Church remained maintaining those opinions which that present Church holdeth They teach that which was neuer taught for sixe hundred some things which were neuer knowne for a thousand yeares after Christ Answere to those that ask where our Church was before Luther Mark 1 27. The true Church of GOD hath alwayes beene taxed with this imputation and accusation of nouelty as appeareth by the words of the Iewes to Christ the master and of the Philosophers to Paul the Scholler They say to Christ what new doctrine is this Marke 1 27. Wee know that God spake vnto Moses as for this fellow wee know not from whence he is Ioh. 9 29. Ioh. 9 29. So the Epicures Stoikes tooke Paul and brought him to Areopagus the highest Court in Athens saying May wee know what this new doctrine whereof thou speakest is Act. 17 19. Indeed in the hottest times of persecution Reuel 12.6 the woman fled into the wildernesse where she had a place prepared of God that they should finde her there a thousand two hundred and threescore dayes But what an absurd thing and how iniurious dealing is this to persecute vs with fire and faggot and to driue vs as poore banished men from place to place and from corner to corner and then to aske where our Church is and to complaine against it that it is inuisible Neuerthelesse that great Dragon and old Serpent which deceiueth the whole world Ver. 8 9. and all his instruments shall not preuaile because to the woman wer giuen two wings of a great Eagle that she might flye into the wildernesse to her place where she was nourished for a time Ver. 14. and times and halfe a time so that the gates of hell shall not be able to ouercome it and to preuaile against it And albeit the Church be vnknowne to the world and oftentimes to the particular parts themselues as it was in the dayes of Eliah 1 King 19 14 Rom. 11 3. 2 Tim 2 19. Galath 1.9 who complaineth that he was left alone yet it is not hidde from God who knoweth who are his and described fully in the Scriptures which cannot deceiue vs. If wee or an Angell from heauen should teach otherwise let him bee accursed It was our Church that shined with glorious myracles confirming the faith which we professe that was dyed with the blood of so many Martyrs confessing the truth which we imbrace It was our Church which conuinced the Arrians Macedonians Nestorians PelagiaÌ„s Manichees such like hereticks The general Councels celebrated in former times at Nice Popish opâ—nions not heard of for 600. yeares after Châ—ist at Constantinople at Ephesus and at Chalcedon stand on our side But where was the Popish Conuenticle which nowe boasteth it selfe to be the only Church for six hundred yeares after Christ which were the purest times Had they any Church any where that worshipped images that decked them and then ducked downe vnto them that held that the old vulgar Translation of the Bible is authenticall that no interpretation of Scripture is to be allowed against that sence which the Church of Rome holdeth that the Virgine Mary was exempted from originall sinne that the Scriptures are vnperfect and no sufficient rule of faith that the holy Scriptures and the traditions of the Church are to be reuerenced with equall affection that the Bishop of Rome is iudge of all controuersies of Religion Had they any Church vpon the face of the earth that beleeued that the Pope was euer called a God and the spouse of the Church that held that veniall sinnes are cleansed and done away with holy water that the Pope is aboue a generall Councell that the Pope may dispense by his omnipotency wâ—thin the degrees of affinity and consanguinity forbidden in the Law that by dispensing the merites of Saints by indulgences hee is able to deliuer Soules at his pleasure from the paines of Purgatory that the Pope defining out of his Chaire cannot erre Were all these or any of thâ—se preached or professed in the true Church of God which are now broached and beleeued in the Church of Rome But to passe ouer these as impertinent to this present Treatise New doctrins of Popery touching the Supper and to speeke onely to the matter in question concerning the Sacraments what Church did beleeue the reall presence or Transubstantiation or priuate Masses or receiued in one kinde or held that there are seauen Sacramenss neyther more nor lesse or beleeued accidents without their subiect or called the Sacrament his Lord and God or administred it in a strange tongue or lifted it vp ouer his head or worshipped it as his Maker and Creator All these are now made articles of faith and principles of religion such as without them a man cannot be saued yet which of them were imbraced for sixe hundred yeares I might adde more after Christ These were neuer heard off neuer dreamed off which are now the chiefest dreams of the Romish Prelates And no maruell For seeing they haue in a manner banished and buried the remembrance of CHRIST it may not seeme strange that they haue abolished his Supper instituted in memory of his death and passion Christ our Sauiour sitteth in heauen at the right hand of his Father and maketh continuall intercession for vs Sadeel de spiri manduc cap. 1 and wee must feed vpon him spiritually which is not a faigned or forged presence bred in our owne idle fansie and consisting of our priuate opinion neither doth it signifie and import that which is onely inuisible and not offered to the obiect of the eye or that we go about to turne and transforme the body and blood of Christ into a spirit but we call it spirituall eating and feeding vpon him spiritually The reasons why we are said to eate Christ spiritually for three causes First because the eating of Christs flesh and drinking of his blood is brought to passe by the worke of the holy Spirit for it may well be saide to be receiued in that manner seeing it is effected by that meanes Secondly because this mystery is wrought by the instrument of faith which we send vp to the Throne of God as the Eagle which mounteth vp to heauen inasmuch as it is opposed to the fleshly eating of him wherein the Papists are like to the Capernaites Ioh. 6. that dreamed of a carnall and corporall eating and drinking Ioh. 6 63. which profiteth nothing and helpeth no man and bringeth no good Thirdly because this most excellent and precious food belongeth to our spirituall and eternall life seeing wee receiue the signes not to nourish our bodies but to feed our soules The summe and effect of this Booke These things the iudicious Reader shall finde largely discussed in this Treatise which I haue therefore called The New Couenant because it layeth open the doctrine of the Sacraments which serue to confirme and strengthen vs in that Couenant and
and large possessions and make them for want of instruction and information in the waies of God the children of hell If we do no more but feed them and giue them meate and drinke what do we for them which we do not for the Oxe and Asse Or if our chiefest care be to cloth theÌ„ well and to apparell them warme what do we r 1 Tim. 5 8. which the Turks and Infidels do not as well as we Haue not they as great a portion in this as we but our obedience to the wil of God and duty to our children must exceed theirs if we will enter Å¿ Mat 5 20. into the kingdome of heauen Whereby we see that they are greatly deceiued who when they haue made honest prouisioÌ„ for the sustenance and sustentation of their children in this world will say they haue done their part although they haue not taught them to know God these haue the greatest and chiefest account to make for their soules Now if this be a greeuous sinne to neglect the teaching of our children the feare of God then they increase and double their iniquity who by their corrupt example do leade them into euill and so murther their soules For children in stead of godly and religious instruction do oftentimes heare their fathers sweare swagger lye taile blaspheme and slander see them deale deceitfully and vniustly and marke their walking in euery euill way making their houses as it were an image and representation of Hell it selfe by practise of all manner of abhominations leading thereunto Lastly this doctrine is very comfortable vnto children Vse 8 themselues For howsoeuer they canot know or remember then owne baptisme yet they are to consider that they liue in a Church and among a people where infants are ordinarily baptized and sealed with the signe of the couenant of God Besides it is and euer hath bin A laudable customâ— of the Churâ—h whom God-fathâ—rs and God mothers of ancient time a laudable custome in the Church to haue special witnesses men of credite and estimation of euery childes and infants baptisme whom commonly wee call God-fathers and God-mothers The steps of this truth may be traced out if we consider u 〈◊〉 â— 1. â— â— what the Prophet Esay saith Chap. 8. where he declareth that so soone as his wife had borne him a son he gaue him his name which was done at circumcision and tooke two Parâ—nts no 〈◊〉 witnesses of thâ—â— ownâ— châ—ldrens baptisme faithfull witnesses Vriah and Zechariah to testifie the circumcision of his sonne and the solemne giuing to him of that name in the presence of the congregation And howsoeuer Vriah walked not with a right foot but turned aside from the pure worshippe of God to set vp the Idolatrous Altar after the fashion of Damascus to feede the fancy of Ahaz yet he was a man of reputation whose testimony was sufficient to assure the naming of the Prophets Sonne because the times to come would bee troublesome and full of many calamities For their children were named when they were b Gen 21 â— Luk. 1 59. and 2 21. circumcised as now our children are named when they are baptized So likewise the Church oftentimes lyeth vnder the crosse and is subiect to persecution as c Reuel 11 6. the woman driuen into the Wildernesse Reuelations 12 6. and so the baptisme of many members might many times be doubted off and called into question forasmuch as no impression abideth in the flesh as there did in circumcision the Churches haue thought it sit and conuenient to require certaine men to be as speciall witnesses of infants their bringing to Christ and to the Church by baptisme and of their names giuen them in their baptisme True it is there is no expresse commandement in the Scripture neither is it a thing in it selfe necessary to haue chosen witnesses which they call God-fathers to vndertake for the child Neuerthelesse it is commendable and not rashly to be reiected and refused For first it is not contrary to the Scriptures and the doctrine contained therein Secondly it hath bin a very ancient custome in the Church which seemeth to haue sprung from the baptisme of those that were called Catechumeni being as it were nouices and newly taught in the principles of christian religion These being asked concerning their faith did not onely make answere themselues but gaue witnesses sureties of their faith in imitation of whom it is now extended generally to the baptisme of euery one euen of infants Thirdly it containeth and commandeth nothing vniust or vnhonest or vnlawfull or any way inconuenient Fourthly it proceedeth from charity both of the fathers which chuse such God-fathers to bee an helpe vnto them in bringing vp their children and of such also as promise for them and in their name Last of all it tendeth vnto the good of the childe and of the whole Church Of the Childe when beside the parents who may depart out of this life and leaue their children young there are others as guardians and assistants to haue an eye ouer them who should not cease to call vpon them to learne true religion and to cleaue vnto it to the end Of the Church because by this meanes they that belong vnto it are better prouided for touching their education and instruction in the feare of God and their young yeares are more easily seasoned with the best things betimes So then we see that this custome is good and lawdable in it selfe so that there bee no abuse of it nor superstition in it nor matter of necessity vrged vpon it Seeing therefore children are baptized and haue by this meanes an assurance giuen them of their baptisme they haue a maruailous benefit bestowed vpon them that they so soone obtaine the partaking of Christ and all his benefits God worketh in the Children of the faithfull belonging to his couenant by waies vnknowne to vs as d Luk. 1 15.41 Iohn Baptist is said to be filled with the Holy-Ghost froÌ„ his mothers wombe and they are called e 1 Cor. 7 14. holy by the Apostle insomuch that they cannot perish whom God calleth some sooner and some later all in his owne appointed time as seemeth good to his heauenly pleasure The remembrance whereof when children come to age greatly comforteth them in the loue and feare of God when they call to mind that they are so greatly esteemed and highly regarded of God from the first comming into the world before they had the vse of speech of reason and of vnderstanding Christ Iesus shed his blood for them hee dyed for all the Children of God f Ioh. 11 52. Reuel 20 12. he redeemed them whether they be old or young small or great as Ioh. 11. He must dye not for that nation onely but should gather together in one the children of God which are scattered And the same apostle Reuel 20. saith I saw the dead both great and small stand before God
