THE BADGES OF CHRISTIANITY. OR, A Treatise of the Sacraments fully declared out of the word of God: Wherein the truth itself is proved, the doctrine of the reformed Churches maintained, and the errors of the church of Rome are evidently convinced: by perusing whereof the discreet Reader may easily perceive, the weak and unstable grounds of the Roman religion, and the just causes of our lawful separation. Divided into three BOOKS: 1. Of the Sacraments in general. 2. Of Baptism. 3 Of the Lord's Supper. showing the intention of this present work, opening the differences among us about the question of the Supper, discovering the Idolatry and divisions of the Popish Clergy, and unmasking the insolent bragging of the late Warn-word, touching the supposed and pretended unity thereof. By WILLIAM ATTERSOLL, Minister of the Word of God. 1. Cor. 12, 13. For by one spirit we are all baptised into one body, whether we be jews or Grecians, whether bond or free, and have been all made to drink into one spirit. August. tract. 80 in johan. 13. Accedat Verbum ad elementum, et fit sacramentum; that is, join the word of Christ's institution with the outward sign, and thereof is made a sacrament. Printed by W. jaggard, dwelling in Barbican, 1606. To the right Worshipful Sir john Shurley, Knight, one of his majesties justices of the Peace in the County of Sussex: Grace and peace in jesus Christ. RIght worshipful, it is not unknown, that fundry means have from time to time been offered and used, for the reclaiming and recovering of such as dangerously follow the spirit of error, and daily reuoult to the Romish religion, which hath been advanced by tyranny, defended by lies, and is now sought to be restored again by treacheries and rebellions. But notwithstanding the many means which heretofore have been wisely practised, we see of late the adversaries of the grace of god as a pestilent brood of vipers mightily to increase and multiply, sending abroad swarms of their Jesuits and Seminary Priests, not only to infect the people of the land with the leaven of false doctrine, and to sow their darnel in the lords field, but to seduce them from their allegiance and to stir up sedition: for the lessening of whose number and suppressing of their power, nothing is more necessary then to establish a godly and learned ministry in every congregation. And howsoever wholesome laws have been enacted, penalties increased, conferences with them used, disputations offered, their books answered, and sundry other ways taken by magistrates and ministers: yet we shall never attain the end of our desired hopes, until every church have a learned and painful Pastor to be resident and remaining among them. For albeit Antichrist in this noble kingdom hath long since received a notable foil and fall, and the purple whore been dismounted from her usurped dignity: yet this monster, having taken this deadly wound, will be always looking back, and seeking to set his footing again in this realm, if good corn be pulled up and the weeds suffered to grow, or if the strongest pillars bearing up the house be removed, and rotten posts set to under prop it, and unless he be quelled and conquered by the preaching & publishing a 2 Thes: 2 of the gospel of Christ. Therefore Christ our Saviour, having sent out the 70. disciples into every b Luke. x, 1 city and place, whether he himself should come, to prepare the hearts of the people, after their return said unto them, I saw Satan like lightning fall down from heaven. And the Apostle declareth, that when the lord jesus led captivity captive c Ephe: 4, `8 he gave gifts to men, and ordained pastors and teachers for the gathering together of the Saints, for the work of the ministry, and for the edification of the body of Christ. And until this holy order and ordinance of Christ, d Ro. 1, 16 which is the power of god to salvation unto all that believe, be set up: we can conceive no hope how the ignorant should be instructed, & the seduced be regained out of the hands of such deceitful woorkmen, as under a colour of conversion of the land, do seek the utter subversion of the church and common wealth. Hence it is that the jesuits who have gotten the dominion over the rest of that generation, spare no labour, refuse no pains, let pass no practice by word or writing, to effect their purposes. In regard of whose unweariable diligence, it cannot be denied, but many of us have been too slack & slothful in resisting the approach of these violent intruders. For whiles we preach the word of e 〈◊〉, 18 reconciliation, even Christ crucified, & build up our people in the doctrine which is according f Titus 1, 1 to godliness, we do not bend our forces (as we ought) to surprise and suppress the common adversary. Whiles we sow the lords field with good corn, we suffer g Mat 13, 25 the envious man to scatter his tars: accounting it sufficient to teach the truth to the h 〈◊〉 pet, 5, 2 flock dedending upon us, and esteeming it better service to god to save one soul, then to overthrow and destroy many adversaries. Not much unlike to Scipio African the Roman captain, who (as Plutarch witnesseth) was oftentimes wont to say, that he had rather save the life of one Roman citizen, then to kill and conquer a thousand enemies. But it is the duty of a i Plutar. in vita 〈◊〉. good builder, not only to rear up the work in hand, but to remove the rubbadge and relics that hinder the building. It is the duty of a good husbandman, not only to sow his field with good seed, but to pluck up the weeds and gtub up the thorns that choke the corn. It is the duty of a good k 1 cor. 3, 〈◊〉 watchman, not only to see to them in the city, but to descry and discover the enemy. It is the duty of a painful shepherd, not only to feed the sheep but to follow and find out the foot steps of the wolf. Here upon the Apostle Paul exhorteth the elders of Ephesus l Ezeck 33 to take heed to themselves and to all the flock, whereof the holy ghost had made them overseers, to feed the church of god which he hath purchased with his own blood, because after his departure, grievous wolves should enter in, not sparing the flock, but speaking perverse things, to draw disciples after them. If then the enemies of god and his people be vigilant and watchful, to seduce the simple and to subvert religion: how careful and cheerful aught we to be, not only to teach the people committed to our charge, but to resist with hand and heart all those that undermine the good estate of the church among us. Like unto the people of god after the return from captivity, who did m 〈◊〉, 4, 17 build the wall with one hand, and held their sword and weapons in the other. For this cause I have put in writing this treatise following, containing the doctrine of the Sacraments, being the ordinances of god and the badges of christians, whereby all discreet and indifferent men may perceive the truth of them clearly opened out of the word of God, as also the gross errors and palpable heresies maintained by Antichrist and his adherents, with sundry other points of doctrine serving to teach, to convince, to correct, and to instruct in the sacraments as are severally discussed and largely handled in the treatise following: all which, for special causes and considerations, I here offer unto your Worship, and puplish under the shield and shadow of your patronage, in respect of your Wor, in respect of myself, and in respect of others; of which three, somewhat I will say briefly. First, because it being the sum and substance of 〈◊〉 Sermons delivered upon the beginning of the tenth chap. of the former epistle to the Corinthians, you vouchsafed to be an hearer thereof For as god hath given me my calling, where your Wor. have your dwelling: so by your. own presence and good example attending to the work of the ministry, as to the word of god, you have countenanced and encouraged many others, whose praise is in the church, to come into the holy assemblies of the Saints with reverence, and with the affection of jacoh, who feared and said Gen, 28 How fearful is this place, this is none other but the house of god, this is the gate of heaven. This is the way to true worship, to attend to his word which he hath magnified o Psa. 138, above all names. This is the path that leadeth to true honour, to follow the footsteps of virtue, as the Heathen 〈◊〉 in one of his satires, Juvenal. li. 3. Saty. 2 Tota licet veteres exornent undique cerae Atria, nobilit as sola est, at que unica virtus. This the Gentiles by the divine spirit and light of nature saw: & hereunto giveth witness the word of god, which the prophet declareth to Eli, p 1 sam. 2 Them that honour me I will honour, and they that despise me shall be despised. Vouchsafe therefore now to hear me writing, whom before you heard speaking. And it is mine earnest desire, that all those, which were the daily auditors of this doctrine, would now afresh examine themselves, and take an account of their memories, to see what was long ago forgotten, which here again is newly published. Whereby we shall learn, how easily good things (especially such things as accompany salvation) do slip from us, and by the temptations of Satan become fruitless. Besides, the doctrine here delivered is after a sort a plant of your own setting, and fruit of your own labouring: so that it acknowledgeth itself due of right unto yourself, flying unto you as to a sanctuary and city of refuge, and seeking harbour against the barkings and bite of the malicious and envious, of whom the wise Philosopher speaketh Male de te loquuntur, bene nesciunt loqui: faciunt non quod mereor, sed quod solent. Quibusdam enim canibus sicinnatum est, ut 〈◊〉 pro feritate, Senecade remed for 〈◊〉. sed pro consuetudine latrent: that is, Such speak their pleasure of thee, as have not learned to speakwell: they do, not what I do deserve, but what themselves are wont. For this is the property of many curs, they bawl and bark rather of custom, then of any curstness. Secondly, I offer it unto you, to testify a thankful heart for your kindness and curtesey received at your hands, not only such as is in the open view of the world and as it were publicly recorded in the minds and memories of many men living, but such as I have privately enjoyed, and which without the most heinous and horrible kind of unthankfulness I cannot forget or pretermit. For albeit, he that either denieth, or disembleth, or requiteth not a benefit, be accounted worthily unthankful, according to the opinion of * the same Seneca. Multa sunt genera ingratorum, ut furum, homicidarum: quorum una culpa est, coeterum in partibus variet as Senec. de Benef. lib 3 cap 1 magna. Ingratus est, qui benificium accepisse se negat, quod accepit. Ingratus est, qui dissimulat. Ingratus, qui non reddit. Ingratissimus omnium qui oblitus est. Ileave therefore this testimony to posterity of my remembrance of your manifold favours, and cannot bury in forgetfulness either your desire to place me in the charge, whereby the mercy of god I yet abide, or your worthy travel and labour to effect it before I did affect it, or your approbation of me before others, making the way easy to obtain my purpose, & finding me out when I sought not after any profit or promotion. Thirdly, I presume to dedicate these my simple labours to your Worship, in respect of others into whose hands they may hereafrer come. For albeit this treatise be no great book for your Woorships' self, who, having your senses expert and exercised in the things of god, have not need to be taught the principles of religion: yet shrouding itself under your countenance, and coming forth under the sasegarde of your protection, many which otherwise would never vouchsafe to look into it, shall thereby be emboldened and encouraged to read the same, whereby god may more and more be glorified, his people instructed, his truth and saving health enlarged and spread abroad. We see in these last and worst times of the world, wherein iniquity aboundeth and getteth the upper hand, how this present age on the one side surfetteth with the trash and rubbish of foolish and filthy writings, such as blot, not only paper, but heaven and earth with their vanity: and on the other side scorneth and scoffeth at all treatises of religion and devotion. The very heathen in all their consultations and deliberations * were not wont to prefer profit before Cicero de office lib. 3 pleasure: but now such as mask under the name of Christians, delight rather to read legends of lies, than books that may build us up in faith and love, so that we may justly renew the old complaint * of the poet Persius. O cur as hominam! o quantum est in rebus inane! Persi, sati. 1 Quis leget haec? min'tu istud ais? nemo hercule, nemo. Vel duo, velnemo, turpe, & miserabile. quare? Ne mihi Polydamas, et Troiades Labeonem Praetulerint. Nugae. Accept therefore, I most humbly beseech you, this small testimony of my dutiful goodwill toward your Worship, rather considering the simple mind and meaning of the giver, then weighing the worth and value of the gift, especially seeing that I have given it in charge not to come unto you uncalled, nor to interrupt your more necessary affairs. The God of heaven and earth multiply the graces of his spirit upon you and all yours, adding many good and happy days unto you, and enritching your heart with true piety, 1 tim. 4, 8 which hath the promise of the life present, and that life which is to come. Thus commending and committing your Wor: to God and to the word of his grace, which is able to build further, and to give an inheritance immortal Act. xx, 32 and incorruptible, among all them that are sanctified, I most humbly take my leave of you. From Isfield the 12. of june, An. 1606. Your Worships in all christian duties to be commanded, William Attersoll. Ad Authorem, in libellum suum de Sacramentis G. S. carmen Encomiasticum. SItua scripta recepta domiretinebis amice, Publica nec facies; dic mthi, qualis er is? Imprimit illa pius quae supprimit impius omni: Ille bonum patriae respicit, iste suum. Ecce, bonique malique tibi datur optio: sponte Impius anne velis, vel velis esse pius. Sis bonus O faelixque tuis; fac publica multis Sacramenta: Deus jussit, et ipse doces. Nonne doces iussisse Deum dare bina duobus Sexibus; ad caenam lotus ut omnis eat? Carnifices merito condemnas sacrificantes, Quod christum comedunt, & sine plebe, bibunt. Ergo age, facta, 〈◊〉, ne sint contraria dict is, Vt, cum signa probes publica, scripta neges. Scriptum de sanct is fieret commune sigillis, Conuenit ut cunctis fons sacer atque cibus Da triadi tua scripta Deo tria: Publica sunto. Publica privatis sunt meliora bonis. Vale. Others in English. THough fear of shame false-harted men do curb with bit of sins: From pressing to the Printers press, where fame or shame begins: Yet let not undeserved shame an harmless Writer fright From hardest stamp that Man can make, to bring the truth to light. The Son of God, which once, on earth for man's salvation died, Imprinted had, with Iron prints, his hands, his feet, his side. Look how he, looking on the Crown of glory, from the skies, Endured the Cross, despised the shame, with constant settled eyes: So look to look for io yes to come, for present pains and spites, If his example followed be on earth by earthly wights, Both bloody jews and Gentles to, this bloody book of life Did look upon, with scornful looks, as people full of strife. But glad was Thomas, when he had this holy book in hand: And saw, and felt the print thereof, though red and rough, as sand. There might he read his name in print when opened was the book: Therefore he cried, My Lord, my God, when he on it did look. Did not the book which Moses wrote, and sprinkled all with blood, Betoken this most worthy book, containing all our good? Did not the prophet mean this book, when in our masters name He spoke of graving in his hands the people of the same? If this be thus; If any then A commentary write Of all this Book, from point, to point, as truth doth it indite: Who will backbite (but dogged jews) The writer, with their chaps? Who, (but the Gentiles wolvish brood) will give him any snaps? If any do, no more ado, but call him by his name A Dog, a Wolf, or some such be hast: as he deserveth blame. Wherefore, my Friend, which hast describd this Book of life and truth, With treatise on the sacraments, Fit for both age and youth: Direct it to the Trinity, as three and yet but one: Thus much thou mayst with reverence, though he compare with none. Past all Compar his nature is, his work is, and his word: Yet doth his scripture, with himself comparison afford. The Sacraments in general, Do like wise give us light, The everlasting light to see, devoid of any night. But specially the special two, of water, and of blood, The gospels sacramental twins, and our celestial food. As for the five, which many make, and match with these amiss, They want some parts substantial: as well declared is. He that with even hand and heart will undertake the view Of seven sacraments shall find, that only two are true. These three books are, like three topped ship, full fraught with truth, great store: The Catechism, like boat doth serve, to bring the load to shore. Let searcher search thy Merchandise, let Printer print, and sell, Let all men make the best of all: and so, in CHRIST, Farewell. W. S. Ad Lectorem libri, G: Atters: de Sacramentis T. H. carmen protrepticum. ATRI dum tenebras praebent sine lumine SOLES, AT-TER-SOL radios sparsit ubique suos. Nec mirum: 〈◊〉 celest is luminis author, Misit in atratum lumina sacra solum. Alba manet sterilis plerunque, & languidatellus, Dum pingue est atrum, frugiferumque solum. Hortulus est, liber hic qui dulces fragrat odores Sacra dei multa fertilitate ferens. Ergo leg as (bone lector) et hic, pastor que fidelis Quisque, dei sacro gramine pascat oves. Flores ac fructus, flwios, herbasque salubres, Quicquid et expect as, hie paradisus hahet. Sacramenta (precor modo) sacra mente feruntor: Dilige scriptorem: perlege, scripta: vale. A Sonnet by the Same, containing the subject of the book following. WHat needs an ivy bush where wine is good? To paint this book with praise were vainereci- Come hungry faithful souls, without inviting, (ting, Unto a supper of celestial food. Look look what costly cheer is here addressed To feed 〈◊〉 soul. What's that? my saviour slain? O dismal 〈◊〉 O doleful bitter pain! Be not dismayed 〈◊〉 only are we blessed. The painful passion, and the bitter grief Which Christ sustained (who all the pain endured) Is sweet to us, because we find relief In that pure blood which hath our lines secured. Who's ableto express that sovereign good, Got by the purple tincture of his blood? O suck apace (poor soul) that cordial vein By which Christis infused into thy spirit, Cling, cling, to him by faith: no popish merit, Can to thy soul this precious putchase gain. Then as the outward signs of bread and wine (Ordained by Christ as signs, his love to seal) Thy body cheers: So Christ thy soul shall heal And hoist it up, at length to bliss divine. Lo here's the subject of this golden book, Full fraught with matter, method, doctrine, uses, All well applied: which shows what pains he took In the unmasking of the Pope's abuses. Forward (sweet friend) such feasts make many more, That men may eat, and surfeit in thy store. T. Harison. A general Table of the Contents of these three books. In these 3. Books the doctrine of the Sacraments is handled: In General: what a sacrament is. Wherein consider two points: 〈◊〉 Parts. Set down Outward Inward Applied Uses. In particular concerning Baptism, Book 2 the Lords Supper, Book 3. A Table of the principal points contained in the first Book. The first Book teacheth, That God in all ages hath given Sacraments to his church, chap. 1 What a sacrament is. 1, a visible sign of an invisible & spiritual gra. a herein consider 2 things. The nature of them The parts are twoefold. ch. 3 Outward parts are four. Minist. chap. 4 he is to so sanctify the outward 〈◊〉: Deliver them to the receivers. word chap. 5 〈◊〉. i 〈◊〉 to warrant them. A promise 〈◊〉 to them. Sign or outward element, chap, 6. receiver c. 7 who must. 〈◊〉 the outward sign apply the same. Inward parts are four. God the father c 9 who Offereth christ to all giveth christ to the believer The spirit, chap. 10 he sealeth up the promise, & maketh it eff 〈◊〉. Christ jesus, chap. 1 who is the truth and 〈◊〉 of all sacraments. the faithful receiver, c. xii 〈◊〉 christ apylieth him to himself. the Uses: see this letterb. the uses of a sacrament are three, to strengthen and confirm faith, chap. 13 〈◊〉 God is true in his promises. Many of the faithful first believed, before they did partake the sacraments. to be a seal of the 〈◊〉 chap. 14 these are the articles of agreement, between God: who promiseth Forgiveness of sins. Adoption of sons. Possession of Heaven. Man 〈◊〉 ho promiseth, to believe the promises. to love his Brethren Enemies to perform Obedsence. to be badges of our christian profession, chap. 15 the number of them. See the letter ᵃ a the number of them that Baptism and the Lords supper are the two only sacraments of the New testament, chap. 16 that 〈◊〉 is no sacrament, chap 17 that popish penance is no sacrament chap. 18 that Matrimony is no sacrament chap 19 that Orders are no sacrament chap 20 that extreme unction is no sacrament, chap, 21 A Table of the contents of the Second Book. Baptism is the first sacrament wherein by outward washing of the body once, in the name of the father, the son and of the holy ghost, the inward cleansing of the soul is represented chap. 1 In Baptism consider, the parts are twofold chap. 3 Outward parts. Minister chap. 3 whose duty it is to Sanctify the water Wash the party. Word of institution, baptize in the name of the father, of the son, and of the holy ghost, chapt, 4 Element of water, chap, 5 Receivers are all such as are in the covenant, chap. 6. Men and women in years, that are in the faith. Infants of them, chap, 7 Inward parts God the father chap, 8. who Offereth the blood of his son. giveth Christ to the believers. Holy spirit chap, 9, who performeth that which is promised in the word. Christ jesus, chap 10, ratifying our Regeneration Remission of sins Soul cleansed, represented by the body washed, cha, 11 The uses of baptism, are these 3 To show our planting and engrafting into the body of christ, cha, 12 to assure us of the remission of sins, cha, 13 Original. Actual. to teach to die to sin, and live to righteousness, cha, 14. A Table of the principal points contained in the last Book. The lords supper called by 〈◊〉 names ch. 1, is the second sacrament, wherein by visible receiving of bread and wine is represented 〈◊〉 spiritual communion 〈◊〉 the 〈◊〉 and 〈◊〉 of 〈◊〉, ch. 2 In this sacra, observe the work itself where in observe the parts Outward Minist. chap. 3 whose duty is To take the bread and mine into his hands. to bless and 〈◊〉 the words of institution. to break the bread, and pour out then in. to distribute the bread and Wine. The word of institution and promise contained therein, chap. 4 The outward signs chap. 5 which are Bread Wine The communicants chap, 6. whose actions are to take the bread and cupinto their hands to eat the bread & drink the wine Inward God the father ch. 8 who offereth christ to all comers giveth christ for the redemption of the fat. Spirit: who assureth us of the truth of Gods promises ch 9 the body and blood of christ, prepared to be the lively food of our souls, ch. x the faithful receiver chap. 1 〈◊〉 hose duties are, to apprehend & receive christ & his benefits. to appropriate and apply him to the soul. the Uses: see this letter ᶜ c Uses are three. to show forth with thanksgiving the sufferings of christ, chap, 12 to teach our communion and growth in christ, chap. 13 to declare our communion and growth with our brethren, chap. 14 Preparation to the work See the letter ᵈ d preparation to the work: consisting in Examination of ourselves, chap. 15 where in weigh two things, The necessity in respect of God's presence, with whom we have to do and to deal. Our own profit, being rightly prepared. Our own practice, in preparing and taking our ordinary meats. The sacrament itself defiled, by unreverent receiving. the punishment procured, by want of this care. the parts. the knowledge of God and ourselves: especially of the whole doctrine of the sacraments chap, 16 Faith in Christ: seeing every one receiveth so mnch, as he believeth he receiveth, chap. 17 Repentance from dead works; daily renewed for daily sins. Reconciliation to our brethren. chap, 19 THE FIRST BOOK of the Sacraments in general, containing the true Doctrine thereof, overthrowing the errors of the Church of Rome, and delivering the comfortable use ofthem to all the people of God. CHAP. I. Of the agreement and difference between the word and Sacraments. GOD even from the beginning added unto the preaching of the word a God alway gave his sacraments to his Church. his Sacraments in the Church (as the Scripture teacheth) outwardly representing & vifiblie offering to our sight, those things that inwardly he performeth to us: as b Gen. 2, 9 the tree oflife, and the tree of the knowledge of good and evil in the Garden. After man's fall, when a new necessity was added, in regard of man's want and weakness: he testified his love and ratified his Covenant by sacrifices and Ceremonies to our first Parents. He gave the c Gen. 6, 14. Ark to Noah and his sons, to confirm them in the promise which he made to them, that they should not be drowned with the rest of the world. He added to Abraham ( d Gen. 17. 11. ) the sign of Circumcision, as a seal ( e Rom. 4, 11 ) of the 〈◊〉 of faith: and to the Israelites he gave the Passeover, Manna, oblations, purifications, the brazen Serpent, the Rock, and such like spiritual types, whereby he assured them of the promise, that God for the only sacrifice of Christ wrought upon the Cross, would give to all that believe forgiveness of sins and everlasting life. Now the world of God may fitly be resembled to writings and evidences: and the b The agreement between the Word & sacraments. Sacraments to seals, which the Lord alone setteth to his own letters. They are as a visible Sermon preaching unto us most lively the promises of God: that as the word we hear doth edify and instruct the mind by the outward ears, so doth the Sacraments by the eyes & other senses. First then, that we may understand the doctrine and nature os the Sacraments: we are to consider, what the word & Sacraments have in common, and how they agree one with another: then, what they have peculiar and proper each to other, and how they differ one from an other. The agreement between them standeth in these points. First, both are ofGod, and instruments which the holy ghost useth to this end, to make us more and more one with Christ, and partakers of salvation: 〈◊〉 that God needeth them, or that he is tied unto them (for as he can nourish without meat and drink, so he can save without word or Sacraments:) but because we need them, he useth them when he will, and as often as it pleaseth him. The same which is published and promised by the word of God, is signified and sealed by the Sacraments. For they are not a delivering of new promises and articles of faith, but seal up such as are offered in the word. Secondly, although god use them as instruments of his grace, yet the especial working and forcible power of them, is not in them, but dependeth on God alone: so that we must not think that whosoever partaketh them is partaker of grace, salvation, for givenesse of sins, and everlasting glory, but the virtue of them floweth from him only as from a fountain. A man may hear the word and receive the Sacraments all the days of his life and be never the better, except God change the mind, open the heart, enlighten the understanding, cleanse the conscience, and sanctify the affections to his glory. Thirdly, as the preaching of the word profiteth nothing, unless it be understood, applied, and received, but ( g Heb. 4. 1. ) tendeth to judgement: so the Sacraments, except we bring the hand of faith with us, cannot give us faith nor grace, but tend to our condemnation. Yet, as the Gospel is always the savour of life unto life of it own nature, and the ( h Heb. 4, 〈◊〉 ) word lively and of comfortable operation, howsoever the unfaithful turn it to be the savour of death unto death: So the Sacraments cease not in themselves to be true Sacraments, although they be administered by unworthy ministers, and received by unsaithfull people. For man's wickedness cannot pervert, much less evert the nature of God's ordinance. Lastly, as the best seed springeth not up and bringeth not fruit so soon as it is sown, but lieth a time covered in the earth to take rooting: so the fruit reaped by the word, and benefit received by the Sacraments presently appeareth not, but groweth and increaseth at the time appointed of God, who will bless them in his elect, at what season himself hath ordained. Thus we see what the word and Sacraments have in common, both are instruments of the same grace, both have their benefit, blessing, and force depending on God, both require faith to be mingled with them, without which they are unprofitable, and lastly they profit not by and by at the same moment they are published, administered, heard, or received: but God afterward worketh oftentimes by them in his children to their great comfort, when all fruit to come by them seemed to be buried. The disciples at the first understood no more of Christ's resurrection then the unbelieving jews, when he said, (3) Destroy joh. 2, 19 this Temple, and I will build it again in three days: but they lay it up in their hearts, and long afterward remember the words he spoke unto them. So when they saw Christ riding to Hcirusalem, the multitude spreading their garments in the way, and cutting down branches ( k Mat. 21, 8 ) from the trees, the 〈◊〉 moved, and Children crying in the Temple, Hosanna the Son of David: they ( l joh. 12, 16 understood none of those things at the first: But when jesus was glorified, then remembered they that these things were written of him, and that they had done such things unto him. If then at the present time of our hearing or receiving, we find not nor feel the fruit and comfort we desire: let us not doubt & despair, but wait on God, who in his own appointed times will make his own ordinances available to all his servants. Thus much of the things that are common to the word and Sacraments. In the next place let us see m Difference between the word and sacraments. what they have proper and peculiar, and so differ one from another. First, forasmuch as the Sacraments are appurtenances and dependences to the word, and are applied to this end to seal up our communion with Christ, and our fellowship one with another: it appeareth that in men of riper years the teaching and hearing of the word preached, and the open confession and profession of faith did go before participation of the Sacraments, as Math. 28. ( n Math. 28, 19 ) Go, teach all Nations, that is, make them disciples of Christ, gave them to the faith (as the ᵒ word signifieth) and then Baptize them. Thus Philip Matheteusate. taught the Eunuch before he baptised him, Act. 8. to whom when the Eunuch said, ( Acts 8, 36 ) What letteth me to be baptised? Philip answered, If thou believest with all thine heart, thou mayest: and he said I believe that jesus Christ is the son of God. And act. 10 Can any forbid water ( q Acts. 10, 47. ) that these should not be baptised, which have received the holy ghost as well as we? In deed touching children's baptizme, there is another especial respect to be had, of which we shall speak r Book. 2 Chap. 6, and 7. afterward. But touching others, this is in difference between them, that where as the word was offered even to such as were out of the Church not having heard of the name of Christ, and none excluded or debarred from the hearing of it, whether believers or ( s 1. Cor 20, 24 ) unbelievers, holy, or profane. 1 Cor. 14. No person being an unbeliever or infidel, was ever admitted to the Sacraments, although he should offer himself (for that had been to give ( t Mat. 7, 6 ) that which is holy to Dogs, and to cast pearls before Swine) but such only as were instructed in the faith, & had made public confession thereof as members of the church. another difference is in the necessity, end, and use of the one and of the other. The preaching of the word is the ordinary means and instrument of the holy ghost to beget and begin faith in us (except God do deal extraordinaryly, which of us is not to be looked for) and none hath entrance to Christ but by faith: so that men, if they will be saved, must hear it. But the Sacraments are of another nature, they cannot engender faith in us: we must bring faith with us, lest we partake them unworthily, so that he which believeth, and could not come to the Sacraments, is yet partaker of salvation. Wherefore the necessity of them is not simply and absolutely so great, that without exception a man cannot be saved without them: for it is the contempt, not the want of them that bringeth danger and damnation. Thirdly, it may sometimes fall out, that in a visible Church, the word preached may be found (as an essential note of the Church) without the Sacraments, and yet be a true Church of God: so that the word may be without the Sacraments, but the Sacraments cannot be without the word, as a writing may be without a seal, but not the seal without the writing. Set a seal to a blank, and is it not vain, void, and unprofitable? Last of all, the Preaching of the word rouseth and affecteth only one of the senses, to wit, the ears, we fee it not, we touch it not, we handle it not, only we hear the sound thereof: but the Sacraments are offered to the eyes as well as to the ears, so that we do even behold jesus Christ as it were crucified before us, nay they move & stir up the rest of the senses, whereby we may understand what they bring & how they avail unto our faith, making us after a sort to handle christ with our hands, to see him with our eyes, to taste him and touch him with our whole body. Wherefore, they do 4 How the sacraments are more effectual than the Word. more seal up then the word, not that God is more true of his promise when he worketh by signs, then when he speaketh by his word: but in respect of the manner of teaching and receiving, because by his Sacraments he representeth his promises as it were painted in a Table, a Horat. lib. de arte poeti. Segnius irritant animos, demissa per aures, quam quae sut oculis subiecta fidelibus, etc. and setteth them forth lively as in a picture before our eyes, that we may not only hear, but see, handle, touch, taste, and even digest them. Again, the promise of the Gospel is more effectually declared and sealed up by the Sacraments then by the bare word, not for the substance and matter itself, but for the manner of working, which is heedful, perfect, and more effectual: so as that which we perceive and receive by many senses as hearing and seeing, is more sure and certain then that which is 〈◊〉 by hearing only. Hitherto of the agreements and differences between the word & sacraments, and we have showed that so soon as god gave his word, immediately he seconded the same with his Sacraments. The uses which we are to make hereof are Use. 1. these. First, seeing God contenteth not himself with the word only, but addeth the Sacraments in all Ages and times of the Church, which proceedeth partly through his own goodness, and partly from man's weakness: we ought to be so far from despising the Sacraments, that contrariwise we must confess the benefit, use, and worthiness of them can never be sufficiently magnified, and commended, nor they with sufficient reverence be received. We are dull to conceive his promises and slow to remember them, we are full of doubting and unbelief: we are like to Thomas ( b john 20. 25. ) one of the disciples, we will not believe them until in some sort we see them, and in some measure feel them in our hearts. Wherefore God hath ordained these mysteries and holy actions, to keep in continual memory his great benefits bestowed upon man, to seal up his promises, and as it were to offer unto our sight those things which inwardly he performeth to us, and thereby by strengtheneth and increaseth our faith through the working of his spirit in our souls. Seeing then the word is not sufficient, but the Sacraments were added for further assurance: we must in this behalf consider the great goodness of God toward us, who doth not only give us faith by his word as by his saving instrument, but hath also added to his word, Sacraments or seals of his promise and grace, that by the lawful use of them he might uphold and strengthen our faith through his blessed spirit. For in as much as the Lord not only sent the blessed seed, for the redemption of mankind, for the remission of our sins, and for the bruising of the Serpent's head, but ordained for us Sacraments to be pledges of his promises, testimonies of his faithfulness, and remedies of our distrust: we must confess and thankfully acknowledge the bottomless depth of gods endless mercy toward us, who vouchsafeth to be our God, to be reconciled to us being vile and miserable sinners, to make a league and covenant with dust and ashes, and delyvers his only son to suffer the shameful death of the Cross for us. And withal we must labour more and more to feel our own blindness, distrust, infidelity, and perverse nature, we would easily forget this mercy of God, unless it had been continually represented before our eyes. Again, seeing nothing is offered and given in the Sacraments Use. 2. which is not published in the Gospel, seeing they cannot be where there is no word, and seeing the same Christ with all his benefits is propounded in both: it meeteth with a common corruption and lamentable practice among many professors, that desire and crave, especially in sickness and extremety, often to come to the Lords table, but esteem little of the preaching of the word, and that seem to languish with a longing after the Sacrament, but never mourn and lament for want of the word: which is as great an error and madness, as if one should ever look upon the seal of his writings, but never regard the conveyance of his estate. Is there not one God, the author of both? Is there not one spirit, that sealeth up his promises by both? Is Christ divided; that speaketh evidently unto us in both? How is it then, that many desire the Sacrament of the Lords supper and seem to pine away through want thereof, who never wish or regard the preaching of the Gospel, which is the food of the soul, the key of the kingdom, the immortal seed of regeneration, and the high ordinance of God to save those ( c Rom. 1, 16 and 10, 14. ) that believe? And whence proceedeth it, but from palpable ignorance in the matters of God and their own salvation, to be much troubled that the Sacrament is not brought unto them, and yet never conet to have a word of comfort spoken to them in due season. Let all such persons understand, that as the minister ( d Act. 15, 21 and 19 4. and 2. 42, 46. ) is charged from God to teach every Sabbath day, and to preach the word in season and out of season: to deal the bread to the hungry, and to gie unto every one in the family his portion: so is it required of all the people to desire the sincere milk of the word of God that they may grow thereby, which, howsoever it be to them that perish, foolishness; yet to such as are called ( e 1 Cor. 1, 24. ) it is the wisdom of God and the power of God. Wherefore, we must not make account that there is less danger in neglecting the word of God, then in neglecting the Sacrament of his last supper: but we must take heed, that while we willingly desire the one, we do 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 up his voice unto us in the one, so he reacheth out his hand unto us in the other. We must as well hear when he calleth, as receive when he offereth. Now, by his word preached, he calleth: by his Sacraments administered, he offereth his graces unto us: and, as we must have ears for the one, so must we have hands for the other. CHAP. 2. What a Sacrament is. IN every treatise and discourse, it is necessary first to know a Arist. poster. lib. 2. cap. 1. whether a thing be, before we consider what it is. We have heard before, that there are Sacraments and ever have been in the Church of God. Now then let us consider what they are, that b Cicero de office lib. 1. first the matter handled, may be defined. For in vain we shall reason and speak of the Sacraments, unless we understand what a Sacrament is. But before we set down any description of it, it shall not be amiss to speak some what of the word. The name in so many letters and syllables, is c The word Sacrament is not in the Scriptures. not indeed in the scripture, no more than the word Trinity, catholic, Consubstantial, and such like: which being generally received are not to be rejected, seeing the doctrine contained under them agreeth with the Scripture, and nothing by them is added to the Scripture. Now as the fathers of the Greek Church called these holy rites by name of Mysteries, because the substance of them was only known to the members of the Church, and hidden from others: so the ancient teachers of the Latin Church, called them Sacraments, in respect of the affinity and nearness between them and a Sacrament. For a Sacrament properly is that solemn oath in War, by which Soldiers, bound themselves to their chief Captain. Such a regard had the old romans in the discipline of their Wars, that it was d cicer. de of offic. Lib. 1. not lawful for any to kill an enemy, or enter into the battle to fight, unless he were sworn a Soldier. So when we are partakers of these holy signs which God hath appointed in his Church, by which he bestoweth upon us spiritual gifts, e A Sacrament properly is the soldiers oath: metapherically the church's band binding them to God. we do bind ourselves to him, we profess openly his true religion, we vow to fight under his banner against our enemies: so that they are testimonies and tokens of the covenant between God and us, that he is our god, and we bind ourselves to be his people, to serve him and no other god. So circumcision was a seal of God's promise to Abraham, and a seal of Abraham's faith and obedience toward god. By them man is bound to God, and God vouchsafeth to bind himself to man. Wherefore, the word sacrament, being translated from the camp to the Church, from the soldier to a christian, from a civil use to an holy, let us see in this sense and signification what it is. Now, the word being borrowed from wars, is f A Sacrament considered 2. ways. taken two ways: first in a general signification, and may comprehend all manner of signs, whether natural, or miraculous, or voluntary, which God commanded men to use, to assure them of the undoubted truth of his promise: as when he gave to Adam in the Garden, the tree of life to be a pledge of his immortality, the Rainbow to Noah and his posterity; sometimes he gave them miraculous signs, as light in a smoking Furnace to Abraham; the fleece wet, the earth being dry, and the earth wet, the fleece being dry, to Gideon: to promise and perform victory to Gedeon. In this large acception of the word, we do not entreat of the Sacraments: we speak properly of those, which God hath left to be ordinary in his Church, to be seals of our communion with Christ, and of the righteousness which is by faith. A Sacrament g What a Sacrament is thus considered is a visible sign and seal ordained of God, whereby Christ and all his saving graces by certain outward rites are signified, exhibited, and sealed up unto us. In this description, we are to consider these 3. things. First the whole kind or general: secondly, the cause or author thereof: and lastly the use of this doctrine delivered. Touching the first, whereas it is said that a sacrament is a visible sign and seal, this is proved and confirmed in sundry places of the scripture as Gen. 17. speaking of circumcision, (he saith) h Gen. 17. 11 It shall be a sign, of the 〈◊〉 between me and thee. And Rom. 4. speaking of Abraham (he saith) i Rom. 4. 11. he received the sign of circumcision as a seal of the righteousness of faith. Indeed a sign and a seal differ one from another, as the general from the especial: for every seal is a sign, but every sign is not a seal. A seal certifieth, assureth, and confirmeth a thing: a sign only showeth it: but a Sacrament doth both. It is a sign to signify and represent: a seal to ratify and assure: an instrument to confer and convey Christ with all his benefits to them that truly believe in him: a pledge unto us of God's promises: a visible word, and as a notable glass wherein we may behold k Agust. de. doct. christ. lib. 2. cap. 1. assured testimonies of Gods eternal favour, & of the riches of his grace which he bestoweth upon us. This teacheth us to acknowledge, there is more inthe Sacraments than is seen with the eyes, or felt with the hands: & therefore we must not conceive unreveretly of them, nor come negligenly unto them, making them mere carnal and outward things: but we must think reverently, speak soberly, receive humbly and penitently these holy mysteries. Again, hereby we are brought to believe the promises of god: for if the Sacraments be not only signs of his favour but seals of our faith, can we doubt of his mercy and good meaning toward us, having left such pawns and pledges thereof with us, that we might have assured comfort and comfortable assurance of salvation and eternal life. Is it not among men matter of assurance, and a note of true dealing, to have a pledge left with us? But behold God hath left unto us two pawns of his promises, as it were an earnest-penny that our faith should not waver. If then his alone word be all sufficient, having a noble addition of the Sacraments, as of his seals, let us believe his promises, and in all temptations rest upon them with all confidence and consolation. Secondly, it is said l Sacraments were instituted of God alone. a sacrament is a divine ordinance. Not any Angel or Archangel, not any Prince or prelate, but only God himself is the author and ordainer of the Sacraments. This appeareth by many witnesses out of the word of God, m Gen. 9 13. 14. 15. I have set my bow in the cloud, and is shall be for a sign of the covenant between me and the earth: and when I shall cover the earth with a cloud, and the bow shall be seen in the cloud, then will I remember my covenant which is between me and you. Where we see, that when God determined to be merciful unto the world, and never to drown the same with water again as he had drowned it, he gave them a sign of his promise, to wit, His bow in the clouds. When God would witness and 'stablish to Abraham and his seed after him the promise of his mercy, he ordained a Sacrament to confirm the same Gen. 17. This is my covenant which ye shall keep between me and you, n Gen. 17. 10. let every man child among you be circumcised. And the Apostle saith, I have received o 1. Cor. 11 23 of the Lord that which I have delivered unto you. And Christ himself instituted p Mat. 28. 19 Baptism, & sent forth his disciples to preach the Gospel. All these testimonies as a cloud of witnesses do confirm us in this truth, that none hath power & authority in the church to institute a Sacrament, but God only. And the reasons are apparent. First, the Sacraments belong to the service & worship of god: now it resteth not in man to appoint & prescribe a service of God, but to retain and embrace that which is taught by him, For q Mat. 15. 9 in vain they worship him, teaching for doctrines men's precepts. Again; the Sacramental signs have Gods promises annexed unto them, confirming us in the same, which they could not do, but by the blessing and benefit of him that promiseth: so that God only is able to bestow grace, and he alone can appoint true signs of grace. For as he only hath authority to seal the charter & pardon, in whose jurisdiction it is to grant it: so likewise God giveth the pledges and tokens of his grace which sheddeth the graces of the spirit into our hearts. Wherefore, the reverent Sacraments of the Church, none can institute by his authority, but only God: and hence it is, that the signs have the names of the things signified. None but Christ himself could say of the bread, This is my body: none but he could say of the cup, This cup is the new testament in my blood: none but he, breathing on his Apostles, could say, Receive the holy ghost: none but he could make the water in Baptism to be the laver of regeneration. Let us see what good and profitable uses arise from this doctrine. First, if the Sacraments be the ordinances of Use. 1. God, than they depend not one the worthiness or unworthiness, fitness or unfitness, vices or virtues of the minister: but all the efficacy and force hangeth on the holy institution of Christ jesus. The ministers impiety & wickedness maketh not a nullity of the Sacrament, neither hindereth the fruit of the worthy receiver, no more than the piety and godliness of a faithful minister can profit an unworthy receiver. Indeed, the Church must endeavour, that the ministers thereof may be holy and unblamable, according to the apostles r 1. Tim. 3. 2. 3. rule, but we must not measure the profit of the receiver, by the person of the minister. If a thief do steal a sack of corn, we see if he sow it, it groweth up and bringeth forth increase, because the fault resteth not in the seed which is good, but in the sour which is evil: so doth the Sacrament profit the faithful, howsoever he be unfaithful that doth administer it. We see if the seede-man have foul, filthy, and unclean hands that soweth, yet if the seed be clean, sweet, and fair, it prospereth: so the holy things of God s 〈◊〉 〈◊〉 may deliver the good things of God. cannot be defiled by the corrupt and sinful life of the minister, who delivereth nothing of his own, but dispenseth the ordinances of God. Thus we see, that whether the minister be good or evil, Godly or without Godliness, an heretic or a Catholic, an Idolater or a true worshipper of God, the effect is all one, the worthiness of the Sacrament dependeth not on man, but proceedeth from God, and therefore all such as contemn the Sacraments of God for the Sacraledge of man, shall bear their condemnation whosoever they are. The two sons of Eli, Hophni and Phinehas, were t 1. Sam. 2. 22 23. exceeding sinners against the Lord, yet because the people of Israel aborted the sacrifices of God, and trod his worship under their feet, the wrath of the Lord was kindled against 1. Sam. 3. 11 the whole land, and he denounced such judgement to come upon them, as whosoever shall hear thereof, both his ears should tingle. So then, the offence of the Priest, was no defence of the people: but as the Priests gave the offence, and the people took it, so God bound them together in the same judgement. So we must know, God will not bear the contempt of his ordinances under any pretence whatsoever of the ministers wickedness and unworthiness, if his hand be corrupt, let thy heart be uncorrupt; though his sins be his own, yet the Sacraments be gods: he may minister comfort to thee, though he bring none to himself, as the workmen that builded the Ark prepared a means to save other but were drowned themselves, or as the bells though they move not themselves yet serve to bring others to the exercises of religion, or as the Scribes that pointed the way to the wisemen, but themselves vonchsafed not to step out of doors to inquire after Christ. The ears of corn do carry the corn with the chaff to be purged and cleansed in the barn, & though the chaff be unprofitable, yet it profiteth the corn, as the Lantern holdeth the candle to give light unto others that are the passengers. This appeareth by the words of Christ our saviour Math. 23. The Scribes and pharisees sit in Moses seat: a Math. 23. 2. 3 Phil. 1. 16. 17 18 all therefore whatsoever they bid you observe, that observe and do: but after their works do not, for they say and do not. Albeit then, the Scripture condemneth such as give offences, yet such as take offence are not thereby justified; let us magnify the ordinances of God, and then we may expect a blessing at his hands. This is that which the b 1. Cor. 3, 6. 7 Apostle teacheth 1 Cor. 3. I have planted, Apollo's watered, but God gave the increase: So then, neither is he that planteth any thing, neither he that watereth, but God that giveth the increase. Secondly, is God the true and only author and appointer of Sacraments? Then none must add unto, or Use. 2. take from the Sacraments instituted by him in the Church, no more then unto the c Deut. 4. 2. word itself, Deut 4. Ye shall put nothing to the word which I command you, neither shall ye take aught there from, that ye may keep the commandments of the Lord your God which I command you. And Revel. 22. 18. 19 If any man shall d Revel. 22. 18. 19 add unto these things, God shall add unto him the plagues that are written in this book: and if any man shall diminish of the words of the book of this prophesy, God shall take away his part out of the book of life. If the Sacraments were the inventions of men, they might also fitly receive the additions and subtractions of men: but seeing they are the ordinances of God, we must be content to have them ordered by God. All Ceremonies therefore and rites 〈◊〉 by men, as parts of gods worship, are so many abominations, and innovations of his service. As God only can graciously promise, so he can only effectually perform what he hath promised. Wherefore, we must condemn those as guilty of rebellion against God, that boldly break out either to devise new Sacraments, or to add and detract from them that God hath ordained. We are commanded to rest in those that he hath appointed to the Church in his word: for as well we may devise a new word, as deliver a new Sacrament. Thirdly, we learn hereby, that they which condemn the Sacraments, and will not suffer them to be of Use. 3. any force with themselves: and making small account of them do esteem them as 〈◊〉, or otherwise abuse them contrary to the institution, will, and commandment of Christ: all these do grievously sin, not against man, but against the author of them, that is God who hath ordained them, and greatly endanger their own salvation, e 1 Cor. 11. 29 as 1. Cor 11. He that eateth and drinketh unworthily, eateth and drinketh his own judgement, because he discerneth not the Lords body. If a man contemn or any way contumeliously abuse the seal of a Prince, he is punished: and therefore such as scorn and make a mock of the Sacraments, which are the seals of god, cannot go scotfree, but shall be indited of high treason against his majesty. The last point to be considedered in the discrption of a sacrament is the end of them, where it is added, Whereby Christ & all his saving graces by certain outward rites are signified, exhibited, & sealed up to us. This is proved directly, the f 1 Cor. 10. 19 cup of blessing which we bless, is it not the communion of the blood of christ? The bread which we break, is it not the communion of the body of christ? So the g Act. 2. 38. of the other Sacrament. Amend your lives and be baptised every one of you in the name of jesus Christ for the remission of sins, and ve shall receive the gifts of the Holy-ghost. And all ye h Gal. 3. 27. that are baptised into Christ have put on Christ. Our souls are washed in the blood of Christ: his 〈◊〉, his resurrection, his sanctification, his wisdom, his righteousness, his redemption is made ours, all his benefits are ours, as Christ is ours. Let us make use of this point, and apply it to ourselves. Use. 1. First, is Christ the sum and substance of all Sacraments? Then the Church of Rome is here condemned, that say we make the Sacraments bare and naked signs. God forbid that we should say so, or make them to be so: they are the sure seals of God's promises, heavenly tokens, spiritual sigues, vnd authentic pledges of the grace, and righteousness of Christ given and imputed unto us. The Sacraments and sacrifices of the old testament were not bare signs. Circumcision was not i Rom. 2. 28. 29. a bare sign, as Rom. 2. This is not circumcision which is outward in the flesh but the circumcision of the heart. And in Christ k Col. 2. 11 12. ye are circumcised with circumcision made without hands, by putting off the sinful body of the flesh, through the circumcision of Christ. Even so Baptism is no bare sign, it were great blasphemy so to speak: it were very great iniquity so to think. The grace of God doth work with his Sacraments, and therefore the signs are never received in vain of the faithful and worthy receiver. The water washeth not from sin, the bread and wine feed not to eternal life: but it is the precious blood of Christ, that doth cleanse us from all sin, & purchaseth for us all grace, which is the life and the truth of the outward signs. Again, is Christ jesus offered by God the Father in the Use. 2. right use of the Sacraments? then God doth not deceive or delude those that come unto them. If any that come to the Sacraments, depart without grace, without Christ, without fruit, the cause is in themselves, the fault is not in God, for l Christ is offered to all: but received only of the faithful. he offereth Christ to all, even to the unfaithful, but they have not hands to receive him. If a Prince should offer a rich present, and he, to whom it is offered, have no hand to receive it, he goeth away empty. When the Sun giveth light upon the earth, if men shut their eyes and be wilfully blind, they receive no profit by it. When God offereth himself & his graces to us by his word and Gospel, it we stop our ears and harden our hearts, it turneth to be the savour of death to death: so is it in the Sacraments when we come to them, God doth not feed our eyes with naked, vain, & idle shows, but joineth 〈◊〉 truth with the outward token, and giveth the grace signified with the sign. If we bring the hand of faith with us, which openeth the gate of the kingdom of heaven for us, Christ is both offered and given to us. But howsoever the sign be alway, inseparably joined with the grace, that is signified, in respect of God: yet hence it followeth not that both of them are of all received. For the outward sign is offered to the hand, to the senses, and instruments of the body, which because all bring with them, all are partakers of the outward parts. But Christ, who is signified by the sign, is offered to the soul and faith of the receiver, m 2. Thes. 3. 2. which because many want, they lose the fruit of their work. Thirdly, if the right receivers, receive Christ, and with him all saving graces needful to eternal life: then the Use. 3. presence of ungodly men, that come to the same Sacram. with us and meet us at the same Table, cannot hinder and hurt us in our worthy receiving. The unbelievers and unrepentant persons come indeed into the assembly of the faithful, to hear the word of God read, preached, and expounded, and as they come without faith, so they depart without fruit: yet their company defileth not the saving hearer. So is it in the Sacraments I confess it were to be wished, that the church were pure without spot, and perfect without blemish, n Gal. 5. 12. and they even cut off that trouble the same: yet sometimes it o Revel. 2. 14. 20. wanteth that good and Godly severity which is required, to separate such as may infect with the leaven of their life and doctrine. Again, as the faith of the wise and worthy receiver, cannot sanctify the conscience of the Hypocrite and offensive 〈◊〉: so the infidelity or iniquity of another, shall not bar the faithful soul from fruitful receiving to his salvation, according to that p Ezek. 18. 20 saying, Thorighteousnes of the righteous shall be upon him, and the wickedness of the wicked shall be upon himself. Every one is to prove and examine himself, not to enter into the consciences and conversations of other men: we shall give an account to our own ways and works, not of the deformities of others which we cannot reform and redress. Furthermore, as in an Army every man hath his standing, so in the Church every man hath his calling: it is not in the q private men are not to meddle with the censures of the church power of private persons, but of the Governors of the Church to draw out the censures of the Church against notorious offenders, and therefore in their slacking and negligence, the people must tolerate that which they cannot amend, or make a separation or rent in the church, as the manner of some is, disturbing the peace and quietuesse thereof. Fourthly, if Christ be offered, given, and sealed up to us in the Sacraments: then the Sacraments must be holden of Use. 4. us in great price and estimation, for their profits sake, not lightly to be regarded, but reverently to be esteemed. They that respect Christ in whom the treasures of algraces are laid up, must regard the Sacraments of Christ: and such as reject them, reject christ with all his benefits, which who so doth, sinneth against his own soul. Lastly, if they be signs Use. 5. and seals of grace offered: then the Sacraments make not a christian, no more than the seal giveth the purchase or possession. The faithful and the children of the faithful are true christians, differing from Pagans and Heathen before they be baptised. And whosoever is not a christian before hereceive baptism, baptism can make him none, which is only the seal of the graces of God and his privileges before received. The word of god and the Sacraments of god are both of one nature but the word is not able to confer grace, but only to declare and publish what god will confer, inasmuch as to some it is the savour r 2 Cor. 2. 16. of death to death, therefore also the Sacraments of themselves do not confer and bestow grace, having it tied unto them, or shut up in them. For if the Sacraments did actually and effectually give grace, by inherent power and virtue in themselves: it would follow from hence, that every person baptised is certainly saved and hath his sins remitted, or else that his sins remitted may return and remain and be again imputed. But when God graciously pardoneth sin, s Ezek. 18. 22. he remembreth it no more. Again we see Abraham was not justified by his circumcision, he was justified by his faith, for t Gen. 15. 6. Abraham believed god, and it was imputed to him for righteousness: and afterward he received u Rom. 4. 10. 11. circumcision, to be the sign and seal of his justification. Not withstanding, the Sacraments may be said to confer the grace of regeneration and remission of sins, a How the Sacraments may be said to confer grace. as they are instruments used of God, and as they are pledges and tokens to us. They are means to offer and exhibit to the believer, Christ with all his benefits, whereby the conscience is assured of comfort and salvation, as the Prince's letters are said to save the life of a malefactor, whereas they only signify to him and others, that it is the prince's pleasure to show favour. Again, they may not fitly be said to give us grace, because the sign exhibiteth the thing signified: the outward washing of the body is a pledge & token of the grace of god so that whosoever useth the sign aright, shall receive forgiveness and life everlasting. Chap. 3. That the parts of a Sacrament are partly outward and partly inward. WE have seen what a Sacrament is: now we are to consider in it two things, first his parts, than his uses: for in handling these two points, we shall see what is the nature of a sacrament. The parts of sacrament 〈◊〉 are of two sorts, some outward, open, What are the parts of a Sacraments. sensible, earthly, visible, and signifying: some are inward, hidden, spiritual, heavenly, invisible, and signified. For the nature of a Sacrament is b Iren. lib. 4. cont. haeres. cap 34. partly earthly and partly heavenly. If we had been wholly c chrisost. hom. 83. in math. a spirit without body, he would give us his gifts 〈◊〉 without a body: but seeing we are soul and body he giveth v, his Sacraments, that so we may apprehend 〈◊〉 gifts by sensible things. The outward part is one thing 〈◊〉 the inward part is another thing: the outward is applied to the body, the inward is applied to the soul & conscience. This division and 〈◊〉 on of parts d Rom. 2. 28. 29. appeareth plainly, He is not a jew which is one outward, neither is that circumcision which is outward in the flesh: but he is a jew which is one within, and the circumcision is of the heart, in the spirit, not in the letter: where we see, he maketh circumcision to stand of 2. parts, part in the flesh and part in the heart, partly in the spirit and partly in the letter. Hereunto cometh e Col. 2. 11. that saying. 〈◊〉 are circumcised with circumcision made without hands: so that there is a circumcision without, and there is an other within by the virtue of Christ. The same we may say of Baptism there is a baptizing of the body, and there is a baptizing of the soul: the body is washed with water, the soul is cleansed by the precious blood of our saviour Christ, which is the hidden and mystical part of the Sacrament. This appeareth by many examples recorded in Scripture. Simon the sorcerer, though 〈◊〉 were baptised with water, yet his heart was not right in the sight of God, he remained f Act 8. 13. 21. in the gall of bitterness and in the bond of iniquity, so that albeit he were baptised, yet he was not regenerated. The 〈◊〉 were 〈◊〉 of the g 1. Cor. 101. 2. 3. 4. 5. outward signs, not of the 〈◊〉 grace They were all baptised unto Moses in that cloud and in that sea: they did 〈◊〉 the same spiritual meat, they all drank the same spiritual drink, yet with many of them God was not pleased. The 〈◊〉 may be said of judas one of the 〈◊〉, he did eat the Paschall lamb as well as the rest of the Apostles but he did not eat Christ (who is the 〈◊〉 filled and without spot) is the other did. This is that also which john the h Math. 3. 11. Baptist teacheth, Indeed I baptise you with water to amendment of life, but he that cometh after me is mightier than I, whoseshooes I am not worthy to bear, he shall baptise you with the holy ghost and with fire: where, as the 〈◊〉 maketh two baptizers, himself and Christ, so he 〈◊〉 their actions, his own to wash with water, and the action of Christ to wash with the holy ghost. Neither need we to seek far for reason, to persuade any to believe this truth, that the nature of a sacrament, is neither wholly outward nor wholly inward, but taketh part of 〈◊〉, seeing nothing can be a sign of itself, but a sign is a sign of an other thing, and seeing Gen. 17. Ex. 〈◊〉 they are mysteries, they have an hidden meaning and spiritual understanding. If the 〈◊〉 in Baptism had not grace annexed unto it, it could not be a mystery. We see the sign, we see not the grace which is invisible. Now let us come to the uses. These parts though distinguished really one 〈◊〉 another, Use. 1. that the outward parts cannot be the inward, the earthly cannot be the heavenly, the seal cannot be the thing sealed, the token cannot be the thing betokened, nor contrariwise: (for this were to alter nature and to mingle heaven and earth together) yet in respect of the propoition between the sign and the thing signified, and of the conjunction of them to the faithful, which receiu both the one & tother, one part is affirmed of the other. For we must understand that the Scripture in regard of this union, speaketh of the Sacraments two ways, to wit, properly and figuratively. Properly, 〈◊〉 that which belongeth to the sign is given to the sign, and when the thing 〈◊〉 is given and applied to the thing itself, and thus each part hath his own, as Circumcision is called i Gen. 17. 11. the sign of the covenant. And the blood of the lamb is called k Exod. 12. 13. a sign: these are 〈◊〉 〈◊〉 proper speeches, and without figure. Again when 〈◊〉 saith, l Luc 22. 19 20 My body which is given for you, my blood 〈◊〉 which is shed for many for remission of 1. Cor. 5. 7. sins, we must understand the words literally as they lie, figuratively, when the sign is given to the thing signified, and called by the name of it, as Christ is called n 1 Cor. 5. 7. the Passeover: and the o joh. 1. 29. lamb of God: his flesh is also said to be meat indeed, and his blood drink indeed: the holy spirit is called p Ezek. 36. 25. water, or else the name of the thing signified is given to the sign, as bread is called the q Math. 26. 28 body of Christ, the cup is called the new Testament. These speeches Cor. 11. 24. must be taken figuratively, and understood by a change of name according to the intention and meaning of the Holy-ghost: so that we must beware that we do not take or mistake the sign for the thing, nor the thing for the sign, seeing the parts are distinguished in nature, though joined in the person. Again, albeit by god's ordinance these parts be so united, Use. 2. that by taking of the sign the faithful are made partakers of the thing signified, no less truly than the outward signs are received of our bodily senses: yet we must conceive & consider, that these outward and inward parts remain, distinct and unconfounded, and therefore we must take heed 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 been the occasion of sundry errors from time to time. Some attribute too little to the outward sign, and some ascribe too much: both ways the Sacrament is abused and the parts are misapplied. Hence sprang as a rank weed in the Lord's corn, the doctrine of transubstantiation or carnal turning of the substance of bread into the body, whereby the sign is swallowed up and the outward substance with them quite abolished, for their feigned Christ hath consumed the outward sign, as the rich devoureth and eateth the poor. Thus the sign is consumed & to little regarded. Others on the other side, cleave to much too the outward sign, and rest in the external work, placing holiness and remission of sins in the deed done: and thus the thing signified is little regarded and wholly abolished, r Gen. 41. 4. as the evil favoured and lean-fleshed kine did eat up the fat and welfavored: this was 〈◊〉 dream, and the other is man's devise. For these men give all to the outward receiving, placing holiness and remission of sins therein, and thinking themselves sure and secure when the bread and wine is taken at the Lords table. Thus all hypocrites, libertines, and carnal Gospelers do: for all the religion, devotion, and godliness 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 sign, and to flatter themselves in their evils to their own destruction. For albeit a man have been baptised and have received the Lords supper, yet if he live wickedly and walk after his own lusts, the Sacraments shall avail and advantage him nothing at all, but further his condemnation. Lastly, hath the Sacrament some parts Use. 3. outward and some inward, some seen and some not seen with bodily eyes? Then it giveth occasion, both to parents to teach their children the meaning of these mysteries and to declare unto them the ordinances of God, as likewise to children and the younger sort to ask and inquire of their parents, to hear and learn of them the doctrine of the Sacraments, thereby to know the merciful promises that God hath made to his people. This appeareth s Exod. 12. 26. 27. & ch. 13. 14. 15. directly, where the the fathers are forewarned ro teach their children the hidden mystery of the Passeover, When your children ask you, what service is this ye keep, than ye shall say, It is the sacrifice of the Lords passover, which passed over the houses of the children of Israel in Egypt, when he smote the Egyptians and preserved our houses. So likewise Ch. 13. 14. speaking of separating & sanctifiing the first borne for the service of God, he chargeth parents to whet this doctrine on their children and to instruct them, how God with a mighty hand and outstretched arm brought them out of Egypt, out of the house of bondage. Again, t josh. 4. 6. 7. 8 21. 22. 23. we see when the Lord had parted the waters of jordan that the people might pass, he commanded joshua to set up 12. stones, in memorial of the mighty and miraculous work of God for his people against their enemies: and when their children should ask them in time to come, what was 〈◊〉 by those stones, they should answer that the waters of jordan were cut off before the Ark of the Covenant of the Lord. He would not only have themselves to profit by 〈◊〉 wonderful works, but to retain the remembrance of them, he would have their posterity to know the cause and 〈◊〉 thereof, and so g'orifie 〈◊〉 name for ever. Hereunto we may fitly join u Psal. 78. 2. 3. 4. 5. 6. 7. what the 〈◊〉 〈◊〉, I will open my mouth in a parable, I will declare high sentences of old which we have heard and known, and our fathers have told us, we will not hide them from their children, but to the generation to come we will show the praises of the Lord, his power also and his wonderful works that he hath done: that the posterity might know it, and the children which should be borne should stand up and declare it to their children, that they might set their hope on God and not forget the works of God, but keep his commandments. All these things serve to this purpose, to show 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 salvation. If they ask the question, why infants are baptised and washed with water into the name of the holy Trinity, we must make plain unto them the meaning of that mystery. We must say unto them, My children, a How to teach our children the meaning of the Sacraments. this is a sign of the Covenant of God's mercy to us, and our 〈◊〉 to God: it is a mystery of our salvation, and teacheth that being in ourselves unclean, unrighteous, 〈◊〉, y, and sinful, our souls are washed by the blood of Christ even as the water in Baptism washeth our bodies: 〈◊〉 in the mercy of God is so much the more marvelous in our eyes, insomuch as the 〈◊〉 were entered into the covenant by cutting, lancing, and effusion of blood in circumcision Again, before they come to years to receive the holy Supper of the Lord, we must inform them at home, and declare the institution of that Sacrament and the comfortable uses thereof to them, so they may afterward come to this Communion with better warrant of their work, with greater comfort to themselves, & with less 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 believe in the Lord jesus, we are nourished in our souls to eternal life by the passion of Christ our Saviour, as certainly as our bodies are nourished with the creatures of bred 〈◊〉 wine Notwithstanding, there is a general defect of this duty in many parents, neither are children ready to inquire and learn at home, neither are parents able to answer any thing in these matters of God: way wardness in the one, and wordlines in the other, and ignorance in them both, hath taken away all care and conscience from them, touching these holy duties and heavenly mysteries, so that neither the one teacheth nor the other learneth, neither the child inquireth nor the father answereth. CHAP. 4. Of the first outward part of a Sacrament. THe outward parts of a Sacrament are such things, as a What 〈◊〉 parts are. under a certain similitude & likeness do represent and signify heavenly things, to assure us they are as truly present and offered us, as we behold with our eyes, and receive with our hands the earthly things given unto us. The outward parts of a Sacrament are in number b Four outward parts of a Sacrament. four. First the Minister: Secondly, the word of institution. Thirdly the element. Fourthly, the receiver. All these and every one of them are needful 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 there be no minister, no word, no element, no receiver: there is no Sacrament. If there be wanting either minister to deliver it, or word to 〈◊〉 it, or element to represent it, or receiver to take it: we cannot assure ourselves to have any sacrament of God, but rather a tradition and invention of our own. First then, c The minister is the first outward part of a sacram. there is required a Minister lawfully called, chosen, and ordained, having at the least the approbation and allowance of the church to pronounce the words of institution, and to deliver the outward signs to the receivers. They are not makers of the Sacrament, but ministers: not authors, but administators: not devisors, but deliverers. Earthly princes have their letters patents, & their great seals, & keepers of the same: if another shall set to the seal that is not appointed the keeper thereof, is it not made an heinons' crime worthy of heavy punishment? So the Lord is a mighty Prince, king of kings, and Lord of Lords: he hath appointed his seals, to seal up his promises of forgiveness of sins and eternal life: and he hath ordained his Officers as it were keepers of his great seals. God publisheth salvation and pardon to all believers by his word as by his letters patents, and he addeth baptism and the Lords Supper as two broad seals for greater assurance and confirmation, and appointeth the Ministers to be keepers thereof. Whosoever therefore shall presume to 〈◊〉 to any of these seals without warrant, without a caling, without a function and direction from God, himself being no officer, no Minister, no keeper of them, profaneth these seals, and setteth to a counterfeit stamp. For as no man may preach d Rome 10. 15. except he be sent: so no man may administer the Sacrament, except he be called. This is it the e Heb 5. 4. 5. Apostle teacheth. No man taketh this honour unto himself but he that is called of God as was Aron: and Christ took not to himself this honour to be made the high Priest but he that 〈◊〉 unto him, thou art my son, this day begat I thee, gave it to him. Now, to minister the sacraments, is an honour in the Church, which none can take to himself at his own pleasure, but God must give it. They should have in their own consciences a witness of Gods calling them to this office and honour. Wherefore the sacred functions ordained of God must not be profaned by voluntary officers and usurped offices: no man must take upon him without a lawful calling to teach these holy mysteries. Of these f jer. 23. 21. the Lord complaineh, I have not sent these prophets, yet they ran: I have not spoken to them, and yet they prophesied. Thus these intruders did thrust their sickle into other men's corn. The reasons, g Reason's why the ministers only are to administer the Sacraments. why the ministers and no others are to intermeddle with the Sacraments, are very apparent. First, because every part and member of the church hath his especial office and his proper gifts to execute his 〈◊〉: we see in a camp, the Soldiers in War have their standing-place in sight of their captain who hath chosen them to be Warriors: so in the Church 〈◊〉 every one keep his several calling in the presence of God, who hath in wisdom and mercy called him thereunto. We see in the natural disposition of the body, h See Book. 2. cap. 3. every member hath his special use, the eye to see, the hand to handle, the foot to walk, the ear to hear, and if one member should encroach upon the office of another, it must needs tend to the destruction of the body. We see in the government of an house and family, the husband and wife, the father and son, the master and servant know and acknowledge their places to rule, to obey, to command, to be commanded, without intruding themselves, and encroaching upon the function, as it were upon the freehold, of an other. If we would ascend a step higher, we observe in the affairs of state i cicer. Philip. 13. est asinius quidam senator voluntarius, lectus 〈◊〉. and matters of the commonwealth, every man doth keep within his own lists and limits, and no man dare presume to charge any man or enterprise any thing in the prince's name and authority, without a sufficient warrant, from the prince himself: so may no man take upon him any functions in the church, unless he have a commission and commandment from the Lord. For, as the prince appointeth by what officers he will be served: so is it in the offices and officers of the Church, God hath placed and ordained the Apostle to plant, the Evangelist to second and assist, the prophet to prophesy, the pastor to feed, and hath set every one k 1 Cor. 12. 12. 14. in his proper place and standing as i were in his watchtower, out of which he must not wander and depart, Let every man abide in the same vocation wherein he Rom. 12. 4. 5. was called: and afterward, Let every man wherein he was called, therein abide with God. Whosoever therefore meddleth without a lawful vocation, as it were violently invadeth another man's possession, and cannot do it without the check and controlment of Christ jesus, who is the l josh. 5. 14. captain of his own host, the m Eph. 4. 15. head of his own body, the n Heb. 3. 5. 6. Lord of his own house, and the o Revel. 12. 5 great king of his own church. Again, 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 Gospel: therefore if any other 〈◊〉 set to the seal, it is no true seal but a counterfeit stamp. The truth of this appeareth Indeed I haptize p Math. 3. 11. with water, that is, I that am appointed a teacher in the church, to make ready a people prepared for the Lord. And Paul being converted and called to preach, & to bear the name of God to the gentiles, did without further word, warrant, or commandment, minister the Sacraments. Now then as we have seen the truth of the doctrine, let Use. 1. us consider the uses thereof. First, is the minister of the substance of the Sacrament, and a principal part of Christ's institution? Then he must consider, it is his duty, being authorized from God and by his church, to sanctify the outward elements and administer the same, to deliver the outward signs and offer them to the receivers. His works therefore are to put a part and consecrate the signs to an holy use, to open and declare the covenaut of God, to pray for his blessing promised upon his own ordinance, to give thanks for the blessed work of our redemption, to offer, give and deliver a right the creatures so sanctified, in baptism to sprinkle with water and wash the body to be baptised, and in the Lord's Supper to deliver the bread to be eaten and the wine to be drunk to the spiritual nourishment of the Church. So then the minister ought not to refuse to baptise such as are brought unto him. Shall the servant refuse to do the work of his master? Or if the Lord keeper of the kings broad seal should proudly and presumptuously disdame to set the seal to the Prince's letters patents, were he not well worthy to be displaced and removed? So if the minister, through envy, or hatred, or any other sinister affection, shall refuse to put the seal to the Lords Covenant, and hinder little children from coming to Christ, he deserveth justly to be displaced and to bear office no longer in the city of God, but to be removed for his contempt, q 1. king. 2. 35. as Solomon put down Abiathar. Secondly, is it a necessary point of the Sacrament that it Use. 2. be ministered by a minister? Then, it condemneth 〈◊〉 those that put these seals into a wrong hand, and all 〈◊〉 persons that violently rush upon this calling, and take up on them to meddle with the administration of the Sacraments with unwashen hands seeing the dispensation of the word and Sacraments is so linked, annexed, and joined together by God, that a denial of licence to do the one is a denial to do the other, and contrary wise the licence to one is licence to the other. Christ never gave to private persons any such commandment, he never committed to them any such ossice, he never commended to their care these holy actions, he never called them to this honour, he never laid upon them this charge, and therefore they have no part nor fellowship in this business. If, notwithstanding these restrainings of authority from them, they will run and rush forward, where they should hang backward, their sin lieth at the door, their punishment hasteneth and their judgement sleepeth not. Lastly, if the minister be an outward part of the Sacrament, Use. 3. 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 unto his name. The minister may offer the sign, he cannot bestow the thing signified: he may baptise the body, he cannot cleanse the soul: he may deliver the bread and wine, he cannot give the body and blood of Christ: john may wash with water, he cannot give the spirit. Man indeed pronounceth the word, but God sealeth up his grace in the heart: man sprinkleth the body with water, but God maketh clean the soul by the blood of Christ: man may take away the filth of the flesh, but Christ must purge the conscience from dead works, who is that blessed lamb of God that r joh. 1. 29. taketh away the sins of the world. For as Paul s 1 Cor. 3. 6. planteth and Apollo's watereth, but God 〈◊〉 the increase: so the minister offereth the element and outward sign, but God giveth the heavenly grace. It belongeth to the minister to handle the external part: it belongeth as a peculiar dignity to Christ to bestow grace, to give saith, regeneration, t Math. 3. 11. and forgiveness of sins, and to baptise with the Holy-ghost. This truth john 〈◊〉, I baptise with water, but one cometh after me, who is mightier than I, he shall baptise you with the Holy-ghost. Where we see he maketh a flat opposition between himself and Christ, between his baptism and the baptism of Christ. As on the one side we must take heed, of the contempt of him that teacheth and ministereth the Sacraments, because the contempt of the word and Sacraments doth necessarily follow the contempt of his person: so we must beware we attribute or give not to him more than his right, lest the power of the word and force of the Sacraments be attributed to his person, whereby men spoil themselves of the fruit of them both. This was it wherein the u 1 Cor. 3. 22. Corinthians offended, when they said, I am Paul's, I am Apollo's, I am Cephas, I am Christ's. Wherefore, to keep a golden mean between too much and too little, we must do as if a prince should send us some present by one of the meanest messengers of his house, we would receive him favourably and entertain him honourably for the gifts sake which he bringeth unto us: but the gift itself we would receive for the king's sake, from whom it was sent. So it becometh every one of us to do, God hath committed to his messengers and ministers the word of reconciliation, we must have them in singular love for a 1 Thess. 5. 13 their works sake that labour among us, but the word and Sacraments we must receive 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 a The word of institution, a necessary part of the Sacrament. is the word, necessarily required to the substance of a Sacrament: for b August. in joh. 13. Tract. 80. the word is added and joined to the element, and there is made a Sacrament. This sacramental word, is the word of institution, which God in each Sacrament hath after a special manner set down; consisting partly of a commandment by which Christ appointeth the administration of Sacraments, and partly of a promise annexed, whereby God ordaineth that the outward elements shallbe instruments and seals of his graces, As for example, when Christ saith, c Math. 28. 19 Go, teach all nations & baptise them, there is a commandment to warrant the use and practise of Baptism: the promise likewise is in the next words, Into the name of the father, and of the son, and of the holy-ghost. So touching the other Sacrament of his supper, when he saith, d Math. 26. 26 27. Take ye, eat ye, drink ye, do this in remembrance of me, joe there is the commandment, commanding the continual use thereof until the second coming of christ. the promise is, this is my body which is given for you, this is my blood of the new Testament shed for you & for many for remission of sins. Whatsoever signs of holy things god gave to strengthen the faith of his children, we may see and discern that god always added the word to the seal, the voice to the sign, and doctrine to the sight, so that when the sign was seen, the word was heard. When one of the Seraphims, beating an hot coal in his hand which he had taken from the altar, e Esa. 6. 6. 7. touched the mouth of the prophet, he said, Lo, this hath touched thy lips, and thine iniquity shall be taken away, and thy sins shall be purged. Now, we know a coal hath not power and force to take away sin, but the word uttered by the Angel did assure him that he should be purged by the holy ghost, which was signified by, the 〈◊〉. Again, when Christ gave to his disciples the Holy-ghost, he breathed on them and said, f joh. 20. 22. Receive the Holy-ghost. The corporal blast and breathing was not the Holy-ghost, but he added his word and promise with the outward sign, to assure them that with the breathing, he bestowed a blessing. Thus we see, that the Sacraments have the word always joined with them: and without the word, whereby their institution and use is declared, they are as a dead body without life, as a dumb show without voice, as an empty cloud without water, and as a barren tree without fruit. Let us apply this doctrine to ourselves, First it teacheth, Use. 1. that they partake not the Sacraments aright, that have not the knowledge of the word, that are ignorant both of the ordinance and institution of God, and of the promise annexed to the institution of god: of which sort there are many in the world, that never labour to know what he hath appointed and commanded them to do. If they do as others of the church do, therein they rest and seek no further to be able to warrant their own work. If they hear the word spoken, if they see the body washed, the bread broken and the wine poured out and receive the outward signs, they regatd no more, they go no higher, they imagine they have done enough g Understanding of the institution, required of all they never desire to understand the meaning of the words which are necessary to be known, comfortable to be understood, and profitable to be marked. If a man have goods befallen, or legacies bequeathed unto him by any will or Testament, will he not resort to his learned counsel, to be careful to understand the Testament, and know the meaning of the Testator? Christ jesus before his death made his will, he hath made his children heirs of his promise, he promiseth to them forgiveness of sins in this life, and eternal life in the world to come. Doth it not now behove every faithful Christian to search into it, and know what is promised and bequeathed unto him? Men of this world for the most part make their eldest and first borne heir of all, and leave little to the other: but h a great comfort to all gods children, whether rich or poor. every child of God is as the eldest and as the i Exod. 4. 22. first borne most dear to him, he shall receive his double portion, the second shall have no less than the first, nor the third less than the second, nor the younger than the elder, the first shallbe as the last, and the last as the first, for he may do with his own as he list. Again, if a man do leave all his sons heirs and rich inheritors, for the most part less is 〈◊〉 on the daughters: but all the children of God, both his sons and daughters k Rom. 8. 17. Gal. 4. 7. shallbe heirs, even the Heirs of God, and heirs annexed with Christ jesus, their share shallbe as great as the portion of sons. Moreover, when a man hath passed all the days of his life in cark and care, what can he give to his pofterity but earthly riches, & transitory possession, a fading inheritance, leaving them inheritors as well of his sorrow as of his substance? It is not so with the children of God. Christ by his last will and Testament hath promised to make his people sound in faith, rich in hope, blessed in the pardon of their sins, and heirs of the kingdom which he hath promised to them that love him. This is a great and unspeakable comfort to all God's children, whether high or low, whether rich or poor. So then we ought to be much more careful and earnest to know thoroughly and understand perfectly the will of Christ, than any natural child is to search the meaning of the will of his natural father. And if men were not wholly carnal, they would be thus far fpiritually minded. Again, is the word an outward part of the Sacrament? Use. 2. Then the Sacraments must never be separated and set a part from the word. They are not dumb shows and idle signs, but have always the doctrine of God adjoining unto them, to show the end, use, & profit of them, and the purpose of God in them. This appeareth in all places, where God gave signs to confirm and assure the truth of his promises. When he gave in mercy to Noah and all his posterity the l Gen. 9 11. Rainbow immediately after the flood as a sign of his covenant, he addeth his word unto the sign, My covenant will I establish with you, that from henceforth all flesh shall not be rooted out by the waters of the flood, neither shall there be a flood to destroy the earth any more. This is it the Apostle m Heb. 13. 4 meaneth, 1. cor. 11. Ye show the Lords death till he come. Where he teacheth, that the lords Supper cannot be truly delivered and rightly administered, unless there be a declaration & showing forth of the death of christ. Wherefore it is no sacrament, except the word and doctrine be joined unto it, by way of explication and exposition of the outward sign. Lastly, those Sacraments are proved hereby to be no Use. 3. Sacraments, which are foisted and brought in without the warrant of the word. For take away the word, and what is the outward Element but a bare sign? What is the water in baptism but common water? What is the bread in the Lord's Supper but common bred? What is the wine but common wine, such as men use, and all men may take at their ordinary tables? Seeing therefore such signs & Sacraments as have not God's commandment for their institution: nor promise of grace and salvation annexed unto the using of them, are void and nothing worth: hereby the imagined & devised Sacraments of the church of Rome are condemned, which delivereth that it hath not received of the Lord, and imposeth that to be believed which it never learned in the word. Hereby the last anoyling or extreme unction is excluded, wanting the word to warrant the continual practice of it. Also their confirmation hath neither word to institut the practice, nor element to assure any grace, nor promise to approve any use. True it is, they have words to administer it, but they are words of men, not of God; unwriten, not written: of tradition, not of scripture. The like might be said of marriage, though we confess and acknowledge it to be an holy ordinance and m Heb. 13. 4 honourable institution of God, yet was it made no Sacrament, having no word of institution, no promise of sanctification and salvation annexed unto all the faithful users thereof: neither is it an instrument, whereby God applieth Christ and his saving benefits to the comfort and consolation of his children. Wherefore to conclude this point, we affirm, that neither the sons of Romulus at Rome, nor of Remus at Rheims shall ever be able to show and prove, that they are to be acknowledged and received as Sacraments of the church, which have no warrant of the word to command them, nor promise annexed to assure the saving graces of Christ to the worthy receivers. But such are their five pretended Sacraments of confirmation, penance, orders, matrimony, and extreme unction, wanting either the word, or promise, or both: and therefore we cannot receive, we cannot acknowledge, we cannot believe them. Thus much of the second outward part, namely, the word of institution. Chap. 6. Of the third outward part of a sacrament. THe third outward part of a Sacrament is the a The sign is an outward part of the Sacrament. element or outward sign. For wheresoever there is a Sacrament, there must of necessity be a sign, such as water is in Baptism, and bread and Wine in the lords Supper, not of their own nature, but by the ordinance of God, which are sanctified by the especial word and prayer. Therefore, john the baptist baptised with water: and Christ when he instituted his last Supper, took bread and broke it, and gave it to his Disciples: Likewise he took the cup, wherein was the fruit of the Vine, as appeareth when he b Mar. 14. 25. said, I will drink no more of the fruit of the Vine, until that day that I drink it new in the kingdom of God. Seeing then it is clear, there must in every Sacrament be a visible sign that may be seen & handled, let us see how Use. 1. we may profitably apply this to our instruction. First, seeing the signs and Sacramental rites are outward parts: we must take heed we ascribe not too much to the outward sign, and so commit idolatry c We must not make the sign an Idol. to the creature. For the Water in Baptism hath not power in itself and force to wash away sin, but by the ordinance of God it is made a sign and seal of regeneration. Even as the Water of jordan where john baptised, was no better than the waters of other places and countries, neither had any strength and virtue to cleanse the Lepers that washed in it: yet by the bleising of God, Naaman the Syrian d 2. King. 5. 12. 14. washing himself 7. times therein, according to the direction of the Prophet, was cleansed and healed of his leprosy: so the water used in the Sacrament of Baptism, is in nature and substance the same with ordinary and common Water, neither hath it vigour and virtue to cleanse the soul, yet by the institution of God it is appointed to seal up the asturance of remission of sins. Not with standing, this confidence in the outward sign, which in itself is as nothing, hath since the fall of man rested and remained in his corrupt nature, flattering himself and deceiving his own soul. This fond and false opinion was in Adam immediately after his transgression, he did attribute too much to the tree of life (which had in itself no more life than the rest of the trees in the garden) and therefore God would thrust him out of the garden, e Gen. 3. 22. lest he should beguile himself with that conceit and imagination. Thus did the Israelites trust too much in the Ark, a sign of God's comfortable presence and protection, attributing salvation thereunto, saying, f y. Sam. 4. 3. It may save us out of the hands of our Enemies, therefore God overthrew them, and gave them into the hands of the Philistims. Again, we are taught hereby, that the Sacraments that Use. 2. have no sign, no seal, no element to signify, to strengthen, and to seal up the promises of salvation. For as we showed before, that every Sacrament must have gods word to warrant it: so must it have an outward sign to approve the receiving of it, and to signify the spiritual grace offered by it. Herby we learn what to hold of transubstantiation, a doctrine teaching that the bread and wine is turned into the very body & blood of Christ, namely, that it is a very fable to mock fools withal. For g Transubstantiation overthrown. whatsoever overthroweth the nature and use of a sacrament, is not to be admitted but omitted, neither to be received but rejected. But transubstantiation overthroweth and overturneth both the nature and use of a sacrament: and therefore not to be admitted and received into the Church. For touching the nature of a Sacrament it is confessed, h Iren. lib. 4. contr. haer. c. 34. that it consisteth of two parts, the one earthly and the other heavenly: but if after the words of consecration, the bread and wine are transubstantiated into the body and blood of Christ, than the sign is taken away, the element is overthrown, the material part is abolished, and consequently the nature of a Sacrament is overturned. And touching the use of a Sacrament, there must be an analogy and propoition between the sign and the thing signified. As in Baptism, the element of water washeth and purgeth the body, so the Holy-ghost through the blood of Christ cleanseth and sanctifieth the soul. Like wise in the Lord's Supper, as the substance of bread & wine received, strengtheneth and comforteth the body: so Christ i joh. 6. 33. received by faith nourisheth & feedeth the soul. The very true principal use of this sacrament is to confirm our faith, that as surely as those earthly creatures taken and aplyed, feed our bodies to a bodily life: so the body and blood of Christ received and applied by saith, feed our souls to eternal life. And do not all the faithful seel a swect comfort, so often as they come to the Lords table by this similitude and agreement, to consider and know assuredly, that as the substance of bread serveth to nourish and doth feed our bodies, so Christ doth feed our souls? But if we must believe, that the substance of bread and Wine is changed and clean gone, that nothing remaineth but accidents: where is this comfort and consolation? How can we be assured and strengthened, that as our bodies are nourished with the material elements, so in like manner our souls by feeding on Christ? Wherefore, while they take away the substance of bread which should nourish the body, the nature and use of the Sacrament is destroyed, and we are spoiled of the comfort of our hearts and strengthening of our faith, which we should have by this notable comparison and resemblance of the parts. So then, if we would receive comfort in coming to this Communion, we must retain the substance of the sign, as a staff to stay up our faith that it do no fail. And thus much of the third outward part, to wit, the sign. Chap. 7. Of the outward part of a sacrament. THe last outward part of a sacrament is the a The receiver is an outward part of the sacrament. receiver, which is as needful as the outward sign. We understand and take here a receiver in general, for every one that cometh to the Sacrament, whether good or evil, godly or ungodly, faithful or unfaithful. Such a receiver is likewise a necessary part of the Sacrament. For no sign hath the substance and essence of a Sacrament, unless it be received. Though there be a minister to administer it, a word to warrant it, a sign to represent it, yet unlosse there be a fit person to receive it there can be no Sacrament. If the minister should sprinkle water, and allege the words of institution where there is no party to be baptised, this were a profaning, not a solemnizing of Baptism: or if he should take bread and Wine with prayer and thanksgiving, where none are present to communicate and receive, this were to commit sacrilege, not to deliver a Sacrament. Wherefore, unless there be a body to be washed, & except there be communicants to partake the Supper, there can be no Sacrament. This appeareth by the words of God to Abraham b Gen. 17. 12. giving unto him circumcision, saying, Every male-child of eight days old shall be circumcised. This also appeareth in the c Math. 28. 19 words of Christ speaking of baptism, and charging the Apostles to baptise the nations in the name of the father and of the son, & of the Holy-ghost. Where he teacheth, that it is not sufficient to take water, but there must be a washing So. when he speaketh of his supper d Math. 26. 26. 27. he saith, Take ye, eat ye, drink ye: so that there must not only be bread, but giving, taking, and eating: there must not only be wine, but giving, taking, and drinking thereof. This truth being evidently delivered, let us see how it Use. 1. may be profitably applied. First of all, must the Sacraments necessarily be received? Then it teacheth that the Sacraments without their lawful use are no sacraments at all: they are no signs of grace, if they be not used. This condemneth the keeping, reserving, holding up, and carrying about with pomp and ostentation the Lords supper, offering up, kneeling down unto, and adoring a piece of bread: all which are horrible profanations of that comfortable Sacrament, whereby the people isrobbed and deprived of a precious part of their peace in Christ. The bread feedeth not the body, reviveth not the spirits, strengtheneth not the heart, by looking and gazing upon it, by touching and handling it, but by eating, digesting, and feeding upon it: so doth the sacrament strengthen faith, not by reserving and keeping it, but by using and receiving of it. For sacraments are actions not dumb shows. Christ said not, Hear ye, see ye, gaze re on, but baptise ye, eat ye, drink ye, do ye this in remembrance of me. Secondly, are the receivers an outward part of the Sacrament? Use. 2. Then the persons that are to receive must know, that divers duties are to be done and performed of them. The persons then that are to receive, must join with the Minister in prayer, in quickening their faith in the covenant and promises ofGod, beholding the former works of the Minister, blessing, breaking, pouring out, and distributing, ratifying them in their hearts, and lastly by receiving and applying to themselves the visible signs. For as we have showed, if the words of baptism should be rehearsed over the water, and no person to be present to be baptised, it is no baptism: so if the words of institution in the supper should be spoken and repeated without eating, without drinking, without receiving, it were no Sacrament. Wherefore, we must all learn to detest the e Bellar. de sacram. Euchar. lib. 4. cap. 2. absurd opinion of Bellarmine and other proctors of the Romish religion, which teach that the bread and Wine being once consecrate, whither they be received or reserved, whither they be distributed to be eaten and drunk, or whether they be kept in boxes and vessels of the Church, for days, months, and long times, and carried solemnly in procession: are notwithstanding still the Sacrament of the body and blood of Christ. Against which dotage we spoke in the former use, and shall speak f Book. 3. ch. 6 Use. 3. more in the third book following. Lastly, if the receiving be an outward part than we are not to rest in the outward participation, for so far went judas in the Passeover: so far went Simon that sorcerer in baptism: and so far went g 1 Cor. 10. 1. 2. 3. 5. the Israelites, as the Apostle showeth. They were all baptised unto Moses in the cloud and in the sea: they did all eat the same spiritual meat, and did all drink the same spiritual drink, etc., yet with many of them was not god pleased, but they were overthrown in the Wilderness. And therefore john Baptist said to the Pharisees and Saducees, when he saw them come to his baptism, h Math. 3. 7. 8. O generation of vipers, who hath forewarned you to flee from the anger to come, bring forth therefore fruit worthy amendment of life. Now our righteousness must exceed the righteousness of the Scribes and Pharisees, if we would enter into the kingdom of heaven. Let us all therefore have this profitable meditation, so often as we deal with the Sacraments and come unto them: we must look further than to the outward sight, we must consider more than the external sign, otherwise as we approach without preparation, so we depart without edification. And thus much of the four outward parts of a Sacrament, to wit, the minister, the word, the sign, and the receiver. Chap. 8. Of consecration. BEfore we proceed to the inward parts of a Sacrament, answerable to the outward by a fit proportition: it shall not be amiss in this place to speak somewhat of the Consecration of a sacrament. First we must consider what it is: for the truth being known, it will cast down error, as the light scattereth the darkness. To consecrate then a What Consecration is. is to take a thing from the ordinary and common use, and to appoint it to some holy use. This therefore is Consecration, sanctification, and dedication of the outward signs, to apply them to an holy purpose. This is done, partly by the minister, partly by the people, and partly by them both. The minister taketh the water in Baptism, which signifieth the blood of Christ, and he poureth it on the person of the baptised: he taketh the bread in the Lord's supper, and breaketh it, he taketh the wine and poureth it out, he delivereth them both: the people take and receive, they eat and drink in remembrance of Christ: and both minister and people joinein prayer and thanksgiving unto God the father for the mystery of our redemption accomplished by Christ our saviour, so that the sacrament is consecrated by the whole action of the minister and people together. This maketh the difference between common water and the water in Baptism: this maketh the difference between that bread and wine of the Supper, and the bread and wine which is used for ordinary meat and drink. True it is, in nature, in essence, in substance there is none: but in the end and use. Common water we use for the washing of our bodies: but the water in Baptism is sanctified by prayer to an other use, to be a sign of the clonsing of the soul. Bread and wine at men's tables in their houses are set before them for the nourishment of their bodies: but at the Lords l'able they are ordained of God to an higher and holier use, even to be signs of the body and blood of Christ. This is noted by the Evangelists and by the Apostle Paul, that b Math. 26. 26. Mar. 14. 22. Luc. 22. 19 1 cor. 11. 24. the Lord jesus before he broke the bread and gave it, he blessed and gave thanks to his father, that he had appointed him to be the redeemer of the world, and given him authority to institute this Sacrament in remembrance of his death and passion. For whereas the Evangelist Matthew saith, he blessed: the other by way of exposition say Hegave thanks: so that the blessing here spoken of, is Giving of thanks, c Luc. 9, 16, which also appeareth compared d Ioh, 6, 11. with joh. 6, 11. And the Apostle saith. e 1, Tim. 4, Every creature of God is good, if it be received with thank sgiving, for it is sanctified by the word of God and prayer. We see then that Consecration is, when a thing is separated from a common and civil use to a more special use, which is done by f justin. in apoll. 2, the authority of the word, and by the virtue of prayer, whereby it hath his full force, power, and virtue. The knowledge of this point, serveth to clear our Use. 1. doctrine, and to overthrow sundry errors of the church of Rome. First, it showeth that we hold & teach a consecration, that is, a sanctifying of the water in Baptism, and of the bread and wine in the Lord's supper, by the word, by prayer, and by thanksgiving. The bread & wine are changed, not in nature, but in quality: not in substance, but in use: not in essence but in the end: not by force of certain words, but by Christ's institution. We acknowledge and confess a consecration, not a conversion: a sanctification of the signs, not a transubstantiation of the substance into the body and blood of Christ. He blessed and praised his father as mediator of the Church, for the mystery of the redemption of mankind: and he g 1 cor. 10, 16, blessed the creatures, that they might be effectual signs, and serve for the confirmation and increase of our faith. Secondly, we are taught, that consecration is not a magical Use. 2. charm and incantation by force of certain words, as though these word, This is my body, being murmured and spoken over the bread, and This cup is the new testament in my blood whispered over the wine, did fully finish a consecration, and made the elements to be immediately changed into the body and blood of Christ, without any other observing of the institution. And hence it is, that the form of Christ's giving of thanks is not set down by any Evangelist, because our corrupution and superstition is so great, that if we had the words, we would ascribe power & force to the words, syllables, and letters, and therefore the manner of his thanksgiving is pretermitted. This inclination of the heart is apparently seen in the Romish church, who ascribe efficacy & operation to the pronouncing of certain words, which is a part of sorcery and a part of witch craft. Whereas we avouch, that the whole action of taking, breaking, pouring out, distributing, eating, drinking, praising & rehearsing the institution of Christ, are the consecration, that is, the separation of these creatures to this use. Thirdly, if after the Sacramental actions, if after thanksgiving Use. 3. to god, if after prayer, that we may use the creatures to the confirmation of our faith, there do follow consecration, sanctification, and change of the elements to another use: then the power, effect, and working of the Sacrament dependeth not upon the intention of the minister, & therefore the h council. Trident. sess, 7, can. 11. popish opinion is to be refused and reproved, that holdeth it to be no Sacrament, if the minister have not an i 〈◊〉 faciendi quod facit Ecclesia, Bellar, de sacra lib. 1, cap, 27. intent and purpose in the ministration thereof, at least to do that which the church doth, that is, to consecrate the elements and to make a Sacrament. If his mind be not on his matters, & his heart on his business in hand, they hold it can be no Sacrament. For otherwise saith Bellarmine. If a priest should read the Gospel at the table of prelate's and religious men, and in reading should pronounce these words, This is my body, this is my blood, than all the bread and wine upon the the table should be consecrate and changed into Christ's body and blood: which is not so, because his intent is wanting. Again, if a father should lead his son to the bath, and there dip him in the water, And say I wash thee in the name of the father, and though he think nothing of Baptizing him, yet it should be baptism, if an intent of baptizing were not required. But I would gladly have him answer this question: what if a father should intend Baptism by dipping his child in the bath, whether that were baptism or not? Or suppose the priest we spoke off, reading at the prelate's table, should have a mind and meaning to consecrate all the bread and wine upon the table must 〈◊〉 of necessity be a Sacrament, and real change of all? Or admit the former priest being in the said prelates wine seller, supposing himself to be in the Church and to stand at the altar, should pronounce there words of consecration with a purpose and intent to make a sacrament, should all the wine in that 〈◊〉 be turned into the blood of Christ? Or if he being in a bakers shop should there solemnly say, This is my body with the foresaid resolution, should all that bread be changed into the body of Christ? Let them speak plainly, let them tell us directly what they hold. I think they will not say so: I am sure it is not so. For other things are wanting, that are needful in this matter. We have showed, that a Sacrament is not made by bare pronouncing of certain words, ascribing force to them after the manner of enchanters, but the whole institution of Christ must be observed, k The Sacrament dependeth not upon the intention of the minister. there must be distributing and receiving, there must be prayer and thanksgiving, and from the use of these followeth Consecration: all which are wanting in the former examples & suppositions, there is no taking, no breaking, no distributing, no pouring out, no receiving, no praying, no thanksgiving. We see touching the word of God, with what intent and under what pretence soever l Phil 1. 18. Math 23. 2. 3. it be preached, if the minister teach Christ crucified, howsoever he be affected, it may have his effect in the heart, and work saith in 〈◊〉 hearer: so is it in the Sacraments, they have their efficacy and operation howsoever the heart of the minister be disposed. And as Isaac intended not to bless jacob but Esau, m Gen. 27. 1. 4. 33. yet it hindered not the purpose and determination of God: so the corrupt intent, the wandering imagination, and roving conceit of the minister, cannot hinder the blessing of god in the sacraments, being his own ordinaces. For the force of the Sacrament dependeth no more upon the intention of the giver, than it doth upon the intention of the receiver. Again, if the right receiving of the Sacrament depend upon the intent of the minister: what assurance can any man have, that he hath ever received or shall ever receive a Sacrament? What persuasion can we have in our hearts that we ever were baptised? What knowledge that we were ever partakers of the body and blood of Christ in the supper of the Lord? Doth not this leave us uncertain and unsettled, without comfort, without fruit, without benefit by coming to the sacraments, and setteth the poor distressed consciences of men upon the rack? Alas, we cannot know n 1 cor. 2. 11. the heart and understand the intentes thereof, For what man knoweth the things of a man, save the spirit of man which is within him? Furthermor, were not this hard dealing and extreme cruelty in God, to hang the salvation of men upon the pleasure of the minister, whereby our faith and salvation shall always be doubtful? and should it not be unjust in God, to make the evil of the minister to hurt the receiver? To draw to an end of this question, o Bellar. lib. 1. de sacra. c. 28. the adversaries themselves confess, that the church cannot judge of things that are inward: whereupon we fiame this reason, If the church cannot judge of things inward, than it cannot judge of the intent of the minister: but they confess it cannot judge of inward things, therefore not of the intent of the minister, and consequently although they be present at the action, they remained doubtful of consecration. Wherefore, Bellarmine foreseeing the inconvenience and absurdity of this unreasonable and uncomfortable assertion, confesseth that if one of their mass-priests in his ministration, p Bellar, lib. 1, de sacra, c. 27, intent to do as the church of Geneva doth, it suffic eth to make a Sacrament effectual and of source. This is the confession of a known and sworn enemy: Whereby we see, that howsoever they say we have no ministers, no ordination, no consecration, no church, that our sacraments are no better than the feasts of Ceres and Bacchus, and lay many false accusations to our charge, that the Supper of the Lord with us is no Sacrament, but a bare sign without grace, without effect, without virtue: yet they are constrained to confess and yield thus far, that if a Masse-munger purpose to do as the reformed churches do, his doing is effectual, and the Sacrament is good. The effect of this point is this, that if we desire to be comforted and assured of God's favour when we come to his supper, we must not hang the profit of his ordinances upon the weak and unstable foundation of Popish intentions. Thus q See more Book. 3. c. 7. much of consecration. CHAP. 9 Of the first inward part of a Sacrament. THe outward parts of a Sacrament have hitherto been declared, by a diligent performance whereof consecration is performed: now the inward parts follow to be considered, and handled of us, in which the very soul and life of the Sacraments consisteth. For the outward parts profit nothing without these, as the word profiteth nothing, except the inward and true husbandman give the increase according to the Apostles words, a 1 Cor. 3. 7, He that planteth and he that watereth is nothing; but God that giveth the increase: so the force of the Sacraments is to be looked for, from the creator that did institute them. Peter saith, b 1. Pet. 3. 21. Baptism doth save us, but he addeth, not Whereby the filth of the flesh is washed away, but in that a good conscience maketh request to God. So the Apostle Paul teacheth, that c 1 Tim. 4. 