vp the very body and blood of Christ to god the father for the sinnes of the liuing of the dead we receiue it not but condemne it to the pit of hell from whence it came For Christ offered vp himself but once And if they be priests properly to offer him they must likewise be the murtherers of him forasmuch as when he was offered he was killed Moreouer they make his al-susficient sacrifice to bee vnperfect which notwithstanding maketh vs perfect and themselues to be after a sort mediators betweene god and man and so depriue themselus of the sweet mediation of Christ. Thus much of the gainefull Marchandize of Masses vsed in the church of Rome and of the oblation or rather abhomination thereof These and many other errors are discouered and opened in this Treatise which I commend vnto thee good christian reader desiring thy farther instruction in the truth I know it cannot but grieue thee to hear of contentions and dissentions especially in the matters of God wherein wee should al think and speak one thing Wherefore thou must remember that it cannot be auoided but offences wil com but wo be to him by whom they come The apostle saith There must be euen haeresies among you that they which are among you may be knowne For my part I haue labored to doe no more then to quench the fire which other haue kindled and to plucke vp the weeds which other haue planted The successe of this worke I commit to the Lord the examination and fruit thereof to thee Read it with iudgement Try al things and hold fast that which is good Lay al partialy aside and weigh the doctrine set before thee with the ballance of the Sanctuary The Lord of heauen and earth bring vs all to be of one mind and of one hart in the truth and giue vs the spirit of vnderstanding that we may be able to discerne light from darkenes and truth from errour and that we may not be caried away with euery 〈◊〉 of false doctrine but that we may knowe what is the good and acceptable wil of God and may grow vnto a perfect man in Christ Iesus to whose mercifull direction and protection I commend thee Amen FINIS The Principles of Christian religion set downe in Questions and answers shortly for the remembrance and plainely for the vnderstanding of all persons requisite to be learned and knowne before they be admitted to the Lords Supper Q. What is true religion A. It is the knowledge of gods wil to the end we may serue him in holinesse and righteousnesse Ioh 17 3 Eph 4 23 24. Q. How many parts are there of religion A. Two repentance and faith Mar 1 15 Act. 20 20 21 Q. What is repentance A Repentance is a turning from al sin vnto righteousnes act 3 19 Ezek. 18 21 Q How many things haue we to consider in repentance A Two thinges the parts of it and the meanes whereby to attaine it Esa 1 16 xvii xx Q What are the parts of repentance A Two partes first a for faking of sin with an hatred and sorrow for it Secondly a betaking of ourselues vnto righteousnes with a loue and liking of it 2 Cor. 7 x xi Q What are the meanes to come to repentance A Two meanes first the knowledge of our sins by the law Secondly the consideration of the punishments due to sin Reuel 2 5 Q How many commaundements are there in the law A Ten Exod. 34 28 Deut. 4. xiii x 4 Q 〈◊〉 how many tables are the 〈◊〉 deuided A Into two tables Mar xii 30 xxxi Exod xxxi xviii 34 1 Q What 〈◊〉 the first table concerne A Our duties toward God contained in the 4 first commaundements Math xxii 36 37. 38 Q what is the 〈◊〉 commaundemant A Thou shalt have none other Gods but me Deut 5 7 Exod 20 3 Q what is the summe of this law A We must not account that as God which by nature is no God but haue and chuse the true God onely for our god Mar. 12 29 Q What is the second commaundement A Thou shalt not make to thy selfe any grauen image Exod 20 4 Q What is forbidden and commaunded in this law A We must not worship the true god falsely but worship god as he hath appointed in his word Ioh. 4 24 Iosh 24 15 Esa. 29 13 Q What is the third commaundement A Thou shalt not take the name of the lord thy God in vaine Exod. xx 7 Q What is forbidden and commaunded in this law A We must not bereaue god of the honor due to him but vse his titles word and works with al reuerence Math. 5 33 34 35 36 37 Q What is the fourth commaundement A Remember the Sabbath day to keepe it holy Exod xx 8 Q What is commaunded and forbidden in this law A We must 〈◊〉 the sabbath with the works of the sabbath and not 〈◊〉 it with our owne works Esa. 58 13 Neh 13 xv xvi c. Q What are the workes of the 〈◊〉 A 〈◊〉 as are holy and of present necessity Luk 14 3 4 5 Act. xx 7 Q 〈◊〉 must keepe the Sabbath A 〈◊〉 thy son thy daughter thy man thy maid and thy stranger Exod xx x Q 〈◊〉 of the first table what doth the second table concerne A 〈◊〉 duties toward our neighbors in the sixe last commaundementes Rom. 13 8 9 Q Who is our neighbour A Our neighbor is euery one of our owne flesh yea our enemies Esa 58 7 Luk. x 35 36 37 Math 5 44 Q What is the first commaundement A Honor thy father and thy mother Exod xx 12 Q who is our father and mother A Al superiors set ouer vs of god for our good Rom 13 1 2 Eph. 6 1 2. 3 Q what doth the word honor 〈◊〉 A It 〈◊〉 reuerence obedience and maintenance whether they be worthy or vnworthy that are our superiors Math xxii xxi Q what is the first commaundement A Thou shalt not kil Exod. xx 13 Q what is forbidden and commaunded in this law A We are charged not to hurt our owne life or our neighbors but to preserue and tender it as our owne 1 Ioh. 3 15 Math 5 xxii xxiii 24 Q what is the seuenth commaundement A Thou shalt not commit a dultery Exod 20 14 Q what is required in this law A we must kepe our bodies and soules chast from consenting to vnclean lustes Math 5 8 29 〈◊〉 Col. 3 5 Q what is the eight commaundement A Thou shalt not steale Exod 20 15 Q what is forbidden and commaunded in this law A we must not 〈◊〉 or hurt our neighbors goods but maintaine and preserue them Eph 4 28 1 Thess. 4. 6 Q what is the ninth commaundement A Thou shalt not beare false witnesse against thy neighbor Exod 20. 16 Q what is forbidden and commaunded in this law A we must not diminish or hurt the good name of our neighbor but 〈◊〉 his credit and estimation Exod
the signe for the thing nor the thing for the signe seeing the parts are distinguished in nature though ioyned in the person Againe albeit by gods ordinance these parts be so vnited that by taking of the signe the faithfull are made partakers of the thing signified no lesse truely then the outward signes are receiued of our bodily senses yet we must conceiue consider that these outward and inward parts remaine distinct and vnconfounded and therefore wee must take heede we take not one for another we must not ascribe to much to the outward parts and so take them for the inward which hath beene the occasion of sundry errors from time to time Some attribut too little to the outward sign and some ascribe too much both waies the Sacrament is abused and the partes are misapplied Hence sprang as a ranke weed in the Lords corne the doctrine of transubstantiation or carnall turning of the substance of bread into the body whereby the signe is swallowed vp and the outward substance with them quite abolished for their fained Christ hath consumed the outward signe as the rich deuoureth and eateth the poore Thus the signe is consumed to little regarded Others on the other side cleaue to much too the outward signe and rest in the externall worke placing holinesse and remission of sinnes in the deed done and thus the thing signified is little regarded and wholly abolished as the euill fauored and lean-fleshed kine did eat vp the fat and wel-fauored this was 〈◊〉 dreame and the other is mans deuise For these men giue all to the outward receiuing placing holynesse and remission of sinnes therein and thinking themselues sure and secure when the bread and wine is taken at the Lords table Thus all hypocrites libertines and carnall Gospellers do for all the religion deuotion and godlinesse of these idle and ignorant professors standeth in outward resorting to the Church and in an outward taking of the communion of the body and blood of Christ which is to make an Idol of the signe and to flatter themselues in their euils to their own destruction For albeit a man haue been baptized and haue receiued the Lords supper yet if he liue wickedly and walke after his owne lusts the Sacramentes shall auaile and aduantage him nothing at all but further his condemnation Lastly hath the Sacrament some parts outward and some inward some seene and some not seene with bodily eies Then it giueth occasion both to parents to teach their children the meaning of these misteries and to declare vnto them the ordinances of God as likewise to children and the younger sort to aske and inquire of their parents to heare and learne of them the doctrine of the Sacraments thereby to know the mercifull promises that God hath made to his people This appeareth directly where the the fathers are forewarned ro teach their childrē the hidden mistery of the Passeouer When your children aske you what seruice is this ye keepe then ye shal say It is the sacrifice of the Lords passeouer which passed ouer the houses of the children of Israell in Egypt when he smote the Egyptians and preserued our houses So likewise Ch. 13. 