A Treasury of Similes, Part B – Part C
Baptiſme may not be denied to Infants.
Deut. 10.16 & 30.6. Iere. 4.4. Rom. 2.28.29. & 4.111 AS Circumciſion was a Sacrament of repentance, as Moſes and the Prophets do witneſſe, and alſo a Sacrament of Faith, as the Apoſtle teacheth, and yet God did not debarre Infantes from receiuing of the ſame: Euen ſo no more ought Baptiſme to be denied to our litle children.
Exo. 12.48 Nom. 9.14.2 Like as in the old Law, when any ſtranger forſaking his Idolatrie, would be ioyned vntounto the people of God, and profeſſe the ſame religion that they profeſſed, both he and all his men children were circumciſed, were they neuer ſo young: Euen ſo in the Apoſtles time, and many yeeres after, when any were conuerted vntounto the faith of Chriſt, not onelyonly they, but al their whole houſholds, both old and yong, were ſealed vp with Baptiſme, which is the ſeale of the people of God. Act. 16.31.33. 1. Cor. 1.16.
Baptized but once.
1 AS the Iſraelites were but once circumciſed: So wee are but once Baptized onelyonly, becauſe we are but once borne onelyonly: As Circumciſion was the firſt beginning of Iudaiſme: So Baptiſme is the firſt of beginning Chriſtianitie.
Baptizing by a Midwife.
1 AS a priuate man condemning or killing a murtherer (becauſe the lawfull Magiſtrate is not then at hand to do it) hath himſelfe murthered, and executed no iuſtice, becauſe he had no calling therevnto: Euen ſo the Midwife or any other, which without all calling, do take in hand to Baptize children, doo make a prophane waſhing, and ſo adminiſter no Sacrament of the Lords.
2 Like as if the will of a Prince, do ordaine one certaine man to confirme writings, that by his onelyonly Seale which hee hath appointed for that purpoſe, ſo that although an other vſe an other Seale made without or againſt his will of the ſame matter and faſhion, and in all things like it, yet it is treaſon to vſe it, and the ſame is none of his Seale: Euen ſo by much more ought the will of God, which is, that onelyonly thoſe ſhould miniſter the Sacrament, which hauehave a publike calling therevnto, and hauehave that authoritie giuen them from the Lord, ſhould miniſter the Sacrament, and none other, although an other doo it in the ſame order, and with the ſame inſtruments.
3 As by the Seale which the Prince hath ſet apart to ſeale his Graunts and Letters Pattents with, when it is ſtolen and ſet too by him that hath no authoritie, there groweth no aſſurance vntounto the partie that hath it: So if it were poſſible to be the Seale of God, which a woman ſhould ſet too in Baptizing Infants, yet for that ſhe hath ſtolen it, and put it too, not onelyonly without, but contrarie to the commaundement of God: we ſee not how any can take any aſſurance of the doing hereof. For as well, and as lawfully may ſhe preach publikely in the Church, and miniſter the Sacrament of the Lordes Supper openly, or otherwiſe; as to Baptiſe in time of neceſſitie, &c.
4 As a Seale added to a Deede or Euidence, by ſuch as hath no authoritie to put to the ſame, hath no force to ratifie or confirme the Couenants and Graunts in the Writing; which kinde of Seale hath beene alwayes deemed no better then a counterfeit and plaine forgerie: Euen ſo the outward ſeale of Baptiſme added by women, hath no force by Gods inſtitution to confirme any in the promiſes of ſaluation, becauſe women hauehave no warrant in the word to Baptiſe: for euerie waſhing of the childe in the name of the Trinitie is not a Sacrament of Baptiſme, neither can there bee rendered any cauſe why the Lords Supper miniſtred by them, ſhould not bee counted as good a Sacrament as their Baptiſme.
Baptiſme.
1 EVen as they which were in the Arke of Noah, were preſerued from the floud: So whoſoeuer doth earneſtly ſticke to the couenant of their outward Baptiſme, are deliuered from the euerlaſting floud, (that is to ſay) from the paynes and torments of hell by Ieſus Chriſt.
2 As the floud did preſerue ſo many as were within the Arke, but ſunke the reſt: So likewiſe is Baptiſme auaileable, to ſo many as are Baptized into the Church of Chriſt by faith; but helpeth the reſt no more then it did Simō the ſorcerer. Act. 8.9.10. &c. Mar. 16.16. 1. Pet. 3.10.21.
3 As in the Floud both ſinne and ſinners did periſh: So alſo in the floud of Baptiſme, ſinne ſinketh, but the ſinner is ſafe. Tit. 3.5. Iohn. 3.5.