He is punished for our transgressions he is bruised for our iniquities the chastisement of our peace is laid vpon him and by his strâ—pes wee are healed the Lord maketh the punishment of vs all to light vpon him Likewise g 1 Ioh. 1 7. Reuâ—l 1 5. the Apostle Iohn saith The blood of Iesus Christ doth purge vs from all sin And in the Reuelation he addeth Christ hath washed vs from our sins in his blood Whereby we see we are taught to beleeue that wee are pardoned and reconciled to God not through our owne satisfaction not for our owne workes not by our owne sufferings but onely through the death and blood-shedding of Christ Wherefore their Penance is to be acknowledged to bee sacriledge and not accepted as a Sacrament to be iniurious to Christs death not meritorious for our life CHAP. XIX That Matrimony is not a Sacrament THe Councell of Trent vnder Pius 4. sess 8. decreeth a Concil Trid. sess 8. can 1. If any shall say that Matrimony is not truely and properly one of the 7. Sacraments instituted by Christ but was brought in by men into the Church and doth not confer grace let him be accursed Heereby they would seeme to set forth the dignity of marriage aboue vs seeing they lift it vp into the number of the Sacraments of the Church Yet as a lyar seldome agreeth with himselfe they complaine that we too highly magnifie the married estate and themselues cannot abide it in their Clergy because forsooth it is written Be ye holy for I am holy and Rom. 8. They which are in the flesh cannot please God Marriage therefore is too holy an ordinance for their vnholy Clergy inasmuch as they teach in this point b 1 Tim. 4.1.2 3. the doctrine of diuels and are led by the spirite of error that forbid marriage which God hath left free We confesse touching marriage so much as the word of God teacheth vs that it is an ordinance of God instituted before the fall of man while hee was without sinne c Gen. 2.18 and blessed of God who said It is not good for man to be alone let vs make him an helper meete for him This estate Christ did not abrogate and disanull but repeated and confirmed d Mat. 19 16. Iohn 2 1 2. Heb. 13 4. 1 Cor. 6.9.10 not onely by word but by his owne presence and hath left it as a lawfull remedy against fornication and vncleannes We account it an honourable estate of life among all and the bed vndefiled but whoremongers and adulterers God wil iudge and cast into vtter darkenesse where their worme shall neuer dye and their fire shall not be quenched as the Apostle teacheth 1 Cor. 6. Know ye not that the vnrighteous shall not inherit the kingdome of God Be not deceiued neither fornicators nor Idolaters nor adulterers nor wantons nor buggerers nor drunkards shall inherite the kingdome of God Notwithstanding e Reasons why marriage is no Sacrament we cannot cal and account it a Sacrament for diuers weighty reasons and euident causes First seeing it was not instituted by Christ but was from the beginning of the world and therefore it was before the law and vnder the law how can it bee a Sacrament of the new Testament Againe matrimony may be among Infidels vnbeleeuers out of the Church and society of the faithfull For the matrimony of Infidels is lawfull God did institute it for all mankinde The commandement is generall Increase and multiply The Apostle teacheth that if the vnbeleeuing woman will dwell with the beleeuing husband f Grati. in dec c. 28. qu 1. Lumb lib 4. dist 39. he must not put her away for her infidelity and marriage is honourable among all persons Seeing therfore it was before the fall of man before the giuing of the law vnder the gouernment of the law and made honourable among all it cannot bee a Sacrament of the Church of Christ and for the members only of the Church Thirdly it is not common and commanded to all the faithfull for it is not needfull and necessary that all in the Church should be married g 1 Cor. 7.7 Mat. 19 11 12. Euery one hath his proper gift some one way some another And albeit God haue not tyed grace to the Sacraments yet they in some sort h Hâ—w the Sacrâ—ments are necessary for the Church are necessary for the Church and to be partaked of the children of the Church whether wee respect the commandement of God who requireth them or whether we regard our own weakenesse who stand in need of all holy meanes and profitable helpes that tend to the confirmation of our faith Seeing then matrimony is not commanded to all neither serueth to confirme faith it cannot be receiued as a Sacrament Fourthly the Sacraments are ordinances of God applying Christ and his merites to all the faithfull but matrimony is not an instrument whereby God applyeth Christ and all his benefites much lesse is it a common instrument of the common saluation and benefits that all haue in Christ Iesus Furthermore we haue shewed how the Romane Church is contrary to it selfe in this point for our aduersaries cal matrimony a prophanation i Greg. Mart. dis Chap. 15. of holy orders And k Pigghius another saith it is more tollerable for a Priest to keepe many Concubines then to marry If matrimony be an holy Sacrament how should the sacred order of your Priest-hood be prophaned polluted and defiled thereby Lastly it hath no promise of saluation ioyned to it as it ought to haue though it bee lawfull and vsed lawfully in euery Sacrament there must bee likewise an outward signe or element as water in Baptisme and bread and wine in the Lords Supper together with a sanctifying word to warrant it but in this supposed Sacrament there is neither matter nor word therefore no Sacrament Hence it is that Durandus one of their owne Doctours saith that Matrimony in a strict proper kinde of speech is no Sacrament at all The answere that Bellarmine maketh to this last reason is as absurd as their doctrine it selfe namely that the word of institution in mariage is l Bellar. lib. 1. de Matrim c. 6. I take thee which are the words expressing their mutuall consent and that the matter or signe are the parties married For not euery word can consecrate and sanctifie m 1 Tim. 4 5. but the word of God Againe the married persons are receiuers of this pretended and supposed Sacrament so that they cannot be the matter or signe For the signe and the receiuer are two distinct outward parts of a Sacrament so that they cannot be confounded or mingled together as before we declared Chap. 3. The matter cannot be the receiuer the receiuer cannot be the matter The thing receiued cannot be the receiuer the receiuer cannot bee the thing receiued If then the persons married be the receiuers they cannot be the
signe receiued If any further obiect say Marriage is the signe of an holy thing to wit of the spirituall coniunction betweene Christ and his Church I answere it was not instituted to confirme our faith in that point but for other ends which we named before Besides if we shold cal al signs of holy things Sacraments we should treble the number of seauen for so many comparisons as we finde in Scripture wee should haue Sacraments and then the Stars a graine of mustard-seede leauen a draw-net a shepheard a Vine a doore nay a theefe a murtherer and infinite other things should be Sacraments which sometimes are made signes of holy things This were not so much to increase the number of Sacraments as to multiply absurdities Lastly the Sabbaoth was ordained to the Iewes to be a signe betweene God and his people in their generations n Heb. 4 8. signified the spirituall rest in Christ yet was it no ordinary Sacrament albeit it were blessed and sanctified of God Wherefore all mysticall and signifying signes are not Sacraments But the greatest reason whereof they are most confident is where the vulgar translation and the Rhemish interpretation o Eph. 5 32. readeth This is a great Sacrament I answere first the word signifieth a mystery or secret but not euery mystery or secret is a Sacrament neyther will they admit a Sacrament wheresoeuer a mystery is named Secondly the Apostle speaketh not of Matrimony but of the spirituall coniunction betweene Christ and his Church as the words following do declare This is a great mystery but I speake of Christ and of the Church Where the Apostle preuenteth this very obiection and sheweth in what respect he spake of a mystery For where one might haply obiect and say Doest thou call marriage this mystery he answereth I speake not this of Marriage I speake it in respect of Christ and of his Church This appeareth likewise in that he calleth it a great mystery that is A great secret But the coniunction of man and wife is sensible not secret much lesse a great secret Now the Sacraments are called mysteries p Why sacraments are called mysteries in respect of the Sacramental vnion betweene the signe and the thing signified betweene the representation and the thing represented so that at the same instant that one is present to the eyes the hands the mouth and euery part and member of the body the other by the power and working of Gods Spirit is as present in a wonderfull mysticall and secret manner to the faith being the eyes and hands of the soule Wherefore Cardinall Caietan not so grosse as many among them q Caiet in Eph. cap. 5. confesseth that these words proue not matrimony to be a Sacrament Further it is euident to all that consider the circumstance of the text that the Apostle brings not forth marriage in this place as a similitude to represent the neere coniunction betweene Christ and his Church r Eph. 5 23 25 28 29 32. but contrariwise he bringeth forth the exceeding and eminent loue of Christ as a similitude to declare and enforce what should be the loue of the husband toward the wife For the maine point of exhortation is set downe verse 25. Husbands loue your wiues This is argued and enforced by the example of Christ As Christ loued the Church and gaue himselfe for it Againe The man is the head of the woman as Christ is the head of the Church and afterward He that loueth his wife loueth himselfe for no man euer yet hated his owne flesh but nourisheth and cherisheth it euen as the Lord doth the Church By all these things it is plaine and manifest that if they will needes in this place dreame of a Sacrament consisting of a signe and thing signified Christ and the Church must be the signe representation and consecrated mystery to represent man and his wife and their mutuall loue each to other and not marriage a consecrated signe of him Last of all I would know of them whether so often as the old translator vseth the word Sacrament they will haue it taken strictly properly and particularly for the Sacraments of their church I thinke if they be sober minded and well aduised they dare not say so for Å¿ 1 Tim. 3.16 Eph. 1 9 and cha 3 9. Reuel 17 7. then godlinesse shal be a Sacrament Gods will shall be a Sacrament the calling of the Gentiles shal be a Sacrament yea iniquity shal be a Sacrament For in all these places the word Sacrament is vsed as well as in this place to the Ephesians by the old Interpreter sometimes in the good part and sometimes in the euill t Conc. Trid. sess 4. decret 2. Melch. Canus lib. 2. cap. 13. Andrad lib. 4. defens Trid. to whom notwithstanding they cleaue and must cleaue vnder paine of the censure curse of the councel of Trent CHAP. XX. That Orders are no Sacraments BY Orders we must vnderstand the offices and ministry of the Church a Lumb sent li. 4. dist 24 ca. 3. as also Peter Lumbard doth We confesse when Christ led captiuity captiue he gaue guifts vnto men b Ephes 4 11. and ordained Some to be Apostles some Prophets and some Euangelists and some Pastors and teachers for the repairing of the Saints for the worke of the ministry and for the edification of the body of Christ By these hee declareth his will vnto vs he gathereth together his scattered sheepe and publisheth the glad tydings of saluation as Ier. 7. I haue sent vnto you all my seruants the Prophets rising vp early euery day Ier. 7 25. Luke 10 16. And Christ our Sauiour saith He that heareth you heareth me and he that despiseth you despiseth me and he that despiseth mee despiseth him that sent mee And the Apostle Paul teacheth that God was in Christ 2 Cor. 5 19 20. and reconciled the world to himselfe not imputing their sinnes vnto them and hath committed to vs the word of reconciliation Now then are wee Ambassadours for Christ as though God did beseech you through vs we pray you in Christs stead to be reconciled to God This wee hold this we beleeue this we teach touching the degrees orders and offices of the ministry of the Gospell c Sentent lib. 4. dist 24. cap 1. But the popish orders of the popish Church they say are seauen whereof some are greater and higher offices some are lower lesser and inferior The greater are three the office of Priest-hood to offer vp the sacrifice of the body and blood of Christ vpon the Altar of Deaconship to assist the Priests in all things which are done in the Sacraments to bring in the oblations to set them vpon the Altar to couer it with cloathes to beare the Crosse and to reade the Gospell and Epistle to the people of the Subdeacons to bring the chalice and patten to bring the cruet with water and the