14. speaking of separating sanctifiing the firste borne for the seruice of God he chargeth parents to whet this doctrine on their children and to instruct them how God with a mighty hand and outstretched arme brought them out of Egypt out of the house of bondage Againe we see when the Lord had parted the waters of Iordan that the people might passe hee commaunded Ioshua to set vppe 12. stones in memoriall of the mighty and miraculous worke of God for his people against their enemies and when their children should aske them in time to come what was 〈◊〉 by those stones they should answer that the waters of Iordan were cut off before the Arke of the Couenant of the Lord. He would not onely haue themselues to profit by 〈◊〉 wonderfull workes but to retaine the remembrance of them he wold haue their posterity to know the cause and 〈◊〉 thereof and so g'orifie 〈◊〉 name for euer Heereunto we may fitly ioyne what the 〈◊〉 〈◊〉 I will open my mouth in a parable I will declare high sentences of old which we haue heard and knowne and our fathers haue told us we will not hide them from their children but to the generation to come we will shew the praises of the Lord his power also and his wonderfull workes that he hath done that the posterity might know it and the children which should be borne should stand vp and declare it to their children that they might set their hope on God and not forget the workes of God but keepe his commaundements All these things serue to this purpose to shew that it is a duty and burden laid on the shoulders of all parents to acquaint their children 〈◊〉 the works of God especially with the benefits of our redemption wrought by Christ for our saluation If they aske the question why infants are baptized and washed with water into the name of the holy Trinity we must make plaine vnto them the meaning of that mistery We must say vnto them My children this is a signe of the Couenant of Gods mercy to vs and our 〈◊〉 to God it is a mistery of our saluation and teacheth that being in our selues vncleane vnrighteous 〈◊〉 y and sinful our soules are washed by the blood of Christ euen as the water in Baptisme washeth our bodyes 〈◊〉 in the mercy of God is so much the more marueilous in our cies insomuch as the 〈◊〉 were entred into the couenant by cutting lancing and effusion of blood in circumcision Againe before they come to yeares to receiue the holy Supper of the Lord we must informe them at home and declare the institution of that Sacrament and the comfortable vses therof to them so they may afterward come to this Communion with better warrant of their worke with greater comfort to themselues with lesse danger to their souls We must teach them that as the bread is broken and the Wine poured out so the body of Christ was crucified and his blood shed for the remission of our sins and that if we beleeue in the Lord Iesus we are nourished in our souls to eternal life by the passion of Christ our Sauior as certainly as our bodies are norished with the creaturs of bred 〈◊〉 wine Notwithstanding there is a generall defect of this duty in many parents neither are children readye to enquire and learne at home neither are parentes able to answere anye thing in these matters of God way wardnesse in the one and wordlines in the other and ignoraunce in them both hath taken away all care and conscience from them touching these holy duties and heauenly misteries so that neither the one teacheth nor the other learneth neyther the child enquireth nor the father answereth CHAP. 4. Of the first outward part of
body Wherefore they do more seale vp then the word not that God is more true of his promise when hee worketh by signes then when he speaketh by his word but in respect of the manner of teaching and receiuing because by his Sacraments he representeth his promises as it were painted in a Table and setteth them forth liuely as in a picture before our eies that we may not only heare but see handle touch tast and euen digest them Again the promise of the Gospel is more effectually declared and sealed vp by the Sacraments then by the bare worde not for the substance and matter it selfe but for the manner of working which is heedfull perfect and more effectuall so as that which we perceiue and receiue by many senses as hearing and seeing is more sure and certaine then that which is 〈◊〉 by hearing onely Hitherto of the agreements and differences betweene the word sacraments and we haue shewed that so soon as god gaue his word immediately he seconded the same with his Sacraments The vses which wee are to make heereof are these First seeing God contenteth not himselfe with the worde onely but addeth the Sacraments in all Ages and times of the Church which proceedeth partly through his owne goodnesse and partly from mans weakenesse we ought to be so farre from dâ—spising the Sacramentes that contrary-wise vve must confesse the benifit vse and worthynesse of them can neuer be sufficiently magnified and commended nor they with sufficient reuerence be receiued We are dull to conceiue his promises and slovv to remember them we are full of doubting and vnbeleefe we are like to Thomas one of the disciples we will not beleeue them vntill in some sort vve see them and in some measure feele them in our hearts Wherefore God hath ordained these misteries and holy actions to keepe in continuall memory his great benifits bestovved vpon man to seale vp his promises and as it were to offer vnto our sight those things which inwardly he performeth to vs and therby by strengtheneth and increaseth our faith through the working of his spirit in our soules Seing then the word is not sufficient but the Sacraments were added for further assurance we must in this behalfe consider the great goodnesse of God toward vs who doth not onely giue vs faith by his word as by his sauing instrument but hath also added to his word Sacraments or seales of his promise and grace that by the lawfull vse of them he might vphold and strengthen our faith through his blessed spirit For in asmuch as the Lord not only sent the blessed seede for the redemption of mankind for the remission of our sinnes and for the brusing of the Serpents head but ordained for vs Sacramentes to be pledges of his promises testimonies of his faithfulnesse and remedies of our distrust wee must confesse and thankfullye acknowledge the bottomlesse depth of gods endlesse mercy toward vs who vouchsafeth to be our God to be reconciled to vs being vile and miserable sinners to make a league and couenant with dust and ashes and delyuers his onely sonne to suffer the shamefull death of the Crosse for vs. And withall we must labour more and more to feele our own blindnesse distrust infidelity and peruerse nature we would easily forget this mercy of God vnlesse it had beene continually represented before our eies Againe seeing nothing is offered and giuen in the Sacraments which is not published in the Gospell seeing they cannot bee where there is no worde and seeing the same Christ with all his benifits is propounded in both it meeteth with a common corruption and lamentable practise among many professors that desire and craue especially in sicknesse and extremety often to come to the Lords table but esteeme little of the preaching of the word and that seeme to languish with a longing after the Sacrament but neuer mourne and lament for want of the word which is as great an errour and madnesse as if one should euer looke vpon the seale of his writings but neuer regard the conueiance of his estate Is there not one God the author of both Is there not one spirit that sealeth vp his promises by both Is Christ diuided that speaketh euidently vnto vs in both How is it then that many desire the Sacrament of the Lords supper and seeme to pine away through want therof who neuer wish or regard the preaching of the Gospell which is the foode of the soule the keye of the kingdome the immortall seede of regeneration and the high ordinance of God to saue those that beleeue And whence proceedeth it but from palpable ignorance in the matters of God and their owne saluation to be much troubled that the Sacrament is not brought vnto them and yet neuer conet to haue a word of comfort spoken to them in due season Let all such persons vnderstand that as the minister is charged from God to teach euery saboth day and to preach the word in season and out of season to deale the bread to the hungry and to gie vnto euery one in the family his portion so is it required of all the people to desire the sincere milke of the word of God that they may grow thereby which howsoeuer it be to them that perish foolishnesse yet to such as are called it is the wisedome of God and the power of God Wherefore we must not make account that there is lesse danger in neglecting the word of God then in neglecting the Sacrament of his last supper but we must take heede that while we willingly desire the one we doe not willingly despise the other For we must carefully consider that as the Sacrament is a visible word so the word is a speaking Sacrament and as God lifteth vp his voice vnto vs in the one so he reacheth out his hand vnto vs in the other We must as well heare when he calleth as receiue when he offereth Now by his word preached he calleth by his Sacraments administred he offereth his graces vnto vs and as wee must haue eares for the one so must we haue hands for the other CHAP. 2. What a Sacrament is IN euery treatise and discourse it is necessary first to know whether a thing be before we consider what it is We haue heard before that there are Sacraments and euer haue beene in the Church of God Now then let vs consider what they are that first the matter handled may be defined For in vaine we shall reason and speake of the Sacraments vnlesse we vnderstand what a Sacrament is But besore we set downe any discription of it it shall not be amisse to speake some what of the word The name in so many letters and sillables is not indeede in the scripture no more then the word Trinity catholike Consubstantiall and such like which being generally receiued are not to be reiected seing the doctrine contained vnder them agreeth with the
