and receiued circumcision as the Apostles said to the Iailer humb'ed vnder the mighty hand of GOD and desiring to be instructed in the way of saluation Beleeue in the Lord IESVS CHRIST and thou shalt bee saued and thy whole houshold So the 〈◊〉 testifieth the like of Zacheus when hee had once receiued CHRIST into his house nay which is more into his heart then Iesus said vnto him This day is saluation come vnto this bouse for-asmuch as he is also become the sonne of Abraham Thus when the Sunne of rightcousnesse shineth vpon the head and maister of the family the beames thereof by a gratious influence beginne to comforr and concerue all the rest in the house like the precious oyntment vpon the head of Aaron that ranne downe vpon the beard and descended vpon the borders of his garmentes or like the dew that falleth from heauen vpon Hermon and the Mountaines of Sion which goeth downe into the vallies and maketh all the plaine countrey fertill The knowledge of this point offereth diuerse profitable vses to our consideration and consolation First it is the duty of all those that are within the couenant to giue their bodies to be washed and to receiue that washing in the face and presence of the Congregation Let such as are of yeares desire and craue this Sacrament let them claime this priuiledge let them demaund to be baptized according to the example of the Eunuch Act. 8 so soone as he was instructed in the faith of Christ by the preaching of Phillip as he came to a certaine water he saide of his owne accord See heere is water what doth let me to be baptized And to the same purpose Act. 22 Ananias stirreth vp Paule to this duty saying Why 〈◊〉 thou Arise and be baptised and wash away thy sinnes Secondly this condemneth the blinde ignorant and superstitious practise of baptizing belles practised in the church of Rome whereof now they begin to be ashamed and seeking fig-leaues to couer their shame they say they were not baptized but onely hallowed and consecrated to holy vses as Bellarmine betaketh himselfe to this shift as to a place of refuge Lib. 4 de pon Rom. cap. 12. Where the Cardinall confesseth that the people call their solemne blessing and sprinkling with holy-water the baptisme of belles And indeede what can it else be called and accounted They giue names vnto them as to their children they haue God-fathers appointed vnto them as children haue when they are baptized and confirmed they haue new garments put vpon them as the persons baptized among them like wise haue it is also permitted onely to the By shops suffragan who exacteth great summes of money for the baptizing of belles they ascribe to them a spiritual power against stormes and tempests against thunder and lightning against windes and euill spirits Lastly they sprinkle them with holy-water blesse them crosse them and so horribly corrupt this Sacrament of baptisme Yea Durand a principall schooleman not in the schooles of the prophets but of the papists a fit teacher of such schollers setteth out solemnly the praises of belles making them publike preachers and driuers away of deuils But the deuils are not feared and fraied away by fight of crosses by sprinkling of water by sound of belles and babies This kinde goeth not out but by fasting and prayer as our sauiour teacheth And the Apostle willeth euery Christian to take vnto him the whole armour of God that he may be able to resist in the euill day Stand therefore hauing your loynes grided about with verity and hauing on the brest plate of righteousnesse the shield of faith the sword of the spirit the preparation of the Gospell of peace and the grace of prayer in the spirit Heere is the vniuersall armour of God heere is the compleat furnishing of a Christian Souldier heer is perfect direction giuen to vnderstand and to withstand the assaultes of the deuill but among these wee haue neither the signe of the crosse nor the hallowing of belles nor the sound of such preachers and therefore they are no part nor parcel of spitituall armour to surnish vs to goe into the fielde against the enemies of our saluation For euill spirits which fightagainst the soule are not driuen away by hallowing of belles If then there were euer prophanation of Baptisme this may iustly bee iudged to bee one of the most vile and miserable corruptions thereof to bee detested of all true hearted Christians that grone vnder the burden of them Thirdly we may see the great loue of God to all beleeuers seeing he vouchsafeth not onely to bee their God but the God of their seede after them as God himselfe promiseth to Abraham Gen. 17. I will make my couenant betweene me and thee and thy seede after thee in their generations I will be their God walke before mee 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 aboundesh in kindenesse toward vs and the fruite of our body Let vs returne vnto him loue for his loue who loued vs first 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 intreate in the chapter following where we will proue this truth by testimonies of the scriptures and maintaine it against the Anabaptistes and other heretiks that condemne the same Chap. 7. That Infants are to be baptized ALthough it cannot appeare vnto vs that infantes and new borne babes brought to be baptized haue actuall faith but rather is like they want the habit of faith which haue not the vse of vnderstanding vnlesse God extraordinarily work it which lieth not in vs to iudge of yet wee baptize them and admit them to this sacrament which we doe vpon very good grounds and susficient reasons First therefore we wil proue by euident demonstration out of the scriptures the doctrin of childrēs baptisme to be conformable to the Iewes circumcisiō agreeable to the practise the Apostles allowable by the wordes 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 gathred from hence for the strength of faith and the increase of our obedience Touching the first that the baptising of infants is waranted by the word of God I will make it appeare by sundry reasons We see in the old testament that all males by expresse commaundement were willed to be circumcised the eight day If God made infants partakers of
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.
William Attersoll Ad Authorem in libellum suum de Sacramentis G. S. carmen Encomiasticum SItua scripta recepta domiretinebis amice Publica nec facies dic mthi qualis er is Imprimit illa pius quae supprimit impius omni Ille bonum patriae respicit iste suum Ecce bonique malique tibi datur optio sponte Impius anne velis vel velis esse pius Sis bonus O faelixque tuis fac publica multis Sacramenta Deus iussit et ipse doces Nonne doces iussisse Deum dare bina duobus Sexibus ad caenam lotus vt omnis eat Carnifices merito condemn as sacrificantes Quod christum comedunt sine plebe bibunt Ergo age facta 〈◊〉 ne sint contraria dict is Vt cum signa probes publica scripta neges Scriptum de sanct is fieret commune sigillis Conuenit vt cunctis fons sacer atque cibus Da triadi tua scripta Deo tria Publica sunto Publica priuatis sunt meliora bonis Vale. Others in English THough feare of shame false-harted men do curbe with bit of sinnes From pressing to the Printers presse where fame or shame begins Yet let not vndeserued shame an harmelesse Writer fright From hardest stamp that Man can make to bring the truth to light The Sonne of God which once on earth for mans saluation dyed Imprinted had with Iron printes his hands his feete his side Looke how he looking on the Crowne of glorie from the skies Endur'd the Crosse despised the shame with constant setled eies So looke to looke for io yes to come for present paines and spites If his example followed be on earth by earthly wightes Both bloody Iewes and Gentels to this bloody booke of life Did looke vpon with scornefull lookes as people full of strife But glad was Thomas when he had this holy booke in hand And saw and felt the print thereof though red and rough as sand There might he reade his name in print when opened was the booke Therefore he cryed My Lord my God when he on it did looke Did not the booke which Moses wrote and sprinkled all with blood Betoken this most worthy booke containing all our good Did not the prophet meane this booke when in our Maisters name He spake of grauing in his hands the people of the same If this be thus If any then A commentary write Of all this Booke from point to point as truth doth it indite Who will backbite but dogged Iewes The writer with their chaps Who but the Gentiles woluish brood will giue him any snaps If any do no more ado but call him by his name A Dog a Wolfe or some such be ast as he deserueth blame Wherefore my Friend which hast describd this Book of life and truth With treatise on the sacraments Fit for both age and youth Direct it to the Trinity as three and yet but one Thus much thou maist with reuerence though he compare with none Past all Compar his nature is his worke is and his worde Yet doth his scripture with himselfe comparison affoord The Sacraments in generall Do like wise giue vs light The euerlasting light to see Deuoide of any night But specially the special two of water and of blood The gospels sacramental twinnes and our celestial food As for the fiue which many make and match with these amisse They want some parts substantial as wel declared is He that with euen hand and hart wil vndertake the view Of seuen sacraments shal find that onely two are true These three books are like three topt ship ful fraught with truth great store The Catechisme like boat doth serue to bring the load to shore Let searcher search thy Marchandize let Printer print and sel Let al men make the best of al and so in CHRIST Farewell W. S. Ad Lectorem libri G Atters de Sacramentis T. H. carmen protrepticum ATRI dum tenebras praebent sine lumine SOLES