an high and holy duty to God and our children Indeede i Baptisme not precisely tied to a certaine day we are not precisely tied to a certaine day in Baptisme as the Iewes were to the 8. day in their circumcision but that which the 8. day was to them a conuenient and orderly time is to vs. Now what time can be more conuenient more comely more fit then the Sabboth day following when the Church is assembled That so it may be administred rightly reuerently religiously and conueniently in the publike meetings of the faithfull Againe the needlesse and carelesse deferring of this work hath a greeuous threatning k Gen. 17 14. annexed of assured punishment and iudgement as it is set downe The vncircumcised male in whose flesh the foreskin is not circumcised euen that person shall be cut off from his people because he hath broken my couenant Whereby we see that whosoeuer shall neglect circumcision and not suffer himselfe to bee circumcised or shall approue the negligence committed by his parents shall be none of the people of God but shall be shut out from the society barred from the fellowship of the faithfull both in this world and in the world to come vnlesse he repent of this sinne And that the l Exod. 4 24. neglect of Gods ordinaÌ„ce draweth his wrath appeareth in the example of Moyses The Lord met him and would haue killed him because his son was not circumcised He had dwelt in the land of Midian an Idolatrous country 40. yeares he began to sauour of the manners thereof but hauing called him to bee a Gouernor of the people would not be appeased toward him vntill he had reformed his owne house For if any cannot m 1 Tim. 3 5. rule his owne house how shall he care for the Church of God Now whereas he had two sons borne vnto him in Midâ—â—â— the elder no doubt was circuÌ„cised the eight day according to the order and ordinance of God why then did he deferre the circumcising of the younger No doubt he was scorned derided among them for circumcising his first borne his enemies were those of his owne house euen the wife that lay in his bosome yea he being then weak in faith loued the praise of men more then the praise of God and therefore the Lord would haue slaine him Albeit the signe of circumcisioÌ„ seemed base and contemptible in outward shew and to sauour of great cruelty toward little children yet God would not suffer the deferring and neglecting thereof to goe without punishment Although grace bee not tyed to the Sacraments and that we may be saued without them yet it is not left to the disposition of men whether they will come to them or not God wil not haue the outward signes contemned of vs for if we will be in the couenant we must not despise the seale of the couenant Furthermore are the outward parts vnited to the inward Vse 3 Then this serueth as a speciall meanes to comfort the very lowest estate of men and the poorest degree in the Church that they doubt not of the fatherly fauor of God toward them but bee assured of their acceptation with God who will make them partakers of his eternal blessings in his kingdome as well as other whose condition is greater and higher in the world When God gaue circumcision to Abraham hee commanded him to circumcise n Gen. 17.12.13.27 all his seruants bond or free as well borne in his house as bought with his money thereby signifiing that he adopted them for his children and that albeit they were Abrahams bond-men o 1 Cor. 7.22 yet they were the Lords freemen So vnto baptisme wee admit and receiue the poore as well as the rich â—he seruant as well as the maister the low as well aâ— the high without respect of persons When the Lord instituted the Passeouer p Exod. 12.3 the Lambe was eaten of all the congregation So touching the Lords Supper it is an holy banket for all degrees and conditions whatsoeuer and therfore q 1. Cor. 11.21.22 the apostle checketh the Corinthians for this abuse that whereas the poorest soule eating of the bread drinking of the cup is as welcome to Christ the gouernor of the feast as the richest they did despise the poore and shamed them that had not All these things duely considered serue to assure the very meanest lowest simplest in the Church that they are made heires of eternal life as well as other as they are partakers of the signe with other if they beleeue with faithfull Abraham This the Apostle r Gal. 3.28 Col. 3.11 teacheth There is neither Iew nor Graecian there is neither bond nor free there is neither male nor female for ye are all one in Christ And Col. 3. There is neither Graecian nor Iew circumcision nor vncircumcision Barbarian Scythian bond free but Christ is all and in all things Vse 4 Fourthly are there outward rites signes and persons as externall parts of baptisme And are there likewise inward parts whereby we are consecrated to God teaching that wee haue vowed to renounce the lusts of the world and to forsake the workes of the Diuell Then this Å¿ They are to be reproued that depart out of the Church before baptisme be solemnized condemneth those that depart out of the Church before this holye and publike action bee taken in hand Baptisme belongeth not onely to the witnesses and parties that bring the child but to all the members of the Church that we may learne by our presence thereat to renew our faith and repentance vnto God These men do too much disgrace and deface the dignity of this Sacrament not vouchsafing to remaine at the administration thereof as if it were not worthy to bee solemnized before them whereas they should quicken their faith in the couenant of God by beholding the works of the Minister and ratifying them in their hearts t Luke 1.58 as we reade Luke 1. where they are said to circumcise because they were all present at the worke consenting to prayers and thanksgiuings of the Church u 1 Cor. 11.5 as also the Apostle saith Women pray and prophesie in the Church when they sit still are partakers of the prayers and preaching vsed in the publike assemblies And as no member is cut off by excommunication a 1 Cor. 5.4 but in presence of all to be witnesses thereof to ratifie their griefe for the losse of a member of their body so in b Reasons rendred why the assembly should remaine altogither vntill Baptisme be finshed Baptisme it is required to witnesse and approue the publike worke by their presence and to assure themselues therby with ioy comfort that a fellow-heir is made partaker with them in the communion of Saints Moreouer the excellency of this Sacrament is as great as of the other they are of like woorthinesse in themselues and to bee
as it may in part be gathered out of chap. 16. when Paul saith I will tarry at Ephesus vntill Pentecost how can it be that the Apostle baptising these Ephesians and writing his Epistle from Ephesus shold not remember them among aboue the rest beeing many and also present with him before his face Thus wee haue opened the meaning of this place which the vnlearned vnstable haue wrested as they do also other Å¿ 2 Pet. 3 16. Scriptures to their own destruction and we haue proued the baptism of Iohn to be one the same in substance with the baptisme of Christ and therefore to be neither vnperfect nor vnprofitable Thus we see that the vnion of the outward and inward parts togither teacheth t The sum of thâ— Chapter is â—et downe that in baptisme the outward rites are no needlesse ceremonies that it must bâ—â— ministred with all conuenient speede against those that defer the same many weekes and months that it requireth our presence to the end of the administration thereof that prayers may bee offered vp by the Church for infants to be baptized and our selues learne what we haue vowed to God Wee haue also learned that God testifieth his loue euen to the lowest in the Church Nothing is done in the Church but to the benefit of the whole and if we desire our Children should be the children of God why do we not stay to aske it of God Or how shall we better know what our selues haue vowed and promised in our baptisme to God and how we haue beene answerable thereunto then by our continuall presence when it is administred Lastly this diuision of the parts teacheth that the baptisme of Iohn Christ differ not in the truth and substance thereof Thus farre we haue shewed that the parts of baptisme are partly outward and partly inward Now let vs see what these outward parts are and afterward proceed in order to the inward CHAP. III. Of the first outward part of baptisme AS we declared before in the former booke chap. 3. the number of outward parts of a Sacrament a Foure outward parts of Baptisme so the outward parts of baptisme are foure namely the Minister the word of institution the water and the receiuer All these though outward parts yet are substantiall and necessary parts The first is the Minister as the Ambassadour of God sent out by him with commission to meddle in the matter of the Sacraments as appeareth by the ministry of Iohn by the commandement of Christ and by the examples of the Apostles The Baptist b Luke 3.15 when all men mused in their hearts if he were not that Christ saide to them Indeede I baptize you with water but one stronger then I commeth whose shooes latchet I am not worthy to vnloose And Ioh. 1. he saith I am come baptizing with water I knew him not but he that sent me to baptize with water saide to mee vpon whome thou shalt see the spirit come downe and tarry still on hâ—m that is hee which baptizeth with the Holy-Ghost And Mat. 28. Teach all nations baptizing them Now according to this commandement and commission the Apostles went forth teaching preaching to the people and ministring the Sacraments to such as were conuerted to the faith c Act. 1.38 8 12.38 as we see Act 2.38 Notwithstanding whereas Paule sayeth Christ sent me not to baptize d 1 Cor. 1.17 but to preach the Gospell 1. Cor. 1.17 It is not to be vnderstood historically but comparatiuely For his meaning is not simply to relate and set downe his office whereunto hee was called but by conferring it with his preaching as if hee should say This is not the chiefe and principall end of my calling and function to baptize the high work of my ministery is to preach the Gospell Indeede they are both of them parts of the Ministers Office but this is the chiefest to labour in the word and doctrine in regard of the greater gifts required and of the fruite that floweth and followeth from thence to their hearers it being the high ordinance of God to saue such as belieue That this is the Apostles minde and meaning