my bodie doe signifie vnto vs not vvhere Christs body is neither what it is IN WITH or VNDER the bread but what the bread it selfe is and ought to be vnto the godly in this vse 2 The second Reason is because the body of Christ is a true instrumentall finite visible body after his ascension no longer present on the earth or every where but cōversant and remaining in heaven even vntil his last comming 3 The third Reason is because the sounder Fathers do teach that the body and bloud of Christ is in the bread wine not as in a caue orden but as in a mystery and by a mystery Chrysostome opers imperfecto Math. Homil 11. saith In holied and sanctified vessels is conteined not the true body of Christ but the mysterie of Christs body The third proposition III. The Signes and Things haue their coherence in the Lords Supper by a Sacramental vnion Now this vnion is of like quality with that vnion which is commō to the whole kinde of Sacraments otherwise it should not be a sacramentall vnion but by a title of distinction should be tearmed The vnion in the Lords Supper But in al the other Sacraments their is an vnion of Relation and respect to wit A mysticall signification of the Thinge signed by the Signe a sealing exhibiting receiving thereof after a lawful vse which is not without the faith and repentance of thē which approach vnto it to vse it The reason◠of the third proposition 1 The first is drawne from the nature of the whole kinde in this sort There is such an vnion in all Sacraments Therefore in the Supper also The Antecedent or former proposition of this argumēt is manifest out of the definition principal end of the Sacraments 2 The second is framed on this manner The bread is the body of Christ either in the truth of the thing as Augustine according to Prospers opinion speaketh or in a mysterie signifying it But it is not the body of Christ essentially 〈◊〉 the truth of the thing because there is no Transubstantiation Therefore it is the body of Christ in a mysterie so signifying 3 The third reason is because al the arguments by which the sacramentall speech in the wordes of the Supper is proved are hithervnto belonging For a sacramental vnion requireth sacramentall phrases and termes 4 The fourth is because we haue the testimonies of the Fathers that the bread is a signe figure and sacrament of the body of Christ no longer absent but present and yet present not in the outward and visible elements of bread and wine but in the worde ioyned with them present I say not to the mouth but to the heart not locally and in place but mystically and spiritually The obiection of Papists for their Transubstantiation drawne out of the words of the Supper This which Christ gaue and the Preist consecrateth is the body of Christ Therefore it is not bread The argument holdes from the rule of thinges different as if a man should say This is a man therfore it is not an Oxe Wee deny that this argument is framed as you say from the inducing of one speciall by the remouing of the contrarie of the same kinde because it is rather a faulty processe in argumentation frō the inducing of a sacramētal respect which is but an Accident to the displacing and deniall of the subiect substance such as this is if I should say This man is a Father Therefore he is not a man For so they argue This bread is the body of Christ therefore it is not bread There is therefore in this argument a Fallacie of Accident no lesse absurd the if you should thus conclude This thing is a table therefore it is not wood For although the body of Christ bee not the forme or Accident of bread◠yet the Relation and respect which the bread hath by vertue of the promise vnto the body of Christ is the forme of a Sacrament Whence it is a weake kind of reasoning to say A doue is the holy Ghost therefore it is no longer a doue Circumcision is the couenant of God therfore it is no longer Circumcision The cupp is the New Testament therfore it is no longer a cuppe The answere to all the testimonies of the Fathers which the Papists alleadge for the change of the signes is common that they are all to hee vnderstood of the Sacramentall not of an essentiall and reall mutat on which is apparant out of the consent of foundest Fathers in this point of the sacrament II. The second question Howe both the signes the heauenly things signified are exhibited or receiued in the Lords Supper This question is in controuersie betweene vs both with the Papists the Vbiquitaries because both of them are of opinion that the things being present in their signes or vnder the shewes of the signes are covertly and miraculously caried vp and downe in the hands of the ministers hādled by them and put into the mouthes of the Communicants We contrariwise teach that the thinges with their signes are both togither exhibited and receiued with their signes in the lawful vse of the Supper but in a diuers manner For the signes are handled by the Ministers and takē by the mouth of the Communicants But the things themselues are given by Christ our high Priest received by faith This point may in like sort with the former be expressed in three propositiōs two negatiue and one affirmatiue 1. The first proposition The things signified that is the bodie and bloude of Christ are neither handled nor reached out by the hand of the Ministers to be receaved corporallie in the signes The Reasons of this first proposition 1 The first reason is collected negatiuelie from the whole kinde of Sacraments thus In no Sacrament the Ministers handle or bestowe things spirituallie signified Therefore neither in the Lords Supper doe they handle the thing spiritually signified The Antecedent is proved both by an induction or instance in every Sacrament which is evident by the adversaries owne confession and also the proportion betweene the Sacrament and the worde Marc. 1. I am the voice crying c. Ioh. 1. I baptise with water he which cōmeth after me shall baptise with the holie Ghost and with fire 1. Cor. 3. 7. Neither he that watereth nor hee that planteth is anie thing but God which giveth the encrease Therefore it holdeth alike also in the Sacraments which are the visible word 2 The second reason is this The things signified are not corporally IN WITH or VNDER the signes as hath beene shewed Therefore they are not handled or distributed by the hand of the Minister 3 The third reason proceedeth thus The things signified in the Supper are spirituall which coupled with their signes are offered in the promise of grace But the promise of grace is not handled with hands c. 4 The fourth reason is the testimonies of Fathers as Chrysost
Sermone de Euch. 〈…〉 Thinke not wheÌ„ yee come to these mysteries that yee receiue the Lordes body at the hands of a maÌ„ that is to say the Minister with many other such like places II. The second proposition The things signified I meane the body and bloude of the Lord are not received WITH IN and VNDER the bread and wine by the mouth of the body Reasons of the second proposition 1 The first is because they are not bodily present with in and vnder the signes as hath beene shewed quest â— propos 2. 2 The secoÌ„d iâ— because they passe into the belly which is the receptacle appointed for bodily meates 1. Cor. 6. 13. For all which entereth in at the mouth goeth downe into the belly Mat. 13. 3. The third is because the promise wherin the things are offered is not receiued by the mouth III The third proposition The thinges signified suppose The lordes bodie and bloud are receiued spritually by faith 1 The first reason is deriued from the conditioÌ„ of the whole kinde because in SacrameÌ„ts the things signified are receiued by faith by which alone as we are iustified so we receiue all the benefites of the new Testament 2 The second is because the promise of grace is not apprehended but by faith Nowe the communion of the body and bloud of Christ is the promise of grace See Vrsin Volum 1. Pag. 103. The argument of a certeine famous Disputant framed in defence of the eatinge Christs body with our mouth Ob. To whatsoeuer instrument the eating of one thing in the Lords Supper appertaineth to the same the eating of the other ought to appertaine But the eating of one body that is the bread in the Lordes Supper appertaineth to the mouth Therefore the eating of the other which is Christs body appertaineth to the same Ans 1 The Maior is true in such meates as are naturally conioined of containe one the other of the which sort is a a Pye Now the bread and the body of Christ are not so ioined togither In these then it is false The Maior thus he proues Whosoeuer includeth in the same worde of eating both bread and wine the body blood of Christ affirmeth also that they are both receiued vvith the same instrument But Christ includeth both bread wine his body bloud in one the same worde of eating Therefore CHRIST affirmeth that they are both received with the same instrumeÌ„t of eating Ans 1. The proofe of the Maior faileth because an vniuersal affirmatiue should be concluded in Barbara 2 The Maior beggeth that which is in controversie and is denyed The falsenesse thereof appeareth Iohn the third where CHRIST includeth in the same worde of birth the spirit and the flesh and yet it followeth not that they both are borne after the same manner or by the same instrument 3 The Minor also is false For this worde of eating is referred to the hollyed breade not to the bodie but by way of consequence For it properly pertaineth vnto that which the Lord tooke in his handes and brake which was bread and not his body This reason is vvorthy the marking for that according to the Papistes and such as simplie mainetaine Consubstantiation the bodie of CHRIST is not there before the wordes of consecration as they call them are pronounced but beginneth to bee there in the very last instante of the pronouncing of these wordes This is my bodie But according to the Vbiquitaries which are as it were chymicall consubstantiators it is there indeede as in any other breade but it is not yet edible vntill after