The English Catechism Explained, Commentary · sacraments

The English Catechism Explained · Commentary · sacraments

p. 492Of the Sacraments.

Queſt. 131. THe benefits being ſhewed, which we are to craue at Gods hands by Praier, what further meanes hauehave wee for the better aſſuring to our ſoules the promiſes of all ſpirituall bleſsings in Chriſt?

Anſw. The Sacraments of the new Teſtament, which are the pledges of the Couenant betweene God and his people.

Explan. In prayer there being implied our wants and deſires, and the temporall and ſpirituall benefits mentioned, which wee are in faith and feruency, to begge at the hand p. 493of our heauenly father; in the next place, it is a great comfort to conſider, how God hath condeſcended to our weakeneſſe, in affording a kind of palpable obiect to the hand of our faith by outward elements, making a ſenſible aſſurance of thoſe moſt ſpirituall graces and dignities, which by prayer wee ſhoote at, as at a marke ſet a farre off, and more inſenſibly and abſtractly perceiued. Prayer indeed giueth wings to the ſoule, and maketh it mount vp to heauen, and there conuerſe, as in a glorious Citie, but not ſo knowne and familiar to vsus by natiue acquaintance: but the Sacraments bring heauen downe to vsus here on earth, and repreſent vntounto vsus more domeſtically ſpirituall graces, cloathed in tractable elements. In prayer we ſee God, yet at a diſtance, and through the proſpectiue glaſſe of faith: but in the Sacraments we handle him, as it were immediately, yet ſo, that our outward ſenſes tarrie not at home, as dull ſchollers in the ſchoole of nature only, but trauell vp to the higheſt mount of ſpirituall meditation, and therein the language of faith (the true Teach-man of the Chriſtian ſoule) hauehave enter-courſe with that, which naturall elements cannot reach vntounto, but as they are eleuated by ſupernaturall ſignification. O the vnſpeakable goodnes of our God, who vouchſafeth thus to draw vsus to him by the cords of man, and to ſtoope downe to vsus in conuerſation, and communicating himſelfe vnderunder the habit of externall Sacraments. It was not enough for him to make a couenant with the ſoule of man vponupon ſpirituall conditions, but he would alſo giuegive our bodily ſences a part to act, and an obiect to worke vponupon. The bleſſed and bleſsing Couenant of grace made with vsus in the Charter of the Goſpell, hath the broad ſeale of Heauen ſet vntounto it, for the more ſenſible confirmation. As the Counſellors and Gouernours of Darius his Kingdome,Dan. 6.Dan 6 deſired the King to ſeale the writing, being aſſured that ſo it ſhould be firme and vnchangeable: ſo the Chriſtian ſoule hauing obtained this mercy to hauehave the promiſe of grace made in the Word, ſealed by the Sacraments, is more aſcertained, that it ſhall remaine vnchangeable, as the lawes of the Medes and Perſians, that altar not.

p. 494Queſt. How many Sacraments hath Chriſt ordained in his Church?

Anſw. Two onelyonly, as generally neceſſary to ſaluation, that is to ſay, Baptiſme and the Supper of the Lord.

Explan. Hauing ſupplied ſome queſtions, and anſwers betwixt the Lords prayer and the Sacraments, which may ſerue as an introduction to the Sacraments, it remaineth now to proceed to the handling of the Sacraments, according to the patterne of the Catechiſme propounded, firſt, in generall, touching the number and nature of Sacraments, then in ſpeciall and particular of either of them.

The Papiſts make ſeuen Sacraments, Baptiſme, the Euchariſt, Pennance, Ordination, Matrimony, Confirmation, and Extreame Vnction. Their reaſons are chiefely, becauſe in Ierom s tranſlation, ſome of theſe are ſtiled Sacram…nta, and becauſe ſeuen is a ſacred number, both in the old and new Teſtament; there are ſeuen Angels, ſeuen Trumpets, ſeuen Vials, ſeuen Thunders, &c. Therefore ſay they, there are ſeauen Sacraments.

Auguſt ſerm. de ſanct. 19. Ieron. ad occanum.But how weak a reaſoning this is, who ſeeth not? for, admit that ſo many things as are named Sacraments, are Sacraments indeed; & then we ſhal hauehave not ſeuen only, but ſeuenteene Sacraments, ſeeing ſo many things more are called Sacraments. Tertullian calleth the helme, wherewith Eliſhah recouered the axe out of the water, Sacramentum ligni, The Sacrament of the wood; the whole ſtate of the Chriſtian faith, hee calleth, The Sacrament of the Chriſtian Religion. Auguſtine hath in many places, Sacramentum Crucis, The Sacrament of the Croſſe. Ierome calleth martyrdome a Sacrament, &c. Wherefore all Sacraments by the ancients ſo called, are not properly Sacraments, but ſome ſignifying, or memorable myſteries, Sacraments, of which there be many.

Againe, for the number of ſeauen Angels, &c It is too childiſh to be inſiſted vponupon, as a ground of proofe. I intend not here to handle at large the controuerſies concerning the number, formes, and power of the Sacraments, I will only for the confining the number of them, ſet downe the conditions p. 495requirable in a Sacrament of the new Teſtament properly ſo called. It muſt hauehave, firſt, for the originall cauſe, Chriſt inſtituting: ſecondly, for the matter and forme a viſible ſigne or element, and audible forme of words. So Saint Auguſtine; …ced et verbum ad elementum & fit ſacramentum where is to be vnderſtood, that, as this word, ſo alſo this outward element, and kind of action muſt be preſcribed by God, not inuented by man. Thirdly, for the end and benefit of it, it is a ſeale of ſauing graces. And laſtly, for the extent of it, it muſt be common and neceſſary to all Chriſtians, of what degree ſoeuer at one time or other. Now of the fiue latter reckoned by the Church of Rome for Sacraments, Matrimony hath none of all theſe conditions. It is Gods ordinance but in, and by nature, not grace: Chriſt preſcribed no viſible ſigne, or formall words for it, nor made it a ſeale of righteouſnes, nor impoſed it vponupon all, but only in danger of incontinency. Penance hath no elementary ſigne or forme of words preſcribed by our Sauiour. Confirmation hath no ſet preſcript of words: ſo likewiſe Extreme vnction, which alſo was but temporary. As for Ordination to the Miniſtery, we find in the new Teſtament both inſtitution and expreſſe forme of a ſacred Ceremonious action and words, with neceſſary perpetuitie in the Church to the worlds end. In which reſpects it doth well be ſeeme the name of a Sacrament; and ſo is it ſtiled by iudicious Caluin: Jmpoſitio manuum, Cal …nſtit. li. 4. cap. 19. ſec. 31.quam in veris legitimiſque ordinationibus Sacramentum eſſe con…edo. I grant Impoſition of hands in true and due ordinations to be a Sacrament. But when we define a Sacrament ſtrictly, and confine it to the conditions aboue-ſaid, we exclude this, as being not vniuerſall, but peculiar to one eſtate of men. So alſo Caluin: Inſtit. lib 4. cap. 14 ſect 20.As I miſlike not that impoſition of hands ſhould bee called a Sacrament, ſo I doe not account it among the ordinarie ſacraments: that is (as hee expoundeth himſelfe there) among thoſe quae in vſum totius Eccleſiae ſunt inſtituta, appointed to bee vſed by euerie member of the Chriſtian Church.

For theſe and other ſuch cauſes, the ancienteſt and moſt learned of the Fathers of the Church acknowledged two only Sacraments. Cyprian ſaith, Tunc demum plane ſanctificari & eſſe p. 496filii Dei poſſunt, Ciprian. lib 2. Epiſt 2. ad Stephan. Alex. Hal. Par. 4 Qu. 24. Aug. de doct. Chriſt. lib 3. cap. 9.ſi vtroque ſacramento naſeantur. Then may men bee throughly ſanctified, and become the ſonnes of God, if they be borne again of both the Sacraments. Auguſtine ſaith, Quaedam pauca pro multis, eademque factu facillima intellectis auguſtiſsima, & obſeruatione caſtiſsima, dominus & Apoſtolica tradidit diſciplina ſicut eſt baptiſmi ſacramentum, & celebratio corporis, & ſanguinis Domini: The Lord and the doctrine of the Apoſtles hauehave deliuered ſome few things inſtead of many, and thoſe moſt eaſie to be done, moſt diuine to be vnderſtood, moſt pure in obſeruation, to wit, the ſacrament of Baptiſme, and of the body and bloud of the Lord. The like hath Iuſtin Martyr, Tertullian, Ambroſe, Cyril, Alexandrinus, and ſome Schoole Doctors: For Alexander Hales ſaith, that the Sacrament of Confirmation neither did the Lord inſtitute, nor the Apoſtles, but it was afterwards inſtituted in the Councell of Melda. And Durandus ſaith, that Matrimony, to ſpeake ſtrictly, and properly, is no Sacrament.

Iohn 3.5.John 3:5I conclude then, that the Doctrine of our Church is true, There be two Sacraments of the new Teſtament onelyonly, generally neceſſary to ſaluation that is, for all people of what condition ſoeuer, which deſire to be ſaued. For we do not with the Church of Rome, hold for Sacraments, properly ſo called, thoſe rites and inſtitutions which are pecular to ſome kind of people only, as aforeſaid: but that theſe only are properly Sacraments which doe generally belong to all, and alſo without which there is (now vnderunder the Goſpel, no ſaluation ordinarily to be attained. Euen as the Lord himſelfe hath taught, ſaying, Vnleſſe a man be borne againe of water, and of the holy Ghoſt, he ſhall neuer enter into the Kingdome of Heauen. Yet wee doe not teach them ſo abſolutely and ſimply neceſſary, as that without them, it is abſolutely altogether impoſsible to bee ſaued: for God is aboue al his ordinances, and he can ſaue without meanes of Sacraments, as well as hee preſerued Iſrael in the Wilderneſſe without bread, nay, ſaued them without the Sacrament of Circumciſion. Therefore, in ſetting downe that rule by all to be followed vntounto ſaluation, He that belieueth and is baptized, ſhall be ſaued and he that will not belieue, Marke 16.16.Mark 16:16ſhall be damned: hee ſaith not, he that is not baptized, ſhall be damned: for ſometimes a man may neceſſarily be preuented by death, as many infants are, and ſometime through the delay of Parents without any p. 497fault on their part, for which God forbid that wee ſhould iudge them out of the caſe of ſaluation. It is indeed a ſinfull neglect in Parents, (conſidering this to bee the onelyonly ordinary way to ſaluation) to hazard their children of the depriuation hereof, and therefore well is it prouided, that all carefull diligence ſhould be vſed about it, eſpecially where there appeareth to bee danger of death in the childe, and I doubt not but all good Chriſtian people that ſubmit themſelues to goe the ordinary way to heauen which God hath appointed, will vſe this diligence, as for others that wil finde out a new way, God bee mercifull vntounto them. Now theſe two Sacraments are baptiſme and the Supper of the Lord, baptiſme to regenerate and breed a new life, the Lords Supper to ſtrengthen, and to maintaine it.

Queſt. What meaneſt thou by this word Sacrament?

Anſw. I meane an outward viſible ſigne of an inward, and ſpirituall grace giuen vntounto vsus, ordained by Chriſt, as a meanes whereby we receiue the ſame, and as a pledge to aſſure vsus thereof,

Explan. After the number of Sacraments, about which there is moſt controuerſie, the definition of a Sacrament followeth, ſetting forth the nature of it. Jt is an outward viſible ſigne, &c. This is common to all Sacraments, to Circumciſion, the Paſſeouer, and to ſuch as in more large ſenſe are called Sacraments, as to Marriage and all Legall Ceremonies, the brazen Serpent, the Rocke flowing out waters, and the red Sea diuided, for in them all is the outward ſigne, and an inward inuiſible grace ſet forth heereby.

Secondly, Ordained by Chriſt, this is the difference betwixt all other Sacraments and theſe of the new Teſtament, ſome were ordained by the mediation of men, as all the Sacraments that were in the Church vnderunder the Law, ſome for other vſes ordained, and great graces vnderunder them ſignified, as Matrimony, the annointing of the ſicke for a time; and ſome were ordained Sacraments by Chriſt, purpoſely to ſignifie and confirme the maine grace vntounto vsus, and theſe are Baptiſme and the Supper of the Lord.

p. 498Thirdly, As a meanes whereby we receiue the ſame, &c. Theſe are ends of the Sacraments, they are a means to conuey grace vntounto the power of Gods ordinance, we not only hearing with the eare, the powerfull and comfortable word of God preached, but alſo more neerely ſeeing, and more palpably feeling, and taſting in theſe ſignes the ſweeteneſſe of Gods grace to our comfort, eueryevery outward ſenſe being a meane to conuey the outward obiect to the inward vnderſtanding, and eueryevery thing being done that is requiſite to make a perfect couenant betweene God and vsus. Euen as a bargaine of ſale of any poſſeſſion being made betwixt one man and another, if the couenants be not only drawne, but alſo ſealed and deliuered before witneſſes, is a perfect bargaine, and the conueyance of the eſtate is fully made; ſo is it in the word and Sacraments for grace and the ſtate of glory to come, by ſealing and deliuering, it is fully conueyed vntounto vsus in the Sacraments, the couenants being before drawne in the Word.

R…th. 4.And thus the Sacraments are both a meanes to receiue grace, and a pledge to aſſure vsus hereof: as hee which of olde did draw off his ſhooe and giuegive it vntounto his neighbour, did hereby aſſure him of his inheritance, and as in all ages, hee which giueth a pledge of ſpeciall note to his neighbour, doth hereby aſſure him of the thing promiſed; ſo the Lord, by giuing vntounto vsus the outward ſignes of the Sacraments, doth as it were by pledges, make vsus ſure of his grace, wee being no intruders, but ſuch as he doth offer them vntounto, of which wee ſhall ſpeake afterwards

Queſt. How many parts bee there of a Sacrament?

Anſw. Two, the outward viſible ſigne, and the inward ſpirituall grace.

