Father the word of institution is made effectuall by the holy Spirit the bread and wine are signes and seales representing the body and blood of Christ the outward actions of euery receiuer do note out the inward actions and spirituall workes of the faithfull Thus then the agreement answereth aptly and the proportion falleth fully betweene the parts c The agreemēt between the outward and inward parts As the Minister by the words of institution offereth vnto the Communicants the bread and wine to feed thereupon corporally and bodily so God the Father by the Spirit offereth and giueth the body and blood of Christ to the faithfull receiuers to feed vpon them spiritually Hence it is that the outward actions of the Ministers and the outward actions of the receiuers are said to be signes of the second kinde and therefore may fitly bee called parts of the Supper Now then let vs remember the sensible and externall actions of the Minister that thereby we may consider the spirituall and inward actions of God the Father And first of all the taking of the bread and wine into his hands and the consecrating or blessing of them by repeating the promise by prayers and thanksgiuings doth seale vp these holy actions of God the Father by which he from all eternity euen before the foundation of the world did separate elect ordaine chuse and call his Sonne to performe the office of a Mediator betweene God and man and when the fulnesse of time came did send him into the world to performe that office whereunto he was appointed This wee see proued vnto vs in many places as Iohn 6. Labour not for the meate which perisheth but for the meate that endureth vnto euerlasting life which the Sonne of man shall giue vnto you for him d Ioh. 6 27. hath God the Father sealed that is hath installed him into his office to reconcile men vnto God and to bring them to euerlasting life And Gal. 1. Iesus gaue himselfe that he might deliuer vs from this present euill world e Gal. 1 4. according to the will of God euen our Father So that whatsoeuer Christ did he did it by the will and appointment of his Father According to the testimony of the Apostle Heb. 5. Christ tooke not to himselfe this honor to be made the High Priest f Heb. 5 5. but he that said vnto him Thou art my Sonne this day I begat thee gaue it him And as the Father ordained him to that office so in time he sent him as the Euangelist witnesseth g Luke 4 18. The Spirit of the Lord is vpon me because he hath annointed me that I should preach the Gospell to the poore binde vp the broken hearted preach liberty to the captiues c. So likewise 1 Ioh. 4. Heerein is that loue not that we loued God but that he loued vs and h Ioh. 4 10. sent his Sonne to bee a reconciliation for our sins And Gal. 4. When the fulnesse of time was come God sent forth his Sonne made of a woman and made vnder the law that he might redeeme them that are vnder the law Thus we see the inward actions of God the Father answering to the outward actions of the Ministers who being rightly called of God do worke with him and are the dispensers of his secrets Vse 1 Now let vs come to the vses of this part First of all this sealing and sending of his Sonne serueth to confirme and assure vs of our saluation in Christ For seeing God hath annointed and appointed him into this office our faith cannot faile our confidence cannot fal our hope cannot make ashamed i Rom. 5 5. seeing the loue of God is thus shed abroad in our harts through the Holy-Ghost k Rom. 8 16. who beareth witnes with our spirit that we are the children of God by whom wee l Eph. 4 30. are sealed vnto the day of redemption Vse 2 Againe let vs seeke saluation no where else then in him alone whom God the Father hath sealed and set apart to that end For euen as the body is nourished by no other meats and drinkes then by such as m Deut. 8 3. Mat. 14 4. God hath appointed to this purpose n Ezek. 14 13 Leuit. 25 26 as a staffe to sustaine vs so is the soule fed by no other meanes then God hath before ordained The cause of our saluation is in the loue of God toward vs which is notably represented by the taking and blessing of the outward elements He might haue left vs to our selues to worke out our owne destruction but his mercy is greater then his iustice Thirdly by these outward actions of the Minister we Vse 3 must seeke confirmation strength of our faith being assured that God the Father tooke his Sonne and appointed him to these ends We must not wander and gaze about and thinke we haue nothing to do but when we take and receiue the bread and the cuppe into our hands we must in euery sacramentall rite consider the things signified and ponder in our hearts the fitnesse and agreement betweene them both So then as we behold with our bodily eyes the Minister representing the person of the Father taking blessing and separating the bread and wine to that bodily vse so surely and certainely wee must learne that God