consecration CHRIST then commaunded not to eate that with our mouth in the breade which as yet was not in the breade or as yet was not edible Then againe he proues the Maior of his former syllogisme A word having but one signification is to be taken but in one But eating both of the breade and of the body of Christ hath but one signification viz. with the mouth It is then to bee taken in one signification of both Ans 1. Heere againe faileth the proofe of the Maior being an vniversall affirmatiue which should haue bin concluded in Barbara 2 The Minor is a begging of that which is in coÌ„troversie The third question Vnto whom these things are offered and of whâ—â— they are receiued Heereunto is there made aunswere in tvvo Propositions both being affirmatiue 1. Proposition The things signified are receiued by the faithful aloÌ„e 1 Reason Because only they that beleeue receiue the promises by faith 2 Reason Because they alone that beleeue haue the spirit of Christ from the which his life-giuing fleshe cannot be separated 3 Reason Because in them onely that beleeue Christ remaineth and they in Christ Eph. 3 17. 4 Reason Because they alone that beleeue receiue and haue life Ioh 3 6. 2. Proposition The vngodly comming without faith receiue the signes without the things themselues Looke the reasons as they are set downe in the Church pag 58â— Looke the obiections for the eating of the vngodâ—y Ibid. pag. 5â—2 A BRIEFE EXPLICATION OF the whole controversie concerning the Lordes supper betweene the Consubstantials and the true beleevers The chiefe pointes of this explication 1 What errors the Consubstantials impute vnto vs. 2 The arguments of the Consubstantials against our doctrine of the supper 3 The shifts of the Consubstantials including some of our obiections 4 Arguments against the presence and corporall eating of the body of Christ IN WITH and VNDER bread 5 The arguments wherby the opinion of the Vbiquitaries is refelled and the truth of sound doctrine confirmed The errors which the Consubstantials falsly impute vnto vs with their refutation Ob. IN the doctrine of of the Lordes Supper there are say the Consubstantials two extreams to be avoided for both every vertue every truth standeth betweene two extremes The one is of the Papistes the other of the Sacramentaries and on each side it seemes to be fourfould The errors of the Papistes are 1 Transsubstantiation 2 The worshippe of bread 3. The sacrifice of the masse 4. A maiming of the sacrameÌ„t Ans They set downe indeede the errors of the Papistes but they cannot refute them because their opinion agreeth more with the opinion of the Papists then ours doth For first although they teach not Transubstantiation yet they teach Consubstantiation whereof there is nothing delivered in the word of God 2 Whereas they teach the bodilie presence of Christ it must needs be that they also worship Christ in the bread whom they suppose to bee bodily present in vnder with and to the bread which is a thing no lesse idolatrous then if they worshipped the bread For wheresoever Christ is whether in a visible or invisible manner there he is to be worshipped 3 They establish the sacrifice of the Masse because as it hath bin already said whilest they are bound to worship Christ in the bread they are enforced to aske of
the true reall and spirituall communion of the bodie it selfe of Christ 10 The lawfull vse of the Lords supper is when the faithfull obserue this rite instituted by Christ in remēbrance of him that is to stir vp their faith and thankefulnesse 11 As in this vse the body of Christ is eaten sacramentally and really so without this vse as by infidels and hypocrites it is indeede eaten Sacramentallie but not reallie that is the sacramental signes as bread and wine are indeede receaued but not the things themselues signified by the signes namely the bodie and bloud of Christ 12. The doctrine of the Lords supper is grounded vpon manie those very forcible argumēts All places of scripture which mention the Lords supper do cōfirme it And Christ doth not cal any invisible thinge in the bread his bodie giuen or brokē for vs but that verie visible bread which he brake which because properlie it could not be so meant himselfe addeth an exposition that hee woulde haue that bread receaued in remēbrance of him which is as much as if hee had saide that this bread was a sacrament of his bodie Also he saith that the supper is the new testament which is spiritual one and eternall And Paule saith that it is a communion of the bodie and bloud of Christ because all the faithfull are one bodie in Christ which can haue no fellowshippe with the divell Also he maketh the same engraffinge into Christes bodie by one spirit in baptisme and the holy supper The whole doctrine and nature of sacraments doth confirme it which represent vnto our eies the same spiritual cōmunion of Christ to be receaued by faith which the worde or promise of the Gospell declareth to our eares and therfore they are called by the nāes of the things