seed dependeth vppon the sower which if it light in good ground will bring forth plentifull fruit 〈◊〉 it be 〈◊〉 of an vngodly and vnskilfull man Chap. 10. Of the second inward part of a Sacrament HItherto of the first in ward part the second part of a sacrament is the holy spirit as Math. 3. Hee shall baptize you with the holy ghest and fire So in Christes Baptisme when he was baptized and prayed the holy-ghost discended in a visible shape like a Doue vppon him And By one spirit we are al baptizd into one body whether we be Iewes or greacians whether we bee bond or free and haue bene all made to drinke into one spirit And the Apostle layeth down the circumcision of the hart by the spirit He is a Iew which is one within and the circumcision is of the heart in the spirit So the same A postle Tit. 3. 5. 6 According to the mercy of God he saued vs by the washing of the new birth and the renewing of the Holy-ghost which he shed on vs aboundantly through Iesus Christ our sauiour Nothing can be fruitfull and profitable without his gratious worke in vs he worketh and setteth the word of promise in our hearts and therefore we must necessarily hold the blessed spirit to an inward part of the Sacrament Now let vs proceed to the vses of this point being the second inward part Is the spirit of God the sealer vp of the promises after that we beleeue according to the doctrine of the Apostle After that ye beleeued ye were sealed with the holy spirit of promise then as often as we heare the promise vttered by the Minister it confirmeth vs that the father by his spirit woorketh the same in our harts The Water in baptisme cannot by any force and vertue inherent in it wash our consciences from dead workes to serue the liuing God as it hath power to wash away the filth and corruption of our bodies The bread and wine in the Lords supper haue no inherent strength to nourish the soule to eternall life as they haue to strengthen the body they are instruments of the Holy-ghost who worketh by them to the great comfort of the faithfull Grace is not contained and shut vp in them as water in a vessell or as a medicine in a boxe the spirit helpeth our infirmities sealing vppe to our consciences the fruite of the word that is heard and of the Sacrament all signes that are seene Againe is the spirit of God an inward part of the Sacramentes then we must learne and remember that wee can neuer heare the worde or receiue the sacraments with fruite and comfort without the speciall assistance and inward operation of the spirit of God Therefore the Prophet ioyneth the spirit word together I will make this my couenant with thee saith the Lord my spirit that is vpon thee and my words which I haue put in thy mouth shall not depart out of thy mouth nor out of the mouth of thy seed nor out of the mouth of the seed of thy seed from henceforth and for euer A man indeed hath power to heare the word and to receiue the sacramentes his will is free in these outwarde workes but he hath no power or strength to do them with profitte and comfott except it be giuen him from aboue Though we heare neuer somuch though wee communicate neuer so osten the spirit must open our hearts as he opened the hart of Lydia So 1 Ioh. 2. that 〈◊〉 h which ye receiued of him dwelleth in you and ye neede not that any man teach you but as that same annointing teacheth you of all thinges and it is true and is not lying Likewise Act 10. Peter preached the Gospell to Cornelius and his houshold and while he yet spake to them The Holy-ghost fell on them all which heard the word So also the Apost being sent out with their commission and commanded to preach the Gospell to euery creature it is noted that they went forth and preached euery where and the Lord wrought with them and confirmed the worde with signes that followed And Ioh. 14. The comforter which is the Holy-ghost whom the father wil send in my name he shal teach you all thinges and bring all thinges to your remembrance which I haue told you Pharaoh often heard Moses and Aaron but he harkened not but hardned his heart because there was no inward touching or teaching of the spirit The Israelites had hearde and seene the wonderfull things of God yet they profited not in faith in repentance in regeneration and the reason is rendered 〈◊〉 29. Yee haue seene all that the Lord did before your eies in the Lands of Egypt vnto Pharoah and vnto all his seruants and vnto al his Land the great tentations which thine cies haue seene those great mycacles and wonders yet the Lord hath not giuen you an hart to perceiue and eyes to see and eares to heare vnto this day When we come to heare the word which is a word of power of life and of saluation when wee come to receiue the sacramentes which are signes of Gods graces and seales of his promises we see many returne as ignorant peruers corrupt froward rebellious hard-harted and disobedient as they came to these ordinances of God and whence commeth this How falleth it out And what may be the reason heereof Surely it is not in him that willeth nor in him that runneth but in God that sheweth mercy who giueth eies to see eares to heare and heart to vnderstand to whom he thinketh good in heauenly pleasure Wherefore our duty is seeing the naturall man perceiueth not the things that are of the spirit of God to pray vnto him to giue vs wisedome to see our corruptions blindnes ignorance and hardnesse of hart Thirdly doth the spirit worke in vs by the word Are the word and spirit ioyned together And doth he teach vs by means of the word and Sacra then we must not separate the spirit from the worde and Sacraments as the Anabaptistes do which depend vpon reuelations and inward inspirations vpon priuate motions and diuine illuminations without the word They will not be taught by the word they will not be strengthned by the Sacramentes but take away the vse of both following their owne foolish fansies and deuilish dreames They boast of the spirit of God and are led by the spirit of the deuill Wee must for our direction and practise learne that as to rest vpon the spirit without the word is phantasticall and heriticall and the mother of all errors so the word and sacraments without the spirit are no 〈◊〉 then a dead carcasse without life an empty sound without substance a naked shew without truth an empty casket without the 〈◊〉 and there sore we must knit them together and assure our selues that the spirite speaketh euidently in the scriptures the spirit worketh effectually
them parts of the ministers Office but this is the chiefest to labour in the word and doctrine in regard of the greater giftes 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 beleeue That this is the Apostles mind and meaning appeareth by the words immediately ensuing where he reckoneth vp some whom he had baptized which he would neuer haue done or attempted without a calling True it is the dignity force of baptism dependeth not vpon the worthines or excellency of the Ministers thereof but on the authoritie and institution of god who onelie remitteth sinnes and baptizeth with the Holy-ghost This appeareth by the example of such as cast out deuils in Christs name of whom Christ saith he knew them not So Iudu was sent out with the rest of the Apostles to teach and to preach the Gospell of the kingdome and to heale euery sicknes and euery disease among the people yet he was the sonne of perdition that the scripture might be fulfilled The scribes and pharises sit in Moses his chaire For this cause Christ himselfe would baptize no man Ioh. 4 least any should esteem of baptisme by the worthines or vnworthines of the Ministers Neuerthelesse it is required that baptisme be done and deliuered by a minister of the 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 thereunto lawfully called God hath ioyned the ministry of the worde and sacramentes together and what God hath coupled togither let no man separate Math 19. 6. But women or priuate persons may not be admitted to teach in the publicke assemblies in a true and well ordered chutch 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 subtect as also the Lawe saith and if they will learne any thing let them aske their husbandes at home for it is a shame for Women to speake in the churcb 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 be in silence Likewise the Apostle reproueth the church of Thyatira that it suffered a Woman to teach among them and to exercise the publicke ministry of the word contrary to gods commaundement and the practise of gods people I confesse there haue bene prophettesses in the church as Deborab Huldah Hannah the foure daughters of Phillip with some others but the examples are extraordinary and therefore cannot make an ordinary 〈◊〉 for imitation The causes heereof are direct and euident For to teach publikely is a token of authority and rule ouer others in-asmuch as the teacher is higher in place and authority then he that is taught as Paule was brought vp at the feete of Gamaliell and as the lesse is blessed of the greater Therefore the woman should not be admitted to be a maister in Israell a teacher and 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 chalenge dominion Again such is the frailenes and weakenesse 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 Paule hauing set down 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 that The woman was first deceiued of the deuil and was in the transgression he made choise of her and made her an instrument to be guile her busband Furthermore the minister representeth Gods person in this holy worke and theresore he onely can offer and deliuer with power and authority the outward signe which answeareth fitly to the inward matter Shall priuate persons vsurp to be the Lords messengers to bring his letters and seales not called not alowed not authorised It cannot be without intruding of themselues and dishonour to God 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 he whom Christ himselfe hath appointed if we will receiue the benifit of the holy seale of baptisme for the assurance of our conscience that we are washed from our sinnes And if the will and pleasure of a Prince doe make that onely to be his seale which he hath set aparte to seale his grauntes withall so that albeit another bee made right of the same matter iust of the same forme and fashion and in all pointes like vnto it no difference being to bee seene betweene them yet the same is none of the Princes seale but a counterfcit stampe then now much more ought the knowne will of the eternall God which is that they onely should minister the sacraments that haue a publicke calling and allowance therunto to haue that authority that no sacraments can be warranted to be his 〈◊〉 but such as are signed by his officers Againe suppose the princes seales shoulde be stollen away which he hath appointed to seale his grantes withall and should be set too by him that hath no authority not being the keeper thereof there can by no means grow any assurance of comfort to the party that hath it applyed to his writinges so if it were possible to bee the seale of GOD which a woman shoulde set to 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 hart 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 thinges done by a calling with such as are done without a calling wherby we shall see that to haue a lawfull calling to do a thing giueth life likinge and allowance vnto the doing For we must not onely consider what is done but also who is the doer What is the reason that Ioab captaine of the hoast killing Abner and Amasa two more righteous then himselfe was reserued to iudgement whereas Phinchas killing Zimri and Cosbi it was imputed vnto him for right cousnes What is the reason that Peter is reproued for drawing his sworde and smiting the high priests seruant being commaunded to put vp the sword because so many as 〈◊〉 with the sword shall perish with the sword whereas the higher power which is God is said to be the minister of god to take vengeance on him that doth euill and not to beare the