AT-TER-SOL radios sparsit vbique suos Nec mirum 〈◊〉 caelest is luminis author Misit in atratum lumina sacra solum Alba manet sterilis plerunque languidatellus Dum pingue est atrum frugiferumque solum Hortulus est liber hic qui dulces fragrat odores Sacra dei multa fertilitate ferens Ergo leg as bone lector et hic pastor que fidelis Quisque dei sacro gramine pascat oues Flores ac fructus fluuios herbasque salubres Quicquid et expect as hie paradisus hahet Sacramenta precor modo sacra mente feruntor Dilige scriptorem perlege scripta vale A Sonnet by the Same containing the subiect of the booke following WHat needs an Iuy bush where wine is good To paint this booke with praise were vainereci Come hungry faithful soules without inuiting ting Vnto a supper of celestiall foode Looke looke what costly cheere is here addressed To feede 〈◊〉 soule What 's that my sauiour slaine O dismall 〈◊〉 O dolefull bitter paine Be not dismaid 〈◊〉 onely are we blessed The painfull passion and the bitter griefe Which Christ sustaind who all the paine indured Is sweet to vs because we sinde reliefe In that pure bloud which hath our lines secured Who 's ableto expresse that soueraigne good Got by the purple tincture of his blood O sucke apace poore soule that cordiall veine By which Christis infusd into thy spirit Cling cling to him by faith no popish merit Can to thy soule this precious putchase gaine Then as the outward signes of bread and wine Ordain'd by Christ as signes his loue to seale Thy body cheeres So Christ thy soule shall heale And hoise it vp at length to blisse deuine Lo heer 's the subiect of this golden booke Full fraught with matter method doctrine vses All well apply'd which shewes what paines he tooke In the vnmasking of the Popes abuses Forward sweet friend such feasts make many more That men may eate and surfet in thy store T. Harison A generall Table of the Contents of these three bookes In these 3. Bookes the doctrine of the Sacramentes is handled In Generall what a sacrament is Wherin consider two points 〈◊〉 Partes Set downe Outward Inwarde Applied Vses In particular concerning Babtisme Booke 2 the Lords Supper Booke 3. A Table of the principall points contained in the first Booke The first Booke teacheth That God in all ages hath giuen Sacraments to his church chap. 1 What a sacrament is 1 a visible sign of an inuisible spirituall gra a herein consider 2 things The nature of thē The parts are twoefold ch 3 Outward parts are foure Minist chap. 4 he is to so sanctifie the outward 〈◊〉 Deliuer thē to the receiuers Worde chap. 5 〈◊〉 i 〈◊〉 to warrant thē A promise 〈◊〉 to them Signe or outward element chap 6. receiuer c. 7 who must 〈◊〉 the outward signe apply the same Inwarde parts are foure God the father c 9 who Offereth christ to al Giueth christ to the beleeuer The spirit chap.
by the Sacramentes and the spirit helpeth our 〈◊〉 to profit by them CHAP. II. Of the third inward part of a Sacrament THus much we haue spoken touching the holy spirit being the 2. inward part the 〈◊〉 inward part is Iesus Christ crucified the very subiect substance of all Sacraments He was represented by 〈◊〉 meision and the pascall lambe and he is represented in Baptisme and in the Lords supper When we receiue the outward signes God the father offereth his sonne and all his graces with him to confirme our 〈◊〉 therby The signe is but a figure and token Christ is the truth and substance This we shewed before Ch. 2. in the discription of a sacrament that therein Christ and all his sauing graces are truely offered sealed vp and giuen to the faithfull that 〈◊〉 in his name Heereunto commeth the doctrine of the Apostle where hee teacheth that the Iewish Sacramentes being in the truth of them the same with ours did signifie Christ for They dranke of the spirituall rocke that followed them and that rocke was Christ. So he doth teach 〈◊〉 that by Baptisme we put on Christ we are buried into his death and are planted into the similitude of his resurrection Wherefore this is the vse and end of the sacraments to lead our saith to the onely sacrifice of Christ once offered vpon the crosse as to the onely ground-worke and 〈◊〉 of our saluation as touching the other Sacrament the same Apostle sheweth that the breaking of the bread sealeth vp the communion of his body and the pouring out the wine the communion of his blood So then this is an euident plaine manifest truth confirmed by testimonies of the Scripture that Christ is the matter and substance of a sacrament Heereby we gather great strength of faith If Christ be offered withal his merits then let vs lay hold vpon him and not let him go let vs stretch forth the hand of faith and receiue him into our harts Wherefore when Satan assaulteth vs touching our faith in christ and assiance in his promises perswading vs we are not elected iustified and indued with faith therby seeketh to cut off our hand from aplying or to blind our eie from looking vpon the brasen serpent that is Christ sitting at the right hand of his father let vs run vnto him let vs hunger and thirst after his righteousnes let vs acknowledge him to be our wisdom our rightiousnes our sanctification and redemption and let vs looke for our saluation from him and in him What though our faith be frail and weak What though it be as a graine of a Mustard seede which is very little and small What if it be but as the groth strength of a child which is ready to fal except he be staied vp yet this weak this smal this little this fraile this feeble faith is able and sufficient to ingraft vs into christ A childe taking a staffe in his hand is able to hold it as truely though not as strongly as a man so if we lay hold vpon christ by faith though we doe it with many wantes and much weaknes yet it shal serue and suffice vs to saluation For God looketh not so much to the perfection as to the truth of faith neither so much to the measure as to the maner of our beleeuing Euen as the blinde man in the Gospell when he beganne to perceiue the mouing of men and saw them walking as trees when yet hee could not discerne their bodies did as truely and certainely see them as other did though not so cleerely plainely and distinctly So when we haue the least sparke of faith it will as truely assure vs of our saluation as a stronger The poore prisoner that 〈◊〉 in a deepe and darke dungeou may as wel discerne the light of the Sunne at a little hole and creuisse as he that walketh in the open ayre so albeit wee bee compassed about with ignorance doubtinges Weaknes and manyfolde fraylties of the fleshe yet by a dimme light and sighte of faithe wee may certainely apply vnto vs the mercies of GOD and the merits of Christ as well as if we had a strong and perfect perswasion of our election saluation before the foundations of the world Thus we see howsoeuer the faithfull may be afflicted yet they are not distressed though tempted yet not ouerwhelmed though cast down yet they perish not For this is their victory that hath ouercome this world euen their faith wherby they apprehend Iesus Christ who is offered of GOD the father in the Sacramentes to all the faithfull Againe if Christ be giuen vs how should not the father with him giue vs all things else as the Apostle concludeth If God spared not his owne sonne but gaue him for vs all to death how shal he not with him giue vs al things also when we inioy him we inioy al things if we want him it is nothing though we abound in all things else Wherefore when the father gaue him for vs it is more then if he had giuen to us heauen and earth For hauing right and interest in him we haue possession of al things his righteousnes his sanctification his obedience his innocency and whatsoeuer he hath is made ours He that hath Christ who is the Lord of al cannot doubt but he is made partaker of that which is his He that hath Christ who is heir of all things may assure himselfe to be made fellow heire with him This is it the Apostle saith Let no man reioyce in men for al things are yours whether it be Paule or Apollos or Cephas or the the world or life or death whether they be things present or things to come euen all are yours and ye Christs and Christ Gods When a parcel of ground is purchased and made ours thereby the profit and commodity thereof is made ours also so when christ by the free donation of god the father is giuen vnto vs his righteousnes and obedience becommeth wholy ours togither with him He then that hath christ hath all thinges he that hath not christ hath nothing howsoeuer he thinke himselfe to be something Chap. 12. Of the fourth inward part of a Sacrament THe last inwarde part of a Sacrament is the faithfull receiuer desiring apprehending receiuing hungring and thirsting after Christ. There is required a faithfull receiuer if wee woulde receiue Iesus Christ faith must of necessity goe before without this there is no iustification without this there is no saluation as Rom. 14. Whatsoeuer is not of faith is sunne And Heb. 11. Without faith it is vnpossible to please God Iudas executed the function of an Apostle he was partaker of the Passeouer yet he ceased not to remaine an Hypocrite a deuill and the child of perdition that the scripture might be fulfilled Neither was he bettered or sanctified by that sacrament or by the vse therof Ananias