Explan. This may bee gathered from the definition of a Sacrament, and is inſerted heere to make way vntounto the particular conſideration of each Sacrament, which are knowne onelyonly then when we know their parts, the outward ſigne by Chriſt ordained, and the inward grace ſignified; for, put any p. 499other than the right outward ſigne (out of the caſe of necesſiity) and it is no right Sacrament of Chriſt; for wine, put water, and the Sacrament is marred; for water, put an hot iron, or ſand, as ſome Heretiques hauehave done, or vntounto it creame, honey, oyle and ſpittle, as the Popiſh Prieſts doe, and the Sacrament is clogged and embaſed with the admixture of droſſe. But if any ſuch corruption bee, the perſon being faithfull that receiueth the Sacrament, and ignorant how the wine is mixed, or in his infancie how the water hath beene blended, it ſhall ſtand in force vntounto him, if the right forme of the inſtitution hath beene vſed, in baptiſme, in the name of the Father, Sonne and Holy Ghoſt; in the Lords Supper. Take, eate, this is my body, &c. becauſe it it is Gods pledge, though ſome things be ouer added.

Againe, make a change of the outward ſigne into the inward grace, and it ceaſeth to be a Sacrament, as by that doctrine of Tranſubſtantiation in the Lords Supper: for if the ſigne be changed into the thing ſignified, that is a Sacrament no more than an Angel in gold is a pledge for the payment of an Angell.

Queſt. What is the outward ſigne in Baptiſme?

Anſw. Water, wherein the party baptized is dipped or ſprinkled, with in the name of the Father, of the ſonne, and of the holy Ghoſt.

Math. 3.13.Matt 3:13Explan. After the generall conſideration of the Sacraments, followeth the ſpeciall of either Sacrament apart. And firſt of Baptiſme, and of the firſt part, which is the outward The outward part of Baptiſme is water, which ought to bee pure and cleane, fitteſt to waſh the body from all filthineſſe; for which cauſe Iohn the Baptiſt baptized in the riuer of Iordan, and vntounto his Baptiſme Chriſt himſelfe came thither. Neither was this any thing raſhly and vnaduiſedly taken vp, but long before miſtically appointed by the Lord: If any vncleanneſſe had come vntounto a man by touching the dead, by the leproſie, &c. they were commanded to waſh in pure water, and ſo were iudged cleane.

p. 5001 Cor. 10. 2 King. 5.1 Cor 102 Kgs 5All the Iſraelites are ſaid to hauehave been baptized in the ſea. Naaman the leprous Syrian was bidden to goe and waſh in Iordan, and be cleane. A blinde man was bidden by Chriſt to goe and waſh in the poole of Siloam, and recouered ſight.

All which things ſerue to ſet forth the naturall faculty, & honourable antiquity of water, being vſed to clenſe from filthineſſe; and the like is not to be found of any thing elſe for this purpoſe. Which ſerueth to confute the errour of them that hauehave preſumed to vſe ſome other outward ſigne in Baptiſme, as of one Seleucus and Hermias Galatians, of whom Auguſtine ſpeaketh out of Philaſter, that they would baptize with branding with an hot Iron, abuſing that place of Chriſt, Yee ſhall bee baptized with the holy Ghoſt, and with fire.

2. Wherein the party baptized is dipped or ſprinckled with it: For of old they were wont in hot countries to dip the party to be baptized, being all naked into the water., and ſo hee was waſhed all ouer, and thus did Iohn baptize, making choyce for this purpoſe of the riuer Iordan: but in colder Countries, experience teaching how dangerous it is for Infants to be diued into the cold water in winter time, ſprinkling water vponupon the face hath beene vſed, part of the body being thus waſhed for the whole, and yet no preſumption can be noted heerein, for differing from the firſt ordination.

Firſt, becauſe it is dangerous to weake Infants to doe otherwiſe, which the Lord would hauehave to be auoided, ſaying, I will hauehave mercy and not Sacrifice, that is, when the obſeruing of any ordinance of mine in the ſtrictneſſe, is againſt the good of my Creature, and to the indangering thereof, I would rather, that regard ſhould be had ro the good of the Creature, then to this ſtrictneſſe.

Ioſ. 1.Josh 1For this cauſe Circumciſion commanded to be the eighth day, was deferred whilſt the people of Iſrael were trauelling in the wilderneſſe forty yeares, and though vponupon the Saboth,Math. 12Matt 12 a reſt from working was required, yet workes of necesſity for the ſafegard of man and beaſt were allowed.

Secondly, the vertue of the Sacrament is not meaſured by p. 501the quantity or vniuerſall transfuſion of the outward ſigne, which our Sauiour teacheth, when vntounto Peter, deſiring to be waſhed, hands, and head, and all parts, he anſwereth,Ioh. 13 10.John 13:10 He that is waſhed, needeth not ſauing to waſh his feete onelyonly, but is cleane eueryevery whit. In which wordes howſoeuer hee alſo teacheth another thing; yet withall, he correcteth it as an error to thinke it more auailable ſimply to be waſhed all ouer, than on one part of the body onelyonly. Some hauehave vſed to dippe the party to be baptized thrice in the water, in remembrance of the three dayes wherein Chriſt lay in the graue, and for this threefold immerſion hauehave ſtood both Tertullian and Ciprian: but becauſe no ſuch itteration of baptizing is commanded in the inſtitution, we hauehave it but ſingle.

3. In the name of the Father, of the Sonne, and of the Holy Ghoſt: for according to theſe words the miniſters of the Goſpell are to baptize, this being their charge,Math. 28.19.Matt 28:19 Goe teach all nations baptizing them in the name of the Father, of the Son, and of the Holy Ghoſt ſo that to adde or to take away from this forme of words is curſed preſumption, as being adding or taking away from Gods ſtrict and expreſſe word. From whence wee may g…ther how preſumptuous thoſe Romane Catholiques are that ſay, that the name of our Lady may alſo be added in baptiſme, as Dionyſius a Carthuſian, Theophronius and Eutychius hauehave beene reported to vſe this forme of baptizing, I baptize thee into the death of Ieſus Chriſt, no mention being made of the Farher, Son or holy Ghoſt.Euſeb. lib. 4. cap. 11. Hiſt. And Valentinus an Heretique of old, to hauehave baptized in the name of the vnknowne God, and of the truth, the mother of all.

Now ſuch baptiſmes are no baptiſmes, and thoſe that were out of the right forme baptized, had need to be baptized again: but according to the right forme, he that is once baptized ought not to be baptized againe, whatſoeuer the perſon baptizing be, or whatſoeuer ſin the party baptized hath ſince fallen into. And the reaſon is, becauſe Baptiſme is a ſigne of regeneration, or the new birth, which can be but once vntounto one man: ſeeing that a man being once born cannot enter into his mothers womb, & be borne again. This prepoſtrouſly applied made ſome of the Ancients, though erroniouſly to deferre p. 502their Baptiſme, fearing that if after Baptiſme, they ſhould be ouertaken with ſinne, they could not be forgiuen, becauſe that in Baptiſme onelyonly there is remisſion of ſinnes, which may not in any caſe bee againe iterated. Whereas in truth, though the act of baptiſing bee tranſient and but once performed, yet the power and comfort of it diffuſeth it ſelfe through all our life, and is renewed and reapplyed by repentance after grieuous lapſes of the faithfull.

Queſt. What is the inward or ſpirituall grace?

Anſw. A death vntounto ſinne, and a new birth vntounto righteouſnes, for being by nature borne in ſinne, and the children of wrath, we are heereby made the children of grace.

Explan. That Baptiſme may bee perfect, there muſt not onelyonly bee the outward part, water, and the forme of words vſed; but the inward part alſo mortification and dying of ſinne, and regeneration and liuing of righteouſneſſe, The outward alone is no more auaileable, than the rocke flowing waters in the wilderneſſe, to ſaue the rebellious people from periſhing, before that they came in Canaan; then Eliſhas ſtaffe to reuiue the Shunamites childe, when he himſelfe was abſent.

1 Pet. 3.21.1 Pet 3:21VntoUnto true Baptiſme therefore muſt concurre a death vntounto ſinne, in him that is dipped, and a new birth vntounto righteouſneſſe, otherwiſe his baptiſme is vaine, euen as it had beene in vain for Noah, when he had built the Arke, not to hauehave entred into it in time: for vntounto this anſwereth, Saint Peter, Baptiſme, the figure that now is, when it is not the waſhing away of the filth of the fleſh, but the ſtipulation of a good conſcience. For let a man be neuer ſo rightly baptized, yet if he be not borne againe, ſaith our Sauiour Chriſt, that is, if ſinne be not killed in him, that grace may liue, hee ſhall neuer enter into the Kingdome of Heauen.

The death vntounto ſinne is ſignified by the dipping or ſprinckling with water, it being neceſſary▪ that as by water the filthines of the fleſh is waſhed and done away, ſo by the vertue p. 503of Chriſts bloud, the filthineſſe of the ſoule ſhould be waſhed away: and it ſhould be purged from ſinne; and that as hee which commeth to waſhing diſliketh and accompteth that filthineſſe which is to be waſhed, and not any part of his body growing to him: ſo ſhould he that is baptized, account his ſinnes filthineſſe, and dead and no liuing part of his ſoule: and that as he which is waſhed, entreth into the water and is couered therewith, that he may be made cleane; ſo he that is baptized, ſhould enter into the graue with ſin, and be buried, that as dead bodies, his ſinnes may decay, and be aboliſhed more and more.

The new birth vntounto righteouſneſſe is ſignified, by the taking vp out of the water, the ſoule being lifted vp out of the puddle of ſinne, and clenſed herefrom, becomming a pure & new ſoule, as it were, in the vnderſtanding, the will, the affections, and in all the deſires and thoughts; euen as a childe being new borne into the world, and clenſed from that corruption which hee bringeth with him, is as it were a new creature, and cryeth after the meanes of ſuſtentation of his new life.

Againe, it is ſignified by his taking into the congregation of Chriſtians, he now conuerſing, labouring, & in all things and duties of holineſſe ſuting himſelfe vntounto them; euen as the leaprous perſon being made cleane commeth to liue againe in the congregation, from which hee was before ſeperated.

Queſt.Laſtly, it is alſo ſignified in the forme of wordes, Jn the name of the Father, &c. whoſe faithfull ſeruant and ſoldiour he is thus admitted to be, he was before the ſlaue of ſin, and ſeruant of the Diuell; but hee hath now changed for a new ſeruice of him, into whoſe name hee hath beene baptized. Wherefore hee whoſoeuer hee bee, that after baptizing, committeth ſinne, is liable, notwithſtanding his baptiſme, to damnation.

Anſw.Doth not Baptiſme then conferre grace vniuerſally and infallibly to the baptized, by the very worke wrought? and if it doth not, what vertue is there in the Sacrament, more then if waſhing ſhould be vſed after the Iewiſh maner?

p. 504Baptiſme, as it is an act done by the batizer, without any any relation to the diſpoſition of the perſon to bee baptized, beng of ripe yeares and vnderſtanding, hath no force to ſaluation, by vertue of Chriſts ordination, but if that perſon bee by faith within the couenant of grace, then it doth conuey grace vntounto him.

Luke 3.7.Luke 3:7This is plaine from the Doctrine of Iohn Baptiſt, who reproued thoſe that came to his baptiſme, without repentance and inward ſanctification, whereby it might become effectuall to ſaue them from the wrath to come. For had the very worke wrought beene auailable, Iohn had beene worthy of blame for ſuch a cenſure and ſharpe reproofe of them, calling them a generation of Vipers, whereby they might thus be diſcouraged, whereas otherwiſe, by comming and being baptized, they ſhould hauehave receiued grace, and beene ſaued, notwithſtanding their impieties and hypocriſy.

It is not therefore the act done that preuaileth, but the right diſpoſition of the perſon Baptized, neyther ſhall this Sacrament become thus an idle ceremony, but an excellent and effectuall inſtitution to purge and confirme the faithfull.

Wherefore, let vsus renounce that opinion that holdeth the Sacrament of Baptiſme, by the very act of adminiſtration, of ſuch vertue, as that originall ſinne remaineth not any longer in ſuch as are baptized.

True it is that where Baptiſme is perfect, and vntounto the outward is ioyned the inward part, the ſting of ſinne is plucked out, both in regard of the guilt and of the puniſhment: but for the vtter abolition of ſinne, this is not till death, though the power thereof be broken ſo, as that it raigneth not in vsus, it remaining ſtill as a rebellious head to exerciſe vsus to the laſt gaſpe,

Queſt. What is required in perſons to bee Baptiſed?

Anſw. Repentance, whereby they forſake ſinne, and faith, to beleeue the promiſe made vntounto them in this Sacrament.

Explan. Hauing conſidered Baptiſme both in the outward p. 505and inward part, it remayneth that we ſhew the vertues neceſſarily required in eueryevery man, that his Baptiſme may be compleat, and that this Sacrament may not be abuſed to the indangering of the ſoule, but rightly vſed, to the ſaluation thereof. Now to this end there muſt be repentance and Faith: Repentance is here briefly ſaid to be a forſaking of ſinne, as wherein the chiefe power thereof conſiſteth, according to the deſcription hereof made by Iohn the Baptiſt, who hauing exhorted thoſe that come to his Baptiſme, to Repentance, vponupon enquiry made by them, what then they ſhould doe, anſwereth to the people, He that hath two coates, let him part with him that hath none: Luk 3.10.11.12. &c.Luke 3:10Luke 3:11Luke 3:12To the Publicans, Require no more then that which is appointed vntounto you: And to the Soldiers, Doe violence to no man, neyther accuſe any man falſly, and be content with your wages; which is in effect, forſake your ſpeciall ſinnes, vncharitableneſſe, extortion, violence and mutening.

Quest. 132. Wherein ſtandeth true Repenrance?

Anſw. In three things: 1. In a knowledge and acknowledgment of our ſinnes paſt: 2. In godly ſorrow, and griefe of heart for them: 3. In a conſtant purpoſe to forſake all ſinne, and to leade a new life for all time to come.

Explan. Repentance is a word both in Engliſh, Latine, and Greeke of that ſignification that it implyeth, a new courſe begunne vponupon a better after-conſideration, and it is ſet forth by eueryevery one of theſe three things in the Scriptu…es.

1. It is an acknowledgement of ſinne: for, Hee that confeſſeth and forſaketh his ſinnes, ſhall hauehave mercy. Prou. 28.13.Prov 28:13And when the Prophet would teach the people a right form of repentance, he teacheth them to ſay thus, We lie downe in our confuſion, Ier. 3 25.Jer 3:25and our ſhame couereth vsus; for we hauehave ſinned againſt the Lord our God, we and our Fathers from our youth vp, euen vntounto this day, &c. Now that there may be this acknowledgemet, there muſt needes be a knowledge and conſideration had of ſinne, ſeeing no man will confeſſe as a loathſome burthen what he knoweth not, and findeth not to be dangerous being concealed and hidden, as ſinne is, when p. 506it is not confeſſed. The Prodigall ſonne would neuer hauehave come to confeſſe vntounto his Father, Father I hauehave ſinned againſt heauen and againſt thee, vnleſſe he had firſt had a ſenſe of his miſery: neither will the blinde and ignorant perſon (that ſeeth not by the glaſſe of the Law his foule ſinnes and miſery, by reaſon of the curſe due to him therefore, come to confeſſe them to God the Father.