4 As the Purſe of a true man in the hand of a theefe, doth not make or proue him to be a true man: Euen ſo Baptiſme though it be in the aſſemblies of the Churches of Rome, yet it noth not proue them to be the Churches of God, neither doth it appertaine vntounto them, but vntounto an other hidden Church of God, which he hath in all ages gathered forth of the midſt of them.
5 As the graffe receiueth ſubſtance and nouriſhment of the roote into which it is graffed: So they that receiue Baptiſme with ſuch faith as they ought, do truly feele the effectualneſſe of the death of Chriſt, in the mortifying of their fleſh, and therewithall alſo they feele the effect of his reſurrection, in the quickning of the ſpirit. Rom. 6.3. Col. 2.12.
Reading of Authors.
1 AS Vliſses ſtopping his eares with waxe, eſcaped the danger of the Sirenes: So ought we to auoyde ſuch things as are found filthy in Bookes, and Authors, though they ſeeme pleaſant, if we will auoide the danger enſuing ſuch things.
2 As the like pleaſure is not to him that goeth into a goodly garden garniſhed with diuers kindes of hearbes and flowers, and that there doth no more but behold them, of whom it may bee ſaid, that hee went in for nothing but that hee would come out, and to him, which beſides the corporall eye pleaſure knoweth of euerie one the name and propertie: So verily much difference is there in reading of Authors, and in ſundrie ſorts of men that doo it, and much more pleaſure and profit hath hee which vſeth art and iudgement, then the other, which with great ſtudie indeed turneth them ouer, but for lacke of the knowledge of precepts, wanteth alſo the fruite and delectation, that he more amply might obtaine.
Chriſts Body is not incloſed or conteined in the bread, vnderunder the bread, or with the bread: neither the bloud in the wine, vnderunder the wine, or with the wine.
1 AS the bloud of our Sauiour Chriſt doth cleanſe vsus from all our ſinnes,1. Ioh. 1.7. and yet we need not to hauehave it really preſent with vsus, for to be waſhed or bathed in it: So Chriſt our Sauiour, according to his promiſe, doth daily, or whenſoeuer we do come worthily to his holy Supper, feed both our bodies and ſoules, with the wholeſome and heauenly foode of his precious Body and bloud, and this doth he by his eternall and almightie Spirit, ſo that he needeth not therefore to come downe at the becke of euerie iugling popiſh Prieſt, and to be really preſent in their wafer Cake, after that they hauehave with gaping and blowing, ſpoken foure or fiue words vponupon it.
Receiuing of the Sacrament.
Iohn. 13.20 Luk. 10.16. Math. 25.41. &c.1 LIke as Chriſt doth recouer and impute that to bee done vntounto him, which is done to his Miniſters, or poore needie members: So alſo doth he recouer and impute that to bee done vntounto his Body and bloud, that is done vntounto the Sacrament of the ſame. 1. Cor. 11.27.
2 Like as he that ſinneth againſt a Miniſter or a poore man, ſinneth againſt*Act. 9.4. Zach. 2.8. Chriſt himſelfe, although in the meane while hee hath not hurt Chriſtes perſon in any point: Euen ſo is he alſo guiltie of the body and bloud of Chriſt, whoſoeuer receiueth the Sacrament of the Body and bloud of Chriſt vnworthily, although in the meane ſeaſon, he hath not receiued the very Body and bloud of the Lord.
3 Like as if a Rebell ſhould tread vnderunder his feete the Seale, Letters, or Coyne of the Prince; although he touch not the Prince himſelfe, nor tread him vnderunder his feete: yet is he ſaid to hauehave troden the Prince vnderunder his feete, and is accuſed not for hurting the Seale, or defiling the Letters, or defacing his Coyne, but hee is charged of treaſon, and accuſed for treading the Prince vnderunder his feete: Or if one man ſhould ſend a gift or token vntounto an other man, (as a peece of bowed ſiluer, a Nutmeg, or a Raſing of Ginger) if the partie to whom it were ſent wold not take it, but refuſe it deſpitefully, or contemne it, the man that ſent it, might well thinke he had contemned and diſdained him, and not his gift or preſent: but what might hee thinke if hee ſhould caſt it into the dyrt, and trample it vnderunder his feete? Therefore, if hee did as hee ought to do, he ſhould conſider (when he receiued the token) the minde and good will of his friend, that ſent or gaue it, and according therevnto, to eſteeme and receiue it: So likewiſe if we do as we ought to do, in beeing partakers of theſe holy Myſteries, we ſhould rather conſider the minde and good will of our louer Chriſt, then the Bread and Wine which we ſee: yea if we do not altogither conſider Chriſtes minde and purpoſe in this behalfe, we deale vnhoneſtly, and ſtrump… like with him. For it is the propertie of Strumpets, to conſider the things giuen and ſent them, rather then the good will and minde of the giuer and ſender, whereof the true louers doo not conſider in any point, the value of the things giuen or ſent, but the minde and good will of the partie: So we, (if we be true Louers of Chriſt) muſt not conſider barely the outward things, as the Bread and Wine which wee ſee, and our ſenſes perceiue, but rather altogither wee muſt viewe and conſider the minde of Chriſt, and therafter, and according to it, to eſteeme and account of the ſame.