So the Prophet Ieremy saith Breake vppe your fallowe grounde and sowe not among thornes be circumcised to the Lorde and take away the fore-skinnes of yonr heartes ye men of Iudah and inhabitantes of Hierusalem least my wrath come foorthe like fire and burne but none can quench it because of the wickednes of your inuentions Circumcision was the thing wherin they bosted aboue althings it was their glory wheros they bragged to be a cirpeople peculiar to God Now the Prophets recall and reclaime them from trusting in outwarde signes and lying words that shall not profit and stirre them vp to confider the power and effect therof not to rest in cutting off a thin peece of skinne but to cut off quite and cleane their lusts and corruptions which rebell against the spirit This the Apostle teacheth euidently He is not a Iew which is one outward neither is that circumcision vvhich is outvvard in the flesh but he is a Ievv vvhich is one vvithin and the circumciston is of the hart in the spirit not in the Letter vvhose praise is not of men but of God The outward Letter is of no moment with God it must be the circumcision of the heart otherwise the circumcising of the flesh is nothing So if we woulde haue God to take vs for his people and heritage we must be all baptized in our hearts and our soules What will some say baptized in soule and in heart What is that Or how can this be Can the water wash the soule Surely the Water cast vppon our bodies is nothing if we haue not the truth of it As then the apostle Paule maketh a difference between inward circumcision of the spirit and outward circumcision of the letter insomuch that if they would haue the true circumcision indeed they must haue that which is within so is there a great difference between the baptism of the spirit and of the letter between that of the soul and the other of the body betweene that which is outwarde and that which is inward Whosoeuer would haue the true baptism indeed he must be clensed within repent of his Wickednesse mortifie his imaginations deny himselfe renounce his affections and offer vp his soule and body in sacrifice to God that he may renew and regenerate vs otherwise it is a certaine thinge we were neuer indeede and in truth baptized For as the Iewes were charged to be vncircumcised though the fore-skin of the flesh were cut off and so they were circumcised in body so we may in like maner be charged to be vnbaptized albeit we haue bin outwardly washed with water The Iewes chosen aboue all Nations to be the people of God were oftentimes condemned of forgery and fasehood for breaking the couenant of God and not answering to the truth thereof and were 〈◊〉 with the vncircumcisednesse of their heartes that they were worse then the heathen themselues a bastard broode witches children and vnworthy to be accounted Abrahams seede to the end they should bragge no more of their circumcision as Act. 7. Stephen a faithfull witnesse of God obiecteth against them Ye stiffe-necked and of vncircumcised heartes and eares ye haue alwaies resisted the Holy ghost as your fathers did so do you they shew the prophets which shewed before of the comming of that iust of whom ye are now the betrayers and murtherers where we see he discouereth their hypocrysie and setteth their sinnes before their faces telling them that as their fathers rebelled against god so the children followed their fathers footesteppes Do not these things concerne vs Though we haue not circumcision in action and practise belong they not to vs now a daies Yes euen to vs For we shall bee condemned for our vnclensed and vnsanctified heartes not answering to the truth of our baptisme For so much we profit by baptisme as we profit in mortification If then we be once baptized and washed with water we shall pay dearely for our desiling that sacred water which God hath appointed to so holy an vse True it is the water of it selfe is as nothing no other in substance and nature then that wherewith wee washe our hands but when once it is ioyned to the word and applyed to an holy end it is as it were an authenticall seale which God hath engrauen in it Now he that counterfaiteth the seale of a Prince shall hee not bee punished Behold baptisme is the seale of GOD which serueth not to seale conueyances of earthly possessions as house and landes but to assure vs that wee are called to the heauenly life and bringeth good assurance and warrant with it that we be washed from our sinnes by the blood of our Lorde I esus christ and borne again by his holy spirit Shall we break al and escape punished Let vs not then boast of our baptisme and Christianity to say oh we are baptized wee are christened we weare the badge of God these things these things I say will cost vs deere if we make not our baptisme auaileable to our selues and our owne soules by killing our corruptions for thereby we shew our selues like vnto the foole that maketh a vow and immediately after breaketh it Now although we professe the Gospell yet you shall finde a great number that knowe not this vse of baptisme neither wherto it auaileth nor to what endes it was ordained They cal it indeed their christend ome but are altogether ignorant of the nature therof are vnacquainted with the effect of it This will cost them decrely for abusing such a pledge-token at Gods hands seeing it is a meanes whereby we are vnited to our Lord Iesus christ and ingrafted into his death and resurrection Wherefore whereas many haue receiued baptisme in their infancy and haue liued 40. or 50. yeares in the world without knowing to what end they were baptized it had been better for them that they had beene borne dead or perished in their mothers wombe as as vntimely fruite then to haue vnhalowed so holy and precious a thing Thus of the third and last vse of baptisme as also of the parts thereof and generally touching this whole Sacrament The end of the second Booke THE THIRDE BOOKE of the lords Supper being Christs farwel-token to his church and a sweet pledge of his woonderfull kindnesse toward mankinde where in the truth of this Sacrament is manifested the parts are deliuered the vses are shewed the doctrine of the reformed Churches is cleered the errors of the church of Rome are euidently conuinced and the meanes set downe how euery one is to be prepared to the worthy receiuing thereof with fruite and comfort CHAP. 1. of the names and titles of this Sacrament together with the reasons and vses thereof IN the former Booke we haue spoken of baptisme the first sacrament of the church together with the partes and vses thereof Now we are to set downe the doctrine of the Lordes supper which is the second sacrament For after that God
substance of things they 〈◊〉 haue the matter and substance to perish not the 〈◊〉 We see whitenes roundnes 〈◊〉 〈◊〉 we cast the sweetnes we touch al these qualuies 〈◊〉 behold a popish wonder where at marueil and be 〈◊〉 these these I say are not in the bread and wine because they are gone neither in the body of christ because it is not white or black roūd or red So we shall haue a 〈◊〉 thing yet nothing white a round thing yet nothing round a smel yet nothing that smelleth a tast of bread yet nothing that tasteth a breaking and yet nothing that is broken so that heere we haue some what made of nothing and nothing made of somewhat For if any should aske them what round or white thing is this shewing the bread Or what sweete thing is that pointing out the wine in the cup They cannot say it is bread and wine for they hold that none are lest they are not able to shape any answer for they will not say the body of Christ is white round sweete red or such like Wherefore these accidents of bread and Wine rouing without subiects are shewes of reason without substance colours without truth and fancies without settled iudgement and as well might they imagine walking without feete an house without a foundation a vessell without bortom or a body without space or place Againe what is it that 〈◊〉 nourish What is it that doth 〈◊〉 and refresh For wee feele our bodyes strengthned by the creatures taken and receiued And we read in their owne Histories that king Lewes the Gentle for the space of 40. daies did eate nothing else What is it then whereby we feele our selues to be fed Can their accidents do it hanging in the aire by miraculous Geometry Can whitnesse or rednes or roundnesse nourish vs where no substance is to be found or felt Can drinesse or moysture can smelling or seeing nourish without some materiall body They cannot It must be substance that is turned into our substance for neuer was it heard that accidents were turned into substance But whereas we haue beene taught that accidents are in their subiect now we must hold for our new learning that substances are in their accedents Wherefore let vs leaue these doubtfull and deceitfull builders that go about to build without ground or foundation which cannot stand The third generall vse arising from both the signes is this if Christ deliuered his last Supper in bread and wine then these signes may not be altered but must be retained for the perpetual vse and comfort of the church And howsoeuer it be left to the choyse and liberty of the church what bread or what wine they will vse yet that it ought necessarily as I take it to be bread and the fruite of the vine may appeare by diuerse good considerations I will propound the reasons that draw me to this opinion let the Church iudge of them seeing the spirits of the prophets are subiect to the prophets First the institution of the supper and the example of Christ himselfe whom the Church is to imitate and follow who said Do this in remembrance of me He said not doe the like or do what pleaseth you and swarue from my example where you will but do this which ye haue seene me do Whosoeuer therefore change either the bread or wine do not that which Christ commaundeth but another thing then he appointeth Againe no other signes are so significant effectual as these are for this purpose to strengthen and to comfort them that are in trouble and almost in the present estate of death as Psal. 104. He bringeth forth bread out of the earth and wine that maketh glad the heart of man and oyle to make the face to shine and bread that strengthneth mans heart Likewise the wise-man saith Pro. 31. Giue ye