discontented Who would not thinke hee had wrong and iniury done vnto him Wherefore let vs take heed least by with-holding and withdrawing our selues wee prouoke gods wrath and indignation When he calleth are ye not ashamed to say ye will not come When he saith Eate of my meate and drinke the wine that I haue drawne wilt thou desperately and dispitefully answere thou wilt not eate thou wilt not drinke thou wilt not doe it Or wilt thou saye thou 〈◊〉 a greeuous sinner thou 〈◊〉 vnworthye I would aske thee when thou wilt be worthy Wilt thou lye still in thy sinne as a man in a deepe pit and neuer striue to come forth Why doest thou not returne to God and amend thy waies Why doest thou continue in thy hordnesse and heart that cannot repent and so heapest vppe as a treasure to thy selfe wrath against the daye of wrath and of the declaration of the iust iudgement of God Moreouer if thou bee vnfit and vnworthy to receiue this supper thou art vnworthy to pray thou art vnworthy to heare vnlesse thou pray as a parrat and heare as an hypocrite Consider therefore seriously and weigh earnestlye with your selues how little such fond fained and friuolous excuses shall preuaile with God When Moyses called Corah and his company to come vppe vnto the Lord they answered presumpteously We will not come When the King in the Gospell had inuited his ghuests they began all with one minde to excuse themselues and some refused saying I cannot come So in these daies of sinne albeit the supper be prepared the ghuests called and the table couered many men make light account of it and what with some that reply carelesly we cannot come and what with others that answer desperately we will not come the feast is vnfurnished God is dishonored the people are vnprepared and all the exercises of religion are lightly and slightly regarded I say vnto you that none of these men which were bidden shall tast of his Supper Againe another sort are as prophane as these which stand by as gazers and lookers on vpon them that do communicate yet communicate not themselues What is this else then a further contempt of God Truely it is great vnthankfulnes to depart away for these depart away from the Lords table they depart from their bretheren they depart from the heauenly 〈◊〉 of their soules but their fault is much greater when they stand by in contempt and wil not be partakers of this Communion What can this bee else but to haue the minister of christ in derision It is saide to all that are present Take ye eate ye drinke ye doe this in remembrance of mee With what face then with what countenance or rather conscience can ye heare these words sound in your eares and not bee touched Let vs therefore bee drawne and perswaded to this duty by the benefit that redoundeth to the worthy receiuers and fruitefull partakers thereof and on the other side feare to offend by staying and standing 〈◊〉 while the faithfull are partakers of this sacrament of the Lords supper Chap 3. Of the first outward part of the Lords Supper HItherto we haue shewed what the Lordes supper is and how to apply it to our instruction now we are to consider in this Sacrament two things his 〈◊〉 and his vses as we haue shewed in the former bookes The parts are partly outwarde and partly inwarde The outward part is one thing the inward parte is another thing the outward is taken in at the mouth the inward by the inward man the outward is turned into the nourishment of the body the inward worketh in vs to eternall life the outward is taken by some to their destruction but the inward alwaies to saluation This appeareth euidently by the wordes of the Apostle deliuering to the church what hee had receiued of the Lord and declaring howe the same night he was betrayed He tooke bread and when he had giuen thankes he brake it and said Take ye eate ye this is my body which is broken for you this do ye in remembrance of me After the same manner also He tooke the cup when he had 〈◊〉 saying This cup is the new testament in my blood this do as oft as ye drinke it in remembrance of me In these wordes wee see both the outward partes propounded and the number of them defined and determined For heere are foure outward parts handled to wit the minister the wordes of institution the 〈◊〉 and Wine and the Communicants The first minister thereof was Christ the wordes of institution are This is my body giuen for you this is the cuppe of the new testament in my blood the signes are bread and Wine the first communicants were the Apostles So then the Ministers must doe that which CHRIST did and the people that which the Disciples did the actions of CHRIST are directions to the Minister the actions of the Apostles are directions to the people Let vs then see the actions of Christ. He tooke bread he blessed he brake the bread he poured out the Wine he distributed and deliuered them both Wherefore the actions and workes of the minister are foure-fould First to take the bread and wine into his hands after the example of christ who did it to shewe that himselfe willingly giueth himselfe for his church which serueth to strengthen our faith and perswasion of his loue toward vs in whose imitation the minister dothit to represent the action of God the father giuing his son vnto vs for our full redemption The second action is blessing and giuing of thankes that is by prayer by thankes giuing and by rehearsal of the promises of God together with the institution of christ actually to separate the bread and wine so taken from their common vse to an holy vse Whereby we are giuen to vnderstand that the outward creatures are reuerently to be vsed calling vpon the name of God and crauing his assistance to vse his ordinance as we ought to do and that we should ioyfully praise God for the gratious worke of our redemption by Christ. The third action is breaking the bread pouring out the wine which are necessary rites to be obserued hauing respect and and relation to the vnspeakable torments of christ for vs who was pierced crucified and made a curse for vs vpon the Crosse as the prophet teacheth He was wounded for our transgressions he was broken for our iniquities the chastisement of our peace was vpon him and with his stripes we are healed Wherefore these Sacramental rites of breaking pouring out are no to be reiected omitted being vsed by christ practised by his Apostles and retained by the churches Not as in the church of Rome where they breake not to distribute to the people neither poure out the Wine to giue vnto them So then we see that whole bread is not to be deliuered but that the bread is to be broken
Thus much of consecration and the vses thereof Chap. 8. Of the first inward part of the Lords supper HItherto we haue spoken of the outward parts of this Sacrament by doing whereof confirmation is performed now follow the inward parts to be considered For in Sa. we must consider not what they be of themselues but what they signifie vnto vs These inward partes are foure in number to wit the father the spirit the body blood of christ and the faithfull All these haue a Sacramentall relation to the outwarde partes and declare the inwarde truth of them The actions of the minister are notes of the actions of God the father the word of institution is made effectuall by the holy spirit the breade and wine are signes and seales representing the bodye and blood of Christ the outward actions of euery receiuer do note out the inwarde actions and spirituall workes of the faithfull Thus then the agreement answeareth aptly and the proportion falleth fully betweene the parts As the Minister by the words of institution offereth vnto the communicants the bread and wine to feed thereupon corporally and bodily so GOD the Father by the Spirit offereth and giueth the body and blood of CHRIST to the faithfull receiuers to feede vppon them spiritually Now then let vs remember the sencible and externall actions of the Minister that thereby we may consider the spirituall and inward actions of God the Father And first of all the taking of the bread and wine into his hands and the consecrating or blessing of them by reapeating the promise by 〈◊〉 and thanksgiuings doth seale vp these holie actions of God the father by which he from all eternity euen before the foundation of the world did seperate elect ordaine chuse and call his son to performe the osfice of a mediator between god and man and when the fulnes of time came did send him into the worlde to performe that Osfice whereunto he was appointed This we see proued vnto vs in many places as Iohn 6. Labour not for the meat which 〈◊〉 but for the meat that endureth vnto euerlasting life which the sonne of man shall giue vnto you for him hath God the father sealed that is hath installed him into his office to reconcile men vnto God and to bring them to euerlasting life And Ch. Iesus gaue himself that he might deliuer vs from this present euill world according to the will of God euen our father so that whatsoeuer Christ did he did it by the will and appoinment of his Father According to the testimony of the Apostle Heb 5 Christ took not to himself 〈◊〉 honor to be made the high Priest but he that saide vnto him 〈◊〉 art my sonne this day I begat thee gaue it him And as the father ordained him to that office so in time he sent him as the Euangelist 〈◊〉 The spirit of the L. is vpon me because he hath annointed me that I should preach the 〈◊〉 to the poore bind vp the broken hearted preach liberty to the captiues c. So likewise 1 Iohn 4. Heerein is that loue not that we loued God but that he loued vs and sent his sonne to be areconciliation for our sinnes And Gal. 4 When the fulnesse of time was come God sent 〈◊〉 his sonne made of a 〈◊〉 and made vnder the lawe that hee might redeeme them that are vnder the lawe Thus we see the inwarde actions of God the Father aunswearing to the outwarde actions of the Minister Now let vs come to the vses of this part First of all this sealing and sending of his sonne serueth to confirme and assure vs of our saluation in Christ. For seeing GOD hath 〈◊〉 and appointed him into this office our faith cannot faile our confidence cannot fall our hope cannot make ashamd seeing the loue of God is thus shed abroad in our harts through the Holyghost who beareth Witnes with our spirit that we are the children of God and by whom we are sealed vnto the day 〈◊〉 