8. Bodily exercise profiteth little, but Godliness is profitable to all things: so the outward signs profiteth little, but the inward parts being applied and received, are profitable to all things. Behold the creatures which God useth, as instruments of his mercy toward us, the Sun, the Moon, the Stars, fire, water, herbs, and such like: we ought not to put any confidence in them, nor admire them as first and chief causes of any benefits. So our trust ought not to be in the outward signs though ordained of God as holy helps unto us (which were to conucie his glory to them) but our faith must be lifted up to God being the author of the Sacraments, and the creator of all things. The inward parts of a Sacrament are such invisible and heavenly things as are signified under the earthly and outward parts. We heard before, the outward parts of a Sacrament to be these, the minister, the word, the sign, and the receiver: so the inward are d What are the inward & invisible parts of a Sacrament. four in number, answerable to the outward, to wit, 1. God the father second the spirit. 3. Christ. 4. the faithful. Now there is a notable proportion and worthy agreement between the outward and the inwarrd parts, e The proportion between the parts. these resembling each other, as one face answereth another in the waters. For even as the minister by the word, offereth and applieth visibly the outward element and sign to the body of the receiver: So GOD the father, by the spirit, offereth and applieth JESUS CHRIST invisibly to the faithful receiver. This is the resemblance and likeness between the external and internal parts: whereby we see, that God the father is represented by the Minister: the spirit, by the word: christ, by the outward element: and the faithful receiver by the outward receiving. The first inward part is god the f The first inward part of a sacrament is god the father. father, osfering and applying Christ and his saving graces to the faithful. The minister offereth and delivereth the outward signs to the receivers, and can go no further: herein he representeth God the father, who offereth Christ to all, albeit the reprobate receive him not. He doth not dally and deal falsely with us, but truly offereth in the sacraments Christ with all his gifts and benefits, if we have hands to receive him, he is given to us. The use of this doctrine is, first of all to distinguish between Use. 1. God and the minister: the outward signs are given by the hands of the Minister, whether he be good or evil, but the truth and substance of the sacraments is given by God the father. Whosoever confoundeth these parts and works, robbeth God of his glory, depriveth himself of the grace of Christ offered, and maketh flesh his arm. Wherefore, as the works of God and of the Minister are distinct, so must these parts remain distinguished, howsoever to the faithful they are not separated and sundered, as in the publishing and preaching of the gospel, the Minister speaketh unto the outward man, and the sound thereof entereth into the care, g act. 16. 14. but it is God that openeth the heart and speaketh to the conscience of the faithful hearer. Secondly, it serveth to strengthen our faith and help our weakness when we come to the sacrament. So often as we Use. 2. see the ministers of God appointed by him, delivering the signs and setting them a part to their ends for which they were ordained: we must behold with the eye of faith, god the father offering his son to those that can receive him. For if we come aright, we may assure our own hearts, that what the Minister doth outwardly, the same the sather performeth inwardly, than which there cannot be a greater comfort. Let us therefore behold with our eyes, the Sacramental rites: let us hear the promises that God maketh unto us: God the father will verify them, who hath h john. 6. 32. sealed up his son unto us. My father giveth you that bread from 〈◊〉. He will as surely give Christ, as the minister delivereth the bread and wine. Albeit the sacraments should be ministered by some hypocrite and wicked man: yet they have as much force and as a great efficacy, as if they were ministered by faithful and godly men. The virtue of the sacraments hangeth upon the minister no more, than the goodness of seed dependeth upon the sour: which if it light in good ground, will bring forth plentiful fruit, 〈◊〉 it be 〈◊〉 of an ungodly and unskilful man. Chap. 10. Of the second inward part of a Sacrament. HItherto of the first in ward part: a The second part of a Sament is the holy 〈◊〉. the second part of a sacrament is the holy spirit, as Math. 3. He shall baptise you b Math 3. 11. with the holy guest and fire. So in Christ's Baptism, when he was baptised and prayed, the c Luc. 3. 22. holy-ghost descended in a visible shape like a Dove upon him. And By d 1. Cor. 12 13 one spirit we are all baptizd into one body, whether we be jews or greacians, whether we be bond or free, and have been all made to drink into one spirit And the Apostle layeth down the circumcision of the heart by the spirit: He is a jew which is one within, and the circumcision is of the heart in the spirit. So the same Apostle Tit. 3. 5. 6, According to the mercy of God he saved us by the washing of the new birth, and the renewing e Tit. 3 5. 〈◊〉 of the Holy-ghost which he shed on us abundantly through jesus Christ our saviour. Nothing can be fruitful and profitable without his gracious work in us, 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 us proceed to the uses of this point, being the second inward part. Is the spirit of God the sealer up of the Use. 7. 1 promises after that we believe according to the doctrine of the Apostle. After that ye believed, f Eph. 1. 13. ye were sealed with the holy spirit of promise? then as often as we hear the promise uttered by the Minister, it confirmeth us that the father by his spirit worketh the same in our hearts. The Water in baptism, cannot by any force and virtue inherent in it, wash our consciences from dead works to serve the living God, as it hath power to wash away the filth and corruption of our bodies. The bread and wine in the Lord's supper have no inherent strength to nourish the soul to eternal life, as they have to strengthen the body: they are instruments of the Holy-ghost, who worketh by them to the great comfort of the faithful. Grace is not contained and shut up in them, as water in a vessel, or as a medicine in a box: the spirit helpeth our infirmities, sealing up to our consciences the fruit of the word that is heard and of the Sacrament all signs that are seen. Again, is the spirit of God an inward part of the Sacraments? Use 2 then we must learn and remember, that we can never hear the word or receive the sacraments with fruit and comfort, without the special assistance and inward operation of the spirit of God. Therefore the Prophet joineth the spirit & word together. I will make this my covenant with thee (saith the Lord) g Esa. 59 21. my spirit that is upon thee, and my words which I have 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 ever. A man indeed hath power to hear the word and to receive the sacraments, his will is free in these outward works: but he hath no power or strength to do them with profit and comfort, except it be given him from above. Though we hear never somuch, though we communicate never so often, the spirit must open our hearts, as he opened the heart of Lydia. So 1 joh. 2. that 〈◊〉 ʰ which ye received of him dwelleth in you, and ye need not that any man 〈◊〉. joh. 2. 27. teach you, but as that same anointing teacheth you of all things, and it is true and is not lying. Likewise Act 10. Peter preached the Gospel to Cornelius and his household, and while he yet spoke to them, The i act. 10. 44. 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 Gospel to every k Mar. 16. 20. creature, it is noted that they went forth, and preached every where, and the Lord wrought with them, and confirmed the word with signs that followed. And joh. 14. The l joh. 14. 26. comforter, which is the Holy-ghost, whom the father will send in my name, he shall teach you all things and bring all things to your remembrance which I have told you. Pharaoh often heard Moses and Aaron, but he hearkened not, but hardened his heart, because there was no inward touching or teaching of the spirit. The Israelites had heard and seen the wonderful things of God, yet they profited not in faith, in repentance, in regeneration: and the reason is rendered, 〈◊〉. 29. Ye have seen all m Deut. 29. 2. 3. 4. that the Lord did before your eyes in the Lands of Egypt unto Pharaoh and unto all his servants and unto all his Land, the great temptations which thine eyes have seen, those great mycacles and wonders: yet the Lord hath not given you an heart to perceive, and eyes to see, and ears to hear unto this day. When we come to hear the word, which is a word of power, of life, and of salvation, when we come to receive the sacraments, which are signs of God's graces, and seals of his promises, we see many return as ignorant, perverse, corrupt, froward, rebellious, hard-hearted, and disobedient as they came to these ordinances of God: and whence cometh this? How falleth it out? And what may be the reason hereof? Surely it is not in him that n Luc. 13. 24. Rom. 9 16. willeth, nor in him that runneth, but in God that showeth mercy, who giveth eyes to see, ears to hear, and heart to understand, to whom he thinketh good in heavenly pleasure. Wherefore our duty is, seeing the natural man perceiveth not the things that are of the spirit of God, to pray unto him to give us wisdom to see our corruptions, blindness, ignorance, and hardness of heart. Thirdly, doth the spirit work in us by the word? Are Use. 3. the word and spirit joined together? And doth he teach us by means of the word and Sacra. than we must not separate the spirit from the word and Sacraments, as the Anabaptistes do, o Against ana baptists depending on revelations. which depend upon revelations, and inward inspirations, upon private motions and divine illuminations without the word. They will not be taught by the word, they will not be strengthened by the Sacraments: but take away the use of both, following their own foolish fancies and devilish dreams. They boast of the spirit of God, and are led by the spirit of the devil. We must for our direction and practice learn, that as to rest upon the spirit without the word is fantastical and heretical, and the mother of all errors: so the word and sacraments without the spirit are no 〈◊〉 then a dead carcase without life, an empty sound without substance, a naked show without truth, an empty casket without the 〈◊〉 and there sore we must knit them together, and assure ourselves that the spirit speaketh evidently in the scriptures, the spirit worketh effectually by the Sacraments, and the spirit helpeth our 〈◊〉 to profit by them. CHAP. II. Of the third inward part of a Sacrament. THus much we have spoken touching the holy spirit, being the 2. inward part: the 〈◊〉 inward part a Christ is 〈◊〉 3. inward part of a Sacrament. is jesus Christ crucified, the very subject & substance of all Sacraments. He was represented by 〈◊〉 meision and the paschal lamb: and he is represented in Baptism and in the Lord's supper. When we receive the outward signs, God the father offereth his son and all his graces with him, to confirm our 〈◊〉 thereby. The sign is but a figure and token: Christ is the truth and substance. This we showed before, Ch. 2. in the description of a sacrament, that therein Christ and all his saving graces are truly offered, sealed up, and given to the faithful that 〈◊〉 in his name. Hereunto cometh the doctrine of the Apostle, where he teacheth that the jewish Sacraments being in the truth of them the same with ours, did signify b 1. cor. 10. 1. 2 3. 4. 5. Christ, for They drank of the spiritual rock that followed them, and that rock was Christ. So he doth teach 〈◊〉, that by Baptism we c Gal. 3. 27. put on Christ, we are buried into his death, and are planted d Rom. 6. 4. 5. into the similitude of his resurrection. Wherefore, this is the use and end of the sacraments, to lead our saith to the only sacrifice of Christ once offered upon the cross, as to the only groundwork and 〈◊〉 of our salvation: as touching the other Sacrament, the same Apostle showeth, that the breaking of the bread sealeth up the e 1 cor. 10. 16. communion of his body, and the pouring out the wine the communion of his blood. So then, this is an evident, plain & manifest truth, confirmed by testimonies of the Scripture, that Christ is the matter and substance of a sacrament. Hereby, we gather great strength of faith. If Christ be Use. 1. offered withal his merits, then let us lay hold upon him and not let him go: let us stretch forth the hand of faith, and receive him into our hearts. Wherefore, when Satan assaulteth us, touching our faith in christ and assiance in his promises, persuading us we are not elected, justified, and endued with faith, & thereby seeketh to cut off our hand from aplying, or to blind our eye from looking upon the brazen serpent, that is, Christ sitting at the right hand of his father: let us run unto him, let us hunger and thirst after his righteousness, let us acknowledge him to be our wisdom, our righteousness, our sanctification, and redemption, and let us look for our salvation from him and in him. What though our faith be frail and weak? What though it be as a grain of a Mustard seed, which is very little and small? What if it be but as the growth & strength of a child, which is ready to fall except he be stayed up? yet this weak, this small, this little, this frail, this feeble faith, is able and sufficient to engraft us into christ. A child taking a staff in his hand, is able to hold it, as truly though not as strongly as a man: so if we lay hold upon christ by faith, though we do it with many wants, and much weakness, yet it shall serve and suffice us to salvation. For God looketh not so much to the perfection as to the truth of faith, neither so much to the measure as to the manner of our believing. Even as f Mar. 8. 24. the blind man in the Gospel, when he began to perceive the moving of men, and saw them walking as trees, when yet he could not discern their bodies, did as truly and certainly see them as other did, though not so clearly, plainly, and distinctly: So when we have the least spark of faith, it will as truly assure us of our salvation as a stronger. The poor prisoner that 〈◊〉 in a deep and dark dungeou, may as well discern the light of the Sun at a little hole and crevisse, as he that walketh in the open air, so albeit we be compassed about with ignorance, doubtings, Weakness, and manifold frailties of the flesh, yet by a dim light and sight of faith, we may certainly apply unto us the mercies of GOD and the merits of Christ, as well as if we had a strong and perfect persuasion of our election & salvation before the foundations of the world. Thus we see, howsoever the faithful may be afflicted, yet g 2. cor. 4. 8. 〈◊〉 they are not distressed: though tempted, yet not overwhelmed: though cast down, yet they perish not, For h 1. john. 5. 4. this is their victory that hath overcome this world, even their faith, whereby they apprehend jesus Christ, who is offered of GOD the father in the Sacraments to all the faithful. Again, if Christ be given us, how should not the father with him give us all things else? as the i Rome, 8. 31. Apostle concludeth. Use 2 If God spared not his own son, but gave him for us all to death: how shall he not with him give us all things also? when we enjoy him we enjoy all things: if we want him it is nothing, though we abound in all things else. Wherefore, when the father gave him for us, it is more than if he had given to us heaven and earth For having right and interest in him, we have possession 〈◊〉 of all things, his righteousness, his sanctification, his obedience, his innocency, and whatsoever he hath is made ours. He that hath Christ who is the Lord of all, cannot doubt but he is made partaker of that which is his. He that hath Christ who is heir k Heb. 1. 2. of all things, may assure himself to be made fellow heir with him. This is it the l 1 Cor. 21. 22. 23. Apostle saith. Let no man rejoice in men: for all things are yours, whether it be Paul or Apollo's, or Cephas, or the the world, or life, or death, whether they be things present, or things to come, even all are yours, and ye Christ's, and Christ Gods. When a parcel of ground is purchased and made ours, thereby the profit and commodity thereof is made ours also: so when christ by the free donation of god the father is given unto us, his righteousness and obedience becometh wholly ours together with him. He than that hath christ, hath all things: he that hath not christ, hath nothing, howsoever he think himself to be something. Chap. 12. Of the fourth inward part of a Sacrament. THe a The last inward part of a sacrament is the faithful receiver. last inward part of a Sacrament is the faithful receiver, desiring, apprehending, receiving, hungering and thirsting after Christ. There is required a faithful receiver, if we would receive jesus Christ, faith must of necessity go before, without this there is no justification, without this, there is no salvation, as Rom. 14. Whatsoever b Rom. 14. 23 Heb. 11. 6. is not of faith, is sun. And Heb. 11. Without faith it is unpossible to please God. judas executed the function of an Apostle, he was partaker of the Passeover: yet he ceased not to remain an Hypocrite, a devil, and the child of perdition, c john 17. 12. that the scripture might be fulfilled. Neither was he bettered or sanctified by that sacrament, or by the use thereof Ananias and Sapphira his wife, d act. 5. 4. 9 being in the number of Disciples, were no doubt baptised of the Apostles, and had also received ofttimes the lords supper, yet they continued in their wickedness, lying, and hypocrisy, the sacrament did not take away their wickedness, nor give them a justifying and saving faith, e act. 15. 9 which purifieth the heart by repentance and worketh new obedience in the soul. The like we have said of Simon the sorcerer, f act. 8. 23. who albeit he were baptised, yet remained in the gall of bitterness, and in the bond of iniquity. Wherefore, the Apostle teacheth, that the word profited not, g Heb. 4. 2. because it was not mingled with faith in those that heard it. If the signs be received without faith, they hurt: not that God's gifts and ordinances hurt of themselves, but not being received aright, they hurt through our sin and default. As the word not received by faith is an empty sound without force: so the sacrament is an unprofitable and a naked show without substance. Wherefore, the Sacraments in regard of the unbelievers and ungodly are no Sacraments to them, because to them they are not seals of the righteousness of faith. True it is, they remain Sacraments, in respect of God who offereth his own son, but they lose their strength and force toward the unfaithful, that do abuse and contemn them, h Rom. 2, 〈◊〉 as the Apostle expressly teacheth, Circumcision verilyts profitable if thou keep the law: but if thou be a transgressor of the law, thy circumcision is become uncircumcision, the same Apostle speaketh of such i 1 Cor. 11, 20 as used the Lords Supper without true godliness and due preparation, saith, This is not to eat the Lords Supper, denying that to be, which was not done as it ought to be. Wherefore, seeing the right use of the Sacraments is, Use. 1. when such as are truly converted use them aright, we learn diverse instructions that flow & follow from hence. First, that the reprobate (though God offer the whole Sacrament to them) do receive the signs alone without the things signified: they have the bare title without the thing, the vanishing shadow without the body, the outward letter without the spirit, the empty box without the ointment, and the creature without the creator. They are washed with the element of water, but not with the grace of regeneration. They eat the bread and drink the wine: but they are not partakers of the body and blood of Christ jesus to salvation. They eat k Panem domini, non panem dominum. August, hom, in joh. 65, the bread of the Lord, but they eat not the bread and the Lord: because the sign, without the right and holy use thereof, is not an available Sacrament to the receiver of it. We see therefore the wicked partake not CHRIST, although they partake the signs of Christ, l Ioh, 20, 6, 7, as they that found his clothes, but miss his body. Secondly, we see hereby, that the elect ordained to eternal Use. 2. life, but not yet called and converted to the Lord, & to the obedience of his will, though they come often to the sacraments: yet do in like manner receive the bare signs without the things signified, because as yet they want faith and repentance. What then? Do they nothing differ from the reprobates? In this they differ not for the present time from the reprobate. Not with standing, that receiving of the Sacrament which for the time present was unfruitful and unprofitable, shall after in them have his good effect, as the corn that lieth long covered in the earth, at the length doth come up and flourish. For the Sacrament received before a man's conversion, is afterward to the believer and penitent sinner ratified, and so becometh profitable: whereby the use of the Sacrament, which before was utterly void and unlawful, doth then become lawful and comfortable, as we see in the word heard without fruit & faith by an unbeliever, is made a word of salvation afterward when he is converted. Lastly, the elect already converted Use. 3. and sanctified by the spirit of God, do to their profit, comfort, and salvation receive both the sign and the thing signified together: yet so, as that for their unworthy receiving thereof (which happeneth through their manifold infirmities and often relapses into sin) they are subject to temporal punishments for the destruction of the flesh, that the spirit may be saved in the day of the Lord jesus, m 1 cor. 11, 30 For this cause many are lick and weak among you, and many sleeps: for if we would judge ourselves, we should not be judged of the Lord. Where the Apostle teacheth, that God brought a judgement upon his own house, and punished this church with weakness, sickness, and death itself, for their unreverent, unworthy, and disordered receiving of the Lords Supper. Although, many among them (no doubt) were elected, and all of them professed the Gospel of the kingdom: yet god visited their want of preparation & reverence with diverse diseases and great mortality, n Levit, 26, 14 15, 21 Deut, 28 15 16, 20, 21 according to the threatening annexed to the law, If ye will not obey me, nor do all these comcaundements, if ye shall despise mine ordinances, or your soul abhor my laws, then will I do this unto you, I will appoint over youfearfulnes, a consumption, and the burning ague to consume the eyes and to make the heart heavy. And if ye walk stubbornly against me and will not obey me, I will then bring seven times more plagues upon you, according to your sins. Wherefore, when we have received grace to believe, and have tasted the firstfruits of the spirit to the comfort of our souls, we must not be puffed up in our knowledge, we must not grow secure, but stir up the gifts of God in us when they begin to wax faint: let us seek to prevent his judgements before they come, which we may do, by judging our selves, by making inquiry into our own ways, and by searching the reins of our hearts, with purpose to condemn all ignorance, error, security, and ungodliness, and as it were to take punishment of ourselves: then this would follow thereupon, we should not be judged and punished of the Lord. This then is the remedy to avoid the sin of unworthy receiving. A man thus visited with sickness, weakness, and diverse kinds of diseases, and smitten with the stroke of Gods own hand, cannot possibly be restored by any creature in heaven or earth: & yet behold the Lord hath not left us without means to remove them and take them away, to wit, by taking away the cause, that we may remove the effects. The cause of these punishments is taken away by judging ourselves. Now a man in judging of himself o What we are to do in judging ourselves. must perform four things 1. he must examine himself of his sins 2. he must confess them, and himself to be guilty, as the poor prisoner that standeth at the bar. No denying of the fact, no defending of the fault, no hiding of the offence, no justifying of our person can procure our pardon: the way to have for givenes, is to acknowledge our own wickedness 3. he must condemn himself, and give sentence against himself without partiality, 4. he must plead pardon for the remission of his sins, and never rest, until he give him peace of conscience, and restore him to the ioyof his salvation. Chap, 13. Of the first use ofa Sacrament. HItherto of the parts of a Sacra. both outward and inward: now we come to the uses thereof. For unless we know the use, and understand the end why they were ordained, it shall not profit us to know the parts. Every thing must be referred to his right uses and proper ends: so must the Sacraments be. The ends are especially a Three chief uses of the sacraments, these three. First, to strengthen faith. Secondly, to seal the Covenant between God and us. Thirdly, to be a badge of our profession. Touching the first end, the Sacraments serve for the better confirmation of our faith, as appeareth. Where the Apostle having set down the drowning of the world, and the preserving of Noah by the Ark, he saith our baptism b Pet. 3, 21, directly answereth that type, which is a taking to witness of a good conscience, and saving us by the resurrection of Christ. So then, by faith confirmed in Baptism, we have an infallible assurance in the death of Christ of our salvation. Many indeed come to the sacraments, are present at Baptism, are partakers of the Lords supper, that feel no strength of faith, no increase of God's graces, no spiritual growth in the body of christ, so that they work not salvation in them, but further their condemnation. For the sacraments (as we have showed) give not grace, but more firmly, surely, and comfortably confirm faith, they apply and seal up Christ crucified. The sacraments cannot give faith to the faithless, neither were they instituted to the end men should believe but because they do believe: as meat was not given that men should learn to eat, but that the eating might be nourished. Faith indeed receiveth them, c august. 〈◊〉, dei, lib. 25, cap. 25, and then they serve to nourish it. And they confirm not faith by any inherent power included in them, but the holy spirit applieth Christ to us, and frameth this comfortable conclusion in our hearts, All such as are converted and do rightly use the sacraments, shall receive Christ, and all his saving graces: But I am converted & do rightly use the sacraments: Therefore I shall receive christ & his graces. Thus doth the comforter comfort all those that come rightly & religiously to the Lords table. Now, if we would inquire and search after the reasons of this first end, we should find that one cause why they confirm faith is, because god is true in his promises, he confirmeth and maketh good that which is gone out of his mouth. All the d 2. cor, 1, 20, promises of God in Christ are yea and are in him Amen, unto the glory of God through us. For 〈◊〉 Princes seals confirm their charters, assure their grants, and make certain their pardons: so do gods sacraments witness to our hearts and consciences, that his words and promises are true and are established to continue for ever. For as he declareth his mercies by his word, so he sealeth and assureth them by his sacraments. Again, this appeareth by the example of Abraham, who first believed the promise, and it was imputed to him for righteousness being yet uncircumcised, and afterward received the sign of circumcision as the seal of the righteousness of faith, as the Apostle e Rome, 4, 5, 10, 11, teacheth We say that faith was imputed unto Abraham for righteousness: How was it then imputed? when he was circumcised, or uncircumcised? Not when he was circumcised, but when he was uncircumcised, etc. Where he showeth that Abraham was justified in uncircumcision, but yet was afterward circumcised, that the gift of righteousness might be confirmed in him. The f Act, 8, 36, Eunuch likewise believed before he received baptism, and therefore it sealed up the increase of his faith and of God's graces. And Act 2. They that gladly received the words of Peter, g act, 2, 41, & 10, 44, 47, 48 and 22, 16. were baptised. And. as Peter preached to Cornelius and others of the Gentlies', The Holy-ghost fell on them all which heard the word, and he said, Can any forbid water that these should not be baptised, which have received the Holy-ghost as well as we? So he commanded them to be baptised in the name of the Lord. Wherefore, when the minister washeth with water, it representeth our burial with Christ, into his death, and our rising again with him into newness of life. As bread nourisheth and strengtheneth man: so the body of christ taken by faith, feedeth the soul. We take the bread and cup into our hands, we eat, we drink, we are refreshed: so we feed on Christ, whose flesh is meat indeed, and whose blood is Use. 1. drink indeed, and we are comforted. Let us now come to the uses, as we have seen the reasons. And first of all, do the sacraments serve to strengthen our faith? then let us all acknowledge our failings and infirmities: Let us labour more and more to feel the weakness and wants of our own faith. True it is, if our faith were perfect and entire lacking nothing, h Chrisost in Math. hom, 83. we should not need the sacraments. We must not therefore abstain from them for the weakness of our faith, but for that cause come to God and to the Sacraments of God, praying for strength and confirmation thereof, i Mar. 9, 23, 23 as that father did, whose son was possessed with a dumb spirit when Christ said to him, If thou canst believe, all things are possible to him that believeth he answered crying with tears Lord I believe, help mine unbeleese. And Luk. 17. the Apostles k Luk. 17, 5 say to the Lord, Increase our faith. Undoubtedly he that never doubted, never believed: For whosoever in truth believeth, feeleth sometimes doubrings and waverings of his faith. Even as the sound body feeleth oftentimes the grudgings of a fever and distemperature of the body, which if he had not health he could never find and feel: so the faithful soul findeth sundry doubtings, which if his faith were not sound, he could not diseerne. For, we feel not corruption by corruption, nor sin by fin, l Luk. 11, 21, 22 because when the strong man possesseth the house, all things are in peace: but we feel sin and perceive corruption in us by a contrary grace of god's spirit. The lesser and smaller measure of grace we have, the lesser is our feeling: and the more grace we have the more quick we are in feeling of corruption. What is the reason, that many have no light of sin, no feeling of their corruption, no temptations, no trembling, no terror, no fear of god's wrath, but wholly live, lie, and die in their lusts? Surely, because they are without grace, without god's spirit, and without his inward work in them. But the faithful, who are not led by the flesh but live by the spirit, are often tempted, assailed, turmoiled, tried, and provoked to many evils, according to the m Luk. 22, 31, 32 words of our blessed saviour, Simon, Simon, behold Satan hath desired to winnow you as wheat, but I have prayed for thee that thy faith fail not, therefore when thou art converted, strengthen thy brethren. Asa man carried up and set upon an high to were or on the pinicle of a temple, and there fast bound in chains of Iron that he cannot fall although he would, when he looketh down, feareth, and all his joints tremble, because he is not acquainted and accustomed to mount up so high in the air, and to behold the earth so far beneath: but when he remembreth himself and perceiveth himself fast bound and out of all danger, than he conceiveth constant hope of continuing, and casteth away all fear of falling: So when we look downward upon ourselves and our own ways, we have doubtings, waver, astomshments, horrors, terrors, tremble, and fears: but when we look upwards, to be hold the sweet consolation which god hath promised, Christ hath purchased, the word hath published, the Holy-ghost hath sealed, and every believer hath tasted, we feel ourselves sure, and cease to doubt any more. For faith though assaulted with doub things, may be certain. The Sun always shineth in the firmament, though the clouds have covered it, and the light appear not. The tree hath life in it, though it be not in winter discerned. So faith hath his assurance and persuasion, though it be shaken with doubtings and assaulted with temptations. Wherefore, so often as we feel these doubtings and imperfections, let us set against them the certainty of god's truth: let us set before us the unchangablenes of his promises: let us draw near to the holy Sacraments, and thereby seek strength and increase offaith. Moreover, was Use. 2. this one end of the Sacraments to strengthen faith? Then god refuseth and 〈◊〉 none for weakness of faith. For a weak 〈◊〉 his a true faith, as well as a strong faith. A Leprous hand can hold that which is offered unto it, as well as a sound and strong hand, albe it not so strongly: so is it with faith, though it be feeble & as a grain of mustard seed, yet if it be unfeigned, it will apply christ effectually, which weakness leaveth God in us as a means to stir us up to go to the sacraments. We read that David called lame n 2 Sam. 9, 7, 8 〈◊〉 to his table, thereby honouring the son for the father's sake: so doth god receive us all deformed and defiled to his heavenly supper. And as Mephibosheth professed himself unworthy to eat bread at the king's table, saying, What is thy servant, that thou shouldst look on such a dead dog as I am? So must we confess our unworthiness, and be o Math, 15, 26, 27. contented with the crumbs of his grace, that fall from his heavenly table. And thus acknowledging ourselves to be blind, he will restore us: to be poor, he will enrich us: to be wounded, he will cure us: to be captives, he will deliver us: to besick, he will heal us: to be weak, he will strengthen us: to be lost, he will save us: to be hungry and thirsty, he will resresh us: to be brokenhearted, he will bind us up: to be sold under sin, he will ransom and 〈◊〉 us. Thirdly, it reacheth us to abhor the absurdity of Bellarmine, a factor and at tourney of the church of Rome, p Bellar. de sacram. lib. 1. cap. 14. who Use. 3. denieth that the Sactamentes are seals of the promises, or serve to 〈◊〉 and confirm our faith, and to assure us of free remission of sins by the death of Christ. Contrary to that we heard before, in the example of Abraham, who received circumcision to seal up & assure his justification, by faith, whose example is set forth to show how all men are 〈◊〉 before God, q Rom. 4. 11. and what is the use of the Sacraments in all that are partakers of them. So doth Baptism seal up to us Gods promises in Christ, and assureth the remission of sins, r 1 Pet. 3. 21. as Peter teacheth. Lastly, if the chief end of the Sacraments, and of the ordinance of God in the institution of them, be to confirm Use. 4. faith, and to assure us of regeneration, mortification, sanctification, justification, remission, and salvation: then how say so me, we cannot be assured in this life of our standing in the estate of grace, of the forgiveness of sins, and of our adoption in Christ? Doth not the s Rom. 8. 15. 16 holy ghost testify unto us particularly the adoption of children, the remission of sins, and salvation of our souls? As Rom. 8. We have not received the spirit of bondage to fear, but the spirit of adoption, whereby we cry Abba father: the spirit beareth witness with our spirits, that we are the children of God. In these words, gods sanctifying spirit, and our sanctified spirit, are made the two witnesses of our adoption. This we must certainly believe by faith. And this made the Apostle t Rom. 8. 38. 39 most confident in the end of the same Ch. saying, I am persuaded, 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, shallbe able to separate us from the love of God which is Christ jesus our Lord. If any object, we may hope well for forgiveness of sins, but we cannot believe the same. I answer, faith and hope cannot be separated, they do 〈◊〉 as loving friends accompany each other, they are never sundered and divided, so that if we may be assured of our salvation by hope, it followeth we may be certainly persuaded. True hope followeth true faith, as the effect doth the cause, and no man can truly hope, that is not truly assured. Besides, this is the property of hope, u Rom. 5 4, 〈◊〉 it never maketh any ashamed, they shall not be confounded and disappointed, they shall attain unto the thing hoped for, according to the doctrine of the Apostle, Experience bringeth forth hope, and hope maketh not ashamed, because the love of God is shed abroad in our hearts by the Holy-ghost, which is given unto us. Hitherto of the first end of a Sacrament. Chap. 14. Of the second use of a Sacrament THe second end of a Sacrament is this, a The 2 use of a Sacrament is to be a seal of the Covenant. It serveth to be a seal of the Covenant between God and us, that he will be our God, and we will be his people, as Gen. 17. I am God b Gen. 17, I, II. all sufficient, walk before me, and be upright. The Sacraments are assured testimonies and confirmations of the favour and goodwill of god, who is well pleased toward us in christ his son. By them as by certain pledges given and received, God of great mercy doth as it were bind himself to us, and we bind ourselves to him to remain his people & to walk in obedience before him. 〈◊〉 was a seal of gods promise to Abraham, & a seal of Abraham's faith and obedience toward God. But let us see what c what the covenant is, between God & man. this covenant is, what are the Articles of agreement between God and us, and what things each part interchangeably covenanteth and contracteth each toward other. The covenant of God in respect of himself, hath 3. parts. He promiseth, d Rome, 11, 26, jer. 33, 8, Esa. 43, 25, first of all, forgiveness of our sins. The deliverer shall come out of Zion, and shall turn away the ungodliness from jacob, and this is my covenant to them, when I shall take away their sins. Secondly the adoption c jer. 31, 31, 32. 33 of sons and acceptation of us to be his children, joined with the promise of his continual favour, love, grace, and protection, as jer. 31. 2. Cor. 6. 16. 18 Behold, the days come, (saith the Lord,) that I will make a new covenant with the house of Israel and with the house of judah, not Zach. 8. 8. according to the covenant that I made with their fathers, when I took them by the hand to bring them out of the Land of Egypt, the which my covenant they broke, although I was an husband unto them, saith the Lord: but this shall be the covenant that I will make with the house of Israel, after those dates saith the Lord, I will put my Law in their inward parts, and write it in their hearts, and I will be their God, and they shall be my people. Be hold, the indenture of covenants written by the finger of God, wherein for better assurance he hath bound himself to forgive our sins, and promised to be our merciful God. And to the end there might be a pair of these indentures, interchangeably given each to other party; the Lord by the hand of the Apostle, hath drawn as it were the counterpane of the former word for word, expressed as it is in the Prophet, f IIeb. 4. 10 11 12. so that we have a pair of indentures of covenants, to show the stableness of God's counsel. The 3, part of the covenant in respect of god is, g Revel. 21, 4. 7. the promise of the full possession of the heavenly inheritance and of eternal glory after this life. God shall wipe away all tears from their eyes, and there shall be no more death, neither sorrow, neither crying, neither shall there be any more pain, for the first things are passed: he that overcometh, shall inherit all things: Again to him that h Revel. 27, 28. 26. 27. and ch. 3. 5. 12. 31. overcometh will I give to eat of the tree of life which is in the midst of the Paraolice of God, he shall not be hurt of the second death: he shall have power given him over the Nations, and rule them with a rod of iron: he shall be cloaethed with white array, and I will not put his name out of the book of life: he shallbe a pillar in the temple of God, and shall go no more out. I will grant to him to sit with me in my throne, even as I overcame, & sit with my father in his throne. Thus we see, how God on his part, by writings and evidences promiseth to give to his people remission of sins, adoption of sons, and possession of heaven, he hath covenanted by word and by oath to perform these things: neither is he as man that he should lie, nor as the son of man that he should deceive. These are great grants, of great blessings by our great god, to the great good and comfort of his children. For what greater blessings can there be, then being miserable sinners, to be graciously pardoned? being 〈◊〉 enemies, to be freely accepted as sons? being bondslaves and prisoners of hell, we are made heirs of heaven and salvation? Again, the covenant on our part requireth 3. conditions. First, faith to God, l joh. 3. 16. & 14. 1. to believe his promises. God so loved the world, that he hath given his only begotten son, that whosoever believeth in him should not perish, hut have everlastiug Rom. 10. 9 10. 11 life. Again let not your heart be troubled, ye believe in God, believe also in me. And with the heart man believeth unto righteousness, and with the mouth man confesseth unto salvation: for the scripture saith, whosoever believeth in him, shall not be ashamed. Secondly, god requireth of us love toward our brethren: for seeing he hath showed so great love toward us, k 1. Ioh 4, 7, 9 10, 11 he exacteth love of us again, as Io. exhorteth, Beloved, let us love one another, for love cometh of God, and every one that loveth is borne of God, and knoweth God: herein was the love of God made in unfest among us, because God sent his only begotten son into this world, that we might live through him: beloved, if God so loved us, we ought also to love one another. Thirdly, he requireth as a necessary covenant to be kept on our part, holiness and true obedience throughout the whole course l josh. 24, 24, 25 of our life and conversation. This is repeated and urged in many places of the word of God, when they said they would serve the L. their God and obey his voice, joshua made a covenant with them 2 King. 23,. 3 the same day, joining God and the people together. So also 2 Chro, 15, 12 13 〈◊〉 stood by the pillar and made a covenant before the L. Luk, 1 74, 75. that they should walk after the L. and keep his commandments and his testimonies and his statutes, withal their heart & withal their soul. Likewse, to the same purpose we read, 2, Chron. 15. They made 〈◊〉 to seek the L. God of their fathers: and whosoever will not seek the L, God of Israel, shallbe 〈◊〉, whether he be final or great, man or woman. Thus we see the conditions of the covenant, both what he promiseth to do, and what he looketh for at our hands. He requireth of us faith, love, and obedience to become his people, if we will have him to be our God. All these three parts of the covenant, l 11. roh. 3. 23. 24. are mentiioned and expressed, This is his commandment, that we heleeve its the name of his son jesus Christ, and love one another as he gave commandment: for he that keepeth his commandments, 〈◊〉 in him, and he in him: and hcereby we know that he adideth in us, even by the spirit that he hath given us. The uses of the second end of a Sacrament are, first to Use. 1. behold the exceeding love of god to ward his people unworthy of his favour. Can there be a greater love than this? Certainly such as know the great rigour of the Law, the infinite justice of God, and the heavy burden of sin: and feel god to arraign them, the law to indite them, their consciences to accuse them, and their hearts to condemn them, do find nothing sweeter than to be eased of that burden, to be acquitted of that judge, and to be freed from that condemnation. For of all burdens sin is the heaviest, of all afslictions it is the greatest: of all pains it is the sharpest, and often presseth down to the gates of hell. Wherefore, such as feel gods mercy in their misery, m Psal, 32, 1, 2. May cry out with the Prophet in the rejoicing of their spirit, Blessed is he, whose wickedness is lightened, and u hose sin is covered, Blessed is the man, unto whom the Lord imputeth not iniquitse. Again, let every one be careful to keep the former conditions of the Covenant, which are, to love him again, Use. 2. and our brethren for his sake, n Luc, 1, 74, 75 and to walk in holiness and right eousnes before him all the days of our life. Our saviour Christ directing our love to our brethren, and teaching that the ftreames there of should slow unto our enemies, she weth that if we love them which love us, o Math, 5, 44, 46, 57 the Publicans do the same: and if we be friendly to our brethren only, this is no singular thing. Behold p 1. 10h. 3. 1 what love the father hath given unto us, that we should be called the sons of god: he loved us graciously and free'y: he loved us when we were enemics nuto him, and spared not his own son but gave him to death for us all: do not these things deserve love again? are we not bound to show duty for these mercies, and love to our brethren for this love of our God? and yet many regard, neither these blessings of god, neither to walk in uprightness of heart before him. Chap. 15. Of the third use of a Sacrament. THus much of the second use: the third use of the Sacraments, a The third use of a sacrament is to be a mark and badge of our profession. is to be badges and marks of our Christian profession, that thereby one of us should acknowledge an other to be of one household and of one family, of one society and as it were birds of one feather. For hereby we do manifest whose we are, whom weserue, to what house we belong, and to what people and church: we are thereby gathered into one religion, and distinguished from other sects: b August cont Faust, lib. 19 cap. 11. we are gathered into one church, and knit together in one, as Eph. 2. Remember that ye being in times past Gentiles in the flesh, c Eph. 2. 11. 12. 14. and called uncircumcision of them which are called circumcision in the flesh made with hands, ye were at that time without Christ, without God, without hope, but now in Christ jesus ye which once were far off, are made near by the blood of Christ. The jews by circumcision were distinguished from other people, d 1. Sam. 19 36. and the name of uncircumcifed was reproachful, they were accounted unclean & unholy persons, for the uncircum cised males were to be e Gen. 17. 14. cut off from the number of the people of god. So by baptism we are separated from all other religions, and are consecrated only to christian religion: and such as continue unbapti sed with contempt of that sacrament, we take them not for our brethren, nor for the people of god, nor for members of his church, because they refuse to take the sacrament of baptism, as the badge and cognizance by which they should be known: such as are Atheists, Infidels, Sarazens, Turks, Persians, Moors, jews, and other nations that want this mark to be discerned to belong to the family of christ. Christ jesus sending out his Apostles bade them teach and baptise the Gentiles, f Math. 28. 19 Mar. 16. 16. Act. 2. 39 41. 42. to whom he directed them: therefore where the word and Sacraments are, there is a church and congregation of the people of god. And he that believeth and is baptised shallbe saved. And hereunto cometh that saying When the Apostles had exhorted the people to amend their lives, and to save themselves from that froward generation, Then they that gladly received the word were baptised: and they continued in the Apostles doctrine, and fellowship, and breaking of bread, and prayers, and the same day there was added to the Church three thou sand souls. Thus we see that by the sacraments as by certain bands and chains, God knitteth and bindeth his people to himself, and keepeth them in his covenant, lest they should fall away to infidelity. And the people are warned, that by these outward signs they differ from the barbarous and unbelieving gentiles, and consequently should endeavour and provide that they likewise differ from them in those things that are signified by those signs. This osfereth to our considerations very good uses. First, Use. 1. hereby we are put in mind of our dignity and excellency. Such is our privilege and prerogative, that we do bear the badges of christ our Lord. How do men in this world desire to wear the cloth and shroud themselves under the badges of great persons of countenance to protect them? how much greater preferment is it to be the servants of Christ, to be gathered under his wings, and to be his disciples, whose service is perfect g 1. Cor. 7. 22, joh. 8. 36. freedom and protection from all evils? and whose badges are instruments of his saving graces? If this be the glory of the faithful, let us seek to maintain our dignity and freedom, h joh. 3, 1. 2. joh. 1. 12, 13 according as john teacheth, Behold what love the father hath given to us, that we should be called the sons of god, for this cause the world knoweth you not, because it knoweth not him. And again in his gospel, As many as received Christ, to them he gave prerogative to be sons of God, even to them that believe in his name, which are borne not of blood, nor of the flesh, nor of the will of man, but of god. Whereas on the other side, the estate and condition of ungodly men is base, vile, miserable, and contemptible, they live to themselves and to sin, they die to judgement and condemnation. What can be more fearful? what can be more wretched? Secondly, if we wear the cloth and badge of Christ, than Use. 2. we must be bold in the faith, and hold out our profession notwithstanding dangers and fear of death. For we serve one that is able to bear us out. We see how men belonging to those that are of high place, are many times emboldened there by in lewd practices: How much more ought we that have learned christ, to be encouraged in the faith, and not to shrink back for fear of offence? This was the commendation of the church of i Reu. 2, 13, Pergamus. I know thy works, and where thou dwellest, even where Satan's throne is and thou keepest my name, and hast not denied my faith, even in those days, when Antipas my faithful martyr was slain among you, where Satan dwelleth. So Christ our saviour k Math 10. 32, 33. taught his disciples. Whosoever shall confess me before men, him 〈◊〉 I confess also before my father which is in heaven: But who soever shall deny me before men, him will I also deny before my father which is in heaven. Wherefore, this condemneth those that say, I will keep my conscience to myself, none shall know my religion but God and myself, I will not be to forward for fear of after reckonings, nor any way countenance such as be forward. These men, while they suppose to keep their religion to themselves, do indeed proclaim openly that they are of no religion. For if they did truly believe in their hearts, they would likewise confess with their tongues, according to the saying of the l Rome 10. 9 10. Apostle, If thou shalt confess with thy mouth the lord jesus, & shalt believe in thine heart that god him raised from the dead, thou shalt be saved: for with the heart man believeth unto righteousness, and with the mouth man confesseth unto salvation. And m jam 2. 18. the Apostle james teacheth us to try faith by works, as gold by the touchstone, Chap, 2. Show me thy faith by thy works, and I will show thee my faith by my works. So then, let us not be ashamed of the n Rom. 1, 16. Gospel of Christ, Which is the power of God to salvation to every one that believeth, and not shrink for trouble as deceitful cloth in the wetting, lest our master be ashamed of us before his father and the holy Angels. Th'rdly, if the Sacraments be as badges to show forth our profession: than it condemneth those that speak evil Use. 3. of men as too precise, too nice, too pure for, their profession, because they run not into the same excess of riot with others. These are not too precise but such as scoff at all profession are too profane. It is good to be earnest in the matters of god, provided that our zeal be tempered with discretion, and all Newtets be odious to God, o Revel. 3. 15 16. as it is said to the Church of the Laodiceans, I know thy works, that thou art neither cold nor hot: I would thou werest cold or hot: therefore because thou art Luke warm and neither cold nor hot, it shall come to pass; that I shall spew thee out of my mouth. Wherefore, let us not be discouraged in well-doing, but walking through good report and evil report, let us remember that as christ is our Lord and master, so our profession and the sacraments are our badges. Lastly, we see what our estate and condition is, that we use. 4. are not our own, but are subject to Christ to serve him. For we do bear his badge? then he is our master. If he be our Master, p Mat. 1 6. where is the fear and reverence due unto him? Is it not meet we should show ourselves thankful for so great mercies and gifts? Were it not intolerable unthankfulness and unsufferable pride, for any man to wear the cognizance of another, and yet to scorn his service, and deny him duty? Might not one worthily check and control him as Christ did the 〈◊〉, who unwillingly paid such taxes and tributes as were laid upon them? He called for a penny, q Mat. 22. 19 20. 21. & said unto them, Whose image and superscription is this? They said unto him, Caesars. He answered, Give therefore to Caesar the things that are Caesar's, and give to God the things that are Gods. So likewise might one say fitly, whose badge wearest thou? whose Arms bearest thou on thysleeve? Doth not this put thee in mind of thy state and condition, and of the service and honour thou owest thy Master? In like manner may it be said to us, whose badge bearest thou? Is it not Christ's? we are not therefore our own men, r 1. Cor 6. 19 20. as the Apostle reasoneth and concludeth, 1. Cor. 6. Know ye not that your body is the temple of the Holy-ghost, which is in you, whom ye have of God? and ye are not your own. For you are bought with a price, therefore, glorify God in your body & in your spirit, for they are Gods. So many therefore as come without knowledge and true repentance: break their faith given to Christ, and betray the body of christ as much as in them lieth Wherefore to the right use and partaking of the sacraments, there is required the knowledge of god in three persons, especially of the person of christ, perfect God and perfect man, and of his three offices to save his people: to be their Priest, perfectly by his sacrifice to reconcile and justify them: to be their king, by the government of his church, to kill sin in them & to sanctify them, to be their teacher, to instruct them in the will of his heavenvly father. After these is required true faith, and earnest repentance, otherwise we, cannot receive s Without faith and repentance we cannot receive Christ. christ in the sacraments. Put food into the mouth of a dead man, it cannot nourish him: so if one that is unworthy and unfit, lying dead & rotting in his sin do come to the sacraments, certainly they do not give him life and worthiness, t 1. cor. 11. 27. 29. but such a one doth lad himself with a greater burden of sin and punishment. Whosoever shall eat this bread and drink the cup of the Lord unworthily, shall be guilty of the body and blood of the Lord, he eateth and drinketh his 〈◊〉 judgement, because he discerneth not the Lords body. Chap 16. Of the number of Sacraments. HItherto we have spoken of the chief uses of the sacraments: now we are come to speak a The number of sacraments. of the number of sacraments, according as we take the name and have declared the nature of them. Let us see then how many such visible signs and seals of spiritual grace in the new testament, were iustituted of God to set forth the benefits of christ, for the continual use of the church. Many live in the bosom of the church, hear the word, come to public prayer, take themselves to be goodly christians, offer themselves to the lords table, and are made partakers of the Sacrament, who yet are ignorant how many sacraments there are, & what they are. None almost so simple but can number his sheep and cattle: he knoweth their marks. he knoweth their differences: but ask him how many commandments of the law, how many Articles of faith, how many petitions of the Lords prayer, or how many Sacraments of the New Testament, he can answer nothing. Such have their wits wholly exercised on the world, and on worldly things which justle out religion & the knowledge of heavenly things. If we have ears to hear let us hear what is the faith os the Church in this point, grounded upon the infallible rule and rock of the word of God. The sacraments of the church ordained by Christ, to assure our communion with him are only two: b christ instituted only two Sacraments. baptism, whereby we are received into the covenant of God in steed of circumcision: and the lords supper, whereby we are nourished, maintained, and retained therein, instead of the Passeover. For albeit the covenant be but one, yet the seals there of are two, to assure us that by union with Christ, we are regenerated and shall be nourished to eternal life. He hath delivered us a few sacraments instead of many, he could have instituted more if he had thought it good for the benefit of the Church These are as it were the two eyes whereby we see and behold the promises of God. These are as the two hands, whereby we after a sort do handle Christ crucified and lay hold on the graces of salvation. Christ hath appointed no more sacraments, he hath laid on us an easy yoke and a light burden. That these two, are the only sacraments of the new testament, may appear by these few reasons c Reason's why there are only two sament. following. First christ taught no more to his Apostles, the Apostles delivered no more to the churches, the churches embraced no more for many years. When the Lord jesus lived on the earth, d Luke. 1, 76. and 3. 3. he instituted baptism by the ministry of john baptist, who as he was sent to prepare the hearts of the people, so he preached the baptism of repentance: Afterward the Lord jesus established it with his own mouth, in the commission given to his disciples, he appointed and himself first administered his last supper in remembrance of his death, until his 2. coming again with power and great glory. These two true sacraments of the church, to wit, baptism and the lords supper were instituted and warranted by the mouth of christ himself, and none other beside these. These we receive because christ ordained them: other we receive not, because he ordained them not. Secondly, the Apostle Paul admonisheth the Corinthians to beware of idolatry, not to slatter themselves, or to think themselves the members of christ, and therefore should escape the judgement of God, because they had the sacraments: for the church of the Israelites had as great privileges as they, they had the same sacraments, 〈◊〉 e 1. cor. 10, 1. 2. 3, 4. the same baptism, the same supper in substance and effect, yet God was not pleased with them, but overthrew them in the wilderness. If then the Corinthians had any more than these two, they might have justly replied, we grant indeed, in respect of these they are equal with us, but we have other which they had not, wherein they are inferior to us, and we superior to them, and therefore are preferred before them. If then the Apostles reason conclude strongly, we may hence gather directly, that there are only two and no other Sacraments, because the Apostle mentioneth no more, where he purposeth to set forth the privileges of the jews, and to make them equal with the Gentiles. Wherefore we must receive two Sacraments only, or else the Apostle hath reasoned weakly. Furthermore, the same Apostle, 1, Corinthians 12. purposing to show that many members of the church are one body in CHRIST coupled by him as by joints, proveth this point by a full enumeration of the sacraments, being pledges of our setting into the body of CHRIST and continual nourishment in the same, when he saith, f 1. cor. 12. 3, As by one spirit we are all baptised into one body, whether Jews or Gentiles, so we have all 〈◊〉 made to drink into one spirit. Where the Apostle showeth, that all the faithful by the effectual working of the Holy-ghoast are made one body in Christ, which he confirmeth by the two Sacraments of baptism and the Lords supper, without mention of any more. Moreover, another reason may be framed, by comparing the Church of the jews with the churches of the christians in regard of their ordinary sacraments. There are no more sacraments delivered in the Gospel, than were prefigured under the law: for their sacraments were g 〈◊〉 〈◊〉. 3 21. types answering to our sacramenst, as 1. Pet. 3. Our baptism answereth the figure of the waters, representing the same that our baptism doth. True it is, the sacraments of the old Testament were not h jewish sacraments not figures of christian sacraments. figures of the sacraments of the new Testament, for then their sacraments should be the sign, and ours should be the thing signified: and so there should be sacraments of Sacraments, which were foolish and absurd. Again, the jewish Sacraments should be signs of things altogether unknown unto them and not given them of God, for they were utterly ignorant of Baptism and the lords Supper. Besides, that ancient people should be saved by believing baptism and the lords supper to come: for doubtless they were saved by believing that which their sacraments did signify: but they were not saved by believing baptism and the Lords supper, but by believing in Christ to come. Lastly, the old sacraments should have one signification, and the new another; for the old should signify the new, and the new should signify christ and his benefits. Notwithstanding, the sacraments of the new testament succeed in the room of those of the old, and signify the same things that they do, baptism k col. 2. 11. 12 came in place of circumcision, and the Lords supper is come in place of the Paschall lamb, as appeareth in that it was administered presently after it, l Luk. 22. 14. 15. to declare the abrogating of the one and establishing of the other. As then there was the same faith and the same way of salvation by christ, m Revel. 13. 8. who was the lamb slain from the beginning of the world, n Heb. 13. 8. he was yesterday and to day, and the same for ever: so had the jewish rites respect to o 1. Cor. 10. 3 4 Christ, and all of them are reduced to our two Sacraments. Wherefore, as the jews had only two ordinary p Exod. 12. 48 Sacraments, circumcision and the Passeover, as appeareth. If a stranger dwell with thee, and will obseive the Passeover of the Lord, let him circumcise all the males that belong unto him: so the ordinary sacraments of Christ's church are baptism and the Lords supper agreeing to the same. Now the 5. other sacraments newly invented, were not prefigured in the Law, they succeed not in the place of their ceremonies, they are not an swerable to any types of jewish rudiments, therefore they are no sacraments. Fiftly, these two sacraments, baptism and the Lords supper, are altogether perfect and sufficient, not only to enter and plant a Christian into the church, but also to retain him in it: and therefore all other are frivolous, vain, and superstitious, as superfluous branches to be pared away. Now, that they are sufficient to these purposes, appeareth by the effects and uses of them. What other grace can we have, then to be borne again in Christ, to have justification, forgiveness of sins, and all privileges of eternal life; and then afterward to be nourished and kept continually in him. All these are fully represented and sealed up to us in these two: wherup on it followeth, that christ, who ordained the fewest and best sacraments under the gospel, appointed these and no more. Thus than we may gather, that by the institution of christ, by the argument of the Apostle, by comparison of the jewish ceremonies, and by the sufficiency of the two sacraments of baptism and the Lords supper, that these are the only two sacraments, the rest are forged and counterfeit sacraments, they seal not up christ, q August, in Psal. 40. they never flowed out of his side, r joh. 19 34. from whence issued only water and blood. Lastly, this number of 2. sacraments appeareth, not only by the testimony of ancient fathers, but by the confession of the adversaries. For howsoever in many other controversies, their words are many, and their arguments probable and very specious: yet for the avouching of 7. Sacraments, they are dumb and silent, and are not able to produce the reverent witnesses of the elder time. Bellarmine proveth the word s Bellar. de effect, sacr. lib. 2 cap, 24. Sacrament, sometimes to be given to all the 〈◊〉: but this is when the word is taken in a large and general signification, for any mystical sign and token, t 〈◊〉. coloni dial. 7, pag, 248 which may signify some other thing, and may more properly be called a sign then a Sacrament, as the covering of the head in the woman was a sign of subjection: laying on of hands in ordination of the ministry is a sign of 〈◊〉 separation to that work, and of god's presence to assist them with his grace and blessing: the Saboth day was a sign of the heavenly rest. In this sense Augustine calleth the u Aug, de sim, lib. 3, cap, 9 mystery of the Trinity a Sacrament; and fire a Sacrament, because by the heat, light, and shining brightness thereof, the Trinity may be shadowed out. Besides, a 〈◊〉, Encount. 1, 〈◊〉, 13. the late Warn-word, Pag. 91. handling this controversy of the number of Sacraments, doth not prove the number of 7. Sacraments out of the Scripture, neither goeth about it, neither is able to derive it further than the counsel of Florence holden in the year 1440. and from Peter Lombard, b sentent, lib, 4, dict, 2. who was indeed the father and first finder and founder of this number ofseven. Augustine, when he speaketh of Sacraments in the strict and proper signification, & taketh them for holy signs and seals, not only signifying, but representing and exhibiting spiritual graces, commanded by christ, succeeding in the room of the jewish two ordinary Sacraments, and offering Christ to all faithful receivers, reckoneth them as we do, c august. de simb, ad catechu. Haec sunt Ecclesiae gemina sacramenta. 1. These be two sacraments of the church. And in one other place, d august, de doctr. christ. lib 3. cap. 9 Christ and his Apostles have delevered unto us a few sacraments in stead of many, as Baptism and the Lords supper. So S. Ambrose entreating purposely e ambros, lib. 1 de sacram, cap. 1, of the Sacraments, speaketh but of two, as the reformed churches hold at this day. Innocentius the third speaking also of them, f c. Firmiter, only maketh mention of those two which we receive, not of the rest which we refuse. Yea Thomas of Aquine the chief doctor of the papists holdeth herein the truth, g In lib. 4. sent dist. 28 cue, 4 teaching that the form of Bapt. and of the Lords supper is found in the Scripture, but not of the other pretended sacraments, and namely of extreme unction. To conclude, h Bessar, de sacra., 〈◊〉 cardinal Bessarion confesseth this, Haec duo sola sacramenta in Euangelijs manifestè tradita legimus, that is, we read that these two only sacraments were delivered us manifestly and plainly in the Gospel. Now let us come to the uses of this division. In that Use. 1. Christ hath appointed so few sacraments in number: hereby appeareth the great love of God toward us: he hath not laid a burden upon us which neither we nor our fathers were able to bear, but charged us with two sacraments only: whereas he might have delivered other more unto us. The Ceremonial law was a very heavy burden pressing down the fathers of the old Testament, and keeping them i act. 15. 10. in great bondage: now the yoke is broken and we are delivered. As we see the like mercy of God, in teaching a short for me of prayer, as a perpetual direction to the church, and in delivering the ten commandments divided into two tables: so he hath not troubled us with many sacraments: whereby also our nature prone to Idolatry is respected, and the grace of the new testament is wonderfully amplified. We see how superstition & gross Idolatry have prevailed in the church of Rome, and infected with deadly poison one of the Sacraments: how much greater danger were it, if more sacraments had been commanded and commended unto us. Again, hereby we may perceive and conceive the difference between the old and new testament, between Use. 2. the Sacraments under the law and these under the Gospel, k Difference between the Sacraments of the old Testament & the new. between those given to the jews and these retained among Christians. For ours are few in number, theirs were many in number, the Ark, circumcision, the Passeover, Manna, the cloud, the sea, the rock, many purifications & oblations which are not easy to be numbered. But the Gospel acknowledgeth only two, as two twins of the same father. He reunto we may add not unprofitably, other material differences to be acknowledged. They 〈◊〉 in time: ours show forth our communion with Christ already come and so are more firm and durable as those l 1 cor. 11, 26. which are not to be changed, to the end of the world, Ye show the Lords death till he come. Their Sacraments were ordained only until the coming of Christ, because they showed and pointed out Christ to come, so that the work of grace was more obscure to them. Again, they differ in variety of Sacramental signs and rites, as the cutting of the foreskin, the lamb of the Passeover, journeying through the sea, saving by the Ark, drinking of the rock, lifting up the brasent Serpent, raining down of Manna, washing of their body, they had calves, sheep, Goats, doves, bread, wine, Oil, and such like: we have only water in Baptism, and bread and wine in the Lord's Supper. Thus the signs do greatly vary. Fourthly, they differ in easiness. For the Ceremonies committed to the people of the jews were hard, cumbersome, painful to the flesh, and some of them were administered with effusion & shedding of blood, partly of man and partly of beasts. Of man, as in circumcision: of beasts, as in the paschal lamb be and in the sacrifices. But our Sacraments, though Sacraments of Christ's blood shed for us, yet of themselves be void of blood. Fiftly, they differ in measure of signification. For our Sacraments have a more plentiful and full representation of grace offered, and stir up a greater measure of saith then the Sacraments of the old Testament (which were more dark and obscure) the Lord reserving a fuller measure of knowledge unto the blessed times of the Gospe'l. For as the exhibiting of Christ jesus in the flesh and fullness of time, and as it were in the old age of the world, is of more efficacy to move us then the expectation of him to come: so we have better helps and an holy advantage to raise and rouse up our faith to a greater assurance of grace and mercy, by how much the accomplishment is more than the promise, and the fulfilling greater than the foretelling. Lastly, they differ in respect of the people to whom they were given, and for whom they were ordained: ours belong to all people dispersed over the face of the whole earth (that are engrafted into the church) whereas theirs were tied to one Nation, to one people, to one place, to the posterity of Abraham. Notwithstanding these differences which are in signs and circumstances: touching the chief thing even the matter and substance of the Sacraments they are equal, m Wherein the Sacraments of the old and new Testament agree. having the same end and the same signification, and being of one esficacy, as also the word of the prophets and Apostles is. One and the same God is author of them. One and the same mediator between God and man, even the man jesus Christ is represented in both, being the lamb slain from the foundation of the world. They signify and show forth the same communion of Christ, by which all the clect are saved, and seal up salvation and remission of sins to all that do receive them by faith. For they were given to be signs and seals of grace and of the promises of God, to distinguish the faithful from all other sects and religions in the world, and that they should be received with profit only of the faithful. In these and such like things, the Sacraments of the jewish and Christian church are not unequal: although in the outward signs and circumstances they be divers, yet in the substance and in the thing signified there is no difference. Thirdly, we are bound to believe his promises, and to have strong consolation, seeing he hath given us 2. signs. Use. 3. If we had only had one sign as a seal of the mercies of God in Christ, it had been a great sin not to have believed the promise, and not to have rested therein as in a thing unchangeable. For he is not as man that he should lie, or deceive: n 2 cor. 1, 10 his only promise is assured payment: yea all the promises of God in him are yea, and are in him Amen, unto the glory of God. But seeing the goodness of God hath abounded, in granting unto us two Sacraments, that where doubting aboundeth, there faith might abound much more: our sin is the greater, if now we waver like o I am. 1. 6. a wave of the sea tossed of the wind and carried away. One tree of life served Adam to assure him life: one rainbow sufficed Noah: One return of the fun back ward was enough to Hezekiah, and they believed. If then we seek a sign, behold we have two given unto us, that having two unchangeable sacraments as it were two witnesses of his word, we might have strong consolation. The unbelieving jews said to christ, p Math, 12. 38. and, 16. 1. show us a sign and we will believe thee. Behold the Lord showeth us two visible signs, of his spiritual and invisible graces, and shall not we believe, being steadfast in faith? We desire forgiveness of sins and assurance thereof: by these two, the Lord promiseth, covenanteth, and indenteth to give the same unto us, setting the seals to his own writing. Lastly, this division and numbering up of the sacraments Use. 4. serveth to teach, that there are not seven sacraments of the church, and so do condemn the five supposed and falsely named sacraments q Concil. Trid. sess. 7. de sacra in gen can. 18 11, and 13. maintained of the church of Rome, to wit, confirmation, penance, Matrimony, orders, and extreme unction. Baptism we embrace: the lords supper we acknowledge: of these two we move no question, we make no controversy: the other five, whole father is unknown: we refuse as bastards, and cannot admit them into the number of sacraments, the reasons whereof we will render in the chapters following. Chap. 17. That confirmation is not a sacrament, THe Apostles as the maister-builders of the churches, planted the Gospel where the name of Christ had not been heard. Now because many seducers arose that troubled the peace of the church, and the faith of many believers began to waver: the Apostles agreed together to go again to the churches where they had laid a 1. cor. 3. 12. a golden foundation (howsoever other had builded hay and stubble thereon:) to see how they b act, 11. 22. 23. and 15. 36. increased or decreased, as Act. 11. and they confirmed their hearts and established them in the faith which they had taught. And Chap 15. Paul said unto Barnabas, Let us return and visit our brethren in every City where we have preached the word of the Lord, and see how they do. And we doubt not, but when the Gospel was revealed, the Apostles by laying on hands gave the gifts of the Holy-ghost to the believers in Christ. This practice of the Apostles we find, this we confess, this we approve and allow. But of any sacrament of confirmation we read not, and therefore allow not. Again, it was a laudable custom (in the primitive church) of christian parents, to bring their children to the Bishop, who examined them in the principles and fundamental points of religion, c Heb. 6. 1. he asked them a reason of their faith, he instructed them farther in the mysteries of godliness: and that this action might have the more reverence and dignity, they laid their hands upon them, and prayed unto God for them, that he would increase and continue the good things that he had begun in them. This d confirmation is no sacrament. imposition of hands, with prayer to be strengthened in the Holy-ghost, and to have increase of grace, corrupted with anointings, depraved with cross, and defiled with sundry superstitions, is no sacrament. First, every sacrament should have warrant and appointment from Christ: but this hath none. Secondly, it hath no word of institution in the scripture, nor commandment to continue the use of it until the coming of Christ and end of the world, and therefore no sacrament. For the word must be added to the element, and so it is made a sacrament. True it is, they use a forged and counterfeit form in their confirmation, I sign thee with the sign of the holy cross, and I confirm thee with the oil of salvation, in the name of the father, and the son, and of the holi-ghost. These indeed are words, but no word of God: they show an intolerable presumption, and not to be excused. But indeed a counterfeit Sacrament, and there is a good agreement when both writing and seal are suitable, that is, both forged. Thirdly, it wanteth an outward sign instituted by Christ. We read oftentimes that the Apostles used laying on of hands, but we read of no oil or chrism. Besides, we know they gave thereby, the miraculous gifts of the holy ghost which now are ceased, as Act. 8. where we see, when Samaria was converted to the faith by preaching of Philip, and baptised in the name of the Lord jesus, the Apostles sent thither Peter & john, who prayed for them, e act. 8, 5, 14. 15, 16, 17. That they might receiu the Holy-ghost (for as yet he was fallen down on none of them) then laid they their hands on them, and they received the Holy-ghost. This confirmation thus used, had then a profitable use in the church of God. But as the brazen Serpent commanded by f Numb 21. 89 God, and set up by Moses for good purpose, was afterward abused and g 2 king. 18. 4 incense offered unto it, and lastly was by that good king Hezekiah destroyed and demolished: so popish confirmation heath many intolerable abuses mingled with it, it is ministered in a strange tongue that none understand what is spoken and meant: they call the oil, the oil of salvation: they account him no perfect Christian that is not anointed by the Bishop: they prefer it before baptism, because h Censur. colon dial. 11. pag. 326. 327. any of their piiests may baptise, nay private men, nay women in their supposed time of necessity, but confirmation may be given among them only by the hands of a bishop: and lastly, they blow and hallow their oil, that it may be made a spiritual ointment to purify soul and body. These errors are so gross, that of every one they may be seen: they are so palpable, that they may be felt. Wherefore, seeing their confirmation is wrought by anointing, seeing it hath no word of God but a word of their own, seeing they have no commandment for it, nor promise of the presence of the Holy-ghost, and last of all seeing it hath many abuses joined with it; we have very just causes to thrust it out of this place and rank of the sacraments, and throw it down from that high seat which 〈◊〉 hath long usurped. Chap. 18. That popish penance is no Sacrament. THe doctrine of repentance and turning from all our sins to God, to bring forth fruits of amendment of life, is taught in the Sacraments a joel. 2, 12, 13 Gen. 6, 5. Rom. 7. 18. Psal. 51. 5. joh. 1. 6. and commended unto all, joel. 2. Turn you unto me withal your heart, and rend your heart, not your garments. There is none that liveth and sinneth not, we are corrupt and become abominable, the imaginations of our heart are only evil, and that continually: in us, that is in our flesh or unregenerate part there dwelleth no good thing: we were conceived and borne in sin, and therefore whosoever saith, He is without sin, deceiveth himself, and there is no truth in him. This corruption of our nature that hath taken hold on all mankind (for there is none that doth good no not one) must be mortified, and the new man which is spiritual & regenerate by the holy ghost must be quickened. Repentance therefore consisteth in an b Esa. 1, 16, 17 Psal. 34, 15. Math. 3, 8 Act. 2, 38, 2 cor. 7, 10, 11 inward sorrow for our sins, in an hatred of them, in suppressing the corruptions of nature in a purpose to obey God, in a care to sorsake our sins, in confessing the greatness of them, in condemning our ourselves for them, in acknowledging the desert of them, in an holy indignation & anger against ourselves, that we have been so careless in looking to our own ways, in fearing lest we run into the same sins again, in desiring ever hereafter to please God, and to walk more carefully before him in zeal touching the service of God, and in taking revenge sometimes and punishment upon our selves for former offences. For we confess plainly and deny not, but some outward penalties and chastisements of the body may be used & do please God, not of themselves, but because they are profitable means and good helps to further and forward true repentance. As for example, he that hath offended grievously in surfeiting & drunkenness, and hath great heaviness of heart & sorrow of mind that he hath sinned against so gracious a God and merciful father: may prescribe & appoint to himself without appearance of superstition, or error of satisfaction, or opinion of 〈◊〉, some fasting or abstinence for a certain time, that he may be better fitted to god's service, and further strengthened against those sins into which he is fallen. This doctrine we receive as the doctrine of Christ, and agreeable to the prophets and Apostles, as appeareth, 2 Cor. 7. where Paul setteth down the effects or fruits of true repentance. Now the question c Penance no Sacrament. ariseth between the church of Rome and us, whether this repentance which is a dying to sin, and a walking in newness of life, and whether reconciliation to the church and absolution from sin be a Sacrament of the new Testament, instituted by Christ to assure his saving graces to us? We answer, it is not. First, it was in time of the old Testament from the beginning of man's fall and transgression: it was continually preached and published by the prophets, and therefore before Christ's coming in the flesh, and cannot be a sacrament of the new Testament. Secondly, it wanteth an outward sign such as water in Baptism, such as bread and wine in the Lord's supper: now every Sacrament must have an outward element and sign to represent the spiritual grace: therefore penance can be no Sacrament. Thirdly, it hath no word to command it, no particular promise of God which is the chief stay and staff of a sacrament. Bellarmine affirmeth, that d Bellar. lib. 1. de poenit. cap. 10. Christ instituted the sacrament of penance when he breathed upon his Apostles after his resurrection, and said unto them, e joh. 20. 22. Receive the holy ghost, whose sins ye remit they are remitted, and whose sins ye retain they are retained. And he saith, the words of absolution are the sign, and that remission of sins is the the promise of grace which is signified. For answer to this assertion, I would gladly ask this question, whether the apostles had this ministerial power to forgive sins to repentant sinnets, when they baptised to remission of sins? If this power were here first instituted and given unto them? Do they not by tying the authority of remitting fins to this time, make their baptism of none effect? Besides, we have showed, that it is not sufficient to have a sound of words that may be heard, to make an outward sign: there must be a visible sign that may be seen, to warrant a sacrament. Now, to make a Sacrament without such a sign, were to make a sacrament without a sacrament. Lastly, as they take and understand penance, it is neither sacrament, nor sacred: it is neither holy sign nor holy thing: it is neither an institution of God, nor any way of God. For they mean not thereby, amendment of life or inward sorrow & grief of mind for the life past, which is sometimes testified by weeping and mourning, by sackcloth and ashes, by fasting and humiliation: but they understand by penance 〈◊〉 external discipline, satisfaction for our sins to God by our own sufferings: & that wearing of sackcloth, sprinkling of ashes, chastising of the body, whipping of the flesh, putting on rough apparel, lying on bourds and hard places, abstaining from flesh, and aflicting ourselves by such outward exercises, are a paying of the pains due to sin, part of amends made to God's justice, and meritorious before him. This punishment, this penance, these penalties we abhor, as an horrible blasphemy against the blood of Christ, which is the only satisfaction to God for sin. For if we satisfy for ourselves, then hath not Christ satisfied for us, nor paid the price due unto our sins. Besides, they charge God the father with injustice, in that having laid the guiltiness of our sins upon his own son, and punished them in him, they make him not satisfied with that punishment, but to exact the debt of us again, f Esa. 53. 5. 7 for which his son as our surety hath fully and sufficiently answered, as Esa. 53. He is punished for our transgressions, he is bruised for our iniquities, the chastisement of our peace is lated upon him, and by his stripes we are healed: the Lord maketh the punishment of us all to light upon him. Likewise g 1 joh. 1. 7 Reu. 1. 5. the Apostle john saith. The blood of JESUS CHRIST doth purge us from all sin. And in the Revelation he addeth, Christ hath washed us from our sins in his blood. Whereby we see we are taught to believe, that we are pardoned and reconciled to God, not through our own satisfaction, not for our own works, not by our own sufferings, but only through the death and blood shedding of Christ. Wherefore, their penance is to be acknowledged to be sacrilege, and accepted as a Sacrament. Chap. 19 That Matrimony is not a Sacrament. THe Counsel of Trent under Pius 4. Sess. 8 decreeth, a Concil. Trid. sess. 8. can. 1. If any shall say, that Matrimony is not truly 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. Hereby, they would seem to set forth the dignity of marriage above us, seeing they lift it up into the number of the Sacraments of the Church. Yet (as a liar seldom agreeth with himself) they complain that we too highly magnify the married estate, and themselves cannot abide it in their clergy, because for soothe it is written, Be ye holy for I am holy: they which are in the flesh cannot please God. Marriage therefore is too holy an ordinance for their unholy clergy, inasmuch as they teach in this point b 1 Tim. 4. 1. 2, 3. the doctrine of devils, and are led by the spirit of error, that forbid marriage which God hath left free. We confess touching marriage, somuch as the word of God teacheth us, that it is an ordinance of God, instituted before the fall of man while he was without sin, c Gen. 2, 18 and blessed of God, who said, It is not good for man to be alone, let us make him an helper meet for him. This estate Christ did not abrogate and disannul, but repeated and confirmed, d Math. 19, 16, joh. 2, 1, 2 Heb. 13. 4. not only by word, but by his own presence, and hath left it as a lawful remedy against fornication and uncleanness. We account it an honourable estate of life among all, and the bed undefiled, but cor. 6, 9, 10. whoremongers and adulterers God will judge, and cast into utter darkness, where their worm shall never die, and their fire shall not be quenched, as the Apostle teacheth, 1 Cor. 6, Know ye not that the unrighteous shall not inherit the kingdom of God? Be not deceived: neither fornicators, nor idolaters, nor adulterers, nor wantonness, nor buggers, nor drunkards, shall inherit the kingdom of God. Notwithstanding, e Reason's why marriage is no Sacrament. we cannot call and account it a Sacrament, for diverse weighty reasons, & evident causes. First, it was not instituted by Christ, but was from the beginning of the world, and therefore it was before the law and under the law, how can it be a Sacrament of the new Testament? Again, matrimony may be among infidels and unbelievers, out of the Church and society of the faithful. For the matrimony of infidels is lawful. God did institute it for all mankind. The commandment is general, increase and multiply. The Apole teacheth, that if the unbelieving woman will dwell with the believing 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 therefore it was before the fall of man, before the giving of the law, under the government of the law, and made honourable among all, it cannot be 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 faithful, for it is not needful and necessary that all in the church should be married. g 1 Cor. 7, 7 Mat. 19, 11 12 Every one hath his proper gift, some one way some another. And albeit God have not tied grace to the sacraments, yet they in some sort h How the Sacraments are necessary for the church are necessary for the Church, and to be partaked of the children of the Church, whether we respect the commandment of God, who requireth them: or whether we regard our own weakness, who stand in need of all holy means and profitable helps that tend to the confirmation of our faith. Seeing then matrimony is not commanded to all, neither serveth to confirm faith, it cannot be received as a sacrament. Fourthly, the sacraments are ordinances of god aplying Christ and his merits to all the faithful: but matrimony is not an instrument whereby God applieth Christ and all his benefits: much less is it a common instrument of the common salvation and benefits that all have in Christ jesus. Furthermore, we have showed how the Roman church is contrary to itself in this point: for ou: adversaries call matrimony a profanation i Greg. Mart. d: s. Chap. 15. of holy orders. And k Pigghius. another saith, it is more tolerable for a priest to keep many Concubines, then to marry. If matrimony be an holy sa. how should the sacred order of your Priesthood be profaned, polluted, and defiled thereby? Lastly, it 〈◊〉 no promise of salvation joined to it (as it ought to have) though it be lawful and used lawfully: in every Sacra. there must be likewise an outward sign or element, as water in baptism, and bred and wine in the Lord's supper, together with a sand ctisieng word to warrant it: but in this supposed sacra. there is neither matter, nor word, therefore no sacra. The answer that Belarmin maketh to this last reason is as absurd as their doctrine itself, namely, that the word of iustitution is, l bellur. lib. 1. de Matrim. c. 6 take thce, which are the words expressing their mutual consent: and that the matter or sign are the parties married. For, not every word can consecrate & sanctify m 1. Tim. 4, 5 but the word of God. Again, the married persons are receivers of this pretended and supposed Sa. so that they cannot be the matter or sign: For the sign and the receiver are two distinct outward parts of a Sa, so that they cannot be confounded or mingled together, as before we declared, Chap 3. The matter cannot be the receiver: the receiver cannot be the matter. The thing received, cannot be the receiver: the receiver cannot be the thing received. If then the persons matied be the receivers, they cannot be the sign received. If any farther object and say, Marriage is the sign of an holy thing, to wit, of the spiritual conjunction between Christ and his church: I answer, it was not instituted to confirm our faith in that point, but for other ends which we named before. Besides, if we should call all signs of holy things sacraments: we should triple the number of 7. for so many comparisons as we find in scripture, we should have sacraments, & then the stars, a grain of mustard seed, leaven, a draw-net, a shepherd a Vine, a door, nay a these, a murderer, and infinite other, things should be Sacraments; which sometimes are made signs 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 jews to be a sign between God and his people in their generations, n Hob. 4. 8 and signified the spiritual rest in Christ, yet was it no ordinary sacrament, albeit it were blessed and sanctified of God. Wherefore all mystical and signifying signs are not Sacraments. But the greatest reason where of they are most confident is, where the vulgar translation and the Rhemish interpretation o Eph. 5. 3 〈◊〉 readeth, This is a great Sacrament. I answer, first the word signifieth a mystery or secret: but not every mystery or secret is a sacrament: neither will they admit a sacrament, wheresoever a mystery is named. Secondly the Apost speaketh not of Matrimony, but of the spiritual conjunction between Christ and his church, as the words following do declare, This is a great mystery: but I speak of Christ and of the Church. Where the Apostle preventeth this very objection, and showeth in what respect he spoke of a mystery. For where one might happily object and say, Dost thou call marriage this mystery? he answereth, I speak not this of Marriage, I speak 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 conjunction of man and wife is sensible, not secret, much less a great secret. Now the Sacraments are called mysteries, p Why Sacraments are called 〈◊〉. in respect of the sacramental union between the sign and the thing signified, between the representation and the thing represented, so that at the same instant that one is present to the eyes, the hands, the mouth, and every part and member of the body, the other by the power and working of God's spirit is as present in a wonderful, mystical, and secret manner to the faith, being the eyes and hands of the soul. Wherefore Cardinal Caietan not so gross as many among them, q 〈◊〉 in 〈◊〉 cap. 5. confesseth that these words prove not matrimony to be a Sacra. Further, it is evident to all that consider the circumstance of the text, that the Apostle not forth marriage in this place as a similitude to represent the near conjunction between christ and his church, r Eph. 5 23, 25 28, 29, 32 but 〈◊〉 he bringeth forth the exceeding and eminent love of christ as a 〈◊〉 to declare and enforce what should be the love of the husband toward the wife. For the main point of exhortation is set down, verse 25. Husband's love your wives This is argued and enforced by the example of Christ, As Christ loved the church and gave himself for it. Again, The man is the head of the woman, as Christ is the head of the church. And afterward, He that loveth his wife, loveth himself, for no man ever yet hated his own flesh, but nourisheth and cherisheth it, even as the Lord doth the church. By all these things it is plain and manifest, that if they will needs in this place dream of a sacrament, consisting of a sign and thing signisied: Christ and the church must be the sign, representation, and consecrated mystery to represent man and his wife, and their mutual love each to other, and not marriage a consecrated sign of him. Last of all, I would know of them, whether so often as the old translator useth the word sacrament, they will have it taken strictly, properly, and particularly for the Sacraments of their church? I think if they be sober minded and well advised, they dare not say so: for s 1 Tim. 3, 16 Eph. 1, 9, and ch. 3, 9 then godliness shall be a sacrament, Gods will shall be a sacrament, The calling of the Gentiles shall be a Sacrament, Yea iniquity shall be a Sacrament. For in all these places the word Sacrament is used, as well as in this place to the Ephesians Revel. 17, 7 by the old Interpreter, & sometimes in the good part, and sometimes in the evil: t conc. Trid. ses. 4. decret. 2 Melch. canus. lib. 2. cap. 13. Andrad. lib. 4 defence. Trid. to whom notwithstanding they cleave, and must cleave under pain of the censur and curse of the council of Trent. Chap. 20. That orders are no Sccrament. BY orders we must understand the offices and ministry of the church, a Lumb. sent. lib. 4, dist. 24 cap. 3 as also Peter Lombard doth. We confess, when Christ led captivity captive, he gave gifts unto men, b Eph. 4, 11 and ordained Some to be Apostles, some prophets, & some Evangelists, and some pastors and teachers for the repairing of the saint, for the work of the ministry and for the edification of the body jer. 7. 25. of Christ. By these he declareth his will unto us, he gathereth Luc. 10 16. together his scattered sheep, and publisheth the glad tidings 2 cor. 5. 19 10 of salvation, as jer. 7. I have sent unto you all my servants the Prophets, rising up early every date. And christ our saviour saith, Luc, 10. He that heareth you, heareth me: and he that despiseth you, aespiseth me and he that despiseth me, despiseth him that sent me. And the Apostle Paul, 2. Cor, 5, teacheth, God was in Christ and reconciled the world to himself, not imputing their sins unto them, and hath committed to us the word of reconciliation: Now then are we Ambassadors for Christ, as though God did beseech you through us we pray you in Christ's stead to be reconciled to God. This we hold, this we believe, this we teach touching the degrees, orders, and offices of the ministry of the gospel. But the popish orders of the Popish churches, b sentent. lib. dict. 24. cap. 1. they say are seven, whereof some are greater and higher offices, some are lower, lesser, and inferior. The greater are three, the office of Priesthood to offer up the sacrifice of the body and blood of Christ upon 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 upon the Altar, to cover it with clothes, to bear the cross, and to read the Gospel and Epistle to the people: of the subdeacons, to bring the chalice and patten, to bring the cruet with water and the towel to the Altar, and to pour out water to wash their hands. These are their higher Offices above the rest, as the higher trees among the lower shrubs. The lesser orders are four in number. First of dore-keepers, these receive the keys of the church door to open the same. Secondly of readers, to read the Bible to the people. Thirdly of Exorcists, to call upon the name of the Lord, over such as have unclean spirits, adjuring and conjuring them to come out in the name of god: which power of commanding evil spirits is ceased in the Church. Lastly, A Colythes, to prepare and carry torches and tapers when the Gospel is read to the people, or the sacrifice is to be offered. These seven popish orders, or rather plain disorders and consusions, we cannot receive d Reason's ren dread why orders are no Sacraments. into the number of Sacraments of the Church. For 〈◊〉, orders are so fruitful, that this bird hath hatched seven young ones. This Sacrament is so rich, so rank, so riotous, that it hath engendered and brought forth seven petty and pretty sacraments, and therefore these being numbered and patched up to the former, we should have 13. Sacraments. A goodly brood of a gallant egg. For if every one of these orders of doorkeepers, readers, exorsistes, Acolithes', subdeacons, deacons, and priests be Sacraments: we should multiply the number of Sacraments according to the number of these orders, and so indeed of seven, we should have 13. Sacraments, which were a very disorderly order, or if you list to call it, an orderly disorder. And so Peter Lombard master of the Sentences, e sent. lib. 4 〈◊〉. 24. cap. 1 calleth not orders a Sacrament as speaking of one, but Sacraments as speaking of many, saying, Orders are called Sacraments, because in receiving of them grace is conferred, which is represented by those things that are there performed. Neither can they say they all make but one sacrament, seeing they are distinct offices one from another, diverse in offices, in institution, in calling, in ordination, in ceremonies, and in form of consecration: so that they may by as good right and as great reason make baptism and the Lords supper one sacrament, as all these orders so diverse and distinct the one from the other. Secondly, sacraments have their institution from christ: orders have not their institution from Christ to be Sacraments of the church: therefore orders are no sacraments. Nay as they are retained & used in the church of Rome, they are no ordinances or institutions of christ at all. For touching the osfices of priesthood to offer up the body of Christ for the quick and dead: of deacons to serve these Baal's priests at their Idolatrous altars: of subdeacons, of readers, and of the rest, they are not found in scripture, neither were ordained by the apostles, neither were they received into the church for many years after Christ and his Apostles. The new Testament as it doth acknowledge no other sacrificer and sacrifice but Christ, so it admitteth no priests, no priesthood, but spiritual priests and a spiritual priesthood to offer up spiritual sacrifices of praise and thanksgiving unto God, f Revel. 1. 6 1. Pet. 2. 5. 9 as appeareth Revel. 1. 6. Christ hath washed us from our sins in his blood, and made us kings and priests unto God even his father. And the Apostle Peter in his first epiftle chap. 2. saith, Ye also as lively stones be made a spiritual house, an holy priesthood, to offer up spiritual sacrisices acceptable to God by jesus Christ. And again afterward, Ye are a chosen generation, a royal priesthood, an holy nation, a people set at liberty, that ye should show forth the virtues of him that hath called you out of darkness into his marvelous light. Whosoever bringeth in another priesthood than this, & maketh new priests, abolisheth as much as in him lieth the priesthood of Christ. Again, what will they say, of offices and dignities in the Church greater than these, the office of pope, of cardinal, of patryarch, and the rest of that unholy hierarchy? Will they discharge and cut off these from being sacraments, & advance the base orders of hedge priests and dumb deacons to so high a dignity? What? Do they abase and disgrace those greater places, and think their pope's and cardinals not worthy of that honour and authority? or do they think this Sacrament to vile and base to agree to those princelike dignities of the church? Or dare they prefer their priesthood, their readers, their deacons, there doorkeepers, their dog-keepers, and the rest of that rabble before the pope doom, the cardinalship, the Patryarchship? Is not this high treason against their holy father, & petty treason against the cardinals and other of that generation? Lastly, Sacraments must have an outward element and word of institution, as hath been often declared & proved: but their orders have neither outward element, nor word of institution: therefore orders are no sacra. Seeing therefore they can show no material sign added to the promise, nor gracious promise added to the sign: there can be no sacrament of orders to seal up and assure any mercy of God granted unto us. To omit that reason, which we might 〈◊〉 upon them, namely, that orders are peculiar & proper to the ministry, and are no sanctified instrument apply any general and common grace of the Church. Wherefore, as much as orders have neither outward sign, nor promise of grace, nor institution from Christ, but disgrace the higher dignities of their Church, and overthrow their own chosen number of seven Sacraments: we conclude necessarily from these premises that orders are no Sacrament. Chap. 21. That extreme unction is no Sacrament. THe last feigned Sacrament is the last anointing (as they call it) performed by the priest in extremity, where by they teach that a Bollar. lib. 1, de extr. unct. cap. 2. God assureth forgiveness of sins, and promiseth ease of bodily disease, if it be so expedient: if not, the salvation of the soul in the life to come. They use this form of words, By this holy anointing and his most holy mercy, God doth forgive thee whatsoever that hast offended, by seeing, hearing, smelling, tasting, and touching. This unction cannot be a sacrament for b Extreme unction can be no sacrament sundry causes. First, themselves confess, that it hath not his institution from Christ. For the Rhem'stes in their heretical, c Rhem. testam. Annotations upon Mar. 6 confess, that there is only a preparation unto it. And Peter Lombard saith, d sentent. lib. 4. 〈◊〉. 23. cap. 2 It was instituted by the Apostle James. By this doctrine, Christ should only be a preparer of sacraments, not an appointer: a beginner, not a finisher of them. Now, these men are all accursed by the Conventicle of Trent, e Concil. Trid. sess. 7 can. 1 & 2. If any man shed say that the sacraments of the new law were not all instituted by jesus christ, let him be accursed. Again, the place of the Apostle james, maketh nothing for this sorged sacrament: for there is a great difference & contrariety between the anointing that james speaketh off, and the popish anealing. Their priests have not the miraculous gift of healing, whereof this 〈◊〉 was an outward sign in the primitive church, which custom afterward ceased when the 〈◊〉 of healing ceased: being for a time granted to the church for the credit of the Gospel. As then the gift was temporal and for a reason, so must the sign be of the same standing and continuance: and the gift being taken from the church, if the sign should remain in use and practise, it should be but a lying sign. For by the same reason, f joh. 5. 4, & 9 6, 7 the brook of Siloam, the pool Bethesda, the clay and 〈◊〉 which were sometimes used in healing the diseased, might be accounted sacraments as well as this, being all signs of healing for a certain season, as also anointing with oil was for the first times of the church while it was in planting. Thirdly, the Apostle would have all sick persons anointed: these do anoint with their greasy oil, only such bodies as are in manner half dead, even while they lie in extremity, and the life is striving to come forth. The Apostle would have all the elders called: but one Masle-priest only with them bringeth the box, and anointeth the sick-man. The Apostle assureth health to g jam. 5. 14. 15 Mar. 6, 13 all that are thus anointed, as I am. 5. The prayer of faith shall save him that is suke, and the Lord shall raise him up. So also Mark. 6. They cast out many devils, and they anointed many that were sick with oil, and healed them: whereby we see, that restoring and recovering of health was certainly promised to follow the anointing. But not one among many receiveth health after their popish anealing. The Apostle speaketh of bodily health, of the gift of miracles, and of common oil: they prattle of forgiveness of sins, of a common and continual gift, of charmed and consecrate oil, and balm (whereof notwithstanding can none be found) of bowing their knees and saluting it, saving, Hailholy oil, hail holy ointment, hail holy balm, nay which is more blasphemous, their oil they call The oil of salvation, which is to renounce salvation by Christ, and to deny the holy spirit to sanctify the people of God. Furthermore, every sacrament must have a word of institution: but the words which they use in anealing are a strange salvation of a dumb and deaf creature, not warranted nor found in scripture, as the words of consecration in the true sacraments are: and therefore we cannot receive it for a sacrament, but must account it an apish imitation and a popish tradition. Moreover, we have proved before chap. 8. that the element is consecrated when the sacrament is ministered, by praying, thanksgiving, eating and drinking, delivering and receiving, breaking and pouring out, blessing and reciting the institution: therefore the oil hallowed long before by the Bishop, heated with breathing upon it, charmed with much murmuring, saluted with bowing of the knee, and other like trumperies, that hallowing I say is fond, superfluous, and superstitious. Lastly, the effect and virtue of a Sacrament is spiritual grace in Christ: but extreme unction hath no spiritual grace in Christ sealed up: for the Apostle ascribeth h jam. 5, 16 not the forgiveness of 〈◊〉, to the anointing with oil, but to the prayer of faith. Acknowledge (saith he) your faults one to another, and pray one for another that ye may be healed, for the prayer of a righteous man availeth much if it be fervent. And again, The prayer of faith shall save the sick, and the lord shall raise him up, and if he have committed sins, they shallbe forgiven him. Where we see, that the effect of pardon is ascribed to the force of prayer: therefore extreme unction is no sacra. and so this greasing, houseling, & anointing is to be abandoned of the people of God. What then, will some say, do you leave the sick without all comfort and consolation? No, i How the sick are to be anointed. we visit the sick among us: and although we do not house and anoint them with material oil, we anoint them with the precious oil of the mercy of god, we instruct them how to prepare themselves to leave the world, to depart this mortal life, and to strengthen themselves in the assured hope of everlasting life. We say, dear brother, God sendeth his messenger death to summon, and arrest you to come into his presence. k Gen. 3, 19 job. 14, 1, 2 All the children of Adam are dust, and to dust they must return. Man that is borne of a woman is of short continuance, and full of trouble, he shooteth forth like a Flower and is cut down, he vanisheth also as a shadow and continueth not. Death is common l Psal. 89, 48, Heb 9, 27 to all flesh, it is appointed to all men once to 〈◊〉. It is the gate through which we must enter into heaven. If we would live for ever, we must die: for the way to live eternally, is 〈◊〉 to die. Though the time be uncettaine, where, or how we shall die: yet nothing so certain as that we must die, we know not how soon. This must not seem strange unto you, for the whole life of a Christian should be nothing but a meditation of death, being the end of all flesh: we should make account of every day of our life as if it were the instant day of our death You must consider that nothing befalleth us by chance or fortune, all things are ruled and guided by the sovereign providence of almighty God: all the hairs of our head are numbered: not one sparrow falleth to the ground without the will of your heavenly father: humble yourself therefore under his mighty hand, m Heb. 12, 5, 6 he conecteth every child whom he loveth, My son, despise not the chastening of the Lord, neither faint when thou art rebuked of him; for whom the L. loveth. he chasteneth: and he scourgeth every son whom he receiveth. Hereby than God trieth and proveth your obedience, patience, and faith n jam. 5, 11 job 13. 15. as we see in the example of job, who praised the name of God in all his miseries: and if the Lord would kill him, he would not cease to put his trust in him. We exhort them to set their houses in order before they die, thereby to cut off hatred and contention, and to stay quarrels and suits after their departure, whereby oftentimes more is spent then was left: then, to forget the world and the things of the world, and wholly to give themselves to the meditation of the life to come, where this corruptible shall put on incorruption, and this mortal shall put on imortality, o 1 cor. 15, 〈◊〉 according to the exhortation of christ and his Apostles in many places, as Mat. 6. Seek ye first the kingdom of God and his righteousness, and all things shall be ministered unto you. And 1, Cor, 7. This I say brethren because the time is snort, hereafter that both they which have Wives be as though they had none: and they which weep, as though they wept not: & they that rejoice as though they rejoiced not, and they that buy, as though they possessed not: and they that use this world, as though they used it not: for the fashion of this world goeth away. And p Phil 3. 20; the same Apostle. Our conversation is in heaven, from whence also we look for a saviour, even the Lords jesus Christ, who shall change our vile 〈◊〉, that it may be fashioned like unto his glorious body, according to the working, whereby he is able to subdue all things unto himself. So 2. Cor 4. etc. Therefore we faint not, but though our outward man perish, yet the inward man is renewed daily. For our light affliction which is but for a moment, causeth unto us a far more excellent and an eternal weight of glory: while we look not on the things which are seen, but on the things which are not 〈◊〉 for the things which are seen are temporal, but the things which are not seen are eternal. For we know that if our earthly house of this tabernacle be destroyed, we have a building given of God, that is, an house not made with hands, but eternal in the heavens: for therefore we sigh, desiring to be clothed with our house which is from heaven, because if we be clothed, we shall not be found naked. And the q Eccl. 1. 2. 14 wiseman Eccle. 1. Vanity of vanities saith the Preacher, vanity of vanities, all is vanity: I have considered all the works that are done under the sun, & behold all is vanity and vexation of spirit. So 1. joh. 2. Love not this world, r 1 john. 2. 15. 16 17. neither the things that are in this world. If any man love this world, the love of the father is not in him: for all that is in this world (as the lust of the flesh, the lust of the eyes, and the pride of life) is not of the father, but is of this world: and this world passeth away and the lust thereof: but he that fulfilleth the will of God, abideth ever. And the same in his reave lations, I heard a voice from heaven, saying, write the dead which die in the Lord are fully blessed: even so saith the spirit, for they rest from their labours, and their works follow them. They shall hunger no more, neither thirst any more, 〈◊〉 shall the Sun light on them, neither any heat, for the lamb which is in the midst of the throne shall govern them, and shall lead them unto the lively fountains of Waters, and God shall wipe away all tears from their eyes. Moreover, we put them in mind to examine themselves and their lives passed, how they have offended God and their brethren, and admonish them to make an humble and hearty confession of their sins to God, that that they have not lived as they ought to do, to be sorry and grieved for the same, and to promise ammendement of life if they recover. Thus the faithful s Psa 51. 1 2. 3 4, 5 & 32, 3, 4. & 38, 3, 4, have done, as we see in David. Psalm, 51. Have mercy upon me O God according to thy loving kindness, according to the multitude of thy compassions put away mine iniquities. I know mine iniquities and my sin is ever before me: against thee, against thee have I sinned and done evil in thy sight, that thou mayest be just when thou speakest, and pure when thou judgest. Behold, I was borne in iniquity, and in sin hath my mother conceived me. And psal, 38. There is nothing sound in my flesh, because of thine anger, neither is there rest in my bones because of my sin: for mine iniquities are gone over mine head, and as a weighty burden they are too heavy for me. This practice we see also in Daniel, in Nehemia, in Ezra, in Manasses, and in many others. We move t Dan. 9, 7 Ezr 9, 6 Nehe. 9, 16 them to labour to be at one with God, to be reconciled to their brethren, and to remember the poor. Especially we stir them up to prayer, in regard of their present necessities, and of the merciful promises of God, resting themselves on the perfect and all-sufficient sacrifice of Christ. Gracious u Psa. 145, 18 and precious are the promises that God hath made to all that come to the throne of his mercy, as p. al. 145. The Lord is near to all that call upon him, yea to all that call upon him in truth: he will fulfil the desire of them that fear him, he will also hear their cry, and will save them. And psal, 50. Call upon me in the day of trouble, so will I deliver thee, and thou shalt glorify me. And our saviour Math, 7. Ask and it shall be given you: seek, and ye shall find: knock, and it shall be opened unto you: for whosoever asketh, receiveth: and he that seeketh, findeth: and to him that knocketh, it shallbe opened, So the Apo. James. The prayer of faith shall save the sick, and the Lord shall raise him up: and if he have committed sins, they shall be forgiven him: acknowledge your faults one to another, that ye may be healed: for the prayer of a righteous man availeth much if it be fervent Now when they are sufficiently humbled for their sins, we move them to hunger and thirst after the merits of Christ, a 1 Cor. 1, 30. who of God is made unto us wisdom, righteousness, sanctification, and redemption. We allege unto them b Mat. 11, 28 29. these and such like comfortable places of Scripture, Come unto me 1 Tim. 1, 15 all ye that are weary and heavy laden, and I will ease yond. This is a a true saying, and by all means worthy to be received, that Christ jesus came into the world to save sinners, of whom I am chief. These things write I unto you that ye sin not: if any man sin, we have an advocate with the father, jesus Christ the just, whose blood cleanseth us from all sin: he is the 〈◊〉 for our sins, and not for ours only, but also for the sins of the whole world. He is evermore about those that are his, he maketh their bed in all their sickness, d 〈◊〉. 8, 3 Rom. 14, 7, 8 his left hand under their heads, and with his right hand he doth embrace them: so that whether they live, they live unto the Lord, or whether they die, they die unto the Lord: whether they live or die they are the Lords. This is true happiness. Furthermore, we raise them up with sweet comforts and consolations of the word of god against c 1 cor. 15. 54 55, 56, 57 alterror and fear of death, Death is swallowed up in victory. o death where is thy sting? o grave, where is thy victory? The sting of death is sin, and the strength of sin is the law: but thanks be unto God which hath Rom. 8, 1, 38 39 given us victory through our Lord jesus Christ. And Rom. 8. There is no condemnation to them that are in Christ jesus, which Phil. 1, 12 job. 11, 25 walk not after the flesh, but after the spirit: I am persuaded Tim. 4, 7, 8 that neither death nor life, nor Angels, principalities, powers, nor things present, nor things to come, neither any creature shall be able to separate us from the love of God which is in Christ jesus our Lord. Christ is to us advantage, whether in life or in death. Such as believe in him, yea though they were dead, shall live. Death is to us as a sleep, and the grave as a bed of rest. A crown of righteousness is laid up for us, which the righteous judge shall give unto us: so that an evil death can never follow, where a good life hath gone before, forasmuch as he cannot possible die ill, who hath lived well. Death indeed is a Scorpion or serpent: but his sting is pulled out, he may well hiss, but he cannot hurt: he may well threaten, but he cannot destroy, for Christ hath quelled and conquered him. Now, f How sick persons may put away the tediousness & pains of sickness. to put away the grief and tediousness of sickness, we will and wish them to meditate on the things they have heard and learned by the ministry of the word from time to time in their health: to consider with themselves how God sometimes suffereth the wicked to prosper for a time, and flourish like a green g Psal. 37, 39 36, 37, 38 bay tree, and how he punisheth them in the 〈◊〉 wrath and judgement for them: how he blesseth or correcteth his children in this life: how he hath prepared eternal torments for the wicked, and unspeakable glory for the Godly: but above all the works of God, h 1 cor. 2, 7 8, 9 we teach them deeply to think upon the glorious and gracious work of our redemption, (wherein the infinite mercy and justice of God do meet together and kiss Psal. 85, 10 11 each other) taking delight and comfort therein withal thanksgiving. Wherefore, we persuade them to bear the pains and griefs of sickness with patience & constant perseverance, because all sickness is God's hand, who being the god of the spirits of all flesh, i 1 Sam. 2, 6, 7 killeth & maketh alive, bringeth down to the grave, and raiseth up again. There by we are indeed chastened for our sins, but they are nothing in comparison of that anguish and agony which Christ suffered for us, neither are they worthy of the exceeding glory which shallbe showed unto us. God hath predestinated us k 2 Tim. 2, 11, 12. to be like the image of his son: so that the deeper we sink down in sorrows, the more perfectly we resemble christ: it is the great mercy of God we are not utterly consumed, and that his loving kindness is not at an end toward us. The sickness of the body is physic for the soul, for the striking of the one is the healing of the other: by the Cross we must enter the kingdom of heaven, and learn to loathe the pleasures and profits of this present life. If they fall to despair and doubting l 〈◊〉 against doubting and despair. of God's favour and love toward them in Christ, m 〈◊〉. 