewes and foolishnesse to the Graecians For the Infidell hearing that Christ was crucified
declare our selues to be his seruants and vow our selues to be his souldiors and therefore bee sure of this and set it downe as an infallible truth that Sathan will bee our professed enemy both alluring of vs vnto himselfe and his seruice and discouraging of vs from resting vnder the banner of our chiefe Captaine Christ Iesus our Lord. This then ought to be the continuall vse of our baptisme throughout the whole course of our life so often as we think vpon it or see the same Sacrament administred vnto others to remember what place we are called vnto and what a strong enemy we are to encounter withall that his threatnings do not discourage vs nor his allurements entise vs nor his subtilties deceiue vs nor his roarings deuoure vs and by al these which are so many baites and snares to entrap vs let vs be made more wary and watchful that we may know both his pollicy and our owne infirmity his strength and our owne weaknes Christ our Sauiour was no sooner baptized of Iohn but by and by he was tempted in the wildernes as appeareth Math. 3 16. compared with Math. 4 1. Mat. 3 10. and 4 1. Acts 7 23. When it came into the heart of Moses to visite his brethren then his trouble began and he was driuen out of the Land of Egipt Paul liued in great credit among the Pharisies and in much fauour with the Iewes Acts 9 23. but when he was once baptized and made a Preacher of the Gospell he was neuer free frō trouble but was vexed with iniuries and laden with al kinde of slanderous accusations This is a meditation most needfull to be thought vpon When we are baptized we renounce the Diuell and all his workes wee receiue the Presse-mony of Iesus Christ and giue our names to be inrolled in his muster booke we are thereby become his souldiors and fight his battels against sin We haue bound our selues to become his seruāts to do that which is acceptable to God profitable to our brethren and comfortable to our owne conscience and to adorne our liues with a godly conuersation But if we fight vnder the banner of Sathan Who are reuolters from their baptism swarme with loose and vngodly practises we reuolt from our baptisme albeit our names are registred in the number of the baptized Moreouer hast thou through weaknes and infirmity fallen into some sin to the dishonor of thy God to the wounding of thine owne conscience to the slander of the Gospel or to the scandal and offence of thy weak brother Haue recourse to thy baptisme as vnto a board after shipwracke as vnto a medicine after sicknesse as vnto a plaister after wounding or as vnto a staffe after falling that thou maiest receiue strength courage and comfort to thy soule For albeit baptisme be once onely administred for the reasons before alledged chap. 1. of this present booke yet it being once deliuered and receiued testifieth that all our sinnes past present and to come are washed away and shall be forgiuen The fruite or efficacy of the Sacrament is not to be restrained and tyed to the present time of personall receiuing but extendeth it selfe to the whole course of our life afterward Euen as that voice which said in the beginning Gen. 1. Encrease and multiply and replenish the earth was spoken indeed but once howbeit it hath alwayes his effect and operation Chrysost homil de prod Iud. nature working to generation so the words in baptisme which are once onely pronounced I baptize thee in the name of the Father and of the Sonne and of the Holy-Ghost are effectuall forcible and auaileable all the dayes of our life and sound aloud continually in our eares as if they were vttered afresh and as if we heard Christ say particularly vnto euery one of vs as he did to the man sicke of the palsie Sonne bee of good cheere thy sinnes bee forgiuen thee Mat. 9 2. Mat. 9 2. Vse 3 Thirdly seeing the washing of the bodye betokeneth the cleansing of the soule it teacheth that baptisme is not to be handled in sport It is a serious action of the Church to be administred in the presence of God the author of it it is not as a stage-like gesture that may be counterfeited represented for a shew only To this purpose there is required a cleere plaine and euident rehearsall of the words of institution that the promise made of God may be vnderstood of the hearers and especially a calling vpon the name of God the Father the Son and the Holy-Ghost True it is what manner of element is to be applyed and what forme of baptizing is to be vsed is limited and expressed in the Scriptures but what admonitions and exhortations or what prayers and supplications are to be made the Scripture doth not determine nor deliuer but leaueth it free as shall bee thought fit for the edification of the Church of Christ By the vertue of this inuocation of the name of God and vsing the words of institution according to the commandement of Christ it commeth to passe that the sprinkling of water is made a certaine pledge of the sprinkling of the bloud of Christ 1 Pet. 1. 