Thus much of consecration and the vses thereof Chap. 8. Of the first inward part of the Lords supper HItherto we haue spoken of the outward parts of this Sacrament by doing whereof confirmation is performed now follow the inward parts to be considered For in Sa. we must consider not what they be of themselues but what they signifie vnto vs These inward partes are foure in number to wit the father the spirit the body blood of christ and the faithfull All these haue a Sacramentall relation to the outwarde partes and declare the inwarde truth of them The actions of the minister are notes of the actions of God the father the word of institution is made effectuall by the holy spirit the breade and wine are signes and seales representing the bodye and blood of Christ the outward actions of euery receiuer do note out the inwarde actions and spirituall workes of the faithfull Thus then the agreement answeareth aptly and the proportion falleth fully betweene the parts As the Minister by the words of institution offereth vnto the communicants the bread and wine to feed thereupon corporally and bodily so GOD the Father by the Spirit offereth and giueth the body and blood of CHRIST to the faithfull receiuers to feede vppon them spiritually Now then let vs remember the sencible and externall actions of the Minister that thereby we may consider the spirituall and inward actions of God the Father And first of all the taking of the bread and wine into his hands and the consecrating or blessing of them by reapeating the promise by 〈◊〉 and thanksgiuings doth seale vp these holie actions of God the father by which he from all eternity euen before the foundation of the world did seperate elect ordaine chuse and call his son to performe the osfice of a mediator between god and man and when the fulnes of time came did send him into the worlde to performe that Osfice whereunto he was appointed This we see proued vnto vs in many places as Iohn 6. Labour not for the meat which 〈◊〉 but for the meat that endureth vnto euerlasting life which the sonne of man shall giue vnto you for him hath God the father sealed that is hath installed him into his office to reconcile men vnto God and to bring them to euerlasting life And Ch. Iesus gaue himself that he might deliuer vs from this present euill world according to the will of God euen our father so that whatsoeuer Christ did he did it by the will and appoinment of his Father According to the testimony of the Apostle Heb 5 Christ took not to himself 〈◊〉 honor to be made the high Priest but he that saide vnto him 〈◊〉 art my sonne this day I begat thee gaue it him And as the father ordained him to that office so in time he sent him as the Euangelist 〈◊〉 The spirit of the L. is vpon me because he hath annointed me that I should preach the 〈◊〉 to the poore bind vp the broken hearted preach liberty to the captiues c. So likewise 1 Iohn 4. Heerein is that loue not that we loued God but that he loued vs and sent his sonne to be areconciliation for our sinnes And Gal. 4 When the fulnesse of time was come God sent 〈◊〉 his sonne made of a 〈◊〉 and made vnder the lawe that hee might redeeme them that are vnder the lawe Thus we see the inwarde actions of God the Father aunswearing to the outwarde actions of the Minister Now let vs come to the vses of this part First of all this sealing and sending of his sonne serueth to confirme and assure vs of our saluation in Christ. For seeing GOD hath 〈◊〉 and appointed him into this office our faith cannot faile our confidence cannot fall our hope cannot make ashamd seeing the loue of God is thus shed abroad in our harts through the Holyghost who beareth Witnes with our spirit that we are the children of God and by whom we are sealed vnto the day 〈◊〉 redemption Againe let vs seeke saluation no where else then in him alone whome God the Father hath sealed and set apart to that end For euen as the body is norished by no other meates and drinkes then by such as God hath appointed to this purpose as a staffe to sustaine vs so is the soule fed by no other meanes then God hath before ordained The cause of our saluation is in the loue of God toward vs which is notably represented by the taking blessing of the outward elements He might haue left vs to our selues to work out our own destruction but his mercy is greater then his iustice Thirdly by these outward actions of the minister wee must seeke confirmation and strength of our faith being assured that God the father tooke his sonne and appointed him to these endes We must not wander and gaze about and thinke we haue nothing to do but when we take and receiue the bread and the cup into our hands we must in euery sacramentall rite consider the thinges signified and ponder in our hearts the fitnesse and agreement betweene them both So then as we behold with our bodily eies the minister representing the person of the father taking blessing and separating the bread and wine to that bodily vse so surely and certainely we must learne that God the father hath ordained and sent his only begotten sonne in whom he is well pleased to bee the meditator for the pardon of our sinnes Hence we see the infinite loue of God toward vs and let vs labor to comprehend the length bredth height and depth therof that spared not his owne sonne but gaue him for vs all vnto the death hence we see that exceeding compassion of the sonne that loued his enemies more then himselfe and accounted not his owne life precious to himselfe hence we see the gratious and glorious worke of our redemption wherin the mercy and iustice of God meete together and kisse each other teaching vs to take sweete delight and comfort in the meditation thereof day and night withal thanksgiuing hence wee haue assurance of saluation and consolation in all troubles and tentations hence we see the greatnesse of our owne sinnes that could not be pardoned but by the death of the son of God and therefore we must hate them with an vnfained hatred as our greatest most dangerous and deadly enemies and lastly hence wee see that if God the father thus loued vs we ought earnestly to loue him againe and to serue him in all duties of holynesse and true righteousnes neyther ought we to loue him onely but for him all our brethren as the Apostle reasoneth Brethren if God so loued vs wee ought to loue one another Thus we haue shewed how the taking of the bread by the minister signifyeth the fathers appointing of his sonne the ministers blessing the fathers separating and setting a