signified and haue not except in the lawful vse the receauing of the verie thinge annexed vnto them The articles of our faith cofirme it which teach that Christes body is true humane not present in manie places at once and that now it is receaued vp into heauen and shall there remaine vntill the Lord returne to iudgment that the cōmunion of the godlie with Christ is wrought by the holie Ghost not by enterance of Christs body into the bodies of men therefore al the purer antiquitie of the church with verie great and open consent professed the same doctrine 13 The Lords supper differeth from baptisme 1 In rite and manner of signifying because the washing signifieth remission and clensing of our sins by the bloud and spirit of Christ and societie of the afflictions and glorification of Christ But the distribution of breade and wine signifieth the death of Christ imputed vnto vs for remission of sinnes and that wee beeing nowe ingraffed into Christ are become his members 2 In special vse because baptisme is a testimony of our regeneration or covenant betweene God and vs and of our admission or being receiued into the church but the Lords supper witnesseth that we are perpetually to be nourished by Christ abiding in vs and that the covenant which we haue once made with God shall ever endure steadfast and that we shall for ever abide in the church and bodie of Christ 3 By the persons to vvhom they must bee ministred Baptisme is due to all which are to be accounted for members of the church vvhether aged or infantes the Lords supper to them onely which can vnderstande and celebrate the benefites of Christ and examine themselues 4 In often vse Baptisme must only once be received because the covenant of God once begun is ever firme and steadfast to them that repent But the Lords supper must be often receiued because the renuing of that league and often remēbrance thereof is necessary for the strengthning of our faith 5 In the order of vsing because baptisme must be ministred before the Lordes supper never but after baptisme 14 They come worthily to the Lords table which examine themselues that is which are endued with true faith and repentance Which who so do not finde in themselues they must neither presume to approach without them least they eate and drinke iudgement to themselues nor deferre repentaunce whereby they may approach least they pull vpon themselues hardnesse of hart and eternall punishments 15 The church ought to admit to the Lords supper all that professe that they embrace the foūdation of Christian doctrine purpose to obey it and to prohibit all such as being admonished by the church and convicted of their errors will not for all that desist from their errors blasphemies or manifest sinnes against conscience 16 The Pope hath done wickedly in taking the breaking of bread from amongst the rites of the the Lords supper as also in barring the people the vse of the cup. He hath also done wickedly in adding so many ceremonies never commanded by the Apostles Hee hath fowly transformed the Lords supper into a theatricall masse that is into a foolish imitation of Iudaical traditions stage-like gestures But most impious idolatrous are those devises to perswade that the masse is a propitiatorie sacrifice wherein by the Masse-Priests Christ himselfe is offered vp to his father for the quicke and dead and by vertue of consecration is substantially present and so abideth as long as the bread and wine remaine vncorrupt and bestoweth the grace of God and other benefits on them for whom he is offered and by whom he is eaten with the bodily mouth without any good motion of their owne and also that he is to be adored worshipped as he is included and borne about vnder those two kindes namely bread and wine For these damnable and abominable idols it is very necessary that the masse bee banished from the Christian church A FVNERALL ORATION OF D. FRANCES JVNIVS Professor of Divinity in the famous Schoole of Neustade vpon the death of D. ZACHARY VRSINE a most worthy man and vigilant Doctor and Professor of Divinity in the saide Schoole of Neustade WE haue lately lost noble and worthy auditors the most faithfull servaunt of God Zacharie Vrsine a reverende vvitnesse of our Lorde Iesus Christ a right vertuous man my sweete fellow-professor and one most beneficiall to Gods church of this man are we deprived and this our orphan-schoole left destitute of her parent The greatnesse of which losse if I woulde amplifie I shoulde but giue occasion of more heavinesse to your mindes that are already in this case too tenderly affected and faile exceedingly of that excellency of discourse which in so excellent a subiect may iustly be expected For though faine I would and could hartily wish that I might speak much to this purpose yet I neither thinke it fit considering I should but minister fuell to the fire of your affection nor accompt my selfe able as well for divers defects which I feele in my selfe of wit learning exercise continuance of conversing with that man of happy memorie whereby I am