appeareth by the wordes immediately ensuing where he reckoneth vp some whom he had baptized which he wold neuer haue done or attempted without a calling True it is the dignity and force of baptisme dependeth not vpon the worthines or excellency of the Ministers thereof but on the authority and institution of God who onely remitteth sinnes and baptizeth with the Holy-Ghost This appeareth by the example of such as caâ—t out diuels in Christs name of whome Christ sayeth Mâ—t. 7 22.23 hee knew them not So Iudas was sent out with the rest of the Apostles to teach and to preach the Gospell of the kingdome Mat. 10.1.2.3 Mâ—t. 23.1 â— 3 Iâ—h 4.1 and to heale euery sicknesse and euery disease among the people yet hee was the sonne of perdition that the Scripture might be fulfilled The Scribes and Pharisies sit in Moses his chaire For this cause Christ himselfe would baptize no man Ioh. 4. least any should esteeme of baptisme by the worthinesse or vnworthines of Ministers Neuerthelesse f Reasons reÌ„dred why the Minister onely may baptize it is required that baptisme be done and deliuered by a Minister â—f â—he church and one reputed so to be of the Church as may be confirmed by sundry reasons First baptisme is a part of the ministry which none may vndertake but such as are therunto lawfully called God hath ioyned the g Mat. 28 19. Heb. 5 4. Mat. 19 6. ministry of the word and Sacraments together and what God hath coupled together let no man separate Mat. 19.6 But women or priuate persons may not be admitted to teach in the publike assemblies h 1 Cor. 14 34 35. in a true and well ordered Church 1 Cor. 14. Let your women keepe silence in the Churches for it is not permitted vnto them to speake but they ought to bee subiect as also the Law saith and if they will learne any thing let them aske their husbands at home for it is a shame for women to speake in the Church 1 Tim. 2 11 12. And 1 Tim. 2 Let your women learne in silence with all subiection I permit not a woman to teach neither to vsurpe authority ouer the man but to bee in silence Likewise i Reuel 20 20. the Apostle reproueth the Church of Thyatira that it suffered a Woman to teach among them and to exercise the publike ministry of the word contrary to Gods commandement and the practise of Gods people I confesse k Iudg. 4 4. 1 Sam. 2 2. 2 King 22 14. Act 21 9. there haue beene Prophetesses in the Church as Deborah Huldah Hannah the foure daughters of Philip with some others but the examples are extraordinary and therefore cannot make an ordinary rule for imitation The causes hereof are direct
and euident For to teach publikely is a token of authority and rule ouer others inasmuch as the teacher is higher in place and authority then hee that is taught as Paul was brought vp at the feete of l Act. 22 3. Gamaliell and as the lesse is blessed of m Heb. 7 7. the greater Therefore the woman should not be admitted to be a maister in Israell a teacher of the Church and an instructer of men as 1 Tim. 2. where the Apostle forbiddeth them to teach publikely and to vsurpe authority ouer the man but requireth of them to be in subiection not to challenge dominion Againe such is the n 1 Pet. 3 7. Eccl. 7 29 30. frailenes and weaknesse of that sexe that they are easier to be seduced and deceiued and so fitter to be authors of much mischiefe being the weaker vessels therefore Paul hauing set downe the doctrine that women should not take vpon them to teach in the Church and so preach in the assembly of men presently alledgeth this reason o 1 Tim. 2 13 14. Gen. 3.6 that The woman was first deceiued of the diuell and was in the transgression hee made choise of her and made her an instrument to beguile her husband For albeit that women be capable of the doctrine of godlinesse and many examples of learned women are extant euery where and in euery nation which might easily bee produced and that such were of ability sufficient to teach the Church yet shamfastnesse and modesty the speciall ornaments of that sexe do not suffer them to enterprize and execute that function which requireth courage and boldnesse in the discharge thereof True it is among the Gentiles in their sacrifices and solemnities were women-Priests fit Priests for such purposes fit Ministers for such Gods but in the Church of God neither vnder the law nor vnder the Gospell were they allowed to serue at the Altar or to offer the sacrifice or to meddle with the seruice of holy things and therefore it is vnlawfull to haue a womanish Ministry And as Moses teacheth in the booke of Deuteronomy Deut. 22 5. that it is an abhomination for a man to put on womans apparell so it is not onely vnseemely and vndecent but vnlawfull vngodly for a woman to put on that boldnesse and manlinesse which appeareth in the countenance of a man and to put off the bashfulnesse and demurenesse which shee ought to carry with her Salomon in the description of a vertuous woman among other laudable properties as partes of her office obserueth that shee seeketh wooll and flaxe and worketh diligently with her hands Prou 31 13 19. she layeth her hands to the spindle and her hands hold the distaffe Prou. 31 13 19. It is neuer noted as the part of a good woman that she stretchech out her hand to water and baptizeth the children that are in danger Let her meddle in matters of another nature she hath nothing to do to handle these holy things True it is the gouernment of the family vnder her husband is committed and the training vp of her children in the feare of God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 commanded vnto her 2 Tim. 1 5. 1. Timothy 5.14 As also Lois the grandmother and Eunice the mother of Timothy bestowed no small paines to plant the vnfained faith of Christ Iesus in him howbeit they neuer presumed to baptize their children much lesse the children of others So then to commit the office of the ministry to women or any part of it were as much as to turne the nature of things topsie turny and to bury and abolish the ordinance of God For hee that should be beneath is seated aboue and he that shold be in subiection is indued with soueraignty and authority The keyes of the kingdome of heauen are committed to men not to women if then they enter into the seruices of the Church they do it by a wrong key and are no better then intruders Furthermore the Minister representeth Gods person in this holy worke and therefore he onely can offer and deliuer with power and authority the outward signe which answereth fitly to the inward matter Shall priuate persons vsurpe to be the Lords messengers to bring his letters and seales not called not allowed not authorized It cannot be without intruding of themselues and dishonour to God and confusion in the Church For as none can wash vs from our sinnes but Christ onely so none can beare his person in the outward Sacrament of the inward washing but hee whom Christ himselfe hath appointed if we will receiue the benefit of the holy seale of baptisme for the assurance of our conscience p The people cannot with comfort assure themselues to receiue a Sacrament at the hands of priuate persons that wee are washed from our sinnes And if the will and pleasure of a Prince do make that onely to be his seale which he hath set apart to seale his grants withall so that albeit another may be made right of the same matter iust of the same forme and fashion and in all points like vnto it no difference beeing to be seene betweene them yet the same is none of the Princes seale but a counterfeit stampe then how much more ought the knowne and reuealed will of the eternall God which is that they onely should minister the Sacraments that haue a publike calling and allowance therevnto to haue that authority that no Sacraments can be warranted to bee his seales but such as are signed by his Officers Againe q Beza lib. de Quest in sacra quaest 140. 141 suppose the Princes seale should bee stollen away which he hath appointed to seale his grants withall and should be set too by him that hath no authority not being the keeper thereof there can by no meanes growe any assurance of comfort to the party that hath it applyed to his writings so if it were possible to bee the seale of God which a woman should set too yet for that she hath stolen her patent and vsed it contrary to Gods commandement I see not how any man can perswade his owne heart by it to be partaker of a Sacrament but his comfort is weakened and impaired and his conscience left in doubt and perplexity Moreouer this may yet farther appeare by a comparison a forme of reasoning often vsed in the Scripture comparing different actions of things done by a calling with such as are done without a calling whereby we shall see that to haue a lawfull calling to do a thing giueth life liking and allowance vnto the dooing For wee must not onely consider what is done but also who is the dooer What is the reason that Ioab Captaine of the hoast r 2 Sam. 3.27 and 20 10. 1 King 2 5. killing Abner and Amasa two more righteous then himselfe was reserued to iudgement Å¿ Num. 6 25.7 8. whereas Phineas killing Zâ—niri and Coâ—bi it was imputed vnto him for righteousnesse
in what multitudes the people in such dangers resort to the Church some desiring they may be baptized some that they may be reconciled from excommunication some that they may bee admitted to shew their repentance for their open crimes euery man desiring comfort euery man desiring the participation of the Sacrament In which case if there bee no Minister to be had what misery then followeth them that depart this life vnbaptized or bound in their sinnes Heereby hee meaneth the lawfull Minister of the Church inasmuch as hee ioyneth baptisme and reconciliation from the sentence of excommunication together If any man further shall aske the question Question seeing baptisme is limitted and as it were confined vnto the Minister whether baptisme ministred by hereticks bee auaileable or not For many incline to thinke that it is rather good which is ministred of a lay-man being a member of the Church then by him that is an hereticke Answere I answere hereticks are of two sorts some are remoued out of the Church some are tollerated in the Church and suffered to enioy their ministry So long as a Minister that is an hereticke keepeth his place and is not deposed from his function albeit hee should erre in the foundation yet he is a member of the Church though an vnworthy member and a Minister of the Church though an vnworthy Minister If he should depraue the institution and corrupt the essentiall forme which Christ hath appointed inuiolably to be vsed and obserued then were the baptisme void because the forme being changed the thing it selfe is abolished What is to be â—hought of â—he popish Baptisme Hence it is that the Baptisme celebrated in the Church of Rome is true baptisme because albeit the papacy be not the true Church yet the true Church is in the papacy God preseruing the remnants of it in the middest of the bowels of Anti-Christ as God continued light in the middest of the darkenesse of Egypt Baptisme therefore is in the papacy as the purse of a true man in the hand of a theefe or as an honest mans inheritance in the possession of an vsurper And albeit they haue no ministry rightly and lawfully called yet such as occupy the place of Pastors and hold the publike ministry are not to be accounted as priuate persons or meere lay-men and therefore the baptisme performed by them is not voide or of no effect both because they baptize in the name of the Father and of the Sonne and of the Holy-Ghost not in their owne name and because their ministry is not to be esteemed according to the persons but as seruing to the Church that yet lurketh secretly in the papacy What then Whether we may bring our children to be baptised of popish Priests may such as professe the reformed religion lawfully and with a good conscience offer their children to be baptized of popish Priests and Masse-mongers I answere albeit it be lawfull baptisme which they deliuer it followeth not that they may lawfully deliuer it or we lawfully seeke it at their hands and albeit it be auaileable wheÌ„ it is done yet neither haue they warrant to do it nor wee to goe for it True it is they haue a calling whereby they differ from priuate men but it is so faulty and corrupt that by no meanes we ought to vse it We ought not to do euill that good may come thereof Rom. 3. Rom. 2 8. 