the administration of baptisme and truely performe that which is out-wardly figured and represented Heere heauen was open which for our sinnes was shut against vs heere the spirit descended in the visible forme of a doue vpon Christ to signifie vnto vs that being deliuered from the terrors of sin and iudgement we are at peace with God the voice of the father is heard from heauen saying This is my sonne in whom I am well pleased All these things note out the speciall force and dignity of this Sacrament It is not therefore to bee administred in a corner of the Church with three or foure persons present to witnesse the baptisme the rest of the body of the congregation being departed but in the face and open view thereof forasmuch as God to deliuer it from contempt hath giuen it visible markes of greater honor The Apostle saith 1 Cor. 12 Our vncomelie partes haue more comlinesse on for our comely partes neede it not but God hath tempered the body together and hath giuen more honor to that part which lacked As God hath delt with our bodies so hath he done in this sacrament That which is most subiect to contempt dishonour and disgrace God hath lifted vp with sundry excelent preheminences and prerogatiues as we haue seene in Christs baptisme And albeit there be a difference in the person baptized yet there is none in the substance of the baptisme Seeing then god so highly esteemeth of this ordinance it serueth to conuince to accuse and to condemne their carelesnesse and negligence that refuse to be present at baptisme or if they vouchsafe to bee present for a while departe before the end of the whole action and rushe out of the church before the name of God be praysed and the whole worke finished and concluded with prayer as it was Luk. 3. It came to passe as all the people were baptized and that Iesus was baptized and did pray the heauen was opened And Act. 22 Arise and be baptized and wash away thy sinnes in calling on the name of the Lord. Wherefore we are not to departe before god hath be ene prayed vnto and praysed for his benefits The Apostle chargeth that all things in the church be done in order and comelinesse Now what can be more comely and conuenient then that the Churches begin the exercises of their holy religion together and end them together Forasmuch as nothing is done in the assembly which tendeth not to the edification of the whole body Lastly if in euery true baptisme there be outward and inward parts vnited each to other then the baptisme of lohn and of Christ are in nature and substance all one Contrary to the doctrine of the Trent-councel that teacheth If any shal say that the baptisme of Iohn hath the same force with Christs baptisme let him be accursed Although it be no matter of faith nor greatly necessary in theâ—e daies to despute of Iohns baptisme seeing no man or woman is now baptized the rewith yet we will shew the truth of this point out of the Scriptures that they are al one in substance and effect not of any other kind nature For first Iohn preached the baptisme of repentance to remission of sins they haue therfore the same doctrine the same word the same promise the same repentance the same forgiuenesle of sinnes as they had the same outward element of water And the Apostle teacheth that there is One body one spirit one hopeof the calling one Lord one father one faith and one baptisme 2. The baptisme of Iohn was consecrated and sanctified in the person of christ for christ was baptised with the baptisme of Iohn 3. It may appeare as we wil proue Ch. 4 that Iohn 〈◊〉 in the name of the blessed trinity Fourthly neither Christ nor his Ap. rebaptized any that wer baptized by the ministry of Iohn Apollos did know onely the baptisme of Iohn he is taken instructed farder in the faith and waies of the Lord but we read not that he was baptized again 5 if Iohns baptisme were not the same with our baptisme it would follow that CHRIST was baptized with another baptisme then we are and that our baptisme was not sanctified in the person of CHRIST which taketh away our comfort and consolation that we which are the members of CHRIST haue one and the same baptisme with our head Sixtly if the baptisme of Iohn were not one with the baptisme of Christ heere by the errour of the Anabaptistes should be confirmed for such as were baptized of Iohn should be rebaptized Seuenthly the Apostles themselues should not be truely baptized for they no doubt were baptized of Iohn some of them being first his Disciples otherwise they should be vnbaptized For Christ with his owne hands baptized none as ap peareth Ioh. 4 1 2 and it is not likely that one of them baptized another yea they should baptize other into another baptisme then themselus had receiued Last of all Christ himselfe testi fieth that the baptisme ministred by Iohn pertained to the fulfilling of righteousnesse Math. 3 15 and Luke testifieth that the publicans and people being baptized of him iustified god but the Pharises dispised the counsell of god against themselues were not baptised Wherfore seeing Iohn bpatised with water in the name of the Trinity to remission of sins and that the blessed Trinity was present thereat we conclude his baptisme was the same with ours onely heerin lyeth the difference in the circumstance of time Iohn baptised in christ that should suffer death and rise againe we baptise in the name of Christ already dead and risen againe to life Against this euident truth directly confirmed Bellarmine the Iesuite taketh diuers exceptions and maketh many obiections all which stumbling blocks lying in the way wherat many stumble are to be remoued before we conclude this chapter For he reasoneth thus The baptisme of Iohn was instituted by Iohn himselfe not by Christ he was not the minister onely but the author thereof therefore it was no Sacrament at all especially of the new Testament and consequently not the same with the baptisme of christ I answer we must consider in this reason the base and vile account that the Iesuites make of Iohns baptisme they make it an idle and vaine Ceremony without fruite or force and no Sacrament or seale of heauenly grace Againe if Iohns baptisme were no Sacrament then CHRIST which receiued no other outward Baptisme receiued no Sacrament and we should be baptised with an other 〈◊〉 then Christ was Furthermore shal we heare with patience and hold our peace when these Iesuites or 〈◊〉 Iebusites 〈◊〉 enemies of the people of God belch out their 〈◊〉 and blot Iohns baptisme out of the 〈◊〉 of sacraments and admit 〈◊〉 〈◊〉 false and 〈◊〉 Sacraments of 〈◊〉 Penance Orders Matrimony and 〈◊〉 〈◊〉 Lastly what intolerable boldnes or blindenesse is there in these bayards