strong drinke vnto him that is ready to perish and 〈◊〉 to them that haue griefe of heart So that we are heerby effectually and significantly put in mind to haue a most sweet feeling of christ to seeke strength in him and that it is he which aboundantly cleereth our hearts Thirdly the matter and forme of euery thing are holden to be of the nature of it and to constitute the essence so it is in the sacramentes where the signes are the matter and the words of institution are the forme True it is circumstances may vary and be changed as time place sitting standing kneeling and such like but the essentiall parts may not be changed If 〈◊〉 both of them be of the essence of the sacrament such 〈◊〉 take either of them away destroy the sacrament and bring in a nullity therof Wherfore if the signs which are the matter might be changed then the words also of institution which are the forme might be altered and a new word brought into the Church but a new word cannot be brought in therfore no new outward signe or matter Fourthly if the bread wine in the supper might be changed and yet the sacrament in substance remaine then in like manner water in baptisme might be changed yet be 〈◊〉 baptisme for of things that are like there is a like respect and like conclusion to be inferred But this cannot be as we haue shewed before in 2. booke chap. 5. where we haue proued that the minister cannot baptize with any other liquor or element then with water as the matter of that Sacrament Neither let any obiect the case of necessity for no necessity can make that lawfull which simply and in it selfe is vnlawfull Fiftly if we admit and grant a 〈◊〉 in the signes at the pleasure of men why may we not also change other parts of the Sacrament Why may we not in stead of the minister appoynted of God and called 〈◊〉 the Church admit pryuate persons and receiue other 〈◊〉 inforced vpon the church by the papistes Do we not heereby open a gappe for them to 〈◊〉 in all their trash and trumpery besides the written and reueiled worde of God Sixtly we haue shewed in the 〈◊〉 booke that Nadab and Abihu the two sonnes Aaron were smitten by the immediate hand of God for offering the oblation with strange fire But all signes brought into the sacraments beside the scripture are strange signes and consequently procure strange iudgements And we see how the prophet Ioell threatning from God a dearth of corne and wine and of oyle declareth also that the offerings shall cease where he saith The field is wasted the corne is destroyed the oyle is 〈◊〉 the new wine is dryed vp the meate offering and the drinke offering is cut off from the house of the Lord the priestes the Lords Ministers shall mourne shewing heereby that they were restrayned from changing the out ward signes If any pretend greater freedome and liberty in the time of the gospell let them shew their 〈◊〉 and wee will beleeue them Lastly it is confessed on
part his sonne to his office the minsters deliuering of the bread the fathers giuing of his sonne If then wee drawe neere to the Lords table with faith reuerence and repentance nothing can be more sure certain to vs then the taking receiuing of Christ for when we receiue the bred from the minister we with all receiue the body of christ offered by the hand of God the father Lastly the breaking of the breade pouring out of the wine and deliuering of them both into the handes of the communicants 〈◊〉 these actions of God his chastising of his sonne and breaking him with sorrowes vppon the crosse for our redemption offering him vnto all euen vnto hypocrites and giuing him truely to the faithfull with all the benefits of his passion Indeed the minister giueth the outwarde signes to all receiuers but God giueth and applyeth onely to the faithfull the shedding of Christes blood for their daily increase of their faith and repentance But heere it may be obiected that not a bone of him was broken as it was figured by the passeouer and performed at his passion the verifieng and accomplishment whereof we read Iohn 19. 36. I answere there is a dubble breaking of Christ one corporall whereof the places before do speak the other figuratiuely wherby is vnderstood he was tormented and euen torne with paines as Esa. 53. He was wounded for our transgressions and broken for our iniquities the chastisement of our peace was vppon him and with his stripes we are healed Lo what is ment by the breaking of the bread his soule was tormented his spirit was crushed his hands and feet were pierced he sweat drops of Water and blood and cryed out aloud vpon the crosse My God my god why hast thou for saken me Wherefore let these rights be rightly marked and obserued of vs for our comfort and consolation Let vs when we see the breade broken and wine poured out meditat on the passion of christ howe hee was wounded and torne for our transgressions Although not a bone of his body was broken in pieces yet he was broken with afflictions brused with sorrowes and tormented with bitter anguish of his soule by whose stripes we are healed by whose condemnation we are iustified by whose agonies we are comforted by whose death we are quickned Whosoeuer resteth in the outward works done before his eies neuer attaineth to the substāce of the sacrament Thus much of the first inward part Chap. 9. Of the second inward part of the Lords supper THe second inward part is the holy spirit who assureth vs of the truth of Gods promises As we haue in the word of truth the forgiuenes of sins increase of faith groweth in sanctification a great measure of dying to sin and a greater care to liue in newnes of life promised 〈◊〉 vs so doth the spirit worke these things in the hearts of all the 〈◊〉 This appeareth in many places Rom. 8. rehaue receiued the spirit of adoption whereby we cry Abba father the same spirit beareth witnesse with our spirit that we are the children of God To one is giuen by the spirit the word of wisdome and to 〈◊〉 the word of knowledge by the same spirit to another is giuen faith by the same spirit all these thinges woorketh one and the selfe same spirite distributing to euery man seuerally as hee will So then as wee are weake in faith and slowe to beleeue so we haue the spirit giuen vnto vs to helpe our infirmities and to open our heartes to receiue the promises This truth being cleared the vses offer themselues to be considered And first of all inasmuch as the spirite worketh these things in the harts of all the faithfull from hence we gather that such as neuer finde any chaunge or renewing of the mind or reformation of life after the receiuing of the Sacramentes may iustly suspect themselues whether euer they had faith or not and whether ever they repented or not and therefore ought to vse the means to come by faith and repentance For the worke of the spirit accompanieth the outward worke in the elect of God as also we see in the hearing of faith preached hee must open the hart that is closed vppe before wee can receiue with meekenes the worde that is grafted in vs which is able to saue our soules Indeed euery person present may heare the wordes of institution may see the Wine poured out may eate of that bread and drinke of that cuppe as they may also hear the sound of the voice that commeth vnto them but the whole force effect and power resteth onely in the Spirite of GOD sealinge vppe the truth and substance of those things in the harts of all the children of God Againe seeing these thinges are done and performed by the working of the spirit they are confuted and cōuinced that thinke they cannot be made partakers of the bodye and blood of Christ and be vnited to his flesh vnlesse his body be shut vp vnder the accidentes of bread and shewes of wine and so his flesh be giuen vnto vs carnally that we may eate him with our mouthes and conuey him into our stomackes But we see heere the Holy-ghost is the bonde of this vnion hee worketh in vs faith which pierceth the heauens and layeth hold on Christ. It is saide of Abraham the Father of the faithfull that he reioiced to see the day of Christ he sawe it and was gladde For as we cannot see him with our bodily eies nor hear him with our bodily ears nor touch him with our bodily hands no more can we tast or eat him with our bodily mouths By the hand of faith we reach and apply him by the mouth of faith we receiue and eate him Let vs beleeue in Christ and we haue eaten Christ let vs not prepare our teeth and our belly but a liuely faith working by loue Wherefore albeit the humane nature of Christ goe not out of the highest heauens yet we that liue vpon the earth are partakers of his bodye contained in the heauens and his flesh and blood are communicated to vs as truely and effectually as if he were there on the present with vs. If any say How can this bee can that which is absent from vs be present with vs can heauen be in earth or earth bee in heauen He ere vnto I may moste iustlye aunsweare although this bee a great mistery and marueilous in our eyes yet we must confesse and consider that the Holy-ghost is the author of this vnion and as it were the conduit-pipe of this coniunction who by his diuine power ioyneth togither things that are seuered in place and begetteth faith in vs which is the instrumenr and hande whereby we receiue and applye Christ with all his gifts vnto our selues as Iohn 17. Father I pray thee for such as shall beleeue in mee that they may be one as thou