34, 4 we labour to strengthen the weak, and bind up the broken hearted; we are ready to leave ninety and nine in the wilderness, and seek that lost one. We bring them to God that hath stricken them and made the wound, Luk. 19 10 considering that the son of man is come To seek and to save that which is lost. God is merciful and his mercy endureth for ever, he desireth not the death of a sinner, but that he turn unto him. His mercy is over all the works of his hands, it is like the Ocean-sea, where no bottom can be found or founded. It is the express commandment of God, n 1 joh. 3. 23 that we should believe in Christ who hath triumphed gloriously against sin, against Satan, against hell, against death, against damnation, against desperation. The promises of the Gospel exclude no man, o Esay 55, 1. 2 Matth. 11, 28 unless we exclude ourselves. Infidelity, doubtfulness, and despair are very grievous sins, and strike at the very heart of God. We must under hope believe above hope with faithful Abraham. The mercies of God and the merits of Christ's obedience are infinite, p Esay 54, 10 higher than the heavens, deeper than the earth, broader than the sea, stronger than the law, mightier than the Devil, and greater than all the sins of the world. Besides, God doth measure the obedience due to him, q Rom. 7, 20 rather by the affection then by the action, rather by the desire to obey, then by the outward performance of it. Moreover, when one sin is forgiven, all the rest are likewise forgiven: even as 〈◊〉 of one sin, bringeth with it repentance of all known sins, r Rom. 11, 29 For the gifts and calling of God are without repontance. Last of all, we admonish them to consider, that grace and faith (howsoever they may be smothered) are never wholly taken away by sins of infirmity, 5 Rom. 5, 20 but thereby are manifested and magnified. Touching their families, we say unto them, call them before you, exhort them to cleave t How sick persons are to behave themselves in respect of their families. unto god with full purpose of heart, to love him, to walk before him in fear and reverence, and to serve him in righteousness all the days of their life: give them charge to learn, believe, and obey the true religion and doctrine of salvation set down in the writings of the Prophets and Apostles. God commended Abraham for this, saying, u Gen. 18, 19 I know him that he will command his sons and household after him, that they keep the way of the Lord to do righteousness and judgement, that the Lord may bring upon Abraham that he hath spoken unto him. David gave Solomon his son a notable and right noble charge before he died, a 1 chr 28. 9 speaking thus to him standing before him and before the princes and peers of the kingdom, Thou Solomon my son, know thou the God of thy fathers, and serve him with a willing mind: for the Lord searcheth all hearts, and 〈◊〉 all the imaginations of boughts, if thou seek him, he will be found of thee, but if thou for 〈◊〉 him he will cast thee off for ever. I each them that childhood and youth are vanity, b Eccl. 1, 13 teach them to remember 〈◊〉 creator in the days of their youth: teach them to read the scripture, and to practile in their lives and conversations what they have read and learned. Instruct them to avoid idleness, to eschew evil company, to give themselves to prayer, and hearing the preaching of the word. Warn thy children to love God, to reverence their mother, and to love one another. Warn them to speak evil of no man, and beware of taking God's name in vain. Put them in mind that God is their father, their creator, their preserver, their redeemer, their sanctiher, yea, their judge that shall come to judge the quick and the dead, and reward every man according to his works We must all appear before the judgement seat c 2 Cor. 5, 〈◊〉 of Christ, that every one may receive the things which are done in his body, whether good or evil. Put them in remembrance, not to oppress or defraud any man, d Psal. 41. 〈◊〉 for the Lord is an avenger of all such things, who will not bless evil-gotten goods, but send his curse upon them, and they shall not prosper. Admonish them to show forth their faith by good works, and to show mercy according to their powers: Lastly, to honour their princes, parents, masters, and all superiors. Thus we instruct men to live and to die, that dying they may live with God in his kingdom. Thus we anoint the sick with precious balm that e 1 Thes. 4. 〈◊〉 shall not break their head, and with the inward and invisible oil of God's grace and mercy. Thus we warn them to prepare the oil of faith in their lamps, and to keep a good conscience toward God and man, that they may with joy and comfort depart in peace, render up their souls into the hands of god, cheerfully meeting the bridegroom, and entering with him into his kingdom. So then the people lose nothing by 〈◊〉 of the material oil, the want thereof being supplied with exhortations, admonitions, reproofs, consolations, prayers and supplications, more desired of the sick, and more available for the sick. And thus much of extreme unction and the other forged Sacraments, whereof some wanting the outward sign, some the spiritual grace signified, some the word of institution, some the promise annexed, and all of them the commandment of Christ, and testimony of the scripture: we cannot admit them for any Sacraments; and so we conclude, that there are only two Sacraments of the Church under the Gospel, which are, Baptism, and the Supper of the Lord. The end of the first Book. THE SECOND BOOK of the Sacrament of baptilme, being an honourable Badge of our Dedication to Christ, containing the true doctrine thereof, overthrowing the errots of the church of Rome, and delivering the comfortable use of this Sacrament to all the people of GOD. CHAP. 1. Of the Word Baptism, and what it is. HItherto we have spoken of the Sacraments in General; together with the parts, uses, and number of them: now we come to the first sacrament, which is Baptism, being an Honourable badge whereby we are dedicated unto jesus Christ a The word baptism is taken many ways. This word in Scripture hath many significations. First, in the native and proper signification, it signifieth to dip, to dive, and plunge under water, as Mat. 3, 16. john 3, 22, 23 Act, 8. 38, 39 Secondly, to cleanse and wash any thing with water, even when this sacrament is not administered, as Mark. 7 where it is said, the pharisees did not eat, except first they washed. So Heb. 9, x, the old tabernacle did consist in washings. Thirdly, it signifieth Cross, afflictions, miseries, persecutions, and inward vexations of the spirit, as Luk, 12, 50. where Christ saith, I must be baptised, and how am I grieved 〈◊〉 I be baptised? And 〈◊〉 12. 22. Are ye able to drink of the cup that I must drink of, and be baptised with the baptism that I shall be baptised withal? Fourthly, it is taken for a liberal and plentiful distribution of the graces and gifts of God, as Act. 1 5. john baptised with water, but ye shallbe baptised with the Holy-ghost within these few dates, that is, ye shall receive a greater measure of the gifts of God than ye have done before. Fiftly, the word is taken for the doctrine of john, which he delivered before he administered the Sacrament of baptism, as Act. 18. 25. Where Apollos is said to be an eloquent man, and mighty in the scripture, knowing nothing but the baptism of john. Lastly, it is taken for the whole work and action of the sacrament of baptism, as Math, 28, 19 Go unto all nations, teach and baptise them: and in this last sense we are now to speak of it. Let us therefore see b What baptism is. what this Sacrament is. Baptism is the first Sacrament, whereby, by the outward 〈◊〉 of the body with water once into the name of the father, of the son, and of the Holy ghost the inward cleansing of the sonle by the blood of Christ is represented. This description of baptism is to be opened and farther expounded unto us: c The description of baptism proved. wherein five points are to be considered of us. First, it is called the first Sacrament, both in respect of the other Sacrament of the Lords supper: and because when the nations were converted to the saith, and believed in the name of Christ, they were immediately baptised, as we see the practice of the church, Act. 2. 4. and Chap. 10. 47. and Ch, 8, 12. Where after embracing the faith, we see the partaking of baptism, and the sealing up of their conversion. Again, it is said there must be an outward washing of the body with water, because the d Eph. 5, 26 Tit. 3, 5 Mar, 1, 4. Apostle declareth thereby the nature of a sacrament of baptism, Eph, 5. Calling it the washing of water through the Word: and it hath a just proportion or relation to the spiritual washing of our new birth, Tit. 3, 5. being also called the baptism of repentance and amendment of life for remission of sins. Dipping into the water is not necessary to the being of a sacrament: sprinkling of water is not necessary to the being of a Sacrament: but wetting and washing with water is necessary to the being of a Sacrament. Now whether the whole body should be washed, or the face only: and whether it should be done once or thrice, is not greatly material, but left indifferent to the church to decree and determine, what shall be thought fittest to be received and practised. Thirdly, it is added in the former description, that baptism is once only to be administered. For as in natural generation, man is once only borne: so it is in spiritual regeneration. And as circumcision was once only received in the flesh, whereby the foreskin was circumcised: so is Baptism once only to be administered, not oftentimes to be repeated. Wherefore, the Apostle Eph. 4. saith, There is one f Eph. 4, 5, 6 baptism, one faith. Again, Christ willed the Apostles to minister Baptism, not Baptisms. Lastly, in baptism the death of Christ is represented, and he died but once: so that as his death was not to be repeated, no more is baptism to be reiterated. Fourthly, the form and manner of doing, is said to be Into the name of the father, and of the son, and of the Holy-ghost. Whereby is meant, that we have fellowship with God in three persons (as a wife hath with her husband, who passeth into her husband's name) to be subject to him, to obey him, to acknowledge and call upon him, to worship no other god but the true jehova. This therefore is not to be understood only of using the name of the Trinity in baptizing, but by it also is meant, that the persons baptised are received into the grace and fellowship of God, to become his people, and to be partakers of his covenant to their spiritual comfort. Lastly in the description before remembered, it is affirmed that the outward washing of the body, Representeth the inward cleansing of the soul by the blood of jesus Christ. This g Gal. 3, 27 Tit. 3, 5, 6 Rom. 6, 4 appeareth expressly Gal. 3. All that are baptised into Christ, have put on Christ. And Titus 3. 5. 6. According to his mercy he saved us, by the washing of the new birth, and the renewing of the Holy-ghost, which he shed on us aboundaintly through jesus Christ our saviour. So also the same Apostle, We are 〈◊〉 with him by baptism into his death. These testimonies out of the word of truth do evidently teach, that this is the principal scope and end of Baptism, to assure our consciences by external washing, of the inward cleansing of our souls by the blood of Christ for remission of sins. This being the description of baptism, let us see what good uses may be made thereof, and every part in order, as they have been laid before us. And first, touching the h The use of the first part of the description. first point mentioned before in the description, that Baptism is the first Sacrament. This teacheth that such as are gained to the faith, & children of such as are in the profession i act 18. 8 are immediately to he baptised. So was the Eunuch when he was instructed: so was Paul when he was converted: so were the jews when they repented. And indeed this is a true saying, that k August. cont. Faust. lib. 19 cap. 11 men cannot be incorporate into any religion (whether it be true or false) unless they be combined together by some communion and fellowship of visible Sacraments. Again, Is baptism the first Sacrament of the new Testament? Then it followeth, that he which is not baptised, is not to be admitted to the Lords table: he that hath not received the first Sacrament, is not to be made partaker of the second. As in the old testament, circumcision was the Sacrament of entrance and admission, and none was admitted to eat the Passover but such as were circumcised, l Exod. 12 48 as we see Exod. so none hath this right and privilege to come to the supper of the Lord, unless first they be entered, and the door opened to them by baptism. For a man must be known to belong to our family and household, before he presume to eat of the children's bread, that belongeth not to strangers. Touching the use of the 2. point, to wit, m Use of the second part of the description. that there must be washing with waters we learn that washing with water is of the necessity of baptism. Indeed there may be a washing without baptism, but there can be no baptism without washing The n Eph 5, 26 washing of water through the word. So that this washing is necessary, because of the fit similitude that is between it and our regeneration or new-birth. The water is apt to cleanse us & leaveth no silah behind: so is our justification 〈◊〉 sanctification repressented by the blood of christ, as shall be considered. Therefore such as used sand, or blood, or such like matter not fit for washing, did not indeed baptise, but horribly profane the Sacra. of baptism. The third point in the description is, o Uses of the 3. part of the description of baptism. that baptism is once only to be administered which affordeth unto us these three uses. First, it showeth a difference between it and the Lords supper. The Apostle Paul speaking of the supper of the Lord saith, p 1 cor. 11. 26 25. 23 As oft as ye shall eat this bread and drink of this cup: and Christ our saviour, Do this as oft as ye drink it in remembrance of me, therefore it must be often received of the church. But baptism once ministered, is not again to be repeated. As we are once only borne into the world, but after our birth are daily nourished: so we are but once baptised, but there is continual use of the Lords supper, where at we are fed to eternal life. Secondly, this teacheth, that all rebaptizing is unlawful, as we see by the examples of the Apostles, q act. 2, 42, & 19, 4. 5 who baptised not the believers and members of the church the second time. For Act. 2. it is noted, that such as believed the gospel, continued in the apostles doctrine, in fellowship, in breaking of bread & prayer: but not in baptizing again, or being baptised again. And ch. 19 4. 5. the disciples which were baptised, and had not received the gifts of the Holy-ghost, Paul instructed further in the doctrine of Christ, and doth not rebaptize them, but layeth his hands upon them, and they receive the visible gifts of the holy ghost. The reason is plain against rebaptisation, because it signifieth and sealeth up our once being born again, our once setting and settling into the body of christ, r Ezek. 16, 8 Hos. 2. 19 20 and our spiritual marriage once with him, who is the spiritual husband of his Church. Whereby we see, that such as have been baptised f Such as have been baptised by heretics, are not to be rebaptized. by heretikers or other wicked ministers, are not to be rebaptized. It came in place of circumcision: but none were twice circumcised, therefore none to be twice baptised. Again, it is a Sacra. that representeth our spiritual incorporation into the church: but it is sufficient once to be engrafted, & consequently sufficient have it once administered. This error of rebaptizing, arose upon a corrupt understanding and interpretation of the place. Act. 19 When they heard it, t act 19 5, they were baptised in the name of the Lord jesus. The difficulty of this place is taken away, if we consider they be the words of Paul continuing his speech of john's baptism, not of Luke declaring what Paul did. But of this place we shall have better and fitter occasion to speak farther in the chapter following, where it is at large expounded. Furthermore, if baptism be administered once for ever, it showeth that he which cometh to Christ once truly and indeed, shall never be cast away, u Ioh, 13. 8 Rom. 11, 29 whom Christ jesus loveth once, he loveth for ever, because his graces and gifts are without repentance. What shall separate us from Christ, when we are by his working adjoined unto him? Wherefore, this outward washing, being not often repeated, but once only used, doth effectually seal up our once joining to God, who hath made an ever lasting covenant with us, he shall never turn away from us, to do us good, we shall be his people and he will be our God for ever. Indeed if we could clean fall away, from the grace of God, we should have another regeneration and another baptizing to be the seal thereof: but because we are built upon the brazen pillar of God's election, the gates of hell shall not prevalle against us, for this foundation remaineth sure, a 2 Tim, 2 19 20 and hath this seal, The Lord knoweth who are his. This b Psal. 51, 10, 〈◊〉 appeareth in David, Psal. 51. He desireth to have a clean heart, be prayeth that the holy spirit be not taken from him: thereby declaring that the spirit was within him, and that he had a sensible feeling thereof, howsoever the flesh for a season had gotten the upperhand. here than is a great comfort sealed to all Christians, in all temptations, against all the tetrours and fears of conscience, where with they are ready to be swallowed up and overwhelmed. This must strengthen and stay us up, that although we may fall grievously, yet we shall not fall finally from the state of grace. He that is once a sound and lively member of Christ, can never be wholly cut off. True it is, sin may lesson our conjunction and weaken our communion with christ: but if we be truly in him, the band shall never be dissolved, c 1. joh. 2. 〈◊〉 we shall never be wholly severed and fall from him, as 1, 10. 2. They went out from us, but they were not of us, for if they had been of us, they should have continued with us, but this cometh to pass, that it might appear, that they are not all of us. Now if any man by falling into sin, were totally separated from Christ for a time, surely in his recovery and rising from sin he were to be baptised the second time: for baptism is the Sacrament, initiation and engrafting into Christ, and an universal falling would require a new engrafting. But it were most absurd to say, we should be as often baptised as we fall into sin: and therefore howsoever Satan may buffet, molest, tempt, and wound us grievously, yet he can never overmaster us wholly and overcome us finally, d 1 joh. 3. 9 as the Apostle declareth, 1 joh. 3. Whosoever is borne of God committeth not sin, for his seed remaineth in him, neither can he sin, because he is borne of God. This assurance of our standing for ever in the covenant, is the root of all courage and comfort in trials and temptations, it helpeth us to fight manfully against sin, it preserveth us from security, it nourisheth us in good works, it increaseth in us a care to please god, and lastly it confuteth the popish fancy of the forged sacrament of penance, whereby (they say) a Christian being clean fallen from grace is restored, finding no comfort in his baptism: whereas the true believer never falleth finally from faith, neither needeth an outward seal to assure his pertaining to God's favour and love. Indeed every christian that is fallen through infirmity, must rise up, repent unfeignedly, and show forth the fruits thereof: yet the force and strength of his baptism is not lost, the fruit and comfort thereof remaineth for ever, and is extended as well to the time to come as to the time that is past. So many therefore as asfirme, that the faithful in thoir falls, have remedy in penance, but no comfort by their baptism, do set up themselves, magnifying their own dreams and devices above the holy ordinances of God. The fourth part of the former description of Baptism, is the form of baptizing into the name of the father, of the son, and of the Holi-ghost. e The use of the fourth part of the description of baptism. This teacheth that whosoever is baptised, hath made a solemn promise to confess and profess the Christian religion, to be the servant of Christ, to fight his battles under his banner, against all the enemies of his faith and salvation, against sin, against Satan, against the world: he hath vowed to renounce the works of the flesh, and to serve the true God. So often then as we are present at the administration thereof, we must consider the covenant into which we are entered, which we made in the presence of men and Angels, which we are bound to keep for ever. Wherefore, let us learn daily to die unto sin, and follow a new life by the grace of sanctification. Secondly, this form of administration teacheth us, to assure our own hearts of God protection and defence, t 〈◊〉. 20. 16 as a wife doth of her husband's tuition and preservation of her from all dangers. Let us look for life, salvation, government, and nourishment from him alone in Christ For as he calleth us from the fellowship of Satan, of sin, and of the worldto have fellowship with himself: so he promiseth to be our aid and defence in time of need, on whom we are in every estate and condition to depend. The last part of the description, g The use of the last part of the description of baptism. showeth, The inward cleansing of the soul by the blood of Christ. This teacheth that they abuse baptism, that in the outward work seek remission of sins, as though the force of washing away sins were found in the element of water. Baptism therefore is not the washing away of sins: only the blood of Christ cleanseth us from all sin, 1. john 1, 7. Again this declareth the perpetual use of it in the church, seeing it hath this effect to assure remission and forgiveness of sins: unto this let us bring our children: of this let us make them partakers: from this let us by no means keep them: and in this let us continually renew our covenant with God. Chap 2. That the parts of Baptism are partly outward and partly inward, Hitherto we have showed how baptism is taken and what it is. In baptism we are to consider 2 things, a In batism 2 things are to be considered, his parts and his uses. his parts and his uses. For as in the former book, when we spoke of the Sacraments in general, having showed what a Sacrament is, we descended to his parts and uses, wherein the perfect knowledge thereof consisteth: so we wiil observe the same in handling the doctrine of the sacraments in particular. The parts of baptism are first to be opened: the uses are to be reserved to their proper place. The parts are 2. b 1 Pet. 3, 21 Mar, 1, 1 Act. 2, 38 the outward and the inward parts. This appeareth, 1 Pet 3 Where of the baptism that now is, answereth that figure, which is not a putting away of the filth of the flesh, but a confident demanding which a good conscience maketh to God, and saveth us by the resurrection of jesus Christ. Where the Apostle teacheth, that sin cannot be washed away by that outward water, but by Christ's inward working which the outward baptism doth shadow. In like manner Mar. 1. Truth it is, I have baptised you ' with Water, but he will baptise you with the Holy-ghost, where the baptize showeth that he baptised outwardly, but the force of it proceedeth from Christ who baptizeth inwardly. So Act, 2, Peter said unto them, Amend your lives and be baptised every one of you in the name of jesus Christ for the remission of sins, and ye shall receive the gift of the Holy-ghost: Where the Apostle declareth, that in such as repent and believe, the virtue of the Holy-ghost is joined with outward baptism. The outward parts therefore are one thing, and the inward parts are another: that which is seen is one thing, and that which is understood is another thing. This division of the parts of Baptism, affordeth Use. 1. divers good uses, and putteth us in mind of sundry holy duties. And first of all, are there outward and inward parts of baptism? then we learn hereby, that the outward parts are no vain ceremonies, no fruitless rites, no unprofitable actions that may be neglected or contemned, but available signs, and effectual seals of the sprinkling of Christ's blood for the forgiveness of all our sins. Again, seeing there is such an union of the parts between themselves, we must not contemue, or despise, or defer baptism. Wherefore the faithful, all delays, reasons, and pretences set apart, have speedily prepared themselves to do that which God commandeth. We have a worthy example in Abraham, c Gen. 17, 23 〈◊〉 when god required him to circumcise himself, his son, and all the males of his house, and thereby to uncover all their shames: he doth not inquire why God required this at his hands, he doth not complain or consult with flesh and blood: over all doubts faith got the victory, and subdued reason under her, and caused him with diligence, readiness, and expedition to submit himself to fulfil the Lords will, and perform it the same day that he commanded it. Of this duty likewise we see Paul was d act. 22. 16 & 18. 8 admonished by Ananias immediately after his conversion Act. 22. saying, Why tarriest thou? Arise and be baptised, and wash away thy sins in calling on the name of the Lord. Whereby he showeth, that this tarrying and delay in the matters of God maketh us culpable in his sight. True it is, it is not e Bernard. epist. 77 the want of Baptism simply that is demnable (as is showed afterward) but the contempt of the Sacraments is dangerous, and without repentance damnable, f Luk. 7, 30 as it appeareth. The pharisees and expounders of the law despised the counsel of God against themselves, and were not baptised of him. We know all neglect and contempt in heavenly duties g 〈◊〉 48. 10, is evil, and bringeth with it a certain curse as the prophet saith, Cursed is he that doth the work of the Lord negligently. We see in humane and worldly things, wisemen will not defer the sealing of their writings and calling of witnesses, when they have given a promise to other or made a bargain with other (knowing that unnecessary delay may breed unrecoverable danger) as we see by the example of jeremy, when he had h 〈◊〉. 32. 9 10 Gen. 23. 16. 17. 18 bought a field of his uncles son, presently he weighed him the silver, & enroled it in a book of remembrance, he signed it, he took witnesses, and left it written in rolls or records, having an instrument or evidence fairly drawn and sealed with the common seal, if any thing should be called in question in time to come. 〈◊〉 he like we see in Abraham long before, when he had bought a possession of the Hittites for the burial of his dead, he weighed out and paid 〈◊〉 money among Merchants: so the field and the cave that was 〈◊〉 withal the trees and appurtevances that were therein, was made sure to him for a possession. As these men, when they had made the purchase, would not delay the taking of assurance and security: the like delaying and unnecessary putting off the time from Sabboath to Sabbath, from meeting to meeting, aught to be fhunned of us: otherwise, though we should be free from contempt, we cannot excuse ourselves of the neglect of au high and holy duty to God and our children. Indeed, i Baptism not pricisely tied to a certain day. we are not pricisely tied to a certain day in Baptism, as the jews were to the 8. day in their circumcision: but that which the 8. day was to them, a convenient and orderly time is to us. Now, what time can be more convenient, more comely, more fit, than the Sabboath day following, when the Church is assembled? That so it may be administered rightly, reverently, religiously, and conveniently in the public meetings of the faithful? Again, the needless and careless deferring of this work hath a grievous threatening k Gen. 〈◊〉. 〈◊〉 annexed of assured punishment and judgement, as it is set down, The uncircumcised male, in whose flesh the foreskin is not circumcised, even that person snalbe cut off from his people, because he hath broken my covenant. Whereby we see, that whosoever shall neglect circumcision, & not suffer himself be circumcised, or shall approve the negligence committed by his parents, shall be none of the peop'e of God, but shall be shut out from the society and barred from the fellowship of the faithful, both in this world and in the world to come, unless he repent of this sin. And that the l Exod 4. 〈◊〉 neglect of God's ordinance draweth his wrath, appeareth in the example of Moses, The Lord met him and would have killed him, because his son was not circumcised. He had dwelled inh: land of Midian an Idolatrous country 40. years, he began to savour of the manners thereof: but having called him to be a governor of people, would not be appeased toward him, until he had reform his own house. For if any cannot m 1 Tim. 3, 5 rule 〈◊〉 own house, how shall he care for the church of God? Now whereas he had two sons borne unto him in Midian, the elder no doubt was circumcised the eight day, according to the order and ordinance of God: why then did he defer the circumcising of the younger? No doubt he was scorned and derided among them for circumcising his first borne, and his enemies were those of his own house, even the wife that lay in his bosom: yea he being then weak in faith, loved the praise of men more than the praise of God, and therefore the Lord would have slain him. Albeit the sign of circumcision seemed base and contemptible in outward show, and to savour of great cruelty toward little children: yet God would not suffer the deferring and neglecting thereof to go without punishment. Although grace be not tied to the sacraments, and that we may be saved without them: yet it is not left to the disposition of men, whether they will come to them or not, God will not have the outward signs contemned of us: for if we will be in the covenant, we must not despise the seal of the covenant. Furthermore, are the outward parts united to the inward? then this serveth as a special means to comfort the very Use. 3. lowest estate of men and the poorest degree in the church, that they doubt not of the fatherly favour of God toward them, but be assured of their acceptation with God, who will make them partakers of his eternal blessings in his kingdom, as well as other whose condition is greater and higher in the world. When god gave circumcision to Abraham, he commanded him circumcise n Gen. 17, 12 13, 27 all his servants bond or free, as well borne in his house as bought with his money: thereby signifying that he adopted them for his children, and that albert they were Abraham's bondmen, o 1 Cor. 7, 22 yet they were the Lords free men. So unto baptism we admit and receive the poor as well as the rich, the servant as well as the master, the low as well as the high, without respect of persons. When the lord instituted the passover, p Exod. 12, 3 the lamb was eaten of all the congregation. So touching the Lords supper, it is an holy banquet for all degrees and conditions whatsoever, and therefore q 〈◊〉. 11. 21. 23. the Apostle checketh the Corinthians for this abuse, that whereas the poorest soul eating of the bread and drinking of the cup, is as welcome to christ the governor of the feast as the richest, they did despise the poor and shamed them that had not. All these things duly considered, serve to assure the very meanest, lowest, and simplest in the church, that they are made heirs of eternal life as well as other, as they are partakers of the sign with other, if they believe with faithful Abraham. This the Apostle r Gal. 3. 〈◊〉 Col. 3. 11 teacheth, There is netther jew nor Grecian, 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 Grecian nor jew, circumcision nor uncircumcision, Barbarian, Scythian, bond, free: but Christ is all and in all things. Fourthly, are there outward rites, signs, and persons as Use. 4. external parts of baptism? And are their likewise inward parts whereby we are consecrated to God, teaching that we have vowed to renounce the lusts of the world, and to forsake the works of the devil? Then this s They are to be reproved that depart out of the church before baptism be solemnized. condemneth those that depart out of the church before this holy and public action be taken in hand. Baptism belongeth not only to the witnesses and parties that bring the child, but to all the members of the church, that we may learn by our presence thereat, to renew our faith and repentance unto God. These men do too much disgrace and deface the dignity of this sacrament, not vouchsafing to remain at the administration thereof, as if it were not worthy to be solemnized before them: whereas they should quicken their faith in the covenant of god, by beholding the works of the minister, and ratifying them in their hearts, t Luk. 1. 58. 59 as we read. Luk. 1. where they are said to circumcise, because they were all present at the work, consenting to prayers and thanks givings, of the Church: u 1 Cor. 11. 〈◊〉 as also the Apostle saith, Women pray and prophesy in the church, when they sit still and are partakers of the prayers and preaching used in the public 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 ratify their grief for the loss of a member of their body: so in b Reasons rendered why the 〈◊〉 should remain altogether, 〈◊〉 Baptism be 〈◊〉. Baptism it is required, to witness and approve the public work by their presence, and to 〈◊〉 themselves thereby 〈◊〉 〈◊〉 and comfort, hata fellow-heire is made partaker with them in the communion of saints. Moreover, the excellency of this Sacrament is as great as of the other: they are of like worthiness in themselves, and to be had equal and indifferently in like price and estimation: they are both commanded and instituted by the 〈◊〉 authority of Christ: there is the same matter and substance of both, to wit, Christ with all his benefits: there is 〈◊〉 one and the same end of both, the increase and strengthening of our faith: therefore why should one Sacrament be so much extolled above the other, and preferred before the other? So that whereas many come to the Lords Supper, few remain and abide in the Church at the administration of baptism. The whole assembly heareth the word preached and delivered by the minister: the Sacraments are instruments of our justification by faith c christ is after a sort preached in 〈◊〉. as well as the word preached, saving that the word worketh by hearing only, the Sacraments serve by the senses of seeing, handling, and tasting as well as hearing, to strengthen and increase faith in our hearts: and therefore it is requisite that we join in the one as well as in the other. Furthermore, the excellency, and worthiness of baptism appeareth herein, in that it was instituted of God sealing up his gracious covenant, in that it was sanctified by Christ being baptised of john, and in that it was beautified by the heavenly revelation of the blessed Trinity appearing thereat: so great honour, so great dignity and pre-eminence was never given to any Ceremony? Did God institute it, and shall we contemn it? Did jesus Christ come to john's baptism, and shall we disdain to be at the baptism of Christ? Was the holy Trinity present, & will we be absent? True it is, some of the sacrifices and burnt offerings were d Gen. 4, 5 compared with Heb. 〈◊〉. 4 miraculously consumed by fire from heaven: but what is this to the glorious presence of the majesty of God, the blessed Trinity: declaring to us thereby, that God the father, God the son, and judg. 13, 20. 1 King. 18. 〈◊〉 2 chr. 7, 〈◊〉 God the Holy-ghost are always present at the administration of baptism, and truly perform that which is out-wardly figured and represented. here heaven was open, which for our sins was shut against us: here the spirit descended in the visible form of a dove upon Christ, to signify unto us that being delivered from the terrors of sin and judgement, we are at peace with God: e math. 3. 16. 17. the voice of the father is heard from heaven, saying, This is my son, in whom I am well pleased. All these things note out the special force and dignity of this Sacrament. It is not therefore to be administered in a corner of the Church with three or four persons present to witness the baptism, the rest of the body of the congregation being departed, but in the face and open view thereof: forasmuch as God, to deliver it from contempt, hath given it visible marks of greater honour. The Apostle f 1 cor. 12. 23 saith 1 Cor. 12, Our uncomely parts have more comeliness on: for our comely parts need it not, but God hath tempered the body together, and hath given more honour to that part which lacked. As God hath dealt with our bodies, so hath he done in this sacrament. That which is most subject to contempt, dishonour, and disgrace, God hath lifted up with sundry excellent pre-eminences and prerogatives as we have seen in Christ's baptism. And albeit there be a difference in the person baptised, yet there is none in the substance of the baptism. Seeing then god so highly esteemeth of this ordinance: it serveth to convince, to accuse, and to condemn their carelessness and negligence, that refuse to be present at baptism, or if they vouchsafe to be present for a while, depart before the end of the whole action, and rush out of the church before the name of God be praised, and the whole work finished g Luk. 3. 〈◊〉. Act. 22. 16 and concluded with prayer, as it was Luk. 3. It came to pass as all the people were baptised, and that jesus was baptised, and did pray, the heaven was opened. And Act. 22, Arise and be baptised, and wash away thy sins in calling on the name of the Lord. Wherefore we are not to depart, before god hath be even prayed unto, and praised for his benefits. The Apostle chargeth, that h 1 COI. 1426 40. all things in the church be done in order and comeliness. Now, what can be more comely and convenient, i Ezek. 46. 10 then that the Churches begin the exercises of their holy religion together, and end them together? Forasmuch as nothing is done in the assembly, which tendeth not to the edification of the whole body. Lastly, if in every true baptism, there be outward and inward parts united each to other: then the baptism of lohn and of Christ are in nature and substance all one. Contrary to the doctrine of the k Concil. Trid. sess. 7. can. 1. Trent-councel that teacheth, If any shall say, that the baptism of john hath the same force with Christ's baptism, let him be accursed. Although it be no matter of faith, nor greatly necessary in the●e days to dispute of john's baptism; seeing no man or woman is now baptised the rewith: yet we will show the truth of this point out of the Scriptures l The baptism of john and of Christ are in substance one & the same. that they are all one in substance and effect, not of any other kind & nature. For first, john preached the baptism of repentance to remission of sins, they have therefore the same doctrine, the same word, the same promise, m Mar. 1, 4 the same repentance, the same forgivenesle of sins, as they had the same outward element of water. And the Apostle n Eph, 4. 5. 6 teacheth, that there is One body, one spirit, one hopeof the calling, one Lord, one father, one faith, and one baptism. 2. The baptism of john was consecrated and sanctified in the person of christ, for christ was baptized with the baptism of john. 3. It may appear (as we will prove Ch. 4, that john 〈◊〉 in the name of the blessed trinity. Fourthly, neither Christ nor his Ap. rebaptized any that were baptised by the ministry of john. Apollo's did know only the baptism of john, o Act, 18. 25, 16 he is taken & instructed farther in the faith and ways of the Lord, but we read not that he was baptised again. 5 if johns. baptism were not the same with our baptism, it would follow that CHRIST was baptised with another baptism than we are, and that our baptism was not sanctified in the person of CHRIST: which taketh away our comfort and consolation, that we which are the members of CHRIST have one and the same baptism with our head. Sixtly, if the baptism of john were not one with the baptism of Christ, here by the error of the Anabaptistes should be confirmed, for such as were baptised of john, should be rebaptized. Seventhly, the Apostles themselves should not be truly baptised: for they (no doubt) were baptised of john, some of them being first his Disciples, otherwise they should be unbaptized. For Christ with his own hands baptised none, p joh. 4. 1, 1 as appeareth joh. 4, 1, 2, and it is not likely that one of them baptised another: yea they should baptise other into another baptism than themselves had received. Last of all, Christ himself testi fi, q Math. 3, 15 Luk. 7, 29 that the baptism ministered by john, pertained to the fulfilling of righteousness Math. 3, 15, and Luke testifieth, that the publicans and people being baptised of him, justified god; but the pharisees despised the counsel of god against themselves & were not baptized. Wherefore seeing john bpatised with water in the name of the Trinity to remission of sins and that the blessed Trinity was present thereat, we conclude his baptism was the same with ours: r Difference between john's baptism and christs wherein? only herein lieth the difference, in the circumstance of time, john baptized in christ that should suffer death and rise again, we baptize in the name of Christ already dead and risen again to life. Against this evident s Objections answered. truth directly confirmed, Bellarmine the jesuit taketh divers, exceptions, and maketh many objections: all which stumbling blocks lying in the way (whereat many stumble) are to be removed, before we conclude this chapter. For he reasoneth thus, t Bellar. lib. 1 de Bapt. cap. 20 The baptism of john was instituted by john himself not by Christ, he was, not the minister only, but the author thereof: therefore it was no Sacrament at all, especially of the new Testament, and consequently not the same with the baptism of christ. I answer, we must consider in this reason, the base and vile account that the Jesuits make of john's baptism, they make it an idle and vain Ceremony without fruit or force, and no Sacrament or seal of heavenly grace. Again, if john's baptism were no Sacrament, than CHRIST which received no other outward Baptism, received no Sacrament: and we should be baptized with an other 〈◊〉 than Christ was. Furthermore, shall we hear with patience and hold our peace, when these Jesuits or 〈◊〉 jebusites 〈◊〉 enemies of the people of God, belch out their 〈◊〉, and blot john's baptism out of the 〈◊〉 of sacraments: and admit 〈◊〉 〈◊〉 false and 〈◊〉 Sacraments of 〈◊〉, Penance, Orders, Matrimony, and 〈◊〉 〈◊〉? Lastly, what intolerable boldness or blindness is there in these bayards, that make john and not God, to be the appointer, author, and ordainer of his baptism: contrary to express evidence of holy 〈◊〉? For seeing no man u Heb, 5, 4 taketh this honour upon him but he that is called of God as Aaron was: shall we think he would usurp this office without god's word & warrant? And doth not christ himself propound the question to the 〈◊〉 priests and elders of the people touching john's Baptism, a Math. 21, 25 and teach that he baptised and preached by the authority and commandment of God? Besides, do not the Evangelists say, b joh. 1, 6 he was sent of god, joh. 1, 6, and that the word of God came to john in the wilderness, and he came into all the coasts about jordan preaching and baptizing? Luk: 3, 2, 3. yea, john himself testifieth that he was sent to baptise, joh. 1. 33, I knew him not, but he that sent me to baptise with water, said unto me, upon whom thou shalt see that spirit come 〈◊〉, and tarry still upon him, that is he which baptizeth with the Holy-ghost, Where by appeareth, that john's baptism was 〈◊〉 of God no: of john: and john was not the author, but only the minister thereof. Again, c Math. 3, 11 he objecteth and allegeth Math. 3, 11, where john himself saith, I baptise with water, but Christ shall baptise with the Holy-ghost. whence he d bellar. lib. 1 〈◊〉 bapt. cap. 21 gathereth that Christ's baptism gave the Holy-ghost, john's baptism gave not the holy ghost: therefore their baptisms are not all one. I answer, these words were spoken to inform e Luk, 3, 15. 16 the people that he was not that christ, Luk. 3, 15, 16. so that they make a difference, not between the Baptism of CHRIST and of john, but between the persons of Christ and of john, between the minister of the Sacrament, and the 〈◊〉 thereof. For this is true of all the Ministers of Baptism to the end of the world, that baptise in the name of the holy Trinity: they pour on the water, they can do no more, they can go no further, Christ must give the grace of regeneration and sanctification. Moreover, f Bellar. lib. 1. de bapt. c. 22. another objection he taketh out of Act. 19, 4, 5. where Luke speaketh of certain disciples at Ephesus, to whom Paul said, Have ye received the Holy-ghost, since ye believed? And they said unto him, we have not so much as heard whether there be an holy ghost. g Act. 19, 2, 3, 4, 5, 6, 7 And he said unto them, unto what were ye then baptised? And they said, unto john's Baptism. Then Paul said, john verily baptised with the baptism of repentance, saying unto the people, that they should beleeu in him, which shall come after him, that is, in Christ jesus. And when they heard it, they were baptised in the name of the Lord jesus. So Paul laid his hands on them, and the Holy-ghost came on him, and they spoke the tongues and prophesied, and all the men were about twelve. In these words it should seem at the first sight, that Paul baptised the Disciples of Ephesus with the baptism of Christ, which had before received the baptism of john. If then he baptised them again in the name of Christ whom john baptised, it followeth necessarily that the baptism of john was one, and the baptism of christ another, otherwise it should be a needless and fruitless repetition. Besides this, the place seemeth to favour rebaptisation, and is alleged by dangerous heretics to that purpose. Wherefore, the place being difficult, the doubts divers, and the errors many that are gathered and sucked from hence: let us assay by the assistance of God to open the true and natural meaning thereof. If we shall weigh and consider the words aright according to the true interpretation thereof, h august. de doct. christ. agreeable to the drift of the place, to the circumstances of the text, to the propriety of the words, to other testimonies of Scriptures & to the proportion of faith: we shall see they favour and further neither rebaptisation maintained by the Anabaptistes, neither real difference betweenee john's baptism and Christ's, defended by the Papists. True it is, there is in this scripture a double History and narration inserted, intermingled, and 〈◊〉 the one within the other, which causeth some doubt and 〈◊〉, but may easily be clcered and 〈◊〉. For first of all. the words verse 5, And they which heard it were baptised: are not the words of Luke the writer, but of Paul the speaker, continuing his speech of john's Disciples and hearers, and are not to be understood of the 12, 〈◊〉, as appeareth by the two i Men, de Greek conjunctions, which are used by the maiders of that tongue to join and to disjoin, having relation one to the other, and knitting together the parts of the sentence answering fitly each to other, k Math. 3, 11 Mar. 1 8. 9 Act. 1. 5. 6 as may be seen in many places, wherefore, Luke speaketh not here of Paul's baptism, but Paul speaketh of john's baptism. He setteth down the office of john verse 3, than he prosecuteth both the parts of it, mentioning his preaching verse 4. & his baptizing verse 5. Again, these 12. abiding at Ephesus dwelling far from the land of judea where john preached and baptised 〈◊〉 living about 30. or 40, years after the death of john, could not hear his doctrine from his own mouth, or receive baptism at his hands. Now, whereas they are said to be baptised to john's baptism, the meaning is, l act 18, 25 Math. 21, 25 Mar. 1, 4 they embraced & professed the same doctrine which john preached by word, & sealed with his baptism. Thirdly, we have a like example, touching the Samaritans baptised by Philip, m act. 8, 14, 15 16, 17 The holy ghost was yet come down upon none of them, but they were only baptised in the name of the Lord jesus: then laid they their hands on them, and they received the holy hgost. Here we are to obseive this order, Philip preached, the people believed, and were baptised: afterward the Apostles hands were imposed and so the holy ghost is received. They gave the gifts of the holy ghost by laying on of hands without baptism, Act. 8 17, neither do we read, that laying on of hands was used in baptism, neither were these baptised again, but only confirmed and strengthened by imposition of the Apostles hands. So in this place, the twelve Ephesian Disciples had embraced and received the doctrine that john preached, and were baptised in the name of christ: then the apostle layeth his hands upon them, and they receive the Holy-ghost, they are no more rebaptized than were the disciples at Samaria. Fourthly, if the 4 & 5, verses were to be sundered and dismembered contrary to the use of the Greek particles, which serve to comoyne the whole, and to 〈◊〉 the parts of the sentence (as though the one were spoken of Paul, the other of Luke) why doth Luke afterward verse 6, repeat and assume the name of Paul? What need was there to make mention of him again? Doth not this show, that in the 〈◊〉 speech before, he had spoken of john and his hearers that heard him preaching in the wilderness? Furthermore, the Apostle neither accuseth nor condemneth the baptism of these Ephesians, neither inquireth whether they were baptised or no, seeing they were in the number of the professors of the faith & believers of the gospel (for they are called disciples) but whether they had received the gifts of the holy ghost? Sixily, if such as have been once baptised were to be repaptized, because they are sometimes grossly ignorant, and know not some necessary fundamental point of religion concerning the Trinity, concerning the offices or person of Christ, and such like holy principles: he Apostles themselves should have been baptised again, who conversing with christ, hearing his doctrine, seeing his miracles, knowing his behaviour, had yet tafled little of his spiritual and heavenly kingdom, n act. 1. 6 Math. 20, 28 Luk. 22, 24 but dreamt that the Messiah should have a temporal and earthly kingdom. The Samaritans also should be baptised anew, because being baptised they did not immediately receive the holy ghost. Likewise, Apollos should be baptised again, who was weak in knowledge, understanding only the baptism of john, yet he was not rebaptized, but Aquillia and Priscilla took him, and instructed him farther in the faith of Christ and in the ways of God. And if Baptism were so often to be repeated, as GOD of his mercy showeth us the errors of our mind and laultes of our life: how often should we be baptised? Should not the faithful many times, not only in a year but sometimes in a day require Baptism? Besides, we must consider, that these 12. Disciples were not ignorant of the Holy-ghost the third person in Trinity, but of the extraordinary and miraculous gifts of the Holy-ghost, which appeared in cloven tongues on the Apostles, a act 8, 17, 18 19, & 10, 44 45, 47, and 19 6. as the words are taken, Act. 8, 17, 18, 19, and Chap. 10 44, 45, 47, and chap. 19, 6. For it were unreasonable and absurd to imagine, that such as are said to be disciples, scholars of Christ, professors of the faith, and members of the church, could be ignorant wholly of the Holy-ghost, which john saw come down b Ioh 1. 32. 33. upon Christ in a visible shape, without the knowledge of which spirit, none can be said to be a believer and to be faithful: such are so far from being admitted into the church, that they deserve not to sit in the porch. Neither may we think without intolerable injury done unto john, who was filled with the Holy-ghost from his mother's womb, that he would ever have received to his baptism such rude & gross disciples as had never heard whether there were an Holy-ghost. Last of all, if Paul had baptised these 12. Disciples of Ephesus, why are they passed over in silence and not rehearsed, where, of set purpose he q 1 cor. 1, 13. 14. 15 reckoneth up such as were baptised by him? he declareth how he baptised 〈◊〉, 〈◊〉, and the household of Stephanas, he maketh no mention at all of this History. Nay, if he baptised these, might not the Corinthians have taken exception against him, and accused him of falsehood and forgetfulness? And albeit the speak properly and particularly of the corinthians, yet after ward he extendeth his doctrine farther, and concludeth generally that he knew not whether he had baptized any other; which he would never have spoken, if he had baptized the xii. together: especially seeing he addeth, Christ sent me not to baptise, but to preach the Gospel. And seeing the former 〈◊〉 was written after this History, and as some suppose from Ephesus where these disciples dwelled, r 1 cor. 16. 8. as it may in part be gatheredout of chap 16. when Paulesaith, I 〈◊〉 tarry at Ephesus until Pentecost: how can it be that the apostle baptizing, these Ephesians and writing his Epistle from Ephesus should not remember them among the rest, being many and also present with him before his face? Thus we have opened the meaning of this place, which the unlearned and unstable have wrested (as they do also s 2 Pet. 3, 16 other scriptures) to their own destruction: and we have proved the Baptism of john to be one and the same in substance with the baptism of Christ, and therefore to be neither unperfect nor unprofitable. Thus we see, that the union of the outward and inward parts together teacheth, t The sum of this chapt. 18 set down. that in baptism the outward rites are no needles ceremonies: that it must be ministered with all convenient speed, against those that defer the same many weeks and months: that it requireth our presence to the end of the administration thereof, that prayers may be offered up by the church for infants to be baptised and ourselves learn what we have vowed to God. We have also learned that God testifieth his love even 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 ask it of God? Or, how shall we better know, what ourselves have vowed and promised in our baptism to God, and how we have been answerable 〈◊〉: then by our continual ptesence when it is administered. Lastly, this division of the parts teacheth, that the baptism of john and of Christ differ not in the truth and substance thereof. Thus far we have showed that the parts of baptism are partly outward and partly inward Now let us see what these outward parts are: and afterward proceed in order to the inward. Chap. 2. Of the first outward part of baptism. AS we declared before in the former book chap. 3. the number of outward parts of a sacrament: a Four outward parts of baptism. so the out ward parts of baptism are 4, namely, the minister, the word of institution, the element, and the receiver. All these though outward parts, yet are substantial and necessary parts The first is the minister, as the Ambassador of God sent out by him with 〈◊〉 to meddle in the matter of the sacraments, as appeareth by the ministery of john. by the commandment of Christ, and by the examples of the Apostles. The baptist, b Lu. 3, 15. 16. when all men 〈◊〉 in their hearts, if he were not that Christ, said to them, Indeed I baptize you with water, but one stronger than I cometh, whose shoes Latchet, I am not worthy to unloose. And john. 1. he saith, I am come baptizing with water, I knew him not, but he that sent me to baptize with water, said to me, upon whom thou shalt see the spirit come down and tarry still on him, that is he which 〈◊〉 with the Holy-ghost. And Math. 28. Teach all nations baptizing them Now according to this commandment and commission, the Apostles went forth teaching and preaching to the people, and ministering the Sacraments to such as were converted to the faith, c act. 2, 38. & 8, 12, 38, & 10 47. 48. & 16 32 33, & 22, 16 as we see Act, 2. 38. Notwithstanding, whereas Paul saith, Christ sent me not to baptize, d 1 Cor. 1, 17 but to preach the Gospel, 1 Cor, 1, 17. it is not to be understood hystorically but comparatively. For his meaning is not simply to relate and set down his office whereunto he was called, but by conferring it with his preaching: as if he should say, This is not the chief and principal end of my calling and function to baptise, the high work of my ministry is to preach the Gospel. Indeed 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 fruit that floweth and followeth from thence to their hearers, it being the high ordinance of god to save such as believe. That this is the Apostles mind and meaning, appeareth by the words immediately ensuing, where he reckoneth up some whom he had baptised, which he would never have done or attempted without a calling. True it is, the dignity & force of baptism dependeth not upon the worthiness or excellency of the Ministers thereof, but on the authority and institution of god, who only remitteth sins, and baptizeth with the Holy-ghost. This appeareth by the example of such as cast out devils Math. 7. 22 & 23 in Christ's name, of whom Christ saith, he knew them not. So judu was sent out with the rest of the Apostles to teach Math 10. 1. 2. 3 and to preach the Gospel of the kingdom, and to heal Math, 23, 1, 2, 3 every sickness and every disease among the people, yet he was the son of perdition that the scripture might be Ioh, 4, i, two fulfilled. The scribes and pharisees sit in Moses his chair. For this cause Christ himself would baptise no man joh. 4, lest any should esteem of baptism by the worthiness or unworthiness of the Ministers. Nevertheless, f Reasons rendered why the Minister only may baptise it is required that baptism be done and delivered by a minister of the church, and one reputed so to be of the church, as may be confirmed by sundry reasons. First, baptism is a part of the ministry, which none may undertake but such as are thereunto lawfully called. God hath joined the g Mat, 28, nineteen Heb, 5, 4 Math, nineteen, 6, ministry of the word and sacraments together: and what God hath coupled together, let no man separate, Math 19 6. But women or private persons may not be admitted to teach in the public assemblies h, i, cor, xiiii 34, 35. in a true and well ordered chutch, 1, Cor, 14. Let your women keep silence in the churches, for it is not permitted unto them to speak, but they ought to be subtect, tim. 2, xi, xii. as also the Law saith: and if they will learn any thing, let them ask their husbands at home, for it is a shame for Women to speak in the churcb. And 1 Tim, 2, Let your women learn in silence with all subjection, I permit not a woman to teach, neither to usurp authority over the man, but to be in silence. Likewise, i Revel. 〈◊〉 the Apostle reproveth the church of Thyatira, that it suffered a Woman to teach among them, and to exercise the public ministry of the word, contrary to god's commandment and the practice of god's people. I confess, k judg. 4 4, 1. Sam. 2. 2 2 King, 2 2, xiiii. there have been prophettesses in the church, as Deborab, Huldah, Hannah, the four daughters of Philip, with some others: but the examples are extraordinary, and therefore cannot make an ordinary act xxi. 9 〈◊〉 for imitation. The causes hereof are direct and evident. For to teach publicly, is a token of authority and rule over others, in-asmuch as the teacher is higher in place and authority than he that is taught, as Paul was brought up at the feet of l act. 22, 3 Gamaliell, and as the less is blessed of m Heb, 7, 7 the greater. Therefore, the woman should not be admitted to be a master in Israel, a teacher and instructor of men, as 1 Tim. 2, where the Apostle forbiddeth them to teach publicly, and to usurp authority over the man, but requireth of them to be in subjection, not to challenge dominion. Again, such is the n 1 Pet. 3, 7 Eccle. 7. 29. 30 frailness and weakness of that sex, that they are easier to be seduced and deceived, and so fitter to be authors of much mischief being the weaker vessels: therefore Paul having set down the doctrine that women should not take upon them to teach in the church, and so preach in the assembly of men, presently allegeth this reason, o 1 Tim, 2. 13 14 Gen. 3. 6 that The woman was first deceived of the devil and was in the transgression: he made choice of her, and made her an instrument to be guile her busband. Furthermore, the minister representeth God's person in this holy work, and therefore he only can offer and deliver with power and authority the outward sign, which answereth fitly to the inward matter. Shall private persons usurp to be the Lords messengers, to bring his letters and seals, not called, not allowed, not authorized? It cannot be without intruding of themselves and dishonour to God. As none can wash us from our sins but Christ only: so none can bear his person in the outward Sacrament of the inward washing, but he whom Christ himself hath appointed, if we will receive the benefit of the holy seal of baptism, for the assurance of our conscience p The people cannot with comfort assure themselves to 〈◊〉 Sacrament at the hands of private persons. that we are washed from our sins. And if the will and pleasure of a Prince, do make that only to be his seal, which he hath set apart to seal his grants withal, so that albeit another be made right of the same matter, just of the same form and fashion, and in all points like unto it, no difference being to be seen between them, yet the same is none of the Prince's seal, but a counterfcit stamp: then now much more ought the known will of the eternal God (which is, that they only should minister the sacraments, that have a public calling and allowance thereunto) to have that authority, that no sacraments can be warranted to be his 〈◊〉, but such as are signed by his officers. Again, q Beza. lib, de Quest. in sacre. 〈◊〉, 140 141. suppose the prince's seals should be stolen away, which he hath appointed to seal his grants withal, 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 applied to his writings: so if it were possible to be the seal of GOD which a woman should set to, yet for that she hath stolen her patent, and used it contrary to God's commandment, I see not how any man can persuade his own heart by it to be partaker of a sacrament: but his comfort is weakened and impaired, and his conscience left in doubt and perplexity. Moreover, this may yet farther appear by a comparison (a form of reasoning often used 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 have a lawful calling to do a thing, giveth life, liking, and allowance unto the doing For we must, not only consider what is done; but also who is the doer. What is the reason that joab captain of the host, r 2 Sam. 3, 27, and, 20, 10 1 King, 2, 5, killing Abner and Amasa two more righteous than himself, was reserved to judgement: s Numb, 625 7. 8 whereas Phinchas killing Zimri and Cosbi, it was imputed unto him for right cousnes? What is the reason that Peter is reproved for drawing his sword, and smiting the high priests servant, being commanded to put up the sword, because so many as 〈◊〉 with the sword shall perish with Math 26. 51. 52 the sword: whereas the higher power which is God is said to be the minister of god, to take vengeance on him Rom. 13, 4 that doth evil, and not to bear the sword in vain? Was it not, that Phinehas was stirred up and called of God to do execution: but joah was stirred up by the Devil, to see and to seek his own revenge? Was it not, that Peter was a private man to whom God had said, a Exod. 20. 13 Thou shalt not kill: but the Magistrate is ordained of god, to whom he hath said, b Deut. 13, 8 Thine eye shall not pity him, whom I have appointed to die? Wherefore there is more to be marked of us then the deed that is done seeing the same deed performed by a person that hath a calling is liked and lawful, the which done without a calling is ungodly and unlawful. This truth is so plain and apparent, that the Heathen c Terent. in Adesp. ast. 5. sce. 3 poet doth acknowledge it. Duo cumidem faciunt saepe ut possis dicere Hoc licet impune facere huic, illi non licet: Non quod dissimilis res sit, sed is qui facit. That is. Though two an act attempt in substance one, as doth befall, Yet one we oft as lawful like, th'other unlawful call: Not that the deed is differing, the doer is all in all. So then, to say that a woman may minister baptism in cases of necessity, is all one, as if a man should say, that if there be no judge or magistrate at hand that will do his duty in executing justice against murderers and malefactors: that then a private man may take upon him to draw the sword out of the sheath to strike osfendors. But as a private man, flaying a murderer, hath himself committed murder, and not executed judgement, because he had no calling or commission thereunto, so such as without any warrant have taken in hand to baptize, have made a profane washing; and not administered any Sacrament of the Lord. Lastly, if it be not material who baptize; then if the friends or neighbours meeting together after the birth of a child, should carry the child to the church ro be baptized and solemnly dedicated to Christ that died on the cross, if a private person preventing their purpose cast water on the infant and with all use the words of institution; the child should by this imagination be baptized and be carried no further to the minister. Or, if no man of purpose pour on water, but it dash at unwares upon the face of the child, or if a shower of rain fall from Heaven, and a private person speak the words of institution, it should likewise be baptism. Nay, which is more unreasonable and absurd, d calu. lib, Epistot, Pag. 85 if it were ministered by a boy playing and in sport, if it were ministered by a fool or a mad man, if it were ministered by one that were not himself baptised, if it were by a Turk or infidel that is a sworn Enemy by profession to baptism and to them that are baptized, yea if it were ministered by an Atheist that holdeth there is no God; yet it should be by this opinion a good, lawful, and perfect baptism. But seeing this cannot be so, we are not only to observe what is the deed done, but to consider who is the doer, and to provide it be done by the minister warranted by the church and called of God thereunto. Before we come to the uses hereof, we will answer an objection from the example of Zipporah the Wife of Moses, who in case of necessity circumcised her son, and God departed from pursuing her husband to the death for omitting thereof. To this we may answer, that we must live by laws, not by examples which have no warrant. The question is not of the fact, but of the lawfulness of the fact. Again, there is a difference between circumcision and baptism. For this falling out before the law, was more lawful, when circumcision was left more at liberty: yea under the law there was no special commandment given to the priests to circumcise, which should tie it to the priesthood. But Christ in the gospel hath appointed the same persons to be preachers of the gospel and Ministers of the sacraments. Moreover, inasmuch as she did it, e Exod. 4. 24. 25, 26. not in the absence but in the presence of her husband, and inasmuch as her heart was not upright, but filled with Anger against GOD, with indignation against her husband, with murmaringe and fretting against the institution of circumcision, casting the foreskin with great disdain upon the earth, regarding nothing less than to perform a good duty to God, railing upon and reviling Moses, the act cannot be lawful or approved. Furthermore it doth not appear out of the scripture that Moses was sick (as some pretend) but it is most probaple and likely, that Zipporah wanting discretion but not presumption, through her boldness and hastiness prevented Moses, and adventured on the work, before the prophet could prepare himself unto it. Neither may we by the sequel and success conclude the lawfulness of her deed, f Bellar. de sacra. bap, cap 7. as Bellarmine doth, because the Angel ceased from vexing him, that therefore god was pacified, pleased, and appealed toward him. For the Heathen man condemneth such as measure actions g ovid. Etist. 2, careat successibus opto, quisquis ab eventu fact a notanda putat. by the event, as by a false rule and deceitful measure. We see oftentimes evil works prosper, and evil works speed well in this world; The Assyrians that halted in the worship of God, and mingled his honour with Idols, were delivered frow the h 2 King. 17. 25. lions that devoured them: yet their corrupt and consused religion pleased not God. Wherefore, we conclude, that whereas this Woman administered circumcision, her example must not be drawn into imitation. Now, as the truth is plain and evident: so the use is profitable and comfortable. First, if the minister be one outward Use. 1. part of Baptism, than he must be ready and careful to perform his duty, which is, to wash the unclean body with water in the name of the father, of the son, and of the Holy-ghost, to call upon 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 baptism as the matter of the Sacrament, if there be a party to be baptised which is the receiver, and if there he a minister to administer it: yet unless he perform his duty, there can be no baptism. 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: Sccondly, a washing of the party. The sanctifying of the water, is the separation and appointing of it by the word and prayer to this use to signify the blood of Christ. The outward washing is a certain pledge unto us of our inward washing by the blood and spirit of christ. Secondly, if it be the ossice of the minister to baptise: Use. 2. then this giveth direction and instruction to the people to whom to repair and resort when they have any children to be baptised. It is required of them to have recourse to the ministers as to the officers of god. We see in the asfiairs of the commonwealth, and in passing conveyances of houses, of lands, and of inhritances, how careful and circumspect men are to pass them where they ought to be passed, and in such courts, and under such officers as are authorized for such purpose, that there may be no error committed in the conveyance. For whatsoever is done and passed before him that hath not his patent to warrant his practice, is held to be void and frustrate by masters of that profession. In like manner it standeth us all upon, when a matter of an higher nature and of greater importance is in hand, than the sealing and assuring of temporal possessions, to look carefully to the diligent performance of this special duty, that the signing of our infants and sealing them in the covenant, be made by the hands of such officers as are appointed by God for that purpose, and by no other. Thirdly, this condemneth the abuse and profanation of the Sacrament of baptism in the church of Rome, where use. 3. women, midwives, and private persons without any commandment of God, nay contrary to his word, take upon them this part of the ministers office to baptise children, which they have received from the 〈◊〉 Martion i Epiph here, 42 who gave women power to baptise, which Epiphanius k Epiph. cont. her. 〈◊〉. teacheth, the holy mother of Christ was not permitted to do. Such then as usurp this calling and approve thereof, never knew the force of our adoption in Christ, nor the strength of the covenant, nor that the elect are saved by the good pleasure and will of God. Therefore, there is not that absolute necessity of baptism to salvation which many suppose, that for this supposed necessity, the ordinance of God should be broken and profaned. And a man may marvel, why at such times, they did not rather commit the matter to private men to baptise then to woman (whose sex is further removed from execution of this office) not only because they be uncalled and private men, l 1 Tim. 2, xi, 12 1 cor. xiiii, 34, but even because theyare women, and thereby are wholly uncapable (though otherwise qualified) of any public charge or function in the church, they are commanded to sit still, and to be quiet. Besides, if in time of this extremity and necessity which is imagined, it be permitted them to minister baptism: why should it not be suffered in like necessity and danger of death, that they minister the Lords Supper, and preach the Gospel, (in case they be able and men unable or unwilling) the dignity of the one Sacrament being no less than the other, and the excellency of the word being as great as of them both? If then women may justly be condemned, when they shall presume to sit down in the chair of Moses, or to minister the Supper of the Lord: they cannot be justified if they usurp to minister baptism. For, shall we make a shameful and double divorcement of those things that God hath coupled, between the word and sacraments, and likewise between the one Sacrament and the other? This is to great contumely and contempt offered to baptism, to allow it in those, that may neither publicly preach, nor lawfully minister the Lord's Supper: seeing their warrant to practise the one, is no greater than to do the other. Wherefore, let all private persous and midwives consider with the mselues the fearful examples recorded in the Scripture, of such as have rashly presumed to profane the holy offices of the church, and how God hath often visited this great sin with grievous judgements, sometimes with fire from heaven, sometimes the earth opening her mouth, sometimes with sudden death, and sometimes with the most filthy disease of the Leprosy, whereby as by his voice from heaven, he thundered down upon men's disobedience, and so ratifieth this law of the necessity of a vocation 〈◊〉 calling for ever. m Num. 16, 9, 〈◊〉, 106 17, 18. Corah, Dathan, and Abiram taking upon them the priesthood without a calling, fire from heaven came down consuming Corah and his company: the earth also opened and covered Dathan and Abiram, that they were swallowed up alive: none of them died the common visitation of other men, but God wrought a strange work upon them, and altered the course of nature: which ought to be a perpetual instruction and direction unto us, to teach us not to pervert or evert that order, which God hath established to continue in his church. Hitherto belongeth that which is written of Vzzah, n 2 Sam. 6. 7 who was smitten with sudden and unexpected death, only for that beyond the bounds of his calling he put forth his hand to hold up the Ark which did shake and was ready to fall, which was lawful for the Levites only to meddle withal, although his intent and purpose were never so good: so that if the unlawful intruders upon baptism pretend cases of necessity, here seemed as great a necessity, yea his mind and meaning was as good as theirs, yet it displeased god, because it was done without his word and warrant. So Azariah was stricken with Leprosy, that he was a Leper to the day of his death, for that not being content with his kingly office, he would take upon him the priest's office o 2 king 15. 5 to burn incense unto the Lord. These worthy examples of gods most fevere judgements executed upon the breakers of this ordinance, aught to strike such a fear into our hearts, that we suffer not the sacred functions and offices of the church to be profaned, and to teach us that every one meddle only with the approved duties of his own calling. And although God do not now thus execute judgement from heaven, and work strange things in the earth in extraordinary manner, when his ordinances are broken: yet the sin is not thereby lessened, nor the punishment mitagated, nor the hand of God shortened, but stretched out still, though judgement according to desert be deferred: my rather the p Nah. 1, 2 Eccl. 8, 11, 12 13. greater wrath is reserved for his adversaries, to the great day of account, when all flesh shall appear before the throne of his glorious presence. For if the profaners of the sign 〈◊〉 sacraments of the old testament did not escape, but were thus sharply and severely punished: our sacraments established by the lord jesus are not of less value 〈◊〉 worthiness, so that the contempt of them shall be visited with sorer judgements. And if god did strike with his revenging hand privatemen when they sinned in a abusing the sacraments, and spared not kings in the pride of their hearts: how should women standing a degree 〈◊〉 off, and barred from the office by a stronger bolt, enter into the house q joh. 10, 10 at a window, and not be accounted as thieves and robbers? So that we conclude, that the necessity of a calling is as great as the necessity of baptism. And thus much of the first outward part of baptism, namely the minister. Chap. 4. Of the second outward part of baptism. THe second outward part of baptism is the word of institution, a Word of institution is the form of baptism which is as the form of the Sacrament, as Eph. 2, 26. Christ loved the church and gave himself for it, that he might sanctify it and cleanse it by the washing of water b Eph. 2, 26 Math. 28, 19 through the word. This also is expressly set down Math. 28. Go, teach all nations, baptizing them into the name of the father, and of the son, and of the Holy-ghost. This both declareth the use of the Sacrament, and promiseth Christ with all his benefits. For to be baptised into the name of the blessed Trinity, is to be made one of God's family which is his church, and to be partaker of the privileges thereof. I his promise is contained under the commandment, c Gen. 48, 19 as we may see by sundry testimonies of the Scripture as Gen. 48. jacob saith, The Angel that hath delivered me from all evil, bless the children, and let my name be named upon them, and the names of my father's Abraham and Isaac: whereby he meaneth, they should be joined to his family & accounted in the number of them. Now the uses remain to be considered. First, hereby it is manifest, what a solemn covenant and contract, and what Use. 1. a near conjunction is made by the washing in baptism between God and the persons baptised: for god the father vouchsafeth to receive them as his children into favour, the son to redeem 〈◊〉, the Holy-ghost to purify and preserve them, to comfort and regenerate them, to protect and defend them from all evil. This is the staff and stay of our hope and comfort. Secondly, consider on the other side, that the parties thus Use. 2. baptized, do promise and vow, to acknowledge, believe, serve, worship and call upon the name of no other Gods but of the true God, which is the father, the son, and the Holy-ghost, and consequently to renounce the works of the devil, the fashions of the world & the lusts of the flesh. Baptism is as it were a solemn oath taken in the sight of God and in the face of the congregation, whereby the person baptised bindeth himself wholly to God, three in persons, but one in substance. Indeed we deserve to be cast out of the favour and family of God, yet he vouchsafeth to entertain us, to receive us, and to acknowledge us for his children: therefore we must in every estate depend upon him, honour him as our God, serve him as our master, obey him as our Lord, and look for salvation from him as from our redeemer. Again, as we have been baptized, not in the name of one person alone, not in the name of the father alone, or of the son alone, or of the holy ghost alone, but in the name of the father, and of the son, & of the Holy-ghost: so we must all believe 〈◊〉 confess as an article of our faith, that the Trinity in unity, and unity in trinity is to be worshipped. For albeit here are three reckoned up as speaking of many: yet here is also mentioned their name, as speaking only of one, not of their names, baptize them in the name of the three persons. So many as deny the doctrine of the trinity, are justly to be condemned of falsehood and heresy. Such is the religion of the jews, greeks, Turks, Persians, and in some sort the Papists, albeit in words these last acknowledge one God in three persons. The Greek church at this day denieth the Godhead of the holy ghost: the Turks and jews deny the deity both of the son and of the Holy-ghost: the present church of Rome more glorious in show, but not much more sound in saith, hath defiled the whole trinity with their Imagery, and set up a false CHRIST, partly denying him to be GOD of himself, and partly repealing all his offices: so that howsoever they profess him in words, and leave him the name of a saviour: yet they make a mock of his sacrifice and have turned Christian religion into Antichristian 〈◊〉. Wherefore, as we are baptised into the most worthy name of the blessed Trinity, let us hold fast the true profession thereof, and renounce all errors and heresies oppugning our holy 〈◊〉, and 〈◊〉 us of the sweet comfort we have therein. Thirdly, are these words of institution baptizing them into the name of the father, and of the son & of the Holy-ghost, Use. 3. the outward form of baptism? Then we hold that manner of baptizing must be retained, this ought not to be changed, no other aught to be used then this, prescribed by Christ our saviour. We must not therefore let pass or leave out, any of the three persons in trinity (as some heretics have done) though we shall understand the other by naming and speaking of one. If any say, that the Apostles baptised in the name of Christ, as Act. 2, 38, and Ch. 10, 48, and 19, 5. To this 〈◊〉 I answer, the Apostles do not set down in those places the form of baptism, Objection Answer. or the words of institution: but the substance and end, which is, to assure remission of sins in the name of Christ. They show not the form, but the fruit: not how it should be ministered, but what spiritual grace is signified thereby. For why should the Disciples change the ordinance of their master, who delivered nothing to the churches, but what d 1 cor. 11, 23 they received of the Lord? Again, it cannot be denied, but that the Apostles e act. 10, 47 and 19 2 baptised in this form, in the name of the father, and of the son, and of the holy ghost, as Act. 10, 47. Can any forbid water that these should not be baptised, which have received the holy-ghost as well as we? As if he should say, these have received the gifts of the Holy-ghost, therefore they may be baptised in the name of the Holy-ghost. And more plainly Act. 19, when the Diseiples had answered Paul that they knew not whether there were an holy ghost, he saith, Unto what were ye then baptised? Whereby he showeth, it was the manner and custom to baptise in the name of the Holy-ghost, and consequently of the whole Trinity. The Evangelists also teach, that at the baptism of john, the father, son and Holy-ghost were present. And as he baptised with the same matter, why should we imagine he observed not the same form, that Christ eommaunded expressly to his Apostles? Nay seeing in the baptism of john we have proved, there was the same promise, the same grace, the same virtue, the same sign, the same signification, which was in the baptism of the apostles (as we have proved before) why should we only doubt of the words of institution? Wherefore, we conclude, that the Apostles would not alter any thing of the direct-and express words of their lord and master, f Math. 28, 19 prescribed Math. 28, where he chargeth them both what to preach and how to baptise. For as he enjoineth them to teach the nations, to observe whatsoever he commanded them: so he willeth them to baptise in the name of the father, of the son, and of the Holy-ghost. And as they altered nothing in the matter of teaching: no more did they in the manner of baptizing, considering that as the doctrine they preached was the doctrine of God, so the Sacraments they delivered were the Sacraments of God, and they had no more leave in the one, than liberty in the other. If then, any should baptise otherwise then in the name of the Trinity, or should name the son to be unequal to the father, or should deny the proceeding of the Holy-ghost, or should baptise in the name of the Virgin Mary and the Saints, this cannot be the Sacrament of baptism instituted by Christ, but a Ceremony made void and frustrate by our own inventions. Chap. 5. Of the third outward part of baptism. THe third outward part of baptism a Water another outward part of bapt. is the element of water, which is the matter whereof baptism consisteth. This truth is taught in diverse places of the new b Math. 3, xi, testament. Indeeds I baptise with water. And joh. 1, because he should be declared to Israel, therefore am I come baptizing with water: Knew him not, but he that sent me to baptise with water, he said unto me, upon whom thou shalt see the spirit come 〈◊〉 and tarry still on him, that is he which baptizeth with the Holy-ghost. So Act. 8, 36. As they went on their way, they came unto a 〈◊〉 after, and the Enuruch said, See here is water, what doth let me to be baptised? then he commanded the chariot to stand still, and they went down both unto the water, both Philip and the Eunuch, and he baptised him. And chap. 10. Can any man forbid water, that these should not be baptised, which have received the Holy-ghost as well as we? Nothing is so apt to set forth the blood of christ and his merits, as water which is sit to cleanse and wash, and leaveth no filth behind upon the body: by which outward work, Christ would have us feel the inward purging and purifying of the soul. The use of this outward part, is threefold. First, it teacheth, Use. 1. that the minister may not baptise with any other liquor and element, then with natural, common, and ordinary water: whereunto answer the flood, the red sea, and the jewish purifyings, under the law. The curious questions, whether wanting water we may baptize with sand, or water distilled and compounded, came at the first from the dangerous and bloody opinion that they are damned which die unbaptised. If any demand whether sweet waters and distilled may be taken and used, or mingled with common Objection water, especially when children of such as are in high place are to be baptized & sealed into the covenant, thereby to note a difference between person and person, forasmuch as god hath listed up the head of one above another: I answer, c Rome, 13, 1, 7 Answer all power is indeed of god, and we with heart and tongue do give honour to whom honour pertaineth, and fear to whom fear belongeth. Notwithstanding, all mixture of the water is man's invention and an human tradition which in GOD'S worship is not to be admitted. Whatsoever is mingled with common Water, is a corruption, whatsoever the party be that is baptized. The Apostle teacheth, d Eph, 4. 5 that the church hath all one baptism: not one manner of baptizing the poor, and another of baptizing the rich. Besides, why might we not allow mixture of water with Wine in the lords supper, as well as the mixture of compound water with common water in the sacrament of baptism? Furthermore, if there might lawfully be admitted a different manner of baptizing the children of richmen and the children of poor men: then in the other Sacrament the like distinction might be received, and so a finer kind of bread be provided for the richer sort by themselves, and a courser sort for the poor by themselves, e 1 Cor 11. 21 22 which separation the Apostle reproveth in the church of 〈◊〉, and calleth it a despising of the Church and a shaming of the poor. For in the exercises of religion there ought to be no difference of persons, f Gal. 3, 28 for all are one in Christ jesus, and therefore the Noble Eunuch mentioned Act, 8. was baptized by Philip with ordinary water. Now if no composition may be mingled: g No other sign ought to be used in baptism then water. then much less may any other sign be used, and so the element clean changed, and the ordinance of God altered: for the church of God hath no liberty to bring any other sign in place of water. If a man were baptized with sand, with blood, with wine, with milk, with snow, with oil, and such lickor, it is no baptism at all, but a mere void and idle action: such a person must afterward be sprinkled or washed with water, not that any should be rebaptized, but because all persons should be once baptized, the former action being merely frustrate. Although the form of words be retained in the administration which our saviour commandeth, and the body be washed in the name of the three persons, the father, the son, and the Holy-ghost: yet if such an error be committed in the matter that the sign be changed, and another foisted in, contrary to the precept of Christ and practice of the Apostles, there is a nullity of the whole work, the party be-sanded, or be-bloodied, or oiled, is erroneously and unlawfully, not truly and effectually baptized. Nadab and Abihu are smitten with lightning from heaven h Lent. x. i. 2 for bringing strange fire into the tabernacle, whereas they should have taken of that fire which GOD had appointed, though other fire would as well have consumed the offering. And are not all other elements as strange fire that are brought into this sacrament, beside water? Or, have we greater liberty to change God's ordinances in the gospel, than the jews had under the Law? When GOD appointed the i Levit, i 3, x xiiii burnt offering to be offered, and commanded the people to bring either bullocks out of the heard, either Sheep or Goats out of the fold, either Turtle-doves or young Pigeons from among the birds: being thus limited and restrained, might they bring an Ass, or an Elephant, or a Camel unto him? might they cut osf a dogs neck, or offer swine's flesh before the Lord? So, whereas God hath ordained the sacrament of baptism to be administered, and hath willed it to be done with water, most common, most usual, most plentiful, most fit, most significant: shall we take sand, or sawdust, oil, or other element than god hath allowed? The Lord likewise threatening a general dearth of Corn, Wine, and Oil (of which things many of their offerings and oblations consisted) showeth that the priests should Weep and wail, because the k jocl. i. 9 Meat-offerings and Drinke-offeringes should cease. But what need was there, either that the priests should have lamented, or the offerings have ceased, if they might have used other elements, other signs, or other matter than GOD approved? If they might have taken water in steed of wine, or Milk in stead of oil? Or if they might have taken unclean beasts in stead of clean, Or the Fishes of the Sea in stead of the Beasts of the field? Or creeping things for their Offerings in steed of such as chew the cud and divide the hoof? Now how can it be better warranted to us to take oil for Water, than it was for them to take Water for oil. Again, hereby all Popish corruptions and mixtures use. 2 brought into this Sacrament are confuted and condemned, as their cream, their tapers, their crosses, their censors, their salt, their spittle, their holy-water, their exorcisinges and conjurations, having also an opinion of salvation and worship annexed unto them. These men (as if it were a base and contemptible thing to baptise with Water only, according to Christ's commandment) have brought in a new word and new elements, 〈◊〉 that is, new dross and new filth into the church, and into the sacraments of the church: as salt, that we may be seasoned with wisdom, and be kept from purrifying in sin: oil, that we may be safe from evil suggestions: spittle, that our ears may be opeto hear the word, and our Nostrils to discern the smell of good and evil: crosses, that all our senses may be defended against the evil spirit. True it is, if all the other parts and actions be observed, these inventions and additions, which are so many abuses make not baptism void, neither bring a nullity thereof: notwithstanding these beggarly ceremonies, as they are destitute of the testimony and aprobation of the first and ancient Churches, so they corrupt the pure, simple, and sincere institution of Christ None were used when Christ was baptized, neither gave he any such thing in charge to his Apostles, neither were they in use in the Apostles times, neither did they deliver them to the pastors and teachers which they ordained in every city. For Peter saith, l Act, 10, 47 Can any man forbid water, that these should not be baptised? He calleth not for oil, salt, spittle, cream or any such thing, but only for plain, common, and ordinary water. Thus in one sacra. they find many sacraments, and invent types, shadows, similitudes, and significations in the immediate service of God, whereas we have the body itself, that is, christ already. They make these outward things able to give grace, power, and strength against the devil. But the Apostle teacheth, that the weapons of our warfare are not carnal, m 2 cor, 10, 4, Eph, 6, 12. they are spiritual that must defend us from evil. If they refer all this trash and trumpery, not to the substance of the sacram. but n Hosii confess. de ritib. bapt. cap. 37 to order and comeliness: do they not thereby blasphemously accuse the baptism of john and of the Apostles of Christ of uncomeliness and disorder? Whereas the comeliness and dignity of the sacraments is to be esteemed by the word of God, by the institution of christ, by the simplicity of the gospel, and by the 〈◊〉 of the Apostles. Nothing is more comely, decent, and orderly then that which christ commandeth and alloweth: nothing is more uncomely or unseemly, then that which man inventeth in the service of God, and in the celebration of the Sacraments, thereby inverting and perverting the holy ordinances of God. Thirdly, if washing with water be an outward part of baptism which pertaineth to the flesh; but teacheth not to the conscience, which toucheth the body, but cleanseth not the soul: then the bare want of external purification, cannot bring the danger of eternal condemnation. Wherefore children dying without baptism are not rejected because they want baptism: for children that are elected are saved, though they die before baptism: and they that are not elected are condemned, though they be baptised. For it is not the want, but the continual contempt thereof that is damnable. Circumcision was as necessary to the jews, as baptism is unto us. But all did not perish o All perished not under the law that died before circumcision. that died uncircumcised: therefore all perish not that die unbaptized. And if the salvation of the child did depend upon the outward sacrament, it had been an hard thing in the Lord (who will p Ezek. 18, 23, not the death of a sinner) to have required the deferring of it one week, one day, one hour, one minute? We see in joshuae, q josh. 5, 5 it was omitted 40. years, while they were in the wilderness, through their continual journeys and uncertain abode in every place: yet it were an hard, cruel, and bloody conclusion to determine thereupon, that whosoever among them during that time dying before he was circumcised, was damned, When David's child died the seventh day, which was before he could be circumcised, (circumcision being limited r Leuit. 12, 2, 3 to the 8. day) he did not cry out pitifully, it is damned, it is damned: but arose from the earth, washed himself, anointed his body, changed his Gen. 17. 12. & 21. 4 apparel, refreshed himself, cheered his wife, came into the house of the Lord, worshipped God, praised him for all his doings, s 2 Sam. 12. 18, 19, 20. 〈◊〉. 23 made his servants that attended on him wonder at his comfortable behaviour, and said, he should go to his child, but not his child return to him again. But if he had thought all condemned that die uncircumcised, his lamentation would have exceeded, for he had cause to have sorrowed more after his death, than he did in the child's sickness: and if circumcision had been of such absolute necessity, he might have said, The child being now dead, why should I not fast? why should I not weep? why should I not afflict my soul? seeing I cannot bring him again, or restore him to life to be circumcised? But because he sorrowed not as one without hope and he 〈◊〉 not on this or any like manner: it appeareth that his faith apprehended the salvation of the child, and feared not his damnation through untimely want of the outward sacrament. Now, God is not straighter and harder to us under the gospel, than he was to the Israelites under the law: he is no less able and willing to save now without baptism, then in those days he was without circumcision. Again, how foolish, vain, and unreasonable a thing is it, to put life and death, salvation and damnation into the hands and liberty of mortal men, as of the parents that should bring them, or of the minister that should baptise them, or of others that perform other duties unto them: whereas eternal life and salvation standeth sure and settled upon the brazen pillar of God's election (who knoweth t 2 Tim. 2. 15 who are his) and upon his merciful promise in his covenant, and not upon the lust and pleasure of any man, as we see in the example of jacob, of whom God said, I have loved him, before he was circumcised, nay before he was u Rom. 9 11. 13 Mal 1. 2 born, or had done either good or evil. Furthermore, we have showed before, a act, 10, 〈◊〉 that many believed, repent, and had the Holy-ghost before they were baptised. Yea the thief upon the cross repent of his sins and believed in Christ, yet was never baptized: notwithstanding he was received to mercy and certainly saved, as Christ saith, b Luk. 23, 43 This day shalt thou be with me in Paradise. Besides, there is no greater necessity of baptism then of the lords supper: but we may be saved without the Lords supper: therefore also without baptism. Lastly, if all persons dying without baptism be condemned: then infinite multitudes of children should or may perish and be damned without their own fault, through the carelessness of others: but none perish without their own fault: therefore all dying without baptism are not condemned. To these we might 〈◊〉 the testimony and confession of the adversaries, which is strong against themselves, to whom we may say as Christ sometimes did to that slothful person, c Luk. 19, 22 Thou evil servant out of thine own mouth will I judge thee. These make three sorts of baptism, of water, of blood, of the spirit: whereby they consesle that the want of baptizing with water is not damnable in all, seeing that want may be supplied, either with shedding of their blood for the testimony of the truth, or by spiritual regeneration and engrafting into the body of christ To conclude, do we desire the custom and practice of the church? It is well known, that in Thessalia d Socra. lib. 5 cap. 22 Bellar. de sacra bap,. c. 26 the sacrament of baptism was celebrated but once in the year, namely, at Easter. In other places thrice in the year, and sometimes not until the hour of their death, when they were going the way of all flesh. Constantine the great was the first christian Emperor, yet was he not baptized till e Tripart, hist lib, 3, cap. 12 the time of his death. And Valentinianus a christian Emperor died without baptism: yet doth Ambrose give him his due commendation, f Orat. de obit. 〈◊〉. and doubted nothing of his salvation. Shall we do these good men, these worthy Emperors, these godly christians this wrong, as to think they were damned, who were the chief pillars and protectors of the Catholic religion? Or if the churches above mentioned had holden this hard opinion, that the want of baptism was a sign of reprobation: would they have deferred it in the hour of death (whereby sometimes they were 〈◊〉) or administered it at certain times only of the year? True it is, that custom is not to be followed, neither the negligence of those bishops to be allowed: but it teacheth thus much that in deferring baptism they differed in judgement from the new church of Rome, and concurred in opinion with the reformed churches, for which causes their practice is alleged. The reasons used to maintain the absolute necessity of this sacrament to salvation, are weak and not worth the answering. First they object g Cen. 17, 14 Objection Answer the threatening annexed to circumcision. The uncircumcised male shall be cut off from his people. To this I answer, first God commandeth infants to be circumcised the eight day, before which time they were forbidden to circumcise. Wherefore, infants that die before the 8. day, were not bound and obliged by this law. And seeing there h Rome, 5, 13 can be no transgression where there is no law, they are not damned because they are uncircumcifed, seeing god calleth many out of this life before they were capable of this sacrament. Again the commination and threatening is not to be understood generally of all, but of such as are grown up: not of children, but of men, as appeareth by the reason, For he hath broke my covenant. This cannot be applied to infants, i caletan. 〈◊〉 cap. 7, genes. who albeit they have not actual faith, yet cannot be said to contemn grace, to refuse the covenant, to reject the promises, or to lie in infidelity & hardness of heart. Wherefore, it belongeth unto those only that being grown up and come to years shall approve the negligence of their parents, and will not suffer themselves to be circumcised. Now as to Peter, saying, Thou shalt k john, xiii, 〈◊〉 never wash my feet, Christ answered, If I wash thee not, thou hast no part in me: so to the Israelite that should have said, I will never be circumcised, this threatening might fitly be applied, If thou wilt not be circumcised, thou hast no part in God, no portion in his blessing, no assurance of his promises in this life, or of his kingdom in the life to come. Lastly, to be cut off from the people, doth not signify to be condemned, for even the negligence and contempt of the Sacrament is pardonable where repentance followeth: as we see of such as came unuerently and unworthily to the lords supper among the Corinthians, l 1 Cor, 11. 30 31. who were punished with diseases and death itself, yet the soul no doubt was saved in the day of the Lord. Sometime therefore, that phrase of speaking signifieth temporal judgements of God on men and their families m Psa, 55, 24 for their wickedness. Sometimes it signifieth the magistrates justice inflicted on malefactors, n Deut. 13. 5 9 who beareth not the sword in vain, which is expounded afterward, Thou shalt surely kill him. Sometimes, it signifieth to be cut off from the bosom of the church, o Exod. 12, 15 19 which is done by the high and dreadful censure or excommunication. Whosoever eateth leavened bread from the first day until the seventh day, that person shall be out off from Israel: the interpretation of which words is added verse, 19 That person shall be cut off from the congregation of Israel. So the Apostle speaketh, 1 Cor. 5. He which hath done this thing should be p 1 cor, 5, 2 〈◊〉 put from among you, that is, from your company and fellowship as verse 13. Put away from among yourselves that wicked man. Thus we are to understand the threatening in this place, that such as contemn circumcision, either themselves, or allow the same contempt and negligence of others, shall no longer be reckoned and reputed among the people of God, but be separated from them. Again, q Ioh, 3, 5 they object john, 3. Unless a man be borne of water and the spirit, he cannot enter into the kingdom of God: therefore Object 2. say they, it is necessary to salvation to be baptised. This is the reason of r Bellar. lib, 1 de bapt. c. 4, Bellarmine, and s Hosij Confess. cap. 35 Answer. of others. I answer first, it is not necessary in this place by water to understand material water, but the grace of Christ purging and cleansing as water doth; which interpretation may be gathered by conference of a like place Math 3, 11. He shall baptize t joh. 3, 11 with the holy-ghost and with fire, that is, by the spirit of God which is as it were fire, lightning our hearts with the knowledge of God, inflaming them with his love, and purging them from evil affections. So when we are said to be borne again by water and the spirit, he meaneth, by the spirit showing forth in us the force power, and property of Water, as if he should say, we are borne of water which is the spirit, u joh. 7, 38, 36 & 4, 11 as joh. 7, 38, 39 Again, if it were meant of water in baptism, it must be understood according to alike a joh. 6. 53 sentence joh. 6. Unless you eat the flesh of the son of man, and drink his blood, ye shall not have life in you: which must be understood of such as are of years and grown in age. And thus Innocentius the 3. in the b Decret. Gregor. lib. 3. tit. 42. c. 3 decrees expoundeth it: so doth Peter Lombard c Lumb. sent. lib. 4. dist 4 master of the 〈◊〉. So then, if they will be tried, either by their own Pope, which is their holy father: or by Peter Lombard, which is their grand-maister: this place cannot be enforced against infants, that die before they be baptized, but must be referred to men of greater years. We reason not thus far, to justify and allow the sluggishness and neglect of careless parents, under colour and pretence of this, that the salvation of the child dependeth not upon the participation of the Sacrament: but to show, that if it cannot be obtained as it ought to be desired, or if by godless parents it be deferred and neglected: yet salvation is not tied and glued to the outward water. Away then with he doctrine of the church of Rome touching the absolute necessity of baptism, and touching children that die without it: a beastly and bloody d Let none object the opinion of Augustine, for he thought it necessary to salvation, that children should receive the Lords Supper, as well as baptism, De peccator. mered. lib. cap. 24. doctrine joined with rigour and cruelty, full of error and fear, uncharitable in itself, presumptuous by entering into God's secret judgements, impious by binding him to second causes & ordinary means, injurious to thousands of poor infants, uncomfortable to all good parents, & blasphemous against the bottomless mercy of a gracious God, who hath said e Gen. 17, 7 I will be thy God, and the God of thy seed: where he maketh a coveuant of salvation with us and our children, not adding any condition of baptism, if it cannot be had, as it ought to be. If it cannot be had by the infant, the spirit of God doth work the effectual knitting of them to the body of Christ by a secret working (as pleaseth him) instead of ordinary means. For when our saviour had said Mar. 16 He that shall believe, and be baptised shall be saved: 〈◊〉 doth not add chose, he that is not baptised shall be damned, f Mar, 16, 16. but annexeth only, He that believeth not, shallbe condemned. Thus we have showed the malice and madness of Satan against poor infants, and how he hath used proud and pestilent instruments to effect his purpose: partly the Anabaptistes, who deny Baptism to their bodies: and partly the Papists, who deny salvation to their souls for want of baptism. Chap. 6. Of the forth outward part of baptism. THe last outward part of baptism is a The last outward part of bapt. is the body washed. the body that is washed. For we have showed before, that the sacraments without their use are no sacraments. And albeit the word joined to the sign make a sacrament, yet this presupposeth a minister to administer it, & receiver to take it: and then the rule is most certainly to be admitted. Now whether the whole body should be washed, or a part of the body: whether it should be washed once, or oftener: whether it should be dipped, or sprinkled: we are neither curiously to inquire, nor seriously to contend, nor rashly to determine: but rest in practice of the church, and in the custom os the country, as in a thing in it own nature indifferent. The dipping and plunging into the water used by john Baptist and the Apostles in judea and such hot regions, are not a necessary rule to be drawn into imitation, especially in these cold quarters and countries. But let us see who they are that have right and interest in baptism, and who are capable of this Sacrament. For not every one without respect, without difference, without distinction, is to be admitted to this privilege, because they are not fit receivers thereof. If a minister should take the outward element, and use the word of institution, baptizing in the name of the father, of the son, and of the Holy-ghost: yet it can be no Sacrament, unless the receiver have warrant and authority to receive it. If he should baptise a stone, or an image, or a bruit beast without reason and understanding, these are no fit receivers, here is an apparent and flat nullity: where by appeareth farther, the truth of the former rule, that besides the joining of the word to the outward sign, their is necessarily required a fitted person to be partaker of the sacrament, as is more at large expressed, book. 3. Chap. 3. To proceed, b Who are in the covenant we must know that the receivers are such as are within the covenant and such as profess the truth, whether in truth or not, we leave to GOD, that searcheth the hearts and rains: c Rome, 14. 4 let us not judge another man's servant, he standeth or falleth to his own master. Again, such as are borne in the covenant are of two sorts. First, men and women of years: secondly, infants that are the seed of the faithful. For the faithful do believe for themselves and for others: as in bargains they 〈◊〉 and contract for themselves and their heirs after them for ever. Although children cannot be said to be saved by their father's faith, no more then to live by the father's soul, inasmuch as the prophet d Heb. 2. 4 Rom. ay, xvii Gal. 3 xi Heb. x, 38 teacheth That the just shall live by his own faith: yet the faith of the parents maketh their children to be counted in the covenant, who by reason of their age cannot yet actually believe, as they that want all knowledge and understanding, e jonah, 4. xi. not discerning the right hand from the left. Every man liveth this temporal life by his own soul: so every man liveth the eternal life by his own faith. True it is, baptis me is a common seal. But as all have not interest to the pasture, herbage, and privileges of a Commons, but only such as are tenants according to the custom of the manor: so all have not title to baptise a Sacrament of the church, but only such as are the Lords people according to the tenor of the covenant. Touching the first sort of such as are to be baptised, they are men and women of riper years, who adjoin themselves to the church, testify their repentance, hold the foundation of religion, f act. 8, 36 and confess their faith, as Act. 8, If thou believest, thou 〈◊〉 be baptised. The second sort, are infants within the covenant, g 1 cor. 7. 14, which have both their parents, or one at the least faithful, as 1 Cor. 7, 14. The unbelieving husband is sanctified to the wife, and the unbelieving wife is sanctified to the husband, else were your children 〈◊〉, but now they are holy. Where the Apostle she weth, that albe it a believer be unequally yoked and matched with an unbeliever: 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 faithful. For so the children of the Isralites being of the posterity of Abraham, are included in the covenant of God. We are not curiously to inquire into the secret counsel & election of god: we must h We must hope well of the seed osthe faithful, and therefore we batize them. hold all the seed of the faithful holy, until they cut off themselves, & in process of time openly declare themselves to be strangers from the promises of salvation. Again, the same Apostle i Rom. xi 16 Gen 17. 7 saith Rom. 11. If the first fruits be holy, so is the whole lump: if the root be holy, so are the branches. So likewise God testifieth Gen. 17. I will establish my covenant between me and thee, and thy seed after thee in their generations for an everlasting covenant, to be a God to thee, and to thy seed after thee. Such only were circumcised as were within the covenant. Notwithstanding, they which were borne of unbelieving parents and were strangers of the commonwealth of Israel, and aliens from the promises of salvation: if they acknowledged the errors in which they lived, and sought forgiveness of their former sins, were accounted the children of faithful Abraham, were admitted into the Church, and received circumcision, as the Apostles said to the jailer, k act 16, 30, 31 humb'ed under the mighty hand of GOD, and desiring to be instructed in the way of salvation, Believe in the Lord JESUS CHRIST, and thou shalt be saved, and thy whole household. So the 〈◊〉 testifieth the like of Zacheus, when he had once received CHRIST into his house, nay which is more, into his heart: l Luk. 19 9 then jesus said unto him, This day is salvation come unto this bouse, forasmuch as he is also become the son of Abraham. Thus when the Sun of righteousness shineth upon the head and master of the family, the beams thereof by a gracious influence begin to comforr and concern m act. 16, 14, 3 15 1 Cor. 1, 16 joh. 4, 53 2 Ioh verse, 1 all the rest in the house: like the precious ointment upon the head of Aaron, that ran down upon the beard, and descended upon the borders of his garments: or like the dew that falleth from heaven upon Hermon and the Mountains of Zion, n Psal. 133, 2. which goeth down into the valleys, and maketh all the plain country fertile. The knowledge of this point offereth diverse profitable Use. 1. uses to our consideration and consolation. First, it is the duty of all those that are within the covenant to give their bodies to be washed, and to receive that washing in the face and presence of the Congregation. Let such as are of years desire and crave this Sacrament: let them claim this privilege: o act. 8 36 & 22. 16 let them demand to be baptised, according to the example of the Eunuch Act. 8, so soon as he was instructed in the faith of Christ by the preaching of Philip, as he came to a certain water, he said of his own accord, See here is water, what doth let me to be baptised? And to the same purpose Act. 22, Ananias stirreth up Paul to this duty, saying, Why 〈◊〉 thou? Arise and be baptized, and wash away thy sins. Secondly, this condemneth the blind, ignorant, and Use. 2. superstitious practice of baptizing bells p church of Rome profaneth bapt, by baptizing bellcs. practised in the church of Rome, whereof now they begin to be ashamed, and seeking fig-leaves to cover their shame, they say they were not baptised, but only hallowed and consecrated to holy uses, as Bellarmine betaketh himself to this shift, as to a place of refuge, Lib. 4, de 'pon. Rom. cap. 12. Where the Cardinal confesseth, that the people call their solemn blessing and sprinkling with holy-water, the baptism of bells. And indeed what can it else be called and accounted. They give names unto them as to their children: they have Godfathers appointed unto them as children have when they are baptised and confirmed: q Bellar. de sacra. bapt. lib. 1, cap. 27 they have new garments put upon them, as the persons baptised among them like wise have: it is also permitted only to the By shops suffragan, who exacteth great sums of money for the baptizing of bells: they ascribe to them a spiritual power against storms and tempests, against thunder and lightning, against winds and evil spirits: Lastly, they sprinkle them with holy-water, bless them, cross them, and so horribly corrupt this Sacrament of baptism. Yea Durand a principal schoolman, not in the schools of the prophets but of the papists (a fit teacher of such scholars) setteth out solemnly r Durand. lib. 1 Enchirid cap. 4 the praises of bells, making them public preachers and drivers away of devils. But the devils are not feared and frayed away by fight of crosses, by sprinkling of water, by sound of bells and babies: s Math. 17, 2 Eph. 6, 13, 14 xv, xvi This kind goeth not out but by fasting and prayer, as our saviour teacheth. And the Apostle willeth every Christian to take unto him the whole armour of God, that he may be able to resist in the evil day. Stand therefore having your loins grided about with verity, and having on the breast plate of righteousness, the shield of faith, the sword of the spirit, the preparation of the Gospel of peace, and the grace of prayer in the spirit. here is the universal armour of God: here is the complete furnishing of a Christian Soldier: here is perfect direction given to understand, and to withstand the assaults of the devil: but among these, we have neither the sign of the cross, nor the hallowing of bells, nor the sound of such preachers, and therefore they are no part nor parcel of spiritual armour, to furnish us to go into the field against the enemies of our salvation. For evil spirits which fightagainst the soul are not driven away by hallowing of bells. If then, there were ever profanation of Baptism, this may justly be judged to be one of the most vile and miserable corruptions thereof, to be detested of all true hearted Christians/ that groan under the burden of them. Thirdly, we may see the great love of God to all believers, Use. 3. seeing he vouchsafeth not only to be their God, but the God of their seed after them, as God himself t Gcn. 17, 1, 2, 7, promiseth to Abraham, Gen. 17. I will make my covenant between me and thee, and thy seed after thee in their generations, I will be their God: walk before me, and be thou upright. And ought we not to walk in the uprightness of our heart before this merciful and all sufficient God, Who thus aboundesh in kindness toward us, and the fruit of our body? Let us return unto him love for his love, who loved us first. Lastly, this teacheth that infants are to be baptised, and Use. 4. have as great right and interest in this Sacrament, as they which be in years, able to make confession of their faith, Of which we will entreat in the chapter following, where we will prove this truth by testimonies of the scriptures, and maintain it against the Anabaptistes and other heretics that condemn the same. Chap. 7. That Infants are to be baptised. ALthough it cannot appear unto us, that infants and new borne babes brought to be baptised, have actual faith, but rather is like they want the habit of faith which have a Deut. 1, 39 Luk. 1. 