signifie so much by confessing and solemnizing them but primarilie and principallie God signifieth so much vnto vs testifying and confirming by ceremonies of the sacraments For the ministers as well in administration of sacraments as preaching the word represent the person and office of God towardes his church Matthew the eighteenth and twentie nine Teach and baptise all nations Ioh. 1. 33. He that sent mee to baptise Iohn 3. 22. and 4. 2. Iesus is said to baptise when not himselfe but his disciples in his name did baptise So of the signe of inauguration to the kingdome 1. Sam. 10. 1. The Lord hath annointed thee when yet Samul was sent to annoint Saule The sacraments therefore doe strengthen our faith because the scripture witnesseth that they are signes of the mutual eternal covenāt betwixt God the faithfull because by them God signifieth vnto vs the bestowing of such benefites as are promised in the Gospell and we must as well beleeue God signifying vnto vs his will by signes as by wordes because in their lawfull vse they haue annexed vnto them a promise of grace not onely as they are sacrifices shew our obedience but also as they are signes of grace deliuered vnto vs by God as Hee that beleeueth and is baptised shall bee saued It shal be an acceptable sacrifice to make attonement for him Lastely because the scripture to confirme the receauing or depriuing of the things signified alleadgeth the receauinge or depriuing of the signes as Psal 51. Thou shalt sprinckle me with hysop I shall be clensed The L. shal circūcise thine heart Al we which are baptized into his death The bread which we breake is it not the communion of Christs bodie Herevpon are annexed other final causes They distinguish the church from other sectes this appeareth by effect and by testimonies as A stranger shall not eate therfore What thē availeth circumcisiō verie much For vnto them were committed the wordes of God Yee gentiles which in times past were called the vncircumcision because in that time yee were without Christ strangers from the covenant and common wealth of Israel hauinge no hope of the promise and without God in the world They are a confession publique thankesgiuing for Christes benefites It shall bee a signe of the covenant betweene me and you and it shall bee my covenante in your flesh As often as yee shall eate this bread shewe yee the Lords death They continew the memory of Gods benefites This day shall be vnto you for a remembrance It shall bee asigne vnto thee vpon thine hande a remembraunce betweene thine eies Doe this in remembrance of me They are a band of charitie for because they which vse them are in league with God they are also in league betweene thēselues One Lord one faith one baptisme c. We being manie are one bread one bodie For we are all partakers of one bread 3. Rites and ceremonies not commaunded by God to be signs of the promise are not sacramēts The proofe The signes can confirme nothinge but by his consent and promise from whom the thinge promised and signified is expected Therfore no creature cā ordaine and institute testimonies of Gods will 4. Two things are to be considered in al Sacraments 1. Visible earthly and corporal signes which are rites or ceremonies and visible or corporal things which God exhibiteth or offereth vnto vs by his ministers and we receaue corporally that is by the partes and senses of our bodie ◠the things signifyed which are invisible heauenly and spiritual that is Christ himselfe and all his benefites which are through faith communicated vnto vs by God spiritually that is by power and vertue of the holy Ghost The proofe The distinction is manifest by an induction Also the receauing of the signes is corporall and externall but the thinges signifyed are receaued spiritually or by faith Because they are promised onely vnto such as beleeue but the signes are no other wise ratified then the promises whervnto they are annexed Also because the signes shew that vnto our eies which the promise declareth vnto our eares As therfore the promise is a vaine sound so also are the ceremonies vaine without faith Lastly because the thinges signified are the participating of Christ and all his benefits But this can noway be graunted to any man either in the vse of sacraments or without it but by faith alone 5. The signes or elements are not to be changed in nature or substance but only in respect of their vse The proofe This is cleere by induction and sense I baptize you with water The breade which wee breake is the communion of Christes bodie Here bread and water are named in the vse 6 The cōiunction of the signes the thing signified is not physical that is naturall and reall but relatiue that is to say this cōiunction is a diuine ordinance wherby things inuisible and spirituall are represented by thinges visible and corporall as it were by certaine visible wordes and are in the right vse offered receaued togeather with the signes The proofe Such is the cōnexion of all signes