Christ Iesus shed his blood for them he dyed for all the children of God he redeemed them whether they be old or young smal or great as Ioh. 11. He must die not for that nation onely but should gather together in one the children of God which are scattered And the same Apostle Reuel 12. saith I saw the dead both great and small stand before God and the bookes were opened and another booke was opened which is the booke of life and the dead were iudged of those things written in those bookes according to their workes Wherefore when children shall come to yeares of discretion and vnderstanding they must heereby be pricked forward to an earnest care and indeuour to walke in the feare of God and to serue him in holynesse and righteousnesse all the daies of their life by whom they were receiued for sonnes and adopted for his children by a solemne pledge of their adoption before they were able through their age to know and acknowledge him for their father Let them giue the first fruites of their life to God let them learne to beare the yoake of obedyence from their youth let them redresse and reforme their waies by taking heede to the word of truth and seeing God hath remembred them in their baptisme let them also remember their creator in the daies of their youth and begin to be wise betimes least death come suddainely and cut them off as the sluggard that for-sloweth the seasons of plowing and reaping wisheth for them in vaine at another time of the yeare Thus we haue shewed the baptisme of children the certaine truth thereof hath beene euidently proued the obiections against this truth aledged haue been susficiently answered and the vses of it to the great comfort of all faithfull parentes and Children haue beene particularly remembred Chap. 8. Of the first inward part of baptisme HItherto we haue handled al the outward parts of baptisme now we are orderly to proceede to the inwarde partes The inward parts of baptisme are such as are represented by the outward Those are foure in number first God the father secondly the spirit thirdly Christ fourthly the soule clensed as we see Math. 28 19. Teach all nations baptizing them in the name of the father of the sonne and of the holy-ghost he that beleeueth and is baptized shall be saued Heer we see these foure inward parts are named and expressed This is also euidently proued Math 3 in the baptisme of Christ where the Trinity of persons was manifested These inward parts do directly and fitly answeare to the outward The father is represented by the Minister the spirit worketh by the worde Christ is sealed by the water and the soule clensed is signified by the body that is washed Now there is a notable agreement a singular vnion and fit proportion betweene these partes where the minister hath relation and reference to the father the word to the spirit the water to Christ and the body dipped to the faithfull clensed For euen as the minister by the word of institution taketh and applyeth the water to the washing of the bodye so God the father through the working of the spirite offereth and applyeth the blood of Christ to the clensing of the faithfull Hauing seene the proportion of the parts between themselues let vs consider of them particularly and in order The first inward part is God the father represented by the minister The minister calling vpon the name of God vseth the water to wash and washeth the party baptized with the element of water which sealeth vp gods incorporating and ingrafting of the baptized into Christ and our spirituall regeneration Hence it is that when Iohn baptized the father was present as president of the worke when loe his voice came from heauen saying This is my beloued sonne in whome I am well pleased Now let vs come to the vses This 〈◊〉 first of all to strengthen our faith in the remission of our fins in imputation of Christs righteousnes in mortification of sinne by the force of Christs death and in sanctification through Christs resurrection Wherefore although the Minister doth nothing touching or towarde the clensing of the soule yet in regard of Gods ordinance and our benefit the ministery of man is somewhat which whosoeuer despiseth doth despise God the author of it For whensoeuer the eye of the body seeth the minister powring on the water and washing the body we must behold by saith god the father offering the blood of his own son to be water of life to our soules And let vs all make this vse of the Churches baptism to the comfort of our own harts so often as we see it administred let vs not rest in it as in a work done to another and nothing concerning our selues but euermore helpe our inward affection by the outwarde action and alwaies as the eye of the body beholdeth the Minister let the eye of the faith be fastned firmely vppon the Father who maketh the Sacramentall rites auaileable which are openly done before vs for our edification Again it teacheth that we must not rest in the outward washing nor in the externall actions of the Minister but euer consider what is offered to our considerations therin and when the father offereth to vs his sonne let vs not refuse him For he that satisfieth himselfe with the outwarde work is as he that catcheth after the shadow and regardeth not the substance or as one that maketh much of the garments but respecteth little the body it self which ought to be had in greatest price and estimation Lastly is God the father an inward part of baptism then we must take heed we giue not that to the Minister which is proper to god the father whereby hee is robbed of the honor and glory due to his great name The Minister may wash the body and clense the flesh but can goe no further he medleth not with sanctification of the conscience from dead workes which is not in the power of mortall man to do so that god giueth the thing and men giue the signe yea while the Minister offereth the one God the father giueth the other Chap. 9 Of the second inward part of Baptisme THe second inwarde part of baptisme is the spirit of God hauing relation to the word and promise of God This appeareth Math 3 11 He baptizeth with the holy-ghost and with fire And verse 16 When Christ was baptized the heauens were opened vnto him and he saw the spirit discending like a doue and lighting vpon him So the apostle 1 Cor 6 saith ye are washed ye are sanctified ye are iustified in the name of the Lord Iesus and by the spirit of our God And chap. 12 of the same Epistle By oke spirit we are all baptized into one body whether we be Iewes or Graecians whether we be bonde or free and haue beene all made to drinke into one spirit And Tit 3.