15. 44 john. 4, 11 not the use of understanding, unless God extraordinarily work it, which lieth not in us to judge of: yet we baptise them and admit them to this sacrament, which we do upon very good grounds and sufficient reasons. First therefore, we will prove by evident demonstration out of the scriptures, the doctrine of children's baptism to be conformable to the jews circumcision, agreeable to the practice the Apostles, allowable by the words of Christ, answerable to the custom of the primitive church, reasonable in itself, profitable to the infants, available by the ordinance of God, and very comfortable to all christian parents. Secondly, we will maintain this assertion against the objections and arguments of the Anabaptists and other adversaries that have crossed and contradicted this truth. Lastly, we will show what evident and necessary uses may be gathered from hence, for the strength of faith, and the increase of our obedience. Touching the first, that the baptizing of infants is waranted by the word b Reason's waranting the baptizing of children. of God, I will make it appear by sundry reasons. We see in the old testament, that all males by express commandment were willed to be circumcised the c Gen, 17, 12 Levit, 12 3 Phil. 3, 5 eight day. If God made infant's partakers of cirumcision: why should we not hold the same of baptism, being instituted for us in steed of circumcision, d col. 2. 11 there being the same promises in both, and there being the same ends of both? If then the covenant made with Abraham remain stable and steadfast, it doth no less belong to the children of Christians at this day, than it did appertain to the children of the jews under the old Testament: unless peradventure we will say, that our saviour Christ by his coming hath restrained or diminished the grace and love of his father, which were detestable blasphemy against the father, and an horrible reproach against the son of God. From hence then, we reason thus, if the infants of the jews were circumcised, than the children of christians are to be baptised: but the infants of the jews were circumcised: therefore also the children of christians are to be baptised. Against this reason, sundry exceptions are taken by the adversaries of this doctrine, which are not unworthy the consideration. Object. They say, circumcision was a sign of mortification, it was tied to be administered the eight day, and that women ought not to be baptized, if baptism were like to circumcision, in as much as they were not circumcised. I answer, these objections will easily appear to be very cavils and mere dreams of idle and addle brains, if we diligently 〈◊〉. observe, both wherein circumcision and baptism agree, and in what points they differ. They e Wherein circumcision & baptism agree. agree, first, in one author of them both, that is, God himself, who first appointed the Minister of circumcision, which was Abraham, and john the Minister of baptism, whereof he was called the baptist. Secondly, in the chief and principal ends for which they were instituted, namely, to seal up the promises of grace by Christ. Thirdly, by both of them is wrought our visible receiving into the church: the jews were received by circumcision, the christians are entered by baptism. Lastly, by both of them our mortification, regeneration, newness of life, and justification are signified. So then they fully agree in the ends which they respect, and in the things which they signify, to wit, in the substance and nature of the things themselves. Again circumcision and baptism differ f Wherein circumcision & baptism differ. only in certain circumstances: first, in the form and manner of doing, as circumcision was administered by cutting away of the foreskin and effusiou of blood, but baptism by washing and sprinkling with water. Secondly, in the outward sign, which is different in both. Thirdly, in the circumstance of time: for circumcision promised from God grace and mercy in the Messias to come, baptism in the Messias already exhibited. Fourthly, in the subjects or persons that are partakers of them: circumcision belongeth only to the male children, but baptism is common to male and female. Notwithstanding, g How women were after a sort howsoever 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 only the males to have this sign in their flesh, yet the females were not excluded from being members of the church, nor accounted strangers from the Covenants of promise. For as the man is the h 1 cor. xi, 8 head of the Woman, so they were accounted as circumcised in the man, yea they were reckoned and numbered with the men, namely, the unmarried with their father, and the married with their husbands. Now, their circumcision was thus comprehended in the men, so that it was unto them in stead of circumcision to be borne of the circumcised, may be gathered by many places, as Luke, 13, Where the woman which Christ healed of a spirit of infirmity bound together, is called i Luk, 13, 11 the daughter of Abraham, to signify that the privilege of his posterity belonged no less to her and all women that were faithful, then to the males; and that she was as well his daughter, as they his sons. Likewise Gen. 34, the sons of jacob, communing with Hamor after their sister was humbled and abused, said unto them, k Gen. 34, 14 15. 16 We cannot do this thing, to give our sister to an uncircumcised man, for that were a reproof unto us: but in this we will consent unto you, if ye will be as we are, that every man-child among you be circumcised, than we will give our daughters to you, etc. where these two are set as contrary one to another, our sister, and the uncircumsed, which teacheth that they were accounted as circumcised in the males, so that it was enough to them to be borne of parents that were circumcised. Fiftly, they differ in the settled time which is limited for circumcision, being precisely and necessarily tied to the 8. day: but in baptism it is not so, there is greater liberty left to the church: yet the Sabbaoth following would not without urgent cause be omitted. Sixtly, circumcision was instituted for the Israelites that were the seed of Abraham: but Baptism was instituted for all Nations that are willing to join themselves to the fellowship of the churches of Christ that profess his name, of whatsoever Land and language they be. Lastly, circumcision was to endure only till the coming of the Messias, but the body being come, the figure must cease, whereas baptism is to continue unto the end of the world l Math. 〈◊〉, 20 as our saviour teacheth Math, 28 Teach and baptize, and lo I am with you until the end of the world. Wherefore, the circumcision of the Turks which live in infidelity, and of the Moors which profess Christianity used at this day is nothing worth, albeit they retain the outward sign and ceremony: because the institution of it was only to endure the blessed times of the Gospel. Thus we see, that notwithstanding the differences between circumcision and baptism in circumstances of time and manner of doing: yet being in substance and effect the same, the Argument standeth strong and invincible, proving the baptizing of infants in the time of the Gospel, from the commandment of circumcising infants in the time of the Law. Again, m The practice of the apostles. let us consider the practice of the Apostles and ages succeeding in this point. For albeit it be not expressed, that any infant was baptised by the hands of the Apostles: yet we find in divers places, that whole families and households have been baptised, in which no doubt were many infants and sucklings n act. 16, 13 33 1 cor. 1. 14, 16 act, 18, 8 & 2. 37, 38, 39 as Act. 16. 15. Lydia being converted to the faith was baptised, and all her household. And again Verse. 33, of the same chapter, the jailor was baptized and all that were with him. So was Crispus the chief ruler of the Synagogue and his household baptized, and the household of Stephanas. Furthermore, when Peter commanded the jews, newly converted to the faith of Christ, and hungering after salvation in him whom before they had crucified, to be baptized: he addeth this as a reason, For the promise is made to you, and to your children, and to all that are a far off, even as many as the LORD our GOD shall call. Nevertheless will some say, we read not directly that any infants were here baptised in these pIaces? But do we Object. answ. read that any were excluded? And seeing the scripture expresseth all the household, who shall dare to debar infants? Are not they a principal part of the house? Besides, if the baptism of children be not to be believed, because it is not named and expressed: we might with as good reason shut out women from the Lords Supper (if any were as great an enemy to the communicating of Women as to the baptizing of Children) seeing we do not expressly read, that they were not admitted to the Lords table in the apostles times. Wherefore, children's baptism is no humane tradition, no apishimitation, no ancient corruption of this Sacrament: but is grounded on the unblamable practice of the Apostles, which hath the force and strength of a commandment. Thirdly, Christ by his own example alloweth and approveth their baptism as we see, Mar. 10, when the Disciples rebuked those that brought little chilrens to Christ that he might touch them, he said, o Mar. 10. 13 14, 15 Suffer little children to come unto me, & forbid them not, for of such is the kingdom of God: verily I say unto you, who soever shall not receive the kingdom of God as a little child, he shall not enter therein. Where we are to observe, that he saith not, of these only is the kingdom of heaven, but of such like infants, which shall be in all ages and times of the church. In this act of Christ embracing the infants brought unto him and sharply rebuking his Disciples thatforbad them: we are to consider that he commandeth children to be brought unto him, and addeth a reason, To such belongeth the kingdom of heaven. If any object, It is said, he embraced them, it is not said, he baptised them: or if Object. any reply and say that there is no agreement and resemblance between baptizing and embracing: I answer, he Answer. layeth his hands upon them, he prayeth for them, he commendeth them to his father, and saith The kingdom of heaven is theirs. All this is a great deal more then to give them the outward sign. For if reason require, they should be brought to Christ: why should they not be received to baptism, which is a sign of our union with Christ? If the kingdom of heaven belong to them: why should the sign be denied unto them, whereby the door of entrance into the church is opened? Why should we drive them away from Christ: whom christ calleth unto himself? Neither let any say, these children were of years and grown up in age, able of themselves to come and repair to christ: For the evangelist useth such words as signify such young infants as are babes and hang upon their mother's breasts, p Luk. 2, 12, 16 & ch. 1, 44 therefore, by coming in this place he meaneth to draw near or to have excess. Again they were such as were brought to Christ by q Luk. 18. 〈◊〉 others, Luk. 18, 15, they were carried in their Arms, they walked not on their feet, and Christ also took them in his own arms. Besides, heerto agreeth the practice and custom of the primitive church: for no teacher so profound, no doctor so learned, no writer so ancient, which doth not refer the beginning hereof to the r Orig. lib, 5 comment. ad Rom. Hieron in fine lib. 3, contra Pelag. August. de bap 〈◊〉 &. cap 20 libri. de origine animae. precise times of the Apostles. Let the Anabaptists and adversaries of this truth tell us, who was the first author and inventor of children's baptism, if they refer it not to Christ? who first administered it? What was his name, if they cancel, let them not hide it? Let them declare the time when it began? Let them show the place where it was devised? Let them name the child first baptized, and in what assembly or church it was? If they cannot do these or any of them, let them acknowledge the baptism of children to be the ordinance of God, and not of man: warranted both by doctrine of the scripture and practice of the church. Moreover if there were no writer to avouch this ancient truth, yet is it in itself very right and reasonable. For do we not see and behold daily very babes and 〈◊〉, s children admitted to coppi-holdes by custom of the Manor amoug men. oftentimes among men admitted to their inheritance, have they not livery and season of land, and have they not the wand or turf taken in their hands, according to the use of the 〈◊〉, or custom of the Manor of which they hold? They know not what is done: they perceive nothing what the Lord of the Manor or steward speaketh unto them: yet we see among the wisest men in this world, this is not thought foolish, neither is such an admission called into question, but they are afterward instructed what they have done, what they have undertak n and taken upon them, what services and duties they owe, what their Lord requireth of them. Thus they are admitted in their infancy to a temporal inheritance and possession this they hold to the end of their life: and of the validity of such entrance no tenant maketh doubt. Why then should it seem unreasonable to give them baptism, the sign of the covenant, being born heirs of the promise, that after they come to discretion they may make use of it as the rest of the members of the church? They shall understand afterward that which they understand not for the present: and yet if it please GOD to take them in mercy to himself from the miseries of the world, before they know the mystery of their baptism, he worketh extraordinatily by ways best known to himself the force of their baptism in their hearts, and sealeth up their engrafting into Christ I esus. If then children have the white wand delivered unto them to assure them of the inheritance which they hold: let none deny unto them the partaking of this sacrament, whereby they are assured of an eternal inheritance howsoever for the present time they are not capable of the knowledge thereof. Lastly, the privileges and prerogatives of children are no less than those of elder years. For infants are a part of the Church of GOD, t children are christs sheep and members of his body they are the sheep of CHRIST, they are the children of the heavenly father, they are inheritors of the kingdom of heaven, they are redeemed with the blood of CHRIST, and engrafted into his body: why then should they not bear the mark of CHRIST, seeing they are a principal part of his possession? If they be a part of the household, they ought to have entrance into the house: if they belong to the City of GOD, who shall dare to shut the gates against them? Or if they be in the number of the sheep of Christ, who shall presume to keep them from the sheepe-folde? Or if they be sound members of the body of christ, who shall cut them off as rotten members? Wherefore then, u Gen. 17. 7 act, 2 39 1 cor, 7. 14. should they not receive the seal whereby the promise is confirmed unto them, seeing they have the promise itself of salvation? Why should they not be pattakers of the outward sign, a math xix14 seeing they are partakers of the thing signified? Why should they be put back from the figure, seeing they have the truth itself? Why should they not be partakers of the sacrament with the faithful, seeing they are enroled in the fellowship of the faithful? And who shall deprive them of the seal of the covenant, seeing they are partakers of regeneration and remission of sins. Hereupon thus we reason, whosoever are in the covenant and Church of GOD, to them belongeth baptism, which is the seal of the covenant: but infants are in the covenant and of the Church: therefore to them belongeth baptism which is the seal of the covenant. Again, to whom the promise appertaineth, they may and aught to be baptised: but the promise was made even to infants: therefore they may and aught to be baptized. Furthermore, to whom forgiveness of sins and the Holy-ghost are promised and given, they ought by no means to be denied the outward sign: but forgiveness of sins and the Holy-ghost are promised to infants and given unto them: therefore infants ought not to be kept from the element of Water, no more than such as are of years of discretion. Thus much of the first point, putting children into the right and possession of Baptism, as if it were the right heirs into their inheritance, from which they have been wrongfully and uniuftly dispossessed. Having now sufficiently proved by the scripture, that children are to be baptised: it remaineth that we should maintain this assertion against b Objections of Anabaptists, impugning children's baptism, answered. the cavils of the Anabaptists. For as the former reasons, grounded upon the evident demonstration of the word, as upon a pillar that cannot be shaken, may persuade us to embrace the truth: so the weakness and sophistry which appeareth in the Objections of the adversaries, ferueth to confirm us in this persuasion. But let us examine what is the strength of them. First they object it was never commanded that infants should be baptised. I answer, unblamable examples and practices Objection Answer not contradicted, are in the nature of precepts. Again, the will of God approving and appointing children's baptism appeareth, c col 2. 11, 12 in that it came in place of uncircumcision, Baptism is our circumcision. Besides we have d Math. 28, nineteen i cor x, 1, 2 a general commandment, Go teach all nations and baptise them. And the Apostle saith, all were baptised in the cloud and in the sea. Christ saith, all nations, the Apostles saith all the Israelites: let them show, where infants are excepted and exempted: for we hold this as a certain principle, that a general commandment includeth the particular, and comprehendeth the same under it, as well as if it were by name expresled. Secondly, they object, if infants may be baptized, than they may be admitted to the Lords supper: for why should Objection not the supper be given to the whole church as well as baptisine? I answer there is not the like reason and respect of both. There is great difference between these two sacraments. For baptism is a sign of our entrance and receiving Answer into the church, so that the Supper is to be granted to none but to such as are baptized, and are fit to bear strong meat, being instituted for our confirmation and sealing unto us, that God having once received us into the church, will also evermore preserve us in it, that we never fall from it, nor forsake it, and will nourish and cherish us by the body and blood of Christ. Wherefore, the Lord jesus, to show that his Supper was not for children but for men, would not administer it in the element of milk, which is for infants and for new borne Babes: but in bread and wine which are for strong men that are of age. Again, sundry conditions and considerations are required in the supper which debar young infants, that although they are to be baptised, yet they ought not to be admitted to the Lords supper, seeing by their young years they are excluded. For it is required of all those that come to this supper, e 1. 〈◊〉, xi, 26 28, 29 to show forth the Lords death, to discern the body and blood of Christ, and try themselves whether they have faith and repentance. But infants cannot do these things, they cannot show forth the lords death they are not apt to discern his body and blood, they are not able to examine themselves, and therefore infants for good causes are excluded from this Supper. Thirdly they object, f Mar. 16, 16. Math. 28, 19 that it is said Teach and baptise: and Object. 3. again, He that shall believe and be baptised shall be saved: where upon they conclude, that such as believe not, are not to be baptised; inasmuch as Christ before baptism commandeth teaching, and afterward joineth baptizing with believing. But infants are not capable of doctrine, neither do they actually believe: therefore they are not to be baptised. Again, g act, 2. 38 if repentance be necessarily joined as Act. 2 Amend your lives and be baptised: then infants must be separated and secluded, who cannot repent. But repentance is necessarily required: therefore infants are to be barred from the sacrament of baptism. I answer, first, those Answer sentences are not general to all, but belong only to men of sufficient years and discretion to discern between good and evil. By this fraud of extending, stretching, and falsely applying general sentences of Scripture, a man might rear and raise many monstrous conclusions. If a man would go about to prove that children are not to be nourished and said with coporall food, because the Apostle would have none to eat h 1 Thess 3. x. but such as labour, were he not worthy to be spitted at or hissed out of the schools, because he carrieth that indifferently to all ages, which is limited and restrained to a certain age? So must we not rack and rend asunder the i Luk. xiii. 3. 5 Rome x. xvii. Mar, xvi, xvi Heb. xi, 6 general sentences of scripture, Except ye repent, ye shall all perish: faith cometh by hearing, & hearing by the word of God: he that believeth and is baptised, shall be saved. These belong only to men of discretion, and are not to be applied to infants, whom they do not concern. Again, Christ in those words instructeth his Apostles, what order they should observe in the conversion of the Gentiles: first, they must instruct them in faith, then baptise them being instrued, and lastly guide them in true obedience being instructed, when he addeth. k Math 28, 20 Teaching them to observe what soever I have commanded you. Besides, if they strictly urge and stiffly stand upon the words, as they literally lie in order: why may we not first baptise them before we teach them, because it is said, baptizing them in the name of the Trinity, and teaching them to observe what I commanded. But he entreateth in this place of such as are grown up, which must first have knowledge in the gospel, faith in Christ, and repentance from dead works before they be baptised: but infants are baptised by reason of the promise made to their parents. Moreover, we might oppose unto these, the example of circumcision, which we know and they are not ignorant was given to infants, who could not yet believe: so that such as bar them from baptism, because they are not capable of faith and repentance, might in like manner exclude the infants of the Isralites from circumcision. Baptism is the sacra. of repentance and faith, though neither of these be in infancy, yet they are baptized to the repentance and faith to come, which albeit they be not actually form in them, yet by the fruits afterward they shall appear to be in them. Lastly, if baptism should be given only to those that truly believe, it should likewise be denied to such as are of understanding: for we are able to pronounce of these that they do truly believe, and certainly apprehend the promises of the gospel. Wherefore, if infants are not to be baptised, because they have not faith and want repentance: neither are they of sufficient age to be baptised, of whom it cannot be directly and undoubtedly said, they do believe. Simon the sorcerer mentioned l act, 8. 13. 20 in the Acts of the apostles was baptised, and yet remained an hypocrite. If they say, profession of faith is sufficient to make members of the visible church: I answer, our saviour speaketh not of a bare profession of faith, when he saith He that believeth and is baptised shall be saved, for then all that profess faith should receive m 1 Pet. 1. 9 The reward of their faith, which is the saluationof their souls. Again, profession of faith is for such as are capable of it, which agreeth not to the age of infants: as they cannot deny the faith before men, which they have not acknowledged: no more can they confess the truth of doctrine, which they never learned. Now, to be borne in the church and in the covenant, is infants in place and stead of an actual confession and real profession. Such as are grown up must believe with the heart, n Rome, 10. 〈◊〉 and confess with the mouth the gospel of salvation: it is sufficient for others to be the children of such as have confessed the faith. Fourthly they object in this manner, baptism is given for Object. 4. remission of sins: but infants have not sinned: they therefore cannot be baptised: I answer, infants commit not actual answer. sin, yet are guilty of original sin, they want inherent righteousness, they have a proneness to all evil, their whole nature is corrupted being in the seed of Adam. Albeit therefore infants have not finned after the similitude of Adam's transgression, in their own persons, yet they have sinned in him, and in his loins, in whom all are dead. This the holy man o job. 14 4 teacheth, job. 14. Who can bring a clean thing out of filthiness? There is not one. Likewise, the prophet p Psal, 51, 5 Rom. 5, 14 19 David confesseth this truth, Psal. 51. Behold, I was borne in iniquity, and in sin my mother conceived me. So the Apostle Paul, Rom. 5. Death reigned from Adam to Moses, even over them also that sinned not after the manner of the transgression of Adam, which was the figure of him that was to oome: for as by one man's disobedience, many were made sinners, so by the obedience of one shall many be made righteous. Wherefore, such as hold infants without all guilt of sin, never knew the greatness of Adam's fall, of God's justice, of man's misery, and of Christ's endless mercy. Lastly, they object, that Christ himself was not baptised object 5. until 30, years of age. I answer, no more did he preach Answer, before he was thirty: yet hence it followeth not, that none ought to enter that calling before that age. True it is, he that desireth that worthy office must be no new plant, no younger Scholar, none lately come to the profession and gathered immediately from heathenish religion to the fellowship of the gospel: yet the office of teaching is not tied to 30, years, the age may be less if the gifts be great, and fit for that calling. Again, Christ stood not in need to be baptised in respect of himself, being without original or actual sin to he washed away, and therefore john at the first put him back: r Math, 3, 15 yet he would be baptised for our sakes, to fulfil all righteousness, to sanctify our baptism in himself, and that thereby we might know he was installed into his osfice. But we stand in need to be baptised, to seal up the washing away of our sins, and therefore there is a great difference in this respect between Chrift and us. Besides, the Evangelist doth testify, that albeit our saviour were baptised at thirty years of age, yet he was circumcised at 8. days old. Now we have proved before, that the same which circumcision was to the jews, baptism is to all christians. If then he in his infancy were circumcised, than children in their in fancy may be baptised, and are not commanded to wait thirty years: for baptism is our circumcision as the Apostle teacheth: but Christ in his infancy was circumcised, s Luk. 2, 21 when the eight days were accomplished: therefore children in their infancy may be baptised. Furthermore, baptism was not hitherto as yet in use, it was not commanded to be used when he was a child, and therefore he could not possibly be baptised, unless we will imagine he might be baptised, before baptism was. So that we see, as he would not have his circumcision deferred one day beyond the time appointed: so he was presently baptised, so soon as baptism was instituted of God, and administered by john. Fiftly, we are no more tied to this circumstance of time in christs baptism, than we are to other circumstances of time, place, and persons in the Supper: he ministered it in an upper Chamber, and before his passion: we in churches, before dinner, & after his resurrection. Lastly, when the time appointed came, that the promised saviour and redeemer of mankind should manifest himself to the world, than he showed himself openly, than he came to the preaching & baptism of john, & began to publish the glad tidings of salvation, t Mar. 1, 15 and to exhort men to repent & believe the gospel. These are the chiefest objections against children's baptism, that carry any show and probability of reason, which hitherto we have dissolved and discussed. And this is the second point before propounded. Now as we have seen the truth proved by the scripture, and maintained it against all the ignorant cavils of the Anabaptistes and other Arrians of Transiluania, that have u Ministri. Transiluan. contra Trinit & in carnationem domini. oppugned this truth: so let us come to see the benefit of this doctrine, and what profit cometh by baptism of children that are without knowledge, without understanding, without faith, and without repentance. What use can there be of this? Much every way, as well as by circumcising an infant of eight days old. First, consider from Use. 1. hence, a plain and palpable error of the Church of Rome, a Lindan. lib. 4. panopl. Bellar. de verbo dei. lib. 4 cap. 9 that teach that the baptism of children is by tradition, not by divine institution, from their word unwritten, not in the word of God written. But we have confuted the Anabaptistes by the Scriptures, and convinced them by the institution of circumcision, by the tenor of the covenant, by the holiness of their birth, by their redemption through the blood of Christ, and by the practice of the Apostles. This is better armour, these are stronger weapons, this is a sharper sword to cut in sunder the corrupt heresy of the Anabaptistes, than the wooden dagger of humane tradition which the church of Rome draweth out against them. The Scripture is all sufficient b 2 Tim. 3. 16 to prove all truth, and to beat down all false doctrine that lifteth up itself against God. Wherefore, we hold their traditions, to be superstitions: & their unwritten 〈◊〉 are written lies. As we retain the baptism of children, so we have always been ready to maintain it by the old and new testament, as by the sword of the spirit against all the adversaries thereof. Secondly, let us learn from hence 〈◊〉 acknowledge a difference Use. 2. between 〈◊〉 and the Lords supper. For in baptizing of children, 〈◊〉 faith, not 〈◊〉, not regeneration is required, but only to be borne in the covenant: but the supper of the Lord requireth knowledge, discerning, trying, and examining of ourselves: which are not required, neither can be performed of young children, who know not light from darkness, nor good from evil. Thirdly, if infants have interest in baptism, than hence it Use, 3. floweth that all are conceived and borne in original sin, c Ioh, 3, 6 1 Cor. 15. 22, Rome 3, 23, 24, Eph 2, 1, 2 and whatsoever is of the flesh is flesh. So the apostle saith, As in Adam all die, even so in Christ shall all be made alive. There is no difference, all have sinned, and are deprived of the glorious kingdom of God: we must be justified freely by his grace through the redemption that is in christ jesus: by nature all are the children of wrath, and borne dead in sins and trespasses, infants not excepted. We learn therefore that whatsoever is begotten of man is sinful and corrupt, it must be cut and pared away, we must be renewed and borne again by the spirit of God, cleansing us from our sins: yea the children of the faithful parents, whose corruptions are mortified, whose lusts are subdued, whose flesh is tamed and brought under the obedience of the will of God, are notwithstanding brought forth in sin, because they are born by carnal generation, and not by spiritual regeneration: as corn winnowed from the chaff d August. de poenit. merit & ●emiss. l. 3. c. 18. yet groweth up again with it, and as the foreskin cut off from the parents recurneth in the child. Again, have infants of the faithful right to be baptised? Then acknowledge hereby the difference between them and the children of infidels, jews, Pagans, and Turks. As the children of the jews, being heirs of the covenant, were separated & distinguished from other children of the wicked Idolatrous nations, and were therefore accounted the holy seed: so for the same cause and reason the children of christians e 1 Cor, 7, 14 are called holy, borne of either party and parent being faithful and a believer, and do differ from the profane seed of idolatrous people. Indeed whosoever maketh a true profession of the faith which he holdeth, and is ready to lead his life according to that confession, though he be not the seed 〈◊〉 child of the faithful, yet is to be baptised, though he came of the race of Turks, or pagans, as f act. 8, 37 appeareth by the speech of Philip to the Eunuch, If thou believest, thou mayest. Thus we see, that the children of those that profess the faith, belong to the church of God: the children of Pagans belong not to the church of God: lo how great a difference there is between them. Hereby then, the children of the faithful are discerned and distinguished from the profane multitude of Atheists, Epicures, Libertines, Arrians, anabaptists, Turks, Saracens, Persians, and other barbarous nations, g Eph. 2, 12 which are without christ, without hope, without God in the world: whereas the holy seed of all the faithful belong to the church of God, and are reckoned in the company of the church. For this h Rom. 11, 16, cause, the Apostle calleth the whole posterity of Abraham, holy, that is, consecrated and hallowed to God, If the root be holy, the branches are also holy. Not that the children of the faithful do want original sin, or that they gather any actual holiness or inherent righteousness by carnal generation and propagation from their parents, but because by benefit of the covenant of God, and by force of his gracious promise, they are separated from profane infidels, and brought into the bosom of the church, as Noah was into the Ark.? Fiftly, this doctrine setteth forth the honour and glory of God. For is not God greatly glorified, when he showeth Use. 5. himself true in his promises and hath mercy upon the faithful i Deut, 7, 9 Esa. 59, 21 Exod. 20, 6 for a thousand generations? And is not occasion offered to us continually to glorify him? Can we deserve that God should be our God? Nay do we not deserve, that he should not be our god? And yet behold he will be the God of our children also? Let us therefore never forget his mercies: let us fill our mouths or rather our hearts with his praises: let us confess before the Lord his loving kindness, and his wonderful works before the sons of men. Sixtly, all parents are hereby wonderfully comforted, Use. 6. they have their faith strengthened, and are confirmed in the love of GOD, when they see themselves so beloved of GOD, that it descendeth and floweth even to their Children, as they are assured by this visible sign. This is that worthy and wonderful promise which we must receive by faith, k Gen. 17. 7, I will be thy God, and the God of thy seed after thee, I will establish my covenant between me and thee, and thy seed after thee. A sentence to be written, not only in Gold, but in the tables of our hearts to dwell with us for ever. When we must leave the world and our families in poor estate behind us, and go unto the father: let us not be dismayed, discouraged, or discomfited: this is the stay of our hope, this is the staff of our cófort, this is our Anker-hold, that he will not shut up his mercy toward our children, but be a gracious God to them as he hath been to ourselves: so that we may assuredly say unto them with faithful Abraham, l Gen. 22. 8. My son God will provide. Let us be content with those things that we have, for he hath said, m Heb. 13, 5, 6, 7, josh, 1, 5 Hag, 2, 9 I will not 〈◊〉 thee neither for sake thee, so that we may boldly say, The Lord is my helper, neither will I fear what man can do unto me. Godliness is great gain, and he that is truly godly, is truly rich. He that hath Christ,, hath all things: he that wanteth him, wanteth all things. Heaven and earth are the Lords: all the gold and silver are his, who hath promised to be an husband to the Widow, eyes to the blind, a covering to the naked, a father to the fatherless, and he will not forget his kindness towards us for ever. Wherefore, let us lift up n Heb, 12, 12 13 our hands and our hearts which hang down, let us strengthen our weak knees, and make strait steps unto our feet, God is able to work contentedness in all his servants, whose power is best seen in our weakness 〈◊〉 whose glory shineth brightest in our greatest wants, Remember o Psal 37, 25 34. 8, 9, 10 what the prophet saith Psal 37, 25 I am young and now am old, yet I saw never the righteous forsaken, nor his seed begging bread. And again, Taste ye and see, how 〈◊〉 the Lord is, blessed is the 〈◊〉 that trusteth in him Fear the Lord ye his saints: for nothing wanteth to them that fear him. The Lions do lack and suffer hunger, but they which seek the Lord, shall want nothing that is good. Lo, how the man shallbe blessed that feareth God, not only in his own person, but in his children: p Psal, 115, 13 〈◊〉. 〈◊〉, 32 38, 39 inasmuch as our seed is no less dear to him then we are, as Psal, 115. He will bless them that fear the lord, both small and great: the Lord will increase his graces toward you and toward your children. And to the same purpose the prophet 〈◊〉, Chap, 32. saith. They shall be my people, and I will be their God, and I will give them one heart, and one way, that they may fear me for ever for the wealth of them and of their children after them. Let us all rest in his words, and rely upon his merciful promises. He is not as man that he should lie, nor as the son of man that he should deceive. He hath said, he will be our God, and the God of our seed that we leave behind us. Behold, O Lord, the words of thine own lips, consider the promises that are gone out of thine own mouth. We know thou art true and faithful in all thy sayings, thou wilt not alter the things which thou hast written with thine own finger: on thee we wait and in thee we put our trust, let it be unto thy servants according to thy free promise, and according to thy gracious covenant, that we may feel the accomplishment thereof in our souls. Seventhly, all parents are hereby to be warned and admonished, Use. 7 that seeing the promise of forgiveness of sins and the kingdom of heaven belongeth to their seed, and consequently the sign and seal thereof: they must be careful to bring them up q Eph. 6, 4 in the true knowledge and fear of God, as Eph, 6. Father's provoke not your children to wrath, but bring them up in instruction and information of the Lord So Moses teacheth Exod, 12, 26, 27. When their children should ask them touching the paschal lamb, that then it is their duty to declare and deliver to them the true cause and occasion thereof. Likewise so often as we consider how our children are by grace accepted, by baptism consecrated unto God, and 〈◊〉 made heirs of life and salvation: it standeth us upon, to plant and water the saving knowledge of Christ jesus in them. For what should it profit us to leave them great riches and large possessions, and make them for want of instruction and information in the ways of God the children of hell? If we do no more but feed them, and give them meat and drink: what do we for them, which we do not 〈◊〉 the Ox and Ass? Or if our chiefest care be to clothe them well, and to apparel them warm: what do we r 1 Tim. 5. 8 which the Turks and infidels do not, as well as we? Have not they as great a portion in this, as we? but our obedience to the will of God, and duty to our children must exceed theirs, if we will enter s Math 5. 20 into the kingdom of heaven. Whereby we see, that they are greatly deceived, who when, they have made honest provision for the sustenance and sustentation of their children in this world, will say they have done their part, although they have not taught them to know God, these have the greatest and chiefest account to make for their souls. Now if this be a grievous sin, to neglect the teaching of our children the fear of God: then they increase and double their iniquity, who by their corrupt example do lead them into evil, and so murder their souls. For children in stead of godly and religious instruction, do oftentimes hear their fathers swear, swagger, lie, rail, and slander: see them deal deceitfully and unjustly, and mark their walking in every evil way, making their houses as it were any mage and representation of Hell itself, by practice of all manner of abominations leading thereunto. Lastly, this doctrine is very comfortable to children themselves. For howsoever they cannot know or remember use. 8 their own baptism: yet they are to consider that they live in a church and among a people, where infants are ordinarily baptised, and sealed with the sign of the covenant of God. Besides, it is and ever hath been t A laudable custom of the Church to have godfathers and Godmothers. of ancient time a laudable custom in the church to have special witnesses (men of credit and estimation) of every child's and infant's baptism, whom commonly we call Godfathers and Godmothers. The steps of this truth may be traced out, if we consider u Esa. 8. 1, 2, 3 what the Pprophet Esay saith, Chap 8, where he declareth that so soon as his wife had borne him a son, he gave him his name (which was done at circumcision) and took two a Parents no. fit witnesles of their own children's bap tisme. faithful witnesses Uriah and Zechariah to testify the circumcision of his son, and the solemn giving to him of that name in the presence of the congregation. And howsoever Uriah walked not with a right foot, but turned aside from the pure worship of God to set up the idolatrous Altar after the fashion of Damascus to seed the fancy of Ahaz: yet he was a man of reputation, whose testimony was sufficient to assure the naming of the prophet's son: because the times to come would be troublesome and full of many calamities. For their children were named, when they were b Gen. 21, 3, Luk. 1. 59 & 2 21 circumcised: as now our children are named, when they are baptised. So likewise the Church oftentimes lieth under the cross, and is subject to persecution, as c Revel. 12. 6 the Woman driven into the Wilderness, Revelations 12, 6, and so the baptism of many members might many times be doubted of and called into question, (forasmuch as no impressionabideth in the flesh, as there did in circumcision) the Churches have thought it convenient to require certain men to be as special witnesses of infants their bringing to Christ and to the church by baptism, and of their names given them in their baptism. Seeing therefore children are baptised, and have by this means no assurance given them of their baptism: they have a marvelous benefit bestowed upon them, that they so soon obtain the partaking of CHRIST and all his benefits. God worketh in the children of the faithful belonging to his covenant by ways unknown to us, as d Luk. 1, xv, 41 john Baptist is said to be filled with the Holy-ghost from his Mother's 〈◊〉: and they are called e 1 cor, 7. xiiii holy by the Apostle, insomuch that they cannot perish: whom God calleth, some sooner and some later, all in his own appointed time, as seemeth good to his heavenly pleasure. The remembrance whereof, when children come to age, greatly comforteth them in the love and fear of God, when they call to mind that they are so greatly esteemed and highly regarded of GOD, from the first coming into the world, before they had the use of speech, of reason, and of understanding. Christ jesus shed his blood for them, he died for all the children of God, f Ioh 11, 52 Revel. 20, 12 he redeemed them whether they be old or young, small or great, as joh. 11. He must die, not for that nation only, but should gather together in one the children of God which are scattered. And the same Apostle Revel. 12. saith, I saw the dead both great and small stand before God, and the books were opened, and another book was opened which is the book of life, and the dead were judged of those things written in those books according to their works. Wherefore, when children shall come to years of discretion and understanding, they must hereby be pricked forward to an earnest care and endeavour to walk in the fear of God, and to serve him in holiness and righteousness all the days of their life, by whom they were received for sons and adopted for his children by a solemn pledge of their adoption, before they were able through their age, to know and acknowledge him for their father. Let them give the g Pro. 3, 9, Lam. 3, 27 Psal. 119, 9 Eccl. 12, 1 first fruits of their life to God: let them learn to bear the yoke of obedience from their youth let them redress and reform their ways by taking heed to the word of truth: and seeing God hath remembered them in their baptism, let them also remember their creator in the days of their youth and begin to be wise betimes, lest death come suddenly and cut them off, as the sluggard that for-sloweth the seasons of ploughing and reaping, wisheth for them in vain at another time of the year. Thus we have showed the baptism of children: the certain truth thereof hath been evidently proved: the objections against this truth alleged, have been susficiently answered: and the uses of it to the great comfort of all faithful parents and Children have been particularly remembered. Chap. 8. Of the first inward part of baptism. HItherto we have handled all the outward parts of baptism now we are orderly to proceed to the inward parts. The inward parts of baptism are such as are represented by the outward. Those are a Math. 28. 19 20. four in number: first, God the father: secondly, the spirit: thirdly, Christ: four, the soul cleansed, as we see Math. 28, 19 Teach all nations, baptizing them in the name of the father, of the son, and of the holy-ghost: he that believeth and is baptised, shall be saved. Here we see these four inward parts b Four inward parts of baptism are named and expressed. This is also evidently proved Math, 3, in the baptism of Christ, where the Trinity c Math, 3, xi of persons was manifested. These inward parts do directly and fitly answer to the outward. The father is represented by the Minister: the spirit worketh by the word: Christ is sealed by the water: and the soul cleansed is signified by the body that is washed. Now, d The agreement between the outward and inward parts. there is a notable agreement, a singular union, and fit proportion between these parts, where the minister hath relation and reference to the father, the word to the spirit, the water to Christ, and the body dipped to the faithful cleansed. For even as the minister by the word of institution, taketh and applieth the water to the washing of the body: so God the father, through the working of the spirit offereth and applieth the blood of Christ, to the cleansing of the faithful. Having seen the proportion of the parts between themselves, let us consider of them particularly and in order. The e The first in ward part of baptism is God the Father. first inward part is God the father, represented by the minister. The minister calling upon the name of God, useth the water to wash, and washeth the party baptised with the element of water, which sealeth up god's incorporating and engrafting f Gal. 3. 27. of the baptised into Christ, and our spiritual regeneration. Hence it is, that when john baptised, the father was present, as precedent of the work, when lo, his voice came from heaven, saying, This is my beloved son in whom I am well pleased. Now let us come to the uses. This 〈◊〉 first of all, to strengthen our faith in the remission Use. 1. of our fins, in imputation of Christ's righteousness, in mortification of sin by the force of Christ's death, and in sanctification through Christ's resurrection. Wherefore, although the Minister doth nothing, touching or toward the cleansing of the soul: yet in regard of God's ordinance and our benefit, the ministry of man is somewhat, which whosoever despiseth, doth despise God the author of it. For whensoever the eye of the body seeth the minister pouring on the water, and washing the body: we must behold by saith god the father, offering the blood of his own son, to be water of life to our souls. And let us all make this use of the Church's baptism to the comfort of our own hearts, so often as we see it administered: let us not rest in it, as in a work done to another, and nothing concerning ourselves, but evermore help our inward affection by the outward action: and always as the eye of the body beholdeth the Minister, let the eye of the faith, be fastened firmly upon the Father, who maketh the Sacramental rites available, which are openly done before us for our edification. Again, it teacheth, that we must not rest in the outward Use. 2. washing, nor in the external actions of the Minister: but ever consider what is offered to our considerations therein, and when the father offereth to us his son, let us not refuse him. For, he that satisfieth himself with the outward work, is as he that catcheth after the shadow, and regardeth not the substance; or as one that maketh much of the garments, but respecteth little the body itself, which ought to be had in greatest price and estimation. Lastly, is God the father an inward part of baptism? then Use. 3. we must take heed, we give not that to the Minister which is proper to god the father, whereby he is robbed of the honour and glory due to his great name. The Minister may wash the body and cleanse the flesh, but can go no further: he meddleth not with sanctification of the conscience from dead works, which is not in the power of mortal man to do: so that god giveth the thing, and men give the sign, yea while the Minister offereth the one, God the father giveth the other. Chap. 9 Of the second inward part of Baptism. THe second inward part of baptism a The second inward part of baptism is the holy spirit. is the spirit of God, having relation to the word and promise of God. This b Math, 3, 11 16 appeareth Math, 3 11, He baptizeth with the holy-ghost and with fire: And verse 16, When Christ was baptised, the heavens were opened unto him, and he saw the spirit descending like a dove, and lighting upon him. So the apostle, 1 Cor, 6 saith, ye are washed, ye are sanctified, ye are justified in the name of the Lord jesus, and by the spirit of our God. And chap. 12, of the same Epistle, By oak spirit we are all baptised into one body, whether we be jews or Grecians, whether we be bond or free, and have been all made to drink into one spirit. And Tit, 3. According to his mercy he saved us, by washing of the new-birth, and the renewing of the holy-ghost, which he shed on us abundantly, through jesus Christ our saviour. All these testimonies teach us, that the Holy spirit of God is a necessary inward part of this sacrament, and that the baptism of the spirit joined to the word, giveth force unto it, who worketh in our souls that which water doth in our bodies, so that without the spirit it is nothing. From hence we learn, that it is not the dipping of us into, Use. 1 or the sprinkling of us with water, by the Minister that maketh us partakers of Christ, but it cometh from the virtue of the spirit, who in time performeth what is represented by outward signs, and promised by the word. Again we learn hereby, that the spirit is true God, use. 2 equal with the father and the son. For who is able to make the word and Sacraments available, but only God? Seeing then this is the proper work of the Holy-ghost, to open the heart, to teach the conscience, to seal up to the day of redemption, and to help our infirmities in heating, in praying, and receiving the Sacraments: he must needs be acknowledged to be true God the c Icot. 12. 4 5, 8. 9, x, xi Revel. 1, 4 giver of these graces. So we see, that in the form of the administration of this sacrament, the blessed spirit is named and rehearsed, d Mat 28, nineteen and hath his order together with the father and the son. This therefore is a principle of our faith, to be learned, confessed, and believed. Thirdly, we are hereby to take heed and beware, that we use. 3. give not to the word that which is proper to the spirit, he ingrafteth us into Christ, he keepeth us that we fall not from Christ, he maketh the word and promise of the institution profitable unto us, without whom it should be unto us as sounding brass or a tinckeling Cymbal. Wherefore, as GOD the father in mercy maketh the promise, so his spirit must assure it to the Consciences of all the faithful. Lastly, let us learn whensoever we come to the word or sacraments, to crave the gracious assistance of the blessed use. 4. spirit, to guide direct, and regenerate us to eternal life, to sanctify us, e 1 john. v, 7 and to assure us of gods endless favour in Christ's jesus, as 1 Ioh 5. There be three which bear witness in heaven, the father, the word, and the holy spirit: and these three are one. The Holy-ghost by his grace and virtue worketh in us steadfastly to believe the truth of God's word, and the gracious promises of salvation: as he is the author, beginner, and begetter of faith in us, so he increaseth it, and maketh us fit to receive Christ, and to apply him with all his gifts unto ourselves, and sendeth us into the full fruition and possession of Christ. He is our comforter to certify us of our reconciliation to god, and to make us rejoice under the cross, knowing that f Rome, 5, 3, 4 tribulation bringeth forth patience, and patience experience, and experience hope, and hope maketh not ashamed, because the love of god is shed abroad in our hearts by the holy-ghost which is given unto us. He is the earnest and seal of our inheritance, by whom we are sealed up to everlasting life. Thus we see, that howsoever the increase and 〈◊〉 of faith is assigned to the sacraments: yet this grace proceedeth from the holy-ghost, who is unto our faith as marrow unto the bones, as moisture unto the tree, and as a comfortable rain unto the fruits of the earth. If this inward master and teacher be wanting, the sacraments g The sacraments profit not without the spirit. can work no more in our minds, then if the bright Sun should shine to the blind eyes, or a loud voice sound in deaf ears, or fruitful corn fall into the barren wilderness. Wherefore, lest the word of salvation should sound in our ears in vain, and Sacraments joined to the word should be present before our eyes in vain; the spirit worketh in us whensoever we come unto them aright, he mollifieth the hardness of our hearts, he frameth us to new obedience, and assureth us that God offereth to us his own son for our justification and salvation. For even as the seed that falleth into a barren soil dieth and rotteth, yet if it be so wen in fruitful ground well tilled & manured, it bringeth 〈◊〉 good increase with gain & advantage: so likewise the word and the sacraments, if they hit upon an herded neck, and fall into a barren heart, bcome unprofitable and unfruitful: but if the effectual work of the spirit accompanieth the hearing of the one, and receiving of the other, they are profitable, available, and comfortable. Thus much of the second part. Chap 10. Of the third inward part of Baptism. THe third inward part of baptism a The third inward part of baptism is Christ jesus. is Christ, represented and signified by the water. For as the Apostle teacheth b Heb. 10, 4 That the blood of bulls and calves cannot take away sin: so the water in baptism cannot wash away sins. It toucheth the body, washeth it, cleanseth and purgeth it, but it can proceed no further. For this c Act, 2. 38 & 10, 48, & 19, 5 cause the believers are said to be baptised in the name of Christ, as Act, 2, 38. He baptised every one of you in the name of christ. So chap. 19, 5, They were baptised in the name of the Lord jesus. Not meaning hereby the form and manner of baptizing, but the fruit foundation, and end of baptism. Likewise, d 1 Pet. 3. 21. the Apostle showeth the same, 1 Pet 3, 21. Baptism answering to the figure of the Ark, saveth us by the resurrection of jesus Christ. There is no more force in outward baptism to save, the whole virtue and force floweth from the stream of Christ's blood, as the true material cause thereof, wherein the power of in ward baptism doth consist. The truth being evident, that the pouring out of the blood of CHRIST is one of the inward parts of Baptism, let us see the uses. The use of this part teacheth diverse points. First, that the outward washing with water, is not the washing away Use. 1. of sins: for than whosoever were dipped in it should receive forgiveness of sins, repentance from dead works, and sanctification of the spirit, whether he believed or not: e act. 8. 22, which is otherwise, as we see Act. 8, 22. Also, they should not, and could not be Christians, and eternally saved, which are not outwardly washed, but departing this life without baptism, they should perish in the next world without redress or redemption, and so our condition were worse than the jews their condition in times past, and the grace of God more restrained under the Gospel, than it was under the law, Moses' offering more mercy than Christ himself. So then, the washing with water serveth to ratify the shedding of Christ's blood for the remission of our sins, and the imputation of his righteousness to our justification, f 1 joh. 1, 7 as 1 joh. 1, 7. The blood of jesus Christ his son doth cleanse us from all sin. So Revel. 1, 5. He hath loved us and washed us from our sins in his blood, and made us Kings and Priests unto GOD even his father. And Col. 1, 14 the Apostle saith, In him we have redemption by his blood, that is, forgiveness of sins. Again, when we see with our bodily eyes the Water poured upon the body of the baptised: we must behold Use. 2 and consider with the eyes of faith the blotting out of all our sins, as well original as actual, as well after baptism as before baptism, by the precious blood of Christ, that we may assure ourselves it is no idle action. For we must not behold the Sacramental rites, as certain dumb gestures or stage-like shows without substance and signification but we must make them serve to further our faith and edification. Lastly, it teacheth us, not to be led by the outward senses to measure the truth or to judge of the substance of baptilme use. 3. by the outward sign and visible parts: but to have our faith fixed on Christ, crucified on the Cross, and signified in baptism. The infidel seeing children solemnly baptised in the name of the father, of the son, and of the Holy-ghost, will rashly and ignorantly coniesture nothing to be there, but naked rites, and bare Water: but the faithful and true Christian doth behold the washing of the soul and cleansing of the heart by the dearest blood of Christ. So in the lords Supper, to the unbeliever appeareth nothing but Bread and Wine, because we see with our eyes, we receive 〈◊〉 our hands, we taste with our mouth no more: but the believer knoweth, that together with these signs, GOD the father offereth the body and blood of his Son to be spiritually received and digested. Even as he that is unlettered and unlearned, if he look g Esa, 29, 11, 12. upon the face of a book, beholdeth only black colours, and spots upon the Paper, seeth certain figures and charusters of Letters differing each from other, but cannot read the writing or comprehend the meaning: but he that hath learned his Letters and is able to read them, reapeth great profit and instruction thereby: So is it in the 〈◊〉. He that resteth in the outward sign, deceiveth himself: but he that respecteth the thing signified receiveth the profit and advantage. The Cross of CHRIST, and preaching of the Gospel, h 1 Cor. 1. 23, 24. are a stumbling block to the jews, and foolishness to the Grecians. For the infidel hearing that christ was crucified and nailed upon the cross, is offended at him, accounting it a foolish & weak means to save mankind, that life should spring out of death, glory come out of shame, power proceed out of weakness, and triumphant victory arise out of his contemptible sufferings: but the faithful soul acknowledgeth in this mystery of Godlinesle, the high hand and unsearchable wisdom of God. It may seem ridiculous unto some men, i Gen 17, 10 that God should require circumcision of Abraham and of his household, young and old, bond and free, master and servants to uncover all their shames, and to open the hidden parts of nature: yet Abraham submitttd himself to the ordinance of God. Naamaen the Syrian thought it a toyish precept & prescript, when he was bidden to wash himself 7. times in jordin, having many rivers in his own country as good as that: yet by k 2 king. 5, 11 12, 14 obeying the prophet, he was cleansed of his Leprosy. The inhabitants of jericho scorned joshua and the men of Israel, when they saw them compass their City strong and walled, l josh. 6, 20 and to blow with their Rams horns: yet by this weak means the wall fell down, the enemies were destroyed, the city was sacked, and the people of God 〈◊〉. Christ seeing a blind man and willing to heal him, he spat on the ground, m joh. 9, 6 and made clay of spittle, and anointed the eyes of the blind with the clay, and said unto him, Go, wash in the pool of Siloam: he obeyed, he went, he washed, he returned seeing. Thus doth God by simple, base, and weak things, oftentimes confound the mighty, strong, and wise of the world, that no flesh should rejoice in his presence, and crosseth all the high conceits and proud imaginations of man's will and wit. Wherefore we must not follow our own understanding, nor measure the matters of God by the crooked rule of our carnal reason. Whosoever will yield obedience to God must deny himself, and renounce his own wisdom, n 1 Cor. 3. 18 19 and become a fool that he may be wise in God, as 1 cor. 3, Let no man deceive himself, if any man among you seem to bec wise in this world, let him be a fool that he may be wise, for the wisdom of this world is foolishness with God. Thus we see, that in the Sacraments we must understand more than we see, and believe more than we can behold. Such 〈◊〉 are without knowledge and faith, 〈◊〉 no more of baptism than the bodily eye directeth them unto: but the faithful conceive the blood of Christ to be offered, to 〈◊〉 the soul and conscience from all sin, o Gen. 2, x as the river watered the garden of Eden. Chap. 11. Of the foruth inward part of baptism. THe last inward part of baptism is the soul a The soul cleansed is the last inward part of baptism. cleansed; most lively represented by the body that is washed. For as the outward receiver giveth his body to be washed: so the saithful receiver doth consecrate himself to God with joy, and forsake the flesh, the world, and the devil, and feeleth the inward washing of the spirit, as Tit. 3, 5, According to his b Tie, 3, 5 Eph. 2. 26, 〈◊〉 mercy he saved us, by the washing of the new birth, and the renewing of the Holy-ghost. And the same Apostle, Eph. 5. Christ gave himself for the church, that he might sanctify it, and cleanse it by washing of water through the word, that he might make it unto himself a glorious church, not having spot or wrinkle. Wherefore, this outward washing of the body commanded by Christ, signifieth unto me, that I am no less assuredly cleansed in his blood by the working of his spirit from the spots of my soul, that is, from all my sins, than I am outwardly washed by water, whereby the stains of the body use to be washed away: and it bindeth us that we ought ever afterward by our works and deeds to declare newness of life and fruits of repentance. Let us now come to the uses of this last part of baptism. Use. 1. Doth the washing of the body represent the cleansing of the soul? And doth the soaking up of the filthiness of the flesh signify the removing of the remnants of rebellion? Then we are all by nature unwise, unclean, 〈◊〉, unregerate, unholy, disobedient, disordered, deceiving and being deceived: we are the vessels of wrath, the children of death, the bondslaves of Satan, the heirs of damnation, we have our part and portion in the offence of Adam, c Rom. 5, 19 & 7, 23, 24 as Rom. 5. By one man sin entered into the world: and ch. 7. I see another law in my members, rebelling against the law of my mind, and leading me captive unto the law of sin, which is in my members. O wretched man that I am, who shall deliver me from the body of this death. Hereunto also cometh that which the d joh. 3, 5, 6. 7 Evangelist setteth down in the conference between Christ and Nicodemes, joh. 3 That which is borne of flesh is flesh, and that which is borne of the spirit is spirit: marvel not that I said unto thee, ye must be borne again. For this cause are infants baptised, because they are conceived in sin and borne in iniquity, and cannot become spiritual, but by a new birth wrought by the spirit, which is sealed up by the water in baptism. Again, this serveth to strengthen our faith when we behold Use. 2. the outward washing, pouring out of the water, and baptizing of the body, it assureth the inward cleansing of the soul by the blood of Christ offered to all, and received of those that are elected to eternal salvation. This then is the right and holy use of baptism. Dost thou feel inwardly in thine heart, that through the corruption of thy nature and strength of concupiscence thou art moved, tempted, and provoked to commit sin? And dost thou feel thyself ready to yield to Satan, and so to fall from God into evil? Begin to have some holy meditation, of that solemn vow which thou madest to God in baptism, when thou diddest consecrate and give up thyself wholly to his service, and diddest renounce obedience to the suggestions of Satan, to the allurements of the world, and to the corruptions of the flesh. For baptism is the e Baptism is a christian man's ensign to fight under it the battles of the lord. Christian man's ensign given of God to us, that we should fight as it were under it against all the enemies of our salvation and overcome. It is the badge and bannerofour captain, that we shrouding ourselves under his colours, should not cowardly turn our back in the skirmish, but courageously look the enemy in the face, nay tread him under our feet for ever. Moreover, hast thou through weakness and infinnity, 〈◊〉 once or twice into some sin to the dishonour of thy god, to the wounding of thine own conscience, to the slander of the gospel, or to the scandal offence of thy weak brother? have recourse to thy baptism as unto a board after shipwreck, as unto a medicine after sickness, as unto a plaster after wounding, or as unto a staff after falling, that thou mayest receive strength, courage, and comfort to thy soul. For albeit baptism be once only administered for the reasons before alleged, chap, 1. of this present book; yet it being once delivered and received, testifieth that all our sins past, present, and to come are washed away and shallbe forgiven. The fruit or efficacy of the Sacraments is not to be restrained and tied to the present time of receiving, but extendeth itself to the whole course of our life afterward. And thus much of the fourth part of baptism. Chap. 12. Of the first use of baptism. HItherto we have handled the parts of baptism both outward and inward: now let us proceed to the uses, the last point to be observed in this Sacrament. The uses of baptism are in number a Three uses of baptism. three: first to show our planting, engrafting, and incorporating into the body of christ: secondly, to seal up the remission and forgiveness of all our sins: thirdly, to teach us to die unto sin and live unto righteousness and true sanctification. These ends b Rom. 6, 3 4, 5, 6 appear evidently by the words of the Apostle, Rom. 6. Know ye not that all we which have been baptised into JESUS CHRIST, have been baptised into his death? We are buried then with him by baptism into his death, that like as CHRIST was raised up from the dead to the glory of the father, so we also should walk in newness of life. For if we be planted with him to the similitude of his death, even so shall we be to the similitude of his resurrection, knowing this, that our old Man is crucified with him, that the body of sin might be destroyed, that henceforth we should not serve sin. In this place the Apostle setteth before us the former ends of baptism expressly. Touching the first use, c The first use of bapt. i. to show our engrafting in to Christ. he showeth that by it is signified and sealed our uniting, setting, d 1 cor. 12, 13 Cal. 3, 27 and inserting into the body of Christ, to remain in him sorever, as branches in the vine, as 1 Cor, 12. By one spirit we are all baptised into one body, whether we be bond or free: where he teacheth that by baptism we become one body with Christ. And Gal. 3, All ye that are baptised into Christ, have put on Christ. This conjunction with Christ is not bodily or natural, it is not by bands in the flesh, it is not by nearness of blood, sor such as we see may be seprated, as the father from the son, the husband from the wife, the brother from the sister: but this is wholly mystical and spiritual, above reason and above sense, because it is wrought, not by natural ways as by joints, sinews, arteries, ligamentes, and such like, but by spiritual means, to wit, by the power of the spirit, and by virtue of faith: he sendeth down his spirit, we send up our faith. First, he must send down his spirit, because all goodness is of him. Indeed, we love him, but it is because he loved us first, giving us e Rom. 8, XV the spirit of adoption to cry Abba father: Indeed, we come unto Christ to be eased and refreshed as he commandeth, but it is because f john, 6, 44 the father draweth us. Indeed, we persever in faith and love, but this is, because he persevereth in loving of us. Indeed, we repent and turn unto God, but this is because he g 〈◊〉, 36, 26 27 taketh away our stony heart, and giveth unto us an heart of flesh. Secondly, as he putteth his spirit within us, so the faith mounteth up to the heavens, and apprehendeth Christ sitting at the right hand of the father. And thus, his spirit descending, our faith ascending, and both of them joining the members to the head, the branches to the vine, us to Christ, being once engrafted, h joh. XV. 5. 6 we are never sepetated, as joh. 15. He that abideth in me and I in him, the same bringeth forth much fruit: for without me ye can do nothing. If a man abide not in me, he is cast forth as a branch and withereth, and men gather them, and cast them into the fire and they burn. No man can be partaker of Christ's benefits to salvation, which is i We are joined to Christ in spititual marriage not made one with him. As a Woman cannot be partaker of the riches and honour of some great man, and have interest in his person, except she be joined to him in marriage, that they become one body and one flesh: and as the members cannot draw life from the head, except they be joined with it: so there is no partaking of Christ, except thete be an union and communion with him, k joh. 6, 53 as himself teacheth us, joh. 6. Verily, verily I say unto you, except ye eat the flesh of the son of man, and drink his blood, ye have no life in you. If Christ be present to us, life and all things accompanying salvation are present to us. If christ be absent from us, death is present, wrathlyeth at the door, life and salvation are absent: so that we are never partakers of his graces, except webe as nearly coupled to his humanity, as meat and drink are coupled with our body, which of all other is a most near union and inward conjunction. Thus we see, we are severed from the world to have fellowship with CHRIST, and are set once in him for ever, l 1 joh. 2, 19 Rome 8, 33, 34. 35, 37, 38, 39 because he that cometh to CHRIST once, he casteth him not away, he shall never hunger, he shall never thirst, he shall not be lost but hue for ever, as the Apostle saith, If they had been of us, doubtless they had continued with us, And paul to this purpose saith, Rom. 8, Who shall lay any thing to the charge of GOD'S chosen? it is GOD that instifieth, who shall condemn? Who shall separate us from the love of CHRIST? shall tribulation, or anguish, or persecution, or famine, or nakedness, or peril, or sword? in all these we are more than conquerors through him that loved us: for I am persuaded, 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 be able to separate us, from the love of GOD which is in CHRIST JESUS our LORD. If once we be joined to him in spiritual Marriage, notwithstanding the difference and disparagement between him and us, nothing shall be able to work our divorcement from him. True it is, God 〈◊〉 us wallowing m Ezek. 16. 4, 5. 6 in our own filthiness, polluted in our own blood, defiled by our own uncleanness, he hath made an eternal covenant with us, he hath spoken peace unto oursoules, saying, Thou shalt live, even when we were sunk down in sin to death, he said unto us Thou shalt live: so that he will never turn from us to do us good, but we shall be his people, and he will be our God, he will give us one heart and one way, that we may fear him for ever, and that it may be well with us and with our children. This made the Apostle to write, Ephe. 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, shadowing and 〈◊〉 our knitting and conjunction with Christ, which we have by faith, not by nature: by virtue of the spirit, not of the flesh. Now as we have showed that this conjunction made by God's spirit and by our faith which he hath given: so the means and instruments to work it, are the word and sacraments. This is a dignity peculiar and proper, to the elect, to have perpetual fellowship with Christ, and to grow up into one body with him, as he teacheth john, 17 20. 21. I pray for all them which shall believe in me through their word, that they all may be one as thou O father art in me and I in thee, even that they may be one with us, that the world may believe that thou hast sent me. If then there be not an union between Christ and us, we have no access to God the father, being quite cut off from all hope of life and sa'uation. As then all the substance and nourishment of the tree cometh from the root, and all the vital powers of a true natural body, come from the head: so it is between the son of God and us, we have not so much as one drop of the heavenly life in us of ourselves, o john 14, 〈◊〉 CHRIST is the way, the truth, and the life, no man cometh unto the father but by him. To conclude this first use, seeing such as come to this sacrament p Mark. 16. 16 must be christians before, it appeareth to be a very corrupt custom of the people, when they require Baptism of the pastor for their children, to say, God hath given me a Pagan, I desire you to make him a Christian. For Baptism cannot make a Christian, but signify: the Sacraments cannot make that which is not, but assure that which is already made, as seals do not give the right, but confirm it. Thus much of the first use of Baptism: the second followeth. Chap. 13. Of the second use of baptism. BEing made one with Christ, we are partakers of the 〈◊〉 of his death, to wit, a The 2, use of baptism 〈◊〉 to assure forgiveness of sin. of forgiveness of sins, and of regeneration or new birth. So then the second use of Baptism is, to assure us of the remission and pardon of our sins, that we may be unblamable and acceptable to god. This is signified by the outward ceremony of washing and sprinkling, to wit, the sprinkling of our souls with the blood of Christ for the forgiveness of all sins, b Act. 2. 38, 〈◊〉 22, 16 as appeareth, Act. 2, 38, Then Peter said unto them, Amend your lives and be baptised every one of you in the name of jesus Christ, for remission of sins. And Act. 22, Ananias said unto Paul immediately after his conversion, Arise and be baptised, and wash away thy sins in calling on the name of the Lord. So the Evangelist witnesses Mark. 1, 4. that john did baptise in the wilderness, and preach the Baptism of amendment of life for the remission of sins. And the Apostle maketh this use, col. 2, 12, 13. Ye are buried with him through Baptism, in whom ye are also raised up together through the faith of the operation of GOD, which raised him up from the dead: and you which are dead in sins, and in the uncircumcision of your flesh, hath he quickened together with him, forgiving you all your trespasses. The meaning of these places is not that, baptism c Baptism doth not of itself confer grace bestoweth or giveth forgiveness, but only signeth, sealeth, and assureth our pardon: even as remistion of sins and the right ousnesse of faith were not in the old Testament by circumcision conferred, but confirmed unto the faithful. The grace of pardon and forgiveness of sins, is not attained but by faith in Christ, so that the work of baptism will not effect it. Moreover we have proved, that it is not lawful to baptise such as are in years, unless they make open profession of their faith in Christ, and repentance from the works of the old man: wherefore, they obtain them not by the outward washing with water in baptism. So then we are no less assuredly washed by the blood of Christ from the spots of our souls, then outwardly we are washed with water from the filth of the body. For the force of his death hath that effectual working in cleansing our souls from the corruption and filthiness of sin, which natural water hath in washing our bodies. By the merit of his death we have full forgiveneste of all our sins, not only original but actual, not only passed but present and to come, whose blood is never drawn dry, but is ever fresh and full of efficacy. Therefore, the words delivered by the minister in baptism at the commandment of christ, namely, c Math, 28. 19, I baptise thee in the name, of the father, and of the son, and of the holy ghost, should always be in our ears, even until the last gasp, and by them we ought to be assured of the full forgivensse of our offences against God. For the blood of Christ, by which we are once washed, can never be drawn dry, but is ever fresh, full of force and strength, to the continual cleansing of our filthiness and iniquities, so that they never come into the sight of God, neither are imputed unto us. Wherefore, it is like unto a sealed charter, whereby is confirmed that all our sins are blotted out. We are all taught by our baptism, that none of the enemies of our salvation shall be able to lay any sin to our charge Art thou tempted to think, that Christ's blood was not shed for thee? That thy transgressions are not pardoned? That thou shalt be brought to judgement for them? Doth Satan 〈◊〉 thy tender conscience with them? thou mayst as well doubt, that thou wast not baptised and washed with Water, as doubt thy sins are not blotted out: thou mayst as well surnize thou perishedst in the water, as suppose thou shalt perish in thy wickedness, the floods where of howsoever they go over thy head: yet shall not be able to prevail against thee sully, and overcome thee sinally. This over throweth the false d Concil. Trid. sess. 5 doctrine of the false church of Rome, the Mother of abominations, which teacheth that by the grace of Christ received in baptism, all our sins going before it, are razed and blotted out, and leaveth nothing in the party baptised e Bellar, lib. 1. de bapt. cap. 13 that hath the name and nature of sin. But albeit our sins be freely and fully forgiven for Christ's sake, pardoned and not imputed, coucred and remembered no more: yet the stain, blot, and remnants of sin remain (though not reign) in our flesh, so long as we live in this world, which in the end of our days together with the mortality and corruptions of our bodies shall be taken away and abolished. Indeed the scripture teacheth, that Christ's blood cleanseth, washeth, f joh. 1, 29 Psal. 32. 1. 2 and taketh away sin, joh. 1. 29. Behold the Lamb of God which taketh away the sin of the world: but this is not by an actual purging of us from all corruption, but in freely acquitting and truly discharing us from the guilt, offence, and punishment before God, as Psal. 32, Blessed are they whose iniquities are forgiven, and whose sins are lightened, blessed is the man to whom the Lord imputeth not sin. I herefore, though they be forgiven, yet they remain, g 1 joh. 1, 8 as appeareth, If we say 〈◊〉 have no fin, we deceive ourselves and there is no truth in us. And Solomon in his worthy prayer saith, If any sin against thee, for there is no man that sinneth not. So the Apostle teacheth & toucheth this truth by his own experience, Rom. 7, I see another law in my members, rebelling against the Law of my mind, and leading me captive unto the Law of sin which is in my members. We are all as a filthy cloth, the fsesh rebelleth against the spirit, and in nothing we can do the things we would, so that if God enter into judgement with us, we 〈◊〉 stand in his sight. And if Original sin were extinguished and utrerly abolished in baptism, than they which are baptised, should sin no more: but we see they sin again after their baptism. To conclude baptism is available not only for sins before, but it is a seal for confirmation of faith touching the remission of those sins that are committed after baptism, as well as done before, as our 〈◊〉 saviour teacheth, Mark, 16, 16. He that shall believe and be baptised, shall be saved, but he that will not believe, shallbe damned. Faith than believeth the forgiveness of all sins past and to come, inasmuch as the blood of Christ cleanseth from all sins. And the Apostle acordeth hereunto, Titus 3, 5, 7. According to his mercy he saved us by the washing of the new birth and the 〈◊〉 of the holy ghost: that we being justified by his grace should be made heirs according to the hope of everlasting life. Where we see that the promise of justification 〈◊〉 general against all sins. Thus much of the second use. Chap 14. Of the third use of Baptism. THe third use of baptism is to kill and bury a The third use of baptism is to teach us our dying to sin, and rising to newness of life. our natural corruption by the power of Christ's death and burial, and to raise us again to sanctification of our nature and newness of life by his resurrection. Hence it is, that sin hath his death's wound and is stricken to the hat, so that it cannot live and reign in the children of God. Hence it is, that baptism is often b Luk, 3, 3 called the sacrament of repentance, 〈◊〉 Luke, 3, john came into all the parts and coasts about jordan, preaching the Baptism of repentance for the remission of sins. So likewise Mark 1, 4. john did baptize in the Wilderness and preach the baptism of amendment of life, And the Apostle affirmeth as much, col, 2, xii, xiii, declaring that the one end of baptism is the death and burial of the old man by the almighty power of God. This also was taught in those c 1 pet. 3. 20, 21 lively types answering our baptism, to wit, the flood that drowned the old world, while Noah and his family were preserved in the Ark. Also the red sea in which Pharaoh and his host perished, but the people of God. were delivered. For as God destroyed in the waters and as it were buried in the flood the world, but saved a remnant of grace: so doth God, through christ, mortify the old man, raise again the new man, and seal them both in our baptism. Likewise, as GOD delivered his people out of the hands of Pharaoh, and opened them a way through the red sea, and drowned their enemies that they saw them no more alive: so by baptism, he assureth our deliverance from the thrall doom and bondage of sin (which bringeth greater slavery and captivity than any slave is in, under his earthly master) and the destruction of the flesh, that it shall not hurt or condemn us. We are all d Psal. 51. 7 Rom. 5, 12 born in sins and trespasses: we have need of repentance and regeneration. We see then what use we are to make of our baptism, even labour to attain to the efficacy and fruit of it, that it may not be a bare and barren sign. Moses and the Prophets earnestly exhort the people of Israel, to show forth the force and effect of their circumcision, e Deut. 10, 16 & 30. 6 to cut away the foreskin of their hearts, and harden their necks no more, as we see, Deut, 10. 16. The Lord did set his delight in thy fathers, to love them, and did choose their seed after them, even you above all people, Circumcise therefore the foreskin of your hearts, and harden your necks no more, And in another place, The Lord thy GOD will circumcise thine heart, and the heart of thy seed, that thou mayest love the LORD thy God with all thine heart and with all thy soul, that thou mayest live. So the Prophet f Ier, 4, 4 jeremy saith, Break up your fallow ground, and sow not among thorns: be circumcised to the Lord, and take away the fore-skinnes of your hearts, ye men of judah, and inhabitants of Jerusalem, lest my wrath come forth like fire, and burn, but none can quench it, because of the wickedness of your inventions. Circumcision was the thing wherein they boasted above allthings: it was their glory whereof they bragged, to be a cirpeople, peculiar to God. Now the Prophets recall and reclaim them from trusting in outward signs and lying words, g Ier, 7. 8 that shall not profit: and stir them up to consider the power and effect thereof, not to rest in cutting off a thin piece of skin, but to cut off quite and clean their lusts and corruptions which rebel against the spirit. This the Apostle teacheth h Rom. 2, 28 29 evidently. He is not a jew which is one outward neither is that circumcision which is outward in the flesh: but he is a jew which is one within, and the circumciston is of the heart in the spirit, not in the Letter, whose praise is not of men, but of God. The outward Letter is of no moment with God, it must be the circumcision of the heart, otherwise the circumcising of the flesh is nothing. So, if we would have God to take us for his people and heritage, i We must all be baptised in heart we must be all baptised in our hearts and our souls. What, will some say, baptised in soul, and in heart? What is that? Or how can this be? Can the water wash the soul? Surely, the Water cast upon our bodies is nothing, if we have not the truth of it. As then the apostle Paul maketh a difference between inward circumcision of the spirit, and outward circumcision of the letter, insomuch that if they would have the true circumcision indeed, they must have that which is within: so is there a great difference between the baptism of the spirit and of the letter, between that of the soul and the other of the body, between that which is outward, and that which is inward. Whosoever would have the true baptism indeed, he must be cleansed within, repent of his Wickedness, mortify his imaginations, deny himself, renounce his affections, and offer up his soul and body in sacrifice to God, that he may renew and regenerate us: otherwise, it is a certain thing, we were never indeed and in truth baptised. For as the jews were charged to be uncircumcised, though the foreskin of the flesh were cut off, and so they were circumcised in body: so, we may in like manner be charged to be unbaptized, albeit we have been outwardly washed with water. The jews chosen above all Nations to be the people of God, were oftentimes condemned of forgery and fasehood for breaking the covenant of God, and not answering to the truth thereof, k Esa, 2. 4 & 57, 〈◊〉 and were 〈◊〉 with the uncircumcisednesse of their hearts, that they were worse than the heathen themselves, a bastard brood, witches children, and unworthy to be accounted Abraham's seed, to the end they should brag no more of their circumcision, as Act. 7. Stephen, a faithful witness of God, objecteth against them, Ye stiffnecked and of uncircumcised hearts and ears, ye have always resisted the Holy ghost, as your fathers did, so do you: they show the prophets which showed before of the coming of that just, of whom ye are now the betrayers and murderers: where we see, he discovereth their hypocrisy, and setteth their sins before their faces, telling them, that as their fathers rebelled against god so the children followed their father's footsteps. Do not these things concern us? Though we have not circumcision in action and practice, belong they not to us now a days? Yes even to us For we shall be condemned for our unclensed and unsanctified hearts, not answering to the truth of our baptism. For so much we profit by baptism, as we profit in mortification. If then we be once baptised and washed with water: we shall pay dearly for our desiling that sacred water, which God hath appointed to so holy an use. True it is, the water of itself is as nothing, no other in substance and nature then that wherewith we wash our hands: but when once it is joined to the word, and applied to an holy end, it is as it were an authentical seal which God hath engraven in it. Now, he that counterfaiteth the seal of a Prince, shall he not be punished? Behold, baptism is the seal of GOD, which serveth, not to seal conveyances of earthly possessions as house and lands: but to assure us, that we are called to the heavenly life: and bringeth good assurance and warrant with it, that we be washed from our sins, by the blood of our Lord I esus christ, and borne again by his holy spirit. Shall we break all, and escape punished? Let us not then boast of our baptism, and Christianity, to say, oh, we are baptised: we are christened: we wear the badge of God: these things, these things I say, will cost us dear, if we make not our baptism available to ourselves and our own souls by killing our corruptions: for thereby l 1 Eccles. 5, 3 we show ourselves like unto the fool that maketh a vow, and immediately after breaketh it. Now, although we profess the Gospel, yet you shall find a great number that know not this use of baptism, neither whereto it availeth, nor to what ends it was ordained. They call it indeed their christendome, but are altogether ignorant of the nature thereof, & are unacquainted with the effect of it. This will cost them decrely, for abusing such a pledge-token at God's hands, seeing it is a means whereby we are united to our Lord jesus christ, and engrafted into his death and resurrection. Wherefore, whereas many have received baptism in their infancy, and have lived 40. or 50. years in the world, without knowing to what end they were baptised: it had been better for them that they had been borne dead, or perished in their mother's womb as as untimely fruit, then to have unhallowed so holy and precious a thing. Thus of the third and last use of baptism, as also of the parts thereof, and generally touching this whole Sacrament. The end of the second Book. THE third BOOK of the lords Supper, being Christ's farwel-token to his church, and a sweet pledge of his wonderful kindness toward mankind: where in the truth of this Sacrament is manifested, the parts are delivered, the uses are showed, the doctrine of the reformed Churches is cleared, the errors of the church of Rome are evidently convinced, and the means set down, how every one is to be prepared to the worthy receiving thereof with fruit and comfort. CHAP. 1. of the names and titles of this Sacrament, together with the reasons and uses thereof. IN the former Book we have spoken of baptism, the first sacrament of the church, together with the parts and uses thereof. Now we are to set down the doctrine of the lords supper, which is the second sacrament. For after that God hath brought us into his Church by baptism, and made us as it were of his household servants: then, as a good father of the family, he feedeth us spiritually with the flesh of his son, applying unto us the merit of his death and passion. This a The Sacrament of the body and blood of christ called by diverse names sacrament of the body and blood of Christ, is declared in the scripture by diverse names, to deliver the nature thereof unto us. Sometimes it is called the communion, as 1 Cor 10. The cup of blessing which we bless, is it not the b 1 cor. 10, 16 communion of the blood of Christ? The bread which we break, is it not the communion of the body of Christ? Sometimes, it is called the Lords supper, as 1 Cor. 11, 20. When ye come together into one place, this is not to eat c 1 cor xi. 20. the Lords supper. Thirdly, sometimes, it is called the breaking of bread, as Act. 2. 42. They continued in the Apostles doctrine, and fellowship, d Act. 2. 42 & 20. 7 and breaking of bread and prayers: and Chap. 20, 7. The first day of the week, the disciples being come together to break bread, Paul preached unto them ready to depart on the morrow. Fourthly, sometimes it is called the table of the Lord, as we see 1 Cor. 10, 21. Ye cannot drink the cup of the Lord, and the cup of devils: ye cannot be partakers of the Lords e 1 cor. 10, 21 table, and of the table of devils. Moreover, we shall nothing offend, if we call. it the testament or will of Christ, This cup is the f 1 cor, 11, 25 Math, 26, 26 new testament in my blood, this do as oft as ye drink it in remembrance of me: and our saviour thus speaketh Math. 26, This is my blood of the new testament, that is shed for many, for the remission of sins. These are the chief and principal names given to this Sacrament in the Scriptures. I am not ignorant that the ancient fathers and times succeeding, have given unto it other names, and not unfitly: but my purpose being not so much to all age the counsels or doctors of the church, as to instruct the simple and unlearned, I will content myself with expounding such terms and titles, as are penned in the word of God, and pointed out by the spirit of God. Now then, let us render g Reasons rendered of the former names the reasons of such names, as this Sacrament is entitled withal. It is called the communion because we have a communion & fellowship with Christ, and h 1 cor 10, 17 he with us: both which are sealed up the in this Sacrament. It is called the Lords supper, both because it was instituted by the Lord jesus at is last supper, (which circumstance of time the church hath changed) & because therein is offered to us a spiritual banquet in which the faithful are spiritually fed and nourished. It is called the breaking of bread, both because this is a necessary action used of Christ, not to be omitted, and because it representeth the crucifying of christ and tormenting of his body: so that we should never be present at this significant ceremony, but we must call to remembrance the sorrows and sufferings of CHRIST: now if Christ were thus tormented for us, surely we ought greatly to be gripped and grieved for our own sins, which was also showed by the i Exod. 12, 8, sour herbs of the Passeover, Exod. 12, 8. It is called the table of the Lord, because he doth feed us at it, as this we know is the end and use of Tables in our houses, to set our meats and drinks upon them prepared for our nourishment, and this is the scope and end of the Lords table: only here lieth a plain and main difference, our Tables serve for bodily nourishment, but the Lords is prepared for the spiritual nourishment of our souls. Lastly, it may be called the testament or will of Christ, because it setteth forth unto us asolemne covenant between God and us, touching forgiveness of sins and eternal life: which covenant is racified & established by the k Heb. 9, 15 death of the son of god: so that herein we find all things belonging to a full and perfect testament, as we shall see after ward. Out of these several names and titles thus interpreted, arise most aptly and fitly sundry uses, which, in order, as they have been propounded we will consider. The first title is the Communion: from whence we deduct l The uses of calling this sacrament the communion. these necessary conclusions. First of all, is the Sacrament of the body and blood of Christ called a communion? And so called of our communicating together? Then hereby all the faithful openly testify, that they be all one body coupled use. 1 together in Christ jesus, we profess him and all his benefits, we receive him, we enjoy him, we rejoice in him. God the father doth give him, the holy-ghost doth assure him, faith doth receive him: by this hand we are joined to him, and have spiritual fellowship with him. Wherefore, all believers are made one by Christ: and this is not an union in imagination, but in truth and in deed: neither by transsusion of the properties of the Godhead or manhood into us, m 1 cor, 6. 17 1 joh. 3, 24 but by one and the same spirit dwelling in christ and in all the members of Christ, as 1 Cor. 6, He that 〈◊〉, to the Lord, is one spirit. And the Apostle john testifieth, that Christ dwelleth in us and we in christ by the spirit, He that keepeth his commandments, dwelleth in him, and he in him: and hereby we know that he abideth in us, even by the spirit which he hath given us: so that the spirits of just and perfect men in heaven, and all believers upon the earth (how far socuer sundered in place) having one and the same spirit of christ dwelling in them, are all one in Christ their head. God hath given his own son unto us freely and fully: our faith receiveth CHRIST n joh. 1 12 by believing him and all his gracious benefits to be ours, as joh. 1, 12, As many as received him, to them he gave prerogative to be the soxnes of God, even to them that believe in his name. Thus we see we are one with Christ, and christ with us. Secondly, as this sacrament being a communion admonisheth Use. 2 that we are all one in Christ: so it teaeheth that it is to be received of many together in the church, not of one alone, and therefore it overthroweth the private Masses of the church of Rome, where one partaketh all and the rest of the Church nothing at all. There is a flat opposition between these two: so that the communion cannot be a private Mass, and private mass cannot be a communion. That which is ordained and prepared for many, delivered unto many, and received of many, cannot stand with the Mass, where the priest prepareth for himself, not for the people: he speaketh to himself, not to the church: he receiveth himself alone, not with his brethren: all which are directly contrary to the Apostles o 1 cor. xi 33 use. 3. rule, Tarry one for another. Lastly, if it be a communion, it teacheth that this is a sacrament of unity and concord, and we are there by put in mind to avoid discord and dislention. For christ never communicateth himself to the malicious man, p 1 cor. xi, 18 20 as the Apostle teachech 1 Cor. 11, 18, 20. When ye come together in the church, I hear that there are dissensions among you, this is not to eat the lords Supper. Wherefore, in that the people communicate of one and the same bread, of one and the same wine, it signifieth the union and agreement between all the faithful in one body, where of Christ Icsns is the head: who loved us decrely, and spared not his life for us. Let us join ourselves together in love, according to the exhortation q Rome, xv, 5, 6 of the Apostle, Rome, 15, 5, 6. The God of patience and consolation give you that ye 〈◊〉 like minded one toward another, according to Christ jesus, that ye with one mind and with one mouth may praise God, even the father of our Lord jesus Christ. All believers must be of one heart and mind, the Wolf and the lamb, the Lion and the calf must dwell together in the kingdom of Christ, for all are one in Christ jesus. For the Apostle having taught that the cup which we bless, and the bread which we break are the communion of the body and blood of christ, he addeth, We that are many, are one bread and one body, because we are all partakers of one bread: and therefore he saith, 1 cor. 11. When ye come together to eat, tarry one for another. The second title given to this Sacrament is, r The uses of calling this Sacrament the 〈◊〉 the Lords Supper: by which name it is now most usually and commonly called, both because it was so instituted by Christ after his last Supper, and is celebrated in the remembrance of CHRIST. Hereby we learn, first who is the author of this Sacrament, not Peter, not Paul, not any of the Apostles, use. 1 not any man, not any angel but Christ jesus God and man: and therefore it is not called the Supper of the Apostles or of any man, but of CHRIST himself, as the Apostle speaketh of baptism, s 1 cor, 1. 13, 15 Was Paul crucified for you? Either were ye baptised into the name of Paul? I baptised none into mine oxne name. Wherefore, this title serveth to teach us and to put us in mind of the author of this Sacrament. Secondly, seeing this sacrament is not a common supper, use. 2. but an holy and heavenly banquet, fully furnished, not to fill the body, but to feed the soul: we must come with an earnest desire and longing after CHRIST, hungering and thirsting after his righteousness and merits, as after our life, to be made pattakers thereof. For never did the body more stand in need of corporal food, then use. 3. doth the soul of this t joh. 6. 27 Bread of life which came down from heaven, which the father hath promited to give unto us Lastly, it condemneth our 4 Rhem. Test. annot. in 1 cor. xi English Rhemistes, and other a Bellar. de 〈◊〉 lib. 2 cap. 10 romish readers of Popish divinity, that wholly condemn this name and title as unproper and unfit for this sacrament, and understand the Apostle to speak of the love-feastes, when he speaketh of the Lords Supper. Indeed, in the Apostles times they used to meet together in one common place, not only for the hearing of the word, for the receiving of the Sacraments, and for prayer to God, but to keep certain feasts, which of their end or use were called b Jude Verse 21. 〈◊〉. 2 Pet. 2. 13 feasts of charity, as Jude speaketh. But of these the Apostle speaketh not, when he named the lords Supper. For first, let them show us the place, where ever these Love-feasts are called the Lords Supper, and then they may warrant their exposition by some colour? otherwise we cannot receive their interpretation, being of private motion. Secondly, if this title were meant of Love-feastes, to what purpose should the Apostle bring in the institution of the sacrament of the body and blood of Christ, and largely handle the doctrine thereof? Where as their abuses in their love-feasts might be reform and 〈◊〉 without this mention and remembrance of the supper. Thirdly, to what end should these solemn feasts and banquets be called the lords supper, which were not instituted in the honour of Christ, but to testify the mutual love of those that were members of the same body, having God for their merciful father, the church for their tender mother, and Christ for their elder brother. These might rather be called the supper of men, then of the Lord, being feasts of charity, not of piety. Fourthly, the Apostles drift and purpose in this place is to teach, that such as nourish dissension and division partake the Lords supper unworthily, and therefore willeth them when they come to communicate with the Lord, to shake out of their minds all uncharitable affections, as chaff from good corn, that so they may assemble together with profit and not with hurt. Last of all, to call this sacrament by the name of the lords supper is usual among the ancient fathers c Cypri. in sacram. de caen 4. domin. of the church, grounding themselves from the authority of the scripture, and example of the Apostle: 〈◊〉 some of their own Writers d 〈◊〉. Ioh: Gagn. in 1, cor 11 call this sacrament, and expound the words of saint Paul to the Corinthians. If therefore they will rest themselves, either in the true interpretation of the scripture, or in the exposition Hosij confess. cathol, tom. 2, cap. 30 & 〈◊〉. 1. cap, 40 of the ancient fathers, or in the confession of their own Writers: we cannot doubt, but the Apostle meaning the Lords Supper, understandeth the sacrament of the body and blood of Christ. The next title given to this sacrament is the breaking of bread: which offereth to our considerations, these uses not e The uses of calling this sacrament the breaking of bread to be passed over. First, it she weth that the substance of bred remaineth after the words of consecration, and is not altered by any strange transubstantiation. For when the Apostle saith, This is my body f 1 cor, xi. 24 which is broken for you, properly Use. 1 it cannot be understood of the body of Christ which was g joh. nineteen, 36 not broken, but of his crucifying and death, by a figurative speech taken from the substance of the bread, which christ broke to distribute it among his Disciples, and to represent effectually his suffering for us. The accidents of bread cannot be broken, as we shall see afterward, no more than they can feed and nourish. Besides, we learn hereby that tropes and figures are used use. 2. in the Sacrament, contrary to the opinion and assertion of the church of Rome, as we make plain by the institution, and as we constrain the adversaries themselves to confess, as when it is said, his body was broken, where the literal sense cannot be retained, seeing a bone of him could not be broken. Likewise when it is said, the cup is the new testament: the rock was Christ: the bread is the communion of the body of christ, these and such like cannot be interpreted without a figure. Lastly, seeing of this one action, the whole sacrament hath his denomination, h act. 2. 42. & 207 as appeareth in many places, Act two, 42. and xx, 7. and 1 Cor, xi, xxiiii, we must hold, that as the Apostles and other Ministers of the church were wont in the administration of the supper to break the bread: so must we follow their example, as they also followed the example of Christ. Neither must this be accounted and accepted an as indifferent ceremony, to be admitted or omitted at our own choice and pleasure, seeing Christ jesus the Lord of this sacrament commanded, the scripture hath commended, the Apostles have practised, and the Ministers afterward observed the same, i Cor. 10. 16 as the Apostle witnesseth. The bread which we break, is it not the communion of the body of Christ? speaking of himself and the rest of the Ministers of the church. Besides, it is an essential expressing and tepresentation of the passion and crucifying of Christ, as also the pouring out of the wine into the cup of the Lord. Wherefore, they are to be accused and convinced as heinous breakers of the high ordinance of Christ, as we see in the church of Rome, who omit this breaking of the bread as impertinent and unnecessary, and as not significant. For Christ jesus commanded his disciples to eat that bread which he had broken, and this breaking pertaineth to the end of the sacrament: so that it cannot be passed over, without neglect of the institution of Christ, and of the essence of the supper. The next title given to this Sacrament, is, the table of the Lord: and it is rightly so called, as by a very fit name. For seeing it is a Supper, and a most heavenly banquet, it is requisite there should be a table answerable unto it, that as it is the supper of the lord, so there may be a table for the administration of it. From hence we conclude divers good uses k The uses of calling this Sacrament the Table of the Lord for our further instruction. First of all, it she weth that Christ and his Apostles in the celebration of the supper used a table, not an altar. For albeit the Apostle paul speaketh unproperly of the table, and thereby understand the heavenly meat and drink which was set upon the table for all the lords guests: yet withal he insinuateth and signifieth the place where on they were put, to wit, upon a table. In like manner our saviour Christ at the first institution of this sacra. sat down at the table with his Disciples, he stood not with them at the altar. Now according to the example of Christ and his disciples, must be the practice of all churches, inasmuch as christ shedding his blood on the cross, had abolished all altars: and therefore the Infidels did oftentimes reprove and reproach the Christians l Clem. alex, lib. 7. 〈◊〉 Origen. lib. contra. celsum. arnob, lib. 2, & 4 because they had no Altars, who on the other side descended themselves, that their Altars are the congregations of such as bow themselves in prayers, and the spirits of just men, which smell as sweet incense in the nostrils of God, other Altars than these, they acknowledge none. Furthermore, inasmuch as the sacrament of the body & blood of Christ was accustomably administered on a Table, Use. 2 not an Altar: of wood, not of stone: made movable, not immovable: We learn from hence, that it is a sacrament, not a sacrifice: An altar doth infer and presuppose a sacrifice: and a sacrifice is referred to the Altar whereon it is offered. But we have not now properly and sacrifice, for that were to account the all-sufficient sacrifice of christ as unsufficient and unperfect: therefore we are not to bring Altars again into the church. There is no use of altars in the new testament, seeing the making of them together with other types and ceremonies of the old testament through the death of Christ is abolished, m 1 cor. 9, 13 as the Apostles teacheth, 1 cor. 9 Do ye not know that they which Minister about holy things, eat of the things of the Temple? and they which wait at the Altar, are partakers of the altars? And to like purpose, Heb, xiii, x. We have an altar, where of they have no right to eat, which serve in the tabernacle, that is, such as retain the necessary use of the ceremonies m Gal. 4. 9 begerly rudiments of the jews, are fallen from Christ. Whereby we see plainly and apparently, that sacrifices and Altars stood together, and sell together: and therefore whereas they would conclude the sacrifice of Mass from the use of the 〈◊〉, we may invert the reason, and make it serve to eveit and overthrow the sacrifice of their Mass, seeing it is certain there were no Altars. Lastly, we must obsorue that it is not barely called use. 3. a table, but the table of the LORD: to teach us to draw near unto it with all reverence and regard. If we measure and mark our affection in earthly things, we see what care and curiosity is ofttimes used, when men come to the table and presence of Noble men: how much greater care and conscience should be used of every one of us, when we come to this table, where the King of kings and the Lord of heaven and earth is present. Wherefore, to stir us up to this duty and devotion, let every one consider and meditate thus with himself, I am this day to be the lords guest: I am invited to his table: I am to eat of his bread and to drink of his cup: I have not in this business to do with man whose breath is in his Nostrils, but to deal with God in whose presence I do abide, who is both a beholder and judge of all my actions, to whom I shall either stand or fall. If I come in hypocrisy, he will find me out, o Heb 1. 4. 13 before whom all things are naked and open: if I come fitted by faith and sanctified by repentance, I shall receive Christ and all his merits to my endless comfort Thus much sufficeth to be considered touching this title of the Lords table. The last title of this Sacrament remaineth to be handled, being called the new testament or will of Christ, p The uses of calling this Sacrament the testament or will of christ. from whence we may gather diverse uses as good conclusions from this doctrine. For first it teacheth, that there is a double testament and covenant of God made to his people, one of works, the other of grace: one of the law, the other of the Gospel: as joh. 1, 17, The law was given by Moses, but Use. I. grace and truth by jesus Christ. And Ier, 31, 31, 32, I will make a new covenant with the house of Israel, and the house of judah, not according to the new covenant that I made with their fathers, when I took them by the hand to bring them out of the land of Egypt, the which my covenant they broke, although I was an husband unto them. But this shall be the covenant that I will make with the house of Israel, after those dates saith the Lord, I will put my law in their inward parts, and write it in their hearts, and will be their God, and they shall be my people. The covenant of the law is a covenant, where in God hath promised to his people all blessings corporal and spiritual, temporal and eternal, q Leuit. 18, 5 Math, 19, 17 Gal. 3, 12 Deut. 27. 20 under the condition of perfect obedience, Leuit. 26. Deut. 28. And hath threatened all curses and death itself, to all that continue not in all parts and points of the law to do them. The covenant of grace ratisied by the death and blood of christ, is a covenant, wherein god promiseth his love and 〈◊〉 for ever to come upon all that believe in his son, r john 3, 16 assuring them of remission of sins and eternal life, requiring of them only faith in him, as john, 3. God so loved the world, that be gave his only begotten son, that such as believe in him should not perish but live for ever. Again, if this sacrament sealing up the new covenant Use. 2 between God and man, have the name and nature of a will or testament: than it serveth to condemn the church of Rome, that add and alter, mingle and mangle this sacrament at their own pleasure. For the Apostle teacheth, Gal, 3, 15 Though it be but a man's s Gal. 3, 15 covenant, yet when it is confirmed, no man doth abrogate it, or addeth any thing thereto. And Heb, 9 14 He is the mediator of the new Testament, that through his death they which are called, might receive the promise of eternal inheritance: for where a testament is, there must be the death of the testator: for the testament is confirmed, when men are dead, for it is yet of no force, as long as he that made it, is alive. If then the Testament of man may not be abrogated or altered, much less the testament of God confirmed by the death of the mediator. Notwithstanding such is the sacrilege and presumption of that Antichristian church, that the idolatrous 〈◊〉 as a bottomless gulf, hath overturned and swallowed up the lords Supper, turning the Sacrament into a Sacrifice, administering it in a strange tongue, taking away the cup from the people of God, making prayers for the dead, bringing in their carnal presence, 〈◊〉 a monstrous 〈◊〉, setting up a new Priesthood, a new sacrifice, a new Altar, and lastly feigning uses and ends thereof, which CHRIST never appointed, the Apostles never acknowledged, the church's succeeding never confessed or practised. Now Masses t council. cabilon. can. 33 are mumbled in memory of the Saints: they are held available, not only for the living, but for the dead: they are judged profitable against storms and tempests: they are thought a sovereign remedy against every sore and sickness of the body: heathfull and helpful for such as are going to war to cover their heads in the day of battle, as a shield of brass, and to preserve them from the sword of the enemy: good against 〈◊〉 and sorceries, and fit to be applied to make trial and proof, whether a man be guilty of the crime and accusation laid to his charge. But what are all these strange uses, but strange abuses, yea strong fancies and delusions of the man of sin, burying in perpetual forgetfulness the true ends for the which Christ jesus ordained his last supper. All these, being pestilent corruptions of the sacrament of the supper, and fraudulent additions to the last will and testament of christ, do lay open to the full, the 〈◊〉 abominations of the Church of Rome, the mother of 〈◊〉. Lastly, the name of Christ's last will and testament given Use. 3 to this sacrament, serveth for the great comfort of God's 〈◊〉. For herein we shall find all things belonging to a full and perfect testament. For Christ jesus is the testator: all faithful christians u Rom. 8. 17 1 Pet 1. xii. & 5. 1 are appointed heirs: the angels are as the overseers: the Apostles are the witnesses: the legacies bequeathed are, not lands and possessions, or great sums a Math. 8. 20 26 of money, for the son of man had not where to lay his head: nor the kingdoms and governements of this world, for his kingdom is not of b 〈◊〉, 18. 36 this world: but the forgiveness of sins and everlasting life, obtained by the body of Christ given, and his blood shed for us and our 〈◊〉. Wherefore, if God have so loved us, if christ have not spared his own life to give us life and salvation; how bitter ought our sins to be unto us, and how ought we to strive against them? If we will hate enemies, here are enemies for us to hate: if we will 〈◊〉 revenge against enemies, let us fight against them that seek our overthrow and the destruction of our soul and body. There is no reconciliation and atonement to be made with these enemies, if thou kill not them, they will kill and condemn thee for ever. Hitherto of the names given to this Sacrament. Chap 2 What the Lords Supper 〈◊〉 AS we have in the former Chapt. considered the names and titles attributed to this Sacrament: so now we will see what the lords supper is. For we shall never understand the nature thereof, except we be able to define or describe it. Therefore, a What the Lords supper is. the Lords supper is the second sacrament, wherein, by visible receiving of bread and wine, our spiritual communion with the body and blood of Christ is represented. This description is plainly proved by the b Mat. 26. 26 27 institution of Christ, by the first celebration of it, and by other apparent testimonies of holy scripture. 1 Cot, 10, 16 17. First I say, it is the second sacrament, because such as have interest in the lords supper, must be first partakers 1 cor 11, 24 25 of the other Sacrament: for Christ and his Apostles ministered it to those that were before 〈◊〉. And how should they be continually 〈◊〉 and fed at his table, who are not known to be of his house, nor admitted members of his family? We must be received into his protection and lurisdiction, before we sit down at his table for our refection. They then that are in the house must be 〈◊〉 and fostered in the house: the several parts of the family, have the privileges of the family: it is not lawful to take the children's bread, and give it unto strangers. Now, baptism is the true bath of our souls to cleanse our sores, and an honourable badge whereby we are dedicated to the service of Christ, and have interest in the privileges of the church sealed up: being partakers hereof, we come with comfort to the Lords supper. Under the Law none 〈◊〉 c Exod, 12, 48 were admitted to the passover, If astraunger will observe the 〈◊〉, let him circumcise all the males that belong unto him. If then the uncircumsed had been admitted, the passover had been profaned. Wherefore, it is not enough for us once to be baptised and admitted into the number of the people of God: we must also be partakers of Christ's supper. When as by baptism we are brought into the church of God, we are afterward nourished by this heavenly banquet to eternal life. Again, I say in the former description, that by the bred and Wine the body and blood of Christ are represented. Herein consisteth the substance of this Sacrament: he was 〈◊〉 given for us, and his blood was shed for the remission of sins, lest our faith should wander, lest our hope should waver. Therefore, he saith to his Disciples, d Luke. 22. 19 20 This is my body, which was given for you: this is the cup of the new testament, which was shed for you and for many for the remission of sins. Mark 14. 