redemption Againe let vs seeke saluation no where else then in him alone whome God the Father hath sealed and set apart to that end For euen as the body is norished by no other meates and drinkes then by such as God hath appointed to this purpose as a staffe to sustaine vs so is the soule fed by no other meanes then God hath before ordained The cause of our saluation is in the loue of God toward vs which is notably represented by the taking blessing of the outward elements He might haue left vs to our selues to work out our own destruction but his mercy is greater then his iustice Thirdly by these outward actions of the minister wee must seeke confirmation and strength of our faith being assured that God the father tooke his sonne and appointed him to these endes We must not wander and gaze about and thinke we haue nothing to do but when we take and receiue the bread and the cup into our hands we must in euery sacramentall rite consider the thinges signified and ponder in our hearts the fitnesse and agreement betweene them both So then as we behold with our bodily eies the minister representing the person of the father taking blessing and separating the bread and wine to that bodily vse so surely and certainely we must learne that God the father hath ordained and sent his only begotten sonne in whom he is well pleased to bee the meditator for the pardon of our sinnes Hence we see the infinite loue of God toward vs and let vs labor to comprehend the length bredth height and depth therof that spared not his owne sonne but gaue him for vs all vnto the death hence we see that exceeding compassion of the sonne that loued his enemies more then himselfe and accounted not his owne life precious to himselfe hence we see the gratious and glorious worke of our redemption wherin the mercy and iustice of God meete together and kisse each other teaching vs to take sweete delight and comfort in the meditation thereof day and night withal thanksgiuing hence wee haue assurance of saluation and consolation in all troubles and tentations hence we see the greatnesse of our owne sinnes that could not be pardoned but by the death of the son of God and therefore we must hate them with an vnfained hatred as our greatest most dangerous and deadly enemies and lastly hence wee see that if God the father thus loued vs we ought earnestly to loue him againe and to serue him in all duties of holynesse and true righteousnes neyther ought we to loue him onely but for him all our brethren as the Apostle reasoneth Brethren if God so loued vs wee ought to loue one another Thus we haue shewed how the taking of the bread by the minister signifyeth the fathers appointing of his sonne the ministers blessing the fathers separating and setting a
toucheth the bodie and bloode of Christ signified by them Euen as if a man shoulde rent disgrace deface spit vppon tread and trample vnder his feet and villanouslie abuse the image seale and letters patents of a Prince he should be adiudged guilty of a grieuous crime against the person of the Prince himselfe not which hee receiueth but despiteth so such as come vnthankefully and vnworthily to this supper are guilty of his body not which they haue eaten but which they haue refused and reiected being offered vnto them and therefore are guilty of their owne death inasmuch as God with the signes offereth his owne sonne Wherefore seeing the presence of God moueth seeing our owne profit perswadeth seeing our owne practise furthereth seeing the defiling of the Sacrament and the danger of vnworthy receiving teacheth and lastly seeing our owne iudgement in humane affaires when the daunger is not so great nor the losse so certaine cryeth out for this necessary preparation it standeth vs vpon before we enter into this holy worke whereunto of our selues wee are more vnfit and vnto warde and which in it owne nature is most profitable to set our selus before the Lord who shal examine and iudge the quicke and the dead to search into our owne wayes and to keepe a sessions in our own soules to looke into our secret and hidden corruptions how wee haue gone forward or backward in golinesse to try whether we haue a knowledge feeling and disliking of our sinnes and whether we haue any feare of Gods iudgments or faith in his promises or hope in his mercie to iudge our selues that we may not be iudged of the Lord to labour to find out our speciall sinnes striuing against them by earnest praier to God and condemning them for euer in our selues If we would thus iudge our selues wee should not be condemned with the world Let vs be grieued for our naturall blindnes Let vs acknoledge confusion of faces to be due vnto vs. Let vs deepely imprint in our owne harts the horror of our sins past and present The more wee perceiue and discerne our own vnworthinesse the greater shal be our fitnes to come to this Sacrament and the lesse we espy our owne imperfections the more we incuire the danger of Gods iudgements So then to touch vs with true 〈◊〉 and to break our stony hearts in pieces with remembrance of our daily offences let vs often meditate on the death and passion of Christ who was forsaken scorned buffeted and crucified for vs he was led as a lambe to the slaughter and shunned not the shame of the Crosse then the powers of heauen 〈◊〉 wer moued Iudea was darkned the earth quaked the stones claue in sunder the the graues opened the Sunne was in the ful-moone eclipsed the vaile of the temple was rent the dead were raysed the theese repented the centurion glorified God and the whole order of nature was changed All these thinges 〈◊〉 set before vs the he inousnesse of our sins and the greatnesse of gods wrath which could not be appeased but by crucifieng of the body and by shedding of the blood of Christ which is represented to vs as in a glasse in this Supper Thus wee haue shewed by testimonies and effectuall reasons that as in the passe-ouer they were commanded to chuse them a lambe on the tenth day but to kill him on the fourteenth so that they had 4. daies liberty betweene the separating and the killing of him for preparation and sanctification of themselues in like manner in the supper which is the same to vs that the passe-ouer was to the 〈◊〉 the spirit of God chargeth this duty vpon vs that we prepare our harts reuerently thereunto Now as we haue seene the necessity of this examination let vs consider what vses are to be made thereof Is it required of all communicants that come to the Lords table 〈◊〉 to examine themselues Then from hence it follo weth that all men are bound to know the word of God and to be skilfull in the scripture that thereby they 〈◊〉 be able to try their owne hearts and examine themselues by that rule But if the rule be vnknowne the tryall spoken off cannot be made the examination commaunded cannot be practised Especially there is required of vs the knowledge in the doctrine of the law not onely to be able to rchearse the words but to know the end and mcaning of them the speciall branches of them what are the duties commaunded what are the sinnes condemned for by the law commeth the knowledge of sinne and the Apostle had not knowne sinne but by the law for hee had not knowne last except the law had sayd thou shait not lust As then he that will try Golde from copper must haue his touch stone so he that will rightly examine his obedience must familiarly be acquainted with the Canon of the scriptures This our Sauiour teacheth Ioh. 5. Search the scriptures for in them ye thinke to haue eternalllife and they are they which testisie of me 〈◊〉 then we search them they will giue vs light to search our 〈◊〉 And the Apostle requireth the Colossians to haue the word of God dwell plentifully in them in al wisedome Wherefore he that said examine your selues ment we should also know the scriptures and especially the law of God which must be the glasse of our liues to behold our offences and the very ground-worke of this examination Againe we are charged to try out our waies and examine our selues Then we learne from hence to acknowledge a difference between baptisme and the lords supper For baptisme is due to the whole church and euery member thereof whether old or young to all infants who are the children of faithful parents that haue giuen their names to Christ and are entred into the profession of the Gospell And howsoeuer confession of faith fruits of repentance are required of the elder sorte as wee haue shewed yet touching infants it is susficiēt if they be born in the church of such as are members of the church But the Supper of the Lord belongeth only to such as are able to examine themselues to try their owne harts and to remember his death which things cannot agree with children As we see in the passe-ouer not all the children of the faithfull were admitted thereunto but onely such as could enquire and require a reason thereof and did desire to be instructed of their parents and such as had learned to make the law a frontlet before their eies and a signe vpon their hands that so the doctrine of God might not depait out of their mouths Besides if we consider the outward workes in both the Sacraments aright we shall plainely see the truth of this diuersity For in Baptisme the action of the minister is to wash the body with water which requireth not discretion in him that is to be baptized fo rasmuch as we