1 Pet 1 2. Titus 3 5. a signe of our regeneration and of remission of sins For what folly were it to imagine that the power of God is weaker in one Sacrament then in the other That his word should be operatiue in the one and idle or of no force in the other Hence it is that the Fathers of the Church do oftentimes reason from baptism vnto the Supper of the Lord. Epiphanius saith Epiph. contra haer lib. 3. ca. 52 Euseb Emissen The strength of the bread and the vertue of the water are made powerfull in Christ c. Eusebius Emissenus applying himselfe to declare what manner of change is made in the bread and wine of the Supper layeth it out by a familiar comparison with that which is wrought in the regeneration of man hee continueth one and the same to wit in substance and yet is become quite another manner of man through the growth and increase of faith Wherefore it must be ministred with great reuerence and we should attend religiously vnto it no lesse then we ought to do to the word of God and to the Supper of the Lord forasmuch as one Christ is offered yea eaten and drunken in them all The Gospell is the power of God vnto saluation it is the immortall seed of regeneration Rom. 1 16. it offereth vs the forgiuenes of our sinnes and worketh in vs the same that baptisme and the Lords Supper and it maketh vs one with Christ who is the substance of the word and Sacraments and he is communicated to vs in them both Wherefore whensoeuer we come to be partakers of baptisme and to bee present at it we must come with a reuerent and religious consideration of those holy actions and set our selues
a The third vsâ— oâ— baâ—tiâ—â—â—â—â—to tâ—â— vs our dâ—â—â—g to sin and â—â—siâ—â— to â—â—wn iâ—e of life our naturall corruption by the power of Christs death and buriall and to raise vs againe to sanctification of our nature and newnes of life by his resurrection Hence it is that sin hath his deaths wound and is stâ—icken to the heart so that it cannot liue and raigne in the children of God Hence it is that baptisme is often b Luk. 3 3. called the Sacrament of repentance as Luke 3. Iohn came into all the parts and coasts about Iordan preaching the Baptisme of repentance for the rem ssâ—on of sinnes So likewise Marke 1 4. Iohn did baptize in the Wildernes and preach the baptisme of amendment of life And the apostle affirmeth as much Col. 2 12 13. declaring that one end of baptisme is the death and buriall of the old man by the almighty power of God This also was taught in those c 1 Pet. 3 20.21 liuely types answering our baptisme to wit the flood that drownd the old world while Noah and his family were preserued in the Arke Also the red sea in which Pharaoh and his hoast perished but the people of God were deliuered For as God destroyed in the waters and as it were buried in the flood the old world but saued a remnant of grace so doth God through Christ mortifie the old man raise againe the new man and seale them both in our baptisme Likewise as God deliuered his people out of the hands of Pharaoh and opened them a way through the red sea and drowned their enemies that they saw them no more aliue so by baptisme hee assureth our deliuerance from the thraldome and bondage of sinne which bringeth greater slauery captiuity then any slaue is in vnder his earthly maister and the destruction of the flesh that it shall not hurt or condemne vs. Wee are all d Psal 51 7. Rom. 5 12. borne in sinnes and trespasses wee haue need of repentance and regeneration We see then what vse we are to make of our baptisme euen labour to attaine to the efficacy and fruite of it that it may not be a bare and barren signe Moses and the Prophets earnestly exhort the people of Israel to shew foorth the force and effect of their circumcision e Deut. 10 16. and 30 6. to cut away the fore-skin of their hearts and harden their necks no more as we see Deut. 10 16. The Lord did set his delight in thy fathers to loue them and did chuse their seed after them euen you aboue all people Circumcise therefore the foreskin of your hearts and harden your necks no more and in another place The Lord thy God will circumcise thine heart and the hâ—art of thy seed that thou maiest loue the Lord thy God with all thine heart and with all thy soule that thou maiest liue So the Prophet f Ier. 4 4. Ieremy saith Breake vp your fallow ground and sowe not among thornes be circumcised to the Lord and take away the fore-skins of your hearts ye men of Iudah and inhab tants of Ierusalem least my wrath come foorth like fire and burne but none can quench it because of the wickednes of your inuentâ—ons Circumcision was the thing wherein they boasted aboue all things it was their glory whereof they bragged to be a crcumcised people peculiar to God Now the Prophets recall and reclaime them from trusting in outward signes and lying words g Ier. 7 8. that shall not profit and stirre them vp to consider the power and effect thereof not to rest in cutting off a thin peece of skin but to cut off quite and cleane their lusts and corruptions which rebell against the Spirit This the Apostle teacheth h Rom. 2 28.29 euidently Rom. 2. Hee is not a Iew which is one outward neither is that circumcision which is outward in the flesh but he is a Iew which is one within and the câ—rcumcision is of the heart in the Spirit not in the Letter whose praise is not of men but of God The outward Letter is of no moment with God it must be the circumcision of the hart otherwise the circumcising of the flesh is nothing So if we would haue God to take vs for his people and heritage i We must