with the things signified that they represent the things signified and confirme the receauing of them for they are as it were testifying pleadges and seals although they be not in the same place with the signs The reasō is because to make something a signe of an other thing is not to include or tie the same thinge to the signe but to order the signe to signifie the thing◠whether it be in the same place with the signe or in some other Also the nature of the things signified by sacraments doth not admit this For some of them are spiritual substances as the holie Ghost some accidents not in the sacramental signes and elements but in the heartes of men as the giftes of the holy Ghost some are diuine actions as remission of sinnes some are corporall and locally in one only place not wheresoeuer the sacraments are vsed as the flesh and bloud of Christ The names and proprieties of the things signified are attributed to the signes and contrarie the names and proprieties of the signes to the things because of the similitude and likenesse betweene both or for significatiō of the things by the signs or for the ioyned offeringe and receauinge of the thinges togeaher with the signes in the lawful vse of the sacraments The proofe The scripture speaketh this of sacraments Gen. 17. 10. Act. 7. 8. Circumcisiō is the league or couenant Exod. 12. 11. the eatinge of the lambe is the Passouer Exod. 31. 7. the sabbaoth is the eternal couenant Exod. 24. 8. The bloud of the sacrifice is the bloud of the couenant And Levit. 17. 5. The attonement of our soules Heb. 9. 5. Over the arke was a cover shadowing the mercie-seat Ephes 2. 26. The baptisme of water is the washinge that clenseth vs
bee preached even to the vnbeleeuing Christ forbiddeth vs to cast peaâ—les to swine and dogges Therfore the wicked must not be admitted to the hearing of the word preached Ans To the antecedent by dogs and swine are not meant simplie he wicked but such enemies as mecke persecute the doctrine barking and impugning it like dogs and treading it vnder foote like swine Against such this argument were of force XXIV OF BAPTISME 1. Baptisme is a sacrament of the new testameÌ„t whereby Christ witnesseth to the faithfull being baptized with water in the name of the father of the sonne and of the holy Ghost that all their sinnes are forgiuen them the holy Ghost giuen vnto them and themselues ingrassed into the church and bodie of Christ and they againe professe that they receaue these benefittes of God therfore euer after will and must liue to him and serue him And this same baptisme was begun by Iohn Baptist and continued by the Apostles this only was the differeÌ„ce that he baptised men into Christ which should suffer and rize againe but these into Christ which had suffered was rizeÌ„ 2. The first end of Gods institutioÌ„ of baptisme is that God herby might signifie witnesse that by the bloud and spirit of Christlâ—â—â— doth clense those that are baptized from their sinnes and engraffeth them into the bodie of Christ and maketh them partakers of all his benefits 3. The second is that baptisme may be a soleÌ„ne receauinge or enroulinge of men into the visible church of Christ and a distinction therof from al other sectes 4. The third that it may be a publique soleÌ„ne profession of our faith in Christ of bindinge our selues to faith in him obedieÌ„ce towards him 5. The fourth that it may be an admonition of our plunging into afflictions and our risinge and deliuerance out of them 6. Baptisme hath by Gods commandement the promise of grace a certaine power to seale and witnes annexed by Christ vnto these rites rightlie vsed For Christ by the hand of his ministers baptâ—zeth vs as by their mouth he speaketh to vs. 7. There is therfore in baptisme a 2 fold water one external visible earthly which is the elemeÌ„tary water the other internal uisible heaueÌ„ly which is the bloud spirit of Christ there is also a twofold washing the on external visible signifying naÌ„ely the sprinckling or powring on of water which is corporal that is receaued by our bodily parts 〈◊〉 the other internal invisible signified namely remissioÌ„ of our sins by Christs bloud shed for vs our regeneration by his spirit our beiâ—◠〈◊〉 grafted into his body which is spirituall that is is received in spirit by faith Lastly there is a two fold minister of baptisme one external of external baptisme which is the minister of the church baptising vs in water with his hand the other internall of internal baptisme which is Christ himself baptising vs with his bloud and spirit 8 Neither is the water turned into the bloud or spirit of Christ neither is the bloud of Christ present in the water or in the same place with the water neither are the bodies of such as are baptized sprinkled invisibly therewithal neither is the holy Ghost in substance or vertue more in this water then elsewhere but in the lawful vse of baptisme he worketh in their heartes which are baptised and spiritually doth wash and sprinkle them with the bloud of