According to his mercy he saued vs by washing of the new-birth and the renewing of the holy-ghost which he shedde on vs aboundantly through Iesus Christ our sauiour All these testimonies teach vs that the Holy spirit of God is a necessary inward part of this sacrament and that the baptisme of the spirit ioyned to the word giueth force vnto it who worketh in our soules that which water doth in our bodies so that without the spirit it is nothing From hence we learne that it is not the dipping of vs into or the sprinkling of vs with water by the Minister that maketh vs partakers of Christ but it commeth from the vertue of the spirit who in time performeth what is represented by outwarde signes and promised by the worde Againe we learne heereby that the spirit is true God equall with the father and the sonne For who is able to make the worde and Sacramentes auaileable but onely God Seeing then this is the proper worke of the Holy-ghost to open the heart to teach the conscience to seale vppe to the daye of redemption and to helpe our infirmities in heating in praying and receiuing the Sacraments he must needs be acknowledged to bee true God the giuer of these graces So we see that in the forme of the administration of this sacrament the blessed spirit is named and rehearsed and hath his order togither with the father and the sonne This therefore is a principle of our faith to be learned confessed and beleeued Thirdly we are heerby to take heed and beware that we giue not to the word that which is proper to the spirit he ingrafteth vs into Christ he keepeth vs that we fal not from Christ he maketh the word and promise of the institution profitable vnto vs without whome it shoulde be vnto vs as sounding brasse or a tinckeling Cymball Wherefore as GOD the father in mercy maketh the promise so his spirite must assure it to the Consciences of all the faithfull Lastly let vs learne whensoeuer we come to the Worde or sacramentes to craue the gracious assistance of the blessed spirit to guide direct and regenerate vs to eternal life to sanctifie vs and to assure vs of gods endlesse fauour in Christs Iesus as 1 Ioh 5. There be three which beare witnesse in heauen the father the word and the holy spirit and these three are one The Holy-ghost by his grace and vertue worketh in vs steadfastly to beleeue the truth of Gods worde and the gratious promises of saluation as he is the author beginner and begetter of faith in vs so he increaseth it and maketh vs fit to receiue Christ and to apply him with all his gifts vnto our selues and sendeth vs into the full fruition and possession of Christ. He is our comforter to certifie vs of our reconciliation to god and to make vs reioyce vnder the crosse knowing that tribulation bringeth foorth patience and patience experience and experience hope and hope maketh not ashamed because the loue of god is shed abroade in our harts by the holy-ghost which is giuen vnto vs. He is the earnest and seale of our inheritance by whom we are sealed vp to euerlasting life Thus we see that howsoeuer the increase and 〈◊〉 of faith is assigned to the sacramentes yet this grace proceedeth from the holy-ghost who is vnto our faith as marow vnto the bones as moysture vnto the tree and as a comfortable raine vnto the fruites of the earth If this inward maister and teacher be wanting the sacraments can worke no more in our mindes then if the bright Sunne should shine to the blind eies or a loud voice sound in deafe eares or fruitefull corne fall into the barren wildernesse Wherefore least the word of saluation should sound in our eares in vaine and Sacraments ioyned to the word should be present before our eies in vaine the spirit worketh in vs whensoeuer we come vnto them aright he mollifieth the hardnesse of our heartes he frameth vs to new obedience and assureth vs that God offereth to vs his owne sonne for our iustification and saluation For euen as the seede that falleth into a barren soile dyeth and rotteth yet if it be so wen in fruiteful grownd wel tilled manured it bringeth 〈◊〉 good increase with gain aduantage so likewise the word and the sacramentes if they hit vpon an heard neck and fall into a barren heart bcome vnprofitable and vnfruiteful but if the effectual work of the spirit accompanieth the hearing of the one and receiuing of the other they are profitable auaileable and comfortable Thus much of the second part Chap 10. Of the third inward part of Baptisme THe third inward part of baptisme is Christ represented and signified by the water For as the A postle teacheth That the blood of bulles and calues cannot take away sinne so the water in baptisme cannot wash away sinnes It toucheth the body washeth it clenseth and purgeth it but it can proceed no further For this cause the beleeuers are said to be baptized in the name of Christ as Act 2 38. He baptized euery one of you in the name of christ So chap. 19 5 They were baptized in the name of the Lord Iesus Not meaning heerby the forme and manner of baptizing but the fruite foundation and end of baptisme Likewise the Apostle sheweth the same 1 Pet 3 21. Baptisme answering to the figure of the Arke saueth vs by the resurrection of Iesus Christ. There is no more force in outward baptisme to saue the whole vertue and force floweth from the streame of Christs blood as the true materiall cause thereof wherein the power of in ward baptisme doth consist The truth being euident that the pouring out of the blood of CHRIST is one of the inward partes of Baptisme let vs see the vses The vse of this part teacheth diuerse pointes First that the outward washing with water is not the washing away of sins for then whosoeuer were dipped in it should receiue forgiuenesse of sinnes repentance from dead workes and sanctification of the spirit whether he beleeued or not which is otherwise as we see Act. 8 22. Also they should not and could not be Christians and eternally saued which are not outwardly washed but departing this life without baptisme they should perish in the next world without redresse or redemption and so our condicion were worse then the Iewes their condition in times past and the grace of God more restrained vnder the Gospell then it was vnder the law Moyses offering more mercy then Christ himselfe So then the washing with water serueth to ratifie the shedding of Christs blood for the remission of our sinnes and the imputation of his righteousnesse to our instification as 1 Ioh. 1 7. The blood of Iesus Christ his sonne doth clense vs from all sinne So Reuel 1 5. He hath loued vs and washed vs from our sinnes in his blood and