24 Now that the description of the lords supper is proved, Use. 1. let the uses there of in the next place be declared. Hereby we learn, first, that God doth not lie nor dally with us, when we come to his heavenly table, but doth truly offer those benefits in Christ, which are represented, to all that are admitted thereunto: and therefore the Apostle said, e 1 Cor. x, 3, 4 they did all eat the same spiritual meat, and did all drink the same spiritual drink. Indeed, many of them did receive only the outward signs, and did refuse or neglect the spiritual grace so lively represented and truly offered unto them, but the greater was their sin, who laboured for the meat that perisheth, f john. 6, 27 but rejected the meat that endureth to everlasting life. Likewise, christ in the administration of his. Supper 〈◊〉, g Mat. 26, 26 take, eat, this is my body. When he biddeth us take, doth he not give? When he chargeth us to eat and drink, doth he not offer? When he commau ndeth us to do this, doth he not apply the thing signified? If then we come to this Supper, and depart away without christ and without comfort, the cause is in ourselves, he is come near unto us, he standeth as it were at the door knocking being reaready to enter: he mercifully offereth himself unto us, but we refuse him, we will none of him, we bid him depart from us, and shut the entrance of our hearts against him. Again, we see here the excellent price and prehemenence Use. 2 of the lords Supper, howsoever to those, whose faith it doth not nourish, whose assurance it doth not confirm, and whose salvation it doth not further, it is turned into most hurtful and deadly poison: yet it is an holy banquet for the lords ghuestes, an instrument of grace, a medicine for the sick, a pledge of salvation, a comfort for the sinner, an assurance of God's promises, a seal of our faith, an help for the weak, meat for the hungry, drink for the thirsty, and a refuge for the distressed in time of tentation. Is not this a worthy dignity? Is not this a great privilege? Is not this an high prerogative? So that we must highly regard and reverently esteem this mystery of our religion, and badge of our profession, to the glory of God and our own comfort. He that is not moved hereby to a reverent regard thereof hath no spark of god's spirit in him, but lieth in darkness and discomfit. Thirdly, hereby the adversaries mouths are stopped, and they are put to silence and shame, who accuse us, to deny the use. 30 blessed presence of CHRIST in the 〈◊〉. We confess and believe, that we receive the body of CHRIST verily, truly and indeed, not a naked figure, not a bare sign, not an empty shadow, but even that body which suffered death upon the Cross, and that blood which was shed and poured out for the remission of our sins. This Christ h Ioh 6, 55, 56 53, 57 himself teacheh, joh. 6, Myflesh is meat indeed, and my blood is drink indeed: he that eateth my flesh and drinketh my blood, du elleth in me and I in him. And again ver. 33, Verily, verily, I sar unto you except ye eat the flesh of the son of man, and drink his blood, ye 〈◊〉 no life in you 〈◊〉 eateth me, even he shall live by me. So then, we teach, we preach, we publish, we profess, that there is no other substantial food of our souls, and that whosoever is not partaker of his body and blood, is void of life, of salvation, of grace and of christ himself. Wherefore, we shall show i Chap, 10 afterward, that the difference between the church of Rome and us is, not whether christ be present in his supper, but about the manner of his presence; for we say, and will never fly from it, that as the outward signs, of bread and Wine are delivered and received, so they represent and seal up to every true believer, God the father offering and giving, the Church also taking, receiving and applying christ crucified, with all the promises of his covenant ratified in him unto eternal life. Lastly, is this the matter and substance of the supper, to offer, and apply Christ for our wholesome nourishment? Use. 4. Then we should often desire (if we hunger after Christ) to sit down at his Table, to come to his banquet: to feed of his delicates, and to be present at his dainties. And why should any be absent that have faith and repentance? Why should they not show that they are one body k 1 cor. 10. 17 by eating all of one bread? Why should not such apply christ to their justification? We know the Apostles oftentimes prepared, offered & delivered the outward signs of the Lords supper, exhibiting christ to all the faithful, even every Lord's day, or first day of the week, and the people received oftentimes the same, l act, 2, 41, 42 as we see Act. 2. There he addeth to the church about three thousand souls, and they continued in the Apostles doctrine, and fellowship, and breaking of bread and prayers: And Chap. 20. 7. The first day of the week the Disciples came together to break bread. And this was the order and ordinance of the Church many years after the Apostles times. In some places it was received m August. in Ioh tract 26 every day: in many places n Chrysost, in Eph. 1. hom. 26 every Sabbaoth day: o august. ad 〈◊〉. epist. 119 in all places often in the year: until, through the negligence of the Pastors in administering, and the slackness of the people in communicating, these uses were grown out of usage, and a frozen coldness in the practice of religion stepped in. For, it cannot be denied, but it proceedeth from the shop and invention of the Devil (whosoever were the instrument) to bring in this corrupt custom of once communicating in the year, and that for the most part for fashion's sake. Now, to the end we might return nearer to the ordinance of the Apostles, that the often use of the communnion might be retained and maintained, and that the backwardness of the people might in part be redressed: it was ordained by the Canons of many churches, that every one should communicate at the least three times in the year, not that men should do it no oftener, but least otherwise they would not do it so often, or peradventure do it not at all. And if a survey and examination were made, I fear it would be found to our great shame and beastly slothfulness, that scarce the tenth person hath satisfied the law in this respect in many places, regarding no time of the year but Easter. But seeing it is so necessary a sacrament, let every one consider of this holy mystery, how fruitful, profitable, and comfortable it is to be partaker thereof, and how dangerous to neglect and contemn the same. Is it not an unkind and churlish part among men, when one hath prepared with great coasts and charges a rich banquet, killed his Oxen and his fatlings, furnished his table with all provision, bidden his guests, and set all things in order and readiness to entertain them: were it not, I say, an unkind and uncourteous part for those that are called and bidden, unthankfully and churlishly to refuse to come? Which of us in such a case would not be moved, disquieted, and discontented? Who would not think he had wrong and injury done unto him? Wherefore, let us take heed, least by withholding and withdrawing ourselves, we provoke gods wrath and indignation. When he calleth, are ye not ashamed to say, ye will not come? When he saith, p Pro, 9, 4. 5 Eat of my meat and drink the wine that I have drawn, wilt thou desperately and despitefully answer, thou wilt not eat, thou wilt not drink, thou wilt not do it? Or wilt thou say, thou 〈◊〉 a grievous sinner, thou 〈◊〉 unworthy? I would ask thee, when thou wilt be worthy? Wilt thou lie still in thy sin, as a man in a deep pit, and never strive to come forth? Why dost thou not return to God, and amend thy ways? Why dost thou continue in thy hordnesse, and heart that q Rom. 2, 5 cannot repent, and so heapest up as a treasure to thyself, wrath against the day of wrath, and of the declaration of the just judgement of God. Moreover, if thou be unfit and unworthy to receive this supper, thou art r Cbrysost, in Eph. hom. 3 unworthy to pray, thou art unworthy to hear: unless thou pray as a parrot, and hear as an hypocrite. Consider therefore seriously, and weigh earnestly with yourselves, s Numb. 9, 13 how little such fond, feigned, and frivolous excuses shall prevail with God. When Moses called Corah and his company to come up unto the Lord, they answered presumptuously, t Numb, 16, 12 We will not come. When the King in the Gospel had invited his guests, they began all with one mind, to excuse themselves, and some refused, saying, u Luk, 14, 20 24 I cannot come. So in these days of sin, albeit the supper be prepared, the guests called and the table covered: many men make light account of it: and what, with some that reply carelessly, we cannot come; and what with others that answer desperately, we will not come, the feast is unfurnished, God is dishonoured, the people are unprepared, and all the exercises of religion are lightly and slightly regarded. I say unto you, that none of these men which were bidden shall taste of his Supper. Again, another sort are as profane as these, which stand by as gazers and lookers on upon them that do communicate, & yet communicate not themselves. What is this else, than a further contempt of God? Truly, it is great unthankfulness to depart away: for these depart away from the Lords table, they depart from their brethren, they depart from the heavenly 〈◊〉 of their souls: but their fault is much greater, when they stand by in contempt, and will not be partakers of this Communion: What can this be else but to have the minister of christ in derision? It is said to all that are present, Take ye, eat ye, drink ye, do this in remembrance of me: With what face then, with what countenance, or rather conscience, can ye hear these words sound in your ears, and not be touched? Let us therefore be drawn and persuaded to this duty, by the benefit that redoundeth to the worthy receivers, and fruitful partakers thereof: and on the other side fear to offend, by staying and standing 〈◊〉, while the faithful are partakers of this sacrament of the Lords supper. Chap 3. Of the first outward part of the Lords Supper HItherto we have showed what the lords supper is, and how to apply it to our instruction: now we are to consider in this Sacrament two things, his 〈◊〉 and his uses: as we have showed in the former books. The parts are partly outward, and partly inward. The outward part is one thing, the inward part 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 us to eternal life: the outward is taken by some to their destruction, but the inward always to salvation. This appeareth evidently by the words of the Apostle, delivering to the church what he had received of the Lord, and declaring how the same night he was betrayed He took bread, and a 1 cor. xi, 23 24, 25 Math. 26. 〈◊〉, 28, 29 when he had given thanks, he broke it, and said, Take ye, eat ye, this is my body, which is broken for you: this do ye in remembrance of me. After the same manner also, He took the cup, when he had 〈◊〉, saying, This cup is the new testament in my blood, this do as oft as ye drink it in remembrance of me. In these words we see, both the outward parts propounded, and the number of them defined and determined. For here are b Four outward parts of the Lords Supper. four outward parts handled, to wit, the minister, the words of institution, the 〈◊〉 and Wine, and the Communicants. The first minister thereof was Christ: the words of institution are, This is my body, given for you, this is the cup of the new testament in my blood: the signs are bread and Wine: the first communicants were the Apostles. So then the Ministers must do 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 us then see the actions of Christ. He took bread, he blessed, he broke the bread, he poured out the Wine, he distributed and delivered them both. Wherefore, the actions and works of the minister are c Four actions of the minister, fourefould. First, to take the bread and wine into his hands after the example of christ, who did it to show that himself willingly giveth himself for his church, which serveth to strengthen our faith and persuasion of his love toward us: in whose imitation the minister dothit, to represent the action of God the father giving his son unto us for our full redemption The second action is blessing and giving of thanks, that is, by prayer, by thanks giving, 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 use to an holy use Whereby we are given to understand, that the outward creatures are reverently to be used, calling upon the name of God, and craving his assistance to use his ordinance as we ought to do: and that we should joyfully praise God, for the gracious work of our redemption by Christ. The third action, is breaking the bread & pouring out the wine, which are necessary rites, to be observed, having respect and and relation to the unspeakable torments of christ for us, who was pierced, crucified, and made a curse for us upon the Cross, d Psal. 22, 16 〈◊〉. 53. 5 as the prophet teacheth, He was wounded for our transgressions, he was broken for our iniquities, the chastisement of our peace was upon him, and with his stripes we are healed. Wherefore, these Sacramental rites of breaking & pouring out are no: to be rejected & omitted, being used by e Math 26, 26 act, 2 42, 1 cor, 10, 16 christ, practised by his Apostles, and retained by the churches. Not as in the church of Rome, where they break not to distribute to the people, neither pour out the Wine to give unto them. So then, we see that whole bread is not to be delivered, but that the bread is to be broken, and the wine to be poured out, to be distributed among sundry communicantes. The last action of the minister is, to distribute the bread and wine, and give them into the hands of the people 〈◊〉. CHRIST did not offer them up to God, 〈◊〉 delivered them to his Discipies. All these, being works to be done and performed by the Minister in the administration of this Sacrament, do note out the actions of GOD the Father, sealing up his son unto us, as we shall see afterward when we come to the inward parts Now, let us enter into the consideration of the uses of this part. Are these the actions commanded in the use. 1 word, executed by CHRIST, and to be performed by the Minister? Then we see, that such as are set apart to deliver this sacrament, are not consecrated and appointed priests of the new testament, to offer up an unbloody sactifice for the quick and dead, as the church of Rome teacheth and practiseth. They are commanded as ministers of God to deliver the outward signs to the people, not as priests to offer them to God the father: they are appointed preachers of the gospel, not priests of the law: which were to abolish the priesthood of Christ. Wherefore, we must detest the blasphemy of these shameless shavelings, f stella Clericorum. serdisc serm. 3 that teach the priest to be the maker of his maker, and that he which made them, g creature a vobis mediantibus vobis. gave them power and authority to make him, 〈◊〉 so after a sort preser themselves being the sacrificers, before christ who is the sacrifice: themselves being the creators, before Christ the creature: themselves the makers, before christ being made of them. Thus these sacrificing priests are not ashamed to speak, and to bray aloud. Secondly, if the minister be an outward part of this Use. 2. sacrament, than it belongeth not h Numb, 3, 〈◊〉, Heb. 5, 4 to private persons to deliver it to others, nor to take it to themselves, and deliver it to themselves, when or where there is no Minister. They may indeed apply to themselves the outward signs, they may eat the bread and drink the wine, and in respect of the sacramental rites do as the Minister doth: yet for that they do it without a calling, it is not a due administration, but a true profanation of this sacrament of the supper. For let us a little insist upon the similitude beforestood upon: if the keeper of the Princes broad seal be not in the way, or for the present be not to be gotten, shall any man presume to take it where it lieth, without direction, and without commandment? sucha one worthily beareth his punishment, whosoever he be. In like manner, 〈◊〉 one should earnestly desire the sacrament of the body and blood of Christ, and even faint in soul for the fruition of it, finding himself in his longing affection able to take it himself, 〈◊〉 the assistance of another: yet every one must consider his gifts, his standing, his call, and place wherein God hath set him, he hath not committed to private persons the administration of the sacraments: they may not baptise their children, they may not meddle with the lords supper, no more then common subjects may take the 〈◊〉 seal, if the keeper be not in the way. Against this 〈◊〉 truth, i Two objections answered, pretending that 〈◊〉 men may deliver the supper. two things of importance may be objected, which I purpose to prevent before I proceed any farther. For first, this doctrine seemeth not to agree with that maxim and principle, which 〈◊〉 we have resolved upon, namely, Accedat verbum ad elementum, & fit 〈◊〉, that is, join the word of institution to the outward sign, and there is made a sacrament: Secondly, it seemeth to leave sick persous without comfort in their hearts and peace to themselves, if for want of a public minister, themselves may not supply that want, and give unto themselves this Supper. These are the two objections, pretending and intending that private persons, may at some times, upon some occasions, have some right and interest in despensation of the Sacraments. Touching the former point, being a ruled case of Saint Augustine, k August. tract 〈◊〉. in johan 〈◊〉; that if the sign be 〈◊〉 to the word, a Sacrament is ordained, we doubt not to 〈◊〉 the rule undoubtedly to be true, being truly and rightly understood. For the meaning is, if there be an outward sign which is the matter, and a word of institution which is the form of the sacraments, l Aristot. metaphis. lib. 7 cap. 7 the essence of them is fully finished, as if there be the matter and form of an house, we conclude rightly there is an house. Howbeit, we presuppose there was a builder of the house to prepare the matter and to order the form. So the former principle doth presuppose, a minister to deliver, and a receiver to receive the sacrament: otherwise we shall also war under the ensign of our enemies unawares, who hold it to be the supper of the Lord, m Bellar. lib. 4 de Euch, cap, 2 council. Trid. sess, 13. can. 4. 7 albeit there be no eating, no drinking, no receiving thereof. If therefore, in the constitution of a sacrament, the institution of Christ touching taking, eating, and drinking must be observed: then we see that more is required then the sign and the word in the work of the sacrament. Again, touching the objection of the sick, who seem to be wholly left in distress and discomfort, if they may not lawfully administer the Supper to themselves: I answer, it was an ancient practice of the n beza 〈◊〉. & vesp. de sacr. Church to carry the sacrament unto the sick: besides, albeit in extremity of sickness the minister be wanting we leave not the sick without counsel and comfort. For this we teach, this we are ready to maintain, this we would have all believers in health and in sickness to recall and remember, that if they 〈◊〉 believe that the Lord jesus had suffered death upon the cross for them, if they 〈◊〉 apply unto themselves his precious merits for their redemption, if they 〈◊〉 remember the benefits of his 〈◊〉 passion with all thanksgiving, and if they truly repent them from the bottom of their hearts of all their sins: they do eat and drink effectually, o Ioh, 6, 54, 55 56, 57, 58 and to their soul's health profitably the body and blood of Christ our saviour, p If they do not thus, the sacrament received 〈◊〉 〈◊〉 them although they do not receive the sacrament with their mouth. This serveth to comfort the weak, and to keep them within the lifts and limits of their proper calling. Lastly, seeing the former actions of the minister are done plainly in the sight of all, it is the duty of every one to give diligent heed, and to have weighty consideration of these outward ceremonies, by the meditation thereof to confirm their faith and to make the outward works to further the inward graces. For they are offered to our senses, not that we should rest in them, but that our weakness by them should be helped, and we by them lift up in our hearts to think upon greater things. Chap, 4 Of the second outward part of the Lords Supper. HItherto of the first outward part of the Lords supper, to wit, the minister: now we come to the word of institution a The words of institution are the 2 outward part of the Supper and promise annexed or contained therein, which are the second part of this Sacrament, expressed in these words, This is my body which is given for you, or, which is broken for you, where the name of the thing signified is given to the sign itself, as if it should be said, this bread which I have in mine hands, is b 〈◊〉. cont. Marie. lib. 4 August. contr. Adimant c, 12 a sign of my body, which shortly after shall be crucfied for you, and delivered unto death for your salvation. Christ took nothing but bread: he gave into his Disciples hands nothing but bread to eat, he broke nothing but bread: and Paul saith expressly of this sacrament, c 1 cor. 10, xvi the bread which we break is it not the 〈◊〉 of the body of 〈◊〉? If any Object, that Christ's body neither is, d john nineteen, 36 nor was broken, as johu, 19, 3 6. Not a bone of him shall be broken that Objection the Scripture should be fulfilled: I Answer the Apostle hath respect to the sense and signification which the breaking of the bread importeth, being taken for the tearing and Answer tormenting, the pains and renting of the body of Christ, and the violent sundering of his 〈◊〉 and body one from the other. For as the bread is patted and divided into divers parts: so the soul and body of Christ were sundered and separated each from other. Again, it is said, This is my blood of the new testament which is shed for many for the remission of sins, or, This cup is the new testament in my blood which is shed for you: these speeches are sacramental, not proper, by the confession of the adversaries themselves, where the thing containing, which is the cup, hath the name of the thing contained, which is the wine the fruit of the vine. So then, they which cannot abide figures in the sacrament, must be constrained to confess a figure, and therefore cannot blame us, when we say the words are figuratively to be understood. But before we come to handle the uses of this part, let us directly consider the words of Christ delivered at the institution and administration of this sacrament, that so we may see the true and natural meaning thereof. These words e The words of institution are variably set down, are not recorded and reported in so many words in the scriptute, or in so many syllables, but the sense being one, the sentence varieth and is not one. Matthew delivereth the words thus, f Math. 26. 26 Take, eat this is my body, whereunto g Mark, 14, 22 Mark also acordeth. Luke is some what more ample by way of interpretation, h Luk. 22. 19 This is my body which is given for you, do this in remembrance of me. And i 1 cor, 11. 24 Paul to the like purpose, but in unlike sound of words, Take, eat, this is my body which is broken for you, do this in remembrance of me. Likewise, touching the other sign of this Supper, Matthew saith, k Math, 26, 28 This is my blood of the New-testament, that is shed for many, for the remission of sins. Mark is somewhat more short than the rest, l Mark 14, 23 24 This my blood of the New testament, which is shed for many: but he addeth this more than the rest, they 〈◊〉 drank of it. Luke saith, m Luk, 22 xx This cup is the New testament in my blood, which is 〈◊〉 for you. But Paul declareth the same more at large, This cup n 1 cor, xi, 25 is the new testament in my blood, this do 〈◊〉 oft as ye drink is in 〈◊〉 of me. Thus we see expressly, a difference in Words by adding, by detracting, by changing: yet in as much as nothing is added, or detracted, or changed in regard of the true meaning, let us come to the interpretation and exposition of the words, seeing the gospel standeth not i jerem. in cap. ad Galat. in the words of the scripture, but in the mind and meaning of them. Let us therefore come to the right understanding of the words of christ. k The words of institution expounded briefly, truly, plainly. Take, to wit, not only into your mouths, but into your hands, representing the soul and faith of the receiver. Eat, that is, not reserve, not adore, not offer it, but divide by chewing and preparing to concoction. This, that is to say, not the shows of bread, but this very bread. Is my body, that is, a true sign of my true body, and signifieth unto you my self, withal that is mine, or belonging either to my person, or office, or merits. Which is broken for you, that is, which shortly shall be crucified for you, and immediately given to death for you. Do this in remembrance of me, that is, practise these daties, and call to remembrance christ and his merits oftentimes. So that, it is not in our choice and liberty to do these, or not to do them: if we be not fit, we must presently prepare to make ourselves fit: and we must do them often, so that howsoever there be no set time, yet the oftener the better, due reverence and regard being had thereunto. Moreover, touching the other sign, observe thus much for interpretation, This cup, that is, this Wine is the cup: Is the new testament in my blood, that is, this Wine is a true sign of shedding my blood, which confirmeth and ratifieth the new Testament, and God's agreement with mankind for their salvation. This is briefly the mind of christ, and meaning of the Use. 1. words of institution. From hence we learn, first, that christs words are not properly, but figuratively to be taken. True it is, the words are plain, easy, and manifest: for tropes & figures were found out, l Arist. rhetor. ad 〈◊〉. lib 3, cap. 6 not to darken, but to open: not to hide, but to help the understanding: howbeit they must have a right construction and a sound interpretation, otherwise the plainest sentence may breed error Cicer. de. 〈◊〉. lib. 3 and mistaking. We may not take the letter in all places: for, as we showed, the scripture standeth not in words, m Hieron, Contra Lucifer. & in Cap. 1 ad Gal. but in the meaning of the words: not in the reading, but in the understanding: not in the outward show, but in the inward substance. Christ in the new testament is called a lamb, a lion, a way, a bridegroom, an head, a door, a vine, a garment, a rock, bread, water, light, and such like: these words are easy and evident, yet must they be understood metaphorically, not properly: spiritually, not literally. So, to come to the words of institution, What did Christ take in his hand? bread. What did Christ command them to take and eat? bread. What did he call his body? Was it any other thing then the same bread which he had taken, which he had broken, which he had given unto them? Neither is there any other antecedent going before, whereunto it can be referred. Now, the bread and body of Christ are in nature m Disparata. sundry and divers things, and the one cannot be spoken of the other, and verified of the other without a figure, as to say, one and the same thing should be both bread and Christ's body, but if it be bread, it cannot be his body, if it be his body, it cannot be bread. Wherefore, true bread is a true sign and seal of his true body. Neither is this figure strange or new, but common and usual, when mention is made of the facraments: as Gen. 17, This is my covenant, o Gen, 17, 10 11 speaking of circumcision: yet circumcision was not the covenant itself, but a sign and token of the covenant, as also it is afterward expounded, It shall be a sign of the covenant between me and you. The adversaries cannot deny a figure in this speech. Now, what difference is there between these two speeches, This is my covenant, and, this is my body? are they not alike, and in like manner to be understood? So Exodus, 12. 11 It is the Lords p Exod. 12 〈◊〉 13, 14 passover, properly the lamb was not the passover, but served to, put them in remembrance of that benefit, and it is expounded aster, the blood shall be a token for you upon the houses where ye are, this day shall be unto vou a remembrance. Likewise, the Apostle sayeth, 1 Cor. 10. That rock was q 1 cor. 10. 4 Christ, whereas properly the rock was not Christ, but the water flowing from it did represent him. Thus than we must understand the words plainly, truly, and briefly, r a paraphrase upon the words of institution. as if Christ had said in this manner, This bread which ye have seen me take, break, deliver, and distribute, and which I bid you take and eat, is a sign or sacrament of my true body, signifying and sealing up unto you, that my body, shallbe broken, crushed, and crucified for you, to purchase to you eternal life, let these sacramental rites and actions now performed by me and you, be hereafter put in practice by you and all faithful ministers and professors, for the strengthening of your faith, by the remembrance of my death and by the applying of the benefit thereof, every one to your own selves. Likewise, having finished his supper, when he did eat the passover with his Disciples, having taken the cup and given thanks, he gave it, being filied with wine, to his Disciples, and said, drink ye all of this, for this wine in this cup, is a sign and sacrament of my blood, by the shedding whereof, together with my death following, the full forgiveness of sins and perfect salvation (which I by my unchangeable will & decree do give unto you and all that believe in me) are assured to you and all believers. Thus, having opened and cleared the interpretation of the words, we shall hereafter need to spend the less time in confuting the contrary doctrine: darkness shall fly before the light, error before truth, & cloudy mists before the sunshine of the day. Again, seeing the words of institution are variably and Use. 2 diversly set down by the Evangelists and the Apostle Paul: we learn that every change of the words, where the sense is nothing altered or diminished, is not to be condemned, as 〈◊〉 or unlawful: so that the alteration being in the form and frame of words, not in the substance and sense of the matter, the sacrament is not destroyed. For if it had been an heinous sin to have made any change or alteration, or to have miss of the terms or syllables of the institution: no doubt the Evangelists would have consented in the words, and not have swerved one from another, as we see they have done. We see how the Apostles in the allegation of sundry places of Scripture borrowed out of the old Testament, do not evermore strictly bind themselves to the s Math, 2, 6 very words, as Matthew 26. Hebrews 10. 5. and in sundry other: but only to the sense, and therefore t Math. 4, 10 sometimes they add as Matthew 4, 10. sometimes, they leave out as occasion serveth. True it is, to alter any substantial part, or to wrest the words to a wrong and contrary meaning, or not at all to express the sense of the words, maketh the Sacrament void: but an alteration only of certain circumstances, u all change in the words of institution makes not the Sacraments void. as of number, or person, of Letters or syllables, cannot make frustrate the whole sacrament: albeit we allow not any private and particular man to make any change of his own head in such circumstances, or to bring in a new frame of words. So in baptism, the Greek church saith, Let the servant of CHRIST be baptised in this Water, & c. and hereby nothing is detracted from the truth of the sacrament, because Christ jesus hath not precisely appointed, how many words the Apostles and pastors of the Church should use in the execution of their Ministry. Not withstanding, the observation of the words I baptise thee, observed in our churches, seemeth to draw nearer to the commandment of Christ, and to confirm more fitly and fully the faith of the baptised, and to answer unto the words of john the baptist, I baptise with Water. Likewise, in the lords supper, whereas Christ said, Take ye, eat ye, do ye this, as speaking to many: the sacrament is not destroyed, when the words are particularly rehearsed, and specially applied in our churches, saying, take thou, eat thou, drink thou. Lastly, seeing the words of institution are an outward use. 3. part of the Sacrament, necessary to be known, read, marked and understood, wherein the substance and comfortatable use of the lords Supper consisteth: it followeth that they are to be published and pronounced openly, distinctly, plainly, not in a strange language, but in a known tongue, that the church of 〈◊〉 and people of God may be edified. For, wherefore serveth the commandment and promise set forth in the supper, if they be not understood? Whether we do read the Scriptures, sing Psalms, pour out supplications, receive the sacraments, or whatsoever 〈◊〉 we perform to God, that he may be 〈◊〉, and the congregation instructed, we must do all in a known tongue to be understood. This God commandeth, this the Apostle prescribeth, this the true church of God practiseth, this reason teacheth, this the Heathen acknowledgeth. 〈◊〉, a council. Trid. sess. 22, c. 9 the synagogue of Rome, that it might take away all fruit and comfort from the faithful, and that it might broach horrible errors 〈◊〉 and securely, and not be 〈◊〉, hath not only commanded to pronounce the words of consecration closely and 〈◊〉, but forbidden to use the common mother tongue of all the people. The people of God must not be like Parrots, or 〈◊〉, or Ravens, or such birds that chatter with voice, record men's words, and sound a sentence, but understand not the meaning thereof. As Plmy b plin. nature. 〈◊〉. 〈◊〉. 10, cap. 43 maketh mention of a certain 〈◊〉 that had learned to say, ave Caesar imperator, All hail, or good morrow Emperor Caesar, saluting 〈◊〉 and the two young princes 〈◊〉 and Drusus. And Celius Rhodiginus writeth, c Celius Rhodiginus that Cardinal Ascanius had a Popiniay, that could pronounce distinctly and 〈◊〉 all the Articles of the Creed. Such birds or rather beasts, would they have Christian men to be, that would have them 〈◊〉, and not d Bellar lib. 2 de 〈◊〉. cap. 12 understand what they pray: 〈◊〉 〈◊〉 the reading of the scriptures, but not know what is read: 〈◊〉 the sacraments, but not know the meaning of the institution. Things without life which give a sound, whether pipe or 〈◊〉, except they make a distinction in the sounds, how shall it be known what is piped or harped? Or if the 〈◊〉 pet give 1 cor. 147. 8 an 〈◊〉 sound, who shall prepare himself to battle? All things in the church must tend to the instruct on 〈◊〉 edification of all the parts and people: but reading and praying in a strange tongue, do not edify and profit the hearers, as 1 Cor. 14, 26, Let allthings be f 1 cor, 14, 5 xi, xii, 16, xiiii xviii 19, 26 Psal, 67, 4, & 117, 1, & 150. 6 Esa, 45, 23 act. 2, xi Rom. xiiii, xi done to edisieng: and verse 14. I speak languages more than ye all, yet had I rather in the Church to speak five words with mine understanding, that I might also instruct others, than ten thousand words in a strange tongue: for how then should he that occupieth the room of the unlearned, say, Amen, at thy giving of thanks, seeing he knoweth not what thou sayest? Wherefore, except we know the meaning of the words, we shall be to him that speaketh Barbarians, and 〈◊〉 that speaketh shall be a Barbarian unto us. Even the learned languages of Greek and Latin, not in themselves, but in regard of the hearers that understand them not, are barbarous. For the Apostle doth not here like an Orator distinguish the tongues, and show which are 〈◊〉 and rhetorical in themselves and which rude: but holdeth every tongue barbarous, 〈◊〉, Syriack, Caldy, Arabic, 〈◊〉, and Latin, to him that knoweth not the force and signification thereof. And this to be most true, g Psal, 114. 1 Rom. i xiiii the Scriptures teeth, h chrysost. in 1 cor, xiiii hom. 35 the fathers avouch, i Strabo Geograph. lib. 1 the 〈◊〉 writers warrant, k 〈◊〉. in prolog: asinar 〈◊〉. de Tristib. lib. 5 Eleg. 10 the very Poets declare, yea their own doctors l johan. Beleth. paris Theol. explice. divin. offi. in proaemio. do determine. Wherefore to conclude, it is the ordinance of God, it is the doctrine of the Apostles, it is the duty of all christians, when the word is red or preached, when supplycations are offered, when the sacraments are administered, to use a known tongue understood of all: and without this, the scriptures are vain, the prayers are barbarous, the sacraments are fruitless, to such as know. not what is read, what is asked, what is promised, what is received. And 〈◊〉 far of the second outward part of the lords Supper, Nicol. lyra in 1 cor. xiiii. ad verb. vers. xvi 〈◊〉. 〈◊〉. tom. 3 tractat. xv. to wit, the word of institution: for a Sacrament without the word, is as a picture without sense, or an image without life. Chap. 5 Of the third outward part of the Lords Supper THe third outward part of the Lords supper followeth, a Bread and wine are the outward signs of the Lords 〈◊〉 which are the elements of bread and wine, fittest signs for this purpose, to signify the spiritual nourishment of the soul, by eating the body and drinking the blood of christ. That these are appointed as the substance and matter of the supper, it appeareth by the words of Christ, and his Apostles delivering this sacrament. For the Evangelists express, b Math. 26, 26 Mar. 14, 22 Luk. 22, 19 act. 2, 41, 42. & 20, 7 that Christ took bread, gave it, and said, Takeye, and eat ye. So like wise, it is said of the church newly planted by the Apostles, that such as gladly received the word, and were baptised, Continued in the Apostles doctrine, and fellowship, and breaking of bread. And chap. 20 cor. 10, 16 it is recorded, That the first day of the week, the Disciples came together to break bread. And Paul saith 1 Cor. 10. the bread which we break, is it not the communion of the body of Christ? And in the chapter c 1 cor. 11, 23 26, 27, 28 following, the same Apostle often mentioneth and remembreth the bread of this sacrament. In like manner Christ took the cup, d Math. 26, 29 Mar, 14, 25 Luk. 22, 18 wherein was the fruit of the vine. By these, Christ is truly exhibited unto us: he is truly offered unto all: he is effectually given to the faithful, as hath been oftentimes remembered unto us. This being the plain and evident truth, let us see the uses, first such as concern both the signs jointly and in Gener. use. 1 general, than such as belong to each of them in several and in particular. To begin, we learn from hence to acknowledge a difference between baptism and the Lords supper: in baptism we have one sign as the material part, in the supper we have two signs, e Why we have two signs in the Lord's supper and only one in baptism? partly to note out our whole, full, and perfect nourishment in Christ, having whatsocuer is requisite for our salvation, and partly to show, a fuller remembrance of his death, for the wine which is a figure of his blood, doth as it were present it and represent it before our eyes. So then, albeit the same participation of Christ and the same washing away of sins by his blood, are sealed up in baptism and in the supper: yet the manner f Difference between baptism and the Lords supper. of sealing them in each is diverse. Again, baptism is a sign of our entrance into God's Covenant: the Supper is a sign of our abiding, and continuing in that covenant. Touching baptism, it is sufficient for infants if they be borne in the church: in the supper, the condition of examynning ourselves, and remembering the Lords death is required. They differ also in often celebration of them: baptism is to be received but once only in all our life, because the promise once made, is always firm and forcible to such as believe and repent: but the supper is oftentimes to be received, because an often renewing of that Covenant, and calling it to our remembrance is necessary, to increase and strengthen faith. They differ also in the order which is to be observed in the use of them: for baptism is to be given before the Supper, and the supper may not be given to any, except to such as have been first baptised, or reputed so to be. As first a child is borne, before he be fed: so must Baptism go before, whereby our new-birth is sealed: then the supper must follow after, whereby our daily nourishment is declared and confirmed. Lastly, they differ in the signs, there is only one sign in baptism, which is the Water: but there are two signs in the Lord's Supper, to wit, the bread and the wine. The second general use is, that if Christ took, gave, and Gener. ulc. 2 delivered the substance of bread and wine: then they must needs retain their former nature & their proper substance, as well as their qualities, as fight, taste, smell, bigness, whiteness, sweetness, rednesle, roundness, and such like properties. But the Papists turn all things g Against the bare shows of bread and wine: and accidents without subject. upside down, matter into form, substance into accidents, creatures into shows, and subjects into things adjoined: they bring in new shifts and fables against all divinity, philosophy, reason, sense, and experience, setting up their own inventions, and building castles in the air. Let them prove the annihilation and removing of the substance of bread & wine away, and the h Arist. phis. lib. 1, cap. 3 consisting of accidents without subject, which they are never able to do. For as the water in baptism remaineth in his nature and substance: so do the bread & wine in the Lord's supper. And albeit in both the sacraments, the signs be changed to a special use: yet are they corrupted into shows, and turned into shadows. The heavens i Psal. 10 2. 26 shall be changed at the end of the world: yet hence it followeth not, that they shall be clean abolished and consumed to nothing. All young scholars are taught in the schools, k Accidentis esse est 〈◊〉 that an accident hath no being without a subject: yet here these sophisters, against all the rules of Logic, l porphyr. cap, 5 de accident. and grounds of reason, 〈◊〉 have accidents and shows of bread and wine to be in no subject. Thus, whereas in all places of learning we are taught, that accidents may 〈◊〉, not the substance of things: they 〈◊〉 have the matter and substance to perish, not the 〈◊〉. We see whiteness, roundness, 〈◊〉, 〈◊〉: we cast the sweetness: we touch all these qualuys: 〈◊〉 (behold a popish wonder, where at marvel and be 〈◊〉) these, these I say are not in the bread and wine, because they are gone, neither in the body of christ, because it is not white or black, round, or red. So we shall have a 〈◊〉 thing, yet nothing white: a round thing, yet nothing round: a smell, yet nothing that smelleth: a taste of bread, yet nothing that tasteth, a breaking, and yet nothing that is broken: so that here we have some what made of nothing, and nothing made of somewhat. For if any should ask them, what round or white thing is this, showing the bread? Or what sweet thing is that, pointing out the wine in the cup? They cannot say, it is bread and wine (for they hold that none are lest) they are not able to shape any answer: for they will not say, the body of Christ is white, round, sweet, red, or such like, Wherefore, these accidents of bread and Wine roving without subjects, are shows of reason without substance, colours without truth, and fancies without settled judgement: and as well might they imagine, walking without feet, an house without a foundation, a vessel without bortom, or a body without space or place. Again, what is it that 〈◊〉 nourish? What is it that doth 〈◊〉 and refresh? For we feel our bodies strengthened by the creatures taken and received. And we read in their own Histories that king Lewes the Gentle for the m Aimoin. exadem. lib. 5. cap 19 space of 40. days did eat nothing else. What is it then whereby we feel ourselves to be fed? Can their accidents do it, hanging in the air by miraculous Geometry? Can whiteness, or redness, or roundness nourish us where no substance is to be found or felt? Can dryness, or moisture, can smelling or seeing nourish without some material body? They cannot. It must be substance that is turned into our substance: for never was it heard, that accidents were turned into substance. But whereas we have been taught, that accidents are in their subject, now we must hold for our new learning, that substances are in their accedents. Wherefore, let us leave these doubtful and deceitful builders that go about to build without ground or foundation, which cannot stand. The third general use, arising from both the signs, is this: if Christ delivered his last Supper in bread and wine, than Gener. use. 3. these signs may not be altered, but must be n The bread and wine bethe matter of the Sacrament may not be changed in the Lord's Supper. retained for the perpetual use and comfort of the church. And howsoever it be left to the choice and liberty of the church, what bread or what wine they will use: yet that it ought necessarily (as I take it) to be bread and the fruit of the vine, may appear by diverse good considerations. I will propound the reasons that draw me to this opinion, let the Church judge of them, seeing the o 1 cor, 14, 32 spirits of the prophets are subject to the prophets. First, the institution of the supper and the example of Christ himself, whom the Church is to imitate and follow, who said, Do p 1 cor, 11, 25 this in remembrance of me. He said not, do the like, or do what pleaseth you, and serve from my example where you will, but do this which ye have seen me do. Whosoever therefore change either the bread or wine, do not that which Christ commandeth, but another thing than he appointeth. Again, no other signs are so significant & effectual as these are for this purpose, to strengthen and to comfort them that are in trouble, and almost in the present q Psal 104, 14 15 estate of death, as Psal. 104. He bringeth forth bread out of the earth, and wine that maketh glad the heart Pro, 31, 6 judg. 9, 13 〈◊〉, 10, 19 of man, and oil to make the face to shine, and bread that strengtheneth man's heart. Likewise the wiseman saith Pro. 31. Give ye strong drink unto him that is ready to perish, and 〈◊〉 to them that have grief of heart. So that we are hereby effectually and significantly put in mind, to have a most sweet feeling of christ, to seek strength in him, and that it is he which abundantly cleareth our hearts. Thirdly, the matter and form of every thing, r arist. Metaph lib. 7. cap 7 plato in 〈◊〉. are holden to be of the nature of it, and to constitute the essence: so it is in the sacraments, where the signs are the matter, and the words of institution are the form. True it is, circumstances may vary and be changed, as time, place, sitting, standing kneeling, and such like: but the essential parts may not be changed. If 〈◊〉, both of them be of the essence of the sacrament, such 〈◊〉 take either of them away, destroy the sacrament, and bring in a nullity thereof. Wherefore, if the signs, which are the matter, might be changed: then the words also of institution which are the form might be altered, and a new word brought into the Church: but a new word cannot be brought in, therefore no new outward sign or matter. Fourthly, if the bread & wine in the supper might be changed, and yet the sacrament in substance remain: then in like manner, water in baptism might be changed, & yet be 〈◊〉 baptism; for of things that are like, there is a like respect, and like conclusion to be inferred. But this cannot be, as we have showed before in 2. book, chap. 5. where we have proved that the minister cannot baptise with any other liquor or element, then with water, as the matter of that Sacrament. Neither let any object the case of necessity: for no necessity can make that lawful which simply and in itself is unlawful. Fiftly, if we admit and grant a 〈◊〉 in the signs at the pleasure of men: why may we not also change other parts of the Sacrament? Why may we not in stead of the minister appointed of God and called 〈◊〉 the Church, admit private persons, and receive other 〈◊〉 enforced upon the church by the papists? Do we not hereby open a gap for them, to 〈◊〉 in all their trash and trumpery besides the written and revealed word of God? Sixtly, we have showed in the 〈◊〉 book, that Nadab and Abihu the two sons Aaron were smitten by the immediate hand of God s Levit 10. 1. 2 for offering the oblation with strange fire. But all signs brought into the sacraments beside the scripture, are strange signs and consequently procure strange judgements. And we see how the prophet joel threatening from God a dearth of corn, and wine, and of oil, declareth also that the offerings shall cease, where he t joel, 1, 9, 19 saith, The field is wasted, the corn is destroyed, the oil is 〈◊〉, the new wine is dried up, the meat offering and the drink offering is cut off from the house of the Lord, the priests the Lords Ministers shall mourn: showing hereby, that they were restrained from changing the out ward signs. If any pretend greater freedom and liberty in the time of the gospel: let them show their 〈◊〉, and we will believe them. Lastly, it is confessed on all sides, that without consecration and sanctification, there can be no Sacrament: for without this hallowing, the matter in 〈◊〉 is bare water, the bread in the Supper is bare bread, the Wine is Common Wine. Now every creature u 1 Tim. 4, 5 is sanctified by the word of God and by prayer, as the Apostle teacheth 1 Tim. 4. and therefore we cannot assure our hearts, that god will bless any other creatures, as fish or flesh in stead of bread, water or beer in stead of Wine, seeing the word hath not sanctified these elements for this purpose. They are sanctified by the word for the ordinary nourishment of our bodies, but they are not by any special word sanctified for the use of the Sacraments. If then it be simply unlawful, to change any thing in the matter of the 〈◊〉, no pretence or necessity can 〈◊〉 make it lawful. And as when a lawful Minister is wanting, a private person may not be taken: so when the matter appointed for the administration of this sacrament is missing, an other may not be assumed. For as well may we change the minister of the Sacrament into a private man, as the bread and Wine (being the signs) into another matter. If the Sacraments cannot be had according to the precise and pure institution of Christ, they may lawfully be deferred or omitted: for the danger standeth not in the want (as we have declared before) so long as we are free from the contempt of them. The fourth general use, arising jointly from both the signs is, if Christ delivered, and the Disciples received Genera. use 4. bread and wine as the outward signs of this Sacrament: then we learn that the doctrine of transubstantiation is a dotage a Against transubstantiation. of man's invention. Though this devise be now received in the Roman church, as a matter of salvation, as an Article of faith, and a main point of religion, b Concil. tried. sess. 13, cap. 4. that by virtue of these words. This is my body, this is the cup of the new Testament, the substance of bread and wine is gone, and nothing remaineth but only the shows, likeness, and appearance of them: yet, if we examine the matter by the words of institution, by the nature of a sacrament, by the proportion of faith, by the true properties of a true human body, by force of reason, by judgement of the senses, by confession of the adversaries themselves, and by the manifold contradictions among themselves: we shall find it to be a late devise & invention of the Papists, first decreed and determined in the counsel of Lateran, under pope Innocentius the 3. in the reign of King john of England, c Anno. 1215. not yet 400. years ago. There it was hatched at that time, and made d barth Carenza. summa council. a main matter of faith, approved in the church of Rome, but yet not then received over all the world. This error is a spice of the error of Marcus, who went about to make his fellows and followers believe, e Iren. lib. 1. cap. 9 Epiphan. haeres. 34. that he did transubstantiate wine into blood, in the sacrament. Thus do the church of Rome at this day, he was he noted for an heretic by the fathers. I will not, for shortness sake, bring all the reasons that might be brought to overthrow and overturn f The bread and wine remain in their proper nature the turning of the bread into the body of Christ, and the wine into his blood; but allege some few among many, whereunto we require them to answer if they can. Neither let them pretend, that they have been answered already, inasmuch as no sound and certain answer can be brought unto them, to satisfy us or themselves. Our reasons for the present shallbe these. First, that which Christ took in his hands, he broke: that which he broke, he gave: that which he gave his Disciples, he commanded them to eat, that which he commanded them to eat, he calleth his body. This appeareth by the testimony g Math, 26, 26 Mar, 14, 22 Luk, 22, 19 of the Evangelists, and coherence of the words. But he took bread and broke it: therefore he gave bread, he commanded to eat bread, he said of the bread, This is my body. Now if he took bread, but broke it not: or if he broke bread, but gave it not: or if he gave bread to his Disciples to eat, but told them, not this which he gave them, but some other thing beside that, was his body: the latter part of the 〈◊〉 starteth from the beginning, and the middle swerveth from them both. Secondly, the Apostle after the words of consecration, doth oftentimes call it bread, as 1 Cor. 11. As often as ye shall eat this h 1 cor, xi. 26 27, 28 1 cor. x. 16 bread, and drink this cup, ye show the lords doath till he come. And again, Whosoever shall eat this bread, and drink the cup of the Lord unworthily, shall be guilty of the body and blood of the Lord. And again, Let a man examme himself, and so let him eat of this bread, and drink of this cup. These men say, it is not bread: the Apostle saith, it is bread: whether of these we shall believe, judge you. So in the former chapter he saith, the bread which we break, is it not the commanion of the body of Christ? Likewise, touching the other sign, i Math, 26, 29 our saviour expressly calleth it wine after the thanks giving, Mat. 26. I will not drink henceforth of this fruit of the vine until that day, when I shall drink it new with you in my father's kingdom. This fruit of the vine is wine, therefore the substance of it remaineth. Now if the bread had been turned into the body, or the wine into the blood of Christ, and if the Apostle would have spoken properly, he should have said, As often as ye shall eat, not this bread, but this body of Christ under the form of bread, the blood of Christ under the form of Wine. And again, he that eateth the body and drinketh the blood of Christ unworthily. And again, let a man examine himself, and so let him eat and take in his mouth the very body of Christ his creator. But thus the Apostle hath not spoken, neither could he so speak truly, properly, and fitly: therefore we do truly, properly and fitly conclude, that there is no 〈◊〉. Thirdly, Christ speaking of the cup saith, Take, k Luk, 22, 17 19 divide it among you, and of the bread he saith, he took it, and broke it. But if the substance of bread be abolished, or changed into the body of Christ, and likewise the nature of the wine turned into the blood of Christ, there could be no true distributing or breaking: for the blood of Christ is not divided into parts, neither is his body broken. Fourthly, if the strength or force of transubstantiation depend upon these words of institution, This is my body, This is my blood: then there can be no real change before these words be fully finished, and pronounced to the end. I herefore, when they begin to say 〈◊〉 is: What is it? What mean they, I say, it is? Is it any other then bread and wine by their own confession till the words be ended? So then, these sentences shall not be true, when they say, 〈◊〉 is my body, this is my blood, except they mean, this bread is the body of CHRIST, this wine is his blood: wherefore, bread and wine remain, their nature is not changed and altered. Fiftly, these words, This is my body, must be understood, as the words following, This cup is the new testament: but the cup is not turned into the new testament, nor into the blood of Christ: therefore the other words must be figuratively understood, not 〈◊〉: for there is one respect of them both: neither can any reason be rendered, why a figure should be admitted in the one part, rather than in the other. The sixth reason: Christ is said to give to his Disciples that which he said was his body. If then this be properly taken, we shall thereby make a proper Christ and make him a Monster of two bodies, as they also make the church a Monster of two heads. For so there must be one body which gave, and another body which was given. But it is most absurd, that he should give and be given, hold himself and beholden, offer and be offered: which differeth little from the c 〈◊〉. de fabul. 〈◊〉. lib. 2 heresy of the Helcesaits, who held there were sundry Christ's, two at the least, one dwelling in heaven above, the other in the world here beneath: so these make Christ to have a double body, visible and invisible; a visible August. de 〈◊〉. cap. 34 body sitting at the table, and an 〈◊〉 body made of the substance of bread, which (as the papists hold) 〈◊〉 given to the disciples, as likewise they teach of the headship of the church that one head is invisible to us m the heavens, another visible to us upon the earth. The 7. reason: it destroyeth the nature of a sacrament, which standeth m Iren. lib 4 contr. 〈◊〉. cap 34 of an earthly & heavenly part: one out ward, the other inward: one seen, the other understood: one a sign, the other a thing signified: of which we have spoken before, book. 1. chap, 3. But if there be an actual transubstantiation, than the outward part is abolished, and disannulled. The 8. reason: in baptism the substance of water remaineth, though it have words of consecration, and be made a sacrament of our regeneration: and therefore in the Lord's supper, the bread and wine are not changed and done away utterly. The scripture speaketh as highly n Math. 26, 26 1 Pet. 3. 20. 21 of the one as of the other. The ninth reason: if bread be really turned into the body of Christ, and the wine into his blood: then the body and blood of Christ are really 〈◊〉, for the words are severally pronounced, first of the bread, then of the wine: yea the soul of Christ should be separated from his body, for the bread is turned only into his body, and not into his soul. But his soul, his body, and his blood are not really separated. The 10. reason: if the bread be turned into his body indeed by force of a few words uttered by a priest: then the priest should be the maker of his maker, and so every Massmonger should be preferred before Christ, as much as the creitor hath 〈◊〉 honour then the creature, the builder than 〈◊〉 house, the workman than the work. But they are not 〈◊〉 to publish it in their own words and writings, o stella clericorum. that the priest is the creator of his creator, He that created you, hath given you power, to create him: he that hath created you without yourselves, p Creatura vobis mediantibus vobis. is created by you, by the means of you. These are the speeches of their wisemen, if they be not ashamed of their own words. The 11. reason: the bread in the Sacrament after the words of consecration, is subject to as many changes and chances as it was before: the bread may mould, putrefy, and breed Worms, q Hesych in Leuit. l. 2. c. 8 Humbert. cont. Nicet. and was accustomably in many places burned: the wine may (being immoderately taken) make drunken, it may wax sharp and turn into vinegar: yea both of them may be boiled and made hot: both of them may be vomited up, as certain lepers did; both of them may be mingled with rank poison, as a certain r Bernard de monte polotiano de Domcastro. platin. in vita clem. 5 Monk gave the poisoned host to Henry the 7. a noble Emperor of famous memory, which when he had taken, he died. The like may be said of Victor the 3. a Pope of Rome, who was poisoned after the same manner s Hermannus Contractus. in the chalice, as the Emperor was in the bread. But the precious body and blood of Christ cannot be mingled with poison, but is an excellent counterpoison against the biting of the old Serpent and all infection ofsinne whatsoever; the body cannot mould or putrefy, the blood of Christ cannot become sharp or sour, as the outward signs may, therefore the substance of bread and wine remaineth. The 12. reason: there is something in the sacrament, material and substantial, which goeth the way of all meats, according to that saying of our saviour, t Math 15, 17 Perceive ye not yet, that what soever entereth into the mouth, goeth into the belly, and is cast out into the draft? But none of the accidents, as shape, colour, quality, taste, & such like are avoided, because they are altered in the stomach, before they come to the place of avoidance: u Origen. in math. cap. 15 and it were blasphemy to think that the body of Christ either entereth into the mouth, or goeth down into the belly, or is cast out into the draft, howsomany of them have also maintained this monstrous impiety: Therefore, the substance of the bread and the wine remain in their own nature in the sacrament. The 13. 〈◊〉: If there were a miraculous conversion of the bread and wine, it would appear to the outward senses. as joh. 6, The multitude a joh. 6, 26 saw his Miracles. There was never Miracle wrought by any bodily creature, but sense judged it to be so: but seeing our eyes see, and our taste discerneth that it is bread, we cannot imagine, there is any miracle. The Miracles that Moses did in Egypt, when he turned water into blood, and his rod into a Serpent: The miracles b August. de Trinit, lib. 3 cap. 10 that Christ did, when he turned water into wine, the eye saw, the taste discerned, here was no deceit, no fraud, no collusion. And thus every hedge-priest should be a worker of Miracles, that only can read his porteous, and say over his pater noster with an ave mary. This is an honour that may be challenged, but cannot be granted unto them. The 14 reason: if there were any transubstantiation there should be an actual conversion of the bread into the body of Christ; but this cannot stand. For when one thing is changed into another, the matter remainetin, the form is altered: but here they make the form to abide, and the matter to be changed. A strange Metamorphosis, and fitting the fable of this counterfeit turning. Now the matter of 〈◊〉 is not in the body of Christ, because it is perfect in itself, and so glorified, that it can receive no access. Besides, nothing can be converted or changed into a thing before being and pre-existing, which was really before the change or conversion; as Christ turned the water into that wine which was not before, c Exod. 4, 3 joh. 2. 8 Gen, 19, 26 & Moses turned his rod into that serpent which was not before: and Lot's wife was turned into that pillar which was not before. But the body of Christ is before their transubstanriation, whereupon it follow weth, that the bread cannot be changed into his body. The 15. reason: if Christ did 〈◊〉 the bread into his body when he saved This is my body: then in like manner, the Apostle did 〈◊〉 the 〈◊〉 of the Corinthians into the body of Christ, when 〈◊〉 〈◊〉, Now ve are d 1 cor, 12, 27 the body of christ, and members for your 〈◊〉. 〈◊〉 〈◊〉 can they allege, why 〈◊〉 should be in the one sentence more than in the other? For the whole college and company of divines of Rome and Rheims, and all the multitude of papists through out the world shall never be better able to prove their transubstantiation out of these words This is my body: then out of the other 〈◊〉 are the body of Christ. The 16. reason: if the bread were turned into the body of Christ and received in the mouth: it should go far better with our bodies then with our souls, because our bodies should really receive the body of Christ, but our souls should not, being spirits: and bodies cannot be mingled and intermeddled with spirits. Wherefore, we cannot believe and receive this real conversion of one substance into another. The 17. reason: if the bread be transubstantiated into the body of christ, and so received by us: then either it is turned into our bodies, or vanisheth away into nothing, or returneth and departeth back into heaven. But it is not turned into our bodily substance, for than we should grow bodily and not spiritually, carnally not mystically, into one person with him: neither doth it vanish to nothing, for this were horrible blasphemy once to imagine and conceive of the body of christ: neither doth it depart into heaven, for he was there before, and the heavens contain him to the end of all things. Therefore, the bread cannot be said to be turned into the body of christ, except one of these be granted. And thus also we may reason of the wine. If it be turned into the blood of Christ, it must necessarily pass into our substance, or vanish away, or return to the heavens: for no fourth way can be imagined. But none of these can stand either with divinity or philosophy, either with faith or reason, either with scripture or nature, and therefore consequently transubstantiation must fall. The 18. reason: if the disciples had not understood christ to call the bread his body sacramentally: they would have been greatly troubled (who often doubted of the least things) and demanded the understanding of them. As the hearers of Christ joh. 6, supposing he had spoken of a carnal manner of eating his e joh. 652, 60 flesh, were troubled and offended, saying, How can this man give us his flesh to eat? And vers. 60, This is an heard saying, who can hear it? Wherefore, who seeth not, that they would have marveled and required farther, if they had understood christ to have changed the bread into his body, and the wine into his blood? But they doubt not, they demand not, they marvel not, they murmur not, and therefore believe not this juggling of transubstantiation, or turning of one substance into another. And if they believed it not, how should we receive it. The 19 argument: it overturneth sundry Articles of our Christian faith. We believe that Christ jesus was begotten of the father before all worlds, and borne in time of the Virgin Mary: this the Scripture teacheth, this the Creed delivereth: this every true Christian professeth and believeth. But if the bread be transubstantiated into the body of Christ, and the wine into the blood of christ: then his body is made and borne of bread and wine, and the priest after the words of consecration may say, a little pretty son is borne unto us, and newly made. Again, we believe that Christ was crucified and died for our sins, that he was buried, rose again, ascended, and sitteth at the right hand of God the father almighty. But if the body of Christ be made of bread as often as the Eucharist is celebrated, than Christ being on the Cross might be elsewhere then on the Cross: when he died, he might be where he suffered nothing: lying in the grave, he might be out of the grave: yea he might be in the grave after his resurrection and rising out of the grave: whereof notwithstanding the Angels said, f Mat, 28, 5 he is not here. Lastly, we believe that christ shall come from heaven to judge the quick and dead, and that in the same manner he ascended, g Revel. 1, 7 whom we doubt not but men shall see, as Revel. 1. 7. Every eye shall see him, yea even they which pierced him through. But if Christ's body be made of bread, he shall stare and start out of the pyx, and not come from heaven, and that in another shape then when he ascended: nay, thus he should come daily unto us, & yet no man can see him, nor perceive his coming. All these devices, overthrow foundation of faith, savour of novelty, and bring in heresy against all certain grounds of true religion. The 20. argument: if by virtue of Christ's words, transubftantiation were brought to pass, and the true body of christ were really present on the earth: then the bread should be changed into whole Christ, that is, into his body endued with his magnitude, quantity, quality, colour, and all his dimensions. For Christ said not at his supper, this is the substance of my body without accidents: but h Luk. 21 16 1 cor. 11, 24 This is my body which is given for you, and which is broken for you. Therefore, the body was visible and seen of them all, it was felt, it had all accidents agreeable thereunto, and the substance of Christ's body alone without his qualities was not crucified on the Cross, neither yet could be crucified. Not withstanding, we see not Christ's body upon the earth, nor any adioynt thereof is perceived or discerned. Where are they then? Are they in substance of christs body which is in heaven? And not in the substance of his body which is on the earth? Then they make Christ to have two distinct bodies: for one and the same body cannot have his properties and dimensions, and yet be without them, which necessarily implieth a contradiction, and consequently falsehood: especially considering how great a difference they make between the body of Christ in heaven, and this body that lieth and lurketh under the accidents and shows of bread in their box. The 21. reason: it destroyeth the nature of a true body, it taketh away the defence used against heretics, and bringeth in the heresies of Martion, of Eutiches, and the Manichics, which i August, de quod vuit de. denied Christ to have a solid, and true human body, & held that he had only a fantastical body without any material flesh, blood, or bone, in appearance and sight some what, but in deed and substance nothing. For they teach that his body is in infinite places at once, & those discontinued, void of quantity and quality, not circumscribed, not visible, nor any way sensible: that being in heaven, he is really and corporally on earth, though not in the distance between heaven and earth, nor in those places where the host is not: which is to assign innumerable bodies to our saviour Christ, and consequently to make him no body, which is in esfect as much as to deny he is come in the flesh, k 1 Ioh, 4, 3, & 2 joh. 7 which is the very doctrine of Antichrist himself, as john speaketh, Every spirit that confesseth not, that jesus Christ is come in the flesh, is not of God: but this is the spirit of Antichrist, of whom we have 〈◊〉. And in his 2. Epistle, Many 〈◊〉 are entered into this world, which confess not, that jesus Christ is come in the flesh: he that is such a one, is a deceiver and an Antichrist. But Orcam propoundeth this as the doctrine of the schools, that l Occam. in cen tilo. theol. conclus. 25, 26 The body of Christ is every where, as God is every where, and that if there were an host that filled all the world, the body of christ might be with every part thereof when it should be consecrated. And Holcot treading in the same steps of the schools, not of the scriptures, saith, If there had been a thousand hosts in a thousand places at the same time, that christ did hang upon the cross, m Holcot. in 4 lib. sentent. quest 3 christ had been crucified in a thousand places. But it is an unseparable property of bodies, to be local and contained in place: n August. epist 57, ad dardan. take away space of place, and true dimensions from bodies, and they are nowhere, as Augustine teacheth. Besides, hence the fathers concluded the truth of Christ's body because, o Luk. 24, 39 he might be seen and handled, and because he had flesh and bones, according to the 〈◊〉, Behold, my hands and my feet, for it is I myself: handle me and see: for a spirit hath not flesh and bones, as ye see me have. But if he be neither seen nor handled in the sacrament, nor discerned to have flesh and bones: how shall his humanity be 〈◊〉 and maintained against heretics impugning the same? The 22. reason: it taketh away judgement from the senses, and maketh the sacrament of truth to be a sacrament of forgery and falsehood: for the senses of seeing, of tasting, of touching, of handling and smelling, do judge bread and wine to be in the sacrament, and not man's flesh truly and properly: neither can p arist. lib, 2 de anim. cap. 6 all the senses be 〈◊〉 in their proper objects, as even the philosophers themselves do teach, and that truly, The 23. reason: it is an horrible act and unnatural cruelty for man to eat man's flesh, and for man to drink man's blood: and therefore the papists are as human as the Cyclops, Cannibals, and other barbarous people. It is more brutish and barbarous q August. de doctr christ. lib. 3. cap. 16, cyril. anat. 11, to eat man's flesh, then to kill a man: and to drink man's blood then to shed it. Thus they make christian people eaters of man's flesh and blood suckers, which is beastly and horrible wickedness. The 24. reason: the Apostle maketh an opposition between the table of the Lord, and the table of devils, saying, r cor, 10, 20, 21 Ye cannot drink the cup of the Lord, and the cup of devils: ye cannot be partakers of the Lords table, and of the table of devils: where he showeth, that to eat the flesh offered to idols is to be partakers of the idols. as the bread which we break, is the participation and communion of the body of the Lord. Hence he concludeth, that they should not eat of those things which the Gentiles sacrifice to idols, because they have fellowship with the devils that eat of them, even as they are united to Christ which partake of the bread in the supper. If then the flesh offered to idols be not transubstantiated: why fhold the sacramental bread be turned into the body of christ, seeing it sufficeth to make us partakers of the Lords body to eat of the bread, as it was sufficient to make them partakers of the idols, to eat of the things offered unto them? The 25. reason: if the institution of Christ be a sufficient direction unto the church what to hold in this question, we shall easily give this transubstantiation a fall. We see in the cases of matrimony that did befall, our saviour bringeth them to the first institution, and thereby dissolveth the doubts and difficulties that arose, saying, s Math, 19, 3 4, 8, From the beginning it was not so. So when any controversy ariseth about the Lord's supper, the ordinance of Christ is able to take it up, how great or grievous soever it grow. Now, there is no sentence, no word, no syllable, no jot, no title in the description of the supper, that favoureth or savoureth of transubstantiation, or signifieth and insinuateth any such matter. True it is, christ saith t Math. 26, 26 This is my body, but to be doth not signify to transubstantiate: for then when he saith, u joh. 15, 1, & 10, 7 &. 14. 6 I am the true vine, I am the door, the way, and such like, he shall be turned and transubstantiated into a natural vine, into a materal door, into an high way, from whence would follow infinite abuses and absurdities. Besides, if the word (is) in the institution signify, is transubstantiated, that is, changed from one substance into an 〈◊〉, from bread into flesh, from wine into blood: then the change should be made before all the words be uttered, so that hence it would follow, that it cannot be done by virtue of the words, which goeth before the pronouncing of the words. Last of all, the maintainers of transubstantiation, as the builders of babel, have their tongues divided, and their languages confounded: they cannot accord together, but vary and dissent one from another, a Mark. 14, 56 like the false witnesses that arose against christ. First, they knew not certainly, whether the bread be turned into his body, or come in place thereof, the substance departing. Secondly, some allow not these speeches, b Thom. p 3 qu 75, art. 8 bread is Christ's body, or bread is made christs body: but will have it said, christs body is made of bread: c Canon. convertantur others condemn this speech also, that bread is made christs body. Thirdly, they know not what is broken, whether bread, or accidents, or nothing: others say, the true body of christ is broken, Fourthly, they agree not, whether their water in the chalice mingled with wine, be transubstantiated: some say it is, other say it is not: some more sober than the rest, are afraid what to say, d durand. lib. 4 and ask who is able to decide the question? Others say it is turned into the humours of his body: others virknit the knot thus, that the water is turned into the wine, and then the wine into his blood, and therefore are circumspect to give this cautel that a little water be mingled, being afraid, lest, if more water were put in then the wine, the wine should be transubstantiated into water. Fiftly, they cannot agree with what words their consecration is wrought, whether accidents be without their subject, whether the accidents nourish no less than the substance of bread & wine: likewise what the rats & mice do eat: how & from whence the worms are oftentims engendered Eucharist, and so consume it: whether the shows of bread be the body without the blood, and the shows of wine the blood without the body. It were infinite e see D. sutl. de Miss. lib. 5. cap 16 to note out all their contentions and contradictions: these may suffice to show how the enemies of God fight one against another, and all of them with their own shadwoes. And thus much of the late doting devise of transubstantiation, which is the soul and life of their popish religion: the deniers or doubters whereof, they pursue with fire and sword more eagerly, than such as are enemies to the blessed trinity. The last general use is this: if christ delivered both these signs, not only the bread, but the wine also to his Gener. use 5. disciples: then both kinds by the minister are to be delivered, f christs people must receive the supper under both kinds. and both kinds by the people are to be received, not bread alone, nor wine alone, but bread and wine: the bread in token of his body given for us, and the wine in token of his blood shed for us. This is the ordinance of Christ: this is a agreeable to the scripture. Notwithstanding, the Church of Rome hath decreed, that it is not necessary for the people to cómunicate in both kinds, and holdeth them g cone. Trident sess. 21, cap 2 accursed that hold it necessary for the people, to receive the cup, cósecraced by the priest. Thus it appeareth, they labour nothing more, then to take from the faithful the sweet comfort of the Lords supper. This is a sacrilegious corruption of christs institution, devised by sathan, broached by Antichrist, published by his adherentes in the corrupt times of most palpable darkness, as may appear by these reasons. Frist, if none may drink of the consecrate wine but the priest, than none should eat of the bread, but priests: so that they must either exclude the people from both which I trust they dare not, or admit them to both, which as yet they do not. For to whom Christ said, h Math, 26, 26 27 Take and eat, to those gave he the cup and said, Drink ye. Wherefore, the signs being both equal, all communicants must drink of the one, as well as eat of the other, there being the same warrant for the one, that there is for the other, and the let that would bar the one, will hinder the other: so as i Math. 19, 6 the things which God in his goodness hath joined together, man without sin cannot separate. Secondly, when Christ instituted this sacrament, he said, k Math. 26, 27 Mar. 14, 23 1 cor. 12, 13 Drink ye all of this: and by all he understood of the Communicants. And the Evangelist Mark addeth, They all drank of it, to wit, all that were present at his last supper, who had before eaten of the bread of the Lord. This also appeareth by the Apostle, 1 Cor. 12. They have been all made to drink into one spirit. This commandment of Christ being general, imposeth a necessity upon the people, when he saith, Take ye, eat ye, drink ye, do ye this. These commandments are perpetual, unchangeable, and always in force: not arbitrary, not temporal, not repealed, but bind the conscience to the end of the world, against which no limitation, or dispensation can be allowed, being the commandments l 1 cor. 14. 37 of God, not of man. Thirdly, the cup is a part of Christ's will and testament. Now touching the nature of a testament or will, the saying of the Apostle is known, m Gal. 3, 15 Heb. 9 16, 17 If it be but a man's testament, when it is confirmed, no man doth abrogate it, or addeth any thing thereto: where he showeth, that the dead man's will may not be changed, nothing can be put to, nothing taken out without forgery and salsehood. This is the law of nature and Nations. But the lords Supper is a sacrament proper to the new testament, as Christ saith, n Luk, 22, 20 this cup is the new testament in my blood which is shed for you. This testament the Lord jesus made the night before he was betrayed, he sealed it by shedding his most precious blood,- he hath given Legacies, not of earthly and temporal, but of heavenly and eternal goods. And seeing he hath appointed the cup of this his testament to be delivered and drunk of all those for whom his blood was shed: it is intolerable boldness and presumption to take away the use thereof from the greater part of the Church, and an infallible token of an unshamefast and shameless harlot, to alter her husband's will, to defraud and defeat his children of that worthy portion which their father allotted 〈◊〉 and so to keep back part of their inhetitance and 〈◊〉. Fourthly, the blood of Christ shed upon the Cross belongeth not only to the pastors and teachers, but to all the faithful that come to the table of the Lord, as appear by the words of Christ, o Math, 26, 28 Luk. 22, 20. This is my blood which is shed for you and for many: why then should the blood of Christ be denied, or the cup of the Lord be barred from them? If then the blood of Christ were shed for the people, as well as for the ministers: surely the cup belongeth to one as well as to the other. If the people have the greater, who shall keep them from the less? If they have their part in the thing signified, who shall deny them of the outward sign? For as the fruit and effect of the blood of Christ is common to the people with the pastor: so should the cup also, which is the communion of his blood shed for the redemptionof the people's sins, be divided indifferently between the pastor and the people. Fiftly, the p 1 cor. 11, 23 Apostle delivered that to the Church which he had received from the Lord jesus: Now the Church ought diligently to observe the written traditions and verities of the Apostles, which are committed to posterity to be kept inviolably. But he hath delivered, how the Lord, after taking, blessing, breaking, and distributing of the bread, likewise took the cup, blessed, and distributed it among them, so saith the Apostle must the Churches do. If then he received this from the Lord, to deliver both kinds to the people; let the Church of Rome consider with herself, from whence she hath received the contrary, to withhold one of the kinds from the people: for both cannot proceed from one and the same spirit of truth, which is never contrary to itself. Sixtly, if all the faithful that come to the lords Table, must show forth the Lords death until he come, and this be done by them as well by drinking of the cup, as by eating of the bread: then all the communicants must receive the sacrament under both kinds, q 1 cor. 11. 26. until the second coming of christ. But the faithful must show forth the lords death by eating of that bread and drinking of that cup, as the Apostle teacheth, As often as ye shall eat this bread, and drink of this cup, ye show the lords death until he come. Therefore, all communicants must partake the sacrament under both kinds. Seventhly, the Apostle giveth an express commandment to 〈◊〉 whole church, which all must obey that come worthily to this holy table, Let a man examine himself, r 1 cor, 11, 28 and so let him eat of this bread, and drink of this cup. Where he giveth a double commandment, first to appear reverently, then to receive worthily. Now, all that must prove and try themselves, are commanded not only to eat bread, but to drink of the cup: but all must try and examine themselves: therefore all are commanded both to eat and drink at the lords table. If this be a commandment to examine: then the words following of eating and drinking, are likewise commandments. There is no halting in these, let them admit both, or let them deny both. Eightly, if the faithful take not the cup in the supper of the lord, the condition of Christians under the Gospel, shall be worse than of the Isralites under the law. For the people of Israel in the wilderness having the same sacrament in effect with us, s 1 cor. 10, 4 Did all drink of the spiritual rock that followed them, and that rock was Christ, as the Apostle affirmeth. But out condition is not worse and weaker than theirs: therefore all the faithful are to drink of the cup of the lord. Bellarmine, the soldan of the Romish Synagogue, t bellar. lib. 4 de euchar. C. 27 answereth thus, They drunk not water out of the rock when they did eat of the spiritual meat, but in another place, and at an other time. But this is an answearlesse answer which cannot satisfy. For albeit the sacraments of the Isralites as figures and types did represent the same graces that our Sacraments do: yet it is not necessary they should in all points answer each other, and in all respects agree together. Besides, the Church of Rome at no time alloweth the people to drink of the Wine, a seal of the blood of Christ: they keep them from the cup of the Lord, both when they give them the bread, and at all other times, and thereby make their estate worse than the estate of the jews. Indeed, if they did at any time permit all the people to drink of the cup, they might pretend this example of the Israelites: but inasmuch as they utterly deny them this part of the cup, they overthrow themselves in their malice, and yet in their blindness they do not see it. Lastly, many of the fathers, did both eat Manna and 〈◊〉 water out of the rock, if not in the same place, yet at one & the same time, u exod. 16, 21 inasmuch as they gathered thereof every morning, and it ceased not, a josh. 5. 12 until they entered the frontiers and confines of the land of promise. But they never allow without a toleration and dispensation, the people in any place, at any time, upon any occasion, and in any respect to taste of the cup in the Lord's supper. Ninthly, if the cup of the new testament may be taken from the lords people: in like manner the water in baptism may be taken away from them. 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 baptism. But the water in baptism, without great sacrilege, cannot be omitted or neglected: wherefore then should the cup be taken away. Lastly, if any part of the supper might be taken away from the people: then like wise the word of God may be 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 up of the word: and the offence seemeth to be the same, whether a man break the seal, or rend the writing. But the word cannot be withdrawn from Christian people, it being the instrument of faith, and the life of the Church. Wherefore it is the greatest wrong and injury done to the people of God to take from them the cup of salvation. The answer to this reason must be, to confess the parts and yield the conclusion: forasmuch as by forbidding the people the reading of the Scriptures, they have robbed them of the word of God, and taken from them b Luk. xi, 52 the key of knowledge, neither entering themselves into the kingdom of heaven, nor suffering those that would enter. No marvel then, if they take the cup of blessing from the people, who have taken from them the free use 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 practice of the Apostles, and contrary to the use of the former churches, hath excluded the people languishing and th●●sting after the blood of christ, as the dry earth for the sweet showers of rain, from taking the cup of the lord, and left them a dry communion to eat the bread of the sacrament alone. Having considered the truth of God by sundry reasons, grounded in the scripture, that the people have good interest and title in the cup, denied unto them: let us answer the c Objections for taking the cup from the people of god objections of the adversaries, made against the former doctrine. First, they pretend, that christ administered it to the apostles only, and not to any of the people: & consequently the institution for taking the cup can be no general commandment for all men: thus d them. test. upon Math. xxvi, & Mar. 14 the Rhemistes reason. I answer, first it may be doubted and disputed, whether only the Apostles were present at his last Supper. For seeing diverse were added unto the church, and professed the faith of christ, seeing he had other disciples beside the twelve, seeing many Godly men and women followed him to see his miracles, and to hear the gracious words that proceeded out of his mouth: why should we think that none of them were admitted to his table, who had often heard his preaching, and depended upon him in their living. Again, the passover was celebrated in that house, e Math, xwi● 17, 18 of a faithful man, as may be collected by sundry circumstances: now then, either the lord jesus annexed that family unto his, as the law in one case appointed, or else we shall have two passovers at one time in one house, which hath no warrant of scripture, no colour of truth, no probability of reason. We read in the institution & celebration of the passover of joining house to house, f Exod, xii, 4 and taking his neighbour next unto him in case of the insufficiency of one household to eat the lamb: but we never read of killing two, lambs, and keeping two passovers under one roof. Besides, the small remnant of the faithful among the jews, would no-doubt rightly and religiously observe the passover after the example of their lord and master, rather according to the g Exod, 12. 6 precept of Moses ' then aceording to the practice of the jews: in imitation of christ, h joh. 13, 1 cum, 18. 28 rather than according to the tradition of the elders. Furthermore, we are to consider, that in eating the passover, they sorted themselves together according to the number of the persons able to eat up the lamb: for they commanded to take i Exod. xii 4. 5 A lamb without blemish, a male of a year old: & if the household be to little for the lamb, he shall take his neighbour which is next unto his house. Now christ with his twelve disciples alone, were not sufficient to eat up this lamb of a year old, being great & large according to the sirian kind, as may be supposed by the k Arist, bistor animal, lib, 6 cap, xxvii plini. hist. nature, lib. 8 Cap 48 description of Aristotle, Pliny, & others. Neither doth it appear that any remained, or was burned with fire, l Exod. xii. x according to the institution of God, because the Evangelists declare, that so soon as the supper was administered and a psalm sung of thanksgiving, m Math, xxvi 30 they went out into the Mount of Olives. Why then should we not think, that christ added and annexed other to his family, seeing his own disciples sufficed not, especially the blessed virgin his mother who was not long from him, n joh. 19 xxvi 27. whom afterward after his departure, he commended and committed to john, to be protected and provided for, who from that time took her home to his house as his own mother. But to leave these considerations as conjectures, we answer the former objection, that in as much as christ delivered both signs to the same, persons, they might bar the people from the bread as well as from the cup. For I would know why the bread is necessary, but because it was instituted by christ, and retained by his Apostles? Wherefore, the institution maketh the one as requisite as the other. Besides, if other heretics should arise, as great enemies to the people's partaking of the bread, as the church of Rome is to their communicating of the cup of the Lord: how might they better be repressed and refelled, then by alleging the first institution of christ, and showing the practice of the Apostles: so that the reasons brought to confute the one, will serve directly to overthrow the other. Moreover, the disciples at the first ministration of the supper, performed not the office of the minister, nor any part of his duty, but of the people Christ was the minister thereof, he took the bread, he blessed, he broke, he gave the bread, saying, This is my body. Likewise he took the cup, blessed, & gave the same, saying This cup is the new testament in my blood. On the other side, the disciples took it, did eat and drink, which are the proper duties of all the people: Lastly, the Apostle saith not in the first person, we ate and drink, as speaking of himself & other teachers of the church: but directing his speech to all o 1 cor, 1, 2 that are called and sanctified in Christ in every place (according to the inscription of the epistle) he saith, As often as ye shall eat this bread p 1 cor. xi, 26 & drink this cup ye show the Lords death till he come. Now these Corinthians, to whom he specially wrote, could not live until the second coming of christ to judgement: therefore this eating and this drinking belongeth to all that call upon the name of god to the end of the world. Secondly, they object against the former truth, this out of Object 2. Act. 2, They continued in the apostles doctrine, and in breaking of bread: and Ch. 20, they came together to break bread. It is not said, to deliver the cup unto the people q act, 2, 42, & xx, 7 but to break bread: whereby they gather, it was ministered unto the people in one kind only, and not in both. I answer, by a common Synecdoche, Answer. one part is put for the whole. For among the Hebrews, this phrase in scripture to eat bread, is to receive whole nourishment & full refreshing by eating and drinking: as appeareth by r Esa, 58, 7 Lam, 4, 4 Math, 15. 33 Luk. 24. 30 act. 20. xi many places, where mentioning only bread for food, it were madness to imagine and gather that they drunk not. Besides, the Apostle putteth the other part, to wit, drinking of the s 1 cor. 12, 13 cup, for the whole celebration of the supper, when he saith, By one spirit we are all baptised into one body, and have been all made to drink into one spirit: where we see, as our saviour added the universal note drink ye all of this: and as the Evangelist Mark acordeth, saying they all drank of it: so the Apostle doth not pretermit it, but saith, all were made to drink: as if the Lord jesus, the Evangelists and the Apostles would prevent before hand, the corruption & followed in the church of Rome. Wherefore, seeing drinking of the cup, doth not properly note out the whole action, because no man was ever so grossly blinded, to suppose that the cup might be alone administered: it followeth, that by this member expressed, we must understand the other, and by one part the whole. Furthermore, it is a ruled case among themselves, that it is flat sacrilege, if a priest consecreate not this sacrament in both kinds, but do it in bread only. If then the former scriptures, Act. 2. and ch. 20. prove the receiving under one kind because bread only is expressed, & so the cup to be excluded: it will likewise follow, they consecrated in one kind, because the wine is not expressed: and therefore, by these places, neither priest nor people should take the cup, if they will not admit a trope or figure. Neither can they say, that Luke describeth not, what the Apostles consecrated or received, but what they delivered to the people: for the Evangelist declareth Act. 20. 11. not only that the Apostle broke the bread, but t Act. 20, 7 did eat thereof himself: so that they must confess, that Paul also received in one kind, and consecrated in one kind, or else necessarily grant one part put for the whole: as likewise we say 1 Cor. 11, where he doth expressly touch and teach both kinds, u 1 cor. 11, 26 27, 28, 29 to the eating of the bread joining the drinking of this cup: yet sometimes a 1 cor. 11. 20 29, 33 he expresseth only the one sign for shortness sake, & the church had received this usual manner of speaking to call the Lords Supperthe breaking of bread, as verse 20. When ye come together into one place, this is not to eat the Lords Supper: and verse 33. When ye come together to eat, tarry one for another: likewise verse 29. He discerneth not the Lords body: and yet in the sentence going before, he saith that such as eat and drink unworthily, do eat and drink their own judgement. Wherefore, as the Apostles always celebrated the supper by conseeration both of the bread and of the cup: so the people always received in both these kinds, to their great comfort and consolation. Thirdly they allege, that there is an union and conjunction of each sign, that the body is in the blood, and the Object. 3 blood in the body: that christ is wholly and perfectly under each kind, because now in his glorious body, b concomitantia. there is no separation of the body from the blood, or blood from the body. I answer, surely if this were so, it were a fault and frivolous Answer. thing to do that by more, which may be ᶜ done by fewer, to use two kinds, which may as well be done and is done under one, as a wise Philosopher teacheth. Besides, if one may reason in that soit, the whole supper might be abrogated, for we are made partakers of christ in d Gal. 3, 27 baptism, and he dwelleth in our hearts by e Heb. 3, 14. 15 Eph. 3, 17 faith which cometh by the word ofGod. Again, were not Christ and his Apostles as wise as they? Were they ignorant of this union? Did they not know this accompanying of the body with the blood, and blood with the body? Is the present church of Rome wiser than he, in whom all the f Col, 1. 19, & 2. 3, 9 treasures of wisdom and knowledge are hid? If they think so, let them tell us plainly: if not, let them lay their hands upon their mouth, and submit themselves unto him who administered it in both kinds, and commanded his Apostles to do the like. Moreover, Christ would have us in his supper consider his blood separated from his body, and set his death before our eyes, and his precious blood shed out of his side: so that, delivering the cup, he said, g Math. 26 27, 28, Drink ye all of this, for this is my blood of the new testament, which is shed for many, without which shedding, there is h Heb. 9, 12 no forgiveness of sins, as the Apostle teacheth. Wherefore, seeing these two are contrary one to the other, and cannot stand together; to wit, the blood to be in the body and to be out of the body, to be shed sor us and not to be shed, and that the sacrament leadeth us to the consideration of the death, and especially of the piercing and pouring out of the blood of Christ: we may conclude, that this i Concil. Tried sess. 3, can. 3 union of the body with the blood, and blood with the body, flatly crosseth and overthroweth the institution of Christ. And why I pray you, do their sacrificing priests receive the blood twice, and the body twice, drinking first the blood in the body, and again eating the body in the blood? Nay, doth not this union devised, alter the 〈◊〉 of Christ, and confound the several parts of it, making him to speak otherwise then the evangelists express? For when he said, This is my body, they will have him mean, this is my body and blood: Again, when he said this is my blood, they will have him mean, this is my blood and my body. Last of all, this late invention, turneth and overturneth the nature of the parts, distinguished one from the other: while we eat the flesh they make us drink the blood, and while we drink the blood, they imagine we eat the body. Thus, to eat and to drink shall be all one with them: for we shall eat liquid and moift things, and we shall drink dry and hard things. And is not this drinking of flesh, and eating of blood, and inverting & everting of the nature of things? But thus God striketh his enemies with giddiness of spirit. For after they have broken the pure institution of christ, and brought in a carnal presence of his body (one absurdity being granted, k arist. 〈◊〉. lib, 〈◊〉, cap. 2. & 3 a thousand follow) infinite abuses have ensued upon heaps, the flood-gats being set open, whereof there is no end or measure. Let them therefore repent themselves of this sacrilege against god, and injury against his people, restoring unto them the communion under both kinds, according ro the ordinance of christ, and directon of the Apostles. And thus much of the general uses, arising from both the signs jointly considered. Now, let us partic. use. 1 come to the particular uses offered unto us, in each of the signs. And first, touching the bread. Is bread simply considered, the first sign in the lords supper? Then it is not necessarily required, that it be administered in unleavened bread. For bread is oftentimes named and repeated: but the word (unleavened) is never added. Wherefore as it is in self indifferent, whether the wine be red or white, & whatsoever the kind or colour be (if it be wine:) so is it not greatly material, whether the bread be leavened or unleavened, so it be bread. Which overthroweth the error of the church of Rome & her favourites, who hold it l Bellar. lib. 4 de Eucha. cap. V, necessary, that the bread used in the Sacra. be unleavened. They pretend the institution of Christ, who (say they) made the Sacra. of unleavened bread, instituting it after he had eaten the passover, which was to be eaten with unleavened bread m Exod. xii. 8, xviii. according to the law of Moses, neither was there any leaven to be found in Israel 7. days together. Thus they charge us to break the institution of Christ. But see here the 〈◊〉 and partiality, of these proud spirits, who fly to the institution, and stick precisely to circumstances of 〈◊〉, when it serveth any way to their purpose: but when the question is of matters of substance not of circumstance, as touching communicating under both kinds, touching the necessity of eating & drinking, and of many receiving together against their half communions, private masses, and reservations, they cannot abide to be tied and yoked to the institution. Indeed we deny not, but christ might use unleavened bread at his last supper, having immediately before eaten the paschal lamb. This peradventure is truly conjectured: yet no such thing is expressed in the gospel, nor prescribed as a rule necessarily to be followed. The Evangelists teach, he took bread: but make no mention or distinction what bread he took, nor determine what bread we should take, no more than limit what wine we shall use, but leave it at liberty to take leavened bread or unleavened, as occasion of time, place, persons, and other circumstances serve, so we take bread, as their own n Gregor. i, in Registr. prophets have confessed, 〈◊〉 their own o council. Florent. sess. vlt counsels have concluded. Wherefore, to consecrate in unleavened bread is not of the substance of the supper, no more then to eat it at night or after supper, as christ administered and the apostles first received it. For if any would bring in a 〈◊〉 of that time, as well as of that bread which christ used, we see as fair a warrant for the one as for the other: nay we have a more certain direction for the time which is expressed, then for the kind of bread which is not defined. Besides, if Christ on this occasion used unleavened bread: it was, because it was usual, common, and ordinary bread at that time, as we also should use that bread, which is usual and common. So the Apostle speaketh of that bread which was daily used among the Gentiles, saying, p 1 cor, x, xvi The bread which we break: he addeth, neither leavened nor unleavened, but understandeth that in common and continual use. Thus than we conclude, it is no breach of christs ordinance, nor a transgression of the first original institution of the Lords supper, to eat either the one or the other. part. use. 2 Again, touching the other sign, which is the Wine, the church of Rome may justly be charged with transgressing the ordinance of christ, who by her sole authority would type us to mingle water with wine for r Rhem. Test. fol. 452 nu. 23 Great mystery & signification, especially, for that water gushed with blood out of our Lord's side. So, they condemn all those Churches as doing impudently and damnably, that do not mix 〈◊〉 with wine in the sacrament, and say it cannot be omitted without 〈◊〉 sin. True it is, the Church in former times, where the wine, provided for the lords Table, was of itself, heady, strong, hot, fiery, and fuming, was wont to allay it with water, that it might be mild and temperate: lest that which was taken 〈◊〉 help and further the soul, should 〈◊〉 and 〈◊〉 the body. This began for conveniency, not for 〈◊〉: for fitness, not for signification: for sobriety, not for any mystery. But the water is no part of Christ's institution, neither can it be proved, that Christ or his Apostles used water with their wine, or commanded others to mingle wine and water in this mystery, or that Christ's apostles ever received it as a matter of faith, or taught it to be a necessary part of this sacrament. For Alexander the 5. Bishop of Rome, was the first that s Barthol. Caranza sum. council. Florent 〈◊〉. 458 mingled water 〈◊〉 wine at consecration, and ordained that the oblation should be of unleavened t polid. Virg. de inventor. rerum lib. 5, cap, 9 bread, and not of leavened, as till that time had been used. Wherefore, let us retain and maintain the plain and simple institution of Christ, who in his last Supper gave wine, not water to be drunk, for he calleth it the fruit u Math, 26. 29 of the vine, which is wine and not water. Again, they may be pressed and hampered with their own dreams and devices. For, whereas they hold that the wine must be mingled with water, and that the elements after the words of consecration are transubstantiated, and remain in their own nature no more: I would ask this question of these Watermen, rowing in the troubled Sea of their own decrees (who are near of kin a Papists are near of kin to the old heretics called 〈◊〉. to the old heretics called Aquarij) whether the water mixed with the wine be turned into blood? If they say it is not, than they deny transubstantiation of all that is within the cup, and so shake the virtue of their consecration in pieces: if they say it is, then will they make Christ a watery body and elemental: besides, it cannot be by virtue os Christ's institution, where water is neither expresled nor included. So then, their best defence is to answer with the pharisees, b Matt. 21, 23 We cannot tell. To conclude, let us not seek to be wiser than Christ, nor to mingle together more mysteries than we have learned of him, as Paul saith of his own practice, c 1 cor. xi, 23 That which I received of the Lord, I have delivered unto you. Neither prophet, nor Apostle, nor Angel from heaven is to teach otherwise then Christ himself hath taught, as he charged his disiples, Teach them to observe all things whatsoever I have commanded you. He hath supreme authority in the Church, his doctrine alone should be heard, as the father himself witnesseth from heaven, d Math. 17. 5 This is my beloved son, in whom I have delight, hear him. We are not to regard, what other before us have thought meet to do, but what Christ did, who is before all other, and called himself the truth, e Cyprian epist. 74 and not custom. Thus much of the third outward part of the lords Supper, to wit, the two signs of bread and wine. Chap. 6. Of the fourth outward part of the Lords Supper. THe last outward part remaineth, which are the a The 4 outward part are the communicants. communicantes: whose actions are outward, to take the bread and wine into their hands: then to eat the bread and drink the wine to the nourishment of their bodies, b Math. 26, 26 as is directly proved by the institution of this sacrament, where christ gave the bread and cup into their hands, the Disciples received the one and the other, they did eat the bread and all drank of the cup. These being the necessary actions of every receiver, to take, to eat, to drink: it beateth down many false doctrines of the Church of Rome, as their reservation, ostentation, elevation, adoration, circumgestation, procession, and private communion: it teacheth also many necessary truths to direct our knowledge and increase our obedience, which we will consider in order. First of all, did Christ command his Disciples to eat and. drink that he delivered, and posted them not over to eat thereof when they were departed, neither willed them to defer their eating until afterward: then all keeping and reserving of bread in boxes, pixes, and other vessels of the church for days, weeks, and months, all showing it to the people, c con, Tried 〈◊〉 3, can, 5 lifting it over the priest's head, and going with it in procession, is utterly unlawful. For, it is no sacrament unless it be used according to Christ's institution and cómandement: but, to the institution it belongeth, as one the behalf of the minister to take, to bless, to pour out, and to distribute: so on the behalf of the communicants to take, to eat, and to drink, in them all, to show thereby the Lords death, and to do it in remembrance of him: which cannot be performed, but by observing the whole action. For, how can they show the Lords death, or do it in remembrance of christ, unless they take and eat? And as the paschallambe was not that passover, unless it were killed and eaten: no more is the bread and wine a sacrament, except they be received and digested. The passover was the same in effect with the Lords supper, d Reu. 13, 8 who was the lamb slain from the beginning of the world. Now god commanded, that none of it should remain unto the morning, but the remnant e Exod. 12, x, should be consumed with fire. The like may be said of Man, the same in substance with this sacrament: it was not to be kept & carried about, Let no man f Exod. 16, 19 reserve thereof till morning. Besides, there is the same reason of the cup and of the bread: but they reserve not the wine, they carry it not about to show the people: why then should they keep the other part? Likewise, when christ said to his Apostles, g Math. 28, 29 Go baptise the nations: it was no baptism by the h hosij confess, de eutharift, cap. 39 confession of the adversaries themselves, unless there were some person baptised: so, when christ said Take and eat, there is no sacrament, unless there be a receiving and eating. For, as the one standeth in washing, so doth the other in eating and drinking, not in keeping and reserving, not in carrying in procession on a white horse, not in hanging it up under a Canopy, nor in bearing it to the sick with bell and candle. Christ took bread and gave it to his Disciples, saying, i Math. 26, 26 27 Eat ye: he took the cup, and when he had given thanks he said, drink ye all of this, do this in remembrance of me: as often as ye shall eat this bread 1 cor. xi, 26 and drink of this cup, ye show the lords death till he come. But, they hang in it the pyx, bear it in boxes, and carry it about in public triumphs, and in common calamities, when any judgement and war, plague, pestilence, and famine, and like visitation is among them: then jack in the box goeth abroad in solemn k Concil. Tried sess. 13. cap. 5 processions to be seen, which is the way to increase, not to slack: to kindle, not to quench: to provoke, not to revoke the judgements of God gone out against them. Besides, they show this sacrament to the simple people, to fall down to it as to a God, they put it upon the breasts of the dead, and sometimes lay it in the grave with them, I think to declare it to all the world, they wish Christ dead, buried, and forgotten for ever, that the bishop of Rome might with his shavelings rule and reign as a God upon the earth. Can light and darkness, can heaven and earth, fire and water, sweet and sour be more contrary, than these vain things, to the institution of Christ? Who never said, keep it in vessels, hang it under Canopies, carry it in processions, l origem. in Leuit. homil. 5 give it to the dead, lay it up in their tombs bring it abroad in common judgements: but take ye, eat ye, drink ye, and by receiving, eating, and drinking show ye forth the lords death until he come to judgement to judge the quick and the dead. This Sacrament is an holy feast, an heavenly banquet, and therefore not to be hidden in a box, as a light put under a bushel, but to be set on the lords table for all his guests to feed thereon. Again, if the substance and essence of this sacrament stand Use. 2 in the lawful use of eating and drinking: then all elevation & holding up of the sacrament over the priest's head, all adoration, falling down, honouring it with divine worship, and calling the sacrament m Guil. alan. de sacrific. euchar cap, 41 bristo. 〈◊〉. 26 their lord and God, as it is destitute of all antiquity, so it is full of gross and palpable idolatry. For whereas it was accustomed, to hold up the alms & offerings consecrated to God for the poor, thereby imitating the heave-offering of the jews, and stirring up the people to the like charity and devotion, degenerated to the lifting up of the host and bread in the sacrament. So that, where Christ saith take ye, eat ye: these bread-worshippers have changed it into, look ye, gaze ye, worship ye, giving his glory to dumb and senseless creatures. True it is, we confess that the Sacraments, as mysteries sanctified to an holy use, as vessels of gods grace, and as instruments fitted to work great things, are not to be contemned or refused, but to be received with due regard and to be used with all sobriety 〈◊〉 yea we confess that christ God & man is to be worshipped every where: we honour his word, we reverence his sacraments. Notwithstanding, n The Sacrament is not to be adored. we put a difference between God and the sacrament of God, the same honour is not due to the one that is due to other, and therefore we cannot adore the elements with divine worship, for many reasons. First, because christ in the institution of his supper said, take, eat, drink: he said not, worship, fall down, bow the knees before the Sacra. and call upon it in time of need. We heard before in the case of unleavened bread, they appealed to the institution of cstrist: why do they now fly from it, turning eating and drinking into worshipping and adoring? Wherefore, is it not a great iniquity and wickedness, to omit what christ commandeth, and do what he commandeth not? Secondly, God only is to be worshipped with divine honour, as Math. 4, Thou shalt worship the Lord thy God, and him o Math. 4, 10 only thou shalt serve. And Exod. 20. Thou shalt not bow down to them, nor worship them. Now the sacrament is not christ, it is an institution of christ: it is not god, but an ordinance of God; for god is not visible, but the sacra. is visible, that all may know it, and see it with their eyes: the sacrament is eaten, but God cannot be eaten and swallowed up of us, p 1 king. 8, 27 Acts. 7, 48, 49 whom the heavens and the heavens of heavens cannot contain or comprehend. Thirdly, christ reproveth the Samaritans, because They worshipped that q Ioh 4, 22 they knew not: but the Papists know not the body of Christ to be contained under the accidents ofbread and Wine, for the scriptures have not taught it, CHRIST hath not delivered it, the Apostles have not showed it. Besides, they knew not the priest's intent, whereon they say the essence of the Sacrament dependeth, so as if he had no purpose of consecration, they cannot deny themselves to be idolaters and bread-worshippers. Fourthly, r john. 4, 24 the true worshippers must worship God in spirit and in truth, as Christ setteth down, joh. 4, 24, that is, not according to our own imaginations and diuises, but as God hath prescribed: but, to fall down to the sacrament, is a bodily sernice, a new-forged worship, and an human invention. Fistly, without faith no man can please God: but saith cometh by hearing, s Heb: xi, 6 and hearing by the word of God, which yet they could never show unto us: therefore, they can have no assurance of pleasing God in their will-worship. Sixtly, if this sacrament be to be worshipped, than it is united personally to Christ, because adoration should not be due to Christ as man, except God and man in the union of person were one Christ: but there is no personal union between 〈◊〉 and the sacrament of Christ: therefore not to be worshipped. Seventhly, no man in his wits and right mind will honour that with divine worship, which himself may take in his hand, and eat with his mouth, and which may be devouied by Miso, Rats, dogs, Worms, or other venom: for how shall that be adored as God, that cannot defend itself from the teeth of men and beasts? As joash answered, t Iud 6, 31, 32 Will ye plead Baal's cause? If he be God, let him plead for himself against him that hath cast down his altar. Lastly, seeing they adore Christ in the pyx, where the bread is; and in the chalice where the wine is, why do they not likewise worship him in the priest and in the faithful people, and every man in his brother, when they have created and eaten him up? The same Christ that was surely enclosed in the pyx, is by their doctrine, really contained in the body of priest and people, when they have eaten and drunken their supposed sacrifice: Why then adore they not the flesh of christ, after that it is entered into the mouth of man, as well as in the golden box, or in the gilded chalice? Nay, why may he not be adored in the bodies of mice and vermin by them, if it fall out that they eat up their God? Shall he be any where without honour? Or will they worship him where they list, and overskip him where they please? Howsoever therefore Christ is to be worshipped, yet we must take heed we worship not a piece of bread in stead of christ, which is most gross and 〈◊〉 Idolatry. Moreover, if christ command the bread to be eaten and the wine to be drunk then they are not to be Use. 3 offered up to God the father, as is usually wont to be done in the pageant of the Mass. This is a deep dungeon of iniquity, and a monster of many heads, 4 Conc. triden sess. 22, c 1 turning the holy sacrament into an unbloody sacrifice for the quick and the dead, abolishing the fruit and remembrance of the death of christ, disannulling his priesthood, giving him to his father, whereas the father hath given him to us, and imagining thereby to pay a price to god, which he should receive as a fatisfaction for our sins. True it is, the Lords supper may after a sort be called a sacrifice, not as the church of Rome meaneth, a In what sense christs supper, may be called a Sacrifice. but because therein we offer up praises & thanks givings to god, for that sacrifice of atonement once made upon the cross, which is most acceptable to god: and because such as come aright thereunto, offer up themselves wholly to god, a reasonable, holy, and living sacrifice: and lastly, because thereby we call to our remembrance 〈◊〉 bloody sacrifice of christ withal 〈◊〉 circumstances thereof, the shame of the cross, the darkness of the heaven, the shaking of the earth, the renting of the air, the cleaving of the rocks, the reproaches of the jews, the taunts of the soldiers, the opening of the graves, & the conquering of the devil. For the christians in former times, b The fathers of the church living among the gentiles, called the supper a sacrifice perceiving that many both jews and gentiles, refused to embrace the faith of christ, and to join themselves to the church, because they pretend the want of sacrifices among them, (and nature engrafted in all nations this principle, that we have no free access to God, no true peace to our selves, without a sacrifice) the fathers to win such as were without, affirmed that the church had also a sacrifice and thereupon entitled the sacrament of the supper with the name of a sacrifice, c See more in the end of the book. for the causes before remembered. But for a mortal man, whose breath is in his nostrils, to presume in the pride of his heart, under the forms of bread and wine to offer up christ the son of God in the sacrifice to his father, and to dare to desire the father favourably to behold and accept his own son, is idolatry, blasphemy, and horrible impiety, to be detested of all true hearted Christians. Touching the original of d The original of the word Mass. the word Mass, it seemeth to come from an ancient custom of the church, sending away such as communicated not. For the deacon was accustomed to bid them depart, that were novices in the faith, and such as by Church-discipline e polid. Virgil de invent. rerum lib. 5. cap 10 were removed from the communion. This dismission of them was noted by the word Missa, signifying a sending away and licensing to depart: and thus some of f sueton. in caling. cap. 25 the heathen used it. The name then being in itself not evil, is turned into an evil practice, and therefore as it is used and understood of our adversaries, we reject both the name and thing itself, for these causes. First, no angel, no man, no creature is of that dignity and worthiness, that he may offer up and sacrifice the son of God: for the priest is above the sacrifice: they therefore that will be the priests to offer christ, advance and lift up themselves above christ. Secondly, if christ be really offered in the Mass, than he is killed truly and indeed: for a real sacrifice proveth a real death, and when christ was sacrificed really, he died really, as when the beasts were sacrificed, they were killed. And Holcot one of the schoolmen saith, If there had been a thousand hosts in a thousand places, at the same time that Christ did hang upon the cross, g Holcot in 4 lib. sent. 