aâ—â— be baptized in heart we must be all baptized in our hearts and our soules What will some say baptized in soule and in heart What is that Or how can this bee Can the water wash the soule Surely the water cast vpon our bodies is nothiâ—g if we haue not the truth of it As then the apostle Paul maketh a difference betweene inward circumcision of the spirit and outward circumcision of the letter insomuch that if they would haue the true circumcision indeed they must haue that which is within so is there a great difference between the baptisme of the spirit and of the letter betweene that of the soule and the other of the body betweene that which is outward and that which is inward Whosoeuer would haue the true baptisme indeed he must be clensed within repent of his wickednesse mortifie his imaginations deny himselfe renounce his affections and offer vp his soule and body in sacrifice to God that he may renew and regenerate vs otherwise it is a certaine thing we were neuer indeed and in truth baptized For as the Iewes were charged to bee vncircumcised though the fore-skin of the flesh were cut off and so they were circumcised in body so wee may in like manner bee charged to be vnbaptized albeit we haue bin outwardly washed with water The Iewes chosen aboue all Nations to be the people of God were oftentimes condemned of forgery and falshood for breaking the couenant of God not answering to the truth thereof k Esay 2 4. and 57 3. and were vpbraided with the vncircumcisednesse of their hearts that they were worse then the heathen themselues a bastard brood witches children and vnworthy to be accounted Abrahams seed to the end they should bragge no more of their circumcision as Act. 7. Acts 7 51. Stephen a faithfull witnesse of God obiecteth against them Ye stiffe-necked and of vncircumcised hearts and eares yee haue alwayes reâ—â—sted the Holy-Ghost as your fathers did so do you they slew the Prophets which shewed before of the comming of that iust of whom ye are now the betrayers murtherers where we see he discouereth their hypocrisie setteth their sins before their faces telling theÌ„ that as their fathers rebelled against God so the children followed their fathers footsteps Do not thâ—se things concerne vs Though we haue not circumcision in action and practise belong they not to vs now a dayes Yes euen to vs. For we shall be condemned for our vnclensed and vnsanctified hearts not answering to the truth of our baptisme For so much we profit by baptisme as we profite in mortification If then we be once
Fathers appointing of his Son the Ministers blessing the Fathers separating and setting apart his Sonne to his office the Ministers deliuering of the bread the Fathers giuing of his Sonne If then wee draw neere to the Lords table with faith reuerence and repentance nothing can be more sure and certaine to vs then the taking and receiuing of Christ for when we receiue the bread from the Minister wee withall receiue the body of Christ offered by the hand of God the Father so that as we are assured of the one we need not doubt of the other Vse 4 Lastly the breaking of the bread pouring out of the wine and deliuering of them both into the hands of the Communicants seale vp these actions of God his chastising of his Sonne and breaking him with sorrowes vpon the Crosse for our redemption offering him vnto all euen vnto hypocrites and giuing him truely to the faithfull with all the benefits of his passion Indeed the Minister giueth the outward signes to all receiuers but God giueth and applyeth onely to the faithfull the shedding of Christs blood for the daily increase of their faith and repentance But heere it may be obiected Obiection that not a bone of him was broken t Exod. 12 45 as it was figured by the Passeouer and performed at his passion the verifying and accomplishment whereof we reade Iohn 19 36. I answere Answere there is a double breaking of Christ one corporall whereof the places before doe speake the other figuratiue whereby is vnderstood u Esa 53 4.5 hee was tormented and euen torne with paines as Esa 53. He was wounded for our transgressions and broken for our iniquities the chastisement of our peace was vpon him and with his stripes we are healed Lo what is meant by the breaking of the bread his soule was tormented his spirit was crushed his hands and feet were pierced he sweat drops of Water and blood and cryed out aloud vpon the Crosse My Maâ— 27 46. God my God why hast thou forsaken me Wherefore let these rites be rightly marked and obserued of vs for our comfort and consolation Let vs when wee see the bread broken and wine poured out meditate on the passion of Christ how he was wounded and torne for our transgressions Although not a bone of his body was broken in pieces yet hee was broken with afflictions bruised with sorrowes and tormented with bitter anguish of his soule by whose stripes we are healed by whose condemnation we are iustified by whose agonies we are comforted by whose death we are quickened Whosoeuer resteth in the outward workes done before his eyes neuer attaineth to the substance of the Sacrament Thus much of the first inward part CHAP. IX Of the second inward part of the Lords Supper THe second inward part is the a The second inward part of the Lords Supper is the holy Spirit holy