day with feasting playing sporting drinking idelnes and other vanities Wee haue not yealded reuerence to superiors for conscience sake nor bin affraid to offend them as god hath commaunded we haue not alwaies spoken of them and their gouernment as wee should wee haue not had such a reuerent opinon and perswasion of our pastors teachers as we ought which haue the charge of our soules and labor among vs in the lord Againe we haue not beene careful to teach and instruct such as are vnder vs as our Children seruantes and whole famylie as wee are bound praying with them in our houses exorting them in all wisedome conferring with them in all gentlenesse and furthering them in all the waies of Godlynesse Touching the sixt Commaundement we haue not loued our Neighbours as our selues procuring their good as our own we haue broken out through debate contention chiding reuiling brauling quarrelling and reuenging we haue not reioyced at the good and prosperity of our brethren but when Gods eie hath beene good towarde them in blessing them we haue repined and grudged at it We haue not possessed the vessels of our bodies in holines and honour as the Temples of the Holyeghost knowing we are bought with a price we haue not tamed and brought into subiection this flesh as we should to make it in all respectes subiecte and obedient vnto the spirit wee haue not made a couenant with our eies with our eares with our tongues to turne them from all vncleane sights wanton words and filthy communication but haue suffered them to wander after vnlawful lust and concupisence neither haue we vsed such sobriety abstinence and temperancy as hath bene fit to keepe vnder our affections but riotousnes excesse in apparrell surfetting slouthfulnes idlenes pride and fulnesse of breade which were the sinnes of Sodome Ezek. 16 are vsed in many places as for drunkennes it hath taken away the hearts and euen washed a way the braines of many Wee must confesse that our dealinges with our neighbours in buying selling bargaining and contracting haue not bin with such vprightnes soundenes iustice sincerity and truth as God requireth we haue bene giuen to oppreffion couetousnes and hard dealing one toward another not considered that godlines is great gaine if a man be contented with that he hath that if we haue food and raiment we must be content and can carry nothing with vs out of this world we haue not at all times beene giuen to mercy and compassion to ward the poor for the maintenance of them and their families especially in times of famine dearth pestilence sickenesse and other mortalities and necessities Wee must acknowledge that we haue not loued the truth in the inward partes neither maintained the credire and good name of men as wee ought but haue beene addicted to lying enuying backebiting flattering or defaming one of another and to heare others with comforte and delight to do the like we haue not bene couragious and constant to confesse and defend the truth against the enimies thereof but haue bene ashamed to set our selues against lies errours and slaunders we haue kindled the coales of contention by false surmises carrying of tales and publishing of infirmities to the hurt and hinderance of our brethren Lastly we must remember to shut vppe this confession that our whole narure is vile and wretched the heart of man is deceitfull aboue all things and past finding out we are sinfull as an euill tree which can bring foorth nothinge but euil fruit our thoughts are vaine and corrupt our first motions and immaginations are euill against the lawe of God that saith Thou shalt not lust requiring a pure heart to ward our neighbors holy cogitations of the spirit and a continuall conflict against euil affections and lusts of the flesh Thus must euery one of vs arraigne and endite our selus Thus we must accuse our selues and condemne our owne workes Thus we must search our owne waies confessinge that if our owne heartes accuse vs God is greater then our hearts and knoweth all things Then let vs appeale to the throne of grace let vs desire saluation in Christ for his mercies sake let vs cast al out comfort vpon him couering our faces through shame of our sinnes that are past humbling our selues through greefe of them that are present and working out our saluation with a feare of that which may come heereafter If thus we iudge our selues God will acquite vs if thus we condemne our selues God wil iustifie vs if we accuse our selues hee wil discharge vs if we be displeased with our selues for our sinnes God wil be wel pleased with vs and cloath vs with the righteousnes of Christ. But if we stande vpon our owne righteousnesse and worthines if we say we haue need of nothing if we flatter and deceiue our selus comparing our selues with our selues or with others and not with the rule of Gods word God wil examin vs and sit in iudgement vppon vs. If hee enter into iudgement with vs no flesh shall bee iustified in his sight for if thou O Lorde streightly markest iniquities O Lorde who shal stande He wil bee reuenged of our sinnes and 〈◊〉 many plagues vpon vs he will send sundry diseases vpon our bodies and a troubled spirit vpon our soules he will adde one punishment to another vntill we repent as he teacheth by many examples in the scriptures The Apostle 1 cor saith he that eateth and drinketh vnworthily eateth and drinketh iudgement to himselfe For this cause many are weak and sick among you and many sleep for if we would iudge our selues we should not be iudged But when we are iudged we are chastned of the Lord because we should not be condemned with the world So the Israelites being myraculously fed by the Lords own hand lusted and became vnthankeful and therefore while the meat was yet in their mouths The wrath of God fell dovvne vppon them and sle vv the strongest of them and smote dovvne the chosen men of Israel Iudas chosen to be one of the twelue comming vnworthily to the Passeouer Satan entered further into him wrought in him his owne confusion and brought vpon him swift damnation The ghest in the gospell that pressed vnto the supper without his weddinge garment was taken speechlesse bound hand and foot and cast in to vtter darkenes where shal be weeping and gnashing of teeth Let no man therefore put off and deferre his repentance from day to day least he draw vppon himselfe finall destruction of soule and body and find his hart exceedly hardned through continuance in sinne but while the acceptable time is let vs both purpose and endeuour to forsake our euil waies our wicked works and all knowne sinnes reueled vnto vs by the sacred oracle of the Word of God And because we haue daily wants and do commit dayly and new sinnes through infirmity of the flesh we must haue renewed
beleeuers who vouchsafeth to be their God the god of their seed Hence likewise it appeareth that infants are to be baptized For baptisme succeedeth in place of circumcision the Apostles baptized whole houses Christ calleth infants and sucklings vnto himselfe and 〈◊〉 that to such belongeth the kingdome of Heauen they are Christ sheepe and members of his body Hence we learne that the baptisme of infantes is no vnwritten tradition but a written and diuine institution taught in the Scriptures Consider also heereby the difference betweene baptisme and the Lords Supper and that all are conceiued in originall sinne Acknowledge also a difference between them and the children os Infidels and let parents be incoraged to bring vp their children in the instruction and reformation of the Lord. Hitherto of the outward parts now follow the inward parts which also are four in number First god the father represented by the Mi. wherby our faith is gretly strengthned For whensoeuer the eie seeth the minister 〈◊〉 water on the body faith beholdeth god the father clensing the soule with the precious blood of his sonne Christ. The seconde part is the spirit of God hauing relation to the word and promise of God and therefore whensoeuer wee come to heare the word or to receiue the sacramentes we must craue the assistance of the spirit to open our harts as he opened the hart of Lydia If this in ward teacher be wanting the eare heareth and the hand handleth but the hart is hardned The third in ward part of baptism is Christrepresented by the water This serueth greatly to confirme our faith to consider with our selues when we behold with our bodily eies the water poured vpon the bodie baptizd the blotting out of all our sinnes by the blood of Christ Iesus The 4. inward part is the soul clensed P most liuely and effectualy represented by the body washed For the washing of the body representeth the clensing of the soul. This teacheth that by nature we are corrupt and abhominable so that God must worke in vs both the will and the deede These are the foure in ward parts of baptisme The agreement betweene these outward and inward parts is very euident For as the Minister by the word of institution applyeth Water to the washing of the body so the father through the working of the spirit applyeth the bloode of Christ to the clensing of the soule Thus farre of the parts of Baptisme both the outward and the inward parts now we come to the vses thereof which are principally three First to shew our placing and planting into the blood of Christ to remaine in him for euer This coniunction with Christ is not bodily or naturall but misticall and marueilous in our eyes for we are made one with Christ by the same spirit dwelling in Christ and in all the members of Christ. So then the saints triumphing in heauen and al the beleeuers fighting vpon earth as souldiers in warfar haue one and the same spirit of christ dwelling in them and therfore are one with him Secondly to assure vs of the remission of our fins that we may bee able to stand in the presence of God hauing put on the garments of Christ as Iacob receiued the blessing clad in the garments of his elder brother This ouerthroweth the doctrin or rather doting of the church of Rome which teacheth that baptism abolisheth al sins going before it and leaueth nothing that hath the name or nature of sinne If this were a truth of god not a dreame of men it is not only decent but greatly to