1 Thes 5 22. but it becommeth vs to abstaine from all appearance of euill 1 Thes 5 22. We may not by our practise and example allow and iustifie the horrible prophanations of the Sacraments the detestable corruptions of doctrine and the abhominable superstitions vsed in the worship of God and wee are bound and straightly charged to take heed we do not make our selues partakers of other meÌ„s sinnes 1 Tim. 5 22. We must beware we do not offend the weak brother for whom Christ dyed who may be imboldened by our example to approue of the reliques of Anti Christ and in the end to ioyne with that false Church Lastly 2 Cor. 6 14. 1 Ioh. 5.23 wee are commanded to flie from Idols temples to keep our selues from Idols the sheep of Christ heare his voice but the voice of a stranger they wil not hear It is better for vs to defer the baptising of our children theÌ„ to resort to their baptisme blended and mingled with so many toyes and impieties and though our Children in the meane season should dye yet we must comfort our selues in the Lord and lay hold on his couenant who hath promised to be both our God and the God of our seed and remember that it is not the want of the Sacrament that condemneth but the contempt from which we are free so long as we are ready and desirous to haue our children partakers of it when it may bee had orderly rightly and conueniently Obiection 4 The last Obiection deserueth not the name of an obiection much lesse any answere vnto it sauing that the ignorant may stumble at it some great Doctors of the church of Rome labour to add force vnto it and as it were to put life into a dead carkasse For Thomas Aquinas the darling of the Pope the Oracle of Schooles and the God of the Papists Gal. 3.27.23 alledgeth the words of the Apostle Gal. 3. As many as haue beene baptized into Christ haue put on Christ there is in Christ neither male nor female and therefore as wel women as men may baptize Answere I answere this is a most foolish and vnlearned collection and a plaine wresting and straining of the Scripture and therefore no maruaile if the saying of the wise man be verified heerein Surely the churning of milke bringeth forth Butter Prou. 30 33. the wringing of the nose bringeth foorth blood So the forcing of wrath bringeth foorth strife The popish diuinity is full of such conclusions I will giue thee a taste of them and then come to answere the obiection They reason on this manner Christ walked vpon the waters therefore the body of Christ may be shut vp in a piece of bread Peter walked vpon the waters therefore the Bishop of Rome hath authority ouer all Churches The Saints in heauen are like the Angels therefore they heare the prayers of all men Ioseph wrapped the body of Christ in fine linnen therefore the Priest must lay vp the body of Christ in the Altar The women came to the Sepulcher to see Christ therefore we must go on pilgrimage to visite the holy Sepulcher But I will passe ouer these fooleries and come to the place that is obiected The Apostle meaneth that in partaking of saluation there is no difference betweene male and female Iew and Grecian bond and free but there is great difference betweene man and man in the dispensation of the word and Sacraments Againe if this conclusion were necessary then a man might reason against the Apostle In Christ is neither
Male nor Female therefore as well women as men may teach in the Church contrary to the expresse doctrine of the Scripture set downe by Paul himselfe I permit not a woman to speake in the Church 1 Cor. 14. 1 Tim. 2. But I will spend no moe words in answering such trifles Thus much concerning the obiections Now as the truth is plaine and euident so the vse is Vse 1 profitable and comfortable First if the minister be one outward part of baptisme then he must be ready and carefull to performe his duty which is to wash the vncleane body with water in the name of the Father of the Sonne and of the holy Ghost to call vpon God and to follow the institution of Christ as it is left in the Scripture for his direction For if there be the outward sign of baptisme as the matter of the Sacrament if there be a party to bee baptized which is the receiuer and if there be a minister to administer it yet vnlesse he perform his duty there can be no baptisme So then we must know that the actions of the Minister i What are the actions of the Minister are double first there is required of him a sanctifying of the water secondly a washing of the party The sanctifying of the water is the separation and apointing of it by the word and prayer to this vse to signifie the bloude of Christ The outward washing is a certain pledge vnto vs of our inward washing by the blood and spirit of Christ Secondly if it bee the office of the Minister to baptize Vse 2 then this giueth direction and instruction to the people to whom to repaire and resort when they haue any Children to be baptized It is required of them to haue recourse to the ministers as to the officers of God We see in the affairs of the Common-wealth and in passing conueyances of houses of lands and of inheritances how carefull and circumspect men are to passe them where they ought to bee passed and in such Courts and vnder such officers as are authorized for such purpose that ther may be no error committed in the conueyance For whatsoeuer is done and passed before him that hath not his patent to warrant his practise is held to be voide and frustrate by maisters of that profession In like manner it standeth vs all vpon when a matter of an higher nature and of greater importance is in hand then the sealing and assuring of temporall possessions to looke carefully to the diligent performance of this speciall duty that the signing of our infants and sealing them in the Couenant be made by the hands of such Officers as are appointed by God for that purpose and by no other Vse 3 Thirdly this condemneth the abuse and prophanation of the Sacrament of baptisme in the church of Rome where women midwiues and priuate persons without any commandement of God nay contrary to his word take vpon them this part of the Ministers office to baptize children which they haue receyued from the Hereticke Marcion i Epip haere 42 who gaue women power to baptize which Epiphanius k Epi. con haer 2 teacheth the holy Mother of Christ was not permitted to do And the fourth Councell of Carthage Can. 100. hath without exception decreed that a woman ought not to baptize Such then as vsurpe this calling and approoue thereof neuer knewe the force of our adoption in Christ nor the strength of the couenant nor that the elect are saued by the good pleasure and will of God Therfore there is not that absolute necessity of baptisme vnto saluation which many suppose that for this supposed necessitie the ordinance of God should be broken and prophaned And a man may maruell why at such times they did not rather commit the matter to priuate men to baptize then to women whose sexe is further remooued from execution of this office not onely because they be vncalled and priuate men l 1 Tim. 2 11 12. 1 Cor. 14 34. but euen because they are women and thereby are wholly vncapeable though otherwise qualified of anie publike charge or function in the Church they are commanded to sit still and to bee quiet Besides if in time of this extreamity and necessity which is imagined it be permitted them to minister baptisme why should it not bee suffered in like necessity and danger of death that they minister the Lords Supper and preach the Gospell in case they be able and men vnable or vnwilling the dignitie of the one Sacrament being no lesse then the other the excellencie of the worde being as great as of them both If then women may iustly bee condemned when they shall presume to sit downe in the Chaire of Moses or to minister the Supper of the Lord they cannot be iustified if they vsurpe to minister baptisme For shall wee make a shameful and double diuorcement of those things that God hath coupled betweene the word and Sacraments and likewise betweene the one Sacrament and the other This â—s too great contumely and contempt offered to baptisme to allow it in those that may neither publikely preach nor lawfully minister the Lords Supper seeing their want to practise the one is no greater then to do the other In a priuate Family it is a great disorder to see the maister play the seruant and the seruant to do the office of the maister the husband to loose his authority and the Woman to step into his place In the Common-wealth it is a wonderful confusion to see base persons and peasants set on horsebacke Eccl. 10 6 7. and Princes walking as seruants vpon the ground Is this vnseemely and vncomely in the priuate house and in the Common-welth and it is not as vndecent in the Church when the distinct partes of the same office are diuided and parted asunder that priuate persons are set in Moses his chaire and pastors are put at the feete of the people Or when the Ministers of the word do occupy the place of Teaâ—hers and the administration of the Sacraments is committed or at lest permitted to the Parishioners and people and which is worse to Women And when different offices are so shuffled and shaken together that it cannot be determined to whom of right they do belong Wherefore let all priuate persons and Mid wiues consider with themselues the fearefull examples recorded in the Scripture of such as haue rashly p esumed to prophane the holy offices of the Church and how God hath often visited this great sinne with greeuous iudgementes sometimes with fire from heauen sometimes the earth opening her mouth sometimes with sodaine death and sometimes with the most filthy disease of the Leprosie whereby as by his voice from heauen he thundred downe on mens disobedience and so ratifieth this law of the necessity of a vocation calling for euer When the men of Bethshemesh pried into the Arke without a calling the Lord smote of the people fifty
Cyprian lib. 4. epist 7. that such as are sprinkled with water being sicke are no lesse truely baptized then such as are otherwise washed But let vs see who they are that haue right and interest in baptisme and who are capable of this Sacrament For not euery one without respect without difference without distinction is to bee admitted to this priuiledge because they are not fitte receiuers thereof If a Minister should take the outward element and vse the word of institution baptizing in the name of the Father and of the Sonne and of the Holy-Ghost yet it can bee no Sacrament vnlesse the deliuerer haue authority to administer it and the party baptized haue warrant to receiue it If hee should baptize a stone or an Image or a bruit beast without reason and vnderstanding these are no fit receiuers heere is an apparant and flat nullity whereby appeareth farther the truth of the former rule that besides the ioyning of the word to the outward signe there is necessarily required a fitted person to be partaker of the Sacrament as is more at large expressed Booke 3. Chap. 3. To proceede b Who are in the couenant wee must know that the receiuers are such as are within the couenant and such as professe the truth whether in truth or not wee leaue to GOD that searcheth the hearts and reines c Rom. 14 4. let vs not iudge another mans seruant he standeth or falleth to his owne maister Againe such as are borne in the couenant are of two sorts First men and women of yeares Secondly infants that are the seede of the faithfull For the faithfull do beleeue for themselues and for others as in bargaines they couenaâ—â— and contract for themselues and their heires after them for euer Although children cannot be saide to be saued by their fathers faith no more then to liue by the fathers soule inasmuch as the Prophet d Hab. 2 4. Rom. 1 17. Gal. 3 11. Heb. 10 38. teacheth That the iust shall liue by his owne faith yet the faith of the parents maketh their children to be counted in the couenant who by reason of their age cannot yet actually beleeue as they that want all knowledge and vnderstanding e Ionah 4 11. not discerning the right hand from the left Euery man liueth this temporall life by his owne soule so euery man liueth the eternall life by his owne faith True it is baptisme is a common seale But as all haue not interest to the pasture herbage and priuiledges of a Commons but onely such as are tenants according to the custome of the manor so all haue not title to baptisme being a Sacrament of the Church but onely such as are the Lords people according to the tenour of the couenant Touching the first sort of such as are to be baptized they are men women of riper yeares who adioyne themselues to the Church testifie their repentance hold the foundation of religion f Acts 8.36 and confesse their faith as Acts 8. If thou beleeuest thou maiest bee baptized The second sort are infants within the couenant g 1 Cor. 7 14. which haue both their parents or one at the least faithfull as 1 Cor. 7 14. The vnbeleeuing husband is sanctified to the wife and the vnbeleeuing wife is sanctified to the husband else were your children vncleane but now they are holy Where the Apostle sheweth that albeit a beleeuer bee vnequally yoaked and matched with an vnbeleeuer yet he is not to be forsaken nor the marriage bed to be accounted polluted inasmuch as their children are sanctified to God and the Church as well as if they were borne of both parents faithfull For so the children of the Israelites being of the posterity of Abraham are included in the couenant of God We are not curiously to enquire into the secret counsell and election of God we must h We must hope well of the seed of the faithfull and thereâ—ore we baptize them hold all the seed of the faithfull holy vntill they cut off themselues and in processe of time openly declare themselues to be strangers from the promises of saluation Againe the same Apostle i Rom. 11 16 Gen. 17 7. saith Rom. 