day with feasting playing sporting drinking idelnes and other vanities Wee haue not yealded reuerence to superiors for conscience sake nor bin affraid to offend them as god hath commaunded we haue not alwaies spoken of them and their gouernment as wee should wee haue not had such a reuerent opinon and perswasion of our pastors teachers as we ought which haue the charge of our soules and labor among vs in the lord Againe we haue not beene careful to teach and instruct such as are vnder vs as our Children seruantes and whole famylie as wee are bound praying with them in our houses exorting them in all wisedome conferring with them in all gentlenesse and furthering them in all the waies of Godlynesse Touching the sixt Commaundement we haue not loued our Neighbours as our selues procuring their good as our own we haue broken out through debate contention chiding reuiling brauling quarrelling and reuenging we haue not reioyced at the good and prosperity of our brethren but when Gods eie hath beene good towarde them in blessing them we haue repined and grudged at it We haue not possessed the vessels of our bodies in holines and honour as the Temples of the Holyeghost knowing we are bought with a price we haue not tamed and brought into subiection this flesh as we should to make it in all respectes subiecte and obedient vnto the spirit wee haue not made a couenant with our eies with our eares with our tongues to turne them from all vncleane sights wanton words and filthy communication but haue suffered them to wander after vnlawful lust and concupisence neither haue we vsed such sobriety abstinence and temperancy as hath bene fit to keepe vnder our affections but riotousnes excesse in apparrell surfetting slouthfulnes idlenes pride and fulnesse of breade which were the sinnes of Sodome Ezek. 16 are vsed in many places as for drunkennes it hath taken away the hearts and euen washed a way the braines of many Wee must confesse that our dealinges with our neighbours in buying selling bargaining and contracting haue not bin with such vprightnes soundenes iustice sincerity and truth as God requireth we haue bene giuen to oppreffion couetousnes and hard dealing one toward another not considered that godlines is great gaine if a man be contented with that he hath that if we haue food and raiment we must be content and can carry nothing with vs out of this world we haue not at all times beene giuen to mercy and compassion to ward the poor for the maintenance of them and their families especially in times of famine dearth pestilence sickenesse and other mortalities and necessities Wee must acknowledge that we haue not loued the truth in the inward partes neither maintained the credire and good name of men as wee ought but haue beene addicted to lying enuying backebiting flattering or defaming one of another and to heare others with comforte and delight to do the like we haue not bene couragious and constant to confesse and defend the truth against the enimies thereof but haue bene ashamed to set our selues against lies errours and slaunders we haue kindled the coales of contention by false surmises carrying of tales and publishing of infirmities to the hurt and hinderance of our brethren Lastly we must remember to shut vppe this confession that our whole narure is vile and wretched the heart of man is deceitfull aboue all things and past finding out we are sinfull as an euill tree which can bring foorth nothinge but euil fruit our thoughts are vaine and corrupt our first motions and immaginations are euill against the lawe of God that saith Thou shalt not lust requiring a pure heart to ward our neighbors holy cogitations of the spirit and a continuall conflict against euil affections and lusts of the flesh Thus must euery one of vs arraigne and endite our selus Thus we must accuse our selues and condemne our owne workes Thus we must search our owne waies confessinge that if our owne heartes accuse vs God is greater then our hearts and knoweth all things Then let vs appeale to the throne of grace let vs desire saluation in Christ for his mercies sake let vs cast al out comfort vpon him couering our faces through shame of our sinnes that are past humbling our selues through greefe of them that are present and working out our saluation with a feare of that which may come heereafter If thus we iudge our selues God will acquite vs if thus we condemne our selues God wil iustifie vs if we accuse our selues hee wil discharge vs if we be displeased with our selues for our sinnes God wil be wel pleased with vs and cloath vs with the righteousnes of Christ. But if we stande vpon our owne righteousnesse and worthines if we say we haue need of nothing if we flatter and deceiue our selus comparing our selues with our selues or with others and not with the rule of Gods word God wil examin vs and sit in iudgement vppon vs. If hee enter into iudgement with vs no flesh shall bee iustified in his sight for if thou O Lorde streightly markest iniquities O Lorde who shal stande He wil bee reuenged of our sinnes and 〈◊〉 many plagues vpon vs he will send sundry diseases vpon our bodies and a troubled spirit vpon our soules he will adde one punishment to another vntill we repent as he teacheth by many examples in the scriptures The Apostle 1 cor saith he that eateth and drinketh vnworthily eateth and drinketh iudgement to himselfe For this cause many are weak and sick among you and many sleep for if we would iudge our selues we should not be iudged But when we are iudged we are chastned of the Lord because we should not be condemned with the world So the Israelites being myraculously fed by the Lords own hand lusted and became vnthankeful and therefore while the meat was yet in their mouths The wrath of God fell dovvne vppon them and sle vv the strongest of them and smote dovvne the chosen men of Israel Iudas chosen to be one of the twelue comming vnworthily to the Passeouer Satan entered further into him wrought in him his owne confusion and brought vpon him swift damnation The ghest in the gospell that pressed vnto the supper without his weddinge garment was taken speechlesse bound hand and foot and cast in to vtter darkenes where shal be weeping and gnashing of teeth Let no man therefore put off and deferre his repentance from day to day least he draw vppon himselfe finall destruction of soule and body and find his hart exceedly hardned through continuance in sinne but while the acceptable time is let vs both purpose and endeuour to forsake our euil waies our wicked works and all knowne sinnes reueled vnto vs by the sacred oracle of the Word of God And because we haue daily wants and do commit dayly and new sinnes through infirmity of the flesh we must haue renewed
communion with the body and blood of christ Heere God is present and sitteth as president at this table he offereth vnto vs his owne sonne for our iustification and therefore this supper must be reuerently regarded and diligently frequented of vs. In this sacrament we are in like manner to consider the partes and the vses thereof The parts are partly outwarde and partly inwarde The outwarde partes are foure First the Minister who is to take the breade and Wine into his hands after the example of christ to seperate the breade and Wine so taken from their common vse to an holy to breake the breade to poure out the Wine and deliuer them both into the hands of all the people present So then they are not consecrated to be priestes of the new testament but preachers of the gospel and ministers of the sacraments and therefore priuate persons may not take this supper to themselues or deliuer it to others The second part is the word of institution this is my body that is this bread is a signe of my body which shortly shall be crucified for you this cuppe is the new testament in my blood that is this wine in the cup is a true sign of my blood presently to be shed to confirme the new couenant of God touching forgiuenes of sinnes and eternal life These words are not properly but figuratiuely to be vnderstood being sacramentall speeches Thus the Scripture speaketh of Circumcision and of the paschall Lambe The third outward part are bread and wine fit signes to signifie our spirituall nourishment by eating the body and drinking the blod of Christ In Baptisme we haue one onely signe but in this supper we haue two to note out our ful and perfect nourishment by Christ. Nether did christ deliuer the deceiueable shewes of bread and wine or cast a mist before the eyes of his desciples to make them thinke it breade which was no bread or wine which was no wine but he gaue them true breade and the true fruit of the vine as the apostle calleth them after the blessing breaking consecration Hereby falleth to the ground the mystery of transubstantiation the most misshapen monster that euer liued or was deuised It bringeth in a false Christ and turneth him into an idoll it maketh Sacraments without signes it maketh Christ to haue an infinite body who is like to vs in all things sinne onely excepted lastly it confoundeth heauen and earth together Neither let any obiect that Christ hath now a glorified body sitting at the right hand of his father and therefore his body hath a great priuiledge aboue ours to be in diuers places at the same time For first when the holy supper was instituted the body of Christ was not glorified Againe glorification doth not take away the nature of a true body but taketh away the infirmity and weaknes thereof Take away space of place from a body and it remaineth no longer a true body but the essence of it is abolished as Austine hath well determined Againe if Christ deliuered both signes the people ought to receiue vnder both kindes so that they may be iustly called church-robbers who haue taken from the people the vse of the cup and wretched depriuers of christes testament depriuing the right heires of their inheritance and ingrossing into their hands the goods of others They make it of the essence of the Sacrament to vse 〈◊〉 bread and to mingle water with wine which christe neuer ordained or commanded but that which is necessary they esteeme as needlesse and superfluous b thus transgressing the commaundement of God by their owne traditions The fourth outward part are the communicantes whose duty it is to take the breade and wine into their hands to eate the bread and to drinke the wine to the norishment of their bodies He did not bid them to reserue the outward signes to holde them and adore them or call the sacrament their Lord and their God he did not command them to offer thē vp to God the father as a propitiatory sacrifice for the quicke and dead as is vsed in their vnbloody or rather most bloody Masse which hath caused so much innocent blood of the blessed martyrs to be shed who being kild for theword of god and the testimony which they maintaind their souls vnder the altar cry day night with a loud voice vnto the L. holy and true to iudg and auenge their blood on them that dwell on the earth Lastly hereby are ouerthrown the priuat Masses of the church of Rome which now grow to be too common canot stand with the communion of Christe who deliuered the signes of bread and wine to all the disciples that were present they did not stand by and gaze one vpon another but receiued the supper of the Lord 〈◊〉 The outward parts haue bin hitherto handled which being rightly perfourmed there followeth consecration which is a seperation of the outward signes from their ordinarie vse to an holy and spirituall vse that whereas before they serued for the body now they are