2. Repentance is godly ſorrow for ſinne, ſuch as was in Dauid, Pſal. 51.17.Ps 51:17who bewailing his ſinnes, ſaith, The ſacrifices of God are a contrite ſpirit: a contrite and a broken heart (O God) thou will not deſpiſe. Math. …4.Matt 4Wherefore, Bleſſed are they that mourne (ſaith the Lord) for they ſhall be comforted, that is, They that truely repent them of their ſinnes, weeping and mourning for them, according to the direction giuen by Ioel, Ioel 2.12.Joel 2:12Turne you vntounto mee with all your heart, with faſting, with weeping, and with mourning. He that mourneth not for his ſins, maketh his repentance the labour of his lips, when he confeſſeth them, and ſo doth adde vntounto his ſins abomination, in ſtead of taking the right way for their expiation: Whereas godly ſorrow is ſaid to cauſe repentance and ſo ſeemeth to be no par thereof, it is to bee vnderſtood, that repentance is there more ſtrictly taken for the forſaking of ſinne, as appeareth by the deſcription of it, following;2 Cor. 7.11.2 Cor 7:11 For behold this thing that yee hauehave beene godly ſorry, what care it hath wrought in you, what clearing of your ſelues, what indignation, what feare, how great deſire, what zeale, what puniſhment: that is, how penitent it hath made you is manifeſt by your care to forſake ſinne, your feare of falling againe, your clearing and purging of your hearts from ſinne, &c.

3. And thus we are come to that which is thirdly called repentance the forſaking of all ſinne, and leading a new life And eueryevery one of theſe may well bee ſaid to bee repentance, becauſe they are ſo neceſſarily linked vntounto one another, as that by whom the one is rightly performed, the other are performed alſo. He that forſaketh his ſinnes, muſt needs firſt hauehave a knowledge of his horrible eſtate by ſinne, be ſtricken with ſorrow, and humbly come vntounto God to confeſſe and craue pardon; otherwiſe his heart wil tell him, that it auaileth little to depart from ſinne for the time to come.

p. 507Againe, he that ſeeth how odious his ſinnes are, and confeſſeth them, muſt needs hauehave griefe of heart therefore, and hee knoweth that all this will little auaile, if with the dogge he ſhall reeturne to his vomit, and with the ſwine to the wallowing in the mire. If it be ſaid, Cain repented then, and Ahab, and Iudas, ſeeing they confeſſed, or ſorrowed out of the ſight of their ſinnes: I anſwere, it is true, they repented indeed in ſome ſort, but they erred in that the feare of puniſhment, and the ſight of fearfull iudgements hanging ouer their heads cauſed this ſorrow and confesſion in them; whereas in ſuch as are true penitents, confesſion and ſorrow ariſeth from the ſight of the duty which wee ought to hauehave done, and of the many bonds of Gods fauour towards vsus, whereby we were bound to hauehave done it, all which notwithſtanding we hauehave neglected it, and hauehave done the contrary, thus requiting our good Lord euill for good, cleauing to ſinne and Satan, his and our vtter enemies, when hee hath dealt ſo bountifully with vsus, that we ſhould follow and ſerue him. For the ſorrow and confeiſion that ariueth from hence are neuer ended in deſperation, but in reformation and amendement of life, that our gracious Lord may not be offended any more.

Acts 2.37. Acts 16.3….Acts 2:37Acts 16:3Now that this repentance is neceſſary, that our baptiſme may become effectuall, is plaine from the teaching of Iohn the firſt baptizer as hath beene already ſhewed, and from the practice of the Chriſtian Church of God, when the Goſpell began firſt to be preached abroad in the world. Peter exhorteth not to Baptiſme, vntill that they were pricked in their hearts, and cryed out, Men and bretheren, what ſhall we doe? And the Iaylor firſt trembled, and asked, Sirs, what muſt I doe to be ſaued? before that he was baptized. And it were indeed a prepoſtrous courſe, for a man of yeares and vnderſtanding, to be baptized before repentance, as before couenants made for a maiſter to giuegive his cognizance, to retaine any into his ſeruice, or to ſeale him a leaſe or grant of any thing, before ſome duty or ſeruice done. For Baptiſme is Gods cognizance, and without repentance there are no couenants made: It is Gods ſeale ſet to the greateſt grant in the world, p. 508but without all ſeruice or duty, where repentance is wanting.

Wherfore repentance is neceſſary in all ſuch as would hauehave their baptiſme effectuall to confirme Gods mercy vntounto them: & there muſt be a generall turning from ſinne in theſe that come to be baptized, ſo after baptiſme there is a daily practiſe of repentance by confeſſion, contrition and reformation. For euen after Baptiſme we are ſtill ſubiect to ſinne, though we ſtriue and fight againſt ſinne, daily the fleſh leading vsus captiue to the law of ſin: to be deliuered from which, we muſt make a daily practiſe of Repentance, but the ſeale of Baptiſme is no more to be iterated. Euen as a ſeruant being once bored through the eare by his Maſter, without iterating this, remained his ſeruant for euer; but if he offended, was chaſtiſed and reformed often: ſo he that is once truely baptized, remayneth Gods ſeruant for euer; but becauſe he doth often offend, he muſt be chaſtized and reformed by Repentance.

Queſt. 135. What is Faith.

Anſ. It is a certaine perſwaſion of the heart, wrought by the ſpirit of God, grounded vponupon his promiſes, that all my ſinnes are forgiuen me in Chriſt Ieſus.

Heb. 11.1.Heb 11:1Explan, Hauing ſpoken of Repentance, one thing neceſſarily required, that Baptiſme may be compleate, it remaineth that we ſpeake now of Faith, which is alike required. This I ſay, is a certaine perſwaſion for the aſſurance, that they hauehave, which are faithfull, vntounto whom Faith is an euidence in their hands, as Saint Paul calleth it. Faith is the ground of things hoped for, and the euidence of things not ſeene. It is a certaine knowledge, whereby a man knoweth that hee hath any thing which is made moſt ſure vntounto him: for which cauſe it is alſo commonly called knowledge,Eſa 53.11. Ioh. 17. 1 Iohn 23.Isa 53:11John 17 By his knowledge ſhall my righteous ſeruant iuſtifie many. And, this is life eternall to know thee, and whom thou haſt ſent, Ieſus Chriſt. And againe, Hereby wee are ſure that wee know him, if we keepe his Commandements. It is ſuch a certainty, as that it maketh things to come preſent, according to that,Rom. 8 30. Iohn. 6.47.Rom 8:30John 6:47 Thoſe whom he hath iuſtified, he hath glorified: And he that beleeueth in mee, hath euerlasting life. Wherefore Faith p. 509expelleth doubting and vncertainty, in whomſoeuer it is: for which cauſe when Peter doubted, hee is checked, as hauing little or no Faith, Why didſt thou doubt, O thou of little Faith.

Rom. 10.14, Eph. 3.17.Rom 10:14Eph 3:17The heart is the proper ſeate of Faith; for, with the heart man beleeueth vntounto iuſtification: and Chriſt is ſaid to dwell in the heart by faith. If it bee therefore but an imagination of the braine, or an outward profesſion of faith in word, it is but a ſhadow and no true grace of faith, wrought by the ſpirit of God; for it is ſupernaturall and diuine, not fleſh and bloud, but the ſpirit of God is the author of it, according to that of Chriſt vntounto Peter, Fleſh and bloud hath not reuealed it vntounto thee, Math. 1….6.Matt 1:6but my Father which is in heauen, viz by his ſpirit. Of Lydia conuerted to the faith, it is ſaid, Her heart the Lord opened, Act. 16.14.Acts 16:14that ſhe attended vntounto the things that Paul ſpake. To the ſame tendeth that ſpeech of our Sauiour Chriſt.Iohn 6. Ioh. 3.John 6John 3 No man commeth vntounto me vnleſſe the Father draw him; and the winde bloweth where it liſteth, ſo is eueryevery man that is borne of the ſpirit, &c. ground on vponupon his promiſes. For, as without a word of inſtitution there is no Sacrament, ſo without a word of promiſe, there is no faith.

Iohn 6.40.John 6:40And as faith is not without a promiſe, ſo it is not without a promiſe made vntounto mee, viz. fulfilling the condition with which eueryevery promiſe of God is made. For it is not ſufficient becauſe the Lord hath promiſed, He that beleeueth in the Sonne ſhall hauehave euerlaſting life, and I will raiſe him vp at the laſt day: that a man hold this, and through Christ, beleeue the acompliſhment of this vntounto himſelfe: but he muſt by faith apply it lawfully, fulfilling the condition which the Lord requireth: and the condition is to be baptized to true repentance,Rom. 6.Rom 6 dying vntounto ſinne, as Chriſt died, and riſing vp to newneſſe of life, as Chriſt was raiſed vp vntounto the glory of the Father: for the words of the promiſe are, He that is baptized & beleeueth, ſhall be ſaued: which baptiſme is only expounded then to be, when ſinne is dead and buried, and grace, which is newneſſe,Prou 28.13.Prov 28:13 liueth.

The condition is, to confeſſe and forſake all my ſinnes, to deny my ſelfe, to walke after the ſpirit, and not after the p. 510fleſh.Rom. 8.1.Rom 8:1 If then I doe thus, and lay hold vponupon the promiſe, I beleeue it law-fully and the mercy promiſed is ſure vntounto me, otherwiſe my faith is vaine, and the promiſe is to me of none effect.

Obiect.If it be ſo, then Faith can neuer make a man ſure of his ſaluaition, becauſe it may bee that although hee doth now walke after the ſpirit in newneſſe of life, yet hee may fall from this againe.

Sol.A man cannot be ſo ſure, as that he may now grow ſecure and remiſſe in going forward in that new life which he hath begunne; for he muſt alwayes worke out his ſaluation with feare and trembling, not be high minded but feare, ſerue the Lord with feare,Rom. 12. Pſal. 2. Math. 16. Iohn 17.Rom 12Ps 2Matt 16John 17 and reioyce before him with trembling: but hee that beleeueth ſo as hath beene ſaid, is ſo ſure, as that the gates of hell ſhall not preuaile againſt him, Chriſts prayer ſhall be ſtronger to keepe him at one with God, than all contrary powers to ſet enmity againe betweene God and him:Rom. 11.29. Iohn 13.1.Rom 11:29John 13:1 for the guifts and calling of God are without repentance: and his owne he loued, vntounto the end he loued them. And this is a reaſon rendred by S. Iohn, 1 Iohn 2.19. Iohn 17.20.1 John 2:19John 17:20why ſome that were before counted faithfull, turned Heretiques: They were not of vsus, for if they had beene of vsus, they had continued with vsus. Whatſoeuer is, or can be ſaid to weaken the force of theſe grounds, preſumptuouſly fighteth againſt that moſt cofortable & euideēt Prayer of Chriſt,Pſal. 32.1.Ps 32:1 I pray not for theſe alone, but for them alſo which ſhall belieue in my name through their word. So that who-ſoeuer doth rightly belieue in Chriſt, hee hath Chriſt on his ſide, by the merit of his prayer vniting him vntounto himſelfe, ſo that he is made a member of his body, no more to bee rent or pulled from him.

Rom. 3.28.Rom 3:28That all my ſinnes are forgiuen me in Chriſt Ieſus, for this is the maine thing aſſured vntounto mee by faith, and wherein the happineſſe of man conſiſteth, according to that, Bleſſed is the man whoſe iniquity is forgiuen, and whoſe ſinne is couered. Wherefore it is ſaid, that by faith wee are iuſtified, that is, of ſinners are made iuſt and righteous; not onelyonly by that purifying quality that is in faith, but in regard of Gods acceptance, when we by faith cloath our ſelues with the garments of p. 511our elder brother Chriſt, being accounted ſuch as he is, all our ſinnes being paſſed ouer.

And this is that which maketh true faith ſo excellent, as that being indued heerewith, the Lord vouchſafeth to ſeale couenants by his Sacrament vntounto vsus. Whatſoeuer faith wee hauehave elſe, it is generall hiſtoricall and imperfect, if wee beleeue that there is a God, that the Scriptures are his word, that the promiſes and threanings are true, yea, though wee had faith to remoue mountaines, onelyonly then is faith perfect and full, when it doth lawfully apply the merits of Chriſts ſufferings vntounto the ſoule for the forgiueneſſe of all the ſinnes.

Queſt. Why then are infants baptiſed, when as by reaſon of their tender age, they cannot performe them?

Anſw. Yes, they doe performe them by their ſureties, who promiſe and vow them both in their names, which when they come to age themſelues are bound to performe.

Acts 8.37.Acts 8:37Explan. Hauing ſhewed what repentance and faith is, and how neceſſary vntounto baptiſme repentance is, faith being alſo of the like necesſity, according to the inſtitution: He that beleeueth and is baptized ſhall be ſaued, and according to the practiſe of the Church vntounto the Eunuch: If thou beleeueſt, ſaith Philip, thou maiſt, and when any came to be baptized, it was wont to be asked, What beleeueſt thou? and the perſon anſwered, I beleeue in God the Father Almighty, &c.

It remaineth now to giuegive reſolution touching the baptiſme of infants in whom there cannot bee faith and repentance actually.

Becauſe faith and repentance are neceſſary to ſaluation, it becommeth queſtionable whether infants ought to bee baptized, and ſome hauehave altogether denied it, affirming, that if any hauehave beene baptized in their infancie, they ought to bee rebaptized when they came to vnderſtanding, as the Anabaptiſts in Germany; and ſome giddy-headed ſeperatiſts in England, El…is and his faction. But that the children of p. 512beleeuing parents may, and ought to bee baptized, it is plaine.

Reaſ. 1 1. From the vſe of Circumciſion, which was the forerunner heereof, which was appointed to be done vponupon the eight day after the birth. Now the ſeale of Gods couenant is to be applyed vntounto the children of Chriſtians as ſoone as vntounto the children of the Iewes: but vntounto the children of the Iewes the ſeale was applyed in their infancie: therefore to the children of Chriſtians likewiſe, as Circumciſion their ſeale to them, ſo baptiſme our ſeale to theſe.