〈◊〉 If the first fruites be holy so is the whole lumpe if the roote bee holy so are the branches So likewise God testifieth Gen. 17. I will establ sh my couenant betweene me and thee and thy seed after thee in their generations for an euerlasting couenant to be a God to thee and to thy seede after thee Such onely were circumcised as were within the couenant Notwithstanding they which were borne of vnbeleeuing parents and were strangers from the common-wealth of Israel and aliants from the promises of saluation if they acknowledged the errors in which they liued and sought forgiuenes of their former sins were accounted the childreÌ„ of faithfull Abraham were admitted into the Church and receiued circumcision as the apostles said to the Iailer k Act. 16 30.31 humbled 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 be saued and thy whole houshold So the Euangelist testifieth the like of Zacheus when he had once receiued CHRIST into his house nay which is more into his heart l Luk. 19 9. then Iesus saide vnto him This day is saluation come vnto this house forasmuch as he is also become the sonne of Abraham Thus when the Sunne of righteousnesse shineth vpon the head and maister of the family the beames thereof by a gracious influence begin to comfort and conserue m Act. 16 14 3 15. 1 Cor. 1 16. Ioh. 4 53. 2 Ioh verse 1. al 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 garments or like the dew that falleth from heauen vpon Hermon and the Mountaines of Sion n Psal 133.2 which goeth downe into the vallies and maketh all the plaine country fertill The knowledge of this point offereth diuers profitable Vse 1 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 o Act. 8 36. 22 16. let them demand to bee baptized according to the example of the Eunuch Acts 8. So soone as he was instructed in the faith of Christ by the preaching of Philip as he came to a certaine water he said of his owne accord See heere is water what doth let me to be baptized So to the same purpose Act. 22. Ananias stirreth vp Paul to this duty saying Why tariest thou Arise and be baptized and wash away thy sinnes Secondly this condemneth sundry corruptions and
it did appertaine to the children of the Iewes vnder the old Testament vnlesse peraduenture we will say that our Sauiour Christ by his comming hath restrained or diminished the grace and loue of his Father which were detestable blasphemy against the Father and an horrible reproch against the Sonne of God From hence then we reason thus If the infants of the Iewes were circumcised then the children of Christians are to be baptized but the infants of the Iews were circumcised therefore also the children of Christians are to be baptized Against this reason sundry exceptions are taken by the aduersaries of this doctrine Obiection which are not vnworthy the consideration They say circumcision was a signe of mortification it was tyed to be administred the eight day and that women ought not to be baptized if baptisme were like to circumcisioÌ„ inasmuch as they were not circumcised I answere Answere these obiections wil easily appeare to be very cauils and meere dreames of idle and addle braines if we diligently obserue both wherein circumcision and baptisme agree and in what points they differ They e Wherin circumcision baptisme agree agree first in one author of them both that is God himselfe who first appointed the Minister of circumcision which was Abraham and Iohn the Minister of baptisme whereof hee was called the Baptist Secondly in the chiefe and principall ends for which they were instituted namely to seale vp the promises of grace by Christ Thirdly by both of them is wrought our visible receiuing into the Church the Iewes were receiued by circumcision the Christians are entred by baptisme Lastly by both of them our mortification regeneration newnesse of life and iustification are signified So then they fully agree in the ends which they respect and in the things which they signifie to wit in the substance and nature of the things themselues The same Christ is promised in circumcision and giuen in baptisme Againe circumcision and baptisme differ f Wherin circumcision baptisme differ onely in certaine circumstances first in the forme and manner of dooing as circumcision was administred by cutting away of the foreskin effusion of blood but baptisme by washing and sprinkling with water Secondly in the outward signe which is indifferent in both Thirdly in the circumstance of time for circumcision promised from God grace and mercy in the Messias to come baptisme in the Messias already exhibited Fourthly in the subiects or persons that are partakers of them circumcision belongeth onely to the male children but baptisme is common to male and female Notwithstanding g How womeÌ„ were after a sort circumcised howsoeuer the bodies of the men children alone were imprinted yet through them the women were after a sort made partakers and companions of circumcision so that albeit God commanded onely the males to haue this signe in their flesh yet the females were not excluded from being members of the Church nor accounted strangers from the Couenants of promise For as the man is the h 1 Cor. 11 8. head of the woman so they were accounted as circumcised in the man yea they were reckoned and numbred with the men namely the vnmarried with their father and the married with their husbands Now that their circumcision was thus comprehended in the men so that it was vnto theÌ„ in stead of circumcision to be borne of the circumcised may be gathered by many places as Luk. 13. Where the woman which Christ healed of a spirit of infirmity bound together is called i Luk. 13 11. the daughter of Abraham to signifie that the priuiledge of his posterity belonged no lesse to her and all women that were faithfull then to the males and that she was as well his daughter as they his sonnes Likewise Gen. 34. the sonnes of Iacob communing with Hamor after their sister was humbled and abused said vnto them k Gen. 34 14.15 16. We cannot do this thing to giue our sister to an vncircumcised man for that were a reproofe vnto vs but in this we will consent vnto you if ye will be as we are that euery man-châ—ld among you be circumcised then we will giue our daughters to you c. where these two are set as contrary one to another our sister and the vncircumcised which teacheth that they were accounted as circumcised in the males so that it was enough to them to be born of parents that were circumcised Fiftly they differ in the setled time which is limited for circumcision being precisely and necessarily tied to the 8. day but in baptisme it is not so there is greater liberty left to the church yet the Sabboth following would not without vrgent cause be omitted Sixtly circumcision was instituted for the Israelites that were the seed of Abraham but Baptisme was instituted for all Nations that are willing to ioyne themselues to the fellowshippe of the Churches of Christ that professe his name of whatsoeuer Land and language they be Lastly circumcision was to endure onely till the comming of the Messias but the body being come the figure must cease whereas baptisme is to continue vnto the end of the world l Mat. 28 20. as our Sauiour teacheth Mat. 28. Teach and baptize and loe I am with you vntill the end of the world Wherefore the circumcision of the Turkes and Tartars which liue in infidelity and of the Moores which professe christianity vsed at this day is nothing worth albeit they retaine the outward signe and ceremony because the institution of it was only to endure vntill the blessed times of the Gospell Thus we see that notwithstanding the differences betweene circumcision and baptisme in circumstances of time manner of doing yet being in substance and effect the same the argument standeth strong and inuincible as a brazen wall prouing the baptizing of infants in the time of the Gospell from the commandement of circumcising infants in the time of the Law Againe m The practise of the Apostles let vs consider the practise of the Apostles and ages succeeding in this point For albeit it be not expressed that any infant was baptized by the hands of the Apostles yet we finde in diuers places that whole families and housholds haue beene baptized in which no doubt were many infants sucklings n Act. 16 13.33 1 Cor. 1 14 16. Acts 18 8. and 2.37 38.39 as Act. 16 15. Lidia being conuerted to the faith was baptized and all her houshold And againe verse 33 of the same Chapter the Iaylor was baptized and all that were with him So was Crispus the chiefe Ruler of the Synagogue and his houshold baptized and the houshold of Stephanus Furthermore when Peter commanded the Iewes newly conuerted to the faith of Christ and hungring after saluation in him whom before they had crucified to bee baptized he addeth this as a reason For the promise is made to you and to your children and to all that are a farre off euen as many