made instrumentes of grace and seales of the righteousnes by faith The inward parts follow which are foure First god the father who appointed his sonne to performe the gratious work of our redemption and in the fulnes of time sent him into the world who died for our sins and rose againe for our iustification Secondly the Holyghost who assureth vs of the truth of gods promises This sheweth that he is true god equall with the father and the son proceeding from the father and the son This 〈◊〉 such as suppose no partaking of the body and blood of christ except he be giuen vs in a carnall and fleshy manner whereas the spirite worketh faith in our hearts which is the ground of thinges which are hoped for and the euidence of thinges which are not seene The thirde inwarde part of the Lordes Supper is the body and blood of Christ deliuered for vs vnto death This conuinceth such of a spirit of errour who make vnbeleeuers and reprob partakers of Chr. body and blood thus his body should be prophaned and his sauing graces seperated from his person But euen as where Satan dwelleth and possesseth the heart there alwaies raigne the workes of darkenes and damnation so the gifts of Christ accompanying saluation are inseperably ioyned with the person of Christ. This also condemneth the reall presence and carnall eating of Christ which forgeth many Christs and reuiueth the Haeresie of Eutiches it crosseth sundry Articles of the christian faith and maketh faithfull men like the vnfaithfull Barbarians that deuoured mans flesh and drunke his blood True it is christ is truely present in the Sacrament howbeit not carnally and corporally but spiritually and mistically He hath giuen himselfe to be the foode of our soules let vs hunger and thirst after him and lay hold on him to
the prayer A It signifieth So be it Deut 27 xv xvi Q what vse is there of it A It sheweth both our feruent desire to obtaine and an assuraunce to our hearts that we shall obtaine that which wee aske 2. Cor. 1. 20. Q what is a Sacrament A It is a visible signe and seale that Christ and all his benefits are giuen vnto vs. Rom 4 xi Q what is to be considered in a Sacrament A Two things his parts and his vses Math. 3 xi Q what are the parts of a Sacrament A Two the outward parts and the inward Rom. 4. xi xii Gen 17 xi 1 cor x 1 2 3 Q How many are the outward parts A Foure the Minister the word the signe and the receiuer Math. 26 26 27. Q How many are the inward parts A Foure God the father the spirit Christ and the faithfull Math. 3s15 16 Q what proportion is there betweene these parts A Euen as the Minister by the worde offereth and applyeth visibly the element vnto the body of the receiuer so the father by the spirit offereth and applyeth Iesus Christ inuisibly vnto the faithfull receiuer Act. 1 36. 37 Q What be the vses of a Sacrament A Three first to norish faith Rom. 49. x xi Secondly to be a seale of the couenant between god and vs Gen 17 Thirdly to be a badge of our christian profession Eph ii xi xii xiii A How many Sacraments are there A Two Baptisme and the Lords Supper 1 cor xii xiii and chap x 1 2 3. 4 Q what is baptisme A Baptisme is the first sacrament wherein by the outwarde Washing of the body with water once in the name of the father of the sonne andof the holy-ghost the inward clensing of the soule by the blood of Christ is represented Math 28 29 Q What is to be cosidered in Baptisme A Two things his parts and his vses Q What are the parts of baptisme A Outward and inward parts Act 2 38 Q How many are the outward parts of baptisme A Foure the Minister the word of institution the element of water and the body washed Math. 28 19 Q How many are the inward parts A Foure God the father the holy spirit Christ and the soule clensed Math 3. 15 16 Mar 16 16 Q What is the proportion betweene these parts A Euen as the minister by the word of institution applyeth the water to the washing of the bodye so the 〈◊〉 through the working of the spirit applyeth the blood of Christ to the clensing of the soule Luk 3 16 Ioh 1 33 Q What are the vses of baptisme A Three first to seale vp the remission and forgiuenesse of sinnes act xxii 16 Secondly to shew our setting and engrafting into the body of christ Gal. 3 27 Thirdly to teach vs to dy to sin and rise againe to righte ousnes Rom. 6. 1 2 3 4 Q What is the Lords Supper A The Lords supper is the second sacrament wherein by visible receiuing of the bread and Wine is represented our spirituall communion with the body and bloode of Christ 1 Cor. 10. 16 17 Q What things are to be be considered in the Lords Supper A Two things his parts and his vses Math 26. xxvi xxvii xxviii Q What are the parts of the lords Supper A Two outward and inward 1 Cor x xvi Q How many are the outward parts A Foure the minister the word of institution bread and wine and the communicant Luk xxii 19 xx Q How many are the inward parts A Foure the father the spirit the body and blood of christ and the saithfull i cor xii xiii Ioh. 6 xxvii Q What is the proportion betweene these parts A Euen as the minister by the word of institution offereth bread and wine vnto the communicants to feede thereupou bodily and corporally so the father by the spirit offereth giueth the body and blood of christ vnto the soule of the faithfull to feede vpon them spiritually i cor xi xxiii xxiiii xxv xxvi c. Q What be the vses of the Lords supper A three first to shew forth the death and sufferinges of christ with all thanks giuing i cor xi xxvi Luk. xxii xix Secondly to teach vs our communion and groweth in Christ 1 Cor x 16 Thirdly to declare our communion and agreement with our bretheren 1 cor x. 17 c. ch xii 13. Q How may wee come aright to the lords table A By preparing and examining ourselues i cor xi 28 Q What is the right manner of preparing our selues A First we must haue a knowledge of God of mans fall and his restoring againe into the couenant by Christ. Ioh xvii iii. Secondly true faith in christ ii cor xiii 5. Thirdly repentance from al dead workes daily renued for our daily sinnes Psal. xxvi 6. Lastly reconciliation to our brethren yea euen our enemies Math 5 23 xxiiii Now to him that is able to keepe you that ye fall not and to present you faultlesse before the presence of his glory with you to God onelie wise our sauior be glorie and Maiestie and Dominion and power both now and for euer Amen Iude verse 24 25 Gentle Reader I am to desire thee to amende these escapes with thy pen either altering the sence or hindering the vnderstanding The rest I remit to thy fauourable construction and correction page 6. line 13. read is heere full P. 18. l 17. and not make p. 19 l. xxi vnfitly p 37. l 3. that they are no. p. 83. l. 36. a connterfect word is fit enough for a counterfect sacrament p 88 l 7. and not accepted p. 〈◊〉 l 33 dele which is good p 136. l xv and euil workers speed p 148 l 6 by the practise and xiijj but reach eth not p 155 l 32 to baptisme P 163 lin 〈◊〉 they were admitted P 165. l. 1 accesse p 170 l xxi are not able p 179. l 22 an assurance P 201 l 1 escape vnpunished and xxii as an and 13 thus much P 209l 4 naming the P 238 l 29 and 31 change P 240 l 29 yet was he 250 l. iii inhumane P 253 l 4. all the. P. 228 l 24 in the cup. P 285 l. 22. out of the holy vse p 290 l. 4. consecration a 2 Thes 2 b Luke x 1 c Ephe 4 `8 d Ro. 1 16 e 〈◊〉 18 f Titus 1 1 g Mat 13 25 h 〈◊〉 pet 5 2 i Plutar. in vita 〈◊〉 k 1 cor 3 〈◊〉 l Ezeck 33 m 〈◊〉 4 17 Gen 28 o Psa. 138 Iuuenal li. 3. Saty. 2 p 1 sam 2 Senecade remed for 〈◊〉 Senec. de Benef. lib 3 cap 1 Cicero de offic lib. 3 Persi sati 1 1 tim 4 8 Act. xx 32 a the number of them c Vses are three d preparation to the worke consisting in Examination of our selues chap. 15 wher in weigh two things a God alway gaue his sacraments to his Church b Gen. 2 9. c Gen. 6 14. d Gen. 17. 11. e Rom. 4 11 b
a Sacrament THe outward parts of a Sacrament are such things as vnder a certain similitude likenes do represent and signifie heauenly things to assure vs they are as truely present and offred vs as we beholde with our cies and receiue with our hands the earthly things giuen vnto vs. The outward parts of a Sacrament are in number foure First the Minister Secondly the word of institution Thirdly the element Fourthly the receiuer All these and euery one of them are needfull to the being and nature of a Sacrament take them away or any of them and you take away the substance and bring in a nullity of the Sacrament If ther be no minister no word no element no receiuer there is no Sacrament If there be wanting either minister to deliuer it or word to 〈◊〉 it or element to represent it or receiuer to take it we cannot assure our selues to haue any sacrament of God but rather a tradition and inuention of our owne First then there is required a Minister lawfully called chosen and ordained hauing at the least the approbation and alowance of the church to pronounce the words of institution and to deliuer the outward signs to the receiuers They are not makers of the Sacrament but ministers not autors but administators not deuisors but deliuerers Earthly princes haue their letters patents their great seals keepers of the same if another shal set to the seal that is not appointed the keeper thereof is it not made an heinons crime worthy of heauy punishment So the Lord is a mightye Prince king of kings and Lord of Lords he hath appointed his seales to seale vp his promises of forgiuenes of sinnes and eternal life and he hath ordained his Officers as it were keepers of his great seals God publisheth saluation and pardon to all beleeuers by his word as by his letters pattents and he addeth baptisme and the Lords Supper as two broad seales for greater assurance and confirmation and appointeth the Ministers to be keepers thereof Whosoeuer therfore shall presume to 〈◊〉 to any of these seals without warrant without a caling without a function and direction from God himselfe being no officer no Minister no keeper of them prophaneth these seales and setteth to a counterfet stampe For as no man may preach except he be sent so no man may administer the Sacrament except he be called This is it the Apostle teacheth No man taketh this honor vnto himself but he that is called of God as was Aron and Christ tooke not to himselfe this honor to be made the high Priest but he that 〈◊〉 vnto him thou art my sonne this day begat I thee gaue it to him Now to minister the sacraments is an honour in the Church which none can take to himselfe at his owne