If doubt bee made of the firſt part of this reaſon, it is proued thus. Where there is the like reaſon, and none but the ſame hinderances, it may bee ſealed alike: but in theſe children there is the ſame reaſon, and onelyonly the ſame hinderances: the ſame reaſon, becauſe they are the children of Gods people likewiſe, onelyonly the ſame hinderances, becauſe they want vnderſtanding alike: therefore the ſeale is as well to bee applyed vntounto the children of Chriſtians, as vntounto theirs.

Reaſ. 2 Acts. 2 39.Acts 2:39Secondly, from the eſtate of infants, the promiſes belong to them, as well as vntounto their Parents: (ſaith Peter) is made to you, and your children: Theirs is the kingdome of heauen, ſaith our Sauiour Chriſt. As the Parents are holy, ſo they are holy;1. Cor. 7.14.1 Cor 7:14 ſo Now they are holy, ſaith Paul to the Corinthians.

Now vntounto thoſe that are wholly partakers of the promiſes of God, and of the Kingdome of Heauen, the ſigne and ſeale of God is not to bee denied but children of beleeuing parents are ſuch euen in their infancie, therefore the ſeale or ſigne of baptiſme may not be denied.

Reaſ. 3 2 Cor. 1.16. Acts 16.5. Verſe 33.2 Cor 1:16Acts 16:5Thirdly, from the practice of the Apoſtles, and firſt teachers of the Goſpell▪ S. Paul the Apoſtle baptized the houſhold of Stephanas and Lydia, and her houſhold: and the Iaylor was baptized, with all that belonged vntounto him.

And when little children were brought vntounto Chriſt, ſome diſliking it were reproued, and the bringers of them incouraged: neither hath there beene any time ſince, wherein p. 513they hauehave beene refuſed, but ſince the ſpringing vp of the many headed Hydra of Anabaptiſme.

Indeed, none but men of yeares hauehave been admitted to this Sacrament, when their Parents had not before been baptized, & that commonly at one time of the yeare, being able to giuegive account of their faith. But for thoſe, whoſe parents had receiued the faith before, they were counted worthy of this holy ſigne in their Infancie.

Whereas the Inſtitution of Baptiſme may be obiected, and that no mention is made of any particulars that were baptized by the Apoſtles in their Infancie. I anſwere, that Chriſt in giuing order to his Diſciples to goe teach and baptize, doth onelyonly preſcribe for men of yeares and diſcretion, who were not to be baptized without teaching going before, and it is a good reaſon onelyonly againſt the baptizing of their children, who were not inſtructed, and baptized before, themſelues.

Againe, it is no maruell, though Baptiſme was vſed vntounto children alſo, that no particular mention is made heereof, ſeeing it ſufficeth vponupon the conuerſion of any, to ſet downe, he was baptized, and his houſhold: For who can bee ſo ignorant, and not out of this generall to conclude in particular that their children being part of their houſhold were baptized alſo.

1. Cor 7 14.1 Cor 7:14For further reſolution of the doubt, why Infants are baptized, ſeeing they cannot beleeue and repent, that which is ſet downe in the Catechiſme, is, that they performe them by their Sureties, &c. that is, their Sureties ſtanding in their Parents ſtead doe publikely profeſſe both theſe, ſo as they are ſuppoſed in them to bee performed, and through them in their Children. For there is ſo neere a Relation of the Child vntounto the Parents, that what the ſtate of the Parents is, ſuch is the eſtate of the child reputed to bee, vntill that it commeth to reaſon and diſcretion; nay, the young childe is taken for a very partie or limbe of the Parent: whereunto giueth teſtimony that which hath been already ſaid, otherwiſe your children were vncleane, but now are they holy: that is, the Parents, or one of them being made holy by beleeuing.

p. 514Luke 19.9.Luke 19:9For this cauſe, when Abraham was appointed the circumciſion, it was for him and all the males belonging vntounto him; and when Zacheus entertained Gods grace, and was made partaker of ſaluation, it is ſaid, This day is ſaluation come, not to this man, but to this houſhold. And the ſtate of this man is not to be meaſured by the fruites, which he doth outwardly bring forth, but by his incorporation through Baptiſme into the viſible Church, whereby hee becommeth a member of it, and the Children which hee begetteth, are likewiſe members of the ſame. So that howſoeuer children doe want actuall faith, and repentance, yet ſuch as preſent them to the Church, ſuſtaining their Parents perſons, are ſuppoſed not to want them, and in their Parents they are to be reckoned ſuch as hauehave them, becauſe of their neere coniunction vntounto their Parents, whoſe bowels as it were they be, and by Baptiſme, remiſsion of ſinnes, and eternall life is ſealed vntounto them, as well as vntounto their Parents; euen as an Eſtate or Conueyance in law is made ſure vntounto a child together with the father, by ſome ceremony vſed vntounto it, when it vnderſtandeth not what is done.

Ez…k. 18.18.10.Againe, it is further added, which they themſelues when they come of age are bound to performe. Becauſe that, howſoeuer in their infancy before they doe good or euill, their parents eſtate is reckoned theirs as hath been ſaid, yet in their elder age they are taken as diſtinct perſons, ſubſiſting by themſelues, and ſtanding or falling to themſelues: if therefore in this due time they doe not actually beleeue and repent, their Baptiſme is made fruſtrate and vaine vntounto them. For then commeth the time of which the Prophet ſpeaketh. If a righteous man beget a ſonne that is a thiefe, or a ſhedder of blood, &c. he ſhall die the death. Verſe 20.The righteouſneſſe of the righteous ſhall bee vponupon him, and the wickedneſſe of the wicked ſhall bee vponupon himſelfe. Wherefore it ſtandeth eueryevery man in hand now to looke to himſelfe, ſeeing that, how holy Parents ſo euer hee hath, and how ſoeuer religious his beginning hath been, yet if theſe things bee wanting, hee is altogether in his ſinnes, and vncleane. If hee dyeth before, wee are to p. 515account him holy, and vndoubtedly in Gods fauour.

Queſt.To whom belongeth the office of Baptizing?

Anſw.To the Miniſters onelyonly, and to none other, that is not ordained to that ſacred office by the ſucceſſours of the Apoſtles, and is thereby himſelfe made a ſucceſſour of the Apoſtles, and partaker in that generall Commiſsion, which ſhall neuer bee cancelled till the end of the world, Goe and teach all Nations, baptizing them, &c. Are Lay-men, are women the teachers of Nations? Wee read that our Sauiour himſelfe baptized not, but his Diſciples did, which is to bee taken excluſiuely, that none baptized but they, namely his Apoſtles, and other of the ſeuenty Diſciples, who were called to the Miniſteriall function.

If it bee ſaid that priuate perſons circumciſed of old, yea euen Zipporah a woman, circumſiſed her ſonne, and the Maſter of eueryevery family killed the Paſſeouer in his priuat houſe, and diſtributed it vntounto his family, whence it may ſeeme to be lawfull euen for priuate perſons now adayes to adminiſter the Sacraments. I anſwere, that when Circumciſion, and the Paſſeouer were firſt ordained, there were no Prieſts ſpecially appoynted, but the eldeſt man of eueryevery family was a Prieſt vntounto God, and did both ſacrifice, and performe all other Prieſtly duties: but after that the Tribe of Leui was taken, theſe things were done by them, and not by any of other Tribes. Now, vnderunder the Goſpell Chriſt hath ordained ſome from the beginning to preach and adminiſter the Sacraments, and therefore it is a confuſion, and diſorder for others to doe thoſe. Whence it appeareth, that our Communion Booke doth very iudiciouſly explaine, that in time of neceſsity or danger, priuate Baptiſme is to bee performed by a lawfull Miniſter; leaſt Midwiues or others ſhould intrude into this function.

Queſt. Why was the Sacrament of the Lords Supper ordained?

Anſw. For a continuall remembrance of the ſacrifice of the death of Chriſt, and of the benefits which we receiue thereby.

p. 516Explan. After Baptiſme, the Sacrament of Initiation, followeth the Lords Supper, the Sacrament of Conſolidation: for as the one bringeth the ſoule into the ſocietie of the faithfull, ſo doth the other feed it, and comfort it with heauenly comforts.

Math. 26.Matt 26Now conſidering that both the Sacraments are Seales, it is worthily propounded for a queſtion, why this particular Sacrament of the Lords Supper was ordeined? and it is anſwered for a continuall remembrance. For this is intimated by the Lord, to be the proper end of this Inſtitution, when he ſaith, Doe this in remembrance of me. 1. Cor. 11.26.1 Cor 11:26For as often as yee eate this Bread, and drinke this Cup, ſaith the Apoſtle, yee ſhew the Lords death till hee commeth. And this remembrance is ſo effectuall, as that before whomſoeuer it is made, it is as if Chriſt were viſibly crucified in their ſight;Gal. 3 1.Gal 3:1 for to this purpoſe, ſaith Saint Paul to the Galathians, to whom Chriſt Ieſus was plainely deſcribed before your eyes, and amongſt you crucified.

In Baptiſme there is alſo a remembrance of Chriſtes death in that, as the water floweth, ſo did his blood in ſtreames runne out; but this is not the particular end of Baptiſme, to repreſent Chriſt crucified, but as he is vertually in vsus, clenſing our ſoules, and making vsus to dye, and to be buried vntounto ſinne: beſides Baptiſme doth not ſo fully ſet before our eyes Chriſts grieuous paſſions, as doth the Lords Supper, wherein are to be remembred all things about his ſufferings.

The Bread and Wine are firſt prepared, the one by threſhing, grinding, and baking in the fiery ouen, the other by cutting downe, caſting them into the Wine-preſſe, and treading with the feet of men: Againe, when there is thus made a loafe of bread, it is diuided and broken, that it may become food; and when wine is thus made, it is powred out to be drunke, and (which is a principall Analogie) the corne and grape out of which they are made, are the meere fruits of Gods bleſsing, and not of mans labour: and laſtly, this threſhing, and grinding, and treading of theſe creatures are by man, for whoſe ſuſtenance they ſerue, and when they are made ready, can affoord no comfort to ſuch as hauehave p. 517them, but by Gods effectuall bleſsing, according to that,Deut. 8.3.Deut 8:3 Man liueth not by bread onelyonly, but by eueryevery word that proceedeth out of the mouth of God. So wee are to remember heere, that Chriſt is the Sonne of Gods louelove towards vsus, ſent from Heauen, according to Gods eternall purpoſe, for our comfort and ſaluation, not through any labour or ſeeking of ours,2. Cor. 3.5.2 Cor 3:5 ſeeing wee were all enemies euer ſince the trangreſsion, and dead in ſinne, ſo as that wee could not ſo much as thinke a good thought.

2. Wee muſt remember, that Chriſt was threſhed with many ſtrokes of affliction, ground in the milne of ſorrowes, and baken in the hoat ouen of Gods wrath, when through the feruency heereof, his ſweat ran downe from him like drops of blood,Luke 22.44.Luke 22:44 that he was cut downe and trodden in the wine-preſſe of Gods wrath due to vsus for ſinne.

3. That his bodie was broken, and his blood ſhed out of his hands, feet, and ſides, that he might be vntounto vsus bread indeed, and drinke indeed.

4. That all theſe ſufferings came vntounto him from man, for whoſe comfort hee was ſent from heauen, ſinne being the cauſe, and ſharpening the Speare and Nayles againſt him, and mens handes being inſtruments thus to torture and torment him.

Laſtly, wee muſt remember, that as Gods mercy ſent him, ſo his bleſsing muſt cauſe that we may liue by him, otherwiſe wee are ſtill ſubiect to periſh in our ſinnes, that we may alwayes lift vp our hearts vntounto him for this bleſsing.

It followeth, whereof this remembrance is, Of the ſacrifice of the death of Christ. The old Sacraments and Sacrifices did prefigure this, as the Lambe ſlaine eueryevery morning, and eueryevery euening, the red Cow, the Scape-Goate, the Paſchall Lambe, and all the bloud ſhed in Sacrificing, which made, that the bloud might not bee eaten, becauſe Chriſtes bloud remaineth euer, to ſpeake better things in Gods eares, then the bloud of Abel.

Heb. 13.8.Heb 13:8Now, as it was in thoſe Sacraments prefigured, ſo in this it is remembred as a thing paſt, becauſe that Chriſt Ieſus yeſterday and to day, is the ſame alſo for euer. And the death of Chriſt p. 519is truely a Sacrifice, the Altar was the Croſſe, the Prieſt, Chriſt himſelfe, the creature offered, was his humane nature, the blood ſhed, his precious blood, and the fat fuming vp, the ſweete perfume of his rich merits. Of this, much is ſpoken to the Hebrewes,Heb. 7.27. Heb 9.12.Heb 7:27Heb 9:12 He did once offer vp himſelfe, &, by his owne blood he entred once into the holy place, & obtained eternall redemption for vsus. Moreouer, ſuch as the vſe of ſacrificing hath beene, ſuch is the vſe of this ſacrifice of Chriſts death. The vſe of ſacrificing was fourefolde.

1. To expiate and doe away ſinne; for if any man had ſinned, he was appointed to bring a ſacrifice therefore.

2. To ſanctifie thoſe that were outwardly defiled by any vncleanneſſe, as when any had beene infected with the leproſie.

3. When a man had touched a dead body; they were likewiſe vſed to ſanctifie aſſemblies and ſolemne meetings, as when all Iſraell were met at the feaſt that Salomon made, and when Iobs children met together to feaſt.

1 Sam. 13.8.1 Sam 13:84. To proſper all weighty attempts that are vndertaken, as when the battell was by Saul entred into againſt the Philiſtims, he did ſacrifice after that he had tarried ſeauen dayes for Samuel, who intended to hauehave beene there to do ſacrifice himſelfe.

And of the ſame vſe, and effectuall to theſe vſes, is the ſacrifice of Chriſts death.

1 Ioh. 1.6.1 John 1:6Firſt, to expiate ſinne; for, It is the bloud of Ieſus Chriſt that cleanſeth from all ſinne.

Eph. 2.13.11.Eph 2:13Eph 2:11Secondly, To ſanctifie ſuch as, before were vncleane, for Yee that were farre off, ſaith the Apoſtle, are made neere by the bloud of Chriſt: for hee is our peace who hath made of both one and hath broken downe the ſtop of partition wall: that is, whereas in times paſt ſome were vncleane, as the Gentiles, and ſeperated from Iſraell, now they are ſanctified and made all one people.