be desired to haue baptisme deferred vntil old age nay vnto the hower of death that so we may depart hence in peace with greater assurance of Gods fauor in the pardon of our sins Thirdly to slay the old man and to kil our natural corruption by the power of the death and burial of christ besides to raise vs vp againeto holines and newnes of life by his resurection Hence it is that the Euangelists call it the Sacrament of Repentance admonishing euery one of vs to expresse the strength and power of baptisme as the Prophets of tentimes exhort the lews to circumcise the forskin of their harts and to harden their necks no more So we ought not to content our selus to be baptized in body but must labour to be baptized in soul by a daily proceeding in regeneration by bringing foorth the fruites of sanctification and applying Christ Iesus to our full iustification Thus much of baptisme the honourable badge of our profession and dedication to Christ that dyed vppon the Crosse what it is what are the 〈◊〉 and vses thereof Now wee come to the Sacrament of the body and bloode of CHRIST e which is called by sundrye names in the new testament Sometimes it is called the Communion teaching that we are one body coupled togither in Christ shewing that it is to bee receiued of many togither and admonishing vs of vnity and concorde among our selues Sometimes it is called the Lords Supper hence we see who is the author of it no man no Angell but the Lord Iesus leauing it for a fare-well token of his loue toward vs. We must also come with an earnest desire hungring after Christ that we may be satisfied with his righteousnesse Sometimes it is called the breaking of breade this sheweth that the substance of breaderemayneth after the wordes of consecration that figuratiue speeches are vsed in the Sacrament and that this externall rite of breaking the bread vsed by Christ practised by the Apostles obserued by the pastors of the church ought not to be omitted and ouerpassed Sometimes it is called the table of the Lord this teacheth that christ and his Apostles at the celebration of it vsed a table not an altar that it is a Sacrament not a sacrifice and that we ought to draw neere vnto it with all regard aud reuerence Lastly it is called the new testament or Will of Christ. This title teacheth that there is a double couenant betweene God and man the one old the other new the one of the law the other of the Gospell the firste of Workes the seconde of grace Againe it serueth to condemne the cursed sacriledge of the church of Rome which addeth and detracteth altereth and mangleth this sacrament at her own pleasure and mingleth it with the leauen of her owne inuentions This is a great comfort to all Gods children to consider that all faithfull christians are the heires of Christ to whom he hath promised saluation of their soules and forgiuenesse of their sinnes As we haue seene the seueral names of this sacrament which shew the nature there of vnto vs so now we will set downe what the lords supper is The supper of the lord is the second sacrament wherein by visible receiuing of bread and wine is represented our spirituall
our saluation for he that hath the sonne hath life he that hath not the sonne of God hath not life The last inward part is the faith full receiuer who stretcheth forth the hand of faith and so layeth hold on Christ and all his sauing graces For no man can communicat with his body but the same is made partaker of his benefits Let vs all prepare the true and liuely faith of Gods elect and assure our selues that Hypocrites and vnbeleeuers cannot possibly be partakers of the bodye and blood of Christ. These are the foure inward partes also of the Lord supper The similitude and relation of the outward and inward parts one to another standeth in this manner euen as the Minister by the words of institution offereth and giueth bread and wine to the communicants to feede the reupon bodily so the father by the spirit offereth and exhibiteth the body and blood of christ Iesus to the souls of the faithful to feed vppon them spiritually Thus much of al the parts of the Lords supper now folow the vses to be vnfolded The vses profit which we reap by the Lords sup are special three First to shew forth with praise and thanks giuing the death and the suffrings of chri who his own selfe bare our sins in his body on the tree by whose stripes we are healed so that we haue the chiefe cause in our selus which did crucifie christ Secōdly to teach our comunion wich christ being made flesh of his flesh bone of his bones Hence we learn that al the godly and be leeuers are made partakers of christ and his graces This is matter of great comfort in our manifold trials and tentations that we are ioynd to Ch. as members to the head and therfore neither life nor deth nor angels nor principalities nor powers nor things presēt nor things to com nor hight nor depth nor any other creatur shal be able to seperate vs from the loue of God which is in christ Iesus our L. But on the other side the vngodly and vnbeleeuers haue no part or Portion in chri and his graces they are as branches cut off which wither and men gather them to cast them into the fire and to burn them 3 to declare and testifie our communion fellowship and agreement with our brethren meeting together at the same table and partaking togither of the same supper Wherfore seeing we haue not onely an vnion with christ but a comunion among our selus we are the seruants of the church to serue one another in al duties of loue to instruct them that are ignorāt to raise them that are fallen and to bind vp the broken hearted to reconcile our selues one to warde another and to keepe the vnity of the spirit in the bond of peace Hitherto we haue handled the doctrin of the Lords supper declaring what it is what are the parts and vses thereof the preparation to this work followeth consisting in the Examination of our selues and trying our owne harts by the touchstone of the lawe of god This duty is very necessary to be performd of vs for the hart of man is deceitful aboue all things and the secret corners of it past finding out We haue to deal with god in this busines Great is the profit which we reap receiue if we come rightly and 〈◊〉 prepared Great is the punishment procured by want of this try all and examination And the Sacrament it self is defiled by vnworthy receiuing This preparation principally standeth in these 4. points in the knowledge of god and of ourselues especially of the whole doctrine of the sacraments in a liuely faith in Christ seeing euery one receiueth so much as he beleeueth he receiueth in repentance from dead works and lastly in reconciliation towarde our brethren hauing peace with all men and loue towarde our enemies Thus I haue opened plainly yet truely the doctrine of the Sacramentes deliuered in the Scriptures and taught in the reformed churches I haue disclosed some part of the mistery of iniquity and discouered and laid open the skirts of that great Idoll of the Masse the reproach of christians the scorne of the gentiles the offence of the weak and the occasion of ruine to many that stumble therat to their own confusion The Lord god high possessor of heauen earth and preseruer of his people that call vpon him put it into the heart of all christian princes and rulers of the earth to pull downe this abhominable Idoll that hath aduanced itselfe against the kingdome of christ and to deface this filthy monster that hath deceiued many who trusted in it The same Lord vouchsafe to reueale his truth to the ignorant to establish them that are weake and to confound all obstinate enemies to his truth to their prince and to their country for Iesus Christs sake Amen Amen FINIS A Corollary THe Apostle Paule Christian Reader prophesieng of these last times in which Antichrist should be reueiled declareth that his comming shal be by the effectual working of Satan withall power signes lying wonders in al deceiuablenes of vnrighteousnes that so they might be damned which beleeue not the truth but haue pleasure in vnrighteousnesse In this discription the effectual working of this 〈◊〉 is set down but it is in those which 〈◊〉 For as God imparteth his power to his ministers and indueth them with his spirit to saue such as beleeue so doth Satan after an apish imitation giue power to his instruments and breath his spirit vpon them to condemne such 〈◊〉 receiue not the truth The manner and meanes of Antichrists preuailing in the children of disobedience is double to wit by worke and by worde His working is with great power which is seene by signes and lying wonders Now who it is in our daies that boasteth of wonders and I wot not what miracles Who maketh the power of working signes and miracles a note of the Church Who glory that they can euery day nay euery houre of the day miraculously transubstantiate the bread wine into the blood of christ who pretendeth that their real presence their images their priuate Masses other like superstitions haue been confirmed by miracles frō heauen Is not this the church of Rome which hath the Pope for her head her spouse and her foundation And is he not discerned by this note among other to be that very Antichrist described in scripture prophesied to com in the world 〈◊〉 now to the church and felt of euery christian Wherfore let vs carefully beware 〈◊〉 such signes and wonders carry away our eies and steale away our harts from the simplicity and sincerity of the Gospell The second meanes of his proceeding and preuailing is by word to wit by deceiuablenes of vnrighteousnes He is indeede an enemy to Christ and to his church how beit not open but secret not shewing