Spirit who assureth vs of the truth of Gods promise As we haue in the word of truth the forgiuenes of sins increase of faith groweth in sanctification a great measure of dying to sin and a greater care to liue in newnes of life promised vnto vs so doth the Spirit worke these things b Rom. 8 15. Gal. 3 2 5. in the hearts of all the faithfull This appeareth in many places Rom. 8. Ye haue receiued the Spirit of adoption whereby we cry Abba Father the same Spirit beareth witnesse with our spirit that we are the children of God To one is giuen by the Spirit the word of wisedome to another the word of knowledge by the same Spirit to another is giuen faith by the same Spirit all these things worketh one and the selfe same Spirit distributing to euery man seuerally as he will So then as we are weake in faith and slow to beleeue so wee haue the Spirit giuen vnto vs to helpe our infirmities and to open our hearts to receiue the promises For the Lord Iesus raigning continually in his Church and performing the office of a Prophet doth make the words of his Ministers liuely by his Spirit in our hearts and causeth them to be of perpetuall force and efficacy assuring vs of his promises made vnto vs and vniting the signe with the thing signified This truth being cleared the vses offer themselues Vse 1 to be câ—nsidered And first of all inasmuch as the Spirite worketh these things in the hearts of all the faithfulll from hence we gather that such as neuer finde any change or renewing of the minde or reformation of life after the receiuing of the Sacraments may iustly suspect themselues whether euer they had faith or not and whether euer they repented or not and therefore ought to vse the meanes to come by faith and repentance For the worke of the Spirite accompanieth the outward worke in the elect of God as also we see in the hearing of faith preached he must open the heart that is closed vp before wee can receiue with meekenesse c Iam. 1 21. the word of that is grafted in vs which is able to saue our soules Indeed euery person present may heare the words of institution may see the wine poured out may eat of that bread and drinke of that cup as they may also heare the sound of the voice that commeth vnto them but the whole force effect and power resteth onely in the Spirit of God sealing vp the truth and substance of those things in the hearts of all the Children of God Vse 2 Againe seeing these things are done and performed by the working of the Spirit they are confuted and conuinced that thinke they cannot be made partakers of the body and blood of Christ and be vnited to his flesh vnlesse his body be shut vp vnder the accidents of bread and shewes of wine and so his flesh be giuen vnto vs carnally that we may eate him with our mouths and conuey him into our stomackes But we see heere the Holy-Ghost is the bond of this vnion he worketh in vs faith which pierceth the heauens and layeth hold on Christ It is said of Abraham the Father of the faithfull that d Ioh. 8 56. he reioyced to see the day of Christ he saw it and was glad For as we cannot see him with our bodily eyes nor heare him with our bodily eares nor touch him with our bodily hands no more can wee taste or eate him with our bodily mouths By the hand of faith we reach and apply him by the mouth of faith we receiue and eate him Let vs beleeue in Christ and we e Aug. tract in Iohn 26. 27. haue eaten Christ let vs not prepare our teeth and our belly but a liuely faith working by loue Wherefore albeit the humane nature of Christ goe not out of the highest heauens yet we that liue vpon the earth are partakers of his bodye contained in the heauens and his flesh and blood are communicated to vs as truely and effectually as if he were there
also our ioyning our selues with them who are of the same mysticall body be they neuer so many that receiue with vs this holy Supper in respect whereof this Sacrament hath beene called a communion Vse 1 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 communioÌ„ one with another then what gifts soeuer we haue receiued from Christ we must imploy them to the benefit good of others If God haue giuen vs knowledge we must vse it to instruct the ignorant if the gift of zeale we must apply 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 things of this life this worldâ— good we must communicate them to others according to their want and our 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 shineth the earth flourisheth the Bee gathereth the beast laboureth to profite others And wherfore haue we all receiued moysture from the roote light from the Sun fruit from the tree water from the fountaine euen life from Christ but to impart it to others as freely as wee receiued This is taught vs in many places c 1 Pet. 4 10. 