4 Like as if a wilfull and rebellious ſubiect ſhould no more eſteeme or regard his Princes ſeale, then other common wax, or hauehave it in no greater reuerence then the ſeale of ſome priuate man, it might rightly be ſaid, that hee maketh no difference of his Princes perſon: that is to ſay, that he doth no more eſteeme him, then hee doth other men: yet it needeth not that the Kings perſon bee there really preſent: So when we come to the Lordes table, if we take vnreuerently the miſticall Bread and Wine, as other common meates appointed for the bellie, then make wee no difference of the Lordes Body: wee doo not eſteeme the worthineſſe, price, and vertue of it, which in the holy Myſteries, is ſo freely and ſo liberally offered vntounto vsus. And therefore if we receiue this Sacrament vnreuerently, not conſidering who is the Author of it, nor who it is that offereth himſelfe ſo mercifully and louingly vntounto vsus: it is no maruell therefore, that the holy Apoſtle ſaith, that we are guiltie of the Body and bloud of the Lord; that is to ſay, that we are before the ſeate of Almightie God, becauſe of our vnthankfulneſſe, and vnreuerent handling of the holy Myſteries, counted as guiltie, as if wee had ſlaine the Body of the onelyonly begotten ſonne of GOD, and ſhead his moſt precious bloud vponupon the Croſſe. Or it is no maruell that in ſtead of grace, in ſtead of forgiuegeſſe of our ſinnes and of life euerlaſting, wee doo eate and drinke our owne damnation. And yet it followeth not that the Body and bloud of Chriſt be really preſent there in the Sacrament.
Chriſtes naturall and immortall Body, can be but in one place at once, and not in many places.
1 LIke as the Soule of man vnited to his Body, cannot be a Body becauſe it is a ſpirit: Euen ſo the like is of the Body and of the Soule of Ieſus Chriſt, and of his diuine and humaine nature, of the which euerie one of them holdeth ſo continually his properties, that the one cannot be that the other is. For albeit that they be vnited together by perſonall vnion, yet for all they remaine alway diſtinct in their vnitie, according to their properties, and not confuſed, in ſuch ſort, that the one cannot be the other: wherefore wee may not ſay at all, that the Diuinitie is the humanitie, or that the humanitie, is the Diuinitie, nor that the one is conuerted into the other. For if there were ſuch a conuerſion, they ſhould no more be that which they are, but ſhould bee chaunged into other natures, which thing cannot be. For God can neuer bee but God. Wherefore hee cannot be conuerted into man, but he may vnite man to himſelfe, as he hath done in the perſon of his Sonne Ieſus Chriſt. Likewiſe man cannot bee conuerted into God, for ſo much as he is a creature, and that God which is the Creator of all, cannot bee created, but is without beginning, as hee is without end and infinite: the which thing cannot agree with any creature. From whence it followeth, that the Gods which are created are no Gods at all, but are onelyonly creatures, or elſe vaine illuſions or imaginations. And as the ſubſtance of GOD, cannot bee conuerted into that of man, nor that of man, into that of God: for otherwiſe, God ſhould not be God, nor man ſhould not be man at all: Euen ſo neither the one nor the other may be without his conuenient and naturall properties belonging to the diuine nature, it is no more diuine nature, but humaine. In like ſort, if the Sacramentall ſignes of the Body and bloud of Ieſus Chriſt, hauehave the naturall properties which do belong to the Bread and to the Wine, as they hauehave indeed; if they hauehave their qualities and accidents, and theſe ſame effects, they are not then really and ſubſtancially the Body and bloud of him, but Bread and Wine remaining alwaies in their ſubſtance with their accidents.