the Father hath ordained and sent his onely begotten Son o Mat. 17 5. and 3 17. in whom he is well pleased to be the Mediator for the pardon of our sins Hence we see the infinite loue of God toward vs and let vs labour to comprehend p Eph. 3 18.19 the length bredth height and depth thereof that spared not his own Sonne q Rom. 32. but gaue him for vs all vnto the death hence we see that exceeding compassion of the Son that loued his enemies more then himselfe and accounted not his owne life precious to himselfe hence we see the gracious and glorious worke of our redemption wherein the mercy and iustice of God r Psal 85 10. meete together and kisse each other teaching vs to take sweet delight and comfort in the meditation thereof day and night with all thanksgiuing hence wee haue assurance of saluation and consolation in all troubles and tentations hence we see the greatnes of our owne sinnes that could not be pardoned but by the death of the Son of god and therefore we must hate them with an vnfained hatred as our greatest most dangerous and deadly enemies and lastly hence we see that if God the Father thus loued vs we ought earnestly to loue him againe and to serue him in all duties of holinesse and true righteousnesse neither ought we to loue him onely but for him all our brethren as the Apostle reasoneth 1 Ioh. 4 11. Brethren if God so loued vs wee ought to loue one another Thus we haue shewed how the taking of the bread by the Minister signifieth the
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
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
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 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
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
that the Lord is so gracious and mercifull that he will shew mercy to a thousand generations and therefore why should we shrinke in the sinewes of it and penne it vp in a narrow roome as if the couenant did not belong to such infants nor the seale of it Or by what law are they to beare part of the punishment that are no way guilty of the crime It is the rule that God hath left in his word that the soule which sinneth shall dye They then are greatly deceiued that hold opinion that when once the parents are cut off from the Church their children haue right to no benefit or priuiledge of the Church Beza handling this question in his 10. Epistle declareth at large that all such as are not called and accounted the members of the Church must not be held in the same ranke Beza epist 10. nor haue equal iudgement giuen of them Of such persons there are foure kindes farre differing the one from the other The first is of those who neither according to election neyther in themselues are any way members of Christ who are no better then reprobates and vessels of wrath ordained of old to condemnation Iud 4. albeit through outward shew and profession and through a temporary faith wherby they deceiue both themselues and others they are reputed to be among the members of the Church Such was Esau whom God determined to hate Rom. 9. Rom. 9 13. Ioh. 17 12. 1 Ioh. 2 19. and such was Iudas the sonne of perdition Ioh. 17. and of such speaketh the apostle Iohn If they had beene of vs doubtlesse they would haue continued with vs. The second sort is of those who according to eternall election are elected in Christ and consequently are the members of Christ albeit they be not yet called or conuerted These are not members actually but in the eternall counsell of God In this sense Paul saith that God had separated him from his mothers wombe Gal. 1 15. and called him by his grace Gal. 1. Whereas a long time hee was after a sort a member of Sathan persecuting the Church And in another place he saith Grace was giuen vs in Christ Iesus before the world began 2 Tim. 1. 2 Tim. 1 9. Likewise he speaketh in his owne person and in the person of the beleeuers that when we were enemies we were reconciled to God by the death of his Son Rom. 5 10. Rom. 5 10. The third sort is of such as both according to election and their present condition are really and actually the Sonnes of God vnited to Christ by faith beeing iustâ—fied and sanctified by his Spirit and expressing the power of it Rom. 8.14 as the Apostle saith Rom. 8. As many as are led by the Spirite of God they are the Sonnes of God The fourth and last soâ—te is of such as doe most properly belong to the matter wee haue in hand who being elect of God and ingrafted into Christ yet falling through infirmity and giuing offence vnto others are deliuered vnto Sathan that godly sorrow may worke in them repentance Such cannot bee cut off from Christ forasmuch as the seed of faith remaineth in them albeit the sense of faith be lost vntil they renew their repentance Our Sauiour saith All that the Father giueth me shall come to me and him that commeth to me I will in no wise cast out Ioh. 6 37. Heereunto commeth the saying of