1 Cor. 12.7 Let euery man as he hath receiued the gift minister the same one to another And in another place The manifestation of the Spirit to giuen to euery man to profite w thall God hath tempred the body together least there should be any diuision in the body that the members might haue the same care one of 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 shal say Giue an account of thy stewardship d Luk. 16 12. for thou maist bee no longer Steward Againe is the Lords Supper the bond of charity And Vse 2 doth it put vs in minde of our communion with the Saints and fellowship which one hath with another then al such as receiue the same doctrine imbrace the same religion meete at the same table e Aug. tract 26 in Iohan. must be vnited in Christian loue gentlenesse meekenesse and patience one toward another supporting one another bearing the burthen one of another being alike affected and disposed guided by one spirit nourished by the milke of the same word acknowledging one Father professing one faith liuing in one body walking in one calling looking for one kingdome worshipping one LORD meeting at one Supper and washed with one Baptisme for our regeneration and sanctification f Eph. 4 1 2 â— Ruth 1 16 1â— according to the saying of the Apostle Ephesians 4. Walke woâ—thy of the vocation whereunto ye are called endeuoring to keepe the vnity of the Spir t 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 baptâ—sme one God and Father of all which is aboue all and through all and in you all And in the same g Phil. 2.1 â— 3 Episâ—le to the Philippians If there be any consolation in Christ iâ— any comfâ—rt of loue if any fellowshippe of the Spirit if any compassion and mercy fulfill my ioy that ye bee like minded hauing the same loue beeinâ— of one accord and of one iudgement that nothing be done through contention And Luke Act. 4. describing the h Act. 4 3â— 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 be fellowes of one houshold and members of one body and euermore bring with vs this fruit of loue to the Lords Supper otherwise we shall neuer be the Lords guests If brethren that are the children of the same father malice and maligne one another will not the father be angry And if fellow-seruants brought vp in one family fall together by the eares wil not their Maister be displeased and offended Seeing theÌ„ God hath vouchsafed to call vs his children to admit vs into his house to nourish vs at his owne Table and to preserue and reserue vs to his heauenly kingdome he wil take from vs all these priuiledges and prerogatiues if we bee hatefull and hating one another and deale with vs not as with his owne children but as with his vttter enemies Vse 3 Lastly this end of the Supper serueth to reproue al such as professe their vnion with Christ the head but hold not the bond of peace among themselues who doe much deceiue themselues and faile in the duty which he requireth of them For whosoeuer is fast and firmely vnited vnto the head must needes bee more firmely vnited vnto the the body because all the life that is in the body proceedeth from the head We must not therefore thinke that loue is required onely in preparing our selues to this Sacrament but it standeth vs greatly vpon to come in loue to depart in loue and to continue in loue yea as we increase the times of receiuing 〈◊〉 4 10. drawing neere to the Table of the Lord again and againe so we should labour to increase in loue as it were to double our affection toward our brethren It is a vaine thing solemnely to professe before God and men and the holy Angels and al the world that we come in loue and are in charity with al persons if by and by we be ready vpon the least occasion to take vp hatred and contention and to fall out one with another For we shall need no â—â—her witnes against vs to seale vp our condemnation then this Sacrament of the Supper except we shunne and shake off these vipers not from our hands but from our hearts All such as come with enuy hatred rancor malice and desire of mischiefe are as a generation of vipers seeking to eate out the bowels one of another because these are as it were the poyson or venome of the minde Let vs not make the seale of righteousnesse to be a signe vnto vs of certaine iudgement hanging ouer our heads 1 Cor. 11 18.30 as it fel out among the Corinthians who nourished diuisions among them therefore were iustly and sharply chastened of God many waies Do not the members of our naturall body loue one another Yes they seeke the good one of another the foote enuyeth not the hand nor the hand the eye nor
part of baptisme The 4. outward part of Bapt. is the bodie that is washed Now such as are to be baptized must be within the Couenant Not to all and euery of them that haue life nor all that haue sense nor all that haue reason haue right to it and a priuiledge in it but the people of God by Couenant These are either men and women of riper years or else the infants of such who haue interrest in baptisme as well as the parents of whome they are borne This condemneth the Romish practise of Baptizing Belles as a most horrible prophanation of this Sacrament and serueth to set foorth the great loue of God vnto all beleeuers who vouchsafeth to bee their God and the God of theyr seede Hence likewise it appeareth d Infants haue interest in baptisme as well as their parents that infants are to be baptized For baptisme succeedeth in place of Circumcision the Apostles baptized e Colos 2 11. whole houses Christ calleth infants and sucklings f Act. 16 15 33 vnto himselfe and saith that vnto such belongeth the Kingdome of Heauen they are Christs sheepe and members of his body Hence we learne that the baptisme of Infants is no vnwritten tradition but a written and diuine institution taught in the Scriptures Consider also heereby the