〈◊〉. 3 christ had been crucified in a thousand places. Wherefore, they that really sacrificed our Saviour Christ, did in that act really and wickedly kill him: so that the priest s of Baal, if they will be sacrificers of Christ, must acknowledge themselves therein the real murderers of Christ. Thirdly, new sacrifices are not to be instituted by men, without commandment of god, as Moses teacheth. Deut. 12. we must not do ʰ what seemeth good in our own eyes, but take heed and hear all these words which he commandeth us. Now, Christ never said, Sacrifice ye my body and blood to God. Fourthly, Christ took the bread and gave it to his disciples, he did not offer it up to God the father, he took the cup and bade them all drink of it: he did not turn himself to God, and desire him then to accept the sacrifice of his body and blood. Fiftly, if the bread and Wine remain in their former substance in the Lord's supper: then bread and wine only are offered, not the body and blood of Christ, but they remain: for christ delivered i 1 cor. x, 16 bread to his Disciples, and Paul teacheth that it is the bread which is broken, & that as ofrens asthe 〈◊〉 eat this bread and drink of this cup, they show the Lords death: therefore their real Sacrifice is real idolatry. Sixtly, it appeareth in the institution of the Supper, that Christ consecrated the Bread apart, and the wine 〈◊〉, and afterward delivered them both apart, but the body of Christ was never sacrificed without the blood, nor the blood without the flesh: for Christ offered upon the Altar of the cross the sacrifice of his body and blood together, this is the cause that he said, Take ye, eat ye, drink ye, not take ye to offer and to Sacrifice. Seventhly, the Scripture teacheth us one offering and Sacrifice for sin once performed and offered. Heb. 10. We are sanctified by the offering of jesus Christ ᵏ once made: and ver. Heb. x, x, 12 12. This man after he had offered one saerifice for sins, sitteth at the right hnnd of God, And the Apostle 1 Tim. 2. There is one mediator between God and man, the man jesus Christ, who gave himself a ransom for all men. So 1 john 2. If any man sin, we have an advocate with the father, jesus Christ the righteous, and he is the propitiation for our sins. Likewise Heb, 9 By his own blood he entered in once unto the holy place, and obtained eternal redemption for us: not that he should offer himself ˡ often, as the high Hebru. 9, 12 Priest entered into the holy place every year, with other blood (for then must he have often suffered since the foundation of the world) but now in the end of the world hath he been made manifest once to put away sin by the sacrifice of himself. We have plentiful testimonies of this truth in this Epistle, as chap. x. Where remission of these things is, there is no m Heb. x, 18 more offering for sin. If then we have remission by the sacrifice of Christ, all other sacrifices are superfluous and abrogat his all-sufficient sacrifice. So Rome, 6. In that he died, he died for sin n Rom. 6, 10 once. And 1. Pet. 3. Christ also hath once suffered for sins, the just for the uninst. If then this perfect offering were once only to be offered, than he is not offered, neither can be offered again in the Mass. And, if the only oblation of Christ once offered by himself be sufficient: all other oblations and Sacrifices are vain and superfluous. For how is that perfect, which is often repeated? Eightly, to make a lawful sacrifice, there is required necessarily a fit minister lawfully called of God, for o Hebr. 5, 4, 5 no man taketh his honour to himself but he that is called of God, as was Aaron: so likewise Christ took not to himself this honour to be made the highpriest, but he that said to him, Thou art my son, this day I begat thee, gave it him. But Christ is the only priest of the new testament, his priesthood is immortal and eternal, he liveth for ever therefore the Popish priesthood is a plant never planted by the heavenly father the p joh. 15. 1, 2 true husbandman, and the popish priests were never called of God, to sacrifice the body and blood of Christ, he gave unto them no such authority, q Math 15, 13 & therefore, in time shall be rooted up. If they pretend the precept and planting of God, let them show their commission that we may see it, and let them bring forth their charter that we may try it, otherwise we must take them for usurpers, and counterfeit Officers in the city of God. Ninthlie, the Apostle teacheth, that without shedding of blood is no r Heb. 9, 22 remission: But in the unblodie Sacrifice of the Mass, there is not effusion of blood, he doth not suffer, he is not killed, he doth not shed his blood, he doth not die: therefore in the Mass is no remission of any sins. Tenthly, if Christ be daily offered in the Mass, than he doth daily satisfy for sin, for the end of his offering is s Roma. 4, 25 to make satisfaction, as romans, 4. 25. He was delivered to death for our sins, and is risen again for our justification. And Gal, 1, 4. He gave himself for our sins that he might deliver us from this present evil world; But he doth not make satisfaction, for our sins, no more than now he dieth and riseth again, for then Christ would not have said, t john 19 30 It is finished: nor the Apostle, ᵘ He entered once into the holy place. Wherefore, no more sacrifice for sin remaineth to be offered by such as injuriously usurp the priesthood of christ. Last of all, all true christians are Priests to offer up their bodies an acceptable sacrifice to God, which is their reasonable service of God, and to offer up a broken contrite spirit, as 1 Pet, 3, 9 Ye are a chosen generation, u 1 〈◊〉. 2, 9 a royal priesthood and an holy nation. And Revel, 1. He hath loved us and washed us from our sins in his blood, and made us Kings and priests unto God his father. These are the Priests that now remain, this is the priesthood which we profess. Whosoever maketh himself any priest of another order in the new testament, abrogateth and abolisheth the Priesthood of christ, being after the order a Hebr, 6. 20. Psal. 110, 4 of Melchizedech, who was both king and priest. Now then, as they commit sacrilege against Christ, that presume to offer him up an unbloody sacrifice to God the father, to make peace and atonement between God and man: so they add another iniquity as drunkenness to thirst, making their oblation not only profitable to take away the sins of the living, but available to cleanse b The Mass is no propitiatory sacrifice for the dead. the sins of the dead, that are come to the end of their days. Indeed we deny not, but the Mass may be beneficial to the rabble of Friars and sacrificing Priests that make it gainful to themselves, who through their sale and merchandise of Masses, dwell stately, go sumptuously, fare delicately, drink wine in silver and gold, abound in pleasures, and heap up great abundance of all riches: shall we not now say, the Mass is profitable? But other profit of the Masses, than these to the Masse-mungers, we know none. We know, we find, we feelethem otherwise many ways pernicious in themselves, dishonourable to God, and hurtful to the people. For first the Sacrament was instituted to no such end and purpose, as to help the dead, and to be a propitiation for their sins. For Christ said take and eat, this is my body: drink ye, this is my blood: but the dead cannot take any thing offered unto them: they can neither eat, nor drink: wherefore, this supper being spiritual meat and nourishment for the soul, cannot avail the dead, who are neither fed nor nourished. Secondly, it profiteth as much to be baptised for the dead, as to receive the Supper of the Lord for the dead: for both Sacraments were instituted of Christ, and there is the same respect of both. But it can do no good to baptise one for another, the living for the dead, therefore the living, coming to receive the Sacrament of the Supper, cannot relieve the dead. Thirdly, there is no forgiveness of sins after this life, we have forgiveness in this life or never. Whatsoever is bound on earth, is bound in heaven. here is the time, here is the place, here is the occasion offered to work, as the wiseman teacheth, Ec, 9, All that thine hand shall find to do, do it with all thy power: for there is c Eccle. 9 10 neither work, nor invention, nor knowledge, nor wisdom in the grave whither thou goest. And Heb, 3. To day, if ye will hear his voice, harden not your hearts. Wherefore then is a sacrifice offered for the dead, for whom there is no relief, no redress, no remission? Fourthly, it is vain to offer for those that have ended their days, and are already come to the end of their race, d john, 9 4 & 11, 9 10 whose estate can never be changed. The night cometh, when no man can work, and Chapt, 11, Are there not twelve hours in the day? if a man walk in the day, he stumbleth not, because he seeth the light of this world. If a man walk in the night, he stumbleth, because there is no light in him. And Paul, 2 Tim, 4. I have fought a good fight, I have finished my race, I have kept the faith, from henceforth is laid up for 〈◊〉 the crown of righteousness. But this is the state of all the dead, they are entered into judgement, they are not subject to any change. Lastly, if the sacrifice of the Mass could wash away the sins of the dead, than the sacrifice of the Mass should surmount and exceed the sacrifice offered by christ himself upon the Crosse. For this helpeth the living, it availeth not the dead: and so we should have other means to take away sin then his oblation and there should be another propitiation for the sins of the world. And thus much of the popish idol of the blasphemous mass. Furthermore, did Christ deliver his last Supper to all his Disciples that were present? Did none stand by, and gaze Use. 4 on while other received? Then hereby fall to the ground the private communions of the popish Church, where all Against private masts in the church of Rome. is devoured by the priest, nothing delivered to the people. For whereas the ordinance of Christ and ancient order of the church was, for the minister and people to receive the Conc. Trid. ses. 22. cap. 6 Sacrament together: among them the priest accompanied with his boy to make answer, receiveth the sacrament himself alone, without distribution made to others, yea although the whole congregation be present and look upon him, whereby God is dishonoured, the communion is abolished, the people of God are there by deprived and robbed of all comfort. How is this a feast which the priest prepareth for himself, not for others: receiveth by himself, not with his brethren: he speaketh to himself, and not to the assembly: he useth a strange tongue, and no man knoweth what he meaneth: the people is taught nothing, they understand nothing, they hear nothing, they receive nothing; and a few childish, apish, foolish, and unseemly gestures excepted, they see nothing: they taste nothing, they partake nothing, neither comfort of heart, nor memory of Christ, nor benefit of his passion. But Christ in his last Supper, did not eat up all alone, but after the Disciples had supped as Matthew g Math. 26, 26 setteth it down, he took bread and blessed he broke and gave it to them, saying, take ye, eat ye: neither did he drink alone of the fruit of the vine, but taking the cup he gave thanks, and gave to them all, saying, Drink ye all of this. So then, albeit a certain number of communicants are not limited and determined: yet Christ in these words apoin 〈◊〉eth a company to be present, as appeareth by the number take ye, eat ye, drink ye all, divide ye it among yourselves, do ye this in my remembrance, ye set forth the lords death, when ye come together to eat, tarry ye one for another, as often as ye shall eat this bread. These words cannot be understood of one particular man, but necessarily import a greater number of men: nay, the Philosopher teacheth that the word (all) must be verified at the least h Arist. li. 1. de coel. cap. 1 of the number of three, which is the least and lowest number that would be admitted to this supper. Neither do we read that so soon as one was gained to the faith, that the Apostles administered this Sacrament to him, much less would they minister to themselves alone, when none were converted in a nation or city. Secondly, Christ expressly commandeth us to do as himself did, when he left this farewell token and pledge of his 〈◊〉 to his Disciples, saying, i Luke 22, 19 Do this in remembrance of me. But he, after the words of consecration, did not offer a sacrifice to his father under shows of bread and wine, but gave the bread and cup to his Disciples, and left his own example as a direction for us to follow: so that the distribution and deliverance of the signs is of the substance of the Sacrament, as well as the breaking of the bread or pouring out of the wine, and it is not lawful in any sort to change the testament of Christ, or to corrupt the meaning of the testator. Thirdly, the Apostle teacheth how he received from the Lord that which he delivered to the churches, that the people should eat of this bread and drink of this cup: k 1 cor. xi, 23 and proveth that the faithful are made partakers of the Lords table, not by gazing or looking on while others eat, but by eating: not by standing still while others drink, but by drinking. as 1 Cor. x. We that are ˡ many are one bread and one body, because we are all partakers of one bread. Fourthly, the same Apostle reproveth the Corinthians, which presumed to the Supper of the Lord before others, and did not tarry for their brethren when they came together to be partakers of the sacrament, as we see, 1 Cor, 11. Every man a hen they should eat, m 1 cor. xi. 20, xxi taketh his own supper afore, this is not to eat the Lords snpper. And afterward, Wherefore my brethren, when ye come together to eat, tarry one for another. Now because the Corinthians broke this order and ordinance, he chargeth them to come unreverently, to receive unworthily, to eat and drink judgement unto themselves. Shall they then that are faithful christians, patiently bear the injury done them by these sacrificing Masse-mungers, who never bid the lords ghuestes, nor call them to his table, nor tarry for them till they come to this heavenly banquet, but like the priests of Bell, do eat and drink up all themselves. Fistly, the same Apostle willeth and warneth all persons which come to this communion, diligently to prove and examine n 1, cor. 11, 28 themselves, and then to come to this supper, as we see, 1 cor. 12. Let a man examine himself, and so let him eat of this bread and drink of this cup: so that he would not have any excluded from receiving, which have tried their hearts by examining, and are thereby rightly propared to this great work. Lastly, the names given to this Sacrament, noting the nature thereof, do afford us a good consideration to strike through the heart of this private Mass, being called sometimes the supper of the Lord, and sometimes a communion among ourselves. If it be an holy supper and spiritual banquet, why are none bidden and called thereunto? If it be a communion, why doth the Priest uncharitably swallow all alone? whereby they make it a communion, but without company: a supper, but without guests: meat, but without eating: drink, but without drinking: a table, but without sitting down: a participation, but without any that are partakers: a banquet, but without seeding thereat, the people departing as hungry and thirsty as they came. Wherefore, as no man celebrated the Passeover aright, or received profit thereby, but such as did eat the flesh thereof: so can none come to the supper of the Lord as he ought, though he look upon others, except he eat of the bread and drink of the cup, according to the commandment of Christ, the author thereof. And thus much of the sole communions and private Masses brought into the church against the example of Christ against the use of the Apostles, and against the name and nature of the sacrament itself. Hitherto we have pulled down the Heresies of the Church of Rome, and have raked in the dirt and dungh ill use, 5 of their devices, the savour whereof hath annoyed heaven and earth: now let us observe out of this last outward part of the sacrament, how we are directed and instructed thereby to further our knowledge and obedience. Did Christ command the faithful of his family to eat and drink that which he delivereth without laying any further burden or bondage upon them? then we must understand, o It is no precept of Christ to receive the Lords supper fasting. it is no precept of Christ to receive the lords supper fasting before any other meats and drinks. True it is, the people, whose zeal goeth beyond their knowledge, make a great scruple of conscience in this point to come fasting p August. epist. 118. which custom we do not condemn, but commend, so it be without superstition in themselves, and judging of others. But howsoever many make as great a matter to communicate fasting, as to come in faith: yet this is no necessary rule or commandment binding the conscience to the observation thereof. For, the word of God and institution of the sacrament are perfect directions to the church, teaching all matters of faith and obedience, yet they teach no such practice. And our blessed saviour teacheth his disciples what they should do, the Evangelists deliver what they did, and among all their doctrine we find not this precept of fasting. Again, Christ administered it not fasting, the Apostles received it not fasting: not that we are bound to celebrate the supper at that time: but to show that Christ would never have chosen to do it after Supper, if that time had been simply unlawful. Besides, the Apostle 1 cor. 11. reproving the abuses crept into this Sacrament, and labouring to reduce it to the first institution, exhorteth the Corinthians to tarry one for another, and if any be hungry q 1 Cor. xi, 36 that he cannot tarry, he must before hand 〈◊〉 at home, that so he may better wait for the rest of the congregation. Now he would never have given counsel and commandment, if it had been unlawful or ungodly to take some little repast and short refreshing before, in regard of the present infirmity and weakness of the body. Lastly, he teacheth in another place, That the kingdom of heaven is not r Rom. 14. 17 meat nor drink, but righteousness and peace, and joy in the holy-ghost. To conclude, as he willeth that he which eateth, despise not him that eateth not, and he which eateth not condemn not him that eateth: s Rom. 14, 3, 5 19 so must it be in this indifferent practice, he that can take it, let him take it: but let not him that receiveth fasting, judge him that fasteth not: and let not him which fasteth not, condemn him that receiveth fasting, he standeth or falleth to his own master. Who art thou then that judgest an other man's servant? Let every one be persuaded in his own mind, and look to the warrant of his own work. Let us follow those things which concern peace, and where with one may edisie another. If any list to be contentious, we have no such custom, neither the 〈◊〉 of God. And thus much of the communicants of this sacrament, and likewise of the rest of the outward parts of the Lords supper. Chap. 7 Of the words of 〈◊〉 in the sacrament of the Lords supper. ALthough we have spoken before sufficiently of consecration, a Book. 1. ca 8 what it is, and how it is wrought, to satisfy all such as are sober minded and simple Lovers of the truth: yet be cause special points are here to be observed, and that the adversaries turn the true consecration into a ta'en magical incantation, to work a miraculous or rather a monstrous transubstantiation: it shall not be amiss to assure and handle this point again, that thereby the truth of God may be cleared, the ignorant instructed, the adversaries satisfied, and consequently their mouths stopped. Consecration is b consecration, what. a change or converting of the outward elements into another use, by observing the whole institution of Christ, which giveth it his effect. We confess a turning and changing, not of one substance into another, not by abolishing of natures, not by close pronouncing of certain words: but in the use and in respect of us, c The use of the elements is changed: the substance is not changed. and in regard of the promise of God. 〈◊〉 he water which floweth out of the rock in the wilderness, signified the same to the fathers, which the Wine 〈◊〉 to us in the supper. Notwithstanding, it was a common watering to the beasts of the field, and to the people of God, the cattle drank thereof as well as the people, and therefore there could be made no change there in but in respect of men, d Num. 20, 〈◊〉 to whom God gave his gracious promise; which teacheth us to account of the outward signs otherwise then of common meats and common drinks. The stones hammered in the quarry, the timber hewed in the forest, the gold tried in the furnace, were common stuff, before they were laid in the building of the Temple, e Matt. 23, 16 and so made holy and sanctified to God and man. The sayings and sentences f Act. 17, 28 of the heathenish poets were profane, before they had passed through the pen of God, and were taken up by the holy ghost. So we teach of the bread and wine, before the institution of christ is used and observed, they are common: but afterward they are holy. We confess and 〈◊〉 not, but say plainly, there is a change in the sacraments: the elements which before were ordinary meats, now become spiritual in respect of the use: before they served only to feed the belly, now they serve to seal up the nourishment of our souls. The discussing of this question, g Two means of consecration, to wit the word and prayer. together with the foundation of this consecration and sanctification of the creatures, is taken out of 1 Tim. 4. 4. Every creature of God is good, and nothing aught to be refused, if it be received with thanks giving: for it is sanctified h 1 Tim 4, 4, 5 by the word of God and prayer. These are the two means, the word and prayer, whereby the elements are changed, though not transubstantiated, yet they have a dignity and pre-eminence, which they had not before, they are no i Just in. in Apol. 2 more common bread, common Wine, common meat, but a Sacrament of Christ's body, a warrant of God's promises, an holy Mystery, and seal of the covenant between God and us. The first means of this consecration, and setting a part of the creatures to our use, is by the word of God. If we have the evident and express word to warrant our use of the creatures of God, we may use them for our necessity and comfort: if we have no word to bear out the practice, they are not sanctified unto us. The tree of knowledge of good and evil, was not sanctified unto. Adam, though it were good in itself (as all k Gene. 1, 31 creatures are) because he had a word of commandment not to eat of it, l Genes. 2, 17 Of the tree of the knowledge of good and evil, thou shalt not eat of it, for in the day that thou eatest thereof, thou shalt die the death. After the fall and after the flood, all creatures were not sanctified, some were accounted m Gene, 7, 2 unclean, all might not be eaten, all might not be offered: as under the law, n Leuit. 11. 3 among the beasts, only they were clean that did chew the cud and divide the hoof: and among the fishes of the Sea, only such as had scales and fins were called clean, the rest were unclean unto them, because the word did not allow but restrain the use of them. So likewise for this Sacrament of the Lords Supper, not every creature is sanctified, not a 〈◊〉, not any flesh, not any fish, not oil: but only bread and Wine. These two are consecrated, all the rest are canceled by the word. The second means, whereby the creatures are sanctified, is by prayer. For albeit that God by the coming of his son into the world hath sanctified all meats and drinks, that nothing of itself is unclean, o Rom. 14, 15 but to him that counteth it unclean: yet something must necessarily be done on our parts, otherwise that which is holy, we may profane: and that which is good, we may turn into evil: and therefore the apostle addeth prayer, which is both a thanksgiving to the Lord that he hath sanctified and prepared them for us, and likewise a petition that they may be healthful for us, and we thankful for them, whereby our food, our apparel, and all the succours of this life are sanctified to his glory and our comfort. These be the two means of consecration: if these or any of them be wanting, there can be no true consecration. If then in the time of the law they should have eaten swine's flesh, which indeed p Leuit. xi, 7 part the 〈◊〉, but chew not the cud: they should have sinned, because it was not sanctified: and therefore albeit they had prayed for a blessing all the day long, and given thanks never so much, yet could it not make their practice lawful, which the word of God had made unlawful. Or, if they had offered a clean and holy sacrifice, and not made humble and earnest prayers to God to accept them and their oblations, it could not have due effect, but the word of God had been hindered by their unworthiness. So, in the administration of the Lords sacred Supper, we use the word of God which warranteth us to take the bread and Wine, out of this word we allege the promises of God to the true believer: and hereunto we join prayers and thanksgiving, that God would 〈◊〉 us and 〈◊〉 us in the participation of his own ordinance. Thus, albeit we have no forged transubstantiation, we have a true consecration: if the word of God and prayer of the church can work it, which are the means left unto us for this purpose: if we be q jerem. 20, 7 any way deceived, it is the Scripture which hath deceived us. It remaineth now, to mark the uses of this point for our use. 1 farther instruction. If by using the whole 〈◊〉 of Christ according to his commandment, we confess a change and conversion wrought in the use of the signs: then we are falsely charged and slandered, to have no consecration. We pronounce the same words of consecration that christ pronounced: we observe the same things that christ observed, and charged us to do: we show forth plainly the death of Christ as it r Gal. 3. 1 he were described in our sight and among us crucified: we speak openly in a known tongue and the people understand us: we pray unto God to accept us, and render him thanks for the work of our redemption: lastly, we take the outward elements and join the word unto them, and thus they are made to us a sacrament. Nay, if to offer up to God, ourselves, our souls, our bodies, our alms for the poor, our prayers and thanksgivinge unto God the father for our redemption, be an oblatiou and a sacrifice: We have both a Sacrament and a sacrifice in our Churchés, though we offer not up Christ's body, to be a propitiatory sacrifice for the quick and dead, unto his father. We offer up as much as s we offer up as much as christ coman ded us Christ commanded us to offer: but that sacrifice was once offered up upon the Cross: he wasthe priest, he was the altar, he was the sacrifice, there is no other sacrifice left to be offered for sin: and he which presumeth to offer him again, is an enemy to the Cross of Christ, treadeth the son of God under his foot, counteth the blood of the new Testament unholy, and hath renounced salvation by jesus Christ. Now if we, cleaning precisely to the institution of Christ, do not consecrate: what may be thought of the Popish priests, who whisper their words closely, that no man heareth: use a strange tongue, that no man understandeth: bring in private Masses, whereat none communicate: deliver dry Communions, wherein no man drinketh: exhort no man, speak to no man: and if they do consecrate, they consecreate only for themselves, and not for others. Wherefore we detest the opprobrious and blasphemous speeches of the profane pistes, who in t 2 Sam, 〈◊〉, 〈◊〉 2 King. 1839 〈◊〉 the spirit of Shemei and of Kahshaketh, rail falsely, vilely, and slanderously against our communions, affirming that they are no other than common bread and wine, without grace, without virtue, without sanctification, bare signs of Christ absent, no better than our common breakfasts, dinners and suppers. Thus they speak basely, proudly, and scornfully of our communions, but all the world knoweth they speak untruly. We hold an effectual consecration in both the sacraments, though we deny a real conversion into the body and blood of Christ: the water in baptism is no more common water, u Gal. 3, 2 〈◊〉 it is not void of a spiritual effect, it is not without grace and sanctification. So the bread and wine are changed, not from one substance into another, but from one use to another; not in themselves, but to us: not in their own nature, but in their end; and thus they are not the same they were before. Again, are these signs sanctified and consecrated, that are delivered and received: then hereby we learn, what use. is to be thought of the remnants and leavings remaining after the lords Supper. For who seeth not hereby, that the bread and wine of the holy use and lawful participation appointed, are not a Sacrament? They differ nothing from common bread and wine sold in other places, and taken in our houses. Therefore, a Hosich. in leuit. lib. 2, c. 8 among diverse, the remainder was accustomably used to be burned; b Euagri, lib. 4 cap. 8 Niceph. lib. 17, cap 25 among some it was given to little children that were in the schools; among others, they did eat in the c hieron. come. in, 1, Cor. XI common assembly at their feasts of love: so that out of the sacred use of the Sacrament they did eat it as common bread, they did drink it as common wine. We see in baptism, the water remaining and not used, is no part of the Sacrament, but may be applied to common uses. So it is in the Lord's Supper (for the Sacraments of the new testament are alike and of the same worthiness) no more is consecrated then is received and applied. This also is evident by d Numb 20, 〈◊〉 1 cor, X. 4 the rock in the wilderness: where the waters flowing from thence, represented the blood of Christ to the Isralites that drank thereof, not to the beasts and cattle that were 〈◊〉 by it. So much was consecrated water as they received, not all the rest. So when john e Matth. 3. 6 baptised in jordan, not all the Ruuer, but all that which was applied was sanctified. So when he baptised in f john 3, 23 Enon, because there was much water 〈◊〉, not the whole stream was hallowed, but so much as he used. Wherefore, whatsoever remaineth after the celebration of the sacraments, may be 〈◊〉 lawful y to common and ordinary uses. Moreover, if the sanctification of every creature, whether Use. 3 in the sacraments or out of the sacraments, be by the word and prayer, as appeareth by the Apostle: it teacheth a profitable instruction, namely, that no creature of God is to be received, no gift to be used, no blessing to be enjoyed, tending to the health of the body, or comfort of the soul without this duty of prayer and thanksgiving to the Lord. Indeed every creature of God in itself is good, and every gift is holy: yet if we partake them without praising the name of the giver and creator, to us they become unholy, unclean, and unpure. Now, if this be needful in using the common creatures and gifts of God: much more is it necessary in receiving these pledges and 〈◊〉 of feeding our souls to eternal life. Behold here, the cause that moved Christ when he had taken the bread, to give thanks to his father: wherein he showeth what belongeth to the duty of the minister and of the communicantes, to wit, that we ought to lift up our hearts to God, to praise him for giving his only begotten Son to be our redeemer, and humbly to pray unto him that our unworthiness hinder not the effectual working of his Sacrametnes, but that through his goodness and mercy they may have their full force in our hearts, for the pardoning of our sins, for the increase of his graces, for the confirming of our faith, for the quickening of our obedience, and for the preserving of body and soul to eternal life. Thus we bless God when we praise him, and give him the honour due unto his name, We bless the meats we eat, the drinks we drink, the things we receive, as Paul saith, g 1 cori. x, 16 The cup of blessing which we bless: h How the signs in the Sacrament are blessed when prayer is made to God, that they may be healthful to us, and we thankful for them. Lastly, if in the Sacrament there be a consecration and separation of the outward elements to so holy an Use. 4 end: it warneth us to be careful to use and receive i We ought often to receive the lords supper. oftentimes this Sacrament of the lords Supper. For here are not bare signs, bare tokens, bare figures without fivite and without grace: they are consecrated signs, and hallowed elements, effectually sealing up remission of sins. And what is more plain than that which the Apostle teacheth, 1 Cor. 11. As k 1 cor. xi, 25 often as ye shall eat of this bread, and drink of this cup, ye show the lords death till he come. Thus the Lord jesus speaketh, Do this, as oft as ye shall drinks it in remembrance of me. And have we not many worthy and effectual l Reason's rédred to move us to frequét the Lo. table considerations, to move such as profess the same doctrine, to resort oftentimes to the same Table of the Lord? It is the commandment of Christ, so that we ought to make some conscience of this duty, as of other commandments prescribed unto us. It is a commandment of God m Exo. 20, 13 Thou shalt not steal. Few, but to make some conscience thereof, because it is God's commandment. So is this here, often to come to the lords Table: yet what little account is made hereof all the year long, every one seeth, and the faithful soul agreeveth. The high God possessor n Gene. 14, 12 of heaven and earth hath required and commanded it: yet who regardeth? The Lord hath spoken, and yet who obeyeth? If a father should command a duty of his son, or a master of his servant, he could not patiently endure to be disobeyed: o Mal. 1, 6 and shall we not think that God will require his laws at our hands? Again, to his commandment he hath annexed a promise, which maketh our sin and unthankfulness the greater, if we show not ourselves ready in yielding to this duty. Besides, seeing this sacra, is a special prop to stay up our faith, and geth with it Christ and all his merits and heavenly treasures: we are utter enemies to our own selves, to our own souls, and to our own salvation, if we neglect ●o great mercy offe●e● unto us. Wherefore, it is not left free unto us, and committed to our discretion to receive or not receive this were no lawful liberty, but unlawful licentiousness. here in the faithful find very great comfort, and an effectual means to strengthen their faith. Even as the sick man that feeleth his sickness, and knoweth his own weakness, should have a special care to look to his stomach, that thereby he may receive nourishment & gather strength: so we are all spiritually diseased, assaulted of Satan, tempted of the flesh, overcome aftertimes of sin, and must seek strength of saith from this heavenly nourishment. God of his compassion hath set up his Sacrament, as a sign upon an high hill, whence it may be seen far and near on every side, to raise up such as are fallen, to strengthen such as stand, to comfort such as are weak, and to call unto him such as run away from him, whereby he gathereth them under his wings. It is as the brazen Serpent, p Num. 21. 9 that coming unto it with a faith to be healed, we might live and not perish. It is a banner displayed, that every Christian soldier should resort unto it as unto his own comfortable Supper, to be had in often use and continual remembrance, to put us in mind of his continual mercy laid up for us in the blood of Christ, and to ratify and seal up the same far more lively, than the ba●e word only. When the words of Christ's institution are spoken, q Math, 26. 26 28. This is my body which is broken for you: this is my blood which was shed for you: When these words I say, are read unto us our of the scriptures, they confirm our faith: but much more when the Sacrament is seen with our eyes, that we behold the bred broken, and look upon the wine poured out: but most of all when we taste and handle, when we eat and drink the outward signs. We see, when one maketh a bare promise to another, with words only between themselves, he beginneth to doubt (to whom the promise is made) of the performance thereof: if he add an oath for confirmation, the promise is more assuredly ratified: but if he give his hand writing, and seal it to the party, the matter is made out of doubt. Thus we do reason and help our faith. We have the promises of God, we have the oath of God, we have the words and writings of God, we have the seals and Sacraments of God, these are not reserved in the Lords keeping, but are put into our own hands to see them, to keep them, to use them for our comfort and assurance. I speak after the manner of men, if we have a free promise from an honest man, penned fairly in writing, ratified under his own hand and seal, and all given unto us to lock and lay up, we doubt not of the possession. Now, let us consider the Lords doing, and see what he hath done for us: who is not as man, that r Num, 23. 19 he should lie, nor as the son of man that he should deceive. God sent his son s Gai. 4, 4 into the world to take our nature upon him, to be like us, t Heb 4. 15 even in his infirmities, he named himself u Math 1, 21 jesus, that is, a Saviour, because he should save his people from their sins: after his death he sent his Apostles to preach the glad tidings of remission of sins and everlasting salvation: he ordained his last supper immediately before his death to testify and assure them unto us, not only by sounding them in our ears, but by beholding, tasting, smelling, feeling, and feeding to seal them in our hearts, and also daily to be repeated and ministered unto us. Seeing then, we have both his promises and oath, his word and writings, his seals and Sacraments in our keeping, what would we have more? He would not make half so much adoin assuring his promises, if he loved us not: he would not set such authentic seals to his deed and obligations, unless he meant good earnest. His bare word and naked promise is very good payment: but he respecteth our weakness, whose merciful kindness must not be neglected through our unthankfulness. Thus much of consecration, and the uses thereof. Chap. 8. Of the first inward part of the Lords supper. HItherto we have spoken of the outward parts of this Sacrament, by doing whereof confirmation is performed: a What are the inward parts of the Lo. Supper now follow the inward parts to be considered. For in Sa. we must consider not what they be of themselves, but what b august. cont. maximin. li. 3. they signify unto us, These inward parts are four in number, to wit, the father, the spirit, the body & blood of christ, and the faithful. All these have a Sacramental relation to the outward parts, and declare the inward truth of them. The actions of the minister, are notes of the actions of God the father: the word of institution is made effectual by the holy spirit: the bread and wine are signs and seals, representing the body and blood of Christ: the outward actions of every receiver, do note out the inward actions and spiritual works of the faithful. Thus than the agreement answereth aptly, and the proportion falleth fully between the parts, c The agreement between the outward and inward parts As the Minister by the words of institution, offereth unto the communicants the bread and wine to feed thereupon corporally and bodily: so GOD the Father, by the Spirit offereth and giveth the body and blood of CHRIST, to the faithful receivers to feed upon them spiritually. Now then, let us remember the sensible and external actions of the Minister, that thereby we may consider the spiritual 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 thanksgivings, doth seal up these holy actions of God the father, by which he from all eternity even before the foundation of the world, did separate, elect, ordain, choose, and call his son to perform the osfice of a mediator between god and man: and when the fullness of time came did send him into the world, to perform that Osfice, whereunto he was appointed. This we see proved unto us in many places, as john, 6. Labour not for the meat which 〈◊〉, but for the meat that endureth unto everlasting life, which the son of man shall give unto you: for him d john 6, 〈◊〉 hath God the father sealed, that is, hath installed him into his office, to reconcile men unto God, and to bring them to everlasting life. And Ch. jesus gave himself, that he might deliver us from this present evil world, e Galath. 1, 4 according to the will of God even our father: so that whatsoever 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 〈◊〉 honour, to be made the high Priest, f Hebru. 5, 5 but he that said unto him, 〈◊〉 art my son, this day I begat thee, gave it him. And as the father ordained him to that office, so in time he sent him, as the Evangelist 〈◊〉. g Luke. 4, 18 The spirit of the L. is upon me, because he hath anointed me, that I should preach the 〈◊〉 to the poor, bind up the broken hearted, preach liberty to the captives, etc. So likewise 1 john 4. Herein is that love, not that we loved God, but that he loved us, and h john 4, 10 sent his son to be areconciliation for our sins. And Gal. 4, When the fullness of time was come, God sent 〈◊〉 his son made of a 〈◊〉, and made under the law, that he might redeem them that are under the law. Thus we see the inward actions of God the Father, answering to the outward actions of the Minister. Now, let us come to the uses of this part. First of all, this sealing and sending of his son, serveth to confirm use. 〈◊〉 and assure us of our salvation in Christ. For seeing GOD hath 〈◊〉 and appointed him into this office, our faith cannot fail, our confidence cannot fall, our hope cannot make ashamed, i Rome, 5, 5 seeing the love of God is thus shed abroad in our hearts through the Holyghost, k Rom. 〈◊〉, 16 who beareth Witness with our spirit, that we are the children of God, and by whom we l Eph. 4, 30 are sealed unto the day 〈◊〉 redemption. Again, let us seek salvation no where else then in him alone, whom God the Father hath sealed, and set apart to that end. For even as the body is nourished by no other meats and drinks then by such as m Deut, 8, 3 Math 14, 4 God hath appointed to this purpose, n Ezek, 4, 13 Lenit, 26, 26 as a staff to sustain us: so is the soul fed by no other means than God hath before ordained. The cause of our salvation is in the love of God toward us, which is notably represented by the taking & blessing of the outward elements. He might have left us to ourselves, to work out our own destruction: but his mercy is greater than his justice. Thirdly, by these outward actions of the minister, we must seek confirmation and strength of our faith, being assured use. 3 that God the father took his son, and appointed him to these ends. We must not wander and gaze about, and think we have nothing to do, but when we take and receive the bread and the cup into our hands: we must in every sacramental rite consider the things signified, and ponder in our hearts the fitness and agreement between them both. So then, as we behold with our bodily eyes the minister (representing the person of the father) taking, blessing, and separating the bread and wine to that bodily use: so surely and certainly we must learn that God the father hath ordained and sent his only begotten son, o Math. 17. 5 & 3. xvii in whom he is well pleased, to be the meditator for the pardon of our sins. Hence we see the infinite love of God toward us: and let us labour to comprehend p Eph, 3. xvi: i nineteen. the length, breadth, height, and depth thereof, that spared not q Rom. 32. his own son, but gave him for us all unto the death: hence we see, that exceeding compassion of the son, that loved his enemies more than himself, and accounted not his own life precious to himself: hence we see the gracious and glorious work of our redemption, wherein the mercy and justice of God r Psal. 85, 10 meet together, and kiss each other, teaching us to take sweet delight and comfort in the meditation thereof day and night withal thanksgiving: hence we have assurance of salvation and consolation in all troubles and temptations: hence we see the greatness of our own sins that could not be pardoned, but by the death of the son of God, and therefore we must hate them with an unfeigned hatred as our greatest, most dangerous and deadly enemies: and lastly, hence we see, that if God the father thus loved us, we ought earnestly to love him again, and to serve him in all duties of holiness and true righteousness: neither ought we to love him only, but for him all our brethren, as the Apostle reasoneth, s 1 john 4. xi Brethren, if God so loved us, we ought to love one another. Thus we have showed, how the taking of the bread by the minister, signifieth the father's appointing of his son: the ministers blessing, the father's separating and setting a part his son to his office: the ministers delivering of the bread, the father's giving of his son. If then we draw near to the Lords table with faith, reverence, and repentance, nothing can be more sure & certain to us, than the taking & receiving of Christ, for when we receive the bred from the minister, we with all receive the body of christ offered by the hand of God the father. Lastly, the breaking of the bread, pouring out of the wine, and delivering of them both into the hands of the use. 4. communicants, 〈◊〉 these actions of God, his chastising of his son, and breaking him with sorrows upon the cross for our redemption, offering him unto all, even unto hypocrites, and giving him truly to the faithful with all the benefits of his passion. Indeed, the minister giveth the outward signs to all receivers; but God giveth and applieth only to the faithful, the shedding of Christ's blood for their daily increase of their faith and repentance. But here it may be objected, that not a bone of him was Objection broken. t Exod. xii. 46 as it was figured by the passover, and performed at his passion: the verifieng and accomplishment whereof we read john, 19 36. I answer, there is a double Answer breaking of Christ: one corporal, whereof the places before do speak: the other figuratively, whereby is understood, u Esay. 53. 4. 5 he was tormented and even torn with pains, as Esa. 53. He was wounded for our transgressions, and broken for our iniquities: the chastisement of our peace was upon him, and with his stripes we are healed. Lo what is meant by the breaking of the bread, his soul was tormented, his spirit was crushed, his hands and feet were pierced, he sweat drops of Water and blood, and cried out aloud upon the cross, a Math. 27, 46 My God my god why hast thou forsaken me. Wherefore let these rights be rightly marked and observed of us for our comfort and consolation: Let us, when we see the bread broken and wine poured out, meditat on the passion of christ how he was wounded and torn for our transgressions. Although not a bone of his body was broken in pieces, yet he was broken with afflictions, bruised with sorrows, and tormented with bitter anguish of his soul, by whose stripes we are healed, by whose condemnation we are justified, by whose agonies we are comforted, by whose death we are quickened. Whosoever resteth in the outward works done before his eyes, never attaineth to the substance of the sacrament. Thus much of the first inward part. Chap. 9 Of the second inward part of the Lords supper. THe second inward part is the a The second inward part of the Lords supper, is the holy spirit. holy spirit, who assureth us of the truth of God's promises. As we have in the word of truth, the forgiveness of sins, increase of faith, groweth in sanctification, a great measure of dying to sin, and a greater care to live in newness of life, promised 〈◊〉 us: so doth the spirit work these things b Roma. 8, 15 Galat. 3, 2, 5 in the hearts of all the 〈◊〉. This appeareth in many places. Rom. 8. rehave received the spirit of adoption, whereby we cry Abba father: the same spirit beareth witness with our spirit, that we are the children of God. To one is given by the spirit, the word of wisdom, and to 〈◊〉 the word of knowledge, by the same spirit: to another is given faith, by the same spirit: all these things worketh one and the self same spirit, distributing to every man severally, as he will So then as we are weak in faith and slow to believe: so we have the spirit given unto us to help our infirmities and to open our hearts to receive the promises. This truth being cleared, the uses offer themselves to be considered. use. 1. And first of all, inasmuch as the spirit worketh these things in the hearts of all the faithful, from hence we gather, that such as never find any change or renewing of the mind, or reformation of life after the receiving of the Sacraments, may justly suspect themselves, whether ever they had faith or not, and whether ever they repented or not: and therefore aught to use the means to come by faith and repentance. For, the work of the spirit accompanieth the outward work in the elect of God, as also we see in the hearing of faith preached, he must open the heart that is closed up, before we can receive with meekness c jam. 1, 21 the word that is grafted in us which is able to save our souls. Indeed, every person present may hear the words of institution, may see the Wine poured out, may eat of that bread and drink of that cup, as they may also hear the sound of the voice that cometh unto them: but the whole force, effect, and power resteth only in the Spirit of GOD, sealing up the truth and substance of those things in the hearts of all the children of God. Again seeing these things are done and performed by the working of the spirit: they are confuted and convinced, use. 2 that think they cannot be made partakers of the body and blood of Christ, and be united to his flesh, unless his body be shut up under the accidents of bread and shows of wine, and so his flesh be given unto us carnally, that we may eat him with our mouths, and convey him into our stomachs. But we see here, the Holy-ghost is the bond of this union, he worketh in us faith, which pierceth the heavens, and layeth hold on Christ. It is said of Abraham the Father of the faithful, that d john 8, 56 he rejoiced to see the day of Christ, he saw it and was glad. For as we cannot see him with our bodily eyes, nor hear him with our bodily ears nor touch him with our bodily hands: no more can we taste or eat him with our bodily mouths. By the hand of faith, we reach and apply him: by the mouth of faith we receive and eat him. Let us believe in Christ, and we e aug. tract. in john 26. & 27 have eaten Christ: let us not prepare our teeth and our belly, but a lively faith working by love. Wherefore, albeit the human nature of Christ go not out of the highest heavens: yet we that live upon the earth are partakers of his body contained in the heavens, and his flesh and blood are communicated to us as truly and effectually, as if he were Objection there on the present with us. If any say, How can this be? can that which is absent from us, be present with us? can Answer. heaven be in earth, or earth be in heaven? He ere unto I may most justly answer, although this be a great mystery and marvelous in our eyes, yet we must confess and consider, that the Holy-ghost is the author of this union, and as it were the conduit-pipe of this conjunction, who by his divine power joineth together things that are severed in place, and begetteth faith in us, which is the instrumenr and hand, f 1 joh. 17, 20 whereby we receive and apply Christ with all his gifts unto ourselves, as john. 17. Father, I pray thee for such as shall believe in me, that they may be one, as thou O father art in me, and I in thee, that they also may be one in us. He ereunto cometh the saying of Paul, Ephe, 3. Christ dwelleth in our hearts by faith. Like wise Act, 13. Byhim every one that believeth, is justified, that is, absolved and discharged, And john 3. so many as believe in him, shall not perish, but have everlasting life. Thus we see our fellowship with christ, is from the spirit, and by our 〈◊〉. The spirit is the principal worker: faith is the means and the instrument. Neither must this comunction seem unto us impossible, through the great distance and distinction of place. We see the sun daily with oureys, which though it be situate in the heavens, and separated from us in place, communicateth his effect and power unto us, that dwell upon the earth, neither do we marvel thereat, and yet is the sun but a Deut. 4, 193 creature subject unto us, and distributed to all the people under the whole heaven to serve their use. Shall not Christ then the son of righteousness make us truly partakers of his flesh by the unsearchable power of his spirit, and the supernatural gift of a lively faith, who can as easily join together things far off, as those that are nigh? Are not the faithful, severed in place, and scattered through the world, joined as nearly together as the members are, h 1 john r, 3 to become one body where of Christ is the head? As the Apostle teacheth, That which we have seen & heard, declare we unto you, that ye may also have fellowship with us, and that our fellowship also may be with the father & with his son jesus Christ. We see this like wise lively laid out before us in the estate of 〈◊〉, though the husband and wife be sundered for a time and separated one far from another, yet the band of matrimony doth so join and unite them, that the wife is one flesh with her 〈◊〉, albeit he be a thousand miles distant from her: so is it between Christ and the faithful, he loved the church and gave himself for it, and they are members of his body, of his flesh, and of his bones, which coupling and combining together with Christ is wrought (as we have showed) by the spirit, principally, by faith instrumentally, by both most effectually. We need not therefore any carnal and bodily presence of Christ to join us to him, seeing it is truly and certainly performed by these means, whereby we grow to a perfect man in him. For, as the Sun is more comfortable to the world by his refreshing beams and sweet influence being absent, then if his natural body and compasle lay upon the earth: so the flesh of christ being in the glory of his father, much more comforteth and refresheth our souls and bodies by his heavenly grace and spiritual influence, than 〈◊〉 he were present fleshly before our eyes. And as the Sun, not descending from heaven nor leaving his place, is not withstanding present with us in our chambers, in our houses, in our hands, and in our bosoms: so christ being in the highest heavens, not coming down, nor forsaking his glorious habitation, yet i Math. 28, 20 nevertheless is present with us in our congregations, in our hearts, in our prayers, in our meditations, and in the sacraments. But of this we shall have occasion to speak more in the chapter following, and we have already spoken of it in the former books. Chap. 10. Of the third inward part of the Lords Supper. THe third inward part is a The third inward part of the Lords supper, is the body and blood of 〈◊〉. the body and blood of christ, that is, the body of our Lord delivered unto death for us, and his blood shed for the remission of sins, and consequently whole christ. This is the chiefest part of this sacrament. For the body and blood of Christ are thus made and separated to be the lively meat of our souls, and have that force and efficacy of 〈◊〉 in our souls, which bread and wine have in our bodies. This is the cause why b joh. 6, 48. 50 Christ often calleth himself the bread of life, joh. 6. I am that bread of life: this is that bread of life which cometh down from heaven, that he which eateth of it should not die; I am that living bread, if any man eat of this bread, he shall live for ever. Thus every receiver is given to understand, that as God doth bless the bread and Wine in his Supper, to preserve, strengthen, and comfort the body of the receiver: so Christ apprehended and received by faith doth nourish us, and preserveth body and soul unto eternal life. He died in the flesh, that he might quicken us: and he poured out his blood, 〈◊〉 he might cleanse us from our sins. Wherefore, c How the sacramental rites do serve to strengthen our faith. whensoever as the lords guests we see the bread on the lords table, we must set our minds on the body of Christ: when we behold the cup of the Lord, we must think upon the blood of christ: when we look upon the bread broken, and the Wine poured out, we must consider how the body of christ was pierced, punished, crushed, crucified, torn, tormented, and his blood poured out for our sakes: when we feel, that by bread our bodies are nourished and strengthened, and by the wine our vital spirits are comforted and refreshed, we believe that by the body of Christ delivered to death for us, we are fed to everlasting life, and that by his blood poured out upon the cross, our consciences are sanctified, and we feel his quickening power, which doth confirm us in our communion with him. Thus is this part of the supper spiritually to be applied: thus are the bread and wine made a sacrament to us, and not bare signs: thus the memorall of christs death is repeated, whichalbeit it were once finished on the cross, and now his passion is passed long ago: yet to the faithful in regard of the force, it is still fresh and always present. Now, it is not without cause and good consideration, that Christ would have the bread first delivered as a sign of his body, and then afterward the wine as a sign of his blood, severally and apart administered, because his body and blood are not represented to us, as his humanity now dwelleth glorious in the heavens, but as he was offered up a sacrifice on the cross, his blood being 〈◊〉 out of his body. For to the end it may be nourishment to us, it must be crucified. For, as corn of itself is not fit food for us, unless it be threshed, winnowed, ground and baked for us: so is it touching christ, he must suffer, be crucified, and die, that we may live by him, and reign with him. This is the truth which in this point is to be considered. Use. 1 Now let us lay open the uses which of us are to be learned. Is christ the inward part of the lords Supper represented by the bread and wine, offered to all, but rcceived only of such as are faithful: then his body is not enclosed in the bread or in the accidents ofbread, nor his blood included in the wine or under the shows of wine: d Against the real presence he is not personally, locally, carnally, corporally, naturally, really, substantially, and sensually present in the Sacrament. The question is not, e The true state of the question set down. whether the words of christ be true, for they are known, confessed, and believed, so that as he is the truth, so all his words are words of truth: neither is the question, whether the Sacrament be a bare sign or bare figure, we say Christ is truly represented, sealed, and exhibited: neither is the question whether God'bo omnipotent and almighty, this is a part of our faith and an Article of christian belief: neither is the question simply of the presence of Christ, whether he be truly and undoubtedly present in the Sacrament of his last supper, we acknowledge and receive as much. But the whole question is of the meaning and understanding of the words of institution, and of the manner of his presence. We confess and teach the people committed unto us, that f confess. Gal lic. art. 37. confel. Anglic. art. 12 Cal instit lib 4. cap. 17 christs body and blood are truly, verily, and indeed given unto us, that we truly eat and drink them, that we are relieved and live by them, that we are made bone of his bone, that Christ dwelleth in us, and we in him: yet we say not, that the substance of bread and wine is abolished, or that christs body descendeth from heaven, or is grossly and corporally present in the sacrament: we are taught to lift up out hearts to heaven, g Col. 3, 1, 2, 3 where christ sitteth at the right hand of God the father, and there to feed upon him. But he ere is the state of the question and controversy between us. The church of Rome teacheth, that after h conc. Trid. 〈◊〉 13, cap. 1 the words of consecration the bread and wine are abolished, and the body and blood of christ come in place, so that they make them corporally 〈◊〉, not only in the sacrament to be eaten with the mouth but in the pyx, in the Mass, and in their solemn processions where is neither eating nor drinking. Yet Berengarius in his recantation was taught to say, and forced to subscribe, that l De con dist 2 ego Bereng Christ is in the sacrament sensible (or sensually) is touched with the singers, divided, broken, & rend with the teeth, and not only the accidents. More over, they make it to be eaten, not only of evil men, but of beasts, and to fill up the measure of blasphemy, to be cast out into the draft, as some of them have taught and affirmed. Thus than the difference standeth between us, they hold that christs body and blood are carnally eaten of wicked men without faith, of brute Beasts without reason: but we deny, that CHRIST: is thus present in the Sacrament, for his body cannot be under so little a quantity of bread and Wine: besides it is impiety to 〈◊〉 that the person of CHRIST or his body and blood can be truly received of Dogs, 〈◊〉, and Miso, be chewed with the teeth, swallowed down the throat, digested in the stomach, and be cast out into unclean places. This we deny, this we do not believe, this we abhor and detest from the bottom of our hearts. What is it then we teach and profess? We deny that the body and blood of Christ are carnally contained under the shows and shadows of bread and wine: we deny them to be eaten and drunken ofwicked men or unreasonable creatures: we deny that they are truly and properly both in heaven and on the earth, in pixes, and on the 〈◊〉. These are k aug. tract. 25 in johan meat for the mind, not for the mouth: for faith, not for the teeth: for our belief, not for the belly. This carnal eating of Christ is l Sundry reasons rendered to 〈◊〉 the real presence confuted and convinced by many reasons. First, Christ sat down at the Table and the Disciples with him, afterward he took bread, gave thanks, broke it, gave it, and said. This is my body: likewise he took and gave the cup, and said, Drink ye all of this: whereby we see, when the Apostles received m Luk. 22, 19 the Sacrament, Christ sat at the table with his true body: but the body which they took, sat not at the table, therefore they took the sign of his body. Likewise, the blood which they received was not in the body which sat at the table, therefore it was not properly Christ's blood, which was not as yet really and actually shed. The same body could not sit at the table, & not sit at the table: the same body could not be in their hands, and out of their hands: the blood of Christ could not be out of his veins in the cup, and in his vines within his body: he could not sit visible at the table, and be invisible in the mouths and bellies of the 〈◊〉. Wherefore the real presence bringeth with it real contradictions which cannot stand together. Secondly, the end of the Lords supper is, to call his death to a continual remembrance, as Luk. 22. Do this in n Luk. 22, 19 remembrance of me: and the Apostle, 1 Cor. 11. Ye show the Lords death until he come. Now to what end should we need the remembrance of Christ, if he were corporally present in the sacrament, if he were taken in the hands, if he were holden in the mouth, if he were eaten with the 〈◊〉? And to to what purpose should we show the lords death till he come, if he come 〈◊〉 and be present bodily in the sacrament. Besides, the wisest a nong the Philosophers teach us that o arist lib de memoria. sense is of things present, but remembrance is of such things as are absent: as hope is of such things as are to come, not seen, p Rom. 8, 24 and this the Apostle teacheth. Thirdly, Christ received a true body withal the natural properties of an 〈◊〉 body, like to us in all things sin q Heb. 4, 15 only excepted, and is therefore called the son of 〈◊〉, the son of 〈◊〉, the son of man, our brother partaker of flesh and blood, he is said to have taken upon him the seed of Abraham, and not the Angel's nature r Luk. 24, 39 to be visible Luk. 24, 39, Behold my hands and my feet for it is I myself, 〈◊〉 me and see, for a spirit hath not flesh and bones, as ye see me have. For if he may be in many places together, in some place visible, and in some invisible: in some to be handled, in others nor to be handled, he can have no true body of a true man. And if this were not a strong reason, It is not felt and seen, therefore no humane body: the Disciples might have answered unto Christ, why dost thou bid us behold thy hands, and see thy feet, and handle thy body, and thereby to try thy humanity, seeing thou hast a body which cannot be seen, touched, or handled? Fourthly, christ hath left the earth with his bodily presence, and is 〈◊〉 up into he 〈◊〉, far above all principalities and powers, and is sit do une s act. 1, 9, & 3 22 on the right hand of his father, as Act. 1. While they beheld, he was taken up. And Mar. 16. After the Lord had spoken unto them he was received into heaven, and sat at the right hand of God. So Act. 3. Whom the heavens must contain, until the time that all things are restored. Likewise Phil. 3. Our conversation is in heaven from a hence we look for a saviour. And again, Luk, 24. 〈◊〉 he blessed them, he departed from them, and was carried up into heaven. So joh. 12. The poor always ye have with you, but me ye shall not have always. I am come out from the father, and came into the world: again I leave the world and go to my father. If these things be true, that Christ is t Catechism. Trident. in exposit. Simbo. apostol. departed from us, if he be no longer among us, if he be taken up into heaven, if he must be contained there until the restoring of all things, if we must look for a saviour from heaven to change our vile bodies, if he be carried up to his father and have left the world: then he is not now present with us, his body is not in every altar, he doth not lurk and lie under the shows of bread and wine. For, to be departed from us, and not to be departed from us; to be contained in heaven, and not to be contained in heaven; to leave the world, and yet to remain in the world; to sit at the right hand of God, and to lie hid under every altar, cannot stand together any more, then to be a man and no man, to be christ and not christ, to be a saviour and no saviour, to be God and not God. Fiftly, christ reproveth the caparnaits, because they thought his body was to be eaten infleshly manner with the mouth of the body, and should descend into the stomck, which is the way that all other meats do pass: when they heard him preach of eating his flesh and drinking his blood, they said, u Ioh, 6 60, 63 This is an heard saying, who can hear it? They murmured and departed from him, because they thought they must eat him with the mouth and teeth, chew him, and swallow him up. But christ expoundeth himself, and declareth that 〈◊〉 meant not carnally, but spiritually. It is the spirit that quickeneth, the flesh profiteth nothing: the words that I speak unto you are spirit and life, that is, the flesh of Christ thus eaten, thus chewed, thus digested bodily, carnally, and grossly, cannot profit: but truly and spiritually taken it is meat indeed. Now, to show a What it is to eat the body of christ spiritually. what it is to eat spiritually, and to pull off the garment of this similitude that the truth may more plainly appear, by spiritual eating we do not understand, that which is feigned, standing in a conceit, opinion, or imagination; neither that the body & blood of christ are turned into a spirit, but we mean by spiritual eating sucha communion & participation of christ, as is wrought by the powerful working of the Holi-ghoast, inasmuch also as it is attained by faith only, and pertaineth to a spiritual and eternal life. And howsoever the benefit of this conjunction reach unto the body, which thereby is mortified, and sanctified, and afterward shall be glorified: yet this fruition of christ is not called corporal but spiritual, because this food doth not pertain to the maintaining of this present life, but it is referred to the life which is eternal. Now, this 〈◊〉 everlasting is called spiritual, 〈◊〉 the bodies themselves shall be partakers thereof, which therefore b 1 cor. xv, 44 by the Apostle are called spiritual bodies. Thus then standeth the comparison, as there is a present life that is bodily, c Sadeel. de spirit. manned. cap. 1. so there is another life to be thought upon which is spiritual and eternal: as we are borne to this present life, so are we borne again to life eternal: as this bodily life is sustained by bodily meat and drink, so Christ with all his merits and mercies is the food of the spiritual life: d Comparison between the bodily & spiritual eating. as the body hath his mouth, whereby the meat and drink is received, and so passeth into the body by bodily feeding: so the soul hath her mouth, namely, faith which apprehendeth the most holy nourishment of the body and blood of christ: and lastly as the meat by a natural force is concocted and digested, that it may pass and disperse itself into the whole body, so the efficacy of the spirit beginning faith in us, doth so powerfully and mightily work in our souls, that it quickeneth us through christ, to whom we are nearly united. Thus we see, we have no carnal communion with christ, nor bodily eating of christ. Wherefore, let the capernaitical papists, or popipish 〈◊〉, prepare their faith, not their teeth, their Souls, not their belly;, to eat the flesh of christ, and drink his blood. And if they be ashamed of the name of the Capernaites, let them also be ashamed of the error of the capernaits: but if they clean to their error, they must be content to borrow their name, for the name and opinion must go together. Sixtly, Christ exhorteth the people to beware of false Prophets, that come in sheeps clothes, e Matth. 7, xv but indeed have Wolves hearts, saying, If any shall say unto you, Lo, hoere is Christ, or there, f Matt. 24, 23 believe it not: behold he is in the 〈◊〉, go not forth: behold he is in the secret places, believe it not. And the Apostle Paul exhorteth, Col, 3, To seek those things that are above, where christ sitteth at the right hand of God. But if Christ lurk and lie hid under the accidents of bread and Wine, than we might believe such as say, Lo, here is Christ, there is Christ, he might be pointed out with the finger on every altar, and so often as the Priest lifteth up his idol, he might say to the people, behold here is Christ whom we have newly made, look upon him whom we have newly fashioned. Seventhly, the fathers under the law, did eat the same spiritual meat and drink the same spiritual drink that the g 1 cor. x, 1, 〈◊〉 〈◊〉 and other Christians did, though they had differing signs, they had the same christ. But they did not eat the flesh of Christ and drink his blood bodily, for as yet he was not come in the flesh, therefore he is not present in his natural body in our Sacraments. This Paul setteth down 1 cor. 10. They did all eat the same spiritual meat, they did all drink the same spiritual drink: for they drank of that spiritual rock that followed them, and that rock was christ. Where the Apostles 〈◊〉 is to prove, h Aug. tom. 6 tract. in joh. 26. & in psal. 77 Gratian can. inquit. 80. that the Israelites were not inferior to the Corinthians, in respect of the Sacraments of God's favour, and therefore had no more to boast of, than the Israelites had: whereupon he satith, they had the same drink, the same Christ. Now if they did not eat the same in substance which the corinthians did eat, than the Israelites were far inferior to them touching their Sacraments, and so the Apostles reason should be of no force. Eightly, Christ is in such sort in heaven in his humanity, as that he is not on the earth i Math. 9, 15 john 13, & a with his body, and consequently not in the Sacrament, as we see, Math. 9 Can the children of the bride-chamber mourn, as long as the bridegroom is with them? but the days will come, when the bridegroom shall be taken from them, and then they shall fast. But if he were remainning on the earth and contained in the pyx, the bridegroom could not, nor would not be taken away And the same Euangehst, chap. 26. saith. Ye have the poor always with you, but me ye shall not have always. Like wise john, 13. When jesus knew that high hour was come, that he should depart out of this world unto the father, heeriseth from supper, and chap. 14. I go to prepare a place for you, but I will come again: if I go away to prepare a place for you, I will receive you unto myself, that where I am, there may ye be also: and verse. 28 ye have heard how I said unto you, I go away and will come unto you. And chap. 17. Now I am no more in the world, but these are in the world, and I come to thee. Again act, 1. ye men of Galilee, why stand regazing into heaven? this jesus which is taken up from you into heaven, shall so come Acts, 1 xi as ye have seen him go into heaven. If then, Christ according to his human nature be not on earth, how can his 〈◊〉 body be on every altar? how can they eat him with their 〈◊〉? how can they swallow him down their throat? Ninthlie, such an eating and 〈◊〉 of the body and blood of christ must be holden as is profitable and comfortable to the receivers: for nothing is more 〈◊〉 and fruitful than these, being rightly received, l Matt. 〈◊〉, 26 〈◊〉 thereby remission of sins assured, and eternal glory sealed up unto us. But no fruit to our faith can come unto us by this kind of bodily eating the body, carnal drinking the blood of christ: for wicked men have as great a portion in this as the godly. Nay, by their own doctrine, it may be eaten of birds, of beasts, of Mice, of Dogs, of hogs, of vermin: to whom no profit, no comfort, no benefit can come: whereas God would have the flesh m john 6, 50 of the son of man to be eaten of those, to whom it shallbe available to life and salvation, I am the living bread, which came down from heaven, if any man eat of this bread, he shall live for ever: and the bread that I will give is my flesh, which I will give for the life of the world. Tenthly nothing can be more gross, barbarous, or inhuman, then to devour man's flesh, and to drink man's blood. What doth more transform men into savage and 〈◊〉 beasts? Nay worse than beasts, which devour not their own kind? what is more contrary to the pureness & holiness of God's law n Psalm. 12, 6 & 19, 9 then this? The words of the Lord are pure words, as the silver tried in a furnace of earth fined seven fold. The fear of the Lord is clean: the law of God is spiritual, holy, just, and good. And the gospel bringeth salvation to all degrees, and teacheth us, that we should deny all ungodliness, and worldly Iustes, and that we should live soberly, righteously, and godly in this present world. But what can be more repugnant to godliness, soberness, and righteousness, then to tear wirh the teeth o Cyril. 〈◊〉, xi. and jaws man's flesh, and to drink his blood, from which the Capernaits abhorred? what more crosseth the Religion of Christ, the law of god, and the light of nature, than man to devour man and the bowels of one to be in the bowels of another? And are not their stomachs strong to digest this meat? did not god in the law command p Leuit. 17, 〈◊〉 to abstain from eating the blood of beasts and from strangled? did not the Apostles for a time renew it q acts 15, 〈◊〉 among the christians, in respect of the weakness of the jews, because Moses was read in their synagogue ever saboth day? to what 〈◊〉 should this be done, if the church had tasted the blood of ch. with their mouth, or swallowed his body in their bellies? And do not the Scythians and all the gentiles that are not utterly void of 〈◊〉, abstain from man's blood, and 〈◊〉 devouring his flesh? wherefore, these men are worse r Hom. Odis. lib x Virg. aeneid. lib. 3 Plin. nat. hist lib. y, cap 〈◊〉 than the Scythians, barbarians, and Gentiles, yea worse than the Cannibals & Indies that eat their enemies. but these devour ch. whom they call their L. and mayst, like Actcons' hounds (to compare one fable with another) only here lie the differences, they devoured their Lord under the shape of a stag or Hart, they eat their Ovid Met. lib. 3. mayst, under the forms of bread and wine: these fastened their mouth, upon their master because they thought him absent and not present under that shape, they openly confess their master to be present, and yet 〈◊〉 profess to devour him with their jaws, and swallow him in their stomachs, wherefore, these men are more cruel. eleventhly, if Christ be present in the Sacramant bodily and carnally: in what body shall he be present? Whether in his glorified body as he is in the heavens, or in his mortal body as he was upon the earth? In one of these he must be present necessarily, if he be present fleshly. Whatsoever they answer, they are taken onboth hands, & are strooken down as with a sword that hath two edges. Dare they say he is thus present in his mortal body? This cannot be. For it is certain, he hath not now a mortal body, but a glorified body: this corruptible hath put on in corruption, t 1 cor. xv, 54 this mortal hath put on immortality, and death is swallowed up in victory. This the u Rom. 6, 9, x Apostle confirmeth, this the Scripture teacheth, this Christian faith beleeveh. Christ being raised from the dead, dieth no more: death hath no more dominion over him: For in that he died, he died once to sin, but in that he liveth, he liveth to God Like wise Heb. 7. 25 This man because he endureth ever, hath a priesthood which cannot pass from one to another, seeing he ever hueth to make intercession for them. And chapter 9 of the same Epistle, he is entered into heaven, not that he should offer himself often, but he was once offered to take away the sins of many. These testimonies duly considered, he cannot be present in a mortal body. What then, will they be helped, to say he is present in his glorified body? Then, he cannot now be present in the sacrament of the supper, as he was present to the Apostles, sitting at the table with them, and preaching unto them of his death: he cannot be present in the same body that he did deliver to his Disciples in the institution of his last supper. For the body of Christ was then mortal and not glorified, than he had not suffered death upon the Crosle, he was not risen and ascended into the heavens, to sit at the right hand of his father: so that they must seek another place then these words of Christ, a Math. 26, 26 This is my body, this is my blood, to build their real presence and transubstantiation, for they pointed out his mortal body, because his body was not yet glorified, when the sacrament was instituted. Besides, what a uniserable glorified body should this be, to be subject to the pleasure of every priest, to come at his call, to stay till he commandeth, nay to suffer himself to be torn with the teeth of every receiver? Wherefore, the presence of his glorified body, cannot be grounded upon these words of Christ touching the Sacrament, This is my body. Neither let them say as Campion, that boasting champion like an other Goliath, b 1 Sam, 17, x challenging the host of God, sometimes said in the Tower-conference, that this is a fallation, c conference day 3. inasmuch as his glorification 〈◊〉 it not a diverse body, and that a man whole, and a man sick, at sundry times make not a several man. This lesuitical device hath no colour of reason, but a trick of evasion. For we speak not of the difference between Christ's glorified and mortal body, but of the meaning of the words this is my body: whether Christ understand his natural and mortal body wherein shortly he was to be glorified, or whether he understand it of his body glorified? Either it must be understood of the one, or of the other, or of both: or rather indeed of neither, except they will have the words taken and spoken one way to the Disciples, and another way to us. Thus, the meaning of them when they were first uttered, should be, This is my mortal body: but now spoken to us, taken in another sense of us to the end of the world, This is my glorified body. So then, the same words spoken to the Disciples should be false as we are to understand them: and the disciples should be deceived, understanding them as we do take them. What is this, but to bring us back again to the reproachful comparisons and blasphemous assertions d Pighi. Hierar. li, 3. cap. 3 censur, colon dial. 4 p2, 112 Cusan, epist. 2. & 7. of sundry Popish writers, to compare the scriptures to a nose of wax, and a rule of lead, that they may be expounded diversely, and framed to times, so as at one time they may be understood one way, & at another time they may be interpreted another way. These things before being duly considered, we may safely conclude, that christ is not present in his natural body. Lastly, the presence of christ in his natural body, abolisheth the light of reason, and confoundeth the nature of things. For what is more repugnant to reason, then for a man to bear himself in his own hands? that a man should 〈◊〉 up himself? that another should eat him, yet he remain untouched, untasted, and uncorrupted? that one and the same man should be visible and invisible, present & absent, in the teeth of the disciples, and at the table with the Disciples, be a man of stature, and yet be contained and comprehended in a little Cake and Cantle of bread? Now, as by these reasons and sundry other that might be alleged, the real presence is sufficiently convinced: so the arguments brought to maintain and uphold it, are easily e Objections alleged to maintain the real presence are answered answered. For as the doctrine is false: so the reasons are weak and foolish. First they object the words of institution, for the defence of this cause. For as in the questions of the supremacy, of Peter's pretended, of the Popes usurped (which are many) they always allege the words of Christ's to Peter, Pasce oves meas, f Bellar, tomo. primo. feed by sheep: so do they deal in controversies of the Supper, where we miss not long Hoc est 〈◊〉 meum, This is my body. His words Objection 1 (say they) are true, therefore we must believe them: he is a man of his word, therefore we must credit him: if then we be deceived holding his body to be present, he hath deceived us. I answer, the question is not of the truth Answer. of the words whether they be true or false, but of the interpretation and meaning thereof, which we say is figurative, and yet no other than is usual when the Scripture speaketh of other Sacraments to the church, g 〈◊〉, 17, 11 as circumcision is the covenant: the lamb is the passover: the cup is the new testament; the breaking of the bread is the communion of the body of Christ: the rock is Christ: baptism is the washing of our new-birth. Are not all these places like to the words of Christ's institution? or can they deny them to be understood 〈◊〉 and not properly? so the meaning of those words is, that the bread which he had taken, broken, and given, is a sign and figure of his body: it is now no longer common bread, but are presentation of his body truly offered to all, and truly given to all the faithful. Our Saviour Christ spoke many things to his disciples figuratively, not literally to be taken: he said, h Math. 5, 13 they were the salt of the earth, the light of the world, a City set on a hill: he speaketh of cutting off the hand and pulling out the eye: he calleth himself i john x, 9 a door, k john 15, 1 a vine, l john 14. 6 a way: are not these figurative and metaphorical speeches? Again, the circumstances of the text, the nature of a Sacrament, and the Articles of our faith, will not suffer us to take them properly: besides this, that they should command us an horrible and Wicked thing, to eat man's flesh and drink his blood. Moreover, the Evangelists never say, the bread is transubstantiated into his body, or the wine into his blood, or that the body and blood of Christ are in the bread, or under the bread, or with the bread: all the circumstances teach, that the bread is a Sacrament of his body, the Wine is a Sacrament of his blood, as circumcision was a sign of the covenant, the Lamb a sign of the Passeover, the rock a figure of Christ. Lastly, as Christ speaketh to the evil servant, m L●k nineteen, 22 Out of thine own mouth will I judge thee: so the adversaries themselves give sentence on our side, and one arch-papist condemneth another. Bishop Fisher writing against Luther affirmeth, that k john 15, 1 no man can prove by the words of the Gospel, that any priest in these days doth consecrate the very body and blood of Christ, and therefore n Fish, cont. capti. Babylon Lindanus, among the rabblement of Traditions which he reckoneth, rehearseth the real presence. Likewise, Tonstall another Bishop of the same birth holdeth, that it were o Lindan. panopl. lib, 4. better to leave every man to his own conjecture, as they were before the counsel of Lateran, then to bring in such questions. And Biel a man of the same stamp, not inferior to the rest, p Tonst lib 1 de Sacr p. 46. confesseth that it is not found in the canonical scriptures, that christs body is in the Sacrament. And let them tell us their opinion, whether that hildebrand held this bodily presence, q Gab Biel. in 〈◊〉. 〈◊〉 when he cast the Sacrament into the fire, contrary to the liking of certain cardinals present with him? Thus we see, counsels, sathers, reasons, doctors, schoolmen, Bishops, cardinals, Popes, and others of the adversaries themselves fight against the 〈◊〉 presence of Christ: and the Scriptures themself overthrow it. Secondly, they object the words of Christ, Except ye eat p john 6, 53 the flesh of the son of man, and drink his blood, ye have no life in Objection you. I answer, these words are not understood of the Sacrament, they were uttered long before the institution of Answer the Supper, and therefore could not be referred unto that which as yet was not: so that Christ speaketh of spiritual eating, not of carnal: by faith, not by the mouth, whereby we abide in him and he in us: but many eat the Sacrament of his body that have not him abiding in them, not themselves in him. Again, without this eating of his 〈◊〉 here spoken of, q joh. 6, 54 no man can attain eternal life: but many have eternal life, that never are partakers of the Lords Supper. Besides, how absurd is it for those to imagine that Christ naming bread, speaketh of the Sacrament of the altar? for they would have no 〈◊〉 of bread to remain, but one lie the figure, show, and likeness of bread: so that according to the devise of their newfound doctrine, he might more 〈◊〉 say, I am no breude, or, I am the shears of bread, then as he doth, r john 6, 32 I am the true bread. Moreover, it christ promising to give bread for the redemption of the world, had pointed out the Sacrament of his Supper: then he should have given his flesh for the salvation of mankind, not upon the cross, but in his last Supper. Wherefore then served his death? What need was there to shed his blood on the cross? Furthermore, if these words be referred to his Supper, than the supper may be celebrated without material bread and Wine without giving of thanks, without blessing, without consecration, without breaking and distributing of the bread, without pouring our, and delivering of the wine, and without remembrance of the death of christ. For in this place we have no mention of these things. And shall we imagine that the sacrament is spoken off, where neither the matter, nor form, nor word of institution, nor minister, nor external rite is once remembered? Lastly, to eat the flesh of Christ and to drink his blood, is nothing else but to come to Christ, and to believe in Christ, as appeareth in the text, s Ioh 6. 35. 44 I am that bread of life, he that cometh to me shall not hunger, and he that believeth, in me shall never thirst. And speaking of faith he faith. No man can come to me, except the father which hath sent me draw him. This his truth t Biel. sect 84 supper can. niis, is so clear and evident that many of the adversaries are driven to confess it, howsoever some of them seek to cast mists before the eyes of men, that they may not espy it, among the which are Sanders and Bellarmine. And as we have showed before, how the Schoolmen and Doctors of the church of Rome are together by the ears in sundry controversies about the supper: so are they about the true interpretation of joh. 6. some understanding it of the sacramental eating, some of the spiritual eating, u Hos, conses de Euchar, and some of both. Thirdly, they object the omnipotency, of God: that he is able to turn the bread into the body, and the Wine into his blood: he is able to make it really present in heaven and earth, and wheresoever Mass is said: he is able to make a body to be in many places at once, and yet not occupy a place. I answer, when all other reasons fail, they fly to god's omnipotency as unto a sanctuary and place of refuge. But this will not prove a real presence. For albeit God be omnipotent and almighty: must he therefore do all things, yea offer violence to his own body, to maintain their absurd and heretical opinions of the real presence and of transubstantiation? Must his power attend upon their fancies and dreams? Cannot he be omnipotent, except their positions and assertions be granted? There is no fear of God's power, albeit we withstand their carnal presence. For touching the omnipotency of god, a Two rules to be observed concerning God's omnipotency. we must observe these two rules and conclusions. First, god's power is never to be opposed and set against his express will, plainly and certainly known: for God is not contrary to himself. Now then, it is not enough to prove that God can turn bread and wine into the body and blood of Christ, unless they prove he will turn them into his flesh and blood. We ourselves can do many things, which we do not, and which we will not do: so we must know, it is with God, he could have added wings to man, he might have made many worlds, if it had pleased him. Christ of b Math. 3, 9 the stones could have raised up children unto Abraham. Christ could have prayed to his father in his affliction, to send him c Math. 26, 53 more than 12. legions of angels, but how then should the scriptures be fulfilled? Wherefore, we are not to reason of his power, unless we be assured of his will revealed in his word, as we see Christ 〈◊〉 against the Saducees saith, Ye are deceived, not d Matt. 22, 29 knowing the scriptures, nor the power of God. Where we see, he joineth the scriptures and the power of God together: so 〈◊〉 he is truly said to be omnipotent, e Aug. de tempo. serin. 119 because he can bring to pass whatsoever he will: neither can the effect of his will be hindered or resisted. Now, it is the known will of God, that christ should have a true body, that he might be a true man with his quantity and dimensions. The second rule to be remembered, is, f No contradiction is in God. that in God there is no contradiction: & that whatsoe'er necessarily implieth a contradiction, is an argument not of power, but of weakness. This the scripture; decree, this the fathers deliver, this their own schoolmen determine. For, g 2 cor. 1, 19 in God is not yea and nay: he abideth faithful, he cannot deny himself: he cannot die, he cannot lie, he cannot deny his word, he cannot sin, he cannot deceive, he cannot be deceived. These and such like 〈◊〉 cannot do: which if he should do, he were not omnipotent. For this h Aug. de trincap 15, lib. 15 Confess lib. 12 cap. xv were a token of impotency, not of omnipotency: of debility, not of ability: of want and weakness, not of strength and power. For, in every contradiction i Arist. de interp. li. 1, ca 5 there is falsehood and a lie which cannot agree to God, who is truth itself, and therefore he cannot make affirmation and negation, truth and falsehood, yea and nay to be true together, which things are impossible. Yea the popish schoolmen k Thom. contra gent. lib. 〈◊〉 cap 84. & 1. 2 cap 25 confute this popish fancy of the real presence, when they teach that God cannot do any thing wherein a contradiction is implied, and that all other things he can do, and therefore is omnipotent. Now, who seeth not, that herein is a manifest and notable contradiction, that christs body is made visible and invisible together; finite and infinite; circumscribed and uncircumscribed; to have dimension and to want dimension; to be compassed in one certain place and to be in a great number of Sacraments in many places; to be included in a little bread on earth, which is contrary to that nature of a man's true body, & not to be contained therein; as 〈◊〉 in heaven, and there having the natural properties of a true body, which cannot 〈◊〉 brought within so narrow a compass as the wafer cake. Wherefore, the absurd conceit of the real presence cannot be maintained without many contradictions. For, if christs body be visible, how can it be invisible? If it have all the properties of a naturalbody, how can it be without the properties of a natural body? If it be finite how can it be infinite? Lastly, if it be an inseparable & necessary adjoint to a true body to be contained in one certain place: how then can it be true, that his body is in ten thousand places without any circumscription? So then, God's omnipotency cannot build up the monstrous work of the real presence: inasmuch as the body of Christ cannot be brought within the slender compass of a mathematical cake, without falsehood and destruction of all the properties incident unto a true and natural body. Lastly, as an esfect of God's omnipotent power, they object, the bread and Wine are turned into the flesh and Object blood of Christ (appearing bread and Wine still) by a wonderful Miracle which is wrought by the words of consecration and by a mighty work of God. This objection hath been sufficiently answered already. Answer. We have proved, that every Miracle may be seen and discerned by the outward sense, as the Miracles of Moses, of the prophets, of Christ, and the Apostles: and therefore the jews said unto Christ, l john 2. xviii Show us a miracle, teaching that miracles are to be judged by sight and sense. When Moses turned m Exo 4, 5 etc. the Waters of the Egyptians into blood, the sight perceived, the taste discerned it. The Miracles n john 2: 9 of Christ appear evidently, and were apprehended by the senses of the body. He turned water into Wine: the taste judged there of: the dumb spoke, the ear heard them speak. The Lame walked, the dead were raised: the eyes perceived the motion, all 〈◊〉, and were astonished. In like manner, if the bread and Wine were changed, either the eye or taste should perceive it, and all the Disciples would be astonished. Again, after the Gospel was plentifully confirmed and had taken root, and the Apostles were dead, such Miracles ceased, as experience teacheth. Besides, the holy supper is an ordinary Sacrament of the Church: but every miracle is extraordinary, or else it is no Miracle: so that unless we will turn ordinary into extraordinary, and make miracles as common as Sacraments, o No miracle in the lords Supper we must remove miracles from the supper. Furthermore, if the real presence were wrought by a miracle, every priest should be a worker of miracles and wonders, and an ordinary calling should always be accompanied with extraordinary gifts. But their office of priesthood hath not this gift (in their own judgement) generally given unto it. Wherefore, miracles being p 〈◊〉, in 1 cor. cap, 2 〈◊〉 6 now ceased, are not found in the supper. Lastly, Augustine gathering all the Miracles written in the Scripture, q 〈◊〉, de 〈◊〉. 3. c x yet speaketh not of this: nay he not only omitted it, but slatly denieth any miracle to be in the Sacrament, when he saith, It may have honour or reverence as an holy thing, but cannot be wondered at as a strange or miraculous thing. If then it be a Miracle, it must be in the number of lying Miracles spoken off by the r 2 Thes. 2. 9 Apostle: so that Transubstantiatyon and the real presence are real contraries or contradictions, repugnant to the Scripture, to faith, to reason, to learning, to sense, to nature, to God's ordinance, absurd and impossible; and therefore of all God's people to be abhorred & abjured, being a renewing of the old heresy of s The error of Eutiches Eutiches, who held that Christ's body after his 〈◊〉, was made equal with his divinity. To conclude this use, we do not exclude all presence of Christ out of the Sacrament: but distinguish the manner of his presence: which we have showed to be in the supper truly, not grossly: effectually, not fleshly: spiritually, not bodily: sacramentally, not carnally: mystically, not naturally. The former use was touching knowledge and faith, instructing 〈◊〉. what to hold of the real presence. The next use is touching our obedience and duty. For, is Christ the chief substance of this sacrament, and his body and blood given us for the food of our souls: a gift far above heaven and earth? Then we are bound to hunger after him, to desire him with an earnest appetite and desire, as we come to our meat and drink. Hunger is a great thing, and we say it maketh men leap over a stone wall: he that is hunger bitten, will eat his own flesh from his arms. In this corporal hunger then are two things that pine and pinch men: first, a pain in the lower part of the belly, arising from emptiness: secondly, an exceeding appetite to be filled and satisfied: such have t Deut, 28, 53 57 killed, dressed, and devoured their own childen, rather than they would starve: this pain hath been so great, this longing hath been so extraordinary. So must it be with us in the spiritual hunger 2 King 6. 29 Lam. 4. 10 after Christ: we must be inwardly pained in soul for 〈◊〉, and for the wrath of God kindled for our sin: and then have an hungering 〈◊〉 and longing appetite, that we may possess Christ, and lay hold on him to our salvation. Whosoever cometh to his ordinary meat without hunger, it were better not to eat: it ingendreh gross and evil humours, and bringeth a surfeit to the body. So, whosoever desireth not christ with an hungry soul, earnestly longing after him, and craving nourishment from him, cannot be filled with good things. The want of this hunger, is a cause why so few receive Christ, and profit not by the means ordained to that end, as the word and sacraments: these come to them of custom rather than with conscience, and for fashion rather than with faith: these men are not fit to be Christ's guests, that hunger not after him. Wherefore, u Esay 55, 1 the prophet 〈◊〉 all such as faint in their souls through hunger and thirst of this food, Ho, every one that thirsteth, come to the 〈◊〉, and ye that have no silver, come, buy, and eat: come, I say, buy wine and 〈◊〉 without silver and without money. And the Apostle Revel. 22. 17, Let him that is a thirst come, and let whosoever will, take of the water of life freely. Likewise the Evangelist, Luk, 1, 53. He filleth the hungry with good things, and sendeth the rich empty away. But where is the desire of these things? Where is the hunger after this heavenly food? Where is the thirst after the waters of life? Truly, of all gifts this is the greatest: yet the greatest number care nothing for christ nor for his gifts. As the Israelites in the wilderness loathed a Num. 11, 5 etc. Manna, and desired to return into Egypt: such are there among us, no desire, no affection, no zeal this way: they spend their cogitations and endeavours to gain honour, they thirst after Silver and Gold, they delight in earthly pleasures, they covet houses, lands, and wealth of the world: these things they abound in these things they make their happiness and their heaven. Such as these, there are thousands in the bosom of the Church, that hunger more after these transitory things, then after heavenly: Such are b Heb. xii, 16 profane persons as 〈◊〉, who preferred a mess of pottage before the blessing: and as the Gadarens, who preferred theirswine before christ, & therefore besought him to depart out of their coasts. But let us learn better things: for all these shall vanish and come to nothing. And what shall it profit c Mat. 16, 26 a man if he win the whole world, and lose his own soul? Let us not labour for the meat that d john 6, 27 perisheth, but for the meat that endureth to everlasting life, which the Son of man shall give unto us. Therefore, let us remember, whensoever we come to his table to be partakers of this Supper, to come with a great longing after life, and salvation from him, as we desire bodily meat when we are hungry, and drink when we are thirsty: then shall we by him be satisfied and saved, otherwise we cannot lay hold on him: we may receive the outward sign, but we cannot receive the graces of christ offered unto us. Thus much of the third inward part of this Sacrament. Chap. II. Of the fourth inward part of the Lords Supper. THe last inward part of this sacrament of the supper remaineth, which is the a The fourth inward part of the supper is the faithful receiver faithful and christian receiver. As every communicant sensibly and outwardly taketh the bread and wine given unto him: eating the bread and drinking the Wine for the nourishment of his body: so the faithful receiver apprehendeth and layeth hold on christ by the hand of faith, and applieth him particulally, that the feeling of his true union with christ may daily be increased, b john 1, xii according to that saying joh. 1. As many as received him, to them he gave prerogative to be the sons of God, even to them that believe in his name. And 1 Cor. 10. The cup of blessing which we bless, is it not the communion of the blood of Christ? The bread which we break, is it not the communion of the body of Christ? Wherefore, when we do faithfully and worthily take the bread and the cup into our hands, we must consider that withal we take and receive jesus christ himself offered unto us. When we eat the bread and drink of the cup, and so apply them to our bodily uses: we must consider, that we apply christ jesus to ourselves, even to our souls, particularly, that he is meat indeed, and that he is drink indeed unto us, if we bring with us the hand of saith. For faith is like c Faith is like the mouth of a vessel the mouth of a vessel: if you pour liquor upon it all the day long, unless the mouth of the vessel be open to receive it, the Water is spilled on the ground, & the vesselremaineth empty: so may a man come to the lords table every month, receiving the bread & wine that represent whole christ, yet except he bring with him faith, which is the mouth of the soul, he receiveth not Christ unto a spiritual life, to be his righteousness and sanctification. And this is the reason, why we receive a little portion and a small quantity as well of bread as wine, d Concil. Nicean ex Biblio. vatican. use 1 because the end of our eating and drinking serveth for the sanctification of the spirit, not for the shilling of the body. Now let us see what uses are offered to our consideration, in the meditation of this truth. First, seeing only the faithful are partakers of the things signified in this Sacrament: we see all do not receive alike, there is a difference to be made among receivers. But as you snatch after the leaves of the tree, and let go the fruit, want the profit of their labour: so is it among many men in this world, who take the sign of Christ, but let go Christ. Now, as Moses entreating of things e Leuit. 11, 4 clean and unclean, noteth out four sorts of beasts, some only chew the cud, and some only divide the hoof, some neither chew the cud nor divide the hoof, and some both chew the cud & divide the hoof: or, as in the days of the Gospel, some were circumcised in heart not in flesh, f Gal, 2. 3 as Titus: some were circumcised in the flesh not in the heart, as judas: some were circumcised neither in flesh nor in the spirit, g Bph, 2, 11 as the gentiles: and some were circumcised both in the flesh and in the spirit, h Act. 16. 3 as Timothy: so is there a difference among receivers, i 〈◊〉 sorts of receivers some receive Christ only spiritually, not sacramentally: some only sacramentally, not spiritually: some neither receive him spiritually, nor Sacramentally: and some receive him both spiritually and Sacramentally. Of these we will speak 〈◊〉 and in order, as they have been propounded. The spiritual eating is by faith, whereby we are made one with Christ and partakers of his benefits without the Sacraments, k john, 6, 56, where of Christ speaketh, He that eateth my 〈◊〉, and drinketh my blood, dwelleth in me, and I in him. Thus to eat him, is to believe in him: and therefore he useth these words, l joh. 6 29. 33 35 as being of one force, to believe in him and to eat him: to drink him, and to come unto him, This is the 〈◊〉 of God, that ye believe in him whom he hath sent: I am that bread of life, he that cometh to me shall not hunger, and he that believeth in me shall never thirst. Again, m joh. 6. 54. 40 Christ attributeth the same fruit and effect to them that believe in him, that he doth to them which eat his body & drink his blood: therefore by eating and drinking he meaneth nothing but believing. He that eateth my flesh, and drinketh my blood, hath eternal life: And in the 40. verse of the same chapter, he saith, This is the will of my father, that every one that believeth in the son, should have cternall life, and I will raise him up at the last day. Hereby we may see that Christ attributeth the same to believing, which in the other place he did to eating and 〈◊〉: so that the meaning of Christ is, that to believe in him is to eat him. And thus many receive Christ, eating and drinking his body and blood, that never came to the Sacraments. here 〈◊〉 some will object, If this doctrine be true, then are the Sacraments needless. For if Object we may 〈◊〉 christ by faith spiritually without any use or coming to the lords supper, to what end serveth the Supper? It seemeth by this, to be made void and superfluous. God forbid: for the sacraments are the holy ordinances Answer. of Christ by his blessing appointed for our help and benefit, so that the most perfect christians of the strongest faith, have need to seek the strength ofsaith against weakness and wavering in the promises of God. Notwithstanding, we must confess to the glory of god and the great comfort of many persons, that the faithful soul may and doth often feed upon christ to salvation, beside the use of the sacrament. For the spiritual grace is not of necessity tied to the outward signs, as if without them God cannot or doth not sometimes bestow the same. We see in the acts of the Apostles, n Act. 10, 2. 44 Cornelius and his company was sealed with the spirit of God before the receiving of the outward sacrament. Abraham believed the promise being strong in faith, o Rom. 4. 18, 10, 18 and under hope believed above hope before circumcision was given unto him. Thus also the believing thief upon the cross, though he did never receive the sacrament of christ, yet he did eat the body and drink the blood of christ to eternal life: so that he believed in him, p Luk. 23, 40 and was the same day with him in paradise. He was not crucified for the profession of christ, but was condemned for the merit of his transgression: neither did he suffer because he believed, q Lumb. sent. lib 4. dist. c. 1 but he believed while he suffered. He was not baptised, he received not the Lord's supper, yet his r Rom. 10, 10 saith saved him, spiritually eating the true food of everlasting life. Rome, 10. With the heart man believeth unto righteousness, and with the mouth man confesseth unto salvation: for the scripture saith, whosoever believeth in him shall not be ashamed. According to that in the prophet, The just shall live s Habac. 2, 4 by faith, And john 11. I am the resurrection and the life he that believeth in me, though he were dead, yet he shall live, and whosoever liveth and believeth in me, t 10. xi. 25, 26 shall never die. This ministereth great comfort in trials, and tribulations, to consider that howsoever by sickness, by persecution, by imprisonment, we may be separated from the Supper of christ, u Rome 8, 35 yet we cannot be separated from christ: though we may be hindered from eating him sacramentally, yet we cannot be hindered from eating him spiritually: though we may be kept from eating the bread and drinking of the cup of the Lord, yet we cannot, by the malice of Satan or violence of his instruments, be kept from feeding upon christ by faith to salvation. Again, other receive christ only sacramentally and not spiritually, who are partakers of the outward Elements of bread and wine, and so receive the bare signs of the body and blood of Christ. For, as they are said to eat the true body of christ spiritually, which receive christ with the mouth of the soul, that is, by a true faith, and are truly joined to him: so they eat him sacramentally, that handle, eat, and drink the signs and seals of his true body; but because they want faith, they want the means to receive christ himself. Thus many have been baptised, that were never regenerated and inwardly purged, a Act. 8, 13 as appeareth in Simon the sorcerer whose heart was not upright, so that albeit he were partaker of the Sacrament of regeneration and repentance, yet he remained in the gall of bitterness and in the bond of iniquity. So, many have resorted to the Lords Supper, that never drew nourishment or strength of Faith from him to life and salvation: and thus many thousands in the world come to the sacraments. 〈◊〉, some neither receive Christ spiritually nor sacramentally: and such are they, that never come to christ nor receive the sacraments of christ: such are they that live out of the bosom of the church, as it were out of the Ark of Noah, as Infidels, jews, Turks, Saracens, Persians, and such like, these mast needs perish in the deep floods of Gods endless judgements. For, as christ is the fountain of life, and the wellspring of all b Colos. 1, 19 & 2, 3 heavenly treasures that accompany salvation, and the Sacraments his instruments whereby these graces are conveyed unto us, and the church the parties to whom both these belong: so such as are without Christ: without the sacraments, without grace, without the church, and consequently without the privileges that pertain to the heirs of his eternal kingdom, lie in darkness, and in the shadow of death, c Mat. 15, 26 and are as Dogs to whom the children's bread doth not belong. Lastly, other receive Christ both spiritually by faith, and sacramentally with the mouth, who are partakers both of the signs and of the things signified, who eat of the bread of the L. d Aug. tract. 59 in johan. & the bread which is 〈◊〉 L. And thus the apostles thatsat at the table with christ at his last supper, did receive him, applying the outward part to their bodies, and the inward part to their souls. Also, thus all the faithful that come to the table of ch. to the end of the world, do receive him spiritually and sacramentally to the great comfort of their own souls: & thus must every one of us seek to come to ch. whensover we come to the sa. of ch. Wherefore, we see what difference and distinction is to be made between those that receive christ, that we be not deceived in the manner of the receiving of him. Again, seeing only the faithful are the inward part of this sacrament, it is not to be administered to such as show themselves unfaithful and unrepentant, so far as they may be known so to be. Such as are without faith, without repentance, without sanctification have no right and interest in this blessed communion. For, if every one should without difference be admitted and received: the Church of God, which is a blessed fellowship of saints, should be turned into a sty of unclean Swine, a stable of unclean beasts, a cage of 〈◊〉 birds, and as Christ speaketh, the e 〈◊〉, 2, 16 Luk, 19, 46 house of God should be made a 〈◊〉 of thieves. God did shut out of his f Ezek, 44, 9 Levit, 10, 10 Math, 7, 6 sanctuary every stranger uncircum cised in heart and in the 〈◊〉: he commanded also the priests to put a difference between the holy and profane, between the clean and unclean. 〈◊〉 her to belongeth that saying of Christ Math. 7. Give ye not that which is holy to Dogs, neither cast ye your pearls before swine, lest they tread you under their 〈◊〉, and 〈◊〉 again all to rend you. If therefore such as remain in gross and open sins of blasphemy, swearing contempt of God's word, adultery, 〈◊〉, uncleanness, wantonness, drunkenness, maliciousness, and such like, offer themselves at any time with the rest of the members of the church to partake this supper, and as it were insectious lepers come into the Lord's host g Levit, 13, 3 45, 46 Numb, 5, 2, 3 2 King 15, 5 to be admitted to the sacrifices: it is the Pastor's duty to use the power of the keys, and bar them from this Sacrament, until there appear in them the testimonies of repentance, and the confession of their offences. Should not the shepherd fever the rotten and 〈◊〉 sheep from the fold? Doth not h 1 cor, 5, 6 a little leaven sour the whole lump? Will an householder admit into his house every one that vaunteth himself to be of the household? The Idothers, by the light of nature, i Hesiod, 〈◊〉 oper 〈◊〉 dier. Eustath in 〈◊〉. lib. 1 would not suffer all to approach to their sacrifices, their heathenish sacrifices, but cried out that profane persons should be packing and get them thence, and not presume to offer with unwashen hands. Such as have a very clear 〈◊〉 aine and spring of Waters committed unto them, if they see 〈◊〉 swine come to ward it, k Chris. hom. 83. in Mat. cap, 37 must not suffer them to trouble the spring and annoy the water. Shall they then, that have the sacred and hallowed spring, not common water, but of the precious blood of Christ springing up to eternallife committed unto them, l Zeph. 3, 4 suffer such as are notoriously 〈◊〉 with sin, to profane the blood of Christ, and make a mock of him to their own destruction? Wherefore such as are open Wicked persons are not, without open repentance, to be admitted to the Sacrament of the supper, but to be separated from the Church, as dead members from the body, and as rotten sheep from the flock, m 1 Cor. 5, 7 use. 3. that the rest may be preserved in sound doctrine, and in innocency of life and conversation. Moreover, if only the faithful receive christ, let every one prepare a true and lively faith in his heart. It is not enough to have the bodily hand to receive, the mouth to taste, and stomach to digest: but we must bring with us the hand of faith. For this holy supper, albeit by God's ordinance it be a spiritual thing, yet through the unworthiness of the receivers, it becometh a mere corporal & earthlything. The passover was a lively figure of Christ, o Reue, xiii, 8 representing the lamb slain from the beginning of the world: but such as did eat thereof unworthily, it was to them an instrument of destruction, and as the messenger of death. judu was one of the twelve and did eat the paschal lamb with the rest, but he did not eat christ with the rest: he did receive damnation to himself, p john 13, 2 Satan entering into him, and procuring the confusion of soul and body. It seemeth he received the supper of the Lord, q joh. xiii. 30 forasmuch as joh. 13 the Evangelist noteth, that as soon as he had received the sop, he went immediately out. Wherefore r Luk. 22, 〈◊〉 that which Luke affirmeth, cha, 22. Behold the hand of him that betrayeth me is with me at the table, albeit it be set down after the supper, yet, was uttered before the supper, according to the usual manner s Hil. in Mat. c, 30. & lib. 8 de Trinitate of the scripture. And this is the judgement of sundry writers s Hil. in Matt c. 30, & lib, 8 de trinitate. Clem. Rom. con, l, 2, c. 61 both old and new. But inasmuch as he was present at the Passeover, which was a figure of the passion of Christ, God by this one fearful example teacheth, that he never suffereth the abuse of his Sacraments to go unpunished. The Apostle saith. 1 cor. 11. He that eateth and drinketh unworthily, eateth and drinketh his own judgement: t Zanch, de redemp, lib, 1 cap, XIX & 16 Beza in 10. 