can clense and wash the things that are without reason without vnderstanding without sense and without life But in the sacrament of the supper a reuerent giuing an attentiue hearing a certaine vnderstanding of that which is spoken a wise receiuing and eating and a carefull considering of whom to take and what to take is required into the outward work how much greater iudgement is required to know that God the father giueth the body and blood of his sonne to be receiued by faith Thus then this examination maketh a distinction betweene both the sacramentes of the new testament and sheweth that it is not necessary to the saluation of infants that they com to the Lords table Thirdly seeing no man must presume to come thither without a serious examination of himselfe it debarreth from the Lords supper fiue sorts of persons to wit children furious and mad men ignorant persons prophane persons and all sorts of insidels First of all 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 Sonne performeth and what faith receiueth they know not what it is to eate christ spiritually and to be nourished by him effectually Secondly all foolish furious and mad men being such as want the vse of naturally gifts of reason wit descretion and iudgement the defect whereof whatsoeuer they are in age and yeares maketh them as children in gifts not being able to examine themselues are to be separated Thirdlyly howsoeuer many haue yeares of discretion and the common vse of naturall gifts of vnderstanding yet if they neither haue the knowledge of God nor the knowledge of themselues nor the knowledge of the doctrine of the Sacramentes and other fundamentall points of religion they are not to be admitted but refused Fourthly if they haue all these things and want neither ripenesse of age nor yeares of discretion nor vse of reason nor knowledge of the doctrine which is according to godlinesse 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 and shutteth out all such as are without God in the world all Atheists Insidels Turkes Iewes and Heretikes all such as haue not yealded themselues to the Church of GOD and haue not made profession of their faith and such as are worthily excommunicated from the Church by the power of the keies Whereby we see that al infants and children that want years all furious and foolish persons that want the vse of reason all blind and 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 bee kept backe from this Supper being such as either cannot or will not submit themselues to this holy 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. Fourthly if all persons are to prepare themselues to this 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 do they greatly offend on the other side that ofset purpose absent themselues from this spirituall banket prouided for them God is dishonored both these waies as well by receiuing vnreuerently as by abstayning carelesly from this Sacrament For he lyeth vnder an heauy curse deseruedly that doth any of the Lords works negligently Euen as the patient which being sicke maketh no account of the dyet which the Physition hath prescribed is no lesse blame worthy then he that abuseth it disorderly in as much as both sorts do it oftentimes to their danger and destruction so is he no lesse faulty that maketh that reckoning of the receit which the chiefe Physition of our soules the Lord Iesus hath appointed then he that misuseth and misapplyeth the same because both do it with great perill and hazzard to themselues We know that such as being bidden by the King to the wedding of his Sonne made light of it and refused to come were destroyed as wel as he that came without his wedding garment We know when the word of God is preached which is the power of God to saluation to all that beleeue such as absent themselues from the hearing of it perish iustly as wel as they that come without faith and repentance We know when the passeouer was celebrated such persons as were negligent to obserue and keepe the same according to all that the Lord had commanded Moses were to be cut off from his people Because they brought not the offering of the Lord in his due season they shal be are their sin In like manner such as neglect to come to this communion and abstaine from it for feare of communicating vnworthily depriue themselues of great comfort And this is the very cut-throat of al godlines and religion For why doe they not by like proportion of reason refrain from inuocation and calling vpon the name of god for feare of praying amisse And why may they not absent themselues from hearing the word of God fearing to hear amisse So that if this pretence were a lawful warrant to abstaine from the Lords Supper for feare of vnworthy receiuing we might bid all godlines farewel in asmuch as it openeth a gap for men to abstaine from performing all duties of piety and godlines Wherfore let not such persons flatter themselues with vaine excuses and lying words that cannot profit neither daube with vntempered morter saying we are vnworthy we cannot come rather let them labor to shake off their vnworthines and to cast away euerything that presseth down and the sin that hangethso fast on that so they may be worthy receiuers Let them not contemne the commaundement of christ which saith take ye eate ye do this in remembrance of me Christ hath commanded we must obey he saith come shall we be so vnthankfull to say we will not come He calleth shall we not answer He biddeth his ghests shall we make excuses He sendeth his messengers and prepareth his feast shall we not prouide and prepare to eate thereof He offereth himselfe vnto vs shall we contemne the blessed remembrance of his death and passion euen the price of our redemption and shut our selues from the communion which the faithfull haue with him and one with another So that wee are to perswade our owne hearts that God is prouoked to anger as well by negligence in abstaining as by
confession of the aduersaries which is strong against themselues to whome we may say as Christ sometimes did to that sloathfull person Thou euill seruaunt out of thine own mouth wil I iudge thee These make three sorts of baptisme of water of blood of the spirit whereby they consesle that the want of baptising with water is not damnable in all seeing that want may be supplyed either with shedding of their blood for the testimony of the truth or by spiritual regeneration and ingrafting into the body of christ To conclude do we desire the custome and practise of the church It is well knowne that in Thessalia the sacrament of baptisme was celebrated but once in the yeare namely at Easter In other places thrice in the yeare and sometimes not vntill the houre of their death when they were going the way of al slesh Constantine the great was the first christian Emperour yet was he not baptised till the time of his death And Valentinianus a christian Emperor died without baptism yet doth Ambrose giue him his due commendation and doubted nothing of his saluation Shal we do these good men these worthy Emperors these godly christians this wronge as to thinke they were damned who were the chiefe pillers and protectors of the Catholick religion Or if the churches aboue mentioned had holden this hard opinion that the want of baptisme was a signe of reprobation would they haue deferred it in the houre of death whereby sometimes they were 〈◊〉 or administred it at certaine times onely of the yeare True it is that custome is not to be followed neither the negligence of those byshops to be allowed but it teacheth thus much that in de ferring baptism they differed in iudgement from the new church of Rome and concurred in opinion with the reformed churches for which causes their practise is aledged The reasons vsed to maintain the absolute necessity of this sacrament to saluation are weak and not worth the answering First they obiect the threatning annexed to circumcision The vncircumcised male shall be cut off from his people To this I answere first God commandeth infants to be circumcised the eight day before which time they were forbidden to circumcise Wherfore infants that dy before the 8. day were not bound and obliged by this law And seeing there can be no transgression where there is no law they are not damnd because they are vncircumcifed seeing god calleth many out of this life before they were capable of this sacrament Againe the commination and threatning is not to be vnderstoode generally of all but of such as are growne vp not of children but of men as appeareth by the reason For he hath broke my couenant This cannot be applied to infantes who