Christ and vseth this external signe as an instrumeÌ„t as a visible word promise to vphold stir vp the faith of such as are baptised 9 Therfore when baptisme is said to be the washing of regeneration or to saue vs or to wash away our sins it is meant that externall baptisme is a signe of the internall baptisme that is of regeneration salvation and spirituall washing that this internall washing is ioined with the external whensoever baptisme is lawfully vsed 10 Yet is sinne an baptisme so abolished that we are freed from the guilte of GODS anger and eternall punishment and regeneration is begunne in vs by the holy Ghost the reliques of sin remaine in vs to the end of this life 11 But all and only the renued or the regenerate baptised to those endes for which baptisme was instituted by Christ do lawfully receiue baptisme 12 The church lawfully ministreth baptisme to all and onelie those whom it ought to recken in the number of such as be renued and members of Christ 13 Whereas also infants of Christians are of the church whereinto Christ would haue al that pertaine to him bee receiued and registred by baptisme and therefore baptisme is now in steede of circumcision whereby iustification and regeneration and receiving into the church were sealed by for Christ as yet to come as in baptisme by and for the same Christ already come as well to infantes as to those of riper yeares pertaining to the seed of Abraham and whereas no man can forbidde water that they should not be baptized which haue receiued the holy Ghost clensing purifying their heartes truely those infantes must needs bee baptised which either are borne in the church or together with their parents come over to the church 14 As the promise of the gospell so baptisme also receiued vnworthily that is before conversion is firme and procureth salvation to such as repent and the vse thereof before vnlawful is now made vnto them lawfull 15 Neither doth the wickednes of the Minister make the baptisme vaine of no force if it bee done into the faith and promise of Christ therfore the church ought not to rebaptise eveÌ„ those that haue bin baptised by heretiks but to informe them in the true doctrine of Christ and baptisme 16 And as the covenant once begun with God remaineth perpetually stedfast to such as repent even after their sinnes from that time committed so also baptisme once receaved confirmeth those that repent in remission of sinnes for all their life and therefore ought neither to be â—terated nor deferred to the end of life as if on that condition onlie it did clense vs from our sinnes if we coÌ„mitted no more after we were once baptized 17 But all that are baptised with water vvhether infantes or aged are not made partakers of the grace of Christ For Gods eternal election and calling to the kingdome of Christ is free 18 Neither are all excluded from the grace of Christ which are not baptised vvith water For not the want but conteÌ„pt of baptisme excludeth from the convenant made by God with the faithful and their children 19 And whereas the administration of Sacraments is a part of the ecclesiastical ministery they which are not called thervnto and especially women must not presume to take vnto themselues authoritie of baptising OF THE LORDS SVPPER Disputed in the Coll. of Wisdome the 2. of May Ann. 1575. 1 ONe of the Sacramentes of the new testameÌ„t
the same Divine spake sometimes in cōmendatiō of Athanasius And would God haue taken from vs and the church such an instrumēt except he had bin angry for our sins did not God condemne the wickednes of the world when hee tooke Enoch vnto himselfe vvas not all Israel on fire after Elisaeus was dead was not Iuda miserably persecuted put to the worst after the death of Iosias haue not we read that Coūt Stilico said destruction attended on Italie when so worthy a man as Ambrose was dead was not Africke Germanie and lād sorely vexed after they had lost Austē Luther Bucer And I am of opinion that God doth but reveale vnto vs some great present anger of his and fore-shew some seuere iudgemēt against this vngratefull generation by the death of other famous men of this choice instrument by name But what if God not by worde onely but also indeed haue oftē stirred vp our vnrepētant harts to a profitable meditatiō terrour of these thinges Wee truely haue read seene obserued howe great and manifold signes and tokens God vseth to shew both in heauen and earth before hee taketh away those sacred lights from amongst mankind How vehementlie he doth as it were clothe heauen and earth with mourning and lamentation how fearfully he threatneth to set all on fire All which he doth to no other end but by many testimonies of his anger to call vs to repentance and may giue vs to vnderstand that hee chooseth rather to disburden his anger vpon al things then to strike mankinde and in the end when hee is so neere that for often offending his patience hee is readie to directe the arrowes of his anger against our verie heades that then hee may shewe that those