Iohn 1 Ioh. 1 19. If they had been of vs they would no doubt haue continued with vs. And Paul saith The foundation of God remaineth sure 2 Tim. 2 1â— and hath this seale The Lord knoweth who are his 2. Tim. 2. The application of all this we heard before that we must be ruled by the law of charity to hope well and to iudge the best euen of such as are holden captiues in the snare of the diuell and therefore farre bee it from vs to conclude that because the parents are excommunicated the children pertaine not to the kingdome of God Vse 3 Thirdly we may see the great loue of God to all beleeuers seeing he vouchsafeth not onely to be their God but the God of their seede after them as God himselfe t Gen. 17 1.2.7 promiseth to Abraham Gen. 17 I will make my couenant betweene me and thee and thy seed after thee in their generations I will be their God walke before me and be thou vpright And ought we not to walke in the vprightnesse of our heart before this mercifull and all-sufficient God Who thus aboundeth in kindnesse toward vs and the fruite of our body Let vs returne vnto him loue for his loue who loued vs first Vse 4 Lastly this teacheth that infants are to be baptized and haue as great right and interest in this Sacrament as they which be in yeares able to make confession of their faith Of which we will intreat in the chapter following where we will proue this truth by testimonies of the Scriptures and maintain it against the Anabaptists and other hereticks that condemne the same CHAP. VII That Infants are to be baptized ALthough it cannot appeare vnto vs that infants and new borne babes brought to be baptized haue actual faith but rather is like they want the habite of faith which hue a Deut. 1 39. Luk. 1 15 44. not the vse of vnderstanding vnlesse God extraordinarily worke it which lyeth not in vs to iudge of yet wee baptize them and admit them to this Sacrament which we do vpon very good grounds and sufficient reasons First therefore we will proue by euident demonstration out of the Scriptures the doctrine of childrens baptisme to be conformable to the Iewes circumcision agreeable to the practise of the Apostles allowable by the words of Christ answerable to the custome of the primitiue Church reasonable in it selfe profitable to the infants auaileable by the ordinance of God and very comfortable to all Christian parents Secondly we will maintaine this assertion against the obiections and arguments of the Anabaptists and other aduersaries that haue crossed and contradicted this truth Lastly we will shew what euident and necessary vses may be gathered from hence for the strength of faith and the increase of our obedience Touching the first that the baptizing of infants is warranted by the word b Reasons warranting the baptizing of children of God I wil make it appeare by sundry reasons Wee see in the olde Testament that all males by expresse commandement were willed to bee circumcised the c Gen. 17 12. Phil. 3 5. eight day If God made infants partakers of circumcision why should we not hold the same of baptisme being instituted for vs in stead of circumcision d Col. 2 11. there being the same promises in both and there being the same ends of both If then the couenant made with Abraham remaine stable and stedfast it doth no lesse belong to the children of Christians at this day then
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
bread both because this is a necessary action vsed of Christ not to be omitted and because it representeth the crucifying of Christ tormenting of his body so that we should neuer be present at this significant ceremony but we must call to remembrance the sorrowes and sufferings of Christ now if Christ were thus tormented for vs surely we ought greatly to bee griped and greeued for our owne sins which was also shewed by the i Exod. 12 8. sower hearbes of the Passeouer Exod. 12. It is called the table of the Lord because he doth feed vs at it as this we know is the end and vse of tables in our houses to set our meats and drinks vpon them prepared for our nourishment and this is the scope and end of the Lords table onely heere lyeth a plaine and maine difference our tables serue for bodily nourishment but the Lords Table is prepared for the spirituall nourishment of our soules Lastly it may be called the testament or will of Christ because it setteth forth vnto vs a solemne couenant betweene God and vs touching forgiuenes of sins and eternal life which couenant is ratified and established by the k Heb. 9 15. death of the Son of God so that heerein we finde all things belonging to a full and perfect testament as wee shall see afterward Out of these seuerall names and titles thus interpreted arise most aptly and fitly sundry vses which in order as they haue beene propounded we will consider The first title is the Communion from whence we deduct l The vses of calling this Sacrament the Communion these necessary conclusions First of all is the Sacrament of the body and blood of Christ called a communion And so called of our communicating together Then heereby all the faithfull openly testifie that they be all one body coupled together in Christ Iesus we professe him and all his benefits Vse 1 we receiue him we enioy him we reioyce in him God the Father doth giue him the Holy-Ghost doth assure him faith doth receiue him by this hand we are ioyned to him and haue spirituall fellowship with him Wherfore all beleeuers are made one by Christ and this is not an vnion in imagination but in truth and in deed neither by transfusion of the properties of the God head or man-hood into vs m 1 Cor. 6 17. 