pleasure but God must giue it They should haue in their owne consciences a witnesse of Gods calling them to this office and honour Wherefore the sacred functions ordained of God must not be prophaned by voluntary officers and vsurped offices no man must take vpon him without a lawful calling to teach hese holy misteries Of these the Lord complaineh I haue not sent these prophets yet they ranne I haue not spoken to them and yet they prophesied Thus these intruders did thrust their sickle into other mens corne The reasons why the ministers and no others are to intermedle with the Sacraments are very apparant First because euery part and member of the church hath his especiall office and his proper guifts to execute his 〈◊〉 we see in a campe the Souldiers in Warre haue their standing-place in sight of their captaine who hath chosen them to be Warriors so in the Church 〈◊〉 euery one keepe his seuerall calling in the presence of God who hath in wisdome and mercy called him thereunto We see in the natural dispositiō of the body euery member hath his speciall vse the eye to see the hand to handle the foote to walke the eare to heare and if one member should incroch vpon the office of another it must needes tend to the destruction of the body We see in the gouernment of an house and famely the husband and wife the father and sonne the master and seruant know and acknowledge their places to rule to obey to commaund to be commaunded without intruding themselues and incroching vpon the function as it were vpon the free-hold of an other If we would ascend a step higher we obserue in the affaires of state and matters of the cōmon-wealth euery man doth keepe within his owne listes and limits and no man dare presume to charge any man or enterprise any thing in the princes name and authority without a sufficient warrant from the prince himselfe so may no man take vpon him any functions in the church vnlesse hee haue a commission and commaundement from the Lord. For as the prince appointeth by what officers he will be serued so is it in the offices and officers of the Church God hath placed and ordained the Apostle to plant the Euangelist to second and assist the prophet to prophesie the pastor to feede and hath set euery one in his proper place and standing as i were in his watch-tower out of which he must not wander and depart Let euery man abide in the same vocation wherein he was called and afterward Let euery man wherein he was called therein abide with God Whosoeuer therefore medleth without a lawfull vocation as it were violently inuadeth another mans possession and cannot do it without the check and controlment of Christ Iesu who is the captaine of his own host the head of his own body the Lord of his own house and the great king of his owne church Againe Christ the prophet and teacher of his church and the prince of pastors hath committed the office of administration of the Sacraments to those alone to whom he hath committed the dispensation of his word and preaching of the Gospell therefore if any other 〈◊〉 set to the seale it is no true seale but a counterfait stamp The truth of this appeareth Indeede I haptize with water that is I that am apointed a techer in the church to make ready a people prepard for the Lord. And Paule being conuerted and called to preach to beare the name of God to the gentiles did without further word warrant or commaundement minister the Sacraments Now then as we haue seene the truth of the doctrine let vs consider the vses thereof First is the minister of the substance of the Sacrament and a principall part of Christs institution Then he must consider it is his duty being authorised from God and by his church to sanctifie the outward elementes and administer the same to deliuer the outward signes and offer them to the receiuers His workes therefore are to put a part and consecrate the signes to an holy vse to open and
declare the couenaut of God to pray for his blessing promised vpon his owne ordinance to giue thankes for the blessed worke of our redemption to offer giue and deliuer a right the creatures so sanctified in baptisme to sprinkle with water and washe the body to be baptized and in the Lords Supper to deliuer the bread to be eaten and the wine to be drunke to the spirituall nourishment of the Church So then the minister ought not to refuse to baptize such as are brought vnto him Shall the seruant refuse to do the worke of his maister Or if the Lord keeper of the kings broad seale should proudly and presumpteously disdame to set the seale to the Princes letters patents were he not well worthy to be displaced and remoued So if the minister through enuy or hatred or any other sinister affection shall refuse to put the seale to the Lords Couenant and hinder little children from comming to Christ he deserueth iustly to be displaced and to beare office no longer in the citty of God but to be remoued for his contempt as Salomon put downe Abiathar Secondly is it a necessary point of the Sacrament that it be ministred by a minister Then it condemneth 〈◊〉 those that put these seales into a wrong hand and all 〈◊〉 persons that violently rush vpon this calling and take vp on them to meddle with the administration of the Sacraments with vnwashen hands seeing the dispensation of the word and Sacraments is so linked annexed and ioyned together by God that a deniall of licence to do the one is a deniall to do the other and contrary wise the license to one is license to the other Christ neuer gaue to priuate persons any such commaundement he neuer committed to them any such ossice hee neuer commended to their care these holy actions he neuer called them to this honor he neuer laid vpon them this charge and therefore they haue no parte nor fellowship in this businesse If notwithstanding these restrainings of authority from them they wil runne and rush forward where they should hang backward their sinne lieth at the doore their punishment hastneth and their iudgement sleepeth not Lastly if the minister be an outward part of the Sacrament we must beware and take heed we ascribe not to the minister that which is proper to Christ and so rob him of the honour due vnto his name The minister may offer the signe he cannot bestow the thing signified he may baptize the body he cannot clense the soule he may deliuer the bread and wine he cannot giue the body and blood of Christ Iohn may wash with water he cannot giue the spirit Man indeede pronounceth the word but God sealeth vp his grace in the heart man sprinkleth the body with water but God maketh cleane the soule by the blood of Christ man may take away the filth of the flesh but Christ must purge the conscience from dead workes who is that blessed lambe of God that taketh away the sinnes of the world For as Paule planteth and Apollos watereth but God 〈◊〉 the increase so the minister offereth the element and outward signe but God giueth the heauenly grace It belongeth to the minister to handle the external part it belongeth as a peculiar dignity to Christ to bestow grace to giue saith regeneration and forgiuenesse of sinnes and to baptize with the Holy-ghost This truth Iohn 〈◊〉 I baptize with water but one commeth after me who is mightier then I he shall baptize you with the Holy-ghost Where we see he maketh a flat opposition betweene himselfe and Christ betweene his baptisme and the baptisme of Christ. As on the one side we must take heede of the contempt of him that teacheth and ministreth the Sacramentes because the contempt of the word and Sacraments doth necessarily follow the contempt of his person so we must beware we attribute or giue not to him more then his right least the power of the word and force of the Sacramentes be attributed to his person wherby men spoile themselues of the fruite of them both This was it wherein the Corinthians offended when they said I am Pauls I am Apollos I am Cephas I am Christs Wherefore to keepe a golden meane between too much and too little we must do as if a prince should send vs some present by one of the meanest messengers of his house we would receiue him fauorably and entertaine him honorably for the gifts sake which he bringeth vnto vs but the guift it selfe we would receiue for the kings sake from whom it was sent So it becommeth euery one of vs to do God hath committed to his messengers and ministers the word of reconciliation we must haue them in singular loue for their workes sake that labour among vs but the word and Sacramentes we must receiue for the Lords sake from whom they come Thus much of the first outward part to wit theminister Chap. 5. Of the second outward part of a sacrament THe second outward part of a Sacrament is the word necessarily required to the substance of a Sacrament for the word is added and ioyned to the element and there is made a Sacrament This sacramentall word is the word of institution which God in each Sacrament hath after a speciall manner set downe consisting partly of a commaundement by which Christ appointeth the administration of Sacramēts and partly of a promise annexed whereby God ordaineth that the outward elements shal be instruments and seales of his graces As for example when Christ saith Go teach al nations baptize them there is a commaundement to warrant the vse and practise of Baptisme the promise likewise is in the next words Into the name of the father and of the sonne and of the holy-ghost So touching the other Sacrament of his supper when he saith Take ye eate ye drinke ye do this in remembrance of me Ioe there is the commaundement cōmaunding the continual vse therof vntil the second comming of christ the promise is this is my body which is giuē for you this is my blood of the new Testament shed for you for many for remission of sins Whatsoeuer signs of holy things god gaue to strengthen the faith of his childrē we may see and descern that god alwaies added the worde to the seale the voice to the signe and doctrine to the sight so that when the signe was seene the word was heard When one of the Seraphims beating an hot coale in his hand which he had taken from the alter touched the mouth of the prophet he said Lo this hath touched thy lips and thine iniquity shall be taken away and thy sinnes shall be purged Now we know a coale hath not power and force to take away sinne but the word vttered by the Angell did assure him that he should be purged by the holy ghost which was signified by the 〈◊〉 Againe when Christ gaue to his disciples