himselfe as he is but disguised not oppugning the truth with manifest violence as an open enemy but masked vnder the cloke of godlines pretending the fairest frendship but intending the greatest deepest mischiefe against God and his truth Who is it therfore that propoundeth false doctrine to the people coloured with the name of Christ and shew of Christian 〈◊〉 Who condemneth marriage vnder the cloke of 〈◊〉 〈◊〉 vse of the creatures vnder the vizard of fasting Lawfull possessions vnder the pretence of voluntary pouerty Who vnder a false shew of counterfeit deuotion zeale and 〈◊〉 to bleare the eies of the simple and to carry away the hearts of the vnstable hath nourished 〈◊〉 rebellions and Machiauillian practises against lawful princes but he I hese are the marks of Antichrist and these haue been his cunning baits to allure men to his superstition and their owne confusion Moreouer marke the order of their proceeding First they haue gon about to erect the kingdom of Babilon and as it wer to put life into the beast by handling the questions of religion betweene them and vs and to this purpose haue published controuersies dictates Narrations Lectures disputations Demands Motiues Principles Apologies Chalenges Demonstrations and 〈◊〉 of Popish doctrine But being beaten from his bulwark and out of all their sophistry by the sword of Gods spirit which is the word of god they haue sought to gaine get ground of vs another way For wheras they saw 〈◊〉 ouermatched in matters of doctrin they indeuored to excel or at least to equall vs in life and conuersation and 〈◊〉 partly at home and partly abroad they haue penned sundry treatises of Directions Deuotions Reuclations Imitations Memorials Meditations and christian exercises tending to reformation of manners thereby thinking through hipocrisie to win estimation among the simple and to incite men to alow their religion it selfe But finding themselues in processe of time far inferior vnto vs both in purity of doctrine and sincerity of life they haue last of al inuented another shift wherin is lesse honor and more dishonesty to wit by setting downe the debates and disagreements that haue been among our churches and gathering an heape of testimonies out of our own wtiters bitterly inueighing one against another thereby to raise vp 〈◊〉 to 〈◊〉 the minds of many from vs and to work a deepe dislike of our religion Among other ther is a notable example of a crafty enimy both nameles and shameles who writing against a worthy knight in the common-wealth and a learned docter in the church entituleth himselfe first the Warder and now lately the warner though he shew neither skill in the one nor wisedome in the other and through their sides seeketh to giue a wound to the 〈◊〉 This man pretending nothing against vs but braulings and 〈◊〉 inuectiues ione against another as wel at home as abroad not being able to handle the controuerfies of religiō hath filled his Warn-word with continual allegations of authorities and speaches out of our owne writers as Luther zwinglius Oecolampadius Caluin Beza and diuerse others together with most bitter raylings and calumniations of his own inuention against vs al which if they were taken out of his booke as euil humors out of a body it could not be esteemed worth so many counters as now it is k diuided into encounters There is nothing so hard as to do wel there is nothing so easy as to speak euil Let it therfore of al persons be called for euer not the Warn-word but the Scorn-word being a confuted masse of slanders euil practises to be scorned rather then confuted And albeit it be the deepe subtility and wretched pollicy of our aduersaries to aledge Luther against Zuingilus and one of our writers against another to the end that while they striue about mens words and writings maters of greatest substance may lye buried in silence yet they shall neuer bring vs from the holy defence of gods eternall truth to skirmish with them about mens sayings We wil not leaue the great keies and questions of religion and fall to dispute of matters of inferior nature condicion this wer to wrāgle about nothing and to fill the world with friuolous fruitles writings Let them know we are no more bound to defend and iustyfie Luther and his followers in all their sayings then they will be bound to defend Bellarmine Hofius Harding and other harsh maintainers both of popish opinions and their owne priuate assertions If they will take vpon them to allow whatsoeuer positions and propositions Caietan Durand Canisius Gregorius de Valentia or any of their side hath published let them professe it and giue out so much otherwise they take paines in vaine and offer vs great iniury obiecting against vs words neither vtterd by vs nor aproued of vs. And howsoeuer we agree together better then the aduersaries wish or desire as appeareth By the Harmony of the Churches set forth to be read and vnderstood of all declaring to the world how falsly we are charged with disunion and diuision and shewing the peace and concord betweene the churches of Britaine France Germany Swizerland Denmarke and other places in matters of faith yet I will not deny the gifts of God being diuerse some difference and dissention betweene vs about the sacrament of the Lordes sup which notwithstanding is not so great as hath beene in former times nor so bloody as the aduersaries surmise neither so dangerous and grosse as hath been and is at this day in the church of Rome No age and generation hath seene all Churches following all together one another in all points but some difference hath appeared in doctrine or in discipline or ceremonies or manners or in all yea Byshops haue beene against Byshops Doctors against Doctors fathers against fathers Saints against Saints churches against churches yet were they not heerby rent one from another but ioyned together with hand and hart in the common faith Cyprian dissented from Cornelius and Augustine from Ierome as Lot did from Abraham Was there not a violent and troublesome contention betweene Theophilus of Alexandria and Chrysostome of Constantinople between Cyrill and Theodoritus as great as euer was between Luther and Zuinglius Yet were they Godly learned zelous and excellent pillars of the Church of God in their times Neither is the contention so great or Warre so hote and bloody betweene the reformed churches about the sacrament as is imagined For touching the matter it selfe there is no strife the difference is onely in certaine circumstances First we all acknowledge that the holy signes haue not a bare signification but assure our consciences through the ordinance of God that the things themselues are as truely and certainely giuen of God to all the faithful that come to his supper as the outward signes are deliuered by the minister of God Againe we professe that the supper consisteth of two parts the earthly
externall and visible which are bread and wine and besides the heauenly internal and inuisible the true body and blood of Iesus Christ together with al his gifts benefits and treasures according to the doctrine of Ireneus Thirdly we agree that in the supper of the lord we are made partakers not onely of the vertue and operation of christ but of the very essence and substance of his true body and blood which was giuen for vs to death vpon the crosse and was shed for vs so that we are most cōfortably nourished with the same vnto eternal life Fourthly we beleeue that the bread wine are not changed or transubstantiated into the flesh and blood of christ but remaine true and natural bread and wine in substance as before so that the bread is called his body and the wine his blood not only because his body and blood are signified by these and set before vs but because so often as we eate and drinke them worthily christ himselfe giueth vs his body blood truely to euerlasting life Lastly we al hold the vse of the supper in both kinds and that without the right vse of the outward signes it is no sacrament vnlesse the bread be eaten and 〈◊〉 wine drunk and therefore we condemne al 〈◊〉 and adoration of the bread al carying it about and lifting it vp by the priest to the people vsed in the Church of Rome The disagreements and diuersities in opinion among vs are in certaine adioynts and in the manner of receiuing for seeing we all reach and confesse the true communication of the true body and the true blood of our Lord Iesus christ the controuersie must needes stand in the manner of communicating and therefore the vnity of the churches is not therby plucked 〈◊〉 The difference standeth in these particulars First one part contendeth that these wordes of christ this is my body must be vnderstood literally and as the words found which yet that side doth not so vnderstand the other part holdeth that they are to be vnderstood sacramentally and figuratiuely according to the declaration of christ the interpretation of Paule and the infallible rules of our christian faith Secondly one part wil haue the body blood of christ essentially and bodily in with and vnder the bread and wine and so to be eaten as that together with the bread and wine they enter into the mouth and body of the receiuers but the other part holdeth that the body of christ which at the first supper sat at table with his disciples doth not now continue with vs vpon the earth but abideth in the heauens and shal remaine there vntil he break the heauens and discend thence to iudgement Lastly one part will haue al communicants that come to the lords table and partake the outward signs whether they come worthily or vnworthily whether they be beleeuers or insidels whether godly or vngodly tó eat the body and drinke the blood of christ corporally and with the mouth of the body so as the beleeuers doe eate him to life and saluation the vnbeleeuers to death and damnation the other side holdeth that the vnbe leeuers abuse the outward signs of bread and wine to their destruction and