good men in whome hee taketh most delight are deliuered from danger of this generall fire and fearfull diluge of distruction Wherefore noble audience this is the thinge for which wee mourne and sorrow this is that wherwith we are moued and so neerelye touched and and truely we shew our selues iron flintie harted if we should nor be broken with these heauy and feuere tokens and fore-runners of Gods punishments and submitte our selues by obedience vnder the hand of the almightie I see also an other thinge to be much bewailed and lamented But what is that Whie this that if iudgment doe not immediatly ensue on these threats the world growes insolent vpon the death of such men invaideth the truth by open and secret practizes raizeth vp heresies hardeneth it selfe in all mischiefe and encourageth it selfe to see those men takē awaie whith are aduersaries to his opinions and spoileth and wasteth the church beinge last destitute of her vigilant and faithfull pastors doctors and guardians These fearfull dangers these sore discommodities these shamfull mischeiues do beare racke and kill the hearts of all good men the feare of these thinges that I may say somewhat concerning my selfe doth not so much enforce me to bewaile the losse of this my sweete deere and meere fellow-professor that powerfull teacher and blessed soule as the leauinge of vs all destitut of such a one the presaging of of those evils which I beseech God of his mercy to turne awaie from vs. And thus worthie and learned auditors you haue seene shadowed by my pencil the life of our deere VRSINE whose memorie shall be blessed for ever I know we must not long either lament him or pittie his memorie Yf by my words I haue againe renued anie mās heauinesse let him togeather with me call to minde how much good we reaped by him in his life time What good soeuer we receaued of him we did not therfore receaue it that we should envie his good Let vs rather everie of vs looke to this that as he was good to all so we also may in such sorte follow spiritual good things that by them we also may become good He gaue himselfe painfully to good studies let vs also do the like He frankelie dealte vnto all men that rich treasure which he had by his studie stored and God by his heauenlie grace had infused let vs also followinge his example bestowe vse fruitiō of those good gifts which by Gods grace are grounded in us on our fellow-seruants let vs further pietie charitie courtesie quietnes and the common good and let vs in the sight of God and in this schoole as in a most choise theater bring vp studious youth both for life and learninge to the same ende and strengthen both our selues and others in the faith of Christ And thou beloued youth thou svveete assemblie which couldest haue wished that thine instructor to haue liued longer for thine ovvne sake for our sake for this schoole for the church the whole world bemoane no longer his absence vvhome thou reioycest to haue hade present with thee sometimes by example of life whome yet thou makest vse of in those his ever-memorable wrightings Endeuour rather to stirre vp more Vrsines about thee He hath one heir of his bodie vvho wee hope will also bee heir of his vertues But the way is open to you all to bee partakers of his inheritance Goe to now you are well growen enter then set foote in possession of this inheritance You want neither wit nor helpes of studie not yet the waie one thinge onely remaineth that yee wante not will and bee not wanting to your selues Applie then diligently your will and your selues to these studies applie your selues verie faithfully painfully to all duties of pietie charitie and humanitie toile and laboure herein be vnto vs another VRSINE euery man in his place And though every one of you cannot bring to the building of this tabernacle the golde silver and iewels of VRSINE yet despaire not presently iron brasse woode Goates haire and stones are also acceptable vnto God You that cannot bee Captaines or in the first rancke bee not therefore discouraged there is also need of some to bee in the second third fourth tenth and twentieth rancke and Christ witnesseth that even such also haue an order and place in his Fathers house It shall be no disgrace to bee euen a doore-keeper in the house of the liuinge God For of this euen David a man after Gods owne hearte was not ashamed neither be you nowe ashamed neither shall it euer repent you to descend into these listes to enter into these studies to attend these duties or to follow these examples They shall saith Fabius carrie themselues farre higher which endevour to come to the top then such as before despairing of comming so high as they would do straight set vp their rest about the bottome But what of that neither I my selfe which now speake to you am any thing neere this noble patterne I speake only of my selfe as for the giftes of my fellow professors I admire and in duty reverence them neither can you attaine therevnto by your owne industry But alasse that VRSINE that man of