difference betweene baptisme and the Lords Supper g 1 Cor. 14 16 Mar. 10 13 14 15. and that all are conceiued in originall sinne Acknowledge also a difference betweene them and the children of Infidels and let parents be incouraged h Psal 51 5. to bring vp their children in the instruction and reformation of the Lord. Hitherto of the outward parts now follow i Eph. 6 4. the inward parts which also are four in number First k The inward parts of baptism are four God the Father represented by the Minister whereby our faith is greatly strengthned For whensoeuer the eie seeth the Minister powring water on the body faith beholdeth God the Father clensing the soule with the precious blood of his Son Christ The second part is the Spirit l Mat. 28 19 of God hauing relation to the word and promise of God and therefore whensoeuer we come to heare the word or to receiue the Sacraments we must craue the assistance of the Spirit to open our harts m 1 cor 12 12 as he opened the hart of Lydia If this inward teacher be wanting the eare heareth and the hand handleth but the hart is hardned The third inward part of baptism n Act. 16 14 is Christ represented by the water This serueth greatly to confirme our faith to consider with our selues when we behold with our bodily eyes the water poured vpon the body baptized o Act. 2 38. the blotting out of all our sins by the blood of Christ Iesus The 4. inward part is the soule clensed p 1 Pet. 3 21. most liuely and effectually represented by the body washed For the washing of the body representeth the clensing of the soule This teacheth that by nature we are corrupt and abhominable q Ep. 5 26 27 so that God must worke in vs both the will and the deed These are the foure inward parts of baptisme The agreemēt between these outward and inward parts r The proportion betwixt the outward and inward parts of baptisme is very euident Fot as the Minister by the word of institution applieth water to the washing of the body so the Father through the working of the Spirit applieth the blood of Christ to the clensing of the soule This distinction and proportion of the parts to wit the outwarde with the inwarde serueth to determine manie Controuersies vntimely raised hotly pursued and vncharitably continued among vs. For if we did aright discerne the outward baptism from the inward that which the Minister doth deliuer from that which God doth giue and bestow it might be a good meanes to dissolue sundrie doubts touching the sufficiencie and efficacy of this Sacrament whether it be impeached or abolished by the euill of the Minister which is of three sorts of heresy impiety and ignorance The first question is touching heresie Touching the baptis of the Heretickes whether baptisme ministred by an Hereticke be true baptisme or not I aunswere If Heretiques keepe not the substance of baptisme but erre in the foundation of religion and the doctrine of the Trinity their baptisme can be no baptisme Hence it is that Nicephorus Niceph. hist lib. 3. cap 33 maketh mention of a Minister that in the want of water baptized with sand but the party was again baptized and that most iustly But if they keepe the Doctrine of the Sacrament sound in substance and faile not in the essentiall partes of it such baptisme is good baptisme and ought not to be repeated For as the truth taught by Heretickes is Gods truth and auaileable to edification so long as they preach out of Gods word so baptisme administred by them is true baptisme so long as they obserue the institution of God entire and vncorrupt The second Question is touching the scandalous life prophane heart of the Minister whether it hinder the effect of the Sacrament or not Touching the baptisme of euil Ministers I answere it dooth not for as good prayers conceiued by euill men haue also audience vvith God so it is with the Sacraments albeit they be administered by euill men yet haue they acceptance with God And albeit the sonnes of Eli did occasion the people to abhorre the offerings of the Lorde yet it is their sinne to abstaine Iudas beeing sent out to preach ministered Baptisme also which was no doubt effectuall and sufficient to the Receyuers albeit he were a damnable hypocrite and the child of perdition True it is he receiued no benefit by the word or the Sacraments yet he might bee a meanes of doing good to others The light of the Sunne passeth by myrie and vnclean places and yet it is not defiled so the dignitie of the Sament is not hindred by the lewdnesse of the Minister The Sacraments brought vnto vs by loose Ministers which are no better then stumbling-blockes laide before the weake Aug. in Iohan. tract 5. are like water that passeth thorough a Chanell into a Garden it selfe receiueth no benefit by it howbeit the garden is watered and made fruitfull thereby Manie of the Priests and Leuites among the Israelites were vngodly and vnsanctified yet they both offered sacrifices and celebrated Sacraments which to the right partakers were feales of the Couenants and meanes to encrease faith Again there is no difference in respect of God between him that is prophane in heart and him that is prophane in life betweene him that is prophane outwardlye and him that is prophane inwardly forasmuch as they are both alike knowne vnto him But no man knoweth what is in the heart and therefore if prophanenesse did hinder the fruitfulnesse of the