albeit they haue not actuall faith yet cannot be said to contemne grace to refuse the couenant to reiect the promises or to lie in infidelity hardnes of hart Wherfore it belongeth vnto those onely that being grown vp and come to yeares shall approue the negligence of their parents and will not suffer themselues to be circumcised Now as to Peter saiyng Thou shalt neuer wash my feet Christ answered If I wash thee not thou hast no part in me so to the Israelite that should haue said I will neuer be circumcised this threatning might fitly be applyed If thou wilt not be circumcised thou hast no part in God no portion in his blessing no assurance of his promises in this life or of his kingdome in the life to come Lastly to be cut off from the people doth not signifie to be condemned for euen the negligence and contempt of the Sacrament is pardonable wher repentance followeth as we see of such as cam vnuerently and vnworthily to the Lordes supper among the Corinthians who were punished with diseases and death it selfe yet the soule no doubt was saued in the day of the Lord. Sometime therefore that phrase of speaking signifieth temporall iudgements of God on men and their families for their wickednes Sometimes it signifieth the magistrates iustice inflicted on malefactors who beareth not the sword in vain which is expounded afterward Thou shalt surely kill him Sometimes it signifyeth to bee cut off from the bosome of the church which is done by the high and dreadfull censure or excommunication Whosoeuer eateth leauened bread from the first day vntill the seuenth day that person shal be out off from Israell the interpretation of which wordes is added verse 19. That person shall be cut off from the congregation of Israell So the Apostle speaketh 1 Cor. 5. Hee which hath done this thing should be put from among you that is from your company and fellowship as verse 13. Put away from among your selues that wicked man Thus we are to vnderstande the threatning in this place that such as contemne circumcision either themselues or allow the same contempt and negligence of others shall no longer be reckoned and reputed among the people of God but be seperated from them Againe they obiect Iohn 3. Vnlesse a man be borne of water and the spirit he cannot enter into the kingdome of God therefore say they it is necessary to saluation to be baptized This is the reason of Bellarmine and of others I answere first it is not necessary in this place by water to vnderstande materiall water but the grace of Christ purging and clensinge as water doth which interpretation may be gathred by conference of a like place Math 3 11. He shall baptise with the holy-ghost and with fire that is by the spirit of God which is as it were fire lightning our hearts with the knowledge of God inflaming them with his loue and purging them from euill affections So when we are said to be borne againe by water and the spirit he meaneth by the spirit shewing forth in vs the force power and property of Water as if hee should say we are borne of water which is the spirit as Ioh. 7 38 39. Again if it were ment of water in baptisme it must be vnderstood according to alike sentence Ioh. 6. Vnlesse you eate the flesh of the sonne of man and drinke his blood ye shall not haue life in you which must be vnderstood of such as are of yeares and growne in age And thus Innocentius the 3. in the decrees expoundeth it so doth Peter Lumbard maister of the 〈◊〉 So then if they will be tryed either by their owne Pope which is their holy father or by Peter Lumbard which is their grand-maister this place cannot be enforced against infants that die before they bee baptised but must be referred to men of greater yeares We reason not thus farre to iustifie and alow the sluggishnesse and neglect of carelesse parents vnder colour and pretence of this that the saluation of the child dependeth not vpon the participation of the Sacrament but to shew that if it cannot be obtained
cirumcision why should we not holde the same of baptisme being instituted for vs in steed of circumcision 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 dooth no lesse belong to the children of Christians at this day then it did appertaine to the children of the Iewes vnder the old Testament vnlesse peraduenture wee will say that our sauiour Christ by his comming hath restraind or diminished the grace and loue of his father which were detestable blasphemy against the father and an horrible reproach against the sonne of God From hence then we reason thus if the infantes of the Iewes were circumcised then the children of christians are to be baptized but the infantes of the Iewes were circumcised therefore also the children of christians are to be baptized Against this reason sundry exceptions are taken by the aduersaries of this doctrin which are not vnworthy the consideration They say circumcision was a signe of mortification it was tyed to be administred the eight day and that women ought not to be baptised if baptisme were like to circumcision in asmuch as they were not circumcised I answere these obiections will easily appeare to be verye cauils and meere dreames of idle and addle braines if we diligently obserue both wherein circumcision and baptism agree and in what points they differ They agree first in one author of them both that is God himselfe who firste appointed the Minister of circumcision which was Abraham and Iohn the Minister of baptisme whereof hee was called the baptist Secondly in the chiefe and principall ends for which they were instituted namely to seale vp the promises of grace by Christ. Thirdly by both of them is wrought our visible receiuing into the church the Iewes were receiued by circumcision the christians are entred by baptisme Lastly by both of them our mortification regeneration newnes of life and iustification are signified So then they fullie agree in the ends which they respect and in the things which they signifie to wit in the substance and nature of the things themselues Againe circumcision and baptisme differ onely in certaine circumstances first in the forme and maner of doing as circumcision was administred by cutting awaye of the foreskinne and effusiou of blood but baptisme by washing and sprinkling with water Secondly in the outwarde signe which is different in both Thirdly in the circumstaunce of time for circumcision promised from God grace and mercy in the Messias to come baptisme in the Messias already exhibited Fourthly in the subiects or persons that are partakers of them circumcision belongeth onely to the male children but baptisme is common to male and female Notwithstanding howsoeuer the bodies of the men children alone were imprinted yet through them the women were after a sort made partakers and companions of circumcision so that albeit God commanded onely the males to haue this signe in their flesh yet the females were not excluded from being members of the church nor accounted straungers from the Couenants of promise For as the man is the head of the Woman so they were accounted as circumcised in the man yea they were reckoned and numbred with the men namely the vnmarried with their father and the married with their husbands Now their circumcision was thus comprehended in the men so that it was vnto them in stead of circumcision to be borne of the circumcised may be gathered by many places as Luke 13 Where the woman which Christ healed of a spirit of infirmity bounde togither is called the daughter of Abraham to signifie that the priuiledge of his posterity belonged no lesse to her and all women that were faithfull