13 & tractat. de excom. for this cause many are sick, and weak among you, and many sleep. ungodly persons that he and live in sin, together with all impenitent persons, attribute to much to the outward sign, and rest therein as in the comfort of their souls. Adam thought after his fall, if he could reach out his hand & take the fruit of the tree of life and eat thereof, u Gen, 3, 22 he should live for ever. For these words used in that place, Lest he put forth his hand to the tree of life, & eat and live for ever: do respect the purpose and intent of the man, not the event and issue of the matter: inasmuch as the eating of that fruit all the days of his life could not give grace, or restore him to that life he had lost, and to that high estate from whence he was fallen. Now, as he imagined, if he could but taste of the tree of life again, it should go well with him: so his posterity in all ages, dream of a secret power inherent in the sacraments, whereas by taking the same unworthily, and by judging of them corruptly, sin is increased, god is offended, and the punishment is doubled. The ark was a testimony of god's presence, a witness of his love and leag with man, and an assured sign that God would make his dwelling place among them, that he would abide with them, that he would walk before them, that he would be their gracious God, and that they should be his people: but the Priests, elders and people attributed overmuch unto it, and far greater things than they 1 Sam. 4, 3 ought, They said, Wherefore hath the lord smitten us this day before the Philistims? Let us bring the ark of the covenant of the lord out of shiloh unto us, that when it cometh among us, it may save us out of the hanàs of our enemies. Even as the church of Rome, when any judgement or calamity is upon them, carry forth their breaden-god on procession, hold him up to be seen, and adored, and thereby think to have themselves delivered, and God's wrath to be appeased. These never thought of turning to God with all their hearts, and of changing their lives: but ascribe salvation and deliverance to the Ark itself, and attribute power to the outward sign, which of itself and in itself was no better than a few boards joined together, and therefore through their vain confidence c 1 Sam, 4, X they were destroyed, the Ark was taken, the two sons of Eli were slain, and the whole host was discomfited. Thus is it with the sacrament, & with such as come without faith to the Sacrament. The sacrament indeed is holy, the sacramental rites are holy, the bread and wine are holy: but let them be received of persons that are profane and unholy, they make the sacraments to themselves unholy, so far are they from conferring grace and holiness to all receivers of them. For can the Sacraments make him holy that is unholy? Or a godly man, that is ungodly? Or make him to fear an oath, that is a blasphemer? They cannot: nay to such the Sacraments become unholy, and the receivers grow more unholy, as judas did after the partaking of the passover. Wherefore, God as a just judge would drive Adam out of the garden of Eden, lest putting forth his hand to the tree of life, he should take and receive it unworthily, e Mercer in 3 cap. Genes, analies, Franci Junii in Gen thereby profaning d Gen, 3, 22 the sacrament, and so eat to himself judgement. The Sacrifices were holy ordinances of God, yet when men that lived ungodly came unto them, they turned to be sin to them: so is it with all those that come without faith and feeling to the Supper of the Lord, let us not therefore be faithless but faithful. Lastly, if the faithful only receive with profit: then such as are Hypocrites and wicked livers cannot be partakers use. 4. of the body and blood of Christ, no more than God and Satan can be joined together. True it is, such may receive the bare signs, but they receive them to their condemnation, because, f Wicked men do not receive Christ. through want of faith and repentance they offend God, repel Christ from them and all his benefits, and draw unto themselves temporal and eternal punishments. For, no man can eat christ, and withal eat his own damnation. Again, whosoever eateth the flesh of christ and drinketh his blood, shall live for ever, and hath christ d welling in him to salvation (for christ can never be separated from his saving graces) but the ungodly shall not live for ever by christ with God. For christ is not eaten with the teeth or mouth, as the gospel directly determineth. john, 6. Whosoever eateth my flesh, and drinketh my blood, hath eternal life: my flesh is meat indeed, my blood is drink indeed, g john 6, 14 he that eateth my flesh and drinketh my blood, dwelleth in me and I in him. But infidels and wicked persons have not eternal life, neither abide in christ, therefore by the doctrine of christ our saviour, h Aug. tract in johan XXV they neither eat his flesh, nor drink his blood. We must open the eyes of our faith to behold him, and the mouth of our soul to receive him: for by faith only we are made partakers of him, which the ungodly want i john 4, 〈◊〉 he that drinketh of the blood of christ shall never be more a thirst. Thirdly, we know that satan the prince of darkness, ruleth in all the hearts of the children of disobedience, & sitteth in their consciences k 2 Cor. 14, 4 as the God of this world, and filleth them full of iniquity, as we see in the example of judas. Now, if these receive the body of Christ: then christ and the devil should dwell in one subject together, and be joint-possessors of one and the same house: l Luk, xi. 21 but this cannot be: these cannot be at one: these can never be friends reconciled: there is no m 2 cor, 6. 14 fellowship between righteousness and unrighteousness, there is no communion between light and darkness, there is no concord between Christ and belial. Fourthly, the Apostle teacheth, that where christ is n Rom. 8. 9 he worketh mortification and dying to sin, Rom. 8, If any have not the spirit of Christ, the same is not his: and if Christ be in you, the body is dead because of sin, but the spirit is life for righteousness sake. But the wicked are not dead to sin, they are dead in their sins and trespasses: and they have sin not only remaining but reigning in them, therefore christ cannot be in them. Fiftly, where christ is, there are all things necessary to salvation: and to whom God giveth his son, o Rom. 8. 31 to him he giveth justification, sanctification, redemption, repentance, remission of sins, and eternal life, as Rom. 8. If God be on our side, who shall be against us? Who spared not his own son, but gave him for us all to death, how should he not with him give us all things also? But the wicked have not these gifts accompanying salvation, they are not justified, they are not sanctified, they are not regenerated: therefore they cannot have christ from whom these flow. Sixtly, we are charged to try and p 2 cor. 13, 5 prove our own hearts, whether Christ be in us or not, that thereby we may discern of our estate and standing in the faith, 2 Cor. 〈◊〉. Prove yourselves whether ye are in faith: examine yourselves, know ye not your own selves, how that jesus Christ is in you, except ye be reprobates? To what purpose serveth this trial and examination, if christ may be in us, and yet remain rejected? Wherefore, Christ cannot be in us, if we be not approved, but refused of God. Lastly, the Apostle chargeth the Church of the Corinthians, not to eat things sacrificed to idols in q 1 cor. X, XX the idols temple, because they cannot be partakers of christ and the Dinels, nor drink of the cup of Christ and of the cup of devils, 1 Cor. 10. 20. 21. These things which the Gentiles sacrifice, they sacrifice them to Devils and not unto god, and I would not that ye should have fellowship with the Devils, ye cannot be partakers of the Lords Table, and of the table of Devils. Where he showeth that a man may come polluted with idol sacrifices to the Lords Supper, but then he cannot be partaker of Christ indeed and in truth. Thus we see the doctrine of the church of Rome stricken to the ground, which hold it as a principle of their faith and teach it to others, that wicked men do receive and eat r Bel. de sacr. Euch. li. 1. c. 14 Lumb lib. 4 sen. dist. 9 c 2 christ himself in the supper, making christ indeed to be no Christ. For whereas we have showed, that this sacrament consisteth of the outward signs which are bread and wine, and the inward truth represented by them which is Christ's body and blood, according to the doctrine of the holy scripture, and the common consent of all antiquity: the Romanists have turned this truth topsy-turvy, and have laid a new platform of the 〈◊〉 of the Supper. Hence it is, that they have abolished the signs of bread and wine, g Bellar. de sacr. euch. lib 1, cap. 13 and make Christ jesus an outward part, as it were thrusting him out of the doors to be received of all both good and bad, and the grace of Christ to be the inward part taken only of the faithful. Thus they make a divorcement and a separation between Christ and his saving graces, which can never be parted and divided. For whosoever receiveth Christ, partaketh the merits and graces of christ: and whosoever enjoyeth the graces of christ, embraceth withal christ himself. Besides, if christ be the sign, and the sanctifying graces of Christ the thing signified according to the rule of the church of Rome: what shall we say of the accidents and shows of bread and wine, whereunto shall they be reduced? what part shall they act and play in this comedy? wherefore we hold it as a strong truth, which we have evinced by sundry reasons, that wicked men are not made partakers of christ. Chap. 12. Of the first use of the Lords supper. HItherto we have spoken of all the parts of this sacrament, as well outwatde as inward, which is the first 〈◊〉 to be considered in the doctrine of them as we showed before: now we are to handle the uses or ends of the lords Supper, which are a Three ends of the iordes Supper. principally these three: first, to show forth with thanksgiving, the death, cross, and sufferings of christ. Secondly, to teach us our communion and growth with and in christ, thirdly, to declare our communion and growth in and with our brethren. In these three, standeth the knowledge of those rich and great benefits which are bestowed uponall worthy communicants, which have sactified and prepared their hearts for this holy action. These things being duly considered, b The false ends of this sacrament rehearsed and refelled. do directly condemn the church of Rome, who burying these true ends of the Lords Supper, the commemoration of his passion, the merit of his cross, our communion with Christ, and our fellowship one with another, have altered it like the shipman's hose into all forms and fashions, and make it profitable for all purposes, for peace and war, for tempests and calm weather, for the fruits of the earth, and distemperature of the air, for the whole and sick, for men and beasts, for the living and for the dead. And to begin with the last, as none of the least corruptions of this Sacrament, it was concluded in a Counsel, that as a prayer therein is made for the living, c conc. cabil. can. 33 so the remembrance of the dead is to be made in all Masses. It is adjudged an excellent remedy against storms and tempests of the sea, and therefore all seamen are warned in times of danger to call to their minds and remember to sing the Masses ᵈ which are accustomed to be sung for tempests. And as they make it good in storms: so they make it serve turn in the day of battle to save them from the sword of the enemy; for the Priests are charged to say the Masses used for them that go to wars. Besides, these abuses, they make it available to purge and clear offenders suspected of any crime, e Num. 5, 19 like the bitter and cursed waters, making trial of the suspected wife, whereupon the counsel of worms determineth, that If any monastery be suspected of theft, let him be purged by the taking of the sacrament. Thus Sybicon Bishop of Spire in the counsel of Mentz did by it purge himself of adultery, about the year 1100, an use never intended by the spirit of God, nor practised by any of the Apostles, to institute it to discover secrets. Likewise, sometimes it is taken to be good against enchanters and enchantments: sometimes to be good for the remedy and recovery of sickness, to deliver souls out of purgatory, to preserve from the plague, to save cattle, to cure the fever, to recover again things lost, to take away toothache, to clear the eyes, and what not? All these fancies and supposed ends of this Sacrament agree not with the institution of christ, nor with the former uses set down, which now we come to handle and to prove out of the doctrine of the Apostles themselves. Touching the first and principal end, that is, the remembrance, meditation, and showing forth the death of christ with all thanksgiving: this he commanded to us at his last 〈◊〉 from us, which ought much to stick in our minds because the last words of a dear friend ready to part from us, do often times leave behind both deep impressions and devout affections in us. Indeed, when we read of the passion and death of christ, it doth not much move us: to hear it opened and expounded, it moveth in a farther degree: but more than these, to have before our eyes a visible representation of the crucifying of christ in his last supper, doth move us most of all. The institution of this Sacrament he did in wisdom reserve, till the approaching of his death, that we might not forget him when he is gone from us. So god the father, after the universal flood drawning the whole world, for a remembrance of his mercy, in delivering Noah and his family from the waters, and of his promise made, f Gen 9, 14 never to destroy it so again: left to them and all posterity the 〈◊〉 bow. When he had justly smitten the first borne of the Egyptians, and graciously saved the first borne of Israel: he commanded Moses g Exo. 13, 1, 2 to sanctify to 〈◊〉 all the first born, that first openeth the womb, to remember the day in which they came out of the land of Egypt. When he had miraculously fed the Israelites with Manna from heaven, that men did eat Angel's food, h Exod. 16, 32 he would have a golden pot full of it to be reserved in the Ark of remembrance, for the better remembrance of so great a work. So likewise, being delivered by the precious blood of christ from the floods of sin 〈◊〉 have gone over our heads, and eased of the heavy burden that pressed down our hearts: we have received baptism to keep us in remembrance thereof, that we are ciensed from the filthiness of sin. Again, being nourished with christs body crucified, & his blood shed for us, we are commanded to use this mystery, to continue an holy remembrance of his death and passion to our endless comfort. This end, to wit, to be to us a remembrance of Christ's sacrifice on the cross, is taught by the Apostle, So often as ye shall eat of this bread and drink of this cup, ye show the lords death till he come. In like manner, the Evangelist Luk, of the bread he saith, Do this in remembrance of me: and of the cup, Do this Luke 22, 19 as oft as ye shall drink it, in remembrance of me, by declaring his death. And we declare the Lords death, when we publicly confess with our mouth and believe with the heart, that our whole hope and affiance for life and salvation, is surely set in the Lord's death, that we may glorify him by our confession, and exhort others by our example to glorify him, because his death is our life, his passion is our salvation, his suffering is our rejoicing. We ourselves are the principal and proper causes that he was torn and tormented: our sins wounded him, we ourselves crucified him: we, even we were the causes, for he was chastised for us, that by death he might deliver us from death, and from k Heb. 2, 14 him that had the power of death. Our evil motions, our vile thoughts, our corrupt words, and our sinful works, did set on work Pontius Pilate, Herod, Annas, Caiphas, judas, the Gentiles and the jews, who were but instruments, as the cross, nails, the hammer, and spear: these were, as our servants and workmen, in the evil action of his crucifying. Wherefore, to speak the truth, not Satan the tempter, not judas the Traitor, not Caiphas the highpriest, not Pilate the chief judge, not the jews that conspired against him, not the false witnesses that accused him, not the band of men that scorned him, not the passengers that nodded their heads at him, not the soldier that pierced him, not the executioners that railed and nailed him on the Cross, are so much to be accused and reproved for his sufferings, as we, we I say ourselves and our own sins. Not that we can excuse those cursed instruments that crucified the Lord of glory, who shall receive according to their works, l Zach. 12, X john nineteen, 37 when they shall see him whom they have pierced, but to teach us chiefly to accuse and condemn ourselves. We bound him with cords, we beat him with rods, we buffeted him with fists, we crowned him with thorns, we reviled him with our mouths, we railed at him with reproaches, we nodded at him with our heads, we thrust him through with 〈◊〉, we berraied him with a kiss, we pierced his hands and feet with nails, we crucified him between two thieves, we condemned him through false witnesses, we poured shame and contempt upon his person, we judged him as plagued and smitten of God. For, inasmuch as our f●lts and offences procured these things to be done unto him, we were the doers of them, and the dea'ers in them. And surely, than we are profitably grounded in the doctrine of the m Who they are that profit 〈◊〉 by christs pastion passion of Christ, when our haits cease to sin, and we are pricked with an inward grief of those great and grievous transgressions, n 1 john. 3, 6 Esay 53, 5, 6 whereby, as with spears, we pierced the side and wounded the very soul of the immaculate lamb of God, as Ioh, 3, Who so sinneth, neither hath seen him, nor known him. And the prophet 〈◊〉. teacheth, chap. 53. He was wounded for our transgressions he was broken for our iniquities: the chastssement of our peace was upon him, and with his stripes 〈◊〉 are healed: the Lord haih laid upon him the iniquity of us all. Seeing then, christ was slain for our sins, let us kill sin in ourselves; seeing he died for us, let us labour that sin may be dead in us: seeing he was crucified for us and our salvation, let us crucify our own Instes that they reign not in our mortal bodies: seeing his heart was pierced with a spear, let us have our hearts thrust through, pierced, and pricked, with unfeigned sorrow for all our iniquities. This is the right use, the true end, and the sound comfort following and flowing from the death of christ. To conclude we must learn and hold for ever, that we have the beg nning and chief cause in ourselves, which did crucify christ and crush him with most bitter sorrows: let us then be revenged of our sins, and do all despite we can unto them: let us indite them, arraign them, accuse them, condemn them and nail them to his cross: let us kill them, mortify them, and bury them in his grave for ever. This is the first end of the supper, which is sanctified by the breaking of the bread and pouring out of the wine, declaring unto us, that as the body of our lord was broken, and by violent means afflicted, so his blood gushed out and flowed plentifully out of his gaping and bleeding wounds. This must be our meditation, whensoever we come to the lords table. Chap. 13. Of the second use of the lords supper. THe second use of the lords supper is our spiritual union 1 cor. x, 16 and communion with christ. This the Apostle declareth, The cup of blessing which we bless, is it not the communion of the blood of christ? The bread which we break, is it not the communion of the body of christ? Whereby he meaneth, that the faithful which come conscionably & worthily to the lords table, are joined and united to whole Christ, by the bread Sacramentally, by faith instrumentally, by the holy ghost spiritually, and by them all most effectually. For, we take the bread into our hands, and likewise we take the cup into our hands as christ commanded, saying, b Mat. 26, 26 Take ye, eat ye, drink ye, divide ye. Neither do we lay them apart, or hide them aside, or reserve them in a box, or abstaives from them: but when we have taken them, we eat, we digest them, we are nourished by them, and they are turned into our substance. So christ, being eaten of the Godly by faith, is united to them by his spirit (as we have showed before) whereby they are made one with christ and he one with them. And as meat plentifully prepared, daintily dressed, and only seen upon the table, doth not nourish the body, or take away hunger: so, if the gospel be preached and the sacraments administered, except we apply the promises of the gospel, and believe that christ withal his gifts is ours, they prosit nothing towards our salvation. Such therefore as lawfully and worthily come to the lords supper, as to a table richly furnished and to a banquet liberally provided, must not only generally believe that Christ suffered in the flesh and died for sinners, but c Galat. 2, 20 particularly for themselves, yea communicateth himself and all his gifts to them abundantly, as certainly as themselves eat of the bread and drink of the cup. This union and communion is near, and wonderful great: and therefore the apostle fitly calleth it a mystery, even d Ephes 5, 32 a great mystery, speaking of christ and of the church. For, what union can be greater, then that which is between the thing nourishing, and the thing ' nourished? We have nothing in Adam, but that which conveyeth death unto us: so that is is needful to be joined to one which may give life to us, that as we die in Adam, so we may live in Rom. 5, 19 him. This union cannot by reason be expressed, or fully understood. As Christ, in the days of his flesh, had a double kindred, one earthly and carnal kindred, the other spiritual, that by faith received his word, and believed in his name, of whom he said, f Math. xii, 44 Behold my mother and my Brethren; for whosoever shall do my father's will, which is in heaven, the same is my brother, sister, and mother: so is it in this unió and fellowship with him, one is outward and bodily, which all mankind hath with him, in that he is partaker of our flesh and blood, the other inward and spiritual, whereby we are made partakers of him and of all his saving graces to everlasting life. As Christ was borne of the Virgin Mary, and united our nature to him, taking upon him, g Heb. 2, 16 not the Angel's nature, but the seed of Abraham, every reprobate hath this union with him, in that he took upon him the shape of a man: but there is a mystical and marvelous union, whereby he dwelleth in us by faith, whereby we are truly coupled to him, made partakers of him, delivered from sin, and made heirs of everlasting life, quickening and sustaining us, as food which preserveth the life of the body. If the arm joined to the body have no life, no sense, no benefit of vital spirits, it is no part of the body, though it be united to it: so the wicked living without faith, are as it were senseless, they have no forgiveness of sins, no sanctification, no salvation, and therefore are no true members of Christ. If he pour not life and grace into them, they are not his members: if he kill not sin in them, they are not united spiritually unto him, The bodily union with him, shall profit nothing: it is the spirit that giveth life. Seeing then the receiving of the bread and wine which Use. 1 turn into our substance, teacheth the mystical union between Christ and his members: we learn first from hence, that all the faithful and godly are truly made partakers of Christ and his graces, as the members receive life from the head, and the tree moisture from the root. For, even as the wife joined to her husband in marriage, is thereby made partaker of his body and goods, hath interest with him in the commodities of this life, g Gen. 20, 16 and looketh for nourishment, food, fellowship, protection, and government from him: so, being made one with christ, we are endued with his he avenly gifts and blessings. This must be our comfort in all dangers and temptations, in all trials and assaults, to consider that we are one with christ, we are not only dear unto him, but nearly joined with him, as members to the head, as the wife to the husband, and as the branches to the vine, and therefore can never be separated from him in life or death. Secondly, this straight uniting of the faithful to Christ, showeth that the ungodly have no part nor fellowship in use. 2 him and with his graces: though they be joined to a communion of the same nature, and have many common gifts of knowledge, and understanding, yet Christ never dwelleth in them with his saving graces and with his spirit of sanctification, he possesseth not their hearts, he worketh not in them a particular persuasion of their reconciltation to God, neither an hungering desire, above all things to be at unity and peace with him, neither a distaste and dislike of sin, neither the comfortable spirit of grace and prayer: all which are in some measure in all the faithful. Wherefore, although they may be clothed with the flesh of Christ, they cannot be said to be covered with the grace of Christ: although they be like unto him in regard of this natural body: yet they are not endued with his heavenly spirit, they have many 〈◊〉 through him, but they want such as accompany salvation. chap. 14. Of the third use of the lords supper. THe third use of the lords supper is a spiritual communion and growth with our a The lords supper is the band of charity. brethren, to be one body with them, flowing from the communion which we have with Christ. For as the union between brethren and sisters of the same blood and of the same flesh, springeth from the near conjunction they have from father and mothers as from a fountain: and as the unity and concord among servants of the same society, ariseth by means of the same master: so the faithful that have communion with christ, have likewise communion one with another. This Paul testifieth evidently, writing to the Corinthians, b 1 Cor. x, 17 We that are many are one bread and one body, because we all are partakers of one bread. This is to be understood of that communion and fellowship which the members have one with another, who receive food and nourishment from the same table, thereby professing themselves to be of the self same family and household. Besides, by the uniting together of many grains is made one bread: of many clusters of Grapes one wine is pressed out: so, out of many members groweth up one body of the church, which is the body of christ. This maketh much to the reconciling, renueing, and maintaining of friendship, that we are all partakers of one bread made of many corns, and 〈◊〉 of the same cup of wine made of many clusters, c 1 cor. 12. 13 as the Apostle setteth down, 1. cor. 11. We are all made to drink into one spirit. Wherefore we are not only to look to our union with christ, but also our joining ourselves with them who are of the same mystical body, be they never so many that receive with us this holy supper: in respect whereof, this sacrament hath been called a communion. Now, let us consider what use may be made hereof to Use. 1 ourselves. Is this one end of the institution of christs last supper, to lay before us our communion one with another? then, what gifts soever we have received from christ, we must employ them to the benefit and good of others. If god have given us knowledge, we must use it io instruct the ignorant: if the gift of zeal, we must apply it to kindle and stir up others to remember from whence they are fallen: if faith and sanctification, we must bestow them to the gaining and winning of others: if the outward things of this life, and this world's good, we must communicate them to others, according 〈◊〉 their want and out wealth, their poverty and our plenty. The candle hath received light, not for itself, but for others. The trees bring forth fruit, the clouds drop down rain, the fountains send down water, the Sun shiaeth, the earth flourisheth, the Bee gathereth, the beast laboureth, to profit others: And wherefore have we all received moisture from the root, light from the sun, fruit from the tree, water from the fountain, even life from Christ, but to impart it to others as freely as we received? This is taughtus in many placs: c 1 Pet. 4, 10 1 cor, 12, 7 Let every man as he hath received the gift, minister the same one to another. And in another place, The manifestation of the spirit is given to every man to profit withal: god hath tempered the body together, lest there should be any division in the body, that the members might have the same careone for another. So then, the gifts that we have received of understanding, wisdom, zeal, exhortation, reprehension, and whatsoever gifts external, internal, or eternal: let us consider that we are stewards not masters of them, and therefore must render and give an account unto the author and giver of them, when he shall say, d 〈◊〉. 16, 12 Give an account of thy stewardship, for thou mayest be no longer Steward. Again is the lords supper the bond of charity? and use. 2. doth it put us in mind of our communion with the saints & fellowship which one hath with another? then all such as receive the same doctrine, embrace the same religion, and 〈◊〉 at the same table, e Aug. tract. 26 in johan. must be united in Christian love, gentleness, meekness, and patience one toward another, supporting one another, bearing the burthan one of another, being alike affected and disposed, guided by one spirit, nourished by the milk of the same word, acknowledging one 〈◊〉, professising one faith living in one body, walking in one calling, looking for one kingdom worshipping one Lord, meeting at one Supper, and washed with one Baptism for our ' regeneration and sanctification, p Eph. 4, 1 2, 3 Ruth, 1, 16, 17 according to the saying of the Apostle, Eph 4. Walk worthy of the vocation whereunto ye are called, endeavouring to keep the unity of the spirit in the bond of peace, there is one body, and one spirit, even as ye are called in one hope of your vocation, There is one Lord, one faith, one baptism, one god, and father of all, which is a 'bove all, and through all, and in you all. And in the same g Phil. 2, 1. 2. 3 epistle to the Philippians, If there be any consolation in Christ, if any comfort of love, if any fellowship of the spirit, if any compassion and mercy: fulfil my joy, that ye be like minded, having the same love, being of one accord and of one judgement, that nothing be done through contention. And Luke, Act. 4. describing the h Act. 4, 32 notes of the Church of Christ, saith, The whole multitude of them that believed were of one heart, and one soul, neither any of them said, that any thing of that which he possessed was his own, but they had all things common. Let us acknowledge ourselves to be fellows of one household, and members of one body: and evermore bring with us this fruit of love to the lords Supper, otherwise we shall never be the Lords guests. If brethren that are the children of the same father, malice and malign one another, will not the father be angry? And if one fellow-seruantes brought up in one family, fall together by the ears, will not their master be displeased and offended? Seeing then, God hath vouchsafed to call us his children, to admit us into his house, to nourish us at his own table, and to preserve and reserve us to his heaveuly kingdom: he will take from us all these privileges and 〈◊〉: if we be hateful and hating one another, and deal with us, not as with his own children, but as with his utter enemies. Thus much of the third and last end of the Lords Supper. Chap. 15. Of examination before the Lords supper. WHat the Supper of the Lord is, what are the parts and uses thereof, and what an heavenly banquet it is for all worthy receivers, hath hitherto been sufficiently declared now it followeth to set down a Examination necessary before we come to the Lords table. the way and means how we may come 〈◊〉. For the whole fruit of this Sacrament standeth in the right partaking thereof. The right manner standeth in preparing ourselves to come, and in examining ourselves before we come. No great thing can be done well, without good care and endeavour. In all human b Cicer. de office lib. 1 things of any importance, nothing is attempted or achieved without some preparation more or less going before, according to the nature of the matter. Before men sit down to eat or drink their ordinary food, before they sleep, before they wash, before they walk, before they work, some preparation goeth before. Before c jerem. 4, 4 the ground is tilled, it is prpared. Before the d Exod. 19, 10 law was delivered, before the Saboth was sanctified, before the sacrifice was offered, before the Passeover was killed, before the word was received, before prayers were uttered, the heart was in some sort prepared. One of the greatest duties required of us, is to die well: whereunto all our life should be a preparation, and every day should be a meditation of death, that we may not be found unready and unprepared e Math. 25, 13 when the bridegroom shall come. So the Supper of the Lord being an excellent mystery and the food of our souls, whereby we receive Christ's body and blood: there is required of every one, a trying, proving, and examining themselves, lest, seeking comfort by their coming, they bring upon themselves judgement through want of preparing. This truth delivered, hath the witness and consent p 2 Chr. 35. 6 of many Scriptures for the confirmation thereof. The Prophet 2. Chron. 35. saith, Kill the passover, and sanctify yourselves, and prepare your Brethren, that they may do according to the word of the Lord by the hand of Moses. And the holy man job, when the days of the banqueting of his children were gone about, sent and sanctified them, and rose up early in the morning, and offered burnt offerings according to the number of them all. Also the wiseman 〈◊〉. 4. Take heed to thy foot when thou interest into the house of God, and be more near to hear, then to give the sacrifice of fools, for they know not that they do evil. Likewise the prophet jeremy, Lament. 3. Wherefore is the living man sorrowful? Man suffereth for his sin: let us search and try our ways, and turn again to the Lord. To the same purpose the prophet David saith, Psal. 4. Tremble and sin not, examine your own heart upon your bed and be still: and Psal. 119. I have considered my ways, and turned my feet into thy testimonies. The Apostle Paul is very direct in this point, as Gal. 6. 4. Let every man prove his own work: and then shall he have rejoicing in himself only, and not in any other. Also 1 Cor 11. Let a man examine himself, and so let him eat of this bread, and drink of this cup: where he speaketh of purpose of the lords Supper. So then, it is a duty required of all persons that come to the lords Table, or any other exercise of religion, to search their own hearts and consciences narrowly, how they be affected and disposed touching the discharge of this duty. And if we would farther consider the necessity of this examination: we fhould find it standeth upon many sufficient g Reasons of this duty of Examination reasons and causes as upon certain foundations that cannot be removed. Do we not see men when they come into the presence of some honourable and Noble person, h Gen. 41, 14 to address themselves to do it with all reverence? joseph being sent for, to come before Pharaoh King of Egypt, shaved his head, and changed his raiment: and pro, 23. When thou sittest down with a ruler at meat, consider diligently what is before thee. Therefore, when we sit at the lords table to sup with him, and are admitted to be his welcome guests: we ought much more to be caresul to sanctify our souls with all solemnity. Consider with me a little our own practice. We will not put our ordinary meats in a dish unwashed, nor our common drinks into a cup unclensed: and shall we put the signs of bread and Wine which are chosen instruments to convey Christ unto us, into unsanctisied souls, unprepared hearts, and 〈◊〉 consciences? Doth not our saviour Christ reprove such hypocrisy, when he saith, i Matth. 16, 3 Ye can discern the face of the sky; and 〈◊〉 you not discern the signs of the times? And if that upper chamber, where the supper was first administered, were trimmed and garnished: should not our hearts be prepared, into the which it is received? Shall Christ himself offer to come into our houses: and shall not we sanctify our hearts to entertain such a guest? This were to great carelessness and contempt. Moreover, weigh with me the profit that cometh to ourselves to move us to this examination. The comfort is great, the fruit is excellent, the benefit is unspeakable to those that partake the mystery of the Supper worthily, they receive christ, they receive remission of sins, they receive salvation, they receive assurance of eternal life. For, if the woman diseased k Math 9, 20 with an issue of blood, lo twelve year, coming behind Christ and touched only the hem of his garment, was made whole: then assuredly the spiritual receiving of the body and blood of christ shall not bring less profit, if the faith be equal, which notwithstanding is wholly lost without preparation. Ponder with me also how by neglect of this trial of ourselves, not only this profit is lost, but the Sacrament itself is after a sort defiled. For, howsoever it be in itself by the ordinance of God an holy and heavenly banquet, yet to the ungodly, unregenerate, and unsanctified, it becometh unholy and wholly earthly, l Hag. 2, 14 as the prophet Haggai teacheth, Chapter 2. If a polluted person touch an holy thing, it shall be unclean. The person must be holy that will have sound profit by the holy things of God: the man that is unholy, defileth every thing he toucheth, the polluted Person polluteth all things. For as, to m Tit. 1, i5 the pure all things are pure, but unto them that are defiled and unbelieving is nothing pure, but even their minds and consciences are corrupted: so the profane Person defileth all things, and turneth wholesome meat into noisome poison. We must therefore use sanctified things with sanctfyed hearts: and for spiritual meat we have spiritual vessels. Furthermore, mark the great danger & punishment that is procured and purchased by this want of preparation. For, the un worthy receiver is guilty n 1 Cor. 〈◊〉, 27 of the body and blood of Christ as the Apostle specifieth, 1 cor, xi. Whosoever shall eat this bread, and drink the cup of the lord unworthily, shall be guilty of the body and blood of the Lord. And again, He that eateth and drinketh unworthily, eateth and drinketh his own judgement, because he 〈◊〉 not the lords body: for this cause many are sick and weak among you, and many sleep. Where he teacheth, that such as come unworthily, unreverently, and otherwise then such mysteries should be handled, do despise and tread under their feet jesus Christ himself, provoke the Lords 〈◊〉, and bring on themselves swift damnation. Not that he is carnally and bodily present, but because the reproach which is used in the signs, toucheth the body and blood of Christ signified by them. Even as if a man should rend, disgrace, deface, spit upon, tread and trample under his feet, and villainously abuse the image, seal, and letters patents of a Prince, he should be adjudged o Rens jae sae Maiestatis. guilty of a grievous crime against the person of the Prince himself, not which he receiveth but despiteth: so, such as come unthankfully and unworthily to this supper, are guilty of his body, not which they have eaten, but which they have refused and rejected being offered unto them, and therefore are guilty of their own death, inasmuch as God with the signs offereth his own son. Wherefore seeing the presence of God moveth, seeing our own profit persuadeth, seeing our own practice furthereth, seeing the defiling of the Sacrament and the danger of unworthy receiving teacheth, and lastly seeing our own judgement in human affairs (when the danger is not so great, nor the loss so certain) crieth out for this necessary preparation: it standeth us upon, before we enter into this holy work (whereunto of ourselves we are more unfit and unto ward, and which in it own nature is most profitable) to set our selves before the Lord, who shall examine and judge the quick and the dead: to search into our own ways and to keep a sessions in our own souls: to look into our secret and hidden corruptions, how we have gone forward or backward in golinesse: to try whether we have a knowledge, feeling, and disliking of our sins, and whether we have any fear of God's judgements, or faith in his promises, or hope in his mercy: to judge ourselves, that we may not be judged of the Lord: to labour to find out our special sins, striving against them by earnest prayer to God, and condemning them for ever in ourselves. If we would thus judge ourselves, we should not be condemned with the world. Let us be grieved for our natural blindness. Let us acknowledge confusion of faces to be due unto us. Let us deeply imprint in our own hearts the horror of our sins past and present. The more we perceive and discern our own unworthiness, the greater shallbe our fitness to come to this Sacrament: and the less we espy our own imperfections, the more we incuire the danger of God's judgements. So then, to touch us with true 〈◊〉, and to break our stony hearts in pieces with remembrance of our daily offences, let us often meditate on the death and passion of Christ, who was forsaken, scorned, buffeted, and crucified for us: he was led as a lamb to the slaughter and shunned not the shame of the Cross: then the powers of heaven & 〈◊〉 were moved, p Math. 27, 45 judea was darkened, the earth quaked, the stones clave in sunder, the the graves opened, the Sun was in the full-moon eclipsed, the vail of the temple was rend, the dead were raised, the these repented, the centurion glorified God, and the whole order of nature was changed. All these things 〈◊〉 set before us the he inousnesse of our sins, and the greatness of god's wrath, which could not be appeased, but by crucifying of the body and by shedding of the blood of Christ, which is represented to us, as in a glass, in this Supper. Thus we have showed by testimonies and effectual reasons, that, as in the passover they were commanded to choose them a lamb q Exod. 12, 3 on the tenth day, but to kill him on the fourteenth, so that they had 4. days liberty between the separating and the kill of him, for preparation and sanctification of themselves: in like manner, in the supper, which is the same to us that the passover was to the 〈◊〉, the spirit of God chargeth this duty upon us, that we prepare our hearts reverently thereunto. Now, as we have seen the necessity of this examination: use. 1. let us consider what uses are to be made thereof. Is it required of all communicants that come to the Lords table, 〈◊〉 to examine themselves? Then from hence it follo weth, that all men are bound to know the word of God, and to be skilful in the scripture, that thereby they 〈◊〉 be able to try their own hearts, and examine themselves by that rule. But if the rule be unknown, the trial spoken off cannot be made, the examination commanded cannot be practised. Especially there is required of us the knowledge in the doctrine of the law, not only to be able to rchearse the words, but to know the end and mcaning of them, the special branches of them, what are the duties commanded, what are the sins condemned: for by r Rom. 3, 20 the law cometh the knowledge of sin, and the Apostle had not known sin, s Roman 7, 7 but by the law: for he had not known last, except the law had said, thou shait not lust. As then, he that will try Gold from copper, must have his touch stone: so he that will rightly examine his obedience, must familiarly be acquainted with the Canon of the scriptures. This our Saviour teacheth joh. 5. Search the scriptures, for in them ye think to have eternalllife, and they are they which testify of me. 〈◊〉 then we search them, they will give us light to search our 〈◊〉. And the Apostle requireth the Colossians, t john 5, 39 to have the word of God dwell plentifully in them in all wisdom. Wherefore, he that said, examine yourselves, meant we should also know the scriptures, and especially the law of God, which must be the glass of our u Colo 3, 16 lives to behold our offences: and the very groundwork of this examination. jam 1, 23, 24 Again, we are charged to try out our ways, and examine use. 2 ourselves? Then we learn from hence, to acknowledge a difference between baptism and the lords supper. For baptism is due to the whole church, and every member thereof, whether old or young, to all infants, who are the children of faithful parents, that have given their names to Christ, and are entered into the profession of the Gospel. And howsoever confession of faith & fruits of repentance, are required of the elder sort, (as we have showed) yet touching infants it is sufficient 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 themselves, to try their own hearts, and to remember his death, which things cannot agree with children. As we see in the passover, not all the children of the faithful were admitted thereunto: but only such as could inquire and require a reason thereof, b Exod, 12 26 and did desire to be instructed of their parents, and such as had learned to make the law a frontlet before their eyes, and a sign upon their hands, that so the doctrine of God might not depait out of their mouths. Besides, if we consider the outward works in both the Sacraments aright, c This overthroweth the opinion of Innocentius, Augustine, Musculus. & others, who teach it to be 〈◊〉 and needful that children be admitted to the Supper, Innocent. 1. epift. ad patr. council. Mile. August. epist. 107 ad Vitalem. Muscul. loc. 〈◊〉 de Euchar. we shall plainly see the truth of this diversity. For, in Baptism the action of the minister is to wash the body with water, which requireth not discretion in him that is to be baptised, forasmuch as we can cleanse and wash the things that are without reason, without understanding, without sense, and without life. But in the sacrament of the supper, a reverent giving, an attentive hearing, a certain understanding of that which is spoken, a wise receiving and eating, and a careful considering of whom to take, and what to take is required into the outward work: how much greater judgement is required, to know that God the father giveth the body and blood of his son to be received by faith? Thus then, this examination maketh a distinction between both the sacraments of the new testament, and showeth, that it is not necessary to the salvation of infants, that they come to the Lords table. Thirdly, seeing no man must presume to come thither without a serious examination of himself: it d Five sorts of persons barred from the lords supper debarreth from the Lords supper five sorts of persons, to wit, children, furious and mad men, ignorant persons, profane persons, and all sorts of infidels. First of all, if there be a necessity of searching and trying ourselves, it excludeth all infants and children in age, who understand not what the holy spirit speaketh in this Sacrament, what God the father offereth, what the Son performeth, and what faith receiveth, they know not what it is to eat christ spiritually, and to be nourished by him effectually. Secondly, all foolish, furious, and mad men, being such as want the use of naturally gifts of reason, wit, discretion and judgement, the defect whereof, whatsoever they are in age and years, maketh them as children in gifts, not being able to examine themselves, are to be separated. Thirdlyly, howsoever many have years of discretion, and the common use of natural gifts of understanding: yet, if they neither have the knowledge of God, nor the knowledge of themselves, nor the knowledge of the doctrine of the Sacraments, and other fundamental points of religion, they are not to be admitted but refused. Fourthly, if they have all these things, and want neither ripeness of age, nor years of discretion, nor use of reason, nor knowledge of the doctrine which is according to godliness: yet if they remain profane, ungodly, unrepentant, stubborn, malicious, revenging, open contemners of God, of godliness, and of his word, idolaters, adulterers, blasphemers, drunkards, and such in whom appeareth no amendment of life, these and such like are not interessed in this Sacrament. Lastly, it excludeth and shutteth out all such as are without God in the world, all Atheists, Insidels, Turks, jews, and Heretics, all such as have not yielded themselves to the Church of GOD, and have not made profession, of their faith, and such as are worthily excommunicated from the Church by the power of the keys: Whereby we see, that all infants and children that want years, all furious and foolish persons that want the use of reason, all blind and ignorant persons, that want the knowledge of God and of themselves, all unrepentant persons that bring not with them faith and repentance, all infidels and unbelievers with others that are out of the bosom of the church, are to be kept back from this Supper, being such as either cannot or will not submit themselves to this holy necessary duty of examination, thereby having no right or title to come to his table. For such as have not the church to be their mother, cannot be nourished with this meat of the church, to wit, the Supper of the Lord. Fourthly, if all persons are to prepare themselves to this Sacrament: then none are willingly and wilfully to abstain use. 4 and refrain from coming unto it. For as such sin grievously, who present themselves unworthily to this blessed communion: so do they greatly offend on the other side, that ofset purpose absent themselves from this spiritual banquet provided for them. God is dishonoured both these ways, as well by receiving unreverently, as by abstaining carelessly from this Sacrament. For he lieth under an heavy e jer. 48, 10 curse deservedly, that doth any of the Lords works negligently. Even as the patient, which being sick maketh no account of the diet which the Physician hath prescribed, is no less blame worthy, than he that abuseth it disorderly, in as much as both sorts do it oftentimes to their danger and destruction: so is he no less faulty, that maketh that reckoning of the receipt which the chief Physician of our souls the Lord jesus hath appointed, than he that misuseth and misapplyeth the same, because both do it with great peril and hazard to themselves. We know that such, as, being bidden f Matth. 22, 7 by the King to the wedding of his Son, made light of it and refused to come, were destroyed as well as he that, came without his wedding garment. We know when the word of God is preached, which is g Rom. 1, 16 the power of God to salvation to all that believe, such as absent themselves from the hearing of it, perish justly, as well as they that come without faith and repentance. We know when the passover was celebrated, such persons as were negligent to observe and keep the same according to all that the Lord had commanded Moses, were to be cut off from his people, h Num. 9, 13 Because they brought not the offering of the Lord in his due season, they shall be are their sin. In like manner such as neglect to come to this communion, and abstain from it, for fear of communicating unworthily, deprive themselves of great comfort. And this is the very cutthroat of all godliness and religion. For why do they not, by like proportion of reason, refrain from invocation and calling upon the name of god, for fear of praying amiss? And why may they not absent themselves from hearing the word of God, fearing to hear amiss? So that if this pretence were a lawful warrant to abstain from the Lords Supper for fear of unworthy receiving, we might bid all godliness farewell, in as much as it openeth a gap for men to abstain from performing all duties of piety and godliness. Wherefore, let not such persons flatter themselves with vain excuses and lying words that cannot profit, neither daub with untempered mortar, saying, we are unworthy, we cannot come: rather let them labour to shake off their unworthiness, and to cast away i Heb. 12, 1 everything that presseth down, and the sin that hangethso fast on, that so they may be worthy receivers. Let them not contemn the commandment of christ which saith, take ye, eat ye, do this in remembrance of me. Christ hath commanded, we must obey: he saith, come: shall we be so unthankful to say, we will not come? He calleth, shall we not answer? He biddeth his guests, shall we make excuses? He sendeth his messengers and prepareth his feast, shall we not provide and prepare to eat thereof? He offereth himself unto us, shall we contemn the blessed remembrance of his death and passion, even the price of our redemption, and shut ourselves from the communion which the faithful have with him and one with another? So that we are to persuade our own hearts, that God is provoked to anger, as well by negligence in abstaining, as by unworthiness in receiving the Supper. Chap. 16. Of the knowledge of God: the first part of examination. AS we have weighed the necessity of preparing and examining ourselves: so let us consider the manner how it is to be performed. Such as will in an holy manner prepare themselves a Four points required in examination of ourselves. to celebrate the Lords Supper to the glory of God and comfort of their own souls, must diligently acquaint themselves with these 4. points, with knowledge, faith, repentance, and reconciliation to those whom they have offended. It is required of all persons that come to this Sacrament, to know the grounds of religion, and understand the doctrine of the sacraments. Secondly, to believe in christ, and to look for salvation in him alone, inasmuch as there is no other name under heaven by which we must be saved. So then we must come with faith, which is the hand to apprehend christ. Thirdly, to abhor and detest our sins, to hate them with an unfeigned hatred as our deadly and most dangerous enemies, and to have godly sorrow for them which may cause repentance not to be repent off. Lastly, to love our brethren truly and sincerely, yea even our enemies. If we find not these things in ourselves, we must carefully use all holy means appointed for this purpose, to begin them in us: otherwise our estate will prove to be fearful and dangerous. We must with all sincerity, conscience, and zcale, use prayer, the word read and preached, conference, meditation, and such like helps as may further them in us. If we do find them in us, though feeble and in great want and weakness, we are not to abstain from the sacrment, but to come thereunto to seek strength of faith & increase of obedience. Wherefore, b Mat. 11, 28 our saviour calleth such unto him, come to me all ye that are weary and sore laden, and I will ease you: take my yoke on you, and ye shall find rest upon your souls: for my yoke is easy, and my burden is light. And Chap, 12. A bruised c Matt. 12, 20 reed shall he not break, and smoking flax shall he not quench, till he bring forth judgement unto victory. Touching the first, we are to observe, d The 1. part of examination is knowledge of god's word. that such as will come aright to the lords Supper, must have the knowledge of God's word, which is the foundation and groundwork of faith. We must know what to believe, and must learn the doctrine of salvation out of the Scripture. Our Saviour Christ, in that heavenly prayer which he made a little before his passion, useth these words to his father, e john 17, 3 This is eternal life to know thee to be the only very God and whom thou hast sent jesus Christ. We must know how miserable all men are of themselves, that we are separated from God, the children of wrath by nature as well as others, and the very firebrands of hell. They that want this knowledge, cannot judge aright of the parts and uses of this Sacrament, nor desire this heavenly meat which nourisheth to eternal life. So then, knowledge must necessarily go before faith: for it is the nature of faith to believe that which it knoweth, and therefore where there is small knowledge, there is a little faith: and where there is no knowledge, there can be no faith: according f Rom. 10, 17 to the doctrine of the Apostle Roman. 10. Faith cometh by hearing, and hearing by the word of God. The knowledge required of us when we approach to this Sacrament, standeth in these two g What particular points are necessary to be known of all that come to the communion. points: first in the knowledge of God, Secondly in the knowledge of ourselves. In these two branches standeth the first part of examinarion. And these two points are so nearly joined and knit together, that no man can throroughly know God, unless he know himself: and no man can have the perfect knowledge of himself, except he know God in whom h Act. 17, 28 he liveth, moveth, and hath his being. Under these two heads, many particular points are contained, necessary to be known of those that offer themselves to be partakers of this sacrament. First, that there is only one God, that hath made himself known in three persons, i john 5, 7 the Father, the son, and the Holy-ghost: Secondly, that God made man and all other creatures good, and governeth all things well: Thirdly, man did fall through the enticement of the Devil, and his own wilful disobedience in breaking the commandments of God: Fourthly there are ten commandments divided into two tables: where of the four first commandments concern our duties to God, the six last our duties toward our neighbour: Fiftly, we cannot keep these commandments, nor any one of them, but we break them daily, in motion, in thought, in word, and in deed: the breach where of deserveth k Deut 27, 26 the curse of God, that is, all miseries in this life, death in the end of this life, and Hell fire after this life: Sixtly, there is no means or remedy in ourselves or in any creature, but only in jesus Christ the eternal son of god, l Luk. 1, 35 who is god & man: God, that he might overcome death: and man, that he might die for our sins. He hath pacified gods wrath, fulfilled the righteousness of that law, sanctified our nature, adopted us to be the children of god, and maketh our duties (though weak) acceptable to his father. Seventhly, all have not deliverance by him, but only such as believe in Christ, m 1 cor. 1, 30 whose obedience and righteousness is made ours by a lively faith, whereby we are persuaded that through him our sins are forgiven, and we made the children of God: Eightly, faith is a gift of God applying Christ and all his merits particularly to ourselves, and teaching that he is a Saviour unto us. Ninthly, being saved by christ through faith, n Luk. 1, 74 we may not live as we list: this unspeakable mercy teacheth us to deny all ungodliness, and all worldly and sinfulllusts, to to live soberly, righteously, and godly in this present evil world, and to walk in newness of life, o Ephe. 6, 5 because no unrighteous person shall enter into the kingdom of heaven. Tenthly this faith which bringeth forth a reformed life, is wrought in our hearts by the Holy-ghoaste through the preaching of the word, being truly expounded, and profitably applied with doctrine, confutation, exhortation, correction, reformation, and consolation: and it is increased besides, by reading, praying, and receiving of the sacraments. eleventhly touching prayer, we have a perfect platform left us q Matth 6, 9 by Christ in the Gospel, which containeth six petitions, the three first concerning the glory of God, and the three last concerning the necessities of our own bodies and souls, 12. the sacraments are another help to strengthen and increase faith, which are outward signs and seals ordained of God, to assure us that Christ& all his saving graces are given unto us. These are two in number. Baptism, the Sacrament of our regeneration and new birth, assureth us by the washing of water, that our sins are for given by the blood of Christ, and we borne a new to god. The Lord's supper assureth us, that by bread and wine given and received according to gods ordinance, Christ is given us to be our spiritual nourishment to everlasting life. These grounds of religion must be known and understood, that we may learn how wretched and miserable we are by nature, and what remedy god hath ordained for our deliverance. We shall never feel the sweetness of god's mercy, until we find the greatness of our own misery. We cannot perceive how greatly we stand in need of Christ, until we know our own woeful and wretched estate by reason of sin. Such then as are ignorant in these necessary points of christian religion, and especially in the doctrine of both the sacraments, can never come aright unto them, can never show forth the Lords death, can never discern his body, but blindly run on to the danger of their own souls. Wherefore it standeth all men upon, to desire the sincere milk of the word r 1 Pet. 2, 1, 2 that they may grow thereby, to seek after knowledge, as for silver, and after understanding as precious stones. A loathing stomach never will digesteth the meat that is put into it: and he that is full, despiseth the Honey comb. What is the reason, that they remain blind in the matters of god and their own salvation, and as bruit Beasts in understanding? Surely, because they desire not the ways of god, they regard not his fear, they contemn knowledge, as Esau did the blessing, and the Israelites did their Manna. For no man truly desired the knowledge of god and of godliness unfeignedly, but he had the means offered unto him at one time or other. Cornelius, desiring to be thoroughly instructed in the way of salvation, was directed by the Angel to send for peter, f Act. 11, 13 Who should speak words unto him, whereby he and his household should be 〈◊〉. Thus David, going the way of all flesh, instructeth his son Solomon, t 1 chr. 28, 9 Thou Solomon know thou the God of thy fathers, and serve him with a perfect heart and with a willing mind: if thou seek him, he will be found of thee, but if thou for sake him, he will cast thee off for ever. This is it also which the Prophet proclaimed. 2 chron, 15. O Asa and all 〈◊〉 and Benjamin, hear ye me: the Lord is with you, while ye be with him: and if ye seek him, he will be found ofyou: but ifye for sake him, he will for 〈◊〉 you. Likewise, the Evangelist teacheth, that when Zacheus sought to see I esus, he showed himself unto him, he entered into his house, and that which is more into his heart, u Luk. nineteen, 3, etc. and that day salvation was begun in him and 〈◊〉 his family, being made the chi'de of Abraham. Hereby is fulfilled that which the Prophet speaketh. Psal. 145. The Lord is near a Psa. 145, 18, etc. unto all that call upon him, even to all that call upon him in truth: he will fulfil the desire of them, that fear him, he will also hear their cry, and will save them Where he teacheth, that if we truly desire knowledge, we shall effectually obtain it. God will not be wanting to us, if we be not wanting to our selves. When the Eunuch came to jerusalem, and exercised himself in the scriptures in reading the prophet for increase of knowledge, as he sat in his chariot: did not the lord direct Philip to go to him, and join himself to his chariot, by whom he was farther instructed and baptised? So shall it be with all that hunger Act. 8, 28, 29 and thirst after the doctrine of godliness, they shall not be lest destitute, but be filled with the knowledge thereof to their endless comfort. The hand of God is not shortened, he is as ready to help us as ever he was, c Matth. 5, 6 according to the promise of Christ our Saviour. Math. 5. Blessed are they that hunger and thirst after righteousness, for they shallbe filled. Hereunto tendeth the general promise, delivered in the general words of him that is the author of grace, d Matth. 7, 7, 8 Ask and ye snalreceive, seek and ye shall find: knock and it shallbe opened unto you: for whosoever asketh, receiveth: and he that seeketh, findeth: and to him that knocketh, it shallbe opened. Here we have an excellent comfort and encouragement, to consider that our holy endeavours shall not be in vain in the Lord. Chap. 17. Of faith in Christ, the second part of examination. HItherto we have spoken of knowledge which is the first part of this examination. Now a man may have knowledge, and yet want faith. Wherefore the a The 2 part of examination. next point which we are to try and prove, is our faith in christ. For every man receiveth so much as he believeth he receiveth, according as our Saviour speaketh to the woman of Canaan, Math. 15, O woman, great is thy faith, be it unto thee b Mat. 15, 28 as thou desirest. And the Apostle saith, to the same effect, c Hebr. 4, 2 Unto us was the Gospel preached as also unto them, but the word that they heard, profitted them not, because it was not mixed with faith in those that heard it. All those are worthy receivers, that ground themselves on the free favour of God in christ jesus, believe themselves to be delivered by him from eternal damnation, and desire daily to go forward in godliness. Hereunto cometh the exhortation of Paul, 2 Cor, 13, Prove yourselves, d 2 cor. 13, 5 whether ye be in the faith: examine yourselves: know ye 〈◊〉 your own selves, how that jesus Christ is in you, except ye be refused? This true faith is the mouth of the soul, whereby we receive christ crucified to our salvation. Wherefore, it is required of us, not only to have knowledge and understandding in the mystery of our redemption: but likewise a justifying faith, e What a true faith is which is a wonderful gift of God, whereby the elect do apply Christ and the saving promises of the Gospel to themselves particularly. We must know f Gal. 1. 4 the purpose and ordinance of God, appointing and setting apart jesus Christ to be the person in g The hands of faith what they are. whom and by whom he hath decreed and determined the salvation of all the elect. Again, we must have a persuasion of God's true meaning toward us, in offering salvation through Christ, and that all sufficiency and ability is in him to save us, whereupon we shall feel a sweet and comfortable resting upon him, in whom God meaneth to save us. These are the hands whereby we apply Christ to ourselves both by knowing himself for our sins according to the will of God even our father, and by relying on his all-sufficiency to perform that high work of redemption, whereunto he was sealed and ordained. This faith is not borne and bred with us, but is wrought in us by the Holy-ghost, h 2 Thes. 3. 2 who is therefore called the spirit of faith. Except he give it, no man can have it: it is natural to us to presume on the one side, and to despair on the other side: but to believe (which is seated in the midst) is supernatural. To have a dead faith cometh of ourselves: but to have a lively faith, proceedeth from God, to whom we ascribe all praise and glory. Now the proper office and function of this justifying faith standeth in apprehending, receiving, and laying hold upon Christ and all his benefits. Even as the hand stretched forth, layeth hold upon a thing, and pulleth the same unto it: so doth saith apply the saving promises of the Gospel to the soul, as the Apostle teacheth, Gal. 3. That the blessing of Abraham might come to the Gentiles through jesus Christ, i Gal. 3, 14 that we might receive the promise of the spirit through faith. Where he teacheth, that we embrace and receive the precious promises of salvation and forgiveness of our sins by faith, believing the same to belong unto ourselves. The scripture calleth Christ a redeemer indefinitely? job calleth him his redeemer k job. 19, 25 particularly, job, 19 I know that my redeemer liveth. The Scripture setteth out the lord as the god of his church: Thomas upon a special feeling of Christ's favour toward him, l john. 20, 28 acknowledgeth him to be his Lord and his god. john. 20 Thou art my Lord and my god. The Scripture propoundeth Christ as the Saviour of his people: the blessed virgin taketh this as spoken to herself, m Luk. 1, 47 an accounteth him her saviour. Luke 1. My spirit rejoiceth in god my saviour. The Scripture maketh Christ the L. and protector of his church: Elizabeth maketh a special n Luke 1, 43 application thereof, calling him her lord Luk. 1, Whence cometh this to me, that the mother of my Lord should come unto me. It is an Article of our holy and christian faith to believe the forgiveness of sins: this must every one believe, this must every one hold, this must every one apply, o Matth. 9, 2 as christ did to the sick man of the Palsy, Matthew. 9 son be of good comfort, thy sins are forgiven thee. It is the hardest thing in the world thus to believe, whether we respect Christ or ourselves. It is an easy matter for a man, when he neither knoweth nor feeleth the burden of sin, to say he hath faith, and believeth in god's mercy: but when Satan shall fifth him, when his own heart shall accuse him, when sin shall he heavy upon his soul, when the unsupportable and unsufferable anger of God shall press his conscience to the nethermost hell, and the flame thereof consume his bones and turn his moisture p Psal. 32, 4 into the drought of Summer: if then he can stand upright, and build himself q Math. 7, 24 upon the rock, when the floods come, when the winds blow and beat upon his house, and when the ground shaketh under his feet, this man with boldness and confidence may truly say, and seal it up for an everlasting truth, My sins are forgiven me. For if then he can comfort himself in his God, and apply his gracious mercies to his own fainting heart, and cry out r job. 13, 15 Though the Lord would kill me, yet still I will trust in him: this is the property of a sound faith, against which the strongest gates of hell shall not prevail. This appeareth evidently unto us in the example of Abraham, s Roma 4, 17 etc. who believed that of his old, weak, withered, and as it were dead body, should spring children t Genes. 15, 5 like the sand on the seashore, and like the stars of heaven for multitude, and that he should have a seed in whom himself and all the nations of the world should be blessed. If he had consulted with flesh and blood, what discourses might a natural man allege to 〈◊〉 the crediting of this promise? yet he doubted not, he disputeth not the matter, but believed that the weak should be made strong, that the barren should be made fruitful and a joyful mother of children, that the dead should be made alive to dwell with a family, springing out of his own body, which was to reason as unlikely and unpossible, as for a dry and dead tree pulled up by the roots, to bud, bear, and bring forth plentiful 〈◊〉. So, what can be more difficult and hard then for us to believe and be persuaded, that by the death of Christ, we shall have everlasting life? by his shame and dishonour we shall have glory and praise? that by his wounds and reproaches we shall have the curing and healing of our 〈◊〉? that by his agonies and bloody sweat, we shall have peace and rest? by his condemnation we shall have salvation? Is not this after a sort, in hell to see heaven? in cursing, to see blessing? in humiliation, to see exaltation? in death, to see life? in condemnation, to lay hold of salvation? in feeling of sin, to believe the pardon of sins? lastly in out unrighteousness and misery, to be both righteous and accepted to eternal life: and in the breach of the law, to believe the fulfilling of the law? This is indeed to have the saving faith u Titus. 1, 〈◊〉 of Gods elect. And to say that this is an easy matter, or a small thing, is plainly to betray and difcover, that we never knew what true faith meaneth. For this faith, let every one of us labour, that we may a Gal. 2, 20 specially and particularly apprehend the promises, as the Apostle declareth. Galatians 2, I am crucified with Christ, but I live; yet not I any more, but christdiveth in me: and in that that I now live in the flesh, I live by the faith in the son of God, who hath loved me, and given himself for me. And again, b 2 Tim. 4, 7 I have fought a good fight, I have finished my course, I have kept the faith, henceforth is 〈◊〉 up for me a crown of righteousness, which the Lord the righteous judge, shall give unto me at that day. Where we see a special application to himself of the benefits of Christ, and therefore it is not sufficient to believe that Christ came into the world, that he was crucified, died, was buried, rose again from the dead, and ascended into heaven: for this is a general faith, this is the faith of the reprobates, yea the Devils know it, and have as great a part and portion therein as we, yet they tremble at the remembrance of their judgement to come, as james showeth, c jam. 2, 19 Thou believest there is one god, thou dost well: the devils also believe and tremble. There is more required of us, then to believe the Histories and doctrine of the scriptures to be true, and to make an outward profession of it, to understand and assent unto the covenant of grace made by christ that it is certain and shall be verified in the members of the church: we must, besides this general and confused faith, apply and appropriate unto ourselves the promises of salvation: We must not only see them a far off, but feel them in our hearts: We must believe, not only that christ is a saviour, but that he is our saviour and our redeemer. Thus we must every one of us for his own part make proper to himself all the riches and graces that are in chest jesus, because in giving himself to us, he giveth all his benefits: in that he is God, he maketh us after a sort d 2 Pet. 1, 4 partakers of the divine nature: being heir of all things, in heaven and earth, and Lord of the world, he maketh all things ours, whether 1 Cor. 3, 22 life or death, whether things present or things to come, recovering in him the possession of those things which we lost in Adam: being the beloved son of the father, he maketh us acceptable and well pleasing unto him: leading captivity captive and giving gifts f Eph. 4, 8 to men, having Dominion over the Devil, sin, hell, the world, the flesh, and all our enemies, he protecteth us that they cannot overthrow us, and hath g Revel. 1, 6 made us kings and Priests to god even his father: in that he is happy and immortal, he maketh us partakers of his blessedness and immortality. When we shall severally and particularly apply all the actions and benefits of Christ our lord unto ourselves, we may boldly come to the lords table, where we shall fiude christ, and enjoy him to our endless comfort. Neither are we to abstain and hang back from coming to the Supper, nor to despair of ourselves, nor to be to much cast down, when we feel sundry defects and wants in our faith. For h There are 2 degrees of true faith. there is a weak and feeble faith, which is yet a true faith as well as the strong faith. There are two degrees offaith profitable to be known, and comfortable to be considered. The weak faith, i what a weak faith is is an earnest and unfeigned desire to be reconciled unto GOD in christ, which willing desire in us GOD accepteth as the deed itself: he accounteth the desire of faith as faith itself: the desire of reconciliation and forgiveness of sins by the death of CHRIST, shall be available to work out our atonement and redemption. The strong faith is a full persuasion and assurance k What a strong faith is. of the mercies of GOD, when the faithful can truly say with the Apostle. l Roma. 8, 38 Rom. 8 38. 39 I am persuaded that neither life nor death, nor things present nor things to come, neither Angels, nor principalities, nor powers, neither height, nor depth, nor any other creature shall separate us from the love of GOD which is in Christ jesus our Lord. This is the greatest measure and highest degree of faith: this is the top, strength, and full ripeness of faith: hereunto we are to strive and endeavour, and never to give rest unto our souls, until we be resouled and settled in our consciences, that all our sins are assuredly pardoned, and we accepted to everlasting life. This greatness of faith was in Abraham, m Roma. 4, 20 who was not weak, but strengthened in faith, being fully persuaded He that had promised was also able to do it. All that live in the bosom of the Church do not attain to this full measure of a perfect faith: but even as it is in the estate of the body, we are babes before we come to be men of ripe years, first we be weak before we be strong, n 1 cor 3, 1, 2 first we are fed with milk before we can digest strong meat. We see o Mar. 4, 28 corn first is in the grass then in the blade, before it come to the stalk, and to have ripe corn in the ear. There must be in all things a beginning, before there can be a proceeding to perfection. The tree sendeth forth his tender branches, and putteth forth his leaves, before the fruit cometh. So is it with every christian Man and Woman, first they are babes in Christ, and have certain seeds and beginnings of faith springing in them to eternal life: afterward they grow from strength to strength, from grace to grace, from degree to degree, p Rome 1, 17 and from faith to faith, until they come to a full persuasion and assurance without wavering, q Psal. 23, 6 which ariseth after many experiences of Gods ' manifold mercies and favours in the course of our lives, as we see Psal. 23. Doubtless kindness and mercy shall follow me all the days of my life, and I shall remain a long season in the house of the Lord. Wherefore, let us not be 〈◊〉ed and discouraged when our faith is feeble, for a feeble faith will apply Christ as well as a strong faith: it will draw Christ home to dwell in our hearts, r Ephe. 3, 17 through whom we shall not perish, but have everlasting life. He that had but a weak eye and a dim sight, to behold the brazen Serpent in the wilderness, s Num. 21, 8 was healed from the deadly stinging of the fiery Serpents, as well as he that saw clearly and perfectly a far off. He that hath but a Leprous and sickly hand is able to hold that which is offered unto it, as well as a sound and strong hand. So he that hath a little faith in the Son of God, shall never have his salvation denied, nor forgiveness of his sins kept from him, if with an humble heart he pray to God to have them pardoned. The Apostles believed, that Christ was the Saviour of the world: yet they were ignorant t Luk. 24, 25 of his death and resurrection, which are the chief means of salvation, and they are said to be men of little faith. So our saviour, when the u Luke. 17, 5, 6 Disciples had asked increase of their faith, declareth that if our faith be in quantity but as a grain of mustard-seed, it should be powerful and effectual, seeing he will not a Mark 2, 23 quench the smooking flax, nor break the bruised reed, but cherish the least spark and measure of grace given unto us from above. This likewise was the faith of that father, whose child was possessed with a dumb and deaf spirit, when christ said to him, b Math. 7, 7, 8 If thou canst beleau, all things are possible to him that believeth: strait way he cried with tears, saying. Lord, I believe, help mine unbelief. Christ doth not reject him for his weakness of knowledge and faith, to teach that we should not despair, or be dismayed, when we find wavering, wants, distrust, and imperfection in ourselves: but rather confessing our frailty with that father in this place, pray to be strengthened, and to have our faith increased. For, whosoever unfeignedly desireth any grace of God tending to salvation, shall receive it: if he continue c Revel. 21, 6 & c knocking at the gate of his mercy, it shall be opened, and his prayer shallbe granted, as Christ hath promised, d Phil. 1. 6 I wilgive to him that is a thirst of the well of the water of life. Thus, if we long after the graces wanting unto us, as the earth after a great drought for the comfortable showers of refreshing rain, using the means appointed of God to attain them, as, earnest prayer, reverent attending on the continual hearing of his word, diligent receiung of the sacraments, being careful to give honour and glory to him for his gifts we have already of his only mercy obtained and enjoyed, we shall be satisfied and replenished: for than c Revel. 21, 6 & c He that hath 〈◊〉 his good work in us, will perfect the same in our hearts until the day of jesus Christ. Thus much of faith, the sec. part of true examination, which is the instrument whereby we lay hold upon Christ, and are made lively members of him: without which whosoever come to the Lords Supper, depart away without fruit and comfort. Chap. 18. Of Repentance, the third part of examination. THe next thing in this trial to be considered is a Repentance from dead works required of all that come to the 〈◊〉, table repentance, which is, a renewing of the mind, a change of the heart, a turning of the soul, and a reformation of our life and affections. As knowledge is the beginning and as it were the forerunner of faith, like a messenger going before his master to prepare for his coming: so repentance is an especial fruit of faith, without which, whosoever draweth near to the lords Table, profaneth the Sacrament, and departeth without comfort. For, it is an altering of our lives and conversations to God, joined with a Godly sorrow and detestation of all sin, together with an unfeigned love and desire of righteousness. This appeareth in the change of the whole man, of our thoughts, affections, meditations, and delights: in all these the old man with his deceitful lusts must be put off, and the new man must be put on, b Ephe. 4, 24 which after God is created unto righteousness and true holiness. This duty is taught in divers places of the scripture. hereunto come the words of the Prophet Esaiah, When c Esay 1, 12 ye come to appear before me, who required this at your hands, to tread in my courts? Bring no more oblations in vain: 〈◊〉 is an abomination unto me: I cannot suffer your new Moons, nor Sabbaths, nor solemn 〈◊〉 (it is iniquity) nor assemblies. And when ye shall stretch out your hands, I will hide mine eyes from you: and though ye make many prayers, I will not hear, for your hands are full of blood Wash you, make you clean, take away the evil of your works from before mine 〈◊〉 to do evil, learn to do well, etc. And Ch. 66. He that killeth a bullock, d Esay 66, 3 is as if he 〈◊〉 a man: he that sacrificeth a sheep, is as if he cut off a dogs neck: he that offereth an oblation, as if he feared swine's flesh: he that burneth incense, as if he blessed an idol: yea they have chosen their own ways, and their soul delighteth 〈◊〉 their abominations. Whereby the prophet meaneth, that god accepteth no sacrifices without faith and repentance. This also was figured and shadowed out, by washing the garments and changing the attire of such as came with e Gen. 35, 2, 3 their oblations unto God, and prepared themselves to his service. This jacob commanded, when he reform his household, and went up with them to bethel the house of God, Thus Moses prepared the people, before the law was delivered in Mount Sinas. And hereunto the prophet David alludeth, Psal. 26. I will wash mine hands in innocency, O Lord, and compass thine altar: as if he should say, I will endeavour to live most uprightly toward thee and toward men, and so come and offer sacrifices at thine altar. Wherefore, such as feel not themselves to have penitent hearts, to be humbled and grieved for their sins, to sigh and groan under the burden of them, to tremble at God's judgements, cannot come aright to this holy Supper, but eat and drink certain judgement to themselves. The broken and contrite heart is the path way to heaven, f 2 cor. 7, x, xi and an unspeakable companion of repentance. This the Apostle teacheth, 2 Cor. 7. Godly sorrow causeth repentance unto salvation, not to be repent off, but worldly sorrow causeth death: but behold, this thing, that ye have been Godly sorry, what great care it hath wrought in you: yea, what cleared of yourselves: yea, what indignation: yea, what fear: yea, what desire: yea, what zeal: yea, what punishment. here be the g Signs where by to examine our repentance. notes and tokens whereby we may try our repentance, whether it be sincere or not. It hath these signs to discern it, a care to leave that sin into which we are fallen, otherwise we have not repent, as Act. 2. they which had crucified the Lord of life, and delivered him into the hands of sinners, were pricked in their hearts, and said to Peter and to the other h Act 2, 37, 38 Apostles, Men and brethren, what shall we do? And Peter said unto them, Amend your lives, and save yourselves from this froward generation. The other signs of repentance are a confession of our sins to God, and a condemning ourselves for them: an holy and inward anger against ourselves for our carelessness in looking to our own ways: a fear not so much of God's judgements, as lest we fall into the same sins again, and so offend our merciful father: a desire, ever after to please God with all our hearts: and last of all a renewing and punishing of our own souls for our offences committed against him. Now to the end we may repent aright, and sit in judgement of ourselves, according to the form of god's justice: it shall be needful for us i In examining ourselves, we must follow the order of the commandments. to examine ourselves by the ten words of the law, and out of the same to frame ten several inditements against ourselves, whereby we shall find a great defect of righteousness, a great spoil of obedience, a great access of disobedience, and a great heap of all kind of corruptions. This than may serve and suffice for the true examination of our selves. We must consider Command. 1 and confess that we have not loved and feared God, we have not believed and depended upon him in all estates as we ought, but have oftentimes feared and loved the creature above him, we have preferred a filthy pleasure before him: we have doubted of his promises through unbelief, and relied upon an arm of flesh and blood, We have been careless in the worship of God, we have not prayed Command. 2 to him with steadfast assurance to be heard, we have not served him in spirit and in truth as he requireth of us, but hypocrisy hath crept into our best actions and meditations, we have more laboured after the outward shows and appearances of religion, then to express the power of Godliness: and have more esteemed to seem to others to be true Christians then to be such indeed. We have not reverenced the eternal Majesty of God as is meet Command. 3 to do, who is infinite, invisible, unchangeable; we have not blessed and praised his name with thanksgiving for all things, and at all times, as well for adversity as prosperity: We have not heard, read, and meditated in his word with such affection, reverence and zeal as is requisite: when occasion hath been offered to speak of the works of gods providence, we have not acknowledged in them the greatness of his wisdom, power, and goodness as we ought: nay rather the glorious and dreadful name of god (which ought to be more dear unto us than our own lives) hath been blasphemed, dishonoured, and abused by us. Touching the sabbath, we must consider and confess Command. 4 how we have profaned it: we have been more careful to follow our worldly works and affairs, then to seek the kingdom of God and his righteousness, having had more care of the body then of the soul: we have sent out our servants to dispatch our business on that day, and have not suffered them to attend on the 〈◊〉 of the Lord for the salvation of their souls: and our souls have neglected the ministry of the word of god, have defiled his sanctuary, and have polluted that holy day with feasting, playing, sporting, drinking, idleness, and other vanities. We have not yielded reverence to superiors for conscience sake, nor been command. 5 afraid to offend them as god hath commanded: we have not always spoken of them and their government as we should: we have not had such a reverent opinion and persuasion of our pastors & teachers as we ought, which have the charge of our souls, and labour among us in the lord. Again we have not been careful to teach and instruct such as are under us, as our Children, servants, and whole family as we are bound, praying with them in our houses, exorting them in all wisdom, conferring with them in all gentleness, and furthering them in all the ways of Godliness. Touching the sixth Commandment, we have not loved our Neighbours as ourselves, procuring command. 6 their good as our own, we have broken out through debate, contention, chiding, reviling, brawling, quarreling, and revenging: we have not rejoiced at the good and prosperity of our brethren, but when God's eye hath been good toward them in blessing them, we have repined and grudged at it. We have not possessed the vessels of our bodies in holiness and honour, as the Temples of the Holyeghost, command. 7 knowing we are bought with a price: we have not tamed and brought into subjection this flesh as we should, Command. 7 to make it in all respects subject and obedient unto the spirit: we have not made a covenant with our eyes, with our ears, with our tongues, to turn them from all unclean sights, wanton words, and filthy communication, but have suffered them to wander after unlawful lust and concupiscence: neither have we used such sobriety, abstinence, and temperancy, as hath been fit to keep under our affections, but riotousness, excess in apparel, surfeiting, slothfulness, idleness, pride, and fullness of bread (which were the sins of Sodom. Ezek. 16) are used in many places: as for drunkenness, it hath taken away the hearts, and even washed a way the brains of many. We must confess, that our dealings with our neighbours in buying, selling, bargaining, and contracting, have not been Command. 8 with such uprightness, soundness, justice, sincerity, and truth as God requireth: we have been given to oppreffion, covetousness and hard dealing one toward another, & not considered that godliness is great gain, if a man be contented with that he hath, that if we have food and raiment we must be content, and can carry nothing with us out of this world, we have not at all times been given to mercy and compassion to ward the poor, for the maintenance of them and their families, especially in times of famine, dearth, pestilence, sickness, and other mortalities and necessities. We must acknowledge, that we have not loved the Command 9 truth in the inward parts, neither maintained the credire and good name of men as we ought, but have been addicted to lying, envying, backebiting, flattering, or defaming one of another, and to hear others with comfort and delight to do the like: we have not been courageous and constant to confess and defend the truth against the enemies thereof, but have been ashamed to set ourselves against lies, errors, and slanders: we have kindled the coals of contention by false surmises, carrying of tales, and publishing of infirmities to the hurt and hindrance of our brethren. Lastly, we must remember to shut up this confession, that our whole narure is vile and wretched, the heart of Command. 〈◊〉 man is deceitful above all things and past finding out: we are sinful as an evil tree which can bring forth nothing but evil fruit, our thoughts are vain and corrupt, our first motions and imaginations are evil against the law of God that saith, k Exod. xx, 1 Thou shalt not lust, requiring a pure heart to ward our neighbours, holy cogitations of the spirit, and a continual conflict against evil affections and lusts of the flesh. Thus must every one of us arraign and indite our selves. Thus we must accuse ourselves, and condemn our own works. Thus we must search our own ways, confessing that if l 1 joh. 3, our own hearts accuse us, God is greater than our hearts and knoweth all things. Then let us appeal to the throne of grace, let us desire salvation in Christ for his mercy's sake, let us cast all out comfort upon him, covering our faces through shame of our sins that are past, humbling ourselves through grief of them that are present, and working out our salvation with a fear of that which may come hereafter. If thus we judge ourselves, God will acquit us: if thus we condemn ourselves, God will justify us: if we accuse ourselves, he will discharge us: if we be displeased with ourselves for our sins, God will be well pleased with us, and clothe us with the righteousness of Christ. But if we stand upon our own righteousness and worthiness, if we say we have need of nothing, if we flatter and deceive our selves, comparing ourselves with ourselves or with others, and not with the rule of God's word: God will examine us, and sit in judgement upon us. If he enter into m Psal. 130, 3 judgement with us, no flesh shall be justified in his sight: for if thou, O Lord, straightly markest iniquities, O Lord who shall stand? He will be revenged of our sins, and 〈◊〉 many plagues upon us: he will send sundry diseases upon our bodies, and a troubled spirit upon our souls, he will add one punishment to another, until we repent, as he teacheth by many examples in the scriptures. The Apostle 1 cor, saith, he that eateth and drinketh unworthily, eateth and drinketh n 1 Cor, 11. 29 30, 32. judgement to himself. For this cause many are weak, and sick among you, and many sleep: for if we would judge ourselves, we should not be judged. But when we are judged, we are chastened of the Lord, because we should not be condemned with the world. So the Israelites, being miraculously fed by the Lords own hand, lusted and became unthankful, and therefore while the meat was yet in their mouths, o Psa. 78. 30 31 The wrath of God fell down upon them, and slevv the strongest of them and smote down the chosen men of Israel. judas, chosen to be one of the twelve, p john 13, 27 coming unworthily to the Passeover, Satan entered further into him, wrought in him his own confusion, and brought upon him swift damnation. The guest in the gospel, q Mat. 22. 22, 13 that pressed unto the supper without his wedding garment, was taken speechless, bound hand and foot, and cast in to utter darkness, where shallbe weeping and gnashing of teeth. Let no man therefore put off, and defer his repentance from day to day, lest he draw upon himself final destruction of soul and body, and find his heart exceedly hardened through continuance in sin: but while r 2 cor, 6. 2 the acceptable time is, let us both purpose and endeavour to forsake our evil ways, our wicked works, and all known sins revealed unto us by the sacred oracle of the Word of God. And, because we have daily wants, and do commit daily and new sins through infirmity of the flesh, s Renewed faith, and renewed repentance required of us. we must have renewed faith and renewed repentance, t Luke 22. 32 because every new sin requireth a new act of repentanee, and appealing to Christ by faith. Then we are aright disposed to the lords table, when we are lively touched with a sense and feeling of our corrupt dispositions and daily failings in our faith and obedience. For the repentance of every faithful man must be double, first general, repenting of original and actual sins generally, receiving power of God to change ourminds, wills, and affections, u Mat. 3. 1 whereof joh. bap 'tis saith, Repent, for the kingdom of heaven is at hand. This is given and granted unto us at that time, when first we receive to believe, it maketh an alteration in us, slayth the old man, quickeneth the life of the new man beginneth in weakness, continueth in greater strength, and groweth more and more unto perfection. Secondly special, for special sins and continual failings into which we fall, which we must practise to the end of our days. Now, as we said in the former chapter, that no man for the feebleness of his faith is to absent himself from this supper, so must we remember touching our repentance, though it be in great weakness and frailty: yet if it be a sound and sincere hatred of all sin not a forsaking of some sins only, as Saul, herod, and judus did, keeping other in themselves to their own confusion our imperfections shall be covered, our wants shall be supplied, our weakness shall be remitted by the death of Christ, who was anointed and sent to preach a Luke, 4. 18 the gospel to the poor, to heal the broken hearted, to publish deliverance to the captives, recovering of sight to the blind, and to set at liberty them that are bruised. And hepronounceth such b Math. 5. 3, blessed as are poor in spirit, For theirs is the kingdom of heaven. Wherefore, if thou feel in thyself great defects of faith, of 〈◊〉, of sanctification, pray to God earnestly that he will vouchsafe to increase his gifts, let us confess with David, c 2 Sam. 12 13 we have find; let us weep with Pet. d Luk. 22. 62 & 7, 38. and the sinful woman: let us acknowledge our unworthiness, and say with the Centurion, Lord, e Math, 8, 8 We are not worthy that thou shouldst come under our roof, Let us cry out with the Publican, f Luk. 8, xiii O God, be merciful to me a sinner. This is the way to make us worthy: this is the means to fit us to the Lords table: this is to be practised of such as will be his guests. Chap. 19 Of reconciliation to our brethren: the last part of Examination. HItherto, in examination of ourselves, we have showed what we are to do in respect of GOD, the root whereof is knowledge, the body is faith, the fruit is repentance. Now to conclude, we are to handle the last part, which is a Love toward their brethren is required of all that come to the table. love toward men, and reconciliation of ourselves to our neighbours, for injuries, wrongs, and offences done unto them, which are as poison to this banquet. For, in vain we shall pretend knowledge, boast of faith, glory of repentance, if we fail in duties toward our brethren. For, here is the touchstone and trial of all the rest, even our obedience to the second table, which concerneth the duties of love toward our brethren. Hereunto cometh b Math. 5, 23 the doctrine of Christ set down in the Evangelist Math. 5. If thou bring thy gift to the altar, and there remember'st that thy brother hath aught against thee, leave there thy gift before the altar, and go first be reconciled to thy brother, then come and offer thy gift. Where he teacheth, that he so approproveth this duty, that he will have his own immediate service cease, and give place for a time, till it be performed. So, in the Sermon which he made to his Apostles, before he was betrayed to death, he did diligently beat upon this point, saying, c john 13, 35 By this shall all men know that ye are my Disciples, if ye love one another. This is my 〈◊〉, that ye love one another, as I have loved you: greater love than this hath no man, that a man bestow his life for his friends: ye are my friends, if ye do whatsoever I command you. This likewise the d Colos. 3, 12 Apostle teacheth, that we may know him to be the scholar of the same master, Coloss. 3, As the elect of God, holy and beloved, put on tender mercy, kindness, humbleness of mind, meekness, long-suffering, forbearing one another, and forgiving one another, if any man have a quarrel unto another, even as Christ forgave you, even so do ye: and above all these things, put on love, which is the bound of perfectness. As every one hath a comfortable experience in his own heart of God's mercy toward him in the pardon of his sins which are many and great; so let him show mercy again, as he hath received mercy, and deal unto others kindly, as God hath dealt graciously toward him. Our saviour Christ avoucheth this Math. 18. in the parable of the lender that had many debtor: he called them to e Matt. 18, 23 take an account of them, and forgiveth the debt having compassion on him that was not able to pay: but when he was departed, and had found one of his fellow-servants which ought him an hundred pence, he laid hand on him, throttled him, and cast him in prison till he should pay the debt. Then the Lord called him and said, O evil servant, I forgave thee all that debt, because thou prayedst me: Oughtest thou not also to have pity on thy fellow-servant, even as I had pity on thee? So his Lord was wroth, and delivered him to the torments, till he should pay all that was due to him. Then followeth the application of the whole, So likewise shall mine heavenly father do unto you, except ye forgive from your hearts each one his brother their trespasses. Now, the lords supper was ordained of God for this end, that it might be a band of love, and a chain to unite and join us together among ourselves, that if it were possible we should not break from him: as Paul teacheth. 1 Cor. 10 We that are many, f 1 corin. x. 17 are one bread, and one body, because we all are partakers of one bread. Wherefore this Supper may fitly be called, a Sacrament of unity, and a seal of our agreement one with another. Behold here, a chain consisting of many links to knit us together, that we break not from God and our brethren. Do we not all come to the table? Do we not all eat of the same bread? Do we not all drink of the same cup? Is not the same loaf compact of many corns? Is not the same Wine pressed out of many clusters? Do we not all join together in the same receiving? Were we not baptised into the same baptism? What a shameful thing is this, full of infamy and reproach, to see the branches of the same vine, the sheep of the same shepherd, the children of the same father, the Servants of the same master, the fellows of the same household, the heirs of the same kingdom, the guests of the same banquet, the obtainers of the same promise, the partakers of the same hope, the members of the same body, and the professors of the same faith, to contend and strive one against another, to delight in brawling, fight, quarreling, and to nourish hatred, malice, rancour, spite, envy, biting, and backbiting one of another. If Ephraim be set against g Esay 9, 21 Manasses, and Manasses against Ephraim, if Brother be divided against brother, if we bite one at another, let us take heed lest we be consumed one of another. The sons of God are renewed into the image ofGod, to resemble their heavenly father in true holiness, and do all wear the same cognizance and livery. For the Sacraments are the marks of Ch. sheep, whereby they are known and discerned: so that all our dissensions, divisions, railings, revilings disgrace and defacings one of another, tend to the reproach and dishonour of our common father, and do give an heavy testimony against our souls with God and his elect Angels. For how do we approach unto God? how do we come into his presence? With what hearts do we pray before him and unto him? Are we not taught h Math. 6, 12 to ask forgiveness of our sins, as we forgive the trespasses done unto us? It than we be malicious and envious, and carry the fresh remembrance of wrongs in our hearts, to pursue them with revenge: do we not pray against ourselves? Do we not beseech God to pour out vengeance upon us? Do we not open our mouths to our own destruction? For when we use our tongues to say, i Luke 11, 4 Lord, forgive us, for even we forgive: is it not as much as if we should pray, forgive us not Lord, for we do not, we will not forgive others? Therefore, after the form of prayer given to the Disciples, Christ addeth, If ye do forgive men their trespasses, your heavenly father will also forgive you: but if ye do not forgive men their trepasses, no more will your father forgive you your trespasses. And as he exhorteth, that when they stand and appear before the Altar, k Mark. 11, 25 they must forgive: so when we appear at the Lords table, we must forgive, if we have any thing against any man, that our father also which is in heaven may forgive us our trespasses. Now, if we would be directed to know whether this love be is us or not, we may try our own hearts by these l 1 Cor. 13, 4 holy properties and blessed effects described by the Apostle, 1, cor, xiii, Love (saith he) suffereth long, it is bountiful, love envieth not, love doth not boast itself, it is not puffed up: it disdaineth not, it seeketh not her own things, it is not provoked to anger, it thinketh not evil: it rejoiceth not in iniquity, but rejoiceth in the truth: it suffereth all things, it believeth all things, it hopeth all things, it endureth all things. here we may see, what manner of love ought to be in us. Every one of us must endeavour, that all the parts of this description may rightly agree to every one of us, and truly be found in us toward all men, even our enemies, as we see jesus Christ hath left us an example of his love, m Luk. 23, 35 when he prayed for his enemies, that crucified and cruelly entreated him, father forgive them: for they know what they do and this did stephen to those that stoned him, Lord, lay not this sin to their charge. This is the way, let us walk in it: this was their practice, let us follow it. Thus we have showed the necessity of examination of ourselves before we come to the lords supper, and declared the parts wherein it standeth, and the manner how it is to be performed. If we come furnished with these things, with saving knowledge, with justifying faith, with unfeigned repentance, with a loving and longing reconciliation toward our brethren among whom we live, having as much n Rome 12, 18 as is possible, Peace with all men, yea even our enemies: let us not abstain from the lords table by reason of some frailties and infirmities in us: for God covereth them, o 2 chr. 305 18 and will not bring them into remembrance, as we see 2. Chron, 30. A multitude of people had not cleansed themselves, yet did eat the passover, but not as it was written: wherefore Hezekiah prayed for them, saying, The good God be merciful toward him that prepareth his whole heart to seek the Lord god, the god of his fathers, though he be not cleansed according to the purification of the sanctuary: and the Lord heard Hezekiah, and healed the people. Where we see, that because their heart was upright and sincere, their wants and imperfections were not imputed unto them. For God respecteth the truth of the inward parts, and pard oneth their sins that thus prepare their hearts to seek him. So then, p The sacrament is not honoured by abstaining from it they were greatly deceived, that thought they honoured the Sacrament by abstaining from it: it is not honoured, but dishonoured: not hallowed, but profaned: not regarded reverently, but reproached grievously by our wilful abstinence, q 1 cor. xi, 28 as the Apostle teacheth, 1 cor, 11. let a man examine himself, and so let him eat of this bread and drink of this cup. He doth not say, let him prove himself and so let him abstain. For the Sacrament is abused, as well by forbearing, having examined ourselves, as by not examining ourselves, and receiving unworthily. And thus much of examination, and the manner to be observed therein. Chap. 20. The conclusion, containing an abridgement of the whole treatise. THe effect of that which hath been delivered hitherto in these Books, may thus be gathered into a short sum and abridgement. We have a The sum of the 1. book declared that God, in all times and ages of the church from the first being of our first parents, hath to his word and promises annexed sacraments as seals of assurance b Genes. 2, 9 etc. for the confirmation of them: thereby magnifying his own mercy toward his people, showing our weakness and unworthiness, and condemning such as oftentimes desire to come to the lords table, but esteem little of the preaching of the word: whereas the word and Sacraments have one and the same author, they are instruments of the same grace, their whole force and effect dependeth on God, they require faith c Hebru. 4, 2 to be mingled with them, & they profit not alway at the very moment of hearing and receiving. Notwithstanding some differences we find between them, as namely in the greater necessity of the word, then of the Sacraments: Infidels were never barred from hearing the word when they would become d 1 cor. 14, 24 hearers thereof: and whereas the word affecteth one only of the senses, to wit, the hearing, the Sacraments 〈◊〉 offered to the eyes as well as to the ears, and so in some sort become more effectual than the word. Touching the word Sacrament, it is drawn from martial discipline, and properly signifieth the soldiers oath, whereby he bindeth himself to his Captain: which word being used by the old Latin interpreter, is now become ordinary and common in the Church, which is not mentioned in so many syllables in the Scriptures. And howsoever the word be often taken in a large and general signification: yet as we take it in these books, e What a sacrament is. a Sacrament is a visible sign and seal ordained of God, whereby Christ and all his saving graces by certain outward rites are signified, exhybited and sealed up unto us. This description being 〈◊〉, teacheth us these points, first that the force of the Sacraments dependeth not on the worthiness or unworthiness of the Minister, but upon the ordinance of God, f Math, 23. 2. 3 so that an evil Minister may deliver the good things of God. And this was the cause that g joh. 4. 2, Christ jesus baptised none, but his Disciples baptised, that he might learn not to esteem of the effect of the sacraments by the fitness or unsitnesse of the ministers. Again, h Dcut. 42, none must add unto them, none must take aught from them, none must any way abuse them contrary to the institution and ordinance of God. Lastly, we learn from hence, that the Sacraments are not bare and naked signs of Christ absent i 1 Cor, x, xvi but sure seals of God's promises, and of the righteousness of Christ who is offered to all, but received only of the faithful: so that the presence of ungodly men meeting us at the same Table, cannot hurt us in our worthy receiving. In a k In a Sacrament consider hisparts and his uses. Sacrament we are to consider two things, his parts and his uses. The parts of a sacrament, l The parts are outward and and inward. are partly outward and partly inward. The outward parts are m The outward parts of a 〈◊〉 are 〈◊〉, the 〈◊〉, the 〈◊〉, the sign the 〈◊〉 these four. First, the Minister lawfully called, is necessarily required. 〈◊〉 then the Minister 〈◊〉 not administer them, or if private persons will administer them, n Mat. 28, 19 they sin against God, the one for not performing the duties of his calling, the other because he runneth beyond the bounds of his calling. The second outward part o Esay 6, 6, 7 is the word of institution, consisting of a Commandment and a promise: so that it is required of us, to understand the words of institution, to join the word with the sacraments, and to discharge those from the number of sacraments, which want the warrant of the word. The third outward part of a Sacrament is p Mark. 1, 5 the sign: for wheresoever there is a Sacrament, there must of necessity be an outward element, so that neither must we make an Idol of the sign by advancing it to high, nor clean abolish it as the Church of Rome doth by their doctrine of Transubstantiation. The last outward part is the q Gen. 17. xii receiver: so that the Sacraments without their lawful use are no sacraments at all, so long as the signs are reserved and not applied. The inward parts also are ʳ four: first, God the father, offering and applying Christ jesus, as s 1 Cor. 3, 7 surely as the minister doth the outward sign which is a great comfort to such as come to the Sacraments. The second inward part of a Sacrament is t Tit. 3, 56 the holy spirit, working by the word: so that we can never hear the word, or receive the Sacraments aright without the special direction and inspiration of the spirit of GOD: neither must we hang upon extraordinary revelations, which openeth a wide door unto all disorders, inasmuch as the spirit is not separated from the word. The third inward part is jesus u 1 cor. x, 3 Christ, who is the truth and the life of all Sacraments: now if God the father have given him unto us, a Rome, 8, 32 how shall he not with him give us all things else? Let us therefore lay hold upon him especially in all discomfits and troubles, when our faith is assaulted by the enemies of our salvation. The last inward part, is the faithful receiver: for except we b Rom. 14, 23 send out saith to bring CHRIST home to dwell with us in our hearts, we shall in vain look to receive profit by the Sacraments: so that the reprobate, who are vessels of wrath, and the Children of perdytion, cannot receive Christ, albeit they partake the signs of Christ. As for the elect, who are the Lords, sealed up to the day of redemption, before their conversion and gathering into the sheepfold of Christ, they also only receive the outward sign without Christ, inasmuch as they are without faith: but after they are called with an holy calling effectually, and have received to believe unfeignedly, they are partakers both of the sign and of the thing signified. These are the outward and inward parces. Now there c Acts 〈◊〉, 36 is a fit proportion and agreement between these parts, each very aptly answering the other. For even as the minister by the word of institution, offereth and applieth 〈◊〉 the outward element to the body of the receiver: so the father, by the spirit, offereth and applieth jesus christ invisibly to the faithful receiver. We showed before, that in a sacrament we are to observe two points, his parts and his uses. Hitherto we have spoken of all the parts, both such as are outward, and such as are inward. Now it remaineth to handle his uses. The uses of a sacrament d 3 chief uses of a Sacram. are chiefly three: first, e Roma. 4, xi to strengthen faith: secondly, f Gen, 17, 1. xi to scale the covenant between God and us: thirdly, g Ephes. 2, 〈◊〉 to be a badge of our profession, and as a banner displayed to witness our warfare under our chief captain Christ 〈◊〉. If these be the true uses and ends of a sacrament, than we learn to take notice of h Mark. 9, 23 our own failinges and infirmities of faith; that GOD refuseth none for weakness and wavering of faith; i Rome 8, xv that there is an assurance of faith to be attained unto, in this life; that as God evermore keepeth his promise with his people, k Num 23, 19 who is not as man that he should lie, nor as the son of man that he should deceive, so must we be careful to keep the articles of l 1 john 3, 23 agreement between God & us, namely, to believe his word, to love our brethren, to obey his will: lastly as our privileges are great, to bear the badges of Christ our Lord, so it teacheth that we are not our own, m 1 cor, 6, nineteen xx but are bought at a great price, not with n 1 pet. 1, 18, 19 corruptible things as Silver and Gold, but with the precious blood of Christ as of a lamb unspotted and undefiled. Hitherto of the nature of the Sacraments: now of the number of them, as we understand the word for such as are seals of our communion with christ. The sacraments o The sacraments 〈◊〉 the new testament are only two. of the new testament are two, baptism, and the Lords supper, neither are there any more left unto the Church. For Christ taught no more p 1 Cor. x, i 2 sacraments to the Apostles, the Apostles delivered no more to the churches, who yet were faithful witnesses, and revealed the whole counsel of God, q Act, 20, 27 without concealing and keeping back of any doctrine which themselves had received. Besides, these two Sacraments are altogether perfect and sufficient, both to enter a Christian 〈◊〉 the church, and to retain him continually in the same. From this number of two sacraments we learn 〈◊〉 to acknowledge the great love of God toward us, who hath eased us of the r act. xv x. heavy burden of infinite Ceremonies, prescribed in the law, and delivered us s Au. ust. de 〈◊〉 ch 〈◊〉. 〈◊〉. 3, cap, 9 a few sacraments in stead of many. Secondly, we see hereby the difference between the old Testament and the New, and between the sacraments of the old testament and the new: they had sundry significant signs and Ceremonies, whose interpretation was not easily known unto them. Thirdly, seeing God hath given unto us two signs, and added two seals to his word and writings, we ought to have the stronger faith in his mircyfull promises. For, wherefore hath he doubled the signs, but that we should increase in faith, and as it were double our assurance of his graces? Lastly, this number of two, overthroweth the number of seven sacraments, maintained in the church of Rome, which just number was t Pet, lumb, lib, 〈◊〉. 4, dict, 2. first broached by Peter Lombard, afterward ratysied in the Counsel of Florence, and lastly established in the Counsel of Trent, and is now become the common doctrine of that counterfeit church. For, besides baptism and the Lords supper, which we receive, they u The number of seven sacraments is false and forged have installed into the number of sacraments Confirmation, Penance, Matrimony, Orders, and extreme Unction, contrary to the doctrine of the scriptures, contrary to the nature of Sacraments, and contrary to the evidence of sundry reasons. And firist of all, a Confirmation no Sacrament confirmation cannot be lifted up into the seat of the Sacraments, or sit down in this Chair of honour, because it wanteth the institution of Christ, it wanteth an outward sign, it hath no word to warrant it, or promise of blessing: for howsoever b act, 8, 5, xiiii xv, xvi, xvii the Apostles by imposition of hands gave the holy ghost, those miraculous gifts are now withdrawn from the church of God. Lastly, they have advanced it above baptism, they administer it in a strange tongue, and hallow the greasy oil to purify soul and body. Secondly, c Penance is 1. 0 sacrament, their popish penance, instituted by bodily chastisements to make satisfaction for sin to God, is no sacrament of the new testament, nor any sacred thing being thus understood. For we acknowledge no other satisfaction d i Ioh, ay, 7 for sin, wherein God delighteth, and the conscience of man 〈◊〉, but only the death and obedience of christ. Besides, true repentance hath been preached and practised from the beginning of the world, after that sin entered into the world. Furthermore their penance hath no visible sign as baptism and the supper of the Lord have. Thirdly, e matrimony is no Sacrament matrimony, albeit it be a divine ordinance, honourable f Heb, xiii 4, among all estates, yet can be no Sacrament of the church of christ, because it was instituted before g gen, 2, xviii the law, it is ratified among the infidels which are no members of the church, it hath no promise of grace and salvation joined to it, and albeit it be honourable in all, h i cor, 6. 7. 