1 Ioh. 3 24. but by one and the same Spirit dwelling in Christ and in all the members of Christ as 1 Cor. 6. He that cleaueth to the Lord is one spirit And the Apostle Iohn testifieth that Christ dwelleth in vs and we in Christ by the Spirit He that keepeth his commandements dwelleth in him and he in him and heereby we know that he abâ—deth in vs euen by the Spirit which he hath gâ—uen vs so that the spirits of iust perfect men in heauen and all beleeuers vpon the earth how far soeuer sundred in place hauing one and the same Spirit of Christ dwelling in them are all one in Christ their head God hath giuen his owne Sonne vnto vs freely and fully our faith receiueth Christ n Ioh. 1 12. by beleeuing him and all his gracious benefits to be ours as Ioh. 1 12. As many as receiued him to them he gaue prerogatiue to be the sonnes of God euen to them that beleeue in his name Thus wee see we are one with Christ and Christ with vs. Vse 2 Secondly as this Sacrament being a communion admonisheth that we are all one in Christ so it teacheth that it is to bee receiued of many together in the Church not of one alone and therefore it ouerthroweth the priuate Masses of the Church of Rome where one partaketh all and the rest of the Church nothing at all There is a flat opposition betweene these two so that the Communion cannot be a priuate Masse and priuate Masse cannot be a Communion That which is ordained and prepared for many deliuered vnto many and receiued of many cannot stand with the Masse where the Priest prepareth for himselfe not for the people he speaketh to himselfe not to the Church he receiueth himselfe alone not with his brethren all which are directly contrary to the Apostles o 1 Cor. 11 33 rule Tarry one for another Vse 3 Lastly if it be a communion it teacheth that this is a Sacrament of vnity and concord and wee are thereby put in mind to auoid discord and dissention For Christ neuer communicateth himselfe to the malicious man p 1 Cor. 11 18 20. as the Apostle teacheth 1 Cor. 11 18 20. When yee come together in the Church I heare that there are dissentions among you this is not to eate the Lords Supper Wherefore in that the people communicate of one and the same bread of one and the same wine it signifieth the vnion and agreement betweene all the faithfull in one body whereof Christ Iesus is the head who loued vs deerely and spared not his life for vs. Let vs ioyne our selues together in loue according to the exhortation q Rom. 15 5 6 of the Apostle Rom. 15. The God of patience and consolation giue you that ye bee like minded one toward another according to Chr st Iesus that yee with one minde and with one mouth may praise God euen the Father of our Lord Iesus Christ All beleeuers must be of one heart and mind the Wolfe and the Lambe the Lyon and the Calfe must dwell together in the kingdome of Christ for al are one in Christ Iesus For the Apostle hauing taught that the cup which we blesse and the bread which we breake are the communion of the body and blood of Christ he addeth Wee that are many are one bread and one body because we are all partakers of one bread and therefore he saith 1 Cor. 11. When ye come together to eate tarry one for another This title then must teach vs all to imbrace true loue and the fruites thereof wherby we thinke well one of another speake well one of another and doe well one to another cutting off all occasions of contentions and testifying our selues to be of the holy Communion that is betweene the Saints For this sacred feast must be a loue-feast because it sheweth our loue one to another The Communion must be a loue feast Mat. 18 22. Obiection and our willingnesse to forgiue one another as Christ saith to Peter not seauen times but euen seauenty tâ—mes seauen times But peraduenture some will say what if my neighbour will not be reconciled vnto me nor be friends with me what then am I to do Or how shall I behaue my selfe May I not in this case lawfully abstaine from the holy Communion I answere Answere our frequenting of it must not depend vpon the forgiuing of others neither must we suspend the discharge of our owne duty vpon the pleasure of another wee must looke what God commandeth vnto vs not what other practise toward vs. It is the saying of