And the ſame is expreſſed by the ſheete let downe from heauen before Peter, wherein were creatures both cleane and vncleane, but it was ſhewed, that by Chriſt, not onelyonly meates, but people of all ſorts, were then ſanctified.

Thirdly, all meetings and feaſtings are ſanctified onelyonly by him, hee hauing borne the curſe for vsus; and therefore when p. 518two or three are gathered together in his name, God is in the midſt of them, as in an holy aſſembly.

Act 20.7.Acts 20:7Fourthly, by vertue of this ſacrifice only, can we looke to be proſpered in our weighty attempts, this being the ſtandard, that, as Conſtantines croſſe, maketh all the enemies to yeeld before it, and the viands and weapons,Act. 2.Acts 2 wherewith the Diſciples ſought to be furniſhed in all their dangerous voyages, and the precious cordiall that put ſpirit and magnanimity into the Church, ſo as that it flouriſhed in the midſt of Perſequutors and Tyrants.

Whence it appeareth to be a fiction and no truth, that the Lord did allow the Iſraelites of old to ſacrifice, only that they might be kept from offering ſacrifices to Diuels, as the Heathen.

Againe, how abſurd it is to hold the Sacrament of the Lords Supper, to be a Sacrifice propitiatory for the quicke and the dead, ſeeing it is only a remembrance of a Sacrifice, neyther is there any liuing creature ſlaine, as muſt needes bee, that there may be a Sacrifice; and yet ſo impudent hauehave ſome beene, as that they not only affirme it to be a Sacrifice, but more auaileable than the very Sacrifice of Chriſt vponupon the Croſſe, as the Queene Mother of Francis the ſecond of France, complained by Letters vntounto the Pope, that it was preached. It will bee anſwered that this Fryar was too bold ſo to preach, and that the Pope would not beare him out in it: But ſurely no magnifyer of the Maſſe durſt hauehave ſung ſo high a note, but in a Church where the true remembrance of Chriſts death is ſo obſcured and falſifyed by the baſtard Maſſe, and peruerted from the true Sacramentall repreſentation and inward application by Faith, into a carnall and theatricall oſtentation, in crucifyxes and other pictures ſuperſticiouſly adored. Did our Sauiour, trow we, ſpeake to the painters and engrauers, when he ſaid doe this in remembrance of me?

1 Cor 11.28. Math. 12.1 Cor 11:28Matt 12It followeth in the anſwere, And of the benefits that wee receiue thereby, for as the danger is great, to abuſe this ordinance of the Lord, or to contemne it (the one eating and drinking his owne damnation, the other prouoking the maſter of this feaſt to anger and reuenge) ſo the benefit is great to vſe it rightly; p. 520whatſoeuer good is purchaſed vntounto vsus by the precious blood of Chriſt, being remembred hereby to our vnſpeakeable comfort; to ſpeake more largely of which benefits, there will bee place afterwards.

Queſt. What is the outward ſigne or part of the Lords ſupper?

Anſw. Bread and wine, which the Lord hath commanded to bee receiued.

Explan. Hauing conſidered the end of the inſtitution of the Lords ſupper (the Author and inſtituter being ſuppoſed to bee known to all Chriſtians, viz. the Lord Ieſus the ſame night that he was betrayed) it followeth here of the outward and viſible part of bread and wine. In the handling of which, diuers queſtions doe ariſe.

Anſw.Firſt, Whether both theſe things are neceſſary to bee vſed in the adminiſtration of the Lords ſupper, and to be adminiſtred to all receiuers.

Queſt. 2 Theſe of neceſſity muſt be vſed whereſoeuer they may be had, vnderunder paine of being accounted a derogater from the Lords ordination; becauſe hee that preciſely commanded the vſe of theſe.

The bread only hath been long vſed to the Laity in the Church of Rome, vnderunder this pretence, that it is Chriſts very body, and ſo muſt needes hauehave blood in it, & for the auoiding of inconueniences, if the cup ſhould be vſed alſo, ſeeing that ſome of Chriſts precious blood might bee thus ſpilt vponupon the ground, or hang vponupon mens beards. Wherefore this hath beene alſo eſtabliſhed by the Councel of Trent, and for ſome, referred vntounto the Pope, who through much inſtance granted the vſe of the cup alſo to them. Oh ſacriledge, whereby both Chriſt is robbed of his authority, and his ordinance debaſed, Chriſt himſelfe hauing commanded, Eate, Drinke ye all of this, it muſt bee referred to the Pope, and he muſt firſt allow, or elſe it cannot be lawfull: And why, forſooth ſhould he not afford our Sauiours whole allowance to other Chriſtians, as well as to the Bohemians? Muſt all the reſt of the Chriſtian world be cut ſhort of halfe of their ſpiritual banquet? What fault hauehave they committed, that they p. 521muſt be debarred of the fruite of the vine? Surely Chriſt our Maſter was not ſo prouident as his ouerwiſe Vicar, to foreſee the grand inconueniences of his ſacred primitiue inſtitution.

2 Cor. 1…2 Cor 1If they tell vsus that the Supper was firſt inſtituted amongſt Clericks only (for the Diſciples only were preſent) we anſwere, this is a ſilly ſhift, for by the like reaſon the Laicks ſhould hauehave neyther cup nor bread: but they had both alſo appointed vntounto them, as wel vntounto the Clericks, for to the Corinthians, Saint Paul teacheth in generall the vſe of both, and applyeth the ordination both of bread and wine to the whole congregation of the Faithfull.

Beſides, it is a weake reaſon that is vſed, viz. that the bread after the words of conſecration is tranſubſtantiated, and turned into the very body of Chriſt, & therefore is not without bloud. For this tranſubſtantiation is mere commentum humanum, a mere fiction of man, & ſo abſurd, as that if there were not many other ſtrong reaſons, at large ſet downe by learned writers in this controuerſie (which I purpoſely omit) theſe few reaſons following doe ſufficiently ſhew the vanity of this contention, or rather circumuention.

Reaſ. 1 Iohn 6, 63.John 6:63Firſt, becauſe that, grant it were the very body of Chriſt, his fleſh and bones, what would this auaile our ſoules? the Lord himſelfe hauing taught vsus, that the fleſh profiteth nothing, ſpeaking of his owne fleſh, if they ſhould eate it with their teeth: for all things that are eaten, as they defile not, ſo they ſanctifie not the man, ſeeing they goe downe into the belly, Marke 7, 16.Mark 7:16and are caſt out into the draught.

See therefore (ye Romaniſts) what is it that yee ſtriue for? What is it, that your graue Councell of holy Fathers, vnderunder your graund Captaine, Innocent the third, in the Councell of Laterane, after long deliberation ſo wiſely determined? Doe ye not purſue a dead dogge, or ſeeke a flea in the wildernes to vſe the words of Dauid to Saul.

Secondly, if it were Chriſts very body, hee muſt not once onelyonly hauehave ſuffered, but 10000. times, euen ſo oft as hee is receiued, ſeeing his body is broken and torne with the teeth, and his bloud is poured out: yea the faithfull, ſuch as from p. 522crucifying to themſelues, the Lord of Life, which is ſo abhorring from all good Diuinity,Heb. 10.17.Heb 10:17 as that for ſuch it teacheth that there is no more ſacrifice for ſinne, but a fearefull looking for of iudgement and fire that ſhall deuoure the aduerſaries.

Conſider this alſo (ye Popiſh Prieſts) what an odious eſtate ye ſeeke to bring your ſelues into, whilſt you ſeeke to hauehave Chriſts body really preſent in the Sacrament? Are you fo blind as that if you ſee this, you doe not ſee your ſelues alſo to bee his bloudy executioners and butchers.

Thirdly, if Chriſts body be really in the Sacrament, it muſt needes eyther long ſince hauehave an end, or elſe the Lord muſt daily create him new bodies, and a thouſand bodies at once, ſeeing that he is ſo often eaten vp, and in ſo many places at the ſame time: If it be ſaid that the ſame body can be in many places at once, and that it is not waſted and ſpent though it be often eaten, through Gods miraculous working: I anſwere, that this is contrary to all, not only naturall, but alſo enlightened reaſon, ſeeing that no quantity can be eaten, and by eating conſumed (as the bread and wine in the Sacrament are) but it is waſted and ſpent. I grant that God can indeede miraculouſly feede men with bread and meate, and yet cauſe that a greater quantity ſhall remaine, as when fiue thouſand were fed with a few loaues, &c. but here the bread was not conſumed in eating, as it is in the Lords Supper: againe, a body cannot be in many places at once, but being a continued quantity, it muſt fill the interuallum alſo, betwixt one place and another, though through miracle not viſibly, yet ſo, as that it may be felt, and hinder the paſſage of other bodies, otherwiſe the body muſt be turned into a Spirit, that hath not fleſh and bones, and the nature thereof muſt ceaſe to be: for though miſteries in Diuinity bee aboue Philoſophicall reaſon; yet they are not cleane contrary vntounto it as this is, if there be ſuch a myſtery.

But we learne to deteſt theſe and the like, as foule prophanations of the Lords ordinance, and to hold the truth according to Chriſts appointment.

Queſt. 2 Why are bread and wine rather than other ſignes to be vſed and appointed?

Anſw.Becauſe of the neere reſemblance betwixt them and Chriſts precious body and blood.

p. 523Firſt, in the preparation; the corne whereof the bread is made is threſhed, &c. as hath beene already ſhewed, in ſpeaking of the remembrance.

Ioh. 1.82.John 1:82Secondly, in the vſe, the bread and wine are taken, fed vponupon, and inwardly in the ſtomack digeſted: ſo the body and blood of Chriſt is taken and entreth into the ſtomack of the ſoule by Faith.

Pſal. 104.14.15.Ps 104:14Ps 104:15Thrdly, in the vertue, bread and wine being giuen to ſuch as are ready to famiſh, through want of foode, doth reuiue them, they ſtrengthen the heart of man, and make him cheerefull and merry, according to that in the Pſalmes, He bringeth bread forth out of the earth, and wine that maketh glad the heart of man: ſo the body and blood of Chriſt being receiued by the faithfull ſoule, that is euen hungerſtarued for want of foode, doth reuiue and put life into it: for, He that eateth my fleſh and drinketh my bloud, hath euerlaſting life, ſaith the Lord,Ioh. 6.47.John 6:47 it ſtrengtheneth vntounto a Chriſtian courſe, for without mee, ſaith the LORD alſo, yee can doe nothing, and it giueth ioy and gladneſſe: The Chriſtians after Chriſts aſcention continued together, breaking of bread, with gladnes and ſinglenes of heart.Act. 2.46.Acts 2:46

Gen. 14.18.Gen 14:18Secondly, bread and wine were appointed, that by Chriſt might be fulfilled what before was begun by Melchiſedech, after whoſe order hee is: for he brought forth bread and wine vntounto Abraham, Eph. 2.Eph 2and as the partition wall betwixt Abrahams feede and vsus is by him broken downe, ſo the vnity of ceremony was hereby eſtabliſhed, all others being but more varieties to expreſſe the ſame thing, but this ſpecially of bread and wine continuing in vſe, euen vntounto the time of this Supper, one part of the bread in the Paſſeouer being kept, hid vnderunder a napkin, and a cup of wine to bee diſtributed after the feaſt with thankeſgiuing.

Act 15.10.Acts 15:10Thirdly, bread and wine were appointed, becauſe they were things common and alwaies at hand; and ſo in this Sacramentall ſeale, we neede not to ſay, who ſhall aſcend to Heauen to fetch Chriſt from thence? And as they are common, ſo they be few and cheape, and not like the ceremonies of the Law, which were a coſtly and burthenſome yoake that the forefathers were not able to beare: for ſuch was it fit, that in fulnes of time p. 524ſhould be appointed vntounto ſonnes,Gal. 3.Gal 3 and heires, and not to be kept any longer vnderunder the rudiments of the Law, as vnderunder tutors and gouernours.

Queſt. 3 Is there no care to be had of other circumſtances, for conformity vntounto the firſt inſtitution, ſo that we vſe bread and wine, in the right forme with thankſgiuing: as for the leauen, the water, which it is likely, was mixed with the wine, for the geſture, ſitting, &c?

Anſw.It is not required that we obſerue all circumſtances, no more than that the Iewes in keeping the paſſeouer ſhould continually ſtand with ſtaues in their hands and ſhooes on their feete, according to the firſt inſtitution, for Chriſt himſelfe did otherwiſe keepe the Paſſeouer.

Now all men, I ſuppoſe, doe yeeld herein for moſt circumſtances, of the place, in an vpper chamber, of the perſons, a few diſciples men only in the time of the night, after ſupper: but it is queſtioned about the leauen, water, & ſitting, though little reaſon to make queſtion about theſe.

1 Cor. 11.171 Cor 11:17Firſt, if we confider that they are no where preciſely expreſſed, though they may be gathered from the place where the inſtitution is deſcribed, nay, which is more, where the Apoſtle repeateth the inſtitutiō, though he remembreth the time, the night wherein he was betrayed, the perſons, his Diſciples, yet he ſpeaketh not of leauened bread, or water mixed with wine, nor yet of ſitting.

Secondly, if it bee conſidered, that as the ſtanding at the Paſſeouer, the night, &c. were taken vp occaſionally, not purpoſely as Sacramentall: ſo was the leauened bread, this kinde of bread being at hand, and ſitting, or rather leaning downe along, which is implyed in the word foreign, Luc. 22.14. and foreign, Matth. 26.20. that geſture being the poſition of the body at that time.

Thirdly, if it bee conſidered, that as the night ſeaſon, the perſons and place, are without any intended ſignification, ſo is the leauened bread and ſitting.

If it bee ſaid, ſitting doth ſet forth our Communion with Chriſt; I anſwere, take heede of inuenting this or the like ſignifications, which are beyond the word, leaſt thou bee ſuch an p. 525one, as addeth vntounto the word of God, and leaſt herein thou raſhly cenſure all thoſe Churches, wherein ſtanding, walking, or kneeling is vſed. Indeed ſome circumſtances there be, which are not only expreſſed, but commaunded alſo, as Sacramentall, and theſe are alwayes neceſſary in the Lords Supper.

Firſt the giuing of thankes, whence it is called foreign, the Euchariſt, or Thankeſgiuing, for when he had giuen thankes, it is ſaid that he brake the bread.