with all care before the Lord of whom wee ought earnestly to beg and desire his Spirit to teach vs the truth of our Baptisme the assurance of the forgiuenesse of our sinnes and the purging of our consciences from dead workes We come oftentimes and ordinarily to this Sacrament we see children incorporated into the Church and sealed vp to be members of Christ and yet sildome or neuer remember what vow we haue made to God and whose we are by our profession no not in the present worke doth any such cogitation or consideration enter into the hearts of many yea the most sort see the water sprinkled and heare the words pronounced but esteeme it little as a matter belonging nothing at all vnto them There is none that come to heare the word and to receiue the Lords Supper but they thinke it pertaineth no lesse if not more to them then it doth vnto others but touching baptisme and making any vse at all of it they put it farre from them they know they are already baptized and are to be baptized no more they turne it passe it ouer slightly to the infant that is brought to the well-beloued friends and neighbours that bring it saying to themselues as the Pharisies did in another case to Iudas Mat. 27 4. what is that to vs see thou to that But we cannot so shift ouer the matter our baptisme will cleaue more closely vnto vs it hath made such an impression in vs and sticketh so neere vnto vs that it can neuer be blotted out nor wiped away it summoneth vs to God and telleth vs that we are not our owne but he challengeth vs wholy to himselfe and will not let vs no from him Vse 4 Lastly is the cleansing and purifying of the foule represented by the washing of the body Then from hence ariseth vnto vs great comfort in baptisme namely that it is no idle no needlesse nor superfluous thing but of great power force and vertue For the water is not bare water but the water of regeneration being rightly vsed and administred by those onely that are lawfully called to the office and haue a warrant from God and commission from the Church to that purpose It belongeth not to any priuate persons men or women much lesse to children to make a toy or sport of it as it is said of Athanasius that being yet a childe not knowing what he did Ruffin lib. 1. cap 14. 1 Cor. 13 11. or with what he medled hee baptized Of whom we may say as Paul doth 1. Cor. 13. When I was a child I spake as a châ—lde I vnderstood as a childe I thought as a childe but when I became a man I put away childish things Or as the wise man doth Eccl. 11. Eccl. 11.10 Baptisme admiâ—istred in sport is no baptisme Childhood and youth are vanity Heereby can come no sanctification nor cleansing of the soule and therefore are they deceiued that receiue it for good and ratifie it for authenticall forasmuch as euery such baptisme vndertaken by priuate persons in case of necessity or by children after an apish imitation is no baptisme at all neither is that water consecrated water but common and prophane and therefore consequently that washing or sprinkling is to bee accounted as common and prophane also If a Child should take vpon him to minister the Supper of the Lord that knoweth not what it meaneth and charge the people to examine theÌ„selues that hath not learned as yet to examine himselfe all men must confesse this were a great prophanation of this SacrameÌ„t by no meanes to be suffered or if he should step vp into the chaire of Moses and offer fondly and childishly to vtter the word of God who would regard it Or who would care for it Shall we say this were to administer the Supper of the Lord or to preach the Gospell of Christ Or shall we imagine that any fruit or benefit can come hereby So may we say of Baptism it is prophaned by vnfit persons not profitably administred But to leaue these abuses which we haue touched conuinced before let vs see what are the comforts that arise from this inward part of this Sacrament which are of diuers sorts for hence floweth as from a plentifull spring comfort to the whole Church comfort to the parents of the persons baptized comfort to the infants themselues Comfort to the whâ—le Chuâ—ch It reacheth to the whole Church because when it beholdeth water sanctified and set apart for baptisme and spirituall washing of the soule represented by the outward cleansing of the body they may see as it were Christ crucified and his blood poured out before their eyes When we feele our hearts at any time cast downe by the sight of our sins and finde the burthen of theÌ„ to be intollerable vnto vs we must lift vp our eyes to heauen and in a sweet meditation of this holy sprinkling of the blood of Christ assure our consciences therby that he hath washed them all away that they shall not be imputed vnto vs nor be able to worke our condemnation We are also put in minde heereby that we are fellow-members of one and the same body forasmuch as we haue all one baptisme Ephe. 4. Eph. 4 5. as we haue all one Lord and Father all one faith and hope of eternall life Hence it is that at the birth of Iohn the Church reioyced comming together to haue him circumcised Let vs therfore be ready to ioyne together in this worke in praier and thanksgiuing let vs addresse our selues to be as witnesses and approuers of it that wee may receiue comfort by it being euermore taught and confirmed in the truth of our baptisme and remembring what we haue promised to God that we may be carefull to performe our promise and fearefull to breake couenant with him In this respect the Church is said to circumcise * Luke 1 59. 1 Cor. 11 5. and to prophesie and make prayer because it ioyneth together in these holy actions We haue all of vs one entrance into the Church whereby we professe to go al one way to walk one course to leade one manner of life to serue the same God Comfort to parents Secondly this comfort extendeth more principally particularly toward the parents themselues then it doth in generall to the whole Church For they see their seed together with themselues ioyned to the Church and washed with the blood of Christ they haue the ancient promise of God verified vnto them I will be thy God and the God of thy seed GeÌ„ 17. which ministreth great matter of ioy vnto theÌ„ so that they should reioyce more in this mercy shewed toward them then if they could make theÌ„ heires of the world and leaue them owners of a kingdome Howbeit this comfort carrieth with it sundry duties putteth them in minde to be thankfull to God who hath verified his couenant to them and their
no life in you If Christ be present to vs life and all things accompanying saluation are present to vs. If Christ bee absent from vs death is present wrath lyeth at the doore life and saluation are absent so that wee are neuer partakers of his graces except wee be as neerely coupled to his humanity as meate and drinke are coupled with our body which of all other is a most neere vnion and inward coniunction Thus we see we are seuered from the world to haue fellowship with Christ and are set once in him for euer l 1 Ioh. 2 19. Rom 8 33 34 35 37 38 39. because he that commeth to Christ once he casteth him not away he shall neuer hunger he shall neuer thirst hee shall not be lost but liue for euer as the Apostle saith 1. Iohn 2. If they had beene of vs doubtles they had continued with vs. And Paul to this purpose saith Rom. 8. Who shall lay any thing to the charge of Gods chosen It is God that iustifieth who shall condemne Who shall separate vs from the loue of Christ Shall tribulation or anguish or persecution or famine or nakednesse or perill or sword In all these wee are more then Conquerours through him that loued vs for I am perswaded that neither death nor life nor Angels nor principalities nor powers nor things present nor things to come nor height nor depth nor any other creature shall bee able to separate vs from the loue of God which is in Christ Iesus our Lord. If once we be ioyned to him in spirituall mariage notwithstanding the difference and disparagement betweene him and vs nothing shall be able to worke our diuorcement from him True it is God findeth vs wallowing m Ezek. 16 4.5 6. in our owne filthinesse polluted in our owne blood defiled by our owne vncleannes he hath made an eternall couenant with vs he hath spoken peace vnto our soules saying Thou shalt liue euen when we were sunke downe in sinne to death he said vnto vs Thou shalt liue so that he will neuer turne from vs to do vs good but we shall be his people and he will bee our God he will giue vs one heart and one way that wee may feare him for euer and that it may be well with vs and with our children This made the Apostle to write Eph. 5 30 32. We are members of his body of his flesh and of his bones this is a great mystery but I speak concerning Christ and concerning the church Where he seemeth to allude to the n Gen. 2 21. first creation of the woman made of one of the ribs of the man shaddowing and shewing our knitting and coniunction with Christ which we haue by faith not by nature by vertue of the Spirit not of the flesh Now as we haue shewed that this coniunction is made by Gods Spirit and by our faith which he hath giuen vs so the meanes and instruments to worke it are the word and Sacraments This is a dignity peculiar and proper to the elect to haue perpetuall fellowship with Christ and to grow vp into one body with him as he teacheth Ioh. 17 20 21. I pray for all them which shall beleeue in me through their word that they all may be one as thou O Father art in me and I in thee euen that they may be one with vs that the world may beleeue that thou hast sent me If then there be not an vnion betweene Christ and vs we haue no accesse to God the Father being quite cut off from all hope of life and saluation As then all the substance and nourishment of the tree commeth frō the roote and all the vitall powers of a true naturall body come from the head so it is betweene the Son of God and vs we haue not so much as one drop of the heauenly life in vs of our selues o Ioh. 14 6. Christ is the way the truth and the life no man commeth vnto the Father but by him To conclude this first vse seeing such as come to this sacrament p Mar. 16 16. must be Christians before it appeareth to bee a very corrupt custome of the people when they require baptisme of the Pastor for their children to say God hath giuen me a Pagan I desire you to make him a Christian For Baptisme cannot make a Christian but signifie the Sacraments cannot make that which is not but assure that which is already made as seales do not giue the right but confirm it Thus much of the first vse of Baptisme the second followeth CHAP. XIII Of the second vse of Baptisme BEing made one with Christ wee are partakerss of the benefits of his death to wit a The second vse of baptism is to assure forgiuenes of sinnes of forgiuenes of sinnes and of regeneration or new birth So then the second vse of Baptisme is to assure vs of the remission and pardon of our sins that we may bee vnblameable and acceptable to God This is signified by the outward ceremony of washing and sprinkling to wit the sprinkling of our soules with the blood of Christ for the forgiuenes of all sins b Acts 2 38 22 16. as appeareth Acts 2. Then Peter said vnto them Amend your liues and be baptized euery one of you in the name of Iesus Christ for remission of sins And Act. 22. Ananias said vnto Paul immediately after his conuersion Arise and be baptized and wash away thy sins in calling on the name of the Lord. So the Euangelist witnesseth Marke 1 4. that Iohn did baptize in the wildernesse and preach the baptisme of amendment of life for the remission of sins And the apostle maketh this vse Col. 2 12. Ye are buried with him through baptisme in whom yee are also raised vp together through the faith of the operation of God which raised him vp frō the dead and you which are dead in sins and in the vncircumcision of your flesh hath he quickened together with him forgiuing you all your trespasses The meaning of these places is not that baptism c Baptisme doth not of it selfe conferre grace bestoweth or giueth forgiuenes but only signeth sealeth and assureth our pardon euen as remission of sins and the righteousnes of faith were not in the old Testamēt by circumcision conferred but confirmed vnto the faithful The grace of pardon and forgiuenes of sins is not attained but by faith in Christ so that the worke of baptisme will not effect it Moreouer we haue proued that it is not lawfull to baptize such as are in yeares vnlesse they make open profession of their faith in Christ and repentance from the works of the old man wherefore they obtaine them not by the outward washing with water in baptisme So then we are no lesse assuredly washed by the blood of Christ frō the spots of our soules then outwardly we are washed with water from the filth of the body For the force of his