then to the males and that she was as well his daughter as they his sonnes Likewise Gen. 34 the sonnes of Iacob communing with Hamor after their sister was humbled and abused said vnto them We cannot do this thing to giue our sister to an vncircumcised man for that were a reproofe vnto vs but in this we will consent vnto you if ye will be as we are that euery man-child among you be circumcised then we will giue our daughters to you c. where these two are set as contrary one to another our sister and the vncircumsed which teacheth that they were accounted as circumcised in the males so that it was enough to them to be borne of parents that were circumcised Fiftly they differ in the setled time which is limitted for circumcision being precisely and necessarily tied to the 8. day but in baptisme it is not so there is greater liberty left to the church yet the Sabbaoth following would not without vrgent cause be omitted Sixtly circumcision was instituted for the Israelites that were the seede of Abraham but Baptisme was instituted for all Nations that are willinge to ioyne themselues to the fellowshippe of the churches of Christ that professe his name of whatsoeuer Lande and language they be Lastly circumcision was to endure onely till the comming of the Messias but the body being come the figure must cease whereas baptisme is to continue vnto the end of the world as our sauiour teacheth Math 28 Teach and baptise and loe I am with you vntill the end of the world Wherefore the circumcision of the Turkes which liue in infidelity and of the Moores which professe Christianitye vsed at this day is nothing worth albeit they retaine the outward sign and ceremonie because the institution of it was onely to indure the blessed times of the Gospell Thus we see that notwithstanding the differences betweene circumcision and baptism in circumstances of time and maner of doing yet being in substance and effect the same the Argument standeth strōg and inuinsible prouing the baptizing of infants in the time of the Gospell from the commaundement of circumcising infantes in the time of the Law Againe let vs consider the practise of the Apostles and ages succeeding in this point For albeit it be not expressed that any infant was baptized by the hands of the Apostles yet we find in diuers places that whole families and housholds haue bin baptized in which no doubt were many infants and sucklings as Act. 16. 15. Lidia being conuerted to the faith was baptized and all her houshold And againe Verse 33 of the same chapter the Iaylor was baptised and all that were with him So was Crispus the chiefe ruler of the Synagogue and his houshold baptised and the houshold of Stephanas Furthermore when Peter commaunded the Iewes newly conuerted to the faith of Christ and hungring after saluation in him whome before they had crucified to be baptised he addeth this as a reason For the promise is made to you and to your children and to all that are a farre off euen as many as the LORDE our GOD shall call Neuerthelesse will some say we read not directly that any infants were
sunder the corrupt heresie of the Anabaptistes then the wooden dagger of humaine tradition which the church of Rome draweth out against them The Scripture is all sufficient to proue all truth and to beate downe all false doctrin that lifteth vp it selfe against God Wherefore we hold their traditions to be superstitions their vnwritten 〈◊〉 are written lies As we retaine the baptisme of children so wee haue alwaies beene ready to maintaine it by the old and new testament as by the sword of the spirit against all the aduersaries thereof Secondly let vs learne from hence 〈◊〉 acknowledge a difference betweene 〈◊〉 and the Lords supper For in baptizing of children 〈◊〉 faith not 〈◊〉 not regeneration is required but onely to bee borne in the couenant but the supper of the Lord requireth knowledge discerning trying and examining of our selues which are not required neither can be performed of young children who know not light from darkenesse nor good from euill Thirdly if infants haue interest in baptisme then hence it floweth that all are conceiued and borne in originall sin and whatsoeuer is of the flesh is flesh So the apostle saith As in Adam all dy euen so in Christ shall all be made aliue There is no difference all haue sinned and are depriued of the glorious kingdome of God we must be iustified freely by his grace through the redemption that is in christ Iesus by nature all are the children of wrath and borne dead in sins and trespasses infants not excepted We learne therfore that whatsoeuer is begotten of man is sinfull and corrupt it must be cut and pared away we must be renewed and borne again by the spirit of God clensing vs from our sins yea the children of the faithfull parents whose corruptions are mortified whose lustes are subdued whose flesh is tamed and brought vnder the obedience of the will of God are notwithstanding brought forth in sin because they are born by carnall generation and not by spirituall regeneration as corne winnowed from the chaffe yet groweth vp againe with it and as the foreskin cut off from the parents recurneth in the child Again haue infants of the faithful right to be baptized Then acknowledge heereby the difference betweene them and the children of infidels Iewes Pagans and Turkes As the children of the Iewes being heires of the couenant were separated distinguished from other children of the wicked Idolatrous nations and were therefore accounted the holy seed so for the same cause and reason the children of christians are called holy borne of either party and parent being faithful and a beleeuer and do differ from the prophane seede of idolatrous people Indeede whosoeuer maketh a true profession of the faith which he holdeth and is ready to lead his life according to that confession though he be not the seede 〈◊〉 child of the faithful yet is to bee baptized though hee came of the race of Turks or paganâ—s as appeareth by the speach of Phillip to the Eunuch If thou beleeuest thou maiest Thus we see that the childreÌ„ of those that professe the faith belong to the church of God the children of Pagans belong not to the church of God loe how great a difference there is betweene them Heerby then the children of the faithfull are discerned and distinguished from the prophane multitude of Atheists Epicures Libertines Arrians Anabaptistes Turkes Sarazens Persians and other barbarous nations which are without christ without hope without God in the world wheras the holy seede of all the faithfull belong to the church of God and are reckoned in the company of the church For this cause the Apostle calleth the whole posterity of Abraham holy that is consecrated and halowed to God If the roote be holy the branches are also holy Not that the children of the faithfull do want originall sinne or that they gather any actuall holinesse or inherent righteousnesse by carnall generation and propagation from their parents but because by benefit of the couenant of God and by force of his gratious promise they are separated from prophane infidels and brought into the bosome of the church as Noah was into the Arke Fiftly this doctrine setteth forth the honor and glory of God For is not God greatly glorified when he sheweth himselfe true in his promises and hath mercy vpon the faithfull for a thousand generations And is not occasion offered to vs continually to glorifie him Can we deserue that God should be our God Nay do we not deserue that hee should not be our god And yet behold he will be the God of our children also Let vs therfore neuer