p. 50 they must not rest in outward receiuing p. 51. Rebaptziation vnlawful p 154. whence it arose p 155. Reconciliation pa. 283. 284. See Loue. Remedies against despaire p. 147. Remnants left after the Supper pa. 440 Repentance required of all communicants p 108 109 what it is p 123 538 not to be delayed p. 313. Reprobates receiue the signes alone p 87 Reseruation of the Supper p 386. Reuolters from babtisme p 2â—0 Rites Looke Sacramentall S Sacraments profit not alwayes by by p 3 they cannot beget faith p 5 a list and in need of them pa. 10 how more effectuaâ—l men the word p 11 the parts of them pag. 26 32. Sacrament what it signifieth p 14 not to be adored p 388 Sacraments instituted of God p 16 their force depends not on the minister pag 17 they cannot confer grace pag 25 they depend not on the intent of the minister pag 55 56 57 they seale the couenaÌ„t betweene God vs pag â—6 they are badges of our profession p 104. Sacraments why called mysteries pa 138. they profit not without the spirit p 253. Sacramental rites strengthen faith p 454. Sacramentall eating what p 483 Sacrifice how the Supper is p 397 Satisfaction no part of repentance p 127 reasons against it p 128 Seale signe how they differ p 15. Sermon not necessary before baptisme p 560. Sicke how to be comforted pa 142 how they may put away the paines of sicknes p 146 how they should behaue themselueâ— toward their families page 148 how they should comfort themselues wanting the Supper p. 328. Sinnes committed by such as come not to the Supper p. 10. Sitting at the Supper not necessary p. 407 408. Sitting of Christ not the same with ours p. 413 how the institution may be broken sitting p 417. Soule clensed an inwarde part of baptisme p 257. Spirit makes the Sacramenâ—s profitable p. 64 72 251 449 he is true God pa. 252 wee must craue his assistance comming to the word and Sacraments Ibid he ioyneth vs to Christ page 451. Spirituall eating what page 481. Spirituall sluggards page 312 313. Supper called by many names pag. 280 why called a Supper pa. 285 it is no sacrifice page 289 what it is p. 293. Supper how abused prophanely pa. 295 it must be often receiued p. 297 it is rightly a costly banket p. 303 it was instituted for the weake p. 310 how it is physicke p. 311 sixe sorts baried from it p. 514. Sufferings of Christ p 479 causes thereof in our selues p. 496 who profite aright by them p. 497. T. Testament of Christ p. 250. Tongue vnknowne see prayer Transubstantiation ouer throwne p. 45 354 it is full of contradictions p. 366 it is the life of popery p. 369. Types of baptisme p. 274. V. Victor poisoned in the Chalice p. 358. Vnderstanding of the instituion necessary p. 140. Vnction no Sacrament p. 139 the reasons thereof pa. 140 Vngodly not partakers of Christ pa. 502 thâ—y haue no benefit by the Sacraments p. 552. Vnion betweene Christ and the faithful p. 267. Vnleauened bread not necessary p. 382. Vnlawfull to stand by and not receiue page 298 299. Vses of the Sacraments p. 90 of baptism p 266 of the Supper p. 493. Vse of spirituall things breeds not contempt p. 307. W. Water an outward part of baptisme page 158 it cannot clenâ—e away si p 253 254. Weake faith applieth Christ p. 76 72 94 Weake haue interest in the Supper pag. 310. Weaknesse no cause to abstaine from the Supper p. 525. Wicked receiue onely the signes pa. 29 they are to bee separated from the Sacraments p. 485 they do not receiue Christ p. 400 Will see Testament Wine why chosen to bee the signe in the Supper p. 347 it may not be changed pag. 350 it is not to be mingled with water pa. 384. Word and Sacraments must go together pag 10 it is required to the essence of a Sacrament p. 38 no word no Sacrament p. 41 word of institution p. 337 it is expounded p. 338 it is a meanes of Consecration pa. 437. Woemen may not baptize pa. 177 178. no assurance to receiue the truth of a Sacrament from them p. 178. Woemen after asâ—râ— circumcised p. 226. Worthinesse of the Sacrament dâ—pends not on man p. 18. Y. Youth must remember God p. 248. FINIS
with all care before the Lord of whom wee ought earnestly to beg and desire his Spirit to teach vs the truth of our Baptisme the assurance of the forgiuenesse of our sinnes and the purging of our consciences from dead workes We come oftentimes and ordinarily to this Sacrament we see children incorporated into the Church and sealed vp to be members of Christ and yet sildome or neuer remember what vow we haue made to God and whose we are by our profession no not in the present worke doth any such cogitation or consideration enter into the hearts of many yea the most sort see the water sprinkled and heare the words pronounced but esteeme it little as a matter belonging nothing at all vnto them There is none that come to heare the word and to receiue the Lords Supper but they thinke it pertaineth no lesse if not more to them then it doth vnto others but touching baptisme and making any vse at all of it they put it farre from them they know they are already baptized and are to be baptized no more they turne it passe it ouer slightly to the infant that is brought to the well-beloued friends and neighbours that bring it saying to themselues as the Pharisies did in another case to Iudas