al the people to drink of the cup they might pretend this example of the Israelites but inasmuch as they vtterly deny them this part of the cup they ouerthrow theÌ„selues in their malice and yet in their blindnes they do not see it Finally many of the Fathers did both eate Manna and drinke water out of the Rocke if not in the same place yet at one and the same time n Exod. 16 21 inasmuch as they gathered thereof euery morning and it ceased not a Iosh 5 12. vntill they entred the frontiers and confines of the land of promise But they neuer allow without a tolleration and dispensation the people in any place at any time vpon any occasion and in any respect to taste of the cup in the Lords Supper Ninthly if the cup of the new testament may bee taken from the Lords people in like manner the water in baptisme may be taken away from theÌ„ For the blood of Christ whereby remission of sins is purchased and procured is represented by the wine of the Lords Supper as well as by the water in baptisme But the water in baptisme without great sacriledge cannot be omitted or neglected wherefore then should the cup be taken away Tenthly in the matter of the Supper our aduersaries alledge the words of Christ in Iohn Iohn 6. If you drinke not my blood you shall haue no life in you If these words be thus to be vnderstood then by depriuing them of the cup they depriue the people of life and saluation Againe if drinking of the chalice be a priuiledge of the Clergy how commeth it to passe that Kings and Princes haue a part in this priuiledge How is it that they are permitted as well to drinke of the consecrated wine as to eate of the consecrated bread But heerein was a notable piece of cunning a great point of policy vsed partly to aduaÌ„ce the dignity of the Clergy and partly to stop the mouthes of Princes For as by this order or rather disorder the proud Clergy are made companions with Kings and Princes euen equall vnto them so they thinke to hood-winke them make them content to swallow the rest of their superstitions because they are pleased to grace theÌ„ with this priuiledge aboue the people as with a speciall fauour Moreouer it is not to be omitted that a principall end of this Sacrament was instituted to set foorth the death of Christ not onely as an idle narration but as a profitable application thereof to the conscience How then shall the people know that the fruite of shedding his precious blood belongeth vnto them as the nourishment of their soules except besides the looking vpon the cuppe they be partakers of it It is therefore necessary to vnderstand by eating and drinking that God doth not nourish them by halfes but that Christ yeeldeth whole nourishmeÌ„t vnto them Such then are worthily taxed of rashnes themselues that complaine how the people rashly presume to receiue the Sacrament vnder both kindes for as well they might say that it is rashnesse and presumption to imitate and follow Christ And they may iustly be condemned of heresie who pronounce them hereticks and worthy to be punished by the secular power that speake against receiuing in one kind onely as if it were heresie to follow the example of Christ left to the Church For what remaineth more but to proceed one degree farther euen to pronounce Christ himselfe an Arch-heretick and all the Apostles hereticks also and to condemne them to the Inquisition as deceiuers and impostors seducing and misleading the people Lastly if any part of the Supper might be taken away from the people then likewise the word of God may bee taken from them for in this point there is the same reason and respect of them both A Sacrament is nothing else but a visible word and a sealing vp of the word and the offence seemeth to be the same whether a man breake the seale or rent the writing But the word cannot be withdrawne from Christian people it being the instrument of faith and the life of the Church Wherefore it is the greatest wrong and iniury done to the people of God to take from them the cup of saluation The answere to this reason must be to confesse the parts and yeeld the conclusion forasmuch as by forbidding the people the reading of the scriptures they haue robbed them of the word of God and taken from them b Luk. 11 52. the key of knowledge neither entring themselues into the kingdome of heauen nor suffering those that would enter No maruaile then if they take the cup of blessing from the people who haue taken from them the free vse of the word of God To conclude these reasons it is Antichrist who contrary to the doctrine of Christ contrary to the institution of the Supper contrary to the practise of the Apostles and contrary to the vse of the former churches hath excluded the people languishing and thirsting after the blood of Christ as the dry earth for the sweet showers of raine froÌ„ taking the cup of the Lord and left them a dry communion to eate the bread of the Sacrament alone Hauing considered the truth of God by sundry reasons grounded in the Scripture that the people haue good interest and title in the cup denyed vnto them let vs answere the c Obiections for taking â—he cup from the people of god Arist in Top. Cicer. lib 1 ad Heren et de Orator obiections of the aduersaries made against the former doctrine For it is not sufficient onely to teach the truth and to confirme our owne cause except wee labour soundly to infringe and confute the contrary First they pretend that Christ administred it to the apostles onely and not to any of the people and consequently the institution for taking the cup can be no generall commandement for al men thus d Rhem. Test vpon Mat. 26. and Mar. 14. the Rhemists reason without reason I answere first it may bee doubted and disputed whether onely the Apostles were present at his last Supper For seeing diuers were added vnto the Church and professed the faith of Christ seeing he had other Disciples beside the twelue seeing many godly men and women followed him to see his miracles to heare the gracious words that proceeded out of his mouth why should wee thinke that none of them were admitted to his table who had often heard his preaching and depended vpon him in their liuing Againe the Passeouer was celebrated in the house e Mat 26 17.18 of a faithfull man as may be collected by sundry circumstances now then either the Lord Iesus annexed that family vnto his as the law in one case appointed or else we shall haue two Passeouers at one time in one house which hath no warrant of Scripture no colour of truth no probability of reason We reade in the institution and celebration of the Passeouer of ioyning house to house
of Christ Howbeit it is not so needfull and behooueful as that without preaching it should bee no baptisme or that for want of this it should be reiterated and the former made voide And therefore the Priests that circumcised children in the Temple did not alwaies preach the law to the people for then they must preach not onely vpon the Sabaoth but euery day in the weeke and peraduenture oftentimes in the day forasmuch as children were brought at all times to be circumcised being precisely tied vnto the eight day and therefore as children were borne euerie day of the week so doubtlesse they were brought to be circumcised euery day of the weeke And what Sermon could there be at the circumcision of Iohn Baptist the fore-runner of Christ Luke 1 62. his Father for his vnbeleefe being striken dumb and so not able to speake Luke 1 62 Againe we confesse that seales without writings are like waxe set to a blanke and therefore baptisme without the word is altogether vnauaileable and vnprofitable Notwithstanding by the word we do not vnderstand the solemne interpretation of the scriptures with doctrine and application but a declaration of the institution of Christ and a commemoration of the promises of the Gospel Thus we make the word necessarie and otherwise then thus we do not make it to be necessarie The third outward part is the element of water The 3. outward part of Baptisme which is the matter whereof baptisme consisteth Whosoeuer therefore baptizeth with any other liquor then with water as with blood with sand with snow with milke or such like matter doth frustrate baptisme and maketh it an ydle Ceremony Againe all popish corruptions superfluously added and annexed to this Sacrament contrary to the simplicity of the Gospell as Creame Crosses Censers Tapers Spittle Salt and such like vnsauoury trumpery are vtterlie condemned hauing also a superstitious opinion of holines and worship ioyned with them Lastly seeing water is an outward part the want of washing with water cannot hinder the saluation of such as die without baptisme All perished not vnder the Law that died without Circumcision God is not more rigorous vnder the Gospell neither did Christ come to condemne those whom the law saued This therefore is a bloody and discomfortable doctrine to be abandoned and abiured of all parents of all children of all christians God saide at the first to Abraham when he instituted circumcision I will be thy God and the God of thy seede Gen. 17 7. And the Apostle Paul speaking of children born of faithfull Fathers and Mothers saith That they be holie 1. Cor. 7 14. By the strength and vertue of this couenant so graciously made and faithfully kept it commeth to passe that the children of beleeuers so soone as they be borne do belong to God and to his kingdome The absolute necessitie of Baptisme How baptism is absolutelie necessary we acknowledge in two pointes first it is necessary to haue it celebrated in the church to the end of the world Christ hath commaunded it and the Church ought to keepe this commaundement without spot and without rebuke vntill the appearing of our Lord Iesus Christ For as the Apostle teacheth that wee must shew the Lordes death vntill hee come so we are to baptize the members of the Church vntill hee come againe to iudge the quicke and the dead Secondlie it is necessarie in this respect because who soeuer dooth voluntarily depriue himselfe of baptisme the Sacrament of regeneration and the seale of the righteousnesse by Faith and dooth wilfully contemne it as the Pharisees did against themselues cannot be saued For it is the refusing not the wanting the contempt not the depriuation of baptisme that bringeth with it condemnation according to that which the Lorde speaketh touching circumcision Gen 17. The vncircumcised male whose flesh of his foreskinne is not circumcised that soule shall be cut off from his people he hath broken my Couenant But to say Gen. 17 14. that God cannot or will not saue children without baptisme or to beleeue that being carried towardes baptisme and dying in the way they are excluded from eternall saluation Children dying vvithout baptisme are not damned is a rash and cruell sentence of corrupt and partiall iudges First it is a false accusing of our mercifull God of extreme rigor and seuerity as if he did badlie prouide for the saluation of children borne vnder the olde testament who were restreined circumcision before the eight day Secondly it committeth the saluation or damnation of children into the power of a man or a Midwife for if they list to baptize them they shall goe into Paradise if they please not to doe it then they shall neuer come vnto Heauen Thirdly our aduersaries themselues that vrge so much the necessitie of Baptisme do teach in their writings that many are saued without the Baptisme of Water as sundrte Martirs that were neuer baptized but that the shedding of their blood hath the force of true baptisme And yet as it is well obserued this baptisme of bloode is contrarie to their owne Cannons which conclude and determine that it can be no Sacrament if hee that baptizeth hath not an intent to baptize but they dare not auouch that the persecuters and executioners conferred baptisme or euer had any intent to baptize And howe is the intent requisite in him that doth baptize more then in him that is baptized To omit this that manie haue ended their daies by martyrdome that neuer had their blood shedde and powred out of their bodies Fourthly it is agreed vpon on both sides that baptisme is once onely to be administred to one and the same person and not to be iterated or repeated what reason then can bee rendred by them why Martyrdome of a person alreadie baptized should bee no Sacrament and that the Martirdome of a person not yet baptized should bee a Sacrament For he that hath beene once baptized may bee baptized no more by anie other baptisme And thus Martyrdome shall be a greater honour and dignity in him that is not baptized then in him that hath liued and continued in the Church and beene baptized Fiftly circumcision in the olde Testament and baptisme in the new are all one and of like necessitie yet infinite people were saued vnder the olde Testament without circumcision as all the faithfull women and such as truelie repented amongst the Niniuites at the preaching of Ionas Lastly our aduersaries are constrained to ioyne with vs in that they confes that the power of God is not tied to the Sacraments Lumb l 4. dist 4 insomuch that manie partake the trueth of the Sacrament which do not receiue the outward signe of the Sacrament and that there is a baptisme of the spirit which supplieth the depriuation and default of the baptism of water And this is as much as we desire so that they teach that which wee teach and beleeue that which wee beleeue The fourth outward