Acts 2.23.Acts 2:23Secondly, the taking of the bread and of the cup, whereby may be ſignified, how the Lord tooke his deare Sonne, and ſet him apart to be crucified, and ſlaine for the ſinnes of the world, euen from the beginning of the world: for, hee was not by the Iewes taken and ſlaine, as being by them ouer-powred, but hee was deliuered by the determinate counſell and fore-knowledge of God: hee was the Lambe of God ſlaine from the beginning of the world.

Thirdly, the breaking of the bread, whereby is ſet foorth the Lords ſubmitting of himſelfe to the death of the Croſſe, where he was pierced hands, feet, and ſide, ſo that the bloud ranne out abundantly from him.

Fourthly, the diſtributing of the Bread and of the Wine to his Diſciples, whereby is ſet foorth how Chriſt is giuen by the Father vntounto all faithfull Chriſtians, to nouriſh their ſoules vntounto eternall life, according to that of the Apoſtle: Hauing giuen vntounto vsus Christ Ieſus, how ſhall hee not together with him giuegive vsus all things alſo?

Math. 26.26. Verſe 27.Matt 26:26Fifthly, the forme of wordes in deliuering the bread and wine: Take, eate this is my bodie, doe this in remembrance of mee. Drinke ye all of this. This is my blood of the new Teſtament which is ſhed for many for the remiſsion of ſinnes. Which words are not the ſame preciſely recorded by eueryevery Euangeliſt, but yet ſo, as that the record of any one doth ſet foorth the ſignification, the vſe, and the end of this Sacrament. So that if a forme of words bee vſed according to theſe, it is rightly done, and according to rule; as in our Church: Eate this in remembrance that Chriſt died for you, &c. the preciſe wordes as they are recorded by Saint Paul, being placed immediatly before.

p. 526Now that theſe things, beſides that they are expreſſed, are commaunded, is to be noted from the command giuen to the Diſciples, Doe this in remembrance, that is, not as ſome interpret it, make this my body, but doe in all theſe things as yee hauehave ſeene me doe, giuegive thankes, take, breake, diſtribute, and ſay according to this forme.

As for other things, yea euen for geſture, they may be as ſhall ſeeme beſt vntounto the particular Churches of God, which hauehave power to appoint any moſt lowly & reuerent geſture, ſuch as kneeling, ſeeing, that euen in praiſing God wee are inuited by the Kingly Prophet. O come, let vsus worſhip and fall down, and kneele before the Lord our maker, and the people of Iſrael in Egypt, hearing the good newes of Gods appearing to Moſes, to deliuer them, bowed themſelues and worſhipped: ſo that as well in receiuing a benefit, as in asking, this lowly caſting downe of the body, doth well become vsus. The chiefe obiection heere againſt, (for all elſe are friuolous) is that kneeling was brought in for adoration of the bread tranſubſtantiated: for anſwere vntounto which; firſt I ſay, that it is indeed to bee graunted, that they kneeled vntounto the ſuppoſed body of Chriſt, but it is to be prooued, that hence it began firſt, otherwiſe it is as good an argument, they kneeled in praying with their heads, therefore we ought not to kneele in our prayers; they came to the Maſſe at Eaſter, therefore wee ought not to come then to the Communion, but at ſome other time, &c. What ſuperſtitious Idolaters hauehave done in the ſeruice of their idols, marreth not what we do like them, the fault not being in the thing, or geſture vſed, but in the end, their kneeling being to an Idol, ours to the God of heauen, giuing his Sonne to our hearts by faith.

Queſt. 132. What is the inward part or thing ſignified?

Anſw. The body and blood of Chriſt, which are verily and indeed aken and receiued of the faithfull in the Lords Supper.

Explan. The inward part of the Lordes Supper, is the bodie and bloud of Chriſt, which are preſent to all the p. 527faithfull. In handling whereof, three queſtions.

1 Cor. 10.16.1 Cor 10:16Firſt, how is the Lords body and bloud there? for, that hee is receiued by the faithfull, is plaine, both becauſe he ſaith, This is my body, and my body is meate indeed, and my blood drinke indeed: and from the doctrine of the Apoſtle, The cup of Bleſſing which wee bleſſe, is it not the Communion of the bloud of Chriſt? The bread which wee breake, Iohn 6.47.John 6:47is it not the Communion of the bodie of Christ? But how is his body there to bee communicated?

Anſw.Not by Tranſubſtantiation, as hath been already ſhewed, nor by conſubſtantiation, ſo as that his body is in, vnderunder, or about the bread, as the Lutherans teach: but onelyonly in a ſpirituall & Sacramentall manner faith making him preſent vntounto the worthy receiuer: euen as hereby we poſſeſſe euerlaſting life, according to that, He that beleeueth in me, hath euerlaſting life: For as Faith is an eye vntounto which things to come are preſent; ſo it is an hand holding them, a mouth feeding vponupon them, and a ſtomacke receiuing them, and vniting them vntounto the perſon that beleeueth.

If it be ſaid then, the Sacrament is vaine, ſeeing by faith Chriſt may be receiued without it, and he is not outwardly any whit the more preſent with his body. I anſwere, God forbid; for it is Gods ordinance to helpe our faith, an outward meanes to conuey vntounto vsus inward grace, and ſanctification his ſeale to confirme our faith in his gracious promiſes. As when the King beſtoweth any thing vponupon a ſubiect, he is aſſured hereof by his meere donation, and giuing it vntounto him, but yet hee appoynteth vntounto him to take the ſtate thereof, a meanes of writing and ſealing to ratifie what hee hath graunted, for more aſſurance, which writings and ſeale, though they containe not the eſtate about them or in them, that is, the houſe or ground in quantitie, yet they conuey them vntounto him: ſo though the body of Chriſt bee in heauen, and being giuen vntounto vsus by the Father, is made ours through faith, yet it hath pleaſed him for more aſſurance to appoynt the Sacrament, hereby to conuey this rich poſſeſsion vntounto vsus, and to write and ſeale to our hearts p. 528that Chriſt is ours, by his holy body ſanctifying our bodies and ſoules, and by his blood cleanſing vsus from all our ſinnes, though this body bee not in or about the bread really, in the quantitie as it was heretofore vponupon earth. And of like nature were the ancient Sacraments appointed to the Fathers, vntounto which, though Chriſt was not really and corporally annexed, yet vntounto the receiuers they were Chriſt through faith:1. Cor. 10.1. Iohn 1.29.1 Cor 101 John 1:29 for, the Rocke was Chriſt, Chriſt was the Lambe

Queſt. 2 Be there not other wayes, beſides this of receiuing Chriſt?

Anſw.Yes: the Scripture ſpeaketh of two other wayes or meanes. 1.Gal 3.27.Gal 3:27 He is receiued by Baptiſme: for Hee that is baptized into Christ, hath put on Chriſt. 2. Hee is receiued by the preaching of the Word, whether by himſelfe, when he came amongſt his owne,Iohn 1.12.John 1:12 and to ſuch as receiued him, hee gaue power to be the ſonnes of God: Math. 10.40.Matt 10:40or by his Diſciples: for, Hee that receiueth you, ſaith Chriſt, receiueth mee: that is, the doctrine which hee and they taught, being entertained into beleeuing hearts, and their perſons being welcome vntounto them. By the word hee is receiued, as by the draught of a conueyance, and Articles of agreement by the Sacraments, as by ſeales put heereunto, Baptiſme being properly the ſeale of a new life, which is the beginning of euerlaſting life, we being dead, and buried vntounto ſinne, the Lords Supper, the ſeale of the comforts and ſtrength that wee grow vntounto in this life, as by moſt wholeſome meats and drinkes, till that in the life to come, we ſhall bee continually feaſted with him, hee being meat, and drinke, and cloathing, and wealth, and all in all vntounto vsus euermore.

Queſt. 3 Wherefore is the Communion of the Lords Supper receiued often, and Baptiſme but once, ſeeing both are Gods Seales, and aſſure our ſpirituall eſtate ſufficiently, by being once put to?

Anſw.That the Lords Supper is often to bee receiued, the Lord himſelfe doth intimate vntounto vsus, where hee biddeth, So oft as yee drinke this cup, doe it in remembrance of mee. Whereupon the Apoſtle inferreth, So oft as yee eate this bread, and drinke this cup, yee ſhew the Lords death till he come: 1. Cor. 11.26.1 Cor 11:26conſtruing this precept to laſt till the comming of Chriſt to iudgement, at the end of this world.

p. 529And the reaſon hereof is: firſt, becauſe that howſoeuer our new life is begun at once, as is repreſented in Baptiſme, yet it continueth from yeare to yeare, and muſt hauehave often meanes to ſuſtaine it: and therefore, though circumciſion was but once, the Paſſeouer was once eueryevery yeare.

Secondly, becauſe that although we are in Baptiſme regenerate, and become new creatures; yet the fleſh ſtill dwelling in vsus, rebelleth: ſo as that we are ſubiect to ſinne daily, againſt which, as the bloud of Chriſt is continually by faith to be applied to purge vsus, ſo the Sacrament whereby his death and bloudſhed is repreſented, is often to bee vſed for the more comfortable remembrance hereof; euen as to ſhadow it out before it was, the high Prieſt entred into the holy of holies with bloud once eueryevery yeere. Now preciſely ſet downe how often the Lords Supper is to be receiued, we cannot, becauſe it is left indefinite.

Acts 10 7. Acts 2.46.Acts 10:7Acts 2:46The practiſe of the Primitiue Church was euerie Lords day, or firſt day of the weeke, and at the firſt daily, as their dangers were great, by reaſon of the perſecution eueryevery day. Wherfore in the Canons, carrying the name of the Apoſtles, it was commanded, that all which came to heare the Word, being Communicants, ſhould receiue the Communion: Et ſiquis non communicat, excommunicatur, vt eccleſiae turbator, Can. 10.& ordinum violator; If any man doth not communicate, let him be excommunicated, as a troubler of the Church, and a breaker of order. And hereunto do the ancient Fathers aſſent. But this often receiuing was in regard of the times, ſuch as at the firſt inſtitution, the ſhepheard being ſmitten, and the ſheep ſcattered. Since in the peace of the Church, the Communion hath been three or foure times in the yeare, and ſpecially at Eaſter, as ſucceeding the Paſſeouer. If it be ſaid, once in the yeare is ſufficient as the Paſſeouer was but once. I anſwer, the Paſſeouer required a long time, euen ſeuen dayes for the celebration thereof, and if it had been often,Exod. 12.19.Exod 12:19 it would hauehave been too heauy a burthen vntounto the people, it is not ſo with the Lords Supper.

Againe, this is the proper time of the right Paſſeouer, the Lords ſupper; in times paſt, beſides the Paſchall Lambe, and vnleauened bread once in the yeare, there being many other p. 530remembrances of Chriſt in action, viz. the many ſacrifices, now we hauehave onelyonly the Lords Supper, often to be vſed to the ſame purpoſe.

Queſt. What are the benefits whereof wee are partakers thereby?

Anſw. The ſtrengthening and refreſhing of our ſoules by the bodie and bloud of Chriſt, as our bodies are by the bread and wine.

Mounſ. du Pleſsis.Explan. Conſidering the ſolemne ordination of the Lords Supper in a time of ſo great need, when the bridegroome was now to be taken away from the childrē of the mariage chamber, and they ſhould mourne; it is worth the conſidering, how great the benefit hereof is: and hereof it will not be amiſſe a little to delay the Reader, in ſhewing the extrauagancies of the Church of Rome, in extolling the ſuppoſed ſacrifice hereof If it be vſed, that is, if the maſſe be vſed vponupon Saint Gregories dayes, it delivereth ſoules out of Purgatory: if vponupon S. Rochell… day, from the plague: if vponupon S. Antonies, it ſaueth Cattell: if vponupon Sigiſmun…s, it cureth the Ague: if vponupon S. Anthonies of Padua it reſtoreth things loſt: if vponupon Saint Apollonius, it cureth the tooth-ache: if vponupon S. Lucies day, it cleareth the eyes: if vponupon the holy Spirits day, it giueth a goodly husband or wife, as a learned writer hath gathered together of late, and ſet theſe their fooleries vponupon the ſtage.

Another hath noted, 1. that they teach it to be auaileable, as for the liuing, ſo for the dead: 2. to be carried about the Church: 3. to be carried about the ſtreets: 4. to be carried into the fields, that the corne and graſſe may grow: 5. to be caried to the wars for the obtaining of victory: 6. before the Pope when he goeth forth: 7. at the comming of Kings into cities: And which might more be added, to houſes on fire, and to waters ouerflowing, as Clement the fift caſt it into the Riuer Tyber, to aſſwage the ſwelling thereof.

Thus do theſe men, as led with the ſpirit of lying, triflingly deale with this bleſſed Sacrament, and ſeeking too highly to extoll it, make their vſe of it vaine and ridiculous: and when as eueryevery good Chriſtian ſhould follow his maſter Chriſt, they differ altogether from him He commanded, Doe this in remembrance p. 531of me, they in remembrance of the dead. Chriſt tooke it, and gaue thankes, they breath vponupon it. Chriſt brake it, they hang it vp in a pyxe: Chriſt gaue it to his Diſciples, they moſt commonly eate vp all alone, and ſo it is no communion (properly ſo called) of the faithfull together; Chriſt took bread, and gaue bread; they take bread, and giuegive fleſh: Chriſt gaue it to confirme faith, they to redeeme departed ſoules: Chriſt gaue it to bee eaten, they to bee adored: Chriſt ſpake plainely in a knowne tongue, they in Latin, which is not by the vulgar vnderſtood. Not to aske them therefore (which is but loſt labour) what the benefit is, wee ſay, that it is the ſtrengthening and refreſhing of the ſoule. More diſtinctly, whatſoeuer benefit redoundeth to the corporall life from the Bread and Wine, the like redoundeth here-from to the worthy receiuer, by vertue of Chriſts body and bloud, as before hath been particularly declared. This made them in the Primitiue Church to ſeek ſo earneſtly after it, that though Chriſt in body was now abſent from doing theſe good offices vntounto them, yet they might be ſupplied by this viſible ſigne of his continuall preſence to the worlds end.

Speciall benefits of the Communion.Againe, yet more diſtinctly, wee hauehave hereby communion with Chriſt, and through him with the Father, wee becomming fleſh of his fleſh, and bone of his bones, as the bread and wine being eaten and incorporated into vsus.

2. Strength of faith, it being as it were an hand, a mouth, and ſtomack, with theſe ſignes receiuing Chriſt, as hath been ſaid.