7, 37 yet it is not necessary in all. Lastly, the Roman church esteemeth it as an unclean thing, a profanation of holy orders, a living in the flesh: so that as with one hand they advance it to a great dignity, with the other hand they cast it down with great disgrace and contempt, as unworthy of the high and holy priesthood. Fourthly, orders come in the next i Order no sacrament place, which are the offices and ministry of the church, but no sacrament, or sacraments of the church. For then, according to the number of orders, we should multiply the number of sacraments. Neither have they any outward element and visible sign. Lastly, we are come to extreme unction, which we suffer not to Extreme unction no sacrament mask under the name of sacraments, but pull off the vizard thereof, because the church had the use of anointing l james 5, 14 so long as it retained the miraculous gift of healing. Besides, it hath no word ofinstitution to warrant the continual practice of it, until the second coming of christ. Wherefore, seeing the word of God teacheth the number of two sacraments only, and the church of Rome instructeth her children in the number of 7. sacraments, neither more nor less: they must pardon us, if we hearken rather to the scriptures, then to their traditions, rather to God then to man, rather to the truth then to the spirit of error. Hitherto we have spoken of the Sacraments in general, of their parts, their uses, their number: now we m The sum of the 2 book come to speak of them in particular, first of baptism, then of the Lords supper. And howsoever baptism hath sundry significations, yet as it signifieth that washing with water which serveth to seal the covenant of the new testament, n what b ap. it is the first sacrament, wherein by the outward washing of the body with water once in the name of the father, of the son and of the holy ghost, the inward cleansing of the soul, by the blood of christ, is represented. This descrption teacheth, that such as are not yet baptised, o Exod. xii, 48 are not to be admitted to the lords table: that albeit dipping be not necessary to the being of baptism, yet washing with water p Ephe. 5, 26 is of the essence of this sacrament: that such as are once baptised, are not to be rebaptized, albeit they have been baptised by heretics: and that whosoever is baptised, hath made a solemn covenant to profess the Christian religion. Now, q we are to consider in Baptism (as we did before generally in a Sacrament) these two things, his parts, and his uses. The parts of baptism are outward and inward. The outward parts r The outwa. parts of bapt are 4 are these four: The first outward part is the Minister, as the Messenger of God. For baptism is a part of the s Math. 28, 19 Minystry, and God hath joined the ministry of the word & sacraments together. Wherefore, the minister must be careful and not careless in the execution of his osfice, who is to sanctify the Water, and to wash the party: Moreover, the people are directed, to whom to resort, when they have children to be baptised. Lastly, the Church of Rome profane baptism, when they appoint midwives and private persons to baptise children. The second outward part, t Math. 28, 19 is the word of institution, which is as the form of this sacrament. The third part is the u act. 8, 36 element of water, which is the matter whereof baptism consisteth. Whosoever therefore baptizeth with any other liquorthen with water, as with blood, with sand, with snow with milk, or such like matter, doth frustrate Baptism, and maketh it an idle ceremony. Again, all Popish corruptions added and annexed to this sacrament contrary to the simplicity of the gospel, as cream, crosses, censors, tapers, spittle, salt, a Bellar. de sa Bapt cap 26 and such like unsavoury trumpery, are 〈◊〉: having also a superstitious opinion of holiness and worship joined with them. Also, if water be an outward part, the want of washing with water cannot hinder the salvation of such as die without baptism. All perished not under the law, that died without b josh, 5, 5 circumcision: God is not more rigorous under the Gospel. This therefore is a bloody and uncomfortable doctrine, to be abandoned and abjured of all parents, of all children, of all Christians. The fourth outward part of baptism is the body that is washed. Now, such as are to be baptised, must be within the Covenant: these are, c act. 8, 36 either men and Women of riper years, or else the infants of such, who have interest in Baptism as well as their parents. This condemneth the romish practice of baptizing bells: and serveth to set forth the great love of God to all believers, who vouchsafeth to be their God & the god of their seed. Hence likewise it appeareth, d Infants have interest in baptism as well as their parents that infants are to be baptised. For baptism succeed in place of circumcision, the Apostles baptised e Col. 2. xi whole houses, Christ calleth infants and sucklings f Act. 16. 15. 33 unto himself, and 〈◊〉 that to such belongeth the kingdom of Heaven: they are Christ sheep and members of his body: Hence we learn, that the baptism of infants is no unwritten tradition, but a written and divine institution taught in the Scriptures. Consider also hereby, the difference between baptism and the Lords Supper, g cor. 1, i4, 16 Mar. x. xiii, xiiii, xv. and that all are conceived in original sin. Acknowledge also a difference between them and the children os Infidels, and let parents be encouraged, h Psal, 51, 5 to bring up their children in the instruction and reformation of the Lord. Hitherto of the outward parts: now follow i Eph. 6, 4 the inward parts, which also are four in number. First, k The inward parts of bap. are four. god the father represented by the Mi. whereby our faith is greatly strengthened. For whensoever the eye seeth the minister 〈◊〉 water on the body, faith beholdeth god the father cleansing the soul with the precious blood of his son Christ. The second part is the spirit l Math. 28. 19 of God, having relation to the word and promise of God: and therefore whensoever we come to hear the word or to receive the sacraments, we must crave the assistance of the spirit to open our hearts, m icor. xii. xii. as he opened the heart of Lydia. If this in ward teacher be wanting, the ear heareth and the hand handleth, but the heart is hardened. The third in ward part of baptism n Act xvi. xiiii. is Christrepresented by the water. This serveth greatly to confirm our faith, to consider with ourselves, when we behold with our bodily eyes the water poured upon the body baptizd, o act. 2. 38. the blotting out of all our sins by the blood of Christ jesus. i Pet. 3 xxi The 4. inward part is the soul cleansed, ᴾ most lively and effectually represented by the body washed. For the washing of the body representeth the cleansing of the soul. This teacheth, that by nature we are corrupt and abominable, q Eph, 5 26, 27 so that God must work in us both the will and the deed. These are the four in ward parts of baptism. The agreement between these outward and inward parts r The propoution betwixt the outward and inward parts of bapc. is very evident. For as the Minister, by the word of institution, applieth Water to the washing of the body: so the father, through the working of the spirit, applieth the blood of Christ, to the cleansing of the soul. Thus far of the parts of Baptism, both the outward and the inward parts: now we come to the uses thereof, s Three uses of Baptism which are principally three. First, to show our placing and planting into the blood of Christ, to remain in him for ever. This conjunction with Christ is not bodily or natural, but mystical and marvelous in our eyes: for we are made one with Christ, t 1 cor 6: xvii by the same spirit dwelling in Christ, and in all the members of Christ. So then, the saints triumphing in heaven, and all the believers fight upon earth as soldiers in warfare, have one and the same spirit of christ dwelling in them, and therefore are one with him. Secondly, to assure us of the remission of our fins, that we may be able to stand in the presence of God, v Gal 3: xvii having put on the garments of Christ, as jacob received the blessing clad in the garments of his elder brother. This overthroweth the doctrine or rather doting of the church of Rome, which teacheth that baptism abolisheth all sins going before it, and leaveth nothing that hath the name or nature of sin. If this were a truth of god not a dream of men, it is not only decent, but greatly to be desired, to have baptism deferred until old age, nay unto the hour of death, that so we may depart hence in peace with greater assurance of God's favour in the pardon of our sins. Thirdly, a Mark 1: 4 to slay the old man, and to kill our natural corruption by the power of the death and burial of christ: besides, to raise us up againeto holiness and newness of life by his resurrection. Hence it is, that the Evangelists call it the Sacrament of Repentance: admonishing every one of us to express the strength and power of baptism, as the Prophets of ten-times exhort the Iews to b Deut x, xvi circumcise the forskin of their hearts, and to harden their necks no more. So we ought not to content our selves to be baptised in body, but must labour to be baptised in soul, by a daily proceeding in regeneration, by bringing forth the fruits of sanctification, and applying Christ jesus to our full justification. Thus much of baptism, the honourable badge of our profession and dedication to Christ that died upon the Cross, what it is, what are the 〈◊〉 and uses thereof. Now, we come to d The sum of the 3. book the Sacrament of the body and blood of CHRIST, ᵉ which is called by sundry names in the new testament. Sometimes, it is called the f 1 cor. 10, 16 Communion, teaching that we are one body coupled together in Christ, showing that it is to be received of many together, and admonishing us of unity and concord among ourselves. Sometimes, it is g 1 cor, xi, xx called the Lords Supper, hence we see, who is the author of it, no man, no Angel, but the Lord jesus, leaving it for a farewell token of his love toward us. We must also come with an earnest desire hungering after Christ, that we may be satisfied with his righteousness. Sometimes, it is called the h acts 2, 42 breaking of bread: this showeth, that the substance of breaderemayneth after the words of consecration, that figurative speeches are used in the Sacrament, and that this external rite of breaking the bread, used by Christ, practised by the Apostles, observed by the pastors of the church, ought not to be omitted and overpassed. Sometimes, it is called the i 1 cor x, 21 table of the Lord: this teacheth, that christ and his Apostles, at the celebration of it, used a table not an altar; that it is a Sacrament, not a sacrifice, and that we ought to draw near unto it with all regard and reverence. Lastly, it is called the new testament or Will of Christ. This title teacheth that there is a double covenant between God and man, 1 cor. xi, 25 the one old, the other new: the one of the law, the other of the Gospel: the first of Works, the second of grace. Again, it serveth to condemn the cursed sacrilege of the church of Rome, which addeth and detracteth, altereth and mangleth this sacrament at her own pleasure, and mingleth it with the leaven of her own inventions. This is a great comfort to all God's children, to consider that all faithful christians are the heirs of Christ, to whom he hath promised salvation of their souls, and forgiveness of their sins. As we have seen the several names of this sacrament, which show the nature there of unto us: so now we will set down k What the Lo: supper is, what the lords supper is. The supper of the lord is the second sacrament, wherein by visible receiving of bread and wine, is represented our spiritual communion with the body and blood of christ. here God is present, and sitteth as precedent at this table, he offereth unto us his own son for our justification, and therefore this supper must be reverently regarded, and diligently frequented of us. In this sacrament, l In the 〈◊〉: supper consider his parts and his uses we are in like manner to consider, the parts and the uses thereof. The parts are partly outward, and partly inward. The outward parts are m The outw. parts are four four: First, the Minister, who is to take the bread and Wine into his hands n 1 cor. xi, 23 after the example of christ, to separate the bread and Wine, so taken, from their common use to an holy, to break the bread, to pour out the Wine, and deliver them both into the hands of all the people present. So then, they are not consecrated to be priests of the new testament, but preachers of the gospel, and ministers of the sacraments: and therefore private persons may not take this supper to themselves or deliver it to others. The second part is the word of institution, o Luke 22, 19 this is my body, that is, this bread is p Tertul. li, 4 cont 〈◊〉 august. cont. adimaut. c, 12 a sign of my body which shortly shall be crucified for you: this cup 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 confirm the new covenant of God touching forgiveness of sins and eternal life. These words are not properly, but figuratively to be understood, being sacramental speeches, Thus the Scripture speaketh of q Gen. 17, x Circumcision and of the paschal Lamb. The third outward part are bread and wine, fit signs to signify our spiritual nourishment by eating the body and drinking the blood of Christ In Baptism we have one only sign, but in this supper r Mar. xiiii, 22 we have two, to note out our full and perfect nourishment by Christ. Nether did christ deliver the deceivable shows of bread and wine, or cast a mist before the eyes of his disciples to make them think it bread which was no bread, or wine which was no wine: but he gave them true bread, and the true fruit of the vine, s 1 cor. x, xvi as the apostle calleth them, after the blessing, breaking, consecration. Hereby falleth to the ground the mystery of transubstantiation, the most misshapen monster that ever lived or was devised. It bringeth in a false Christ, and turneth him into an idol: it maketh Sacraments without signs: it maketh Christ to have an infinite body, who is like to us in all things t Heb. 4, 15 sin only excepted: lastly, it confoundeth heaven and earth together. Neither let any object that Christ hath now a glorified body, sitting at the right hand of his father, and therefore his body hath a great privilege above ours, to be in divers places at the Object same time. For first, when the holy supper was instituted, the body of Christ was not glorified. Again, glorification Answer. doth not take away the nature of a true body, but taketh away the infirmity and weakness thereof. Take away space of place from a body, and it remaineth no longer a true body, but the essence of it is abolished, u Aug epist. 57 ad Dardan. as Austin hath well determined. Again, if Christ delivered both signs, the people ought to receive under both kinds, so that they may be justly called church-robbers, who have taken from the people the use of the cup, and a Gal. 3, xv wretched deprivers of Christ's testament, depriving the right heirs of their inheritance, and engrossing into their hands the goods of others. They make it of the essence of the Sacrament, to use 〈◊〉 bread, and to mingle water with wine, which christ never ordained or commanded: but that which is necessary, they esteem as needless and superfluous, ᵇ thus transgressing the commandment of God by their own traditions. The fourth outward part are the communicantes, whose duty it is, c Mat. 26, 26 〈◊〉 to take the bread and wine into their hands, to eat the bread and to drink the wine to the nourishment of their bodies. He did not bid them to reserve the outward signs, to hold them and adore them, or call the sacrament their Lord and their God, he did not command them to offer them up to God the father as a propitiatory sacrifice for the quick and dead, as is used in their unbloody or rather most bloody Mass, which hath caused so much innocent blood of the blessed martyrs to be shed, d Revel, 6, 9, x who being killed for theword of god, and the testimony which they maintained, their souls under the altar cry day & night with a loud voice unto the L. holy and true, to iudg and avenge their blood on them that dwell on the earth. Lastly, hereby are overthrown the private Masses of the church of Rome, which now grow to be too common, e 1 cor. 11. 20 & cannot stand with the communion of Christ, who delivered the signs of bread and wine to all the disciples that were present, they did not stand by, and gaze one upon another, but received the supper of the Lord 〈◊〉. The outward parts have been hitherto handled, which being rightly performed, f What consecration is. there followeth consecration, which is, a separation of the outward signs from their ordinary use to an holy and spiritual use, that whereas before they served for the body, now they are made instruments of grace, and seals of the righteousness by faith. The inward parts follow, g the inward parts of this Supper are 4, which are four: First, god the father who appointed his son to perform the gracious work of our redemption, and in the fullness of time sent him into the world, h Rome, 4: 25 who died for our sins, and rose again for our justification. Secondly, the Holyghost, who assureth us of the truth of gods promises. This showeth, that he is true i Revel. i, 4: god equal 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 given us in a carnal and fleshy manner: whereas the spirit worketh faith in our hearts, k Hebr. xi, 1 which is the ground of things which are hoped for, and the evidence of things which are not seen. The third inward part of the lords Supper, l Luke 22, 19 is the body and blood of Christ, delivered for us unto death. This convinceth such of a spirit of error, who make unbelievers and reprob. partakers of Chr. body and blood: thus his body should be profaned, m john 6, 54 and his saving graces separated from his person. But even as, where Satan dwelleth and possesseth the heart, there always reign the works of darkness and damnation: so the gifts of Christ accompanying salvation, are inseparably joined with the person of Christ. This also condemneth the real presence and carnal eating of Christ, which forgeth many Christ's, and reviveth the Heresy of Eutiches: it crosseth sundry Articles of the christian faith, and maketh faithful men like the unfaithful Barbarians, that devoured man's flesh and drunk his blood. True it is, christ is truly present in the Sacrament, howbeit not carnally, and corporally, but spiritually and mystically. He hath given himself to be the food of our souls, let us hunger and thirst after him and lay hold on him to our salvation: for n iIoh. 5, xii he that hath the son, hath life: he that hath not the son of God, hath not life. The last inward part is the faith full receiver, who stretcheth forth the hand of faith, and so layeth hold on Christ and all his saving graces. For no man can communicate with his body, but the same is made partaker of his benefits. Let us all prepare the true and lively faith o Titus ay, i of Gods elect, and assure ourselves that Hypocrites and unbelievers cannot possibly be partakers of the body and blood of Christ. These are the four inward parts also of the Lord supper. The similitude and relation p The proportion betwixt the outward and inward parts of the Supper of the outward and inward parts one to another standeth in this manner, even as the Minister, by the words of institution, offereth and giveth bread and wine to the communicants, to feed the reupon bodily: so the father, by the spirit, offereth and exhibiteth the body and blood of christ jesus, to the souls of the faithful, to feed upon them spiritually. Thus much of all the parts of the Lords supper: now follow the uses to be unfolded. The q The useso the lords sup. be three uses & profit which we reap by the Lords sup. are special three. First, to show forth with praise and thanks giving, the death and the sufferings of chri. who his own self bore our sins in his body on the tree, by whose stripes r 1 Pet. 2, 24 we are healed: so that we have the chief cause in our selves, which did crucify christ Secondly to teach our communion which christ, being made flesh s Ephe. 5, XXX of his flesh & bone of his bones. Hence we learn, that all the godly and be leevers are made partakers of christ and his graces. This is matter of great comfort in our manifold trials and temptations, that we are joined to Ch. as members to the head, t Rom. 8, 38 and therefore, neither life, nor death, nor angels, nor principalities, nor powers, nor things present, nor things to come, nor hight, nor depth, nor any other creature shallbe able to separate us from the love of God, which is in christ jesus our L. But on the other side, the ungodly and unbelievers have no part or Portion in chri. and his graces, they are as branches u john XV, 6 cut off which whither, and men gather them to cast them into the fire and to burn them. 3, to declare and testify our communion, fellowship, and a 1 Cor. X. 17 agreement with our brethren, meeting together at the same table, and partaking together of the same supper. Wherefore, seeing we have not only an union with christ, but a communion among our selves, we are the servants of the church, to serve one another in all duties of love, to instruct them that are ignorant, to raise them that are fallen, and to bind up the broken hearted, to reconcile ourselves one to ward another, and to keep the unity of the spirit in the bond of peace. Hitherto we have handled the doctrine of the Lords supper, declaring what it is, what are the parts and uses thereof; the preparation to this work followeth, b 1 Cor xi, 28 consisting in the Examination of ourselves, and trying our own hearts by the touchstone of the law of god. This duty is very necessary to be performed of us, c jerem. 17, 9 for the heart of man is deceitful above all things, and the secret corners of it past finding out. We have to deal with god in this business. Great is the profit which we reap & receive, if we come rightly and 〈◊〉 prepared. Great is the punishment procured, by want of this try all and examination. And the d Hag. 2: 14 Sacrament itself is defiled, by unworthy receiving. This preparation principally standeth in these 4. points: in the e Ioh: xvii: 3 knowledge of god and of ourselves, especially of the whole doctrine of the sacraments: in a f 2 cor: xiii: 5 lively faith in Christ, seeing every one receiveth so much as he believeth he receiveth: in repentance g Psa6. 26: 6: from dead works: and lastly in h Math, 5: 23, reconciliation toward our brethren, having peace i Rome xii: 18 with all men, and love toward our enemies. Thus I have opened plainly, yet truly, the doctrine of the Sacraments, delivered in the Scriptures, and taught in the reformed churches. I have disclosed some part of the mystery of iniquity and discovered and laid open the skirts of that great Idol of the Mass, the reproach of christians, the scorn of the gentiles, the offence of the weak, and the occasion of ruin to many that stumble thereat to their own confusion. The Lord god, high possessor of heaven & earth, and preserver of his people that call upon him, put it into the heart of all christian princes and rulers of the earth, to pull down this abominable Idol, that hath advanced itself against the kingdom of christ, and to deface this filthy monster that hath deceived many, who trusted in it. The same Lord vouchsafe, to reveal his truth to the ignorant, to establish them that are weak, and to confound all obstinate enemies to his truth, to their prince, and to their country, for jesus Christ's sake, Amen Amen. FINIS. A Corollary. THe Apostle Paul (Christian Reader) prophesying of these last times in which Antichrist should be revealed, a 2 Thes, 2. declareth that his coming shallbe by the effectual working of Satan withal power, signs, lying wonders, & in all deceivableness of unrighteousness, that so they might be damned which believe not the truth, but have pleasure in unrighteousness. In this description the effectual working of this 〈◊〉 is set down, but it is in those which 〈◊〉. For as God imparteth his b 1 cor, 14, 25. power to his ministers, and endueth them with his spirit to save such as believe: so doth Satan after an apish imitation give power to his instruments, and breathe his spirit upon them to condemn such 〈◊〉 receive not the truth. The manner and means of Antichrists prevailing in the children of The means of Antichri. prevailing 〈◊〉 the world disobedience is double, to wit, by work and by word. His working is with great power, which is seen by signs and lying wonders. Now, who it is in our days that boasteth of wonders, and I wot not what miracles? Who maketh the power of working signs and miracles c Bellar, lib, 4 de notis Eccles, cap, 14 a note of the Church? Who glory that they can every day, nay every hour of the day miraculously transubstantiate the bread & wine into the blood of christ? who pretendeth that their real presence their d Bellar, de imagine, sanctor. li, 2, c, 〈◊〉 images, their private e Bel, de euch lib, 4 cap. 21 Masses, & other like superstitions have been confirmed by miracles from heaven? Is not this the church of Rome which hath the Pope for her head, f Bel, de Pont Rome, l, 2c, 31 her spouse, and her foundation? And is he not discerned by this note among other to be that very Antichrist described in scripture, prophesied to come in the world, 〈◊〉 now to the church, and felt of every christian? Wherefore, let us carefully beware, 〈◊〉 such signs and wonders carry away our eyes, and steal away our hearts from the simplicity and sincerity of the Gospel. The second means of his proceeding and prevailing is by word, to wit, by deceivableness of unrighteousness. He is indeed an enemy to Christ, and to his church: howbeit not open, but secret: not showing himself as he is, but disguised: not oppugning the truth with manifest violence as an open enemy, but masked under the cloak of godliness, pretending the fairest friendship, but intending the greatest Antichrist is a disguised enemy, playing the wolf in sheep's clothing. & deepest mischief against God and his truth. Who is it therefore that propoundeth false doctrine to the people coloured with the name of Christ and show of Christian 〈◊〉? Who condemneth marriage under the cloak of 〈◊〉? 〈◊〉 use of the creatures under the vizard of fasting? Lawful possessions under the pretence of voluntary poverty? Who, under a false show of counterfeit devotion, zeal, and 〈◊〉, to blear the eyes of the simple, and to carry away the hearts of the unstable, hath nourished 〈◊〉, rebellions, and Machiavillian practices against lawful princes, but he? These are the marks of Antichrist, and these have been his cunning baits to allure men to his superstition, and their own confusion. Moreover, mark the order of their proceeding. First, they have gone about to erect the kingdom of Babylon, and The subtle practices of the adversar. to restore their kingd. greatly decayed. as it were to put life into the beast, by handling the questions of religion between them and us, and to this purpose have published controversies, dictates, Narrations, Lectures disputations, Demands, Motives, Principles, Apologies, Challenges, Demonstrations, and 〈◊〉 of Popish doctrine But being beaten from his bulwark, and out of all their sophistry by the sword of God's spirit, which is g Eph. 6, 17 the word of god, they have sought to gain & get ground of us another way. For whereas they saw 〈◊〉 overmatched in matters of doctrine, they endeavoured to excel or at least to equal us in life and conversation, and 〈◊〉 partly at home and partly abroad, they have penned sundry treatises of Directions, Devotions, Reuclations, Imitations, Memorials, Meditations, and christian exercises tending to reformation of manners, thereby thinking through hypocrisy to win estimation among the simple, and to incite men to allow their religion itself. But finding themselves in process of time far inferior unto us, both in purity of doctrine and sincerity of life: they have last of all invented another shift (wherein is less honour, and more dishonesty) to wit, by setting down the debates, and disagreements that have been among our churches and gathering an heap of testimonies out of our own wtiters, bitterly inveighing one against another, thereby to raise up h Prou. 6, 19 〈◊〉 to 〈◊〉 the minds of many from us, and to work a deep dislike of our religion. Among other, there is a notable example of a crafty enemy both nameless and shameless, who writing against a worthy knight in the commonwealth, and a learned doctor in the N D. alias Noddy. church, entitleth himself, first the Warder, and now lately the warner (though he show neither skill in the one, nor wisdom in the other) and through their sides seeketh to give a wound to the 〈◊〉. This man, pretending nothing Warn-word counter. 1. c. 4 pag. 46 against us but brawlings, and 〈◊〉 invectives joan against another, as well at home as abroad, not being able to handle the controverfies of religion, hath filled his Warn-word with continual allegations of authorities and speeches out of our own writers, as Luther, zwinglius, Oecolampadius, Calvin, Beza, and diverse others, together with most bitter railings, and calumniations of his own invention against us: all which if they were taken out of his book, as evil humours out of a body, it could not be esteemed worth so many counters, as now it is ᵏ divided into encounters. There is nothing so hard as to do well: there is nothing so easy as to speak evil. Let it therefore of all persons be called for ever, not the Warn-word, but the Scorn-word, being a confuted mass of slanders & evil The Warn-word is divided into two encuonters. practices, to be scorned rather then confuted. And albeit it be the deep subtlety and wretched policy of our adversaries, to allege Luther against Zuingilus, and one of our writers against another, to the end that while they strive about men's words and writings, matters of greatest substance may lie buried in silence: yet they shall never bring us from the holy defence of gods eternal truth, to skirmish with them about men's sayings. We will not leave the great keys and questions of religion, and fall to dispute of matters of inferior nature & condition: this were to wrangle about nothing, and to fill the world with frivolous & fruitless writings. Let them know, we are no more bound to defend and justify Luther and his followers in all their sayings, than they will be bound to defend Bellarmine, Hofius, Harding, and other harsh maintainers both of popish opinions, and their own private assertions. If they will take upon them to allow whatsoever positions and propositions Caietan, Durand, Canisius, Gregorius de Valentia, or any of their side, hath published, let them profess it and give out so much: otherwise they take pains in vain, and offer us great injury, objecting against us, words neither uttered by us, nor approved of us. And howsoever we agree together better than the adversaries wish or desire, as appeareth By the Harmony of the Harmony of Churches Churches set forth to be read and understood of all, declaring to the world how falsely we are charged with disunion and division, and showing the peace and concord between the churches of Britain, France, Germany, Switzerland, Denmark, and other places in matters of faith: yet I will not deny (the gifts of God being diverse) some difference and dissension between us about the sacrament of the Lords sup. which notwithstanding is not so great as hath been in former times, nor so bloody as the adversaries surmise, neither so dangerous and gross as hath been and is at this day in the church of Rome. No age and generation hath seen all Churches following all together one another in all points, but some l Euseb. lib. 8 hystor. cap, 1, difference hath appeared in doctrine, or in discipline, or ceremonies, or manners, or in all: yea Bishops have been against Bishops, Doctors against Doctors, fathers against fathers, Saints against Saints, churches against churches: yet were they not hereby rend one from another, but joined together with hand and heart in the common faith. Cyprian dissented from Cornelius, and Augustine from Jerome, as Lot did from Abraham. Was there not a violent and troublesome contention between Theophilus of Alexandria, and chrysostom of Constantinople: between cyril and Theodoritus, as great as ever was between Luther and Zuinglius? Yet were they Godly, learned, zealous, and excellent pillars of the Church of God in their times. Neither is the contention so great, or War so hot and bloody between the reformed churches about the sacrament, as is imagined. For touching the matter itself, there is no strife: the difference is only in certain circumstances. First, we all acknowledge, that the holy signs have not a bare signification but assure our consciences through the The agreement betwixt the reformed churches about the Sa. ordinance of God, that the things themselves are as truly and certainly given of God to all the faithful that come to his supper, as the outward signs are delivered by the minister of God. Again, we profess that the supper consisteth of two parts, the earthly, external, and visible, which are bread and wine: and besides, the heavenly, internal, and invisible, the true body and blood of jesus Christ, together with all his gifts, benefits, and treasures, according to m Iren. 〈◊〉. haeves. lib. 4. 34. the doctrine of Ireneus. Thirdly, we agree, that in the supper of the lord, we are made partakers, not only of the virtue and operation of christ, but of the very essence and substance of his true body and blood, which was given for us to death upon the cross and was shed for us, so that we are most comfortably nourished with the same unto eternal life. Fourthly we believe, that the bread & wine are not changed or transubstantiated into the flesh and blood of christ, but remain true and natural bread and wine in substance as before: so that the bread is called his body and the wine his blood, not only because his body and blood are signified by these, and set before us, but because so often as we eat and drink them worthily, christ himself giveth us his body & blood truly to everlasting life. Lastly, we all hold the use of the supper in both kinds, and that without the right use of the outward signs it is no sacrament, unless the bread be eaten and 〈◊〉 wine drunk, and therefore we condemn all 〈◊〉 and adoration of the bread, all carrying it about and lifting it up by the priest to the people, used in the Church of Rome. The disagreements and diversities in opinion among us, are in certain adjoints and in the manner of receiving: The disagreement betwixt the reformed churches about the sup. for seeing we all reach and confess the true communication of the true body and the true blood of our Lord jesus christ, the controversy must needs stand in the manner of communicating, and therefore the unity of the churches is not thereby plucked 〈◊〉. The difference standeth in these particulars. First, one part contendeth that these words of christ, this is my body, must be understood literally and as the words found (which yet that side doth not so understand:) the other part holdeth that they are to be understood sacramentally and figuratively, according to the declaration of christ, the interpretation of Paul, and the infallible rules of our christian faith. Secondly, one part will have the body & blood of christ essentially and bodily in, with, and under the bread and wine, and so to be eaten, as that together with the bread and wine they enter into the mouth and body of the receivers: but the other part holdeth, that the body of christ which at the first supper sat at table with his disciples; doth not now continue with us upon the earth, but abideth in the heavens, and shall remain there, until he break the heavens, and descend thence to judgement. Lastly, one part will have all communicants that come to the lords table, and partake the outward signs, whether they come worthily or unworthily, whether they be believers or infidels, whether godly or ungodly, tó eat the body and drink the blood of christ corporally and with the mouth of the body, so as the believers do eat him to life and salvation, the unbelievers to death and damnation: the other side holdeth that the unbe leevers abuse the outward signs of bread and wine to their destruction, and that only the faithful can eat the body and drink the blood of christ by a true faith, & by the working of the holy ghost: whereby they are made flesh of his flesh, and bone of his bone, being more nearly and firmly knit unto him, than the members of our body are united to our head, and thereby drawing from him life everlasting. These are briefly the points of difference, faithfuly not partially, particularly not confusedly, set down: in discussing the truth whereof, howsoever great bitterness hath 〈◊〉 broken out between brethren, as likewise did between Paul and Barnabas: yet setting the 〈◊〉 of disputation aside, they were worthy members of the church, zealous defenders of the faith, learned teachers of the truth, earnest destroyers of heresy, and rare examples of golines, notwithstanding the infirmities, imperfections, and intemperate stile of th'one part. And howsoe'er this odious mak-bate Warr. word Encount. c. 14 N. D. boldly avoucheth pag. 46. that these men never met 〈◊〉 to compound their controversies, but they have always departed more disagreeing & more enemies then ever they were before their meeting: yet all men know, he doth either ignorantly or maliciously conceal the several points of their Acts of agreement printed in Latin union and agreement, concluded and subscribed at Marpurge anno 1529. cha. 15. which was in this sort, credimns & 〈◊〉 omnes, etc. we all believe and profess concerning the supper of the Lord jesus Christ that the use there of in both kinds according to the inctitution of christ, is to be observed. And that the mass is not any such work, whereby one man may obtain grace for another whether he be dead or alive. Also that the sacrament of the altar is the sacrament of the true body and blood of jesus Christ. And that the spiritual eating of the same his body and blood is very necessary for every christian man. Moreover that the use of this sacrament, even as the word itself, is instituted of almighty God, to stir up unto faith the weak consciences of men by his holy spirit. And although it could not hither to be altogether agreed amòg us whether the true body & blood of ch. be in the bread and wine corporally: yet nevertheless both parties ought to declare christian charity one toward the other, so far as conscience can bear. And both parts shall diligently pray unto god, that he by his spirit may vouchsafe to establish unto us, the true understàding of that matter, A men In this act, which was subscribed with the hands of Luther, Melanthou, Brentius, 〈◊〉, Oecolampadius Bucer, and others, we see they profess christian charity, and promise earnestly to pray unto God to reveal his truth unto them, bring them to be of one heart in the truth, and confirm them to discern of things that differ: so 〈◊〉 the enemies of our church have cause, rather to envy our agreement, then to in veigh against our disagreement. It is not the custom of the true church tò delight in contention: it is the fashion of the church of Rome, to command, to compel, to enforce, to press, to oppress, to ban, to throw out cursings and to thunder out excommunations against those that dissent from them: but our churches, not withstanding this variance have not so proceeded one against another as enemies, we curse not, but bless: we hate not, but love: we parsecure not, but pray one for another: keeping the groundwork of faith, 〈◊〉 joining hearts and hands, we seek to repair the ruin of Zion, and pull down the fortresses of the enemies thereof. Moreover, albeit it were to be presumed in men of judgement and discretion, that such, as have leisure with delight The dissensions of the papists among themselves and pleasure to paint out the jars and quarrels abroad, either are or doubtless should be in league and love at home: yet if we would enter into the infinite dissensions, debates, divisions, contradictions, wranglings, hartburning, grudge, sects, and renting into divers partesamong the Papists themselves (who indeed neither have unity in truth, nor unity in falsehood) it should be harder to find an ending then a beginning. They could never yet be reconciled. Their own school men are at deadly feud and defiance one against another: Scotus is against Thomas: Ockam against Scotus: Petrus de Alliaco against Ockam: the Nominales against the Reales: the Dominicans against the Franciscans: Scotistes against Scotistes: Thomists against thomists: Canonist against canonist: sect against sect: Order against Order: cloister against cloister: priests against Jesuits, and jesuits against priests, repugnant one to another, and at civil and Domestical war among themselves, proclaiming their own shame as with the blast of a trumpet: and therefore having fought so many fields at home, they should not reproach us with matter of dissension. We may reply unto them, as one sometimes fitly answered philip K. of Macedon entreating a peace among the Grecians, and yet having his wife Olimpias and his son Alexander, known to live at mortal dissension within his own doors, Go first, and conclude a peace in thine own house at home. So should our adversaries remember, that the chief proctors and protectors of their new religion, have ever contentiously wrangled with others and with themselves, and the contentions cannot yet be taken up I dare confidently avouch and aver, that in the greatest conu oversies and in the greatest number, if not in all (which are now multiplied to many hundred) some one or other of their highest Popes, chiefest cardinals, reverent Bishops, famous Doctors, learned schoolmen, holy fathers, & other approved writers Popish writers joinwith us in the greatest controversies among them, are slatly and fully on our side, join with us hand in hand, and give testimony directly to our doctrine, not in the smallest points, but in the greatest: not in few, but in many: yea not the meanest among them, but as we have said, the strongest pillars of their church are revolted to us, are come into our camp, have pitched their tents with us, and some one or more of them fight our battles in all our doctrines. This were easy to be showed particularly touching the Apocryphal book, touching justification by imputation, touching Images, touching prayers in a strange tongue, touching the notes of the church, touching the sacraments and such like, among which many have written since the late Trent-counsell. Thus while we are in peace, the enemies possessed with a spirit of division, and stricken with giddiness by the just hand of god, wound one another, and the swords of the Midianites o judg. 7, 22 are drawn out against the Midianites. Therefore the truth resteth among us, Our p Deut. 32, 31 enemies being judges. But lest we might peradventure be thought to offer them wrong, whilst insisting upon general terms we charge them Popish quarrels one with another. to be divided among themselves, and in their writings to gall one another: I will press them with particulars, and only stand upon the matter in hand, to wit, the sacraments, the doctrine whereof I have plainly opened in these Books. Whosoever shall read the writers of the Roman church touching the sacraments, shall find almost so many minds as men among them, they furiously fight and make daily combats against each other, moving sundry questions, which they cannot with all their shifts remove or determine. First of all, the schoolmen make a question, whether the body of Christ in the Eucharist be eaten with the mouth of Quest wherein the school men are at variance the body, and pass into the belly, or only by faith? Some of them hold he is only eaten spiritually, and received by faith, as cardinal q Tom. 2, tra. 2, cap 3 Cajetan a pillar of their church, a peer of the Court of Rome, the Pope's legate in Germany, and Luther's hot adversary holdeth this, Falsissimnm est corpus christi corporaliter sumi, quoniam, etc., It is very false that Christe● Body is received bodily, for the divines teach that he is taken spiritually, not by handling but by believing. And Bellarmine a man of the same note and of the same coat, saith, Dicemus christum efse, etc. r Bel. de euch lib. 1, cap. 2 We will hold that christ is in the Eucharist truly, substantially, really, not corporally: nay chose it may be said to be there spiritually. Others think, he is taken bodily into the mouth, but goes not into the belly. This the gloss s Gloss in can trious in ver. miscere. holds in Gratian, quám cito species dentibus atteritur, tam citó in coelum rapitur corpus christi: that is, So soon as the accidents of bread begin to be chewed by the teeth, presently Christ's body is conveyed into heaven. But Durand goeth farther, and saith, t Durand. iniration dium. office lib, 4. Corpus christs de ore transit ad cor, & tum desinit corporis presentia, remanente spirituali, that is: The body of Christ passeth from the mouth to the heart, and then the bodily presence ceaseth, and the spiritual remaineth. Lastly, others say, it passeth into the belly, and remaineth there as long as any show of the bread abideth. Lo, what they hold in this one question, and they vary being constant in nothing but inconstancy. Some of them resist the beginning of inconveniences that may ensue, and hold he never cometh u Bonaven. in 4. sent, dist. 13 art 2. quest. 2 into the mouth: some, that he cometh into the mouth, but not into the stomach: some, into the stomach, but not into the belly: and others sticking at nothing, do hold he goeth into the belly. And to fill up the measure of iniquity, a Antor pa 3 tit 13. c 6. sect 3 de defect 〈◊〉. Antoninus Arch. of Florence writes, that the body of Christ may he vomited upward by the mouth, and purged downward by a draft: Igitur corpus christi & sanguis tam diu manent in ventre, & stomacho, vel 〈◊〉, etc. Therefore (saith he) the body and blood of christ remain in the belly and stomach, or in vomit, and in whatsoever course of nature, so long as the shows of bred and wine remain. And if they be vomited or purged before they be altered, (as sometimes in those that are b non corrupta emittuntur 〈◊〉 in 〈◊〉 bus sluxum troubled with the flux) even there is the true body of christ. If this be true, I would gladly learn of the profoundest doctor, and learnedst jesuit, what is to be done to the body of christ thus purged or vomited? whether it shall be eaten again, or burned, or what they would have done with it? Robert Smith a Martyr of blessed memory, reasoning with a Popish priest of the real presence, compelled the Doctor by force of reason at length to confess, that ᶜ the body of christ being eaten in the sacrament goeth The saying of a Popish Doctor. down into the belly, and so is cast into the draft, saying farther that d acts & mon. page 1691 it was no greater derogation to Christ, then to be spit upon. But wisely and worthily did the Martyr reply, If the jews, being his sworn enemies, did only spit in his face, and we being his friends do cast him into the draft, which of us deserve the greater damnation? Thus the Doctor was put to present silence. O ye Cardinals and Bishops, O ye priests and Jesuits, are ye not ashamed of this blasphemy, and of these blasphemers? Have not all your Seminaries cause to blush at this villainy? Be hold (Christian reader) how the lo. dealeth in justice with such as give over the known truth, striking them with blindness of heart and giddiness of spirit, which is the just reward of error and superstition. Leave therefore your gross and carnal presence: for sake this barbarous and beastly divinity: renounce this sluttish and unsavoury dung, and return for shame to truth, to antiquity, to gravity, to sobriety, & to the institution of christ. Secondly, they handle this question, whether the Body of Christ be broken & chewed with the teeth, or not? Some, De consecrat dist. 2 hold not, ᶜ Non quando manducamus, etc., that is, when we eat, we do not make parts of him. Again, other think, nothing is broken truly, f Caietan tit. 2. tr. 2, cap, 5 but in show, somewhat seemeth to be broken, but nothing is broken: so that we have a miraculous breaking, where nothing is broken. chose, Pope Nicholas in a counsel holden at Rome, caused Berengarius to recant in this wife, g de consecr. dist, 2 can, ego 〈◊〉 credo corpus domini nostri jesu Christi sensualiter et in veritate, manibus sacerdotum tractari, et frangi, et fidelium dentibus atteri, that is, I believe that the body of our Lord jesus christ sensibly and in very deed is touched with the hands of the Priests, broken, and ground with the teeth of the faithful. This was the consent, judgement, and determination of that counsel, and yet the rude gloss reproving the same giveth warning to the Reader, Nisi sané intelligas verba. etc. Except you wartly understand the words of berengarius, you will fall into a greater heresy than ever he held. Lastly notwithstanding this Synod, the received opinion in their schools is, h Lumb, lib, 4 sent dist, 12. that only the accidents of bred are broken and chewed. Thus they wander up and down in discussing this second question, as men that are in a maze and cannot find the end of their journey. Thirdly, they dispute whether the substance of bread remain in the sacrament or not? Scotus holdeth, that i In 4. Sent. dist. xi. que. 3 the substance of bread better resembleth the body of christ, then only accidents: seeing there is a fitter proportion between substance and substance, then between a substance and an accident. So Occam secondeth this opinion, saying, that k Occam lib. 4, quest. 6 to hold that the substance of bread abideth, is most probable, and least subject to inconveniences, not repugnant to reason, nor to the authority of the Bible. And Petrus de Alliaco, l In 4. sent. quest. 6 Ille modus qui ponit substantiam panis remanore, etc. that opinion which holdeth the substance of bread to remain, is contrary neither to reason, nor to the authority of the scripture, nay it hath better reason in it, and is more easy to be understood. And Durand the resolute doctor delivereth, that, m Durand. in lib. 4. sen. dist 11. It is rashness to say that the body of Christ by the divine power cannot be in the sacrament in any other manner, then by turning of the bread into him. Furthemore he affirmeth this, If it be granted that the substance of bread and wine do remain, one dissioulty ariseth that two bodies are together, which may be answered: but the contrary being holden, many follow, namely, how accidsnts can nourish, how be corrupted, and how any thing can be engendered in them, seeing there is nothing made but there is presupposed or thought to be a matter, etc. Contrariwise commonly they hold, that the substance of bread is turned into the body of Christ: but about the manner how it is changed, they cannot agree. Some think the bread is consumed to nothing, and the body of Christ brought in place of it. But Thomas their chief Schoolman holdeth, that it is n Thom. 3, quest, 75 not brought to nothing, whom Scotus crosseth: and again Scotus is crossed and coufuted by caietan. And in the counsel of Trent, it is made an Article of faith, and all such cursed as heretics, which say, That the substance of bread and wine doth still continue: yet pope Innocentius in a counsel before, did not curse those that held the contrary opinion, that the substances of bread and wine do remain. Besides this, there is a great variety among them, whether the water mingled with the wine in the chalice be transubstantiated into the blood of Christ. Some bring and waste it to nothing. Others hold it to be transubstantiated into blood. Some say it is turned into the vital humour of Christ. Al these are resolute gamesters: but Durand being fearful saith, Quis audeat desinire? That is, who should be so bold as to determine this question? Thomas their Saint had rather hold a double transubstantiation, first of the water into wine, and then of wine into the blood of Christ, and there upon wisely and warily giveth a caveat, that little water must be mingled with the wine. Fourthly, they are greatly troubled and perplexed, whether mice eating the sacrament, do also eat the body of Christ? Bellarmine, o Bel. de Enchar. li. 3, ca 1 seeing the jars of the Schoolmen, and the unsettled judgements of their profoundest Doctors, hath thought it best in his jesuitical wisdom to pasie it over, and say nothing: either because he was not resolved, or because he would not lay open the shame, and discover the nakedness of his favourites. Peter Lombard master of the Sentences, and teacher no doubt of Catholic conclusions among them, when he cometh to this Question, standeth in a mammering, and cannot teach himself, saying, p Sent. lib 4. dist. 13 Quidigitur sumit mus? vel quid manducat? Deus novit, that is, What is it therefore that the mouse receiveth, or what doth the mouse eat? God knoweth. As if the should say, the question is too hard, for my part I confess plainly mine own ignorance, I cannot tell. Notwithstanding, he taketh heart and giveth his resolution thus, It may be said very well, that bruit beasts receive not the body of christ. But the doctors of Paris have censured and corrected his judgement, and say, Hic magister non tenetur, that is, here in the Master is not to be followed. And Harding q answ. to art. 23, divis. 1 holdeth it for an error, that a mouse may eat the body of Christ, and calleth the contrary doctrine a utle asseveration. Now thomas of Aqume saith thus, Quidam dixerunt, that is some have said that as soon as the sacrament is touched of a mouse or a Dog, the body and blood of christ doth strait way depart from it: but this is a derogation to the truth of this sacrament. And yet this is that worthy doctor, to whom they say Christ appeared in a vision, saying, O Thomas, thou hast written well of me. So johannes de Burgo saith r Ioh de burg de 〈◊〉 〈◊〉. cap. x The mouse eating the sacrament, receiveth the body of Crist. 〈◊〉 whom we named before, though he will have Christ to take up his lodging as well in the stomach as in the mouth of mau, yet he liketh not, ut aut mus in ventre 〈◊〉, aut in cloacam discenderet, that is; Either that the body of Christ should go into the belly of a mouse, or be cast forth into the draft, because the ears of well disposed persons would abhor that, and if we should defend it, the Haeretickes and Infidels would 〈◊〉 at us, and laugh us to scorn. Again he saith evidently, The mouse cannot eat it, God forbid we should ever come to that, Nevertheless Alexander as bold as blind Bayard, in despite of all Heretics and Infidels adventureth upon that opinion, s Alex. de Hales part. 4, qu. 〈◊〉 5, memb. 〈◊〉 If a hog or a Dog should eat the whole consecrated host, I see no cause but the Lord's body should go 〈◊〉 into the body of that hog or dog. And that we may see the blasphemous school divinity or 〈◊〉 villainy of those 〈◊〉 men, hearken once more to Antoninus that beastly Bishop of Florence, t anton. de defect, 〈◊〉 3, part sum. 3 If a mouse or any other creature or beast happen to eat the sacrament through negligence of keeping: let the keeper be enjoined penance 40. days: and if it be possible let the mouse be taken and burnt, and let his ashes be buried near the altar. Hereunto another addeth, that u 〈◊〉 de Palude. the mouse's entrails must be drawn out, and the portion of the sacrament that there remaineth (if the priest be 〈◊〉 to receive it) must 〈◊〉 belaid up, until it may naturally be consumed. But the host so found in the mouse's bowels, may in no wise be thrown into the water, as a certain priest sometimes used a fly that he sound in the chalice after consecration. But if a man had such a fervent zeal a S. Hugh of Clunice. (saith he) that his stomach would serve him to eat the same without horror, this were the best course of all, as God 〈◊〉 did who is much commended for swallowing and receiving the host which a leper had vomited and cast up. And hereunto, the goodly and ghostly Canons of the counsel holden at Colen under the 〈◊〉 Radulph, b Conc, Col. If there fall any small thing of the body or blood upon the pall of the altar, let the stone be cut and burned, and the ashes put into the holy place, or cast into the fish-poole. If any fall upon the stone, or upon the ground, let the priest lick it up: if a Spider or fly be fallen into it, let them be taken out warily, and burnt over the fish-poole: If a man shall vomit it up again, let the pieces be gathered up and be given to a faithful man to take and eat, and let the rest of the vomit be burnt, and set near unto the altar. Can any religious heart repeat, or any christian ears abide this loathsome divinity? We will therefore cease to stir this dunghill any farther, for the; due reverence which we ought to bear to the glorious body of christ jesus our blessed saviour. But to return back to the former question, what shall we say that the beasts eat? Bread it cannot be: for that they say is gone by consecration. Some, not so gross as the former, hold, they eat the shows of bread. Others say, the bread c De consecr. dist, 2 sect, Qui bene. returneth again: and thus God must wnrke miracles to feed mice. So likewise Innocentius, more subtiliy then sound, saith, The bread passeth away miraculously when the body cometh; and the body passeth and getteth itself away when the mouse draweth 〈◊〉, and the bread cometh into his place again: so that he holdeth, that it 〈◊〉 to be a sacrament, so soon as any mouse or beast toucheth it. But Guidmundus and Thomas Walden affirm, that d Th', walden tom 2. qui de Sacram, est cap, 46 when mice gnaw the Sacrament, there is deceptio visus, that is, an error in our fight. We simply judge they be eating and nibbling, but our sight is deceived, the mice be otherwise occupied. And might they not as well say our eyesight faileth in thinking them to be mice or birds: whereas they may peradventure be angels in their shapes? Other hold, some new matter is created in place of christs body: but I would gladly know, whether it be by virtue of these words, this is my body. And touching the Worms that are engendered in the 〈◊〉, a 〈◊〉 diversity is among them. Some say they Diversity how 〈◊〉 are engendered in the Eucharist. are engendered of the air, others of the substance of bread, and 〈◊〉 of the quality and shows thereof: and so we shall have substance made of accidents, in despite of all 〈◊〉 and reason. Thus they are carried hither and thither, up and down, too and fro, to reconcile matters they know not how, and to believe things they know not what. For how shall the people have a direction and pathway what to follow, when their teachers are not settled and persuaded what is the truth? Against all these confusions, uncertainties, contrarieties, blasphemies, and crossing one another, we teach the people what to hold and instruct them to make a diffe. between ch. body & the Difference betwixt chri. body & the Sacrament. sacrament of his body. The sacrament is corruptible, christs body is glorious and free from all corruption: the sacrament is beneath, christes body is above: the sacrament is on earth upon the table, the body is in heaven the Sacrament feedeth the body and outward man, the body of christ feedeth the soul and inward man: the sacrament is eaten as well of the wicked as of the godly, the body is only eaten of the faithful: the sacrament may be eaten to death, but the body of christ is ever eaten to salvation. Wherefore, howsoever beasts may touch or eat the substance of the bread, which is the outward and corruptible element of the sacrament: they cannot eat the body of christ which is in heaven, and sitteth at the right hand of God the Father, which is received only by a lively faith. Fiftly, they argue the case, whether the show of bread be a sign of the body without the blood, or whether it include the soul, humours, spirits, and the blood itself? Scotus saith e In repor, d. x, quest. 3 Nonest certum, that is, It is uncertain, both may be defended, but neither can be proved. Notwithstanding, f opus 58, c. 13 Thomas of Aquin avoucheth, that the blood is in the body, & the body in the blood by a connecting of them together, which they call concomit antia or accompanying each other. So than whereas Christ said this is my body, they understand him to say this is my body and my blood. Again, when Christ said this is my blood, they make his meaning to be this is my blood and my body. This is a new fancy, well agreeing and answering to their new doctrine, whereby they are constrained to build up one idle conceit with another. This is a very wonderful shiste, and a marvelous figure, passing all figures, whereby one thing is made two, and two are made one. Lastly, to draw to an end (where almost no end is) they eagerly contend with what words their consecration or rather conjuration is wrought. Some say, christ consecrated when he blessed. Others denying this, dispute how many words are precisely required to the form of consecration. Scotus shroudeth himself under his own ignorance, & flieth to it as to a place of refuge, saying, g In repor, di 8 quest 2 It is a lawful ignorance not to know how many words are necessarily required in the form of consecration, & therefore he which thinketh he knoweth is deceived: the greeks use not the same form that we do, yet we deny not, but that they consecreate. Thus he concludeth the whole matter with an Ignoramus. Unto these heads before remembered, we might also add many foolish, frivolous, and ridiculous questions disputed among them, as whether in the sacrament Foolish quest disputed by 〈◊〉 the Papists. the foot of Christ be confounded with his face, his hand with his head, and whether one part be distinguished from another? Whether h Bel, de euch lib 3 cap, x the host falling, the body of Christ falleth: and whether it be moved to and fro, as oft as the host is moved? Whethe it be fittest for the host to be eaten after a 〈◊〉 hath vomited it up, or a drunken man in his drunkenness? Whether christ leave heaven to come into the place of bread? Whether in coming he pass through the air? Whether he forsake the earth again so soon as the shows of bread are touched with the teeth, or whether he go down into the stomach? How long he stayeth in the stomach? Whether he tarry and wait his attendance there till the form of bread be digested, and whether he change himself at such time into the foul or body of the communicant, or whether he vanish into nothing, or else return to heaven? They make a quaere likewise, when the sacrament beginneth to be God, how long it continueth God, when it is god, and when it is no god? When we may adore and how long we may adore it without danger, and so safely cease and leave off? Whether the body of Christ i Tho. aquin, in 3 cue, 76 are 30 have dimension of quantities, proportion of body, and distance of parts one from another, as between eye and eye, ear and ear, head and foot, as it is in other naturel bodies? Whether christ speak of the Eucharist, joh. 6. Gabriel, Biell, Cusanus, Caietan, Lyra, and others deny it: but Sanders and Bellarmine k Bel. lib 1 de sac. euch. ca, 5 hold otherwise, & go about to confute the former. Again, whether the matter of the Sacrament may be bread of any kind of grain and corn, or only of wheaten bread? Some hold the sign of the Sacrament must only be made of Wheat, as Scotus: some of Wheat or barley, as Albertus, and Thomas de Argentina. Others hold consecration rightly to be made l Gab. Biel. in lect, 37 in can. Cajetan in 3 par. though, qu. 73, art. 3 in any usual and common bread whatsoever it be, as Caietan. They cannot agree likewise, whether the priest may be said to be the creator of his creator? With a thousand such questions or rather fooleries they blot Paper, waste time, and weary the Reader, never known, nor heard off in ancient Writers, no not 800. years after christ, which argueth that they never dreamt of any carnal presence. But not to stand upon all the the contradictions among them (which were without end, and without 〈◊〉) we The institution of Christ expounded will come to the ᵐ words of institution: which albeit they be short and easy, clear and evident in themselves, yet they have corrupted them with many glozes, and crossed one another in their perverse interpretations. Christ saith of his last Supper, when he had taken, blessed, and broken the bread, This is my body which is broken, or given for you, do this in remembrance of me. In like manner he took the cup, saying, This cup is the new testament in my blood, this do as oft as ye drink it in remembrance of me. As if he should say, this bread is a sign or sacrament of my body, which is delivered to death for you and for your salvation. Christ took nothing but bread: he broke that which he took: he delivered that which he broke as the Apostle saith n 1 Cor, x, 16 The bread which we break, is it not the communion of the body of Christ? So touching the other part, when he saith, This cup, he meaneth, this Wine in the cup is a sacrament of the new testament, of our reconciliation with God now to be fulfilled, of our communion and participation of Christ with all his benefits. This interpretation is agreeable to the circumstances of the text, to the proportion of faith, and to the exposition of the ancient fathers, who call the sacrament a representation, a remembrance, an image, a token, a sign, a figure and such like. But because our adversaries can abide no figures, let us hear what the Doctors of the Church teach, who thought it no heresy to expound the words of Christ by a figure. Tertullian one of the most ancient saith, o Tert, cont. Martion li, 4 Christ receiving the bread, and the same being divided unto his Disciples, made it his body, saying, This is my body, that is to say, a figure of my body. And chrysostom p Chrysost. in Mat. hom 83 If Christ died not, whose token & sign is this sacrifice. Ambrose also hath these words, q Am, de illis qui mit. mist cap 9 After consecration the body of christ is signified. Add unto these the testimony of Augustine,, r Aug, in psal 30, & epi, 23 ad Bon. & con adam cap 12 who taught the people thus, christ at his last supper commended and gave the figure of his body & blood. And epist 23. add Bonifac. The sacrament of the body of christ is after a sort the body of christ. And in another place, The Lord doubted not to say, this is my body, when he gave a token of his body. Lastly, the Gloze upon the Canons, dissenteth not herein from the fathers, s De consecr, dist 2. Dicitur corpus christi, sed improprie, ut sit sensus. It is the body of christ, but unproperly: the meaning is, it is called Christ's body, that is, it signifieth christs body. Gelasius saith in the same manner, t Gel as cont. Eutich There remaineth still in the sacra. the nature or substance of bread and wine. To conclude, Augustin saith else where, u Aug. in ser., ad infant. Quod videtis, panis est, that is, the thing that ye see, is bread. He doth not say, it seemeth bread and is none, or it is the show and form of bread, but he speaketh evidently, it is indeed bread. Now our adversaries, that can abide no tokens, no figures, no signs, no significations in the words of the supper, are notwithstanding driven to make so diverse, so doubtful, so Popish expositions of ch. institution many, so monstrous, so mad and senseless expositions of the word of institution, as all the tropes, figures, metaphors, allusions, allegories, and rhetoric in the world, will not serve them to salve up the branches of their interpretations of these short and few words. First, they find in the word, bread, a whole swarm of figures. They say the Sacrament is called Bread, sometimes, because it was bread before: sometimes, because an Infidel taketh it to be bread: sometimes because the accidents and shows of bread remain: sometimes, because the same accidents nourish the body by a miracle, as if it were bread: sometimes, because it is that spiritual bread How the papists understand the breaking in the supper which came from heaven: and lastly, because the bread sometimes returneth again after consecration. Again, these words lying together, he took, he blessed, he broke, going before the words which Christ spoke, are strangely expounded on this manner, he took the bread: he blessed, that is, he turned and changed the bread: he broke, that is, the accidents or shows of bread: and sometimes they understand, It seemeth to be broken: so that when the Evangelists saith he broke, they say the meaning is, he did not break but seemed so to do. Touching the next word This: the pronoun demonstrative they say sometimes pointeth out the bread, as Bonaventure what the papists understand by the pronoun this delivereth: sometimes they say it demonstrates not the bread but individum vagum, that is, neither bread, nor any certain determined thing else, but a thing left at random, and at large in generality, but what thing particularly they cannot tell. Sometimes, they say, it demonstrates nothing, as a jos, angl, de mist, mis, c 17 Durand lib. 4 josephus Angles: and Durand misseth not much of that mark, when he saith that by (This) nothing is signified. Other say it demonstrateth the body, & so they make christ to speak foolishly, This body is my body: and besides, by this interpretation, it should be his body before the words of consecration. Bellarmine, as he confesseth the papists his good brethren agree not in the sense of this word, so he inventeth a new and strange exposition never heard off before in the Church or out of the Church, in jest or in earnest, among the learned or unlearned, that is, b Bel, de euch lib 1 cap, 11 hoc edulium, that is, this food is my body, this drink is my blood, and yet what food it was, and what drink it was, when that word was uttered, he dareth not to determine. Thomas of Aquine leaveth it more at large, with whom (This) is as much as c Thom lib 4 sent di, 8 are, 6 Hoc contentum, that is, that which is contained under these shows. Gregorius de Valentia after his fashion saith, Christ meant that which he took into his hands: yet he holdeth, he meant not bread: so that by this reason without reason, Christ took not bread into his hands. Scotus understandeth hoc ens, that is, this general thing that hath a being: but what it is when they should declare, they stick fast in the mire of their own devices. Moreover, touching the interpretation of the next word (is:) they likewise muster an Army of many figures. Sometimes they expound it, this shall be, as Occam. Sometimes they understand thereby is made, as Bonoventure blundereth at all adventures. But Bellarmine refelleth both these. Sometimes they mean, this shall be transubstantiated and changed into the substance of his body. Furthermore, the words following (is given) they understand shallbe given: is broken, they expound shallbe broken: do this in remembrance of me, they expound, sacrifice me in remembrance of me. Thus they rove and wander up and down as men that have lost the right way, and yet will be going rather than stand still. Wherefore by these collections we see, that these words which stand in construction and order together, he took, blessed, broke, and gave, they expound on this manner, he took the A brief collection of popish interpretations. bread: he blessed it quite and clean away, and in place thereof put an other substance: he broke the shows, appearances, and accidents of bread, & then he gave them his body. Behold in these words of christ, how many shapes, forms, figures, nay falsehoods they have invented, and so inverted them? And yet they say, they must be taken properly without any manner of figure. To conclude this point, I wilgive a short, but most sweet taste of the popish divinity, taught in schools, in churches, in monasteries, in seminaries, and in all their meetings, by their schoolmen, canonists, doctors, preachers, and Bishops. When the Euange lists report, that christ having taken bread, broke it, blessed, and gave it, saying, This is my body given for you do this in remembrance of me: the meaning of Christ according to their interpretation must be this, Christ after his last supper took bread into his hands, but blessed it to nothing: he broke only certain shexes of bread, and gave them his natural body, saying unto them, This which I have in my hands, whether it be bread or not you cannot tell, surely food it is, but be it what it may be, it is transubstantiated and turned into my body, and therefore take it and offer it up an unbloody sacrifice for quick and dead, and so sacrifice me in remembrance of me. Never were there such fond and fantastical figures heard off in the Church of God: never was such vanity invented: never was there so great confusion of tongues at the building of Babel: How much better were it for them to forsake these fables and devices of their own, and to say plainly, evidently, simply, directly, and distinctly with d Scholiast Maximus. the Greek Scoliast, Zumbola tauta, alla ouk aletheia, that is, these be tokens, but not the truth itself. And with Tertullian, e Tertul. con. Martion. lib. 4 This is my body, that is, this is a figure of my body. The like we find in chrysostom in many places speaking as clearly, as when the Sun shineth at noon days, f chrysost, in epist, ad Caesar. Monach, The bread before it be sanctified is called by us bread: but after that it is sanctified by the grace of God it is thought worthy to be called by the name of the body of our Lord, notwithstanding that the nature of bread do still abide in it. And in an other place he saith, g Chrysost in oper, imperf. homil, xi in johannem. If it be dangerous to convert sanctified vessels to private uses, there not being in them the very body of Christ, but the mystery of his body, etc. These things have so clear evidence of truth taught in those times that Bellarmine hath no way to answer but to invent this shift, that h Bellar, de Sacr, Euchar lib. 2, cap, 22 a certain Disciple of Berengarius did insert and interlace it. But who it was, or when it was, or how it was disclosed and detected, he cannot tell, and therefore it may justly be denied, seeing ofhim it cannot be confirmed. Besides, this were an easy way to answer all allegations and authorities, to say they are corrupted by heretics, if such counterfeit coin might go for good payment. Thus far of this matter. Now if so great variety and dissension be among them in this one controversy of the sacrament of the supper, to which we might add infinite more: what an huge heap of differences should we find among them, if we should run over all the controversies lying between us. Let them therefore never object against us our divisions, or tell us of the motes they espy in us: let them rather reconcile themselves one to another, and pull out the beams out of their own eyes, or else for shame hold their peace: doubtless among us they shall never find greater doubts and differences, then have been among the children and churches of God. Now for our further direction touching this point ofdissentionsin the church, lately & largely debated by this enemy as the chief object and subject of his Warn-word, and Four profitable observations. dilated through many chap. as welbecame a man of his leisure and learning: I will insist a while upon this point, wherein observe with me these 4. things. First, that unity is oftentimes out of the Church. Secondly, that dissension is sometimes in the Church. Thirdly, that the Church of Rome hath been and is at this present full of contentions. Lastly, that this discourse of divisions in our church may be taken up of the Turks, and used against christ and christian religion, so that while they seek to give us a blow, they reach a sword into the enemies hand to cut the heartstrings of their own cause. Unity oftentimes out of the church. Touching the first thing, all agreement among men, is no sufficient proof of the goodness of the matter wherein they agree, inasmuch as all malefactors and enemies of the gospel have a kind of agreement. There are agreements in idolatry, in adultery, in robbery, in conspiracy, in murders, in mutinies, and in all manner of impieties, which are all odious to God, and hateful to men. When all the earth was of one tongue and language, i Gen, xi, 6 they all conspired in building the tower of Babel. They that worshipped the Golden calf, said k Exod, 32, 3 all with one consent, these are thy Gods o Israel, that brought thee out of the land of Egypt. So the Apostles out of Psal. 2. declare, l Psal. 2, 1, 2 cum act. 4, 26 that the jews and romans, the state civil and Ecclesiastical confederated together, did all consent and conspire against God and against his anointed. There was an agreement m Num. 16, xi between Corah, Dathan, and Abiram with their rebellious companies and consorts, joined and combined together against Moses and Aaron. The ten tribes agreed in worshipping the golden calves in Dan and bethel. The Priests of Baal consented n King. 22, 13 together against Michaiah the true prophet ofGod. All the people with o Mat. 27. 22 one mind and with one mouth cried against christ, let him be crucified. And john 〈◊〉 that great p Reue, 13, 16 and small, rich and poor, bond and free should agree in following and worshipping Antichrist the enemy of Christ. Secondly, as unity is oftentimes out of the church, so sometime q dissension is in the church. The true members of the church have not always in outward things, nor in matters of faith one mind and meaning. Abraham and Lot loving God and beloved of God, r Gene. 13, 7 dissented in the things of this life, joseph's brethren hated him without a cause, and persecuted him almost unto the death. The priests and Princes of the people did dissent from the Prophets of God. Moreover, in the household and family of Christ, s Luke 22, 24 ambition, envy, and dissension reigned and remained, as Luk. xxii. there arose a strife among them which should he the greatest. And Math. 20, 24. When the other ten t Math. 20, 24 heard of the ambitious desire of these sons of Zebede, they disdained at the two brethren. So Paul withstood Peter to his face, u Galat. 2, xi because he was to be reproved, as Miriam and Aaron did to Moses who was not to be reproved. Likewise, Luke, Act, xv, speaking of Paul and 〈◊〉, saith, a acts 15, 39 they were so stirred, that they departed asunder one from another: which albeit it fell out to the good of the church, to the gain of the gospel, and to the glory of God (who is able to bring good out of evil, as he did light out of darkness) yet it showeth their weakness and wants, especially of barnabas, seeing the spirit of God assigneth the reason whereon Paul grounded himself touching his determination, but delivereth not the reason of Barnabas his resolution. Besides, we see Act, xi, they of the circumcision contended against b acts 11, 2 Peter, because he did eat with the uncircumcised. As touching the Corinthians who were a true church, and sanctified in jesus Christ, the apostle saith, c 1 Cor. 1, 11 It hath been declared to me of you by them that are of the house of Cloe, that there are contentions among you: and chap, xi In this that I declare I praise you not, that ye come together, not with profit but with hurt: for I hear that there are dissensions among you, and I believe it to be true in some part, for there must be even Heresies among you, that they which are approved among you may be known. Thirdly the church of Rome is so far from the unity and agreement which they boast of, that contrariwise it hath been & is full of contentions and bitter controversies. If we would search the Histories of former times, we shall find the contentions and quarrels between them to have been infinite and innumerable. Pope's have been against pope's, nay Antipope against Antipope, when there were two Popes, nay three Popes among them at once: which condemned, cursed, and banned each other to the pit of Hell. Onuphrius a popish chronicler, d Onuphr. in Chro. Rom. pontif. reckoneth up thirty schisms among them, and those not of short dutance, but of long continuance, so many as no church can boast of besides. Their variety was such about Formosus, that for some years every Pope canceled and 〈◊〉 his predecessors acts, what one instituted, the other repealed: they condemned one another, and followed their private factions and affections with such intestine malice & barbarous cruelty, that e Platina Formosus was taken up after his death, being taken up was burned, being burned his ashes were cast into the river. For Pope Stephen the sixth took up his carcase f Sigon. de regn. Ital. li. 6 out of the grave, brought it into judgement spoiled it 〈◊〉 his robes, cut off 3. fingers of it, and cast it into the stream tiber. Thus were the pretended successors of Peter 〈◊〉 about with giddiness, es Krantzius speaketh of them g Metrop. lib 2, cap. 22 and the head of the Romish and popish church was long without brain, though not without brawling. This schism of two or three pope's at onetime shall witness, 〈◊〉 all posterity, in all ages, to the end of the world, the perpetual infamy of their deadly discords, how far their church is from that perfect unity they brag and boast of. What should I speak of their infinite 〈◊〉 and differences in cleaving to this saint and that saint, which they have multiplied h jerem. 2. 28 according to the number of their Cities: likewise of their divers Missales, 〈◊〉, and ceremonies used among them? of their sundry 〈◊〉 of Monks and Nuns, which they have so increased of late, whereas not many hundred year ago, they mangled and mingled them with the leaven of their own inventions. NOW, as there is no part of the word of god in common and continual use among all christians more comfortable, than the doctrine of the sacraments: so no point of religion is at this day more corrupted and depraved with the guesses, glozes, errors, heresies, wrest, wranglings, and idolatries of the church of Rome, than the same. I have therefore unfolded and unmasked their false doctrine touching the sacraments in general in the first book, which showeth whence the word is borrowed, what things are common to the word and sacraments, as also what they have proper and peculiar: what a sacrament is: by whom the sacraments ought to be administered; that they were ordained of god, and commanded to be used and frequented of all persons in the church: what are the signs and sacramental rites: what is the 〈◊〉 part and spiritual signification of them, together with the fit and full analogy and agreement that is between them. I have also entreated of their force and effect, of the ends and uses of them: of the difference between the sacraments of the old testament and of the new: of the number of sacraments, & namely of the 5 falsely named sacraments. Touching baptism in the second The sum of the 2. Book book, how many ways the word is taken: what baptism is, who have authority to baptise, who have right and interest to be baptised, wherefore it is not repeated: that it cometh in place of circumcision: how it agreeth with circumcision, and 〈◊〉 it differeth from it: whether there be an absolute necessity of baptism; whether the baptisin of john be one and the same with the baptism of Christ: what sins are put away in baptism: what are the true parts and right uses thereof: what is the duty of the minister in the administration, and of the people in the celebration of it, and what foolish ceremonies the church of Rome useth, of which trumpery the sacrament is to be purged, that the simplicity of the institution may be retained. Touching the Lord's Supper, by which God witnesseth that his covenant is most certain toward us, the 3. book The sum of the 3. Book. intimateth what it is, why there is a double sign in the suppet, and one only in baptisine: by what names it is called in the scripture: what is the duty of such as come to the Popish corruptions in the Supper. Lords table, and what are the parts and uses of it. Again, the words of Christ's institution are truly and plainly expounded, and the right manner of preparing our selves to this heavenly banquet is propounded. This truth is wholly depraved, and the church utterly deprived of the comfortable use of this Sacrament under Antichrist, where the corruptions 〈◊〉 all mean and measure, and where it is not only perverted, but quite abrogated and abolished. For they have turned the Supper into l Conc. Tried, sess 22, cap. 2 a sacrifice: they have poisoned the church with the error of the real presence, with the monster of transubstantiation, with robbing the people of the cup, with administering it in a strange tongue, with the magical enchantment of consecration, with working miracles to feed Rats and Mice, with disannulling a right use of the Communion by their private Masses, with establishing a sacrament without eating and drinking, with the corrupt custom of carrying about in processions, a cake to be worshipped and adored as God, mounting it m cerem. Rome eccle. lib. 1 sect, 2, 5, 12 on Horsebaeke and carrying it before the Pope with Lanterns and torches, in 〈◊〉 as the Persians n Xeno. grop lib. 8 carried their god before the King of Persia. And as the church of Rome hath been sundry ways detected of many superstitions and much filthiness of Idolatry, by appointing Images to be had in Churches for the instructions or rather destruction of the people, which are teachers o Quin. curti, de rep gest Alex. lib 3 of lies and vanity) and by commanding Saints, Angels, relics; and consecrated things to be worshipped: so is this false church deeply defiled with the sink and sin of Idolatry, in adoring and falling down before their breaden God, prostrating and jeremy. x, 8 prostituting themselves before a piece a bread. Behold here the God of the papists. And if we should yield unto them their carnal presence, and their miraculous transubstantiation, which is a monster of many heads: yet can they never The pa. God assure and secure themselves from committing gross & palpable Idolatry. 1. because all their consecration standeth upon the intention of the Ptiest, which they cannot thoroughly understand: for c 1 cor, 2, xi Who can know the heart of man, save the spirit of man which is within him? as the Apostle teacheth. Besides, Innocentius holdeth, that it ceaseth to be a sacrament, so soon as any mouse, bird, beast, or vermin toucheth it. It his rule of their holy father the pope hold as a firm foundation & sound conclusion: I would know how they can certainly know, whether any of them have touched it, especially considering their doctrine of reservation, and keeping it in vessels of the church many days. 3. sundry cases ordinarily concur, wherein the priest according to their own canons and rules do not d Tho. part 3 quest 8 3 Gerson cont Flor, Extran, de colobrat Missae. consecrate at all, which things notwithstanding are not within the knowledge of the people, andtherfore how shall they assure their faith of consecration, and warrant their consciences against Idolatry? as for example, if he forget to mingle water with wine: if there be more water than wine: if the bread be made of any other then wheat flower: if the wine be sharp and sour: if of 7. loaus more or less he did think but of 6. if he have omitted but one word of consecration; all these being beyond the compass of the people's knowledge, must needs be 〈◊〉 to the conscience and leave men in doubt of committing Idolatry. Lastly, many of them hold, that priests defiled with adultery, simony and such like crims, cannot (as they speak) make the body of christ: whereunto Peter Lumb. and the canons r 1 qu. 1 can 5 quis. 1 qve. 1 can. qoicun incline which say, Siquis episcopus perpecuniam ordinaver it, etc. If any Bishop shall ordain a priest for money, he shallbe degraded; and the priest so ordained shallbe no better than a lay-man: for whosoever buy or sell orders, can be no priests: how then shall they that are not themselves in the body of christ, be able to deliver or receive the body of christ? Out of these canons I observe three things. First, such as lie in mortal sin cannot consecrate. 2. such as buy or sell orders, are no priests. Lastly, mark the miserable estate of the Roman laity, who cannot assure themselves they have, any baptism, any Eucharist, any penance, any matrimony, any absolution, any sa. any priests: seeing that as it is certain thousands of them lie in deadly sin, buy and sell orders and were appointed by Symoniacal bishops, so the people must always be uncertain, how they obtained their office of priesthood, whether it were rightly obtained, or unlawfully Venalia 〈◊〉 templa, sacer dotes, altaria, sacra coronae, ignis, thura, preces, coelumest venale deusque Mantu. Calam lib. 3 purchased. Wherefore, Tho. Salisburiensis upon these uncertainties giveth this friendly counsel to worship upon condition, that every duty and things required to the astion, be well and truly done. Seeing then, by 〈◊〉 own doctrine, delivered by their own doctors, the force of consecration hangeth upon a slender thread of the priests intention: seeing a beast touching the host, the body of christ departeth: seeing sundry cases fall out about the matter of the bread, about the mingling of the cup, about the overplus of water, about the omitting of a word, and such like not known at 〈◊〉 of the people: & lastly seeing a priest simoniacaly ordained is no priest: It followeth by these propound principles of their popish divinity, defended by their own prophets, that papists in their adoration and worshipping of the sacrament may be Idolaters, and cannot secure themselves from committing Idolatry. For whatsoever is not of faith is sin, as that apo. teacheth. But they cannot directly know, whether the priest intended Rom. 14, 23 consecration, and hath performed his rules & directions requisite in consecration, or whether a mouse hath touched the host, or whether the priest were ordained for money: and therefore for any thing they can assure themselves to the contrary, the substance of the bread still remaineth, and consequently they fall down to a piece of bread, and commit detestable Idolatry in the grossest kind, whereof the Gentiles would be ashamed. O misrable people led by such blind guides! O miserable guides of such blind people! What a woeful condition is this, that a man shall live all the days of his life in the bosom of their holy mother the church, & yet her sons and daughters can never assure themselves to have been baptised (though they make the want thereof u See Book. 2 cap. 5 a mark of reprobation) or ever to have received the Lords supper, or ever to have been 〈◊〉, or absolved, seeing all hangeth upon the priest's intention; observation, ordination. This is the lamentable condition of all those that live under the heavy yoke and grievous bondage of superstition. There is no peace, no comfort, no joy of heart in such a doubtful and doleful religion. Wherefore, as the Holy ghost saith, u Revel, 18, 4 Go out of her my people, that ye be not partakers of her sins, and that ye receive not of her plagues. Now, among all other abuses of the church of Rome, and profanations of the blessed sacrament of the body and blood of Christ, none is more notable and notorious, than that great Idol of the Mass, being indeed a mass of many abominations. And howsoever it be greatly liked of those that are enamoured of it (as the things that are not a Theocrit. in Bucol. fair, yet seem fair to them that are in love) it is known to the true church to be an heap of errors, a lump of confusions, a bottomless gulf of all blasphemies, and an engine b conc, Tried, 〈◊〉. 22, cap 2 can 1, & 3. that overturneth the foundation of religion. They make the lords Supper to be a sacrifice: not a sacrifice of praise and thanksgiving, but propitiatory to be offered by a mass-priest for the quick and the dead to save man: and not only to save man, but sometimes their Pigs and their Swine from diseases. For they have a mass commonly called the Mass of Saint Antony. Yea if a poor woman's hen be sick, and ready to be lost, she may procure a Mass to be said for it. And hereby, although no good redound to The Mass of S. anthony. the party, yet some gain shall return to the Priest, who, c alan, desac, euch, cap. 32 if he see no money, will say no Mass. And are not these more beastly and unclean than swine, yea more mad than mad men, thus to abuse the holy ordinance of Christ? and to turn that to their own profit which was instituted for the people's comfort? Do they not by this means make the death of Christ of none effect, d Gab. Biel while they offer up a new that only sacrifice, which being once offered hath sanctified us for ever? and yet behold more abominations than these. The right ends of the institution are basely esteemed, they make it of speclall force against tempests, against sickness, against Wars: available to save cattle, to cure the fever, to restore lost things: yea profitable for the dead, and that e Hebr, 7, 27 Ex opere operato, sine bono motu utentis, that is, only being present at the work done, though there be never a good motion brought thereunto by him that is present. Thus they make the Mass devised by Antichrist, more precious than the holy supper instituted by Christ. Touching the word Mass, we must understand, that neither the name, nor thing meant by the name by the Church of Rome is found in the Scripture, nor in any 〈◊〉 and approved Writer for four hundred years after Christ, to call the Sacrament or sacrifice by that name. Tertullian, Cyprian, Jerome, Augustine, Lactantius, knew it not, these Lataine fathers used it not. Again, the fathers of the Greek Church, chrysostom, Basill, Nazianzen, Gregory Nissene, and other, were never acquainted with it, they pass by it as a stranger unto them. But as there go many forged and 〈◊〉 Writings under the names of the fathers: so I deny not but the word Mass may be found in such base and bastard books, as in Augustine's f Sermon. 91 & 237. & 〈◊〉 Sermons de tempore, & jerom on g jerom. in prou. cap, 11 the Proverbs: which books were never made by them, but are of another style, and of a later stamp. And howsoever some would derive it from the h Deut, 16, 10 Haebrew word Missath, which signifieth an oblation: yet it seemeth rather to be all one i Sueton. in Ca lig. cap, 25, brevi missam fecit with Missio, which importeth a sending away, and a licensing to depart: and therefore Saint Cyprian saith remissa peccatorum in stead of remssio. For this was the order and custom of the Church in former times. Novices and such as were k Catechume ni. newly planted in the Church, being converted from paganism to Christianity, and from infidelity to the faith of Christ, and not yet baptised till they were able l 1 Pet, 3. 15 to give an answer to such as asked of them a reason of their profession, were not suffered to come to the Lords table. Likewise such as m Cyprian. lib, 3, cpistol. denying the faith by sinking and shrinking under the heat of persecution, or committing some other heinous offence, were enjoined to make satisfaction to the church whom they had grievously offended: no withstanding they might be present at the public prayers the church, and at the preaching of the word, yet might not be present at the administration of baptism, nor receive the sacrament of the lords supper. Wherefore, after the prayers were finished, and the sermon ended, the deaconsaid to such as were barred either by age or want of sufficient knowledge, or their own offence from the sacraments, Ite missa est, that is, Go ye hence, ye may depart. Moreover, such as would not communicate with their brethren, were willed to depart, & not n Gregor. dialog, 〈◊〉, 2 cap, 23 to trouble the rest of the church that stayed to communicate. Of this dismissing and sending away all novices, 〈◊〉, and careless persons, which either might not or 〈◊〉 not communicate: and of this proclamation of the deacon, the whole action of the holy communion in process of time was called the Mass, that is, a dismissing of all such persons as were not to communicate. But when through negligence of the people, or covetousness of the priests, this order was altered: yet the name was retained, and now it is used for another thing, to wit, for that solemn action o What the Mass is. whereby the sacrament is made a sacrifice, and offered up to god to take away the sins of the quick and dead. And in this sense we have justly abolished both the name, and the nature of the Mass, inasmuch as it hath frustrated the death of CHRIST, and taken from us the comfort of the lords Supper. And albeit we deny not, but the Lords Supper may truly be called a p How this sacrament may be called a sacrifice. sacrifice, being a memorial of the real sacrifice of christ offered upon the cross, being a thaks-giving to god for the work of our redemption, being a presenting and giving up ourselves, our souls, and bodies to God a living, holy, and acceptable sacrifice, and being joined with alms and relief to the poor according to every man's ability, which is a testimony of our thankfulness to God: yet as they understand it to be a real, external, bodily, and unbloody sacrifice in the native and proper signification, and themselves to be truly and propely priests (according to the order of Melchisedech) to offer up the very body and blood of Christ to god the father for the sins of the living & of the dead, we receive it not, but condemn it to the pit of hell from whence it came. For Christ offered up himself q Heb. 9 15, 16 ch. x, x but once. And if they be priests properly to offer him, they must likewise be the murderers of him: forasmuch as when he was offered, he was killed. Moreover, they make his al-susficient sacrifice to be unperfect, which notwithstanding maketh us perfect, and themselves to be after a sort mediators between god and man, and so deprive themselves of the sweet mediation of Christ. Thus much of the gainful Merchandise of Masses used in the church of Rome, and of the oblation or rather abomination thereof. These and many other errors are discovered and opened in this Treatise which I commend unto thee (good christian reader) desiring thy farther instruction in the truth. I know it cannot but grieve thee to hear of contentions and dissensions, especially in the matters of God, wherein we should all think and speak one thing. Wherefore thou must remember, that it cannot be avoided but offences will come, but r Luk, 19 1 woe be to him by whom they come. The apostle saith, There must be even s 1 cor, xi. 19 heresies among you, that they which are among you may be known. For my part, I have laboured to do no more, then to quench the fire which other have kindled, and to pluck up the weeds which other have planted. The success of this work I commit to the Lord: the examination and fruit thereof to thee, Read it with judgement. Try all things t 1 Thess. 5, 21 and hold fast that which is good. Lay all partialy aside, and weigh the doctrine set before thee with the balance of the Sanctuary. The Lord of heaven and earth bring us all to be of one mind and of one heart in the truth: and give us the spirit of understanding, that we may be able to discern light from darkness, and truth from error: and that we may not be carried away u Heb. 13. 9 with every 〈◊〉 of false doctrine, but that we may know what is the good and acceptable will of God, and may grow unto a perfect man in Christ jesus, to whose merciful direction and protection I commend thee, Amen. FINIS. The Principles of Christian religion, set down in Questions and answers, shortly for the remembrance, and plainly for the understanding of all persons, requisite to be learned and known before they be admitted to the Lords Supper. Q. What is true religion? A. It is the knowledge of gods will, to the end we may serve him in holiness and righteousness, 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 all sin unto righteousness, act, 3, 19, Ezek. 18, 21 Q How many things have we to consider in repentance? A Two things: the parts of it, and the means whereby to attain it, Esa 1, 16, xvii, xx. Q What are the parts of repentance? A Two parts: first, a for faking of sin, with an hatred and sorrow for it, Secondly, a betaking of ourselves unto righteousness, with a love and liking of it, 2, Cor. 7, x, xi. Q What are the means to come to repentance? A Two means: first the knowledge of our sins by the law: Secondly, the consideration of the punishments due to sin, Revel, 2, 5 Q How many commandments are there in the law? A Ten: Exod. 34, 28, Deut. 4. xiii, & x, 4 Q 〈◊〉 how many tables are the 〈◊〉 divided? A Into two tables, Mar, xii, 30, xxxi, Exod, xxxi, xviii, 34, 1 Q What 〈◊〉 the first table concern? A Our duties toward God, contained in the 4, first commandments, 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 sum of this law? A We must not account that as God, which by nature is no God: but have and choose the true God only for our god, Mar. 12, 29 Q What is the second commandment? A Thou shalt not make to thyself any graven image, Exod, 20, 4 Q What is forbidden and commanded in this law? A We must not worship the true god falsely: but worship god, as he hath appointed in his word, joh. 4, 24, josh, 24, 15, Esa. 29, 13 Q What is the third commandment? A Thou shalt not take the name of the lord thy God in vain, Exod. xx. 7 Q What is forbidden and commanded in this law? A We must not bereave god of the honour due to him: but use his titles, word and works with all reverence, Math. 5, 33, 34, 35, 36, 37 Q What is the fourth commandment? A Remember the Sabbath day to keep it holy, Exod, xx, 8 Q What is commanded and forbidden in this law? A We must 〈◊〉 the sabbath with the works of the sabbath: and not 〈◊〉 it with our own works, Esa. 58, 13, Neh, 13, xv, xvi, etc. Q What are the works of the 〈◊〉? A 〈◊〉 as are holy, and of present necessity. Luk, 14, 3, 4, 5, Act. xx, 7 Q 〈◊〉 must keep 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 concern? A 〈◊〉 duties toward our neighbours, in the six last commandments, Rom. 13, 8, 9 Q Who is our neighbour? A Our neighbour is every one of our own flesh, yea our enemies, Esa, 58, 7, Luk. x, 35, 36, 37, Math, 5, 44 Q What is the first commandment? A Honour thy father and thy mother, Exod, xx, 12 Q who is our father and mother? A All superiors set over us of god for our good, Rome, 13, 1, 2, Eph. 6, 1, 2. 3 Q what doth the word honour 〈◊〉? A It 〈◊〉 reverence, obedience, and maintenance, whether they be worthy or unworthy, that are our superiors, Math xxii, xxi Q what is the first commandment? A Thou shalt not kill. Exod. xx, 13 Q what is forbidden and commanded in this law? A We are charged not to hurt our own life, or our neighbours: but to preserve and tender it as our own, 1 joh. 3, 15, Math, 5, xxii, xxiii. 24 Q what is the seventh commandment? A Thou shalt not commit a dultery. Exod 20, 14 Q what is required in this law? A we must keep our bodies and souls chaste from consenting to unclean lusts, Math, 5, 8, 29 〈◊〉. Col. 3, 5 Q what is the eight commandment? A Thou shalt not steal, Exod, 20, 15 Q what is forbidden and commanded in this law? A we must not 〈◊〉 or hurt our neighbours goods: but maintain and preserve them, Eph, 4, 28, 1 Thess. 4. 6 Q what is the ninth commandment? A Thou shalt not bear false witness against thy neighbour, Exod, 20. 16 Q what is forbidden and commanded in this law? A we must not diminish or hurt the good name of our neighbour: but 〈◊〉 his credit and estimation Exod, 23, 1, Psal, 15, 3 Q what is the tenth commandment? A Thou shalt not covet. Q what is forbidden and commanded in this law? A The first motions and lusts to sin before consent are forbidden: and love out of a pure heart and a good conscience is required Rom. 7, 7 Q 〈◊〉 any man able to 〈◊〉 these commandments? A No man is able to 〈◊〉 them, Rome, three xxiii, i Ioh, ay, 8, Galath, iii Q In what estate stand we by means of the breach of the law? A We are the children of wrath and everlasting damnation, Gal, 3, x Q What is the second part of religion? A Faith, to believe whatsoever God hath set down in his word, the sum whereof is contained in the apostles creed, consisting of twelve articles Q what is the first Article? A I believe in God, the father almighty, maker of heaven and earth. Q what is the second Article? A And in jesus Christ, his only son our Lord. Q what is the third Article? A which was conceived by the holy ghost, borne of the Virgin Mary. Q what is the fourth Article? A Suffered under Pontius Pilate, was crucified, dead, and buried, he descended into hell. Q what is the 〈◊〉 Article? A He rose a gaive the third day from the dead. Q What is the 〈◊〉 article? A He ascended into heaven, and sitteth on the right hand of god the father almighty. Q What is the seventh article? A From thence he shall come to judge the quick and the dead. Q What is the eight article? A I believe in the Holi-ghost. Q What is the ninth article? A I believe the holy Catholic church, the communion of Saints. Q What is the tenth article? A I believe the forgiveness of sins. Q what is the eleventh article? A I believe the resurrection of the body. Q what is the twelfth article? A I believe the life everlasting. Q what are the 〈◊〉 points of this Creed? A Two: concerning God, or concerning the church. Q what consider you in God? A The unity and the trinity. 1, john, 5, 7. Q what believe you of the unity? A I believe, that in substance, there is one only true and almighty God. 1 cor, 8. 4, Deut. 6, 4 Q what believe you of the Trinity? A I believe that in one God, there are three distinct persons, the father, the son, and the Holyghost, Math. 28, 19 and 3, 16. 17 Q what believe you of God the father? A I believe that he is almighty, and therefore hath made all creatures good, and governeth all things well. Gen. 1, 1, Nehem. 9 6, act, 4. 24, Q what believe you of the 〈◊〉? A I believe that we being borne dead in fins, he came into the world to be a mediator between God and man. 1 Tim, 2, 5 Q what mean you by a mediator? A I believe, that he was sent to reconcile us to his father, and his father unto us: and so to make peace between God and man. Esa: 9 6, Eph, 2 16 Q What is required of a mediator? A Two natures. john 1, 14, Heb. 5. 6 Q what are they? A The divine nature, and the human nature. Heb, 2, 16 Q what believe you of 〈◊〉 divine nature? A I believe, that he only is the natural son of God, and therefore God, and our Lord, Heb. 1, 3 Q what believe you of his human nature? A I believe two things: his entrance into the world, and the things that followed the same, Luke, xxiiii, xxv. xxvi. Q what have we to consider in his entrance into the world? A Two things: his conception, and his birth. Q what 〈◊〉 you of his conception? A I believe he was begotten by the miraculous power and working of the Holi-ghost. Luke ay, 35 Math i xviii, Q what 〈◊〉 you of his birth? A I believe that he took flesh and was borne of a virgin whose name was Mary, Math. 1; xx. Esa, 7, xiiii Q what be the things that followed his entrance and coming into the world. A two: his sufferings and his glory. Luke xxiii. xxv. xxvi. 46, Q what were his sufferings? A Of two sorts: in body or soul, Q what were his sufferings in body? A I believe, that Pontius Pilate the judge giving sentence, his hands and feet were nailed to a cross, and thereby dying, his body was buried in manner as others were, and lay for a time under the dominion of death, john nineteen. xviii. 1 cor xv. 3, 4, Acts xiii. xxviii, 29, Psal. xxii, xvi Q what 〈◊〉 you of his sufferings in soul? A I believe, that he suffered in his soul, the fierce wrath of his father, kindled for our sins, to deliver us from the curse of the law, Luke, xxii, 44, Gal, 3, xiii. Q what things are to be considered touching his glory? A Three things: either his glory which is past, or present, or to come, 1 Pet 3. xxi, xxii, act i xi Q what believe you touching his glory past? A His resurrection, and his ascension, act, 1, 2, 3 Q what believe you touching his resurrection? A I believe, that although for a space his body lay dead in grave, yet after three days he raised it up, and gave it life again, Math, 28, 6, 2 cor, 13, 4, Ioh, x, 17. xviii Q what believe you of his ascending into heaven? A I believe, that his body being united again to his soul, he was personally taken up into the heavens, after that he had been conversant upon the earth 40, days, acts. 1, 9 Q what is his glory present? A He sitteth at the right hand of the father, Mark. 16, 19 Q what mean you thereby? A I believe, that his father hath advanced him into the highest honour, and hath committed unto him the government of all things in heaven and earth, Heb. 1, 3, Psal. 110. 1 Q what is his glory to come? A He shall come from heaven to judge the quick and the dead. Math. 25 31, Act, 1, xi, Q what mean you thereby? A I believe, that in the end of the world, all flesh shall appear before him, both of those that have been dead from the beginning of the world, and of those also that then shall be living: and that then as an upright judge he shall throw the wicked into perpetual cursedness, and advance the righteous to everlasting blessedness. Math, 25, 32 33 1 Thes. 4. 16. 17. Revel, 20. 12, xiii. x iii Q what believe you of the Holy-ghost? A I believe that he is God, proceeding from the father and the son: and 〈◊〉 all the children of God. Rome, 8, xi. Q what believe you of the Church? A Two things: first, that there is one holy Catholic church, Secondly, that there are 〈◊〉 given unto it, Math, xvi, 18, Q what meane'you by a church? A The whole company of the faithful servants of God, which ever were from the beginning, which also be now, and shallbe to the end of the 〈◊〉, of which number I believe that I am one, john, 10. 16, Q why do you call it holy? A because none can be 〈◊〉 to God, unless he be holy and separated from the profane of the world, 2 cor, 6, xvi, xvii, Q what mean you by calling it catholic? A I believe that the church is not tied to one time or place: but spreadeth itself throughall nations under heaven, whomsoever God shall call. act. x, xxxiiii. Revel. 5. 9 Q what are the gifts given to the church? A Two fold: first in this 〈◊〉: secondly, after this life, Act, 2, 46, 47, Q what be the gifts in this life? A Two: the communion of saints: and forgiveness of sins, 1 john 1, 7 Q what means you by communion of Saints? A I believe, that howsoever the faithful by distance of place are far separated one from another; yet there is such a mutual compassion and fellow-feeling each of others condition, that they are a like both grieved and joyful at each others adversity and prosperity, Act. 4, 32 1 cor. x. i. 25, 26. Rom. xii, xv. xvi, Q what mean you by forgiveness of sins? A I believe that jesus christ hath already suffered for my sins, and therefore they shall be freely pardoned, and the punishment of them forgiven unto me, i. john. 2. i. 2, Psal. xxxii, 5 Q what be the gifts bestowed on the church after this life? A Two: the resurrection of the body, and life everlasting. i. cor. xv. 42. i. Thess. 4, xvi. xvii. Q what believe you of the resurrection of the flesh? A I believe that the dead bodies of all such as have died from the beginning of the world, shall in the end be raised again, and be united to their souls. i, cor. xv, xxii. Li, Q what believe you of everlasting life? A I believe that after the body and soul be joined together again in one person, the godly shall go into everlasting joy and felicity, and the ungodly shallbe cast into endless 〈◊〉 and misery. Dan, xii, two. Q Is it sufficient to have that Faith, which believeth these Articles to be true? A No: we must have a justifying faith to apply them to ourselves, Phil. 3, 8: 9 Q what is that faith? A Faith is a gift of God, whereby we apply to ourselves particularly the promises made to us in christ. Gal, 2, xx, act, xv, x, xi Q what be the means whereby this faith is attained? A They are two: the be getting, and the continual nourishing of it, Eph 4, xi. xii, xiii, Q what are the means, whereby faith is first begun and hegotten, in us? A The word 〈◊〉, Rom. x, xiiii Q How is this faith nourished in us and increased? A By the same preaching of the word, by prayer, and by the sacraments, act, 242 Q what is prayer? A Prayer is a calling upon God alone, in the name of his son jesus christ Ioh, 〈◊〉, 23 Q How many kinds of prayer be there? A Two: petition, and thanksgiving. Psal, 50, 15, 1 Tim, 2, 1, 2 Q Have we no rule prescribed, to direct our prayers by it? A Yes: we have a form of prayer, which christ taught his disciples commonly called the Lords prayer. Math, 6, 9 Luk, xi, 1, 2 Q What have we to consider in this prayer? A Three things: the entrance, the petitions, and the conclusion of the prayer. Q What is the entrance of the prayer? A Our father which art in heaven. Q What mean you when you say, our father? A Hereby I believe, he tendereth us, as a loving father doth tender his own children: and therefore is most ready and willing to hear and to help us, Math, 7, xi, Esa. 49, xv Q What mean you by this, that he is said to be in heaven? A I learn, that because he is in heaven, his power is almighty, and therefore he is fully able to do us all good. Luk, 1, 37, Rome, 4, 21 Dan, 3, xvii. Q What consider you in the petitions? A Two things. First, they are set down Secondly, they are considered by reason. Q How many petitions are there set down? A Six Q How are these petitions divided? A The three first concern gods glory: the three last petitions concern our own selves. Q What is the first petition? A Hallowed be thy name. Psal, 111, 1, Dan, 9, 7 Q What do we desire in this first petition? A We pray, that the name of God may continually be used of us, in thought, word, and deed, with all reverence, Psal, 48, xi Q What is the second petition? A Thy kingdom come. Q What do we desire in this second petition? A We pray, that God throwing down the kingdom of sin and Satan, would reign in us by his word and spirit, and hasten unto perfection his kingdom of glory. Revel, xxii, 20 Q What is the third petition? A Thy will be done in earth as it is in heaven? Psal. 40. 7. 8, Mar. 26, 42 Q What do we desire in this third petition? A We pray, that the revealed will of God may be done willingly, sincerely, and readily by us men on earth, as the Angels and saints in heaven do it, Deut. 29. 29, Psal, 103, 20. Q What is the fourth petition? A Give us this day our daily bread. Gen, 28. xx. 30. 8 Q What do we desire in this fourth petition? A We pray, not only for a competent measure of all commodities serving both for necessity and christian delight: but also that God would bless them to our several uses, Psal. 127, 1 Levit, xxvi, xxvi Q What is the fifth petition? A Forgive us our trespasses, Dan. 9: 5, 8. 9 x, xi Q What do we desire God in this petition? A we pray, that God would freely pardon our sinews committed against him, and the punishments due unto them, giving us peace of conscience, and justifying us in his Son. Psal, 51, 1, 7, 8 Q Why are these words added, as we forgive them that trespass against us? A For two causes. First, as a reason to persuade God to forgive us, seeing even we, which have not a drop of his infinite mercy in us, are ready to forgive such offences as are committed against us. Luke, xi, 4 Secondly, to assure our own hearts of forgiveness at the hands of god, if we from our hearts forgive our brethren. Math 5 7, I am, 2. xiii, mat. xviii. 32. 33. 35 Q What is the sirt and last petition? A Led us not into tentation, but deliver us from evil. 2, Cor, 12. 7, 8, 9, Math 26. 41 Q What do we desire in this last petition? A we pray, not only to be delivered from the power of Satan, sin, and the world: but also to be directed by the spirit of god in the ways of true obedience. i. cor. x, xiii Q How are these petitions strengthened and confirmed by reason? A For thine is the king doom, and the power, and glory for ever. Q What is the meaning of this strength of the reason? A It containeth a thanksgiving: wherein the government and ordering of all things together with the power and glory of the same is ascribd wholly and only unto the Lord, 1, chron, 29, xi, Q what signifieth this word, Amen, in the conclusion of the prayer? A It signifieth, So be it, Deut, 27, xv, xvi Q what use is there of it? A It showeth both our fervent desire to obtain: and an assurance to our hearts that we shall obtain that which we ask, 2. Cor. 1. 20. Q what is a Sacrament? A It is a visible sign and seal that Christ and all his benefits are given unto us. Rome, 4, xi Q what is to be considered in a Sacrament? A Two things: his parts, and his uses, 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 Four: the Minister, the word, the sign, and the receiver. Math. 26, 26, 27. Q How many are the inward parts? A Four: God the father, the spirit, Christ, and the faithful, Math. 3s15 16 Q what proportion is there between these parts? A Even as the Minister by the word, offereth and applieth visibly the element unto the body of the receiver: so the father by the spirit, offereth and applieth jesus Christ, invisibly unto the faithful receiver. Act. 1, 36. 37 Q What be the uses of a Sacrament? A Three: first, to nourish faith, Rom. 49. x, xi Secondly, to be a seal of the covenant between god, and us, Gen, 17 Thirdly, to be a badge of our christian profession. Eph: two. xi. xii, xiii, A How many Sacraments are there? A Two: Baptism, and the Lords Supper, 1 cor. xii: xiii, and chap, x, 1, 2, 3. 4 Q what is baptism? A Baptism is the first sacrament, wherein by the outward Washing of the body with water once, in the name of the father, of the son, andof the holy-ghost, the inward cleansing of the soul, by the blood of Christ, is represented, Math, 28, 29 Q What is to be cosidered in Baptism? A Two things: his parts and his uses. Q What are the parts of baptism? A Outward and inward parts. Act, 2, 38 Q How many are the outward parts of baptism? A Four: 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 Four: God the father, the holy spirit, Christ, and the soul cleansed, Math, 3. 15, 16, Mar, 16, 16 Q What is the proportion between these parts? A Even as the minister, by the word of institution, applieth the water to the washing of the body: so the 〈◊〉, through the working of the spirit, applieth the blood of Christ to the cleansing of the soul, Luk, 3, 16, Ioh, 1, 33 Q What are the uses of baptism? A Three: first to seal up the remission and forgiveness of sins, act, xxii, 16 Secondly, to show our setting and engrafting into the body of christ. Gal. 3, 27 Thirdly, to teach us to die to sin, and rise again to right ousnes. Rom. 6. 1, 2, 3, 4 Q What is the Lords Supper? A The Lords supper is the second sacrament, wherein by visible receiving of the bread and Wine, is represented our spiritual communion with the body and blood of Christ, 1, Cor. 10. 16, 17 Q What things are to be be considered in the Lord's Supper? A Two things: his parts and his uses. 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 Four: the minister, the word of institution, bread and wine, and the communicant, Luk, xxii, 19, xx Q How many are the inward parts? A Four: the father, the spirit, the body and blood of christ, and the faithful. i cor, xii, xiii, joh. 6 xxvii Q What is the proportion between these parts? A Even as the minister, by the word of institution, offereth bread and wine unto the communicants, to feed thereupou bodily and corporally: so the father, by the spirit offereth & giveth the body and blood of christ unto the soul of the faithful to feed upon them spiritually i cor, xi, xxiii, xxiiii, xxv, xxvi, etc. Q What be the uses of the Lords supper? A three: first to show forth the death, and sufferings of christ with all thanks giving. i cor, xi, xxvi, Luk. xxii, nineteen Secondly, to teach us our communion and groweth in Christ, 1 Cor, x, 16 Thirdly, to declare our communion and agreement with our brethren, 1 cor, x. 17, etc. ch, xii. 13. Q How may we come aright to the lords table? A By preparing and examining ourselves, i cor, xi, 28 Q What is the right manner of preparing ourselves? A First, we must have a knowledge of God, of man's fall, and his restoring again into the covenant by Christ. Ioh, xvii, three Secondly, true faith in christ, two cor. xiii 5. Thirdly, repentance from all dead works daily renewed for our daily sins. Psal. xxvi, 6. Lastly, reconciliation to our brethren yea even our enemies, Math, 5, 23, xxiiii. Now to him that is able to keep you that ye fall not, and to present you faultless, before the presence of his glory with you: to God, only wise, our saviour, be glory, and Majesty, and Dominion and power, both now and for ever, Amen. Jude verse 24, 25, Gentle Reader, I am to desire thee to amend these escapes with thy pen, either altering the sense or hindering the understanding. The rest I remit to thy favourable construction and correction. page 6. line 13. read is here full. P. 18. l, 17. and not make. p. 19, l. xxi, unfitly, p: 37. l, 3. that they are no. p. 83. l. 36. a connterfect word is fit enough for a counterfeit sacrament. p, 88, l, 7. and not accepted, p. 〈◊〉, l, 33, deal which is good, p: 136. l, xv, and evil workers speed, p, 148 l, 6, by the practice and xiijj but reacheth not, p, 155, l, 32, to baptism, P, 163, lin, 〈◊〉, they were admitted. P, 165. l. 1 access, p, 170, l, xxi, are not able, p, 179. l, 22, an assurance. P, 201, l, 1, escape unpunished, 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, inhuman, P, 253, l, 4. all the. P. 228, l, 24, in the cup. P, 285, l. 22. out of the holy use. p: 290 l. 4. consecration.