Mat. 27 4. what is that to vs see thou to that But we cannot so shift ouer the matter our baptisme will cleaue more closely vnto vs it hath made such an impression in vs and sticketh so neere vnto vs that it can neuer be blotted out nor wiped away it summoneth vs to God and telleth vs that we are not our owne but he challengeth vs wholy to himselfe and will not let vs no from him Vse 4 Lastly is the cleansing and purifying of the foule represented by the washing of the body Then from hence ariseth vnto vs great comfort in baptisme namely that it is no idle no needlesse nor superfluous thing but of great power force and vertue For the water is not bare water but the water of regeneration being rightly vsed and administred by those onely that are lawfully called to the office and haue a warrant from God and commission from the Church to that purpose It belongeth not to any priuate persons men or women much lesse to children to make a toy or sport of it as it is said of Athanasius that being yet a childe not knowing what he did Ruffin lib. 1. cap 14. 1 Cor. 13 11. or with what he medled hee baptized Of whom we may say as Paul doth 1. Cor. 13. When I was a child I spake as a châ—lde I vnderstood as a childe I thought as a childe but when I became a man I put away childish things Or as the wise man doth Eccl. 11. Eccl. 11.10 Baptisme admiâ—istred in sport is no baptisme Childhood and youth are vanity Heereby can come no sanctification nor cleansing of the soule and therefore are they deceiued that receiue it for good and ratifie it for authenticall forasmuch as euery such baptisme vndertaken by priuate persons in case of necessity or by children after an apish imitation is no baptisme at all neither is that water consecrated water but common and prophane and therefore consequently that washing or sprinkling is to bee accounted as common and prophane also If a Child should take vpon him to minister the Supper of the Lord that knoweth not what it meaneth and charge the people to examine theÌ„selues that hath not learned as yet to examine himselfe all men must confesse this were a great prophanation of this SacrameÌ„t by no meanes to be suffered or if he should step vp into the chaire of Moses and offer fondly and childishly to vtter the word of God who would regard it Or who would care for it Shall we say this were to administer the Supper of the Lord or to preach the Gospell of Christ Or shall we imagine that any fruit or benefit can come hereby So may we say of Baptism it is prophaned by vnfit persons not profitably administred But to leaue these abuses which we haue touched conuinced before let vs see what are the comforts that arise from this inward part of this Sacrament which are of diuers sorts for hence floweth as from a plentifull spring comfort to the whole Church comfort to the parents of the persons baptized comfort to the infants themselues Comfort to the whâ—le Chuâ—ch It reacheth to the whole Church because when it beholdeth water sanctified and set apart for baptisme and spirituall washing of the soule represented by the outward cleansing of the body they may see as it were Christ crucified and his blood poured out before their eyes When we feele our hearts at any time cast downe by the sight of our sins and finde the burthen of theÌ„ to be intollerable vnto vs we must lift vp our eyes to heauen and in a sweet meditation of this holy sprinkling of the blood of Christ assure our consciences therby that he hath washed them all away that they shall not be imputed vnto vs nor be able to worke our condemnation We are also put in minde heereby that we are fellow-members of one and the same body forasmuch as we haue all one baptisme Ephe. 4. Eph. 4 5. as we haue all one Lord and Father all one faith and hope of eternall life Hence it is that at the birth of Iohn the Church reioyced comming together to haue him circumcised Let vs therfore be ready to ioyne together in this worke in praier and thanksgiuing let vs addresse our selues to be as witnesses and approuers of it that wee may receiue comfort by it being euermore taught and confirmed in the truth of our baptisme and remembring what we haue promised to God that we may be carefull to performe our promise and fearefull to breake couenant with him In this respect the Church is said to circumcise * Luke 1 59. 1 Cor. 11 5. and to prophesie and make prayer because it ioyneth together in these holy actions We haue all of vs one entrance into the Church whereby we professe to go al one way to walk one course to leade one manner of life to serue the same God Comfort to parents Secondly this comfort extendeth more principally particularly toward the parents themselues then it doth in generall to the whole Church For they see their seed together with themselues ioyned to the Church and washed with the blood of Christ they haue the ancient promise of God verified vnto them I will be thy God and the God of thy seed GeÌ„ 17. which ministreth great matter of ioy vnto theÌ„ so that they should reioyce more in this mercy shewed toward them then if they could make theÌ„ heires of the world and leaue them owners of a kingdome Howbeit this comfort carrieth with it sundry duties putteth them in minde to be thankfull to God who hath verified his couenant to them and their