3. All other graces and bleſsings, which together are therby conueyed vntounto vsus, this being the conduict through which we receiue Chr…ſt, and all things alſo, as he is heire of all.

4. Communion with one another, and with all the faithfull in all ages, we becōming by Chriſt one body, though diuerſly diſperſed in the world, as many cornes and grapes are brought together to make one loafe of bread, and one cup of wine.

All which benefits are ſo great, as that it ſhould ſet a moſt ſharpe edge vponupon the deſires of all men vntounto this heauenly duty, that euen for louelove and earneſt deſire of theſe benefits, p. 532we may gape after them, as the thirſty ground for raine, and neuer through neglect depriue our ſelues of ſuch comforts, when by Gods Miniſter they are offered.

Qu…ſt. What is required of them which come to the Lord Supper?

Anſw. To examine themſelues, whether they repent them truly of their former ſinnes, ſtedfaſtly purpoſing to lead a new life, hauehave a liuely Faith in Gods mercy through Ieſus Chriſt, with a thankefull remembrance of his death, and be in charity with all men.

Explan. The benefit of this Sacrament being ſo great, it is neceſſary to know how eueryevery man may diſpoſe himſelfe hereunto, that he may be made partaker of this benefit; for this is certaine, that all obtaine it not that eat this ſupper, ſeeing there is an vnworthy, as well as a worthy receiuing, and the vnworthy eate and drinke their owne damnation. For the worthy and right receiuing, therfore a rule is here ſet downe of things to be done before, and in the act of receiuing. Before there muſt be an examination: in the time of receiuing, a remembrance or meditation, to ſtirre vp thankfulneſſe for Gods great mercy herein expreſſed. The diſtinct conſideration of which, becauſe it is ſo neceſſary, I hauehave here ſubioyned in ſome diſtinct queſtions, and anſwers.

Queſt. 134. What is required in thoſe that come to the Lords Supper?

Anſw. To bee rightly diſpoſed, both before, and at the receiuing hereof.

Queſt. 135. What ought a man to doe before his comming?

Anſw. To examine himſelfe for his faith in Chriſt.

1. C r 1….…8.Explan. Let a man examine himſelfe, ſaith Saint Paul, and ſo let him eate of this bread, and drinke of this cup: for he that eateth and drinketh vnworthily, eateth and drinketh his owne damnation: where you ſee, that vnderunder paine of damnation, a man muſt prepare himſelfe to the Lords Table, and that hee is an vnworthy receiuer, that prepareth not by fore-examination. Such p. 533was the man that came vntounto the feaſt without a wedding garment, of whom it is ſaid. Bind him hand and foote, Matth. 22.12.Matt 22:12and caſt him into vtter darkeneſſe: Such pulleth vponupon himſelfe,1. Cor. 11.1 Cor 11 as the Corinthians, ſundry plagues and ſickneſſe, and vntimely death. And verily, though there were no ſuch danger, great reaſon there is, that eueryevery man comming to this Sacrament, ſhould prepare himſelfe.

1. Becauſe eueryevery man is moſt vnfit and vnworthy to come thus familiarly to communicate with the Lord of glorie, as when rhe Lord was to deſcend to giuegive the Law, they were vnfit without a three dayes preparation, to heare him ſpeaking vntounto them. Wee are herein to imitate the moſt curious women, when they came to any honourable place, or meeting, they ſpend much time in decking themſelues, and putting on all their ornaments, and behold themſelues in the glaſſe very diligently, that nothing may be amiſſe or vnſeemely. In like manner, ſeeing wee are to come into the preſence of the higheſt eſtate of the whole world, and to the Communion of his moſt honourable Saints, we cannot vſe too much curioſitie in decking our hearts, and looking out diligently in the glaſſe of the Law, our blemiſhes by ſin, that we may reforme them. For we come not only to this meeting, as ordinary gueſts, but as the ſpouſe of the great King of heauen, of whom it is expected, that ſhe ſhould exceed in ornaments, according to that, Shee is all glorious within, Pſalm. 45.13.Ps 45:13her clothing is of broydred gold. Indeed if we were eueryevery day ſuch, this ſpeciall decking and preparing were not needfull, but alas, we doe all daily in many things offend, and ſo hauehave vponupon vsus ſtaines and ſpots, and are ſo raggedly cloathed, as that our filthy nakednes doth appeare, and who dares come ſo into the feaſting roome of ſo great a maieſty?

2. Becauſe of the great grace and fauour of God heerein towards vsus, inuiting vsus, vntounto whom hee is not tied by any bond of friendſhip or deſert that might moue him to vſe this reſpect towards vsus, no more then the Father of the prodigall ſonne, to take him home with him, and with ſuch ioy to feaſt him.

When Haman was inuited by Queene Heſter to a feaſt, p. 534which hee tooke as a ſpeciall fauour towards him, how did it reioyce him, how duely and early ſitting himſelfe in the beſt manner, as hee thought, did he repaire thither? How much more ſhould we be glad of Gods inuiting vsus, and with all diligence, againſt the time make vsus ready to come to this heauenly banquet.

Galat 3.1.Gal 3:13. Becauſe of the great benefit which we behold here, and receiue, Chriſt being crucified, as it were before our eyes, by whom wee conquer ſinne and Satan, and hauehave entrance into heauen, the way being thus made open vntounto vsus. If a rich dole be dealt amongſt the poore, al will make them ready to come vntounto it, and if there be any thing that may make them to bee ſent empty away, they will vſe diligence to remooue it: if the Phiſitian hath any receite, which a man being prepared, and taking, ſhall vndoubtedly hauehave his health confirmed, and his life prolonged, hee will ſpeedily with all care vſe this preparatiue: But here is a moſt rich dole dealt out to eueryevery one, a ſoueraigne moſt excellent receipt for the ſoule, making it vndoubtedly to liue for euer: Oh let euerie man then diſpoſe himſelfe ſo, as that hee may not bee ſent emptie away, and prepare himſelfe ſo, as that this receipt may kindly worke vponupon him, for his preſeruation to euerlaſting life.

Epheſ 3.27.Eph 3:27Now the thing wherewith wee are to be decked, and by which the onelyonly preparation is made, is faith in Ieſus Chriſt, of which it hath been already ſpoken: Faith apparrelieth the ſoule with rich clothing, the wedding garment, for ſuch as are baptized into Chriſt hauehave put on Chriſt, their nakedneſſe is all hidden, and none appeareth, euen as when Aaron had on the cloathing of the high Prieſt, hee appeared a moſt goodly perſon: Faith behangeth the ſoule with moſt rich iewels and pearles of ineſtimable worth,Matth 13 45.Matt 13:45 of which the Merchant that ſeeth the value, will giuegive all that hee hath for one. Of this it is ſaid,Prou. 3 15.Prov 3:15 It is more precious then pearles, and all things that thou canſt deſire, are not to bee compared vntounto her. Faith is the hand of the ſoule, reaching out vntounto Chriſt; for as the woman touched him and was healed of her bloudy iſſue, ſo the faithfull touch him, handle and receiue him, to the healing of al their ſpirituall p. 535all diſeaſes. Faith is the mouth of the ſoule feeding vponupon Chriſt; for when the Lord had taught, that his body muſt bee eaten, and that he which eateth, hath euerlaſting life, he affirmeth the ſame of the belieuer. He that belieueth in me, Iohn ….47.hath euerlaſting life. Faith is the digeſting facultie of the ſtomacke of the ſoule, working ſo effectually, that Chriſt becommeth here by our nouriſhment, and wee are fleſh of his fleſh, Epheſ. 53.…and bone of his bones, as the Apoſtle teacheth.

Rom. 5.1. Heb 11.13. Heb. 11.5.Rom 5:1Heb 11:13Heb 11:5Laſtly, whatſoeuer may bee more deſired, a perſon pleaſing vntounto God, an eye to ſee God, feete to come vntounto God, faith giueth all: for being iuſtified by faith, we hauehave peace with God: by faith the ancient Fathers ſaw the promiſes a farre off: that is, Chriſt, and by faith Enoch, as with feete walked with God.

He therefore that examining his owne heart, findeth faith, needeth not to feare to ſtand in doubt, he is hereby made worthy of this bleſſed Sacrament.

Queſt. 136. How may a man know whether he hath this faith or no?

Anſw. By two ſpeciall fruits thereof, Repentance for all his ſinnes, and LoueLove towards his neighbour.

Explan. The heart of man which is deceitfull aboue meaſure, doth deceiue him in nothing more, then in falſely perſwading him that hee hath true and right faith: for if a man putteth his truſt in Gods mercy through Ieſus Chriſt to bee ſaued, it telleth him that this faith, neuer ſuffering him to come to a true triall, whether this truſt be the faith that inſtifieth before God, or no.

Wherefore, that we might not be herein beguiled, the Lord hath ſet forth this faith to bee liuely: ſo that as a man liuing may be knowne from a man dead by breath and motion; ſo he that liſteth to take paines in the tryall of his faith, may know the true iuſtifying and ſauing from all counterfeits, and falſe faiths.

Iames 2.20.Jas 2:20It breatheth and moueth by Repentance and LoueLove, which who ſo findeth not in himſelfe, hee is a vaine man, his faith is dead and vnprofitable, euen as a dead tree, as Saint …ame… teacheth: p. 536For, that the faith is vaine which is without theſe, is plaine from many euidences.

Firſt, from the comparing of Paul and Iames together, who ſeeme to ſpeake one againſt the other, Paul ſaying, that wee are iuſtified by faith without the workes of the Law, Iames, that we are iuſtified by workes, and not by faith onelyonly, both bringing for example the father of the faithfull Abraham.

From whence we may reaſon thus:

Such as was Abrahams faith, ſuch ought the faith of eueryevery man to bee, that hee may bee iuſtified and ſaued: But Abrahams faith was a liuing faith, expreſsing it ſelf by the leauing of his Idolatrous Country, when God called him, and by ſacrificing his ſonne Iſaac in admirable obedience, when God commanded, that is, by forſaking ſinne, though moſt deare, and performing obedience, euen in that which was hardeſt. Therefore ſuch muſt our faith alſo bee.

Prou. 28.13.Prov 28:13Secondly, faith that doth not thus liue, appeareth to bee vaine, becauſe it is a building without a foundation, the only foundation of faith being Gods promiſes, which belong not to any but ſuch as hauehave and do by true repentance turne from ſinne: For you ſhall find none other promiſe of God, but ſuch as this: Hee that confeſſeth and forſaketh his ſinnes, ſhall hauehave mercy, and this: Whenſoeuer a ſinner doth repent him of his ſinne from the bottome of his heart, I will put all his wickedneſſe out of my remembrance. Now ſuch as is the ground whereupon any mans faith is built, ſuch is his faith, if the ground be none, his faith is vaine, but the ground of his faith that continueth in ſinne without repentance is none, God hauing made no promiſe vntounto him, therefore his faith is vaine. If hee ſhall ſay, but I meane to repent before my death: Ah ſtrange deluſion of Satan; thou art content then in the meane ſeaſon to be without faith, and without intereſt in the merits of Chriſt, to be vnderunder the dominion of the Deuill, and in a Reprobate eſtate. A thouſand to one when thou intendeſt to repent, thy God, the Prince of the ayre that ruleth in the Children of diſobedience, will not ſuffer thee, and it ſhall be iuſt with God, for ſo groſſe neglect of his grace, to giuegive thee ouer effectually vntounto him, to be finally hardned vntounto damnation.

p. 537Thirdly, faith that is not liuing, is vaine, becauſe the true faith doth eſtabliſh the Law, but this diſannulleth it, ſeeing it looketh for ſaluation, and yet doth contrary to the Law by liuing in ſinne.

1. Cor. 13.1 Cor 13Laſtly, faith muſt expreſſe it ſelfe, as by repentance, ſo alſo by louelove, otherwiſe it is vaine; for, if J hauehave all faith, ſaith the Apoſtle, and hauehave not louelove, it is vaine: and faith worketh by louelove, and God is louelove: wherefore the true faithfull man muſt needs hauehave louelove, and he that is without it, is without God, and doth vtterly deceiue his owne ſoule.

1 Cor. 12.13.1 Cor 12:13Againe, by the true faith wee are made members one of another, according to that of the Apoſtle: By one ſpirit wee are all baptized into one body, and if members one of another, we muſt needes be likewiſe affected, being knit together by the bond of louelove.

Queſt. 137. Wherein ſtandeth true Chriſtian LoueLove?

Anſw. Jn affection, when it is the ſame towards our neighbour, that it is towards our ſelues, void of malice, hatred and enuy, and deſirous of our neighbours good, as of our owne; and in action, when we are ready to doe good vntounto others, as vntounto ourſelues, and to keepe away hurt as from ourſelues.

1. Cor. 13.13.1 Cor 13:13Explan. Hauing already ſpoken of repentance (the firſt whereby faith that is liuing, manifeſteth it ſelfe) viz. in the Tractate of baptiſme: wee hauehave now left onelyonly to conſider of louelove, which is highly commended aboue all other ſpeciall graces, as being the fulfilling of the Law, the ſeaſoning of all duties in Gods ſeruice and the principall amongſt the chiefe graces: for there bee theſe three, ſaith the Apoſtle, Faith Hope and LoueLove, and the chiefe of theſe is LoueLove. And this LoueLove is both in affection and in action.

Firſt, in affection, where the heart is malicious or enuious, there can bee no louelove: For what louelove was there in Cain towards Abel, what louelove in Eſau towards Iacob, or in Ioſephs brethren towards him? So in whomſoeuer theſe vild affections reſt, there is no louelove. Publicans may bee friendly to Publicans, and ſinners vntounto ſinners, but if our louelove be none other, p. 538it is naturall and corrupt, and not the louelove by which faith liueth, ſeeing this directeth to louelove our enemies, and thoſe that hate vsus. If there be malice and enuy in vsus, we are altogether indiſpoſed to the word by which faith commeth: for the right diſpoſition hereunto, is as Saint Peter ſheweth, to lay aſide all maliciouſneſſe, 1. Pet 2.2 1. Iohn ….15.1 Pet 2:2and diſsimulation, and enuy. And whoſoeuer hateth his brother is a manſlayer. Wherefore they which are thus can hauehave no faith, but they come before the Lord with hands full of bloud, and all iniquitie.

Rom. 12.15.Rom 12:15Againe, louelove deſireth the good and welfare of a mans neighbour as well as his owne; it maketh a man liue affected to his neighbour as vntounto himſelfe, and ſo to reioyce with them that reioyce, and to weepe with them that weepe.