that only the faithful can eat the body and drinke the blood of christ by a true faith by the working of the holy ghost wherby they are made flesh of his flesh and bone of his bone being more neerely and firmely knit vnto him then the members of our body are vnited to our head and thereby drawing from him life euerlasting These are briefely the pointes of difference faithfuly not partially particularly not confusedly set downe in discussing the truth wherof howsoeuer great bitternes hath 〈◊〉 broken out betweene bretheren as likewise did betweene Paule and Barnabas yet setting the 〈◊〉 of disputation aside they were worthy members of the church zealous defenders of the faith learned teachers of the truth earnest destroiers of heresie and rare examples of golines notwithstanding the infirmities imperfections and intemperate stile of th one part And howsoere this odious mak-bate N. D. boldly auoucheth pag. 46. that these men neuer met 〈◊〉 to compound their controuersies but they haue alwaies departed more disagreeing more enimies theu euer they were before their meeting yet al men know he doth either ignorantly or maliciously conceale the seueral points of their vnion and agreement concluded and subscribed at Marpurge anno 1529. cha 15. which was in this sort credimns 〈◊〉 omnes c. we all beleeue and professe concerning the supper of the Lord Iesus Christ that the vse there of in both kinds according to the inctitution of christ is to be obserued And that the masse is not any such worke wherby one man may obtaine grace for another whether he be dead or aliue Also that the sacrament of the altar is the sacrament of the true body and blood of Iesus Christ. And that the spirituall eating of the same his body and blood is very necessary for euerie christian man Moreouer that the vse of this sacrament euen as the word it selfe is instituted of almighty God to stir vp vnto faith the weake consciences of men by his holy spirit And although it could not hither to be altogether agreed amòg vs whether the true body blood of ch be in the bread and wine corporallie yet neuertheles both parties ought to declare christian charity one toward the other so far as conscience can beare And both parts shal diligently pray vnto god that he by his spirit may vouchsafe to establish vnto vs the true vnderstà ding of that matter A men In this act which was subscribed with the hands of Luther Melanthou Brentius 〈◊〉 Oecolampadius Bucer and others we see they professe christian charity and promise earnestly to pray vnto God to reueile his truth vnto them bring them to be of one hart in the truth and confirme them to discerne of things that differ so 〈◊〉 the enimies of our church haue cause rather to enuy our agreement then to in ueigh against our disagreement It is not the custome of the true church tò delight in contention it is the fashion of the church of Rome to command to compel to enforce to presse to oppresse to ban to throw out cursings and to thunder out excommunations against those that dissent frō thē but our churches not withstanding this variance haue not so proceeded one against another as enemies we curse not but blesse we hate not but loue we parsecure not but pray one for another keeping the groūdwork of faith 〈◊〉 ioyning harts and hands we seeke to repaire the ruine of Syon and pull down the fortresses of the enemies therof Moreouer albeit it were to be presumed in men of iudgment and discretion that such as haue leysure with delight and pleasure to paint out the iars and quarels abroad either are or doubtlesse shoulde be in league and loue at home yet
vp the very body and blood of Christ to god the father for the sinnes of the liuing of the dead we receiue it not but condemne it to the pit of hell from whence it came For Christ offered vp himself but once And if they be priests properly to offer him they must likewise be the murtherers of him forasmuch as when he was offered he was killed Moreouer they make his al-susficient sacrifice to bee vnperfect which notwithstanding maketh vs perfect and themselues to be after a sort mediators betweene god and man and so depriue themselus of the sweet mediation of Christ. Thus much of the gainefull Marchandize of Masses vsed in the church of Rome and of the oblation or rather abhomination thereof These and many other errors are discouered and opened in this Treatise which I commend vnto thee good christian reader desiring thy farther instruction in the truth I know it cannot but grieue thee to hear of contentions and dissentions especially in the matters of God wherein wee should al think and speak one thing Wherefore thou must remember that it cannot be auoided but offences wil com but wo be to him by whom they come The apostle saith There must be euen haeresies among you that they which are among you may be knowne For my part I haue labored to doe no more then to quench the fire which other haue kindled and to plucke vp the weeds which other haue planted The successe of this worke I commit to the Lord the examination and fruit thereof to thee Read it with iudgement Try al things and hold fast that which is good Lay al partialy aside and weigh the doctrine set before thee with the ballance of the Sanctuary The Lord of heauen and earth bring vs all to be of one mind and of one hart in the truth and giue vs the spirit of vnderstanding that we may be able to discerne light from darkenes and truth from errour and that we may not be caried away with euery 〈◊〉 of false doctrine but that we may knowe what is the good and acceptable wil of God and may grow vnto a perfect man in Christ Iesus to whose mercifull direction and protection I commend thee Amen FINIS The Principles of Christian religion set downe in Questions and answers shortly for the remembrance and plainely for the vnderstanding of all persons requisite to be learned and knowne before they be admitted to the Lords Supper Q. What is true religion A. It is the knowledge of gods wil to the end we may serue him in holinesse and righteousnesse Ioh 17 3 Eph 4 23 24. Q. How many parts are there of religion A. Two repentance and faith Mar 1 15 Act. 20 20 21 Q. What is repentance A Repentance is a turning from al sin vnto righteousnes act 3 19 Ezek. 18 21 Q How many things haue we to consider in repentance A Two thinges the parts of it and the meanes whereby to attaine it Esa 1 16 xvii xx Q What are the parts of repentance A Two partes first a for faking of sin with an hatred and sorrow for it Secondly a betaking of ourselues vnto righteousnes with a loue and liking of it 2 Cor. 7 x xi Q What are the meanes to come to repentance A Two meanes first the knowledge of our sins by the law Secondly the consideration of the punishments due to sin Reuel 2 5 Q How many commaundements are there in the law A Ten Exod. 34 28 Deut. 4. xiii x 4 Q 〈◊〉 how many tables are the 〈◊〉 deuided A Into two tables Mar xii 30 xxxi Exod xxxi xviii 34 1 Q What 〈◊〉 the first table concerne A Our duties toward God contained in the 4 first commaundements Math xxii 36 37. 38 Q what is the 〈◊〉 commaundemant A Thou shalt have none other Gods but me Deut 5 7 Exod 20 3 Q what is the summe of this law A We must not account that as God which by nature is no God but haue and chuse the true God onely for our god Mar. 12 29 Q What is the second commaundement A Thou shalt not make to thy selfe any grauen image Exod 20 4 Q What is forbidden and commaunded in this law A We must not worship the true god falsely but worship god as he hath appointed in his word Ioh. 4 24 Iosh 24 15 Esa. 29 13 Q What is the third commaundement A Thou shalt not take the name of the lord thy God in vaine Exod. xx 7 Q What is forbidden and commaunded in this law A We must not bereaue god of the honor due to him but vse his titles word and works with al reuerence Math. 5 33 34 35 36 37 Q What is the fourth commaundement A Remember the Sabbath day to keepe it holy Exod xx 8 Q What is commaunded and forbidden in this law A We must 〈◊〉 the sabbath with the works of the sabbath and not 〈◊〉 it with our owne works Esa. 58 13 Neh 13 xv xvi c. Q What are the workes of the 〈◊〉 A 〈◊〉 as are holy and of present necessity Luk 14 3 4 5 Act. xx 7 Q 〈◊〉 must keepe the Sabbath A 〈◊〉 thy son thy daughter thy man thy maid and thy stranger Exod xx x Q 〈◊〉 of the first table what doth the second table concerne A 〈◊〉 duties toward our neighbors in the sixe last commaundementes Rom. 13 8 9 Q Who is our neighbour A Our neighbor is euery one of our owne flesh yea our enemies Esa 58 7 Luk. x 35 36 37 Math 5 44 Q What is the first commaundement A Honor thy father and thy mother Exod xx 12 Q who is our father and mother A Al superiors set ouer vs of god for our good Rom 13 1 2 Eph. 6 1 2. 3 Q what doth the word honor 〈◊〉 A It 〈◊〉 reuerence obedience and maintenance whether they be worthy or vnworthy that are our superiors Math xxii xxi Q what is the first commaundement A Thou shalt not kil Exod. xx 13 Q what is forbidden and commaunded in this law A We are charged not to hurt our owne life or our neighbors but to preserue and tender it as our owne 1 Ioh. 3 15 Math 5 xxii xxiii 24 Q what is the seuenth commaundement A Thou shalt not commit a dultery Exod 20 14 Q what is required in this law A we must kepe our bodies and soules chast from consenting to vnclean lustes Math 5 8 29 〈◊〉 Col. 3 5 Q what is the eight commaundement A Thou shalt not steale Exod 20 15 Q what is forbidden and commaunded in this law A we must not 〈◊〉 or hurt our neighbors goods but maintaine and preserue them Eph 4 28 1 Thess. 4. 6 Q what is the ninth commaundement A Thou shalt not beare false witnesse against thy neighbor Exod 20. 16 Q what is forbidden and commaunded in this law A we must not diminish or hurt the good name of our neighbor but 〈◊〉 his credit and estimation Exod