forget his mercies let vs fil our mouthes or rather our heartes with his praises let vs confesse before the Lorde his louing kindnesse and his wonderfull workes before the sonnes of men Sixtly all parents are heereby wonderfully comforted they haue their faith strengthened and are confirmed in the loue of GOD when they see themselues so beloued of GOD that it descendeth and floweth euen to their Children as they are assured by this visible signe This is that worthye and wonderfull promise which wee must receiue by faith I will be thy God and the God of thy seed after thee I will establish my couenant betweene me and thee and thy seed after thee A sentence to be written not onely in Golde but in the tables of our hearts to dwell with vs for euer When we must leaue the worlde and our families in poore estate behind vs and go vnto the father let vs not be dismayed discoraged or discomfited this is the stay of our hope this is the staffe of our cófort this is our Anker-hold that he wil not shut vp his mercy towarde our children but be a gracious God to them as he hath bene to ourselues so that wee may assuredly say vnto them with faithfull Abraham My sonne God will prouide Let vs be content with those things that we haue for he hath saide I will not 〈◊〉 thee neither for sake thee so that we may boldly say The Lord is my helper neither will I feare what man can do vnto me Godlines is great gaine and he that is truely godly is truely rich He that hath Christ hath all things he that wanteth him wanteth all things Heauen and earth are the Lords all the gold and siluer are his who hath promised to be an husbande to the Widdow eyes to the blind a couering to the naked a father to the fatherlesse and he will not forget his kindenesse towards vs for euer Wherefore let vs lift vp our hands and our harts which hang downe let vs strengthen our weake knees and make straight steps vnto our feet God is able to worke contentednes in all his seruants whose power is best seene in our weakenes 〈◊〉 whose glorie shineth brightest in our greatest wants Remember what the prophet saith Psal 37 25 I am young and now am olde
hath brought vs into his Church by baptisme and made vs as it were of his houshold seruants then as a good father of the family he feedeth vs spiritually with the flesh of his sonne applying vnto vs the merit of his death and passion This sacrament of the body and blood of Christ is declared in the scripture by diuerse names to deliuer the nature thereof vnto vs. Sometimes it is called the communion as 1 Cor 10. The cup of blessing which we blesse is it not the communion of the blood of Christ The bread which wee breake is it not the communion of the body of Christ Sometimes it is called the Lords supper as 1 Cor. 11 20. When ye come together into one place this is not to eate the Lords supper Thirdly sometimes it is called the breaking of bread as Act. 2. 42. They continued in the Apostles doctrine and fellowship and breaking of bread and prayers and Chap. 20 7. The first day of the weeke the disciples being come together to breake bread Paule preached vnto them ready to depart on the morrow Fourthly sometimes it is called the table of the Lord as we see 1 Cor. 10 21. Ye cannot drinke the cup of the Lord and the cup of diuels ye cannot be partakers of the Lords table and of the table of deuils Moreouer we shall nothing offend if we cal it the testament or will of Christ This cup is the new testament in my blood this do as oft as ye drinke it in remembrance of me and our sauiour thus speaketh Math. 26 This is my blood of the new testament that is shed for many for the remission of sinnes These are the chiefe and principal names giuen to this Sacrament in the Scriptures I am not ignorant that the ancient fathers and times succeeding haue giuen vnto it other names and not vnfitly but my purpose being not so much to alle age the councels or doctors of the church as to instruct the simple and vnlearned I wil content my selfe with expounding such termes and titles as are penned in the word of God and pointed out by the spirit of God Now then let vs render the reasons of such names as this Sacrament is entituled withall It is called the communion because we haue a communion fellowship with Christ and he with vs both which are sealed vp the in this Sacrament It is called the Lords supper both because it was instituted by the Lord Iesus at is last supper which circumstance of time the church hath changed because therin is offered to vs a spiritual banket in which the faithful are spiritually fed and nourished It is called the breaking of bread both because this is a necessary action vsed of Christ not to be omitted and because it representeth the crucifieng of christ and tormenting of his body so that we should neuer be present at this significant ceremony but wee must call to remembrance the sorrowes and sufferings of CHRIST now if Christ were thus tormented for vs surely wee ought greatly to bee griped and grieued for our owne sinnes which was also shewed by the sower herbes of the Passeouer Exod. 12 8. It is called the table of the Lord because he doth feede vs at it as this we know is the end and vse of Tables in our houses to set our meates and drinkes 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 Lordes 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 asolemne couenant betweene God and vs touching forgiuenesse of sinnes and eternall life which couenant is racified established by the death of the son of god so that heerin we find all things belonging to a full and perfect testament as we shall see after ward Out of these seuerall names and titles thus interpreted arise most aptly and fitly sundry vses which in order as they haue beene propounded wee will consider The first title is the Communion from whence wee deduct 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 hereby all the faithfull openly testifie that they be all one body coupled together in Christ Iesus we professe him and all his benefits 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 Wherefore al beleeuers are made one by Christ and this is not an vnion in imagination but in truth and in deed neither by transsusion of the properties of the God-head or manhood into vs but by one and the same spirit dwelling in christ and in all the members of Christ as 1 Cor. 6 He that 〈◊〉 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 commaundements dwelleth in him and he in him and heereby we know that he abideth in vs euen by the spirit which he hath giuen vs so that the spirits of iust and perfect men in heauen and all beleeuers vpon the earth how farre socuer sundred in place hauing one and the same spirit of christ dwelling in them are al one in Christ their head God hath giuen his owne sonne vnto vs freely and fully our faith receiueth CHRIST by beleeuing him and all his gratious benefits to be ours as Ioh. 1 12 As many as receiued him to them he gaue prerogatiue to be the soxnes of God euen to them that beleeue in his name Thus we see we are one with Christ and christ with vs. Secondly as this sacrament being a communion admonisheth that we are all one in Christ so it teaeheth that it is to be 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 hee speaketh to himselfe not to the church hee receiueth himselfe alone not with his bretheren all which are directly contrary to the Apostles rule Tary one for another Lastly if it be a communion it teacheth that this is a sacrament of vnity and concord and wee are there by put in mind to avoid discord and dislention For christ neuer communicateth himselfe to