1 Iohn 3.18. Verſe 17.1 John 3:18Laſtly, it is not faint, and contained with…n the deſire of the heart, but breaketh forth into action, doing good vntounto others, as vntounto our ſelues, and keeping away hurt, as from our ſelues. My little Children (ſaith Iohn) let vsus louelove not in word, nor in tongue, but indeed, and in truth. Whoſoeuer hath this worlds goods, and ſhutteth vp his compaſsion towards his brother, how dwelleth the louelove of God in him? Iame… 1.27It is a vaine Religion, that is in word, the pure Religion and vndefiled before God, euen the Father, is this, to viſite the fatherles and widdowes in their aduerſitie, and to keepe a mans ſelfe vnſpotted of the world. The deeds of louelove ſhall beare all the weight at the laſt day.Matth 25.Matt 25 J was hungry, and ye fed me, &c. where theſe are wanting, the Lord ſaith, Goe yee curſed into hell fire, prepared for the Diuell and his Angels. In briefe therefore to giuegive you a view of perfect louelove by the parts thereof.

2. Cor. 13.5.2 Cor 13:5The firſt is gentleneſſe, and not without iuſt cauſe to bee moued to anger. Secondly, patience and long ſuffering, when iuſt cauſe of anger is offered. Thirdly, goodneſſe not admit-tinking enuy, or the like againſt any enemy, but louing him. Fourthly, tenderneſſe, and being affected with griefe, at the ſight of other mens miſeries. Fifthly, freedome from euill thing againſt thy neighbour, interpreting all things to the beſt, if it may be. Sixthly, yeelding, rather then contend, from ſome thing of a mans owne right, as Abraham did to Lot. Seauenthly, humbleneſſe of mind ſeeking reconciliation, where offences hauehave bin. Eighthly, bountifulnes towards the poore. p. 539Ninthly, care to ſaue a neighbour from hurt or hindrance in his cattell, corne, or any danger towards him. Tenthly, abſtinence from priuate reuenge, in ſpeech, or in deed.

Quest. 138. What ſhall he doe, that after examination findeth not theſe things in himſelfe?

Anſw. He may not keepe away from the Lords ſupper, for this were a prouoking of God to wrath: neither can he come vntounto it, without offending the Lord in a higher degree.

Matth. 22.Matt 22Explan. It is not enough that a man examine himſelfe, but hee muſt by examination, find true faith liuing by louelove, and repentance in him: and if hee findeth it not, hee muſt not then thinke that hee ſhal doe well enough by abſtaining, as is the manner of the moſt; but it lieth vponupon him as a dutie required at his hands, the neglect of which prouoketh the Lord to wrath, as wee may ſee by the parable in thoſe that refuſed to come, and excuſed themſelues when they were bidden to the feaſt: The Lord of the feaſt is wroth againſt them, and ſendeth forth his warriours to deſtroy them.

And as this is a great offence, ſo it is much greater to come vnpreparedly; for ſuch a man is without a wedding garment, and commanded to be bound hand and foot, and to be caſt into vtter darkneſſe, where ſhall bee weeping and gnaſhing of teeth, ſo that either way there is nothing but iudgement with out mercy.

If if bee demanded here, whether it bee not a ſinne in the Miniſter, to admit ſuch to the holy Communion?

Matth. 7.6.Matt 7:6I anſwer, if any be euidently knowne to be ſuch, and wil not promiſe amendment, he that receiueth him, giueth that which is holy to doggs, and caſteth pearles before Swine If otherwiſe there be a ſhew of penitency, man, that cannot ſee into the heart, may admit of him. If it ſhould ſeeme, that without difference the wicked as well as the godly are to bee admitted to this holy Supper, without difference putting, ſeeing that Iudas was admitted by the Lord.

I anſwere, that it is moſt probable, that Iudas was gone out before ſeeing Matthew and Marke doe ſpeake of his going out immediately after the ſop, before the holy Supper began, vntounto p. 540whom conſenteth Iohn, Chap. 13.30. Secondly, if it bee granted, that hee was preſent, yet this example proueth nothing to this purpoſe; for Iudas was not yet detected, his treaſon was onelyonly in his heart, not in action, that followed afterward. Moreouer, how can the miniſter giuegive the Lords body to him, that is appointed by the Lord to be giuen ouer to Satan; for as it was with the inceſtuous perſon againſt the Corinthians,1 Cor. 5.5.1 Cor 5:5 ſo is it with eueryevery notorious ſcandalous liuer, he is, vntill repentance to bee put from the communion of Gods people. Thus we ſee what a maze or labyrinth ſin doth bring men into; in danger they are by comming, and in danger by not comming to the Lords Table.

Queſt. 139. What may a man doe then in this caſe?

Anſw. He muſt humbly ſue vntounto God for the pardon of all his ſins, to ſtrike his hard heart, that he may melt into teares for them, and conſtantly cleaue to his commandements; and if there be any diſſention, he muſt goe, and be reconciled to his brother.

Explan. So gracious is our good God, as that when wee are brought into deſperate ſtraights, and wildred ſo by ſinne, as that we know not which way to get out, hee holdeth forth the thread of his mercy, by the helpe of which wee may come into the right way againe. Like vntounto Ahaſhueroſh his ſcepter ſtretched out towards his beloued Heſter, when ſhee was intangled with danger: euen ſo is the Lords Scepter euer held out vntounto vsus, that in the name of his Sonne we may come vntounto him, though wee be moſt wretched ſinners. Aske, ſaith hee, and you ſhall hauehave, ſeeke and you ſhall find, knocke, and it ſhall be opened vntounto you. This is the gate, or ſcale of Heauen which Iacob ſaw, hither wee may come, being thus beſet with ſinne, and find mercy to bee deliuered, and made welcome to the Lords Table.

If it bee ſaid, but can I being thus in my ſinnes pray to bee heard, ſeeing that God heareth not ſinners, and the ſacrifice of the wicked is abomination to the Lord?

I anſwer, was not the Publican likewiſe in his ſinnes? and yet hee prayed, and was heard and iuſtified, and did not the Thiefe vponupon the Croſſe likewiſe? So that wicked men praying p. 541out of a deſire to bee made repentant, and to bee brought to amendment, grieuing that they are ſo hard-hearted, and without faith, are heard in their prayers; neither is this againſt the places before alleaged; for the wicked whom God will not heare, are ſuch as delight in ſinne, and are without all care of amendment, reſolute in ſinning.

Queſt. 140. What ought a man to doe at the Lords Supper?

Anſw. He ought thankefully by ſeeing and receiuing the outward ſignes, to remember the inward graces of God towards him.

Queſt. 141. What are theſe graces?

Anſw. Firſt, the Lords giuing of his Sonne Ieſus to death for vsus, ſet forth by the Miniſters taking of the bread and wine, breaking and powring out, and offering it to vsus all. Secondly, our neare vnion vntounto Chriſt, and how we hauehave all our ſpirituall foode from him, ſet forth by our taking, eating, and inward digeſting the bread and wine that becommeth nouriſhment vntounto vsus. Thirdly, the neare vnion that God hath made by Chriſt betwixt all the faithfull, ſet forth by the ſame bread being made of many graines of corne, and by the ſame wine being made of many grapes.

Expl. I ſhall not need largely here to intreat of theſe meditations which hath been done already; onelyonly the Communicant that commeth to the Lords Table is to bee aduert…ſed, that by no meanes he bee there an idle beholder of things done, but a profitable ponderer of all circumſtances, to ſtirre him vp to greateſt thankfulneſſe vntounto God for ſo great benefits. In which, that hee may bee holpen, let him firſt herein conſider Gods admirable louelove, in giuing his Sonne to death for his ſinnes, his holy body to be broken, and his pure bloud to be ſhed: for without Gods giuing of his Sonne to the curſed death of the Croſſe, all the power of the Scribes, Phariſees and high Prieſts was not able to doe it. Wherefore he ſaith, I lay downe my life for my ſheepe, and no man taketh it from me, but J lay it downe of my ſelfe. Euen as if a man being condemned to die, another moſt louing friend ſhould lay downe his life, and ſuffer for him; Oh how thankfully were this louelove to p. 542be remembred, and with what praiſes to bee celebrated, as being vnmatchable by any louelove that euer hath been ſeene amongſt men: for a deare friend, there hath been in many ages one amongſt many Kingdoms of the Latines, one amongſt many of the Grecians, that hauehave offered to die for their friends; but for their enemies neuer any. Lord, therefore ſhould the ſoule of eueryevery Chriſtian ſay, I offer againe vntounto thee mine own ſelf, ſoule & body to ſerue thee, and my old nature to be killed and ſlaine with al the concupiſcences thereof, though neuer ſo deare vntounto me, for thou haſt offered thy deare ſonne for mee, and vntounto me without any deſert of mine, and for this cauſe art moſt worthy of all honour, and thankſgiuing.

Secondly, let the Communicant conſider of Gods admirable louelove in vniting him ſo neare vntounto his Sonne, and through his ſonne vntounto himſelfe, and in feeding him from heauen with ſuch comforts, without which his ſoule muſt needs bee hungerſtarued, and periſh.

Iohn 17.21.John 17:21This was Chriſts prayer vntounto the Father, that we might be one with him, that they may all be one, as thou, O Father art in me, and I in thee, that they may be alſo one in vsus: and this did he my ſtically in this Sacrament ſhadow out vntounto vsus. When Dauid was offered the Kings Daughter, and to be the Kings Sonne in Law, Who am I, ſaid he, that I ſhould be Sonne in Law to a King? and, who am I, ſhould the Communicant ſay, that I ſhould bee made one with the King of Heauen? Moſt vnſpeakable (O Lord) is thy louelove towards me, that thou ſhouldeſt hauehave ſuch reſpect to ſo poore a worme, to raiſe me out of the duſt, to ſit with thy Chriſt,Rom. 8.1….Rom 8:1 of ſo great dignity, to be ſo ioyned vntounto him, that I ſhould be made coheire with him of the heauenly Kingdome? How can I doe leſſe then put away all baſeneſſe of mind, whereby I cleaue to the world and the fleſh, and bee like minded to my deare Sauiour (to whom I am ioyned in fellowſhip, though moſt vnworthy) being holy as he is holy.

It is alſo to bee conſidered, how our ſoules are fed heere euen as the Iſraelites with Manna from heauen, in the wilderneſſe, where they muſt otherwiſe hauehave periſhed: and as Dauid p. 543flying from Saul, by Abimelech, with the hazard of his owne life; ſo God ſpared not his ſonne, but gaue him, as bread from heauen vntounto vsus, without which wee muſt needs hauehave periſhed for euer, and in our greateſt need, that wee might hauehave ſtrength to flie away from the danger of Satan inraged againſt vsus, he ſpared not, though with the hazard of his life to giuegive vsus the true Shew-bread. Oh how ſhould my heart be affected towards thee, O Lord, therefore, and reſolued to abide alwaies with thee, vowing with Dauid to Abiathar, Hee that ſeeketh my life, ſhall ſeeke thy life alſo, thoſe that are thy enemies ſhall be mine, and as if they hated me.

Thirdly, let the Communicant conſider of the neere vnion that the Lord hath made by Chriſt betwixt all his Saints, into the which hee is alſo receiued, that faithfully partaketh of the Lords Supper: which ſhould effectually ſuppreſſe all exorbitant affections, and worke an holy louelove in him, as towards members of the ſame body.

Queſt. 142. What is to be done after the receiuing?

Anſw. We muſt meditate of the Couenant of new obedience with the Lord renewed by this Sacrament, that we may be more carefull to performe this obedience, and to flee ſinne and vice all the dayes of our life.

Explan. The receiuing of the Lords Supper is not a tranſient holy duty, as it is by moſt men vſed (who put ſome holineſſe vponupon them for the time, afterwards returning as the dogge to the vomit, and as the ſwine to the wallowing in the mire) but it is a ſealing of couenants betwixt God and his people, and the grace of God for the pardon of all our ſinnes; and our dutifulneſſe to God, in forſaking all our old ſinnes, and liuing according to his holy lawes: For as God doth hereby giuegive himſelfe vntounto vsus to become our God, and gracious Father; ſo we giuegive our ſelues vntounto God, to become his people, and obedient children.

There be theſe two parties in all couenants, otherwiſe they cannot ſtand, ſomething aſſured and giuen, and ſomething taken and receiued therefore: So betwixt Princes and Subiects; the Prince giueth and aſſureth his care in ruling, and prouiding well for the good of the Subiect, hee receiueth tribute, p. 544cuſtome and obedience: ſo betwixt maſters and ſeruants, betwixt ſellers and buyers, lenders and borrowers.

In like manner in this Couenant God for his part aſſureth, and giueth himſelfe to be our gracious God, forgiuing all our treſpaſſes, and on our part, he muſt receiue tribute, ſubiection and obedience, otherwiſe the bond is forfeit, and if it hath bin ſo once, twiſe, or often, and the forfeit hath not yet been taken, take heed of the next time, for if thou ſtill remaine vnreformed, not better keeping couenants, hauing renewed them ſo many times, there is no hope for thee to bee dealt withall, but as with a deſperate perſon, that thou ſhouldſt ſuddenly be deliuered to ſome infernall ſpirit, the Taylor, and ſo be impriſoned in Hell, whence thou canſt neuer come out againe.

If thou haſt therefore neglected to pay God the duties of praiſe and prayer, of obedience, and performance of holy duties, both publike and priuate, now bee negligent no longer, but be rather officious, redeeming the time with double diligence; if thou haſt loued and liued in ſinne, and diſobedience, keepe couenants by feare of offending any more hereafter, and if thou haſt no way anſwered that louelove, which the Lord tieth thee vntounto towards thy neighbour for his owne ſake, but haſt hated ſuch as hauehave ſhewed any enmity againſt thee; for offences haſt been vnaduiſedly prouoked, and through an immoderate louelove of thy ſelfe, and of the world, haſt denied food vntounto the hungry, and haſt ſought to beguile thy neighbour; learne of Chriſt to be meeke and gentle, in holineſſe, follow Paul as he followeth Chriſt, and for bounty, imitate Zacheus conuerted, giuing liberally to the poore, and ſatisfying where thou haſt done wrong to any man: for thus, and thus onelyonly mayſt thou hauehave comfort of the Lords Supper, and ſhalt in his good time ſit downe in the Kingdome of Heauen, and be feaſted with Abraham, Iſaak, and Iacob, for euer and euer.

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