2 As the bodie of the Sunne, and light of it, are ſo ioyntly ioyned together, that the one cannot be ſeperated from the other, yet it followeth not, that whereſoeuer the light of the Sunne is, there the body of the Sunne muſt be alſo. For as the Sunne being ſtill in the Element according to the order that God hath appointed among vsus his creatures, doth wtth his light refreſh, comfort, and quicken all things here vponupon earth. So our Sauiour Chriſt Ieſus who is the true Sonne of righteouſneſſe, being ſtill (vntill the time that God hath appointed) on the right hand of his Father touching his manhood, that is to ſay, aboue in heauen in the place of beatitude, felicitie and ioy, raigning there with the Father in equall glorie and maieſtie, doth continually aſſiſt, aide and comfort his Church, by his holy ſpirit, being alwaies preſent with his elect and choſen, by his diuine Maieſtie, prouidence, and inuiſible grace, whom hee doth not ceaſe through his almightie power, the ſpirit being the worker of it, to feede ſtill with the wholſome foode of his moſt precious fleſh and bloud. Now as it were moſt noyſome and hurtfull vntounto all the whole earth, if we had here belowe the Body of the Sunne: ſo is it not expedient, that the Church and Congregation of the faithful, ſhould hauehave Chriſt ſtill preſent here, touching his humanitie and manhood. For ſo he ſaith. Iohn. 16.7.
3 As no man can denie but that the eye and the ſight of it, be ſo ioyntly and inſeperably ioyned together, that as long as the eye is whole and ſound, the one cannot be ſeperated from the other: yet the eye is not in all places that the ſight dooth reach vntounto. As wee knowe that ſeueritie and merciemercy are in God ſo ioyntly ioyned together, that the one cannot be ſeperated from the other, and yet they that feele his ſeueritie, doo not feele his merciemercy: that is to ſay, thoſe whom he doth according to his righteous iudgement puniſh euerlaſtingly in hell fire, them doth he vtterly baniſh and put away from his bounteous goodneſſe and merciemercy. Euen ſo, although the Diuinitie and humanitie of Chriſt be ſo lincked and ioyned together, that whereſoeuer the one is, it doth not therfore follow that the other is there alſo. For the godhead of Chriſt can be euerie where, and in more places then in one at once: but his manhood cannot be euerie where, nor in moe places then one at once.
Bread and Wine in the Lords Supper do no more change their ſubſtance nor qualities, then the water in Baptiſme.
1 AS in the Sacrament of Baptiſme the ſubſtance of water remaineth ſtill: So likewiſe in the Lords Supper, remaineth the ſubſtance of Bread and Wine.
2 As in Baptiſme is giuen vntounto vsus the holy Ghoſt, and pardon of our ſinnes, which yet lie not lurking or incloſed in the water: ſo in the Lords Supper is giuen vntounto vsus the Communion of Chriſtes body and bloud, that is, grace, forgiueneſſe of ſinnes, innocencie, life, immortalitie, without any tranſubſtantiation, or including of the ſame in the Bread. Mar. 16.19. Luk. 24.6.51. Act. 1.9.10. Iohn. 12.8.26.
3 As by Baptiſme the old man is put off, and the new man put on, yea*Gal. 3.27. Chriſt is put on, but without tranſubſtantiation or chaunging of the water: Euen ſo it is in the Lords Supper: wee by faith ſpiritually in our ſoules do feede on Chriſts Body broken, do eate his fleſh and drinke his bloud; do dwell in him, and he in vsus; but without tranſubſtantiation.
Bookes.
1 AS Theeues be loth to aſſault an houſe where they know to be good Armour, and Artillerie: ſo whereſoeuer the Bookes of the holy Scriptures be wel occupied and exerciſed, there neither the diuell nor any of his angels dare come neare.
2 Like as Smithes, Maſons, Carpenters, and other handie craftſmen, what need ſoeuer they be in, or what ſhift ſoeuer they make, will not ſell or lay to pledge the tooles of their occupation, for then they could not worke or follow their trade, and ſo get their liuing: So likewiſe euerie good Chriſtian ought to be like minded and affectioned towards the Bookes of the Prophets, Apoſtles, and other holy writers, inſpired by the holy Ghoſt, the inſtruments of their ſaluation, and therefore not to ſell or pawne them away.
3 As vntounto thoſe precious ſtones, the greateſt price is due, which not onelyonly with their colours do delight the eyes, but alſo are of effect for medicines: So vntounto thoſe Bookes is the chiefeſt praiſe due, which in them do not onelyonly containe pleaſant ſpeech and eloquent, but alſo that do deliuer the minde from all vice and corruption.
4 Like as one diſh of meate well chewed and digeſted, will comfort nature more then diuerſe delicates that lie rawe and vndigeſted in the ſtomacke: Euen ſo one good Booke often and throughly read, will do thy ſoule more good, then the ſuperficiall ſight and taſte of a thouſand.
5 Like as no wiſe man will receiue a writing for the leaſt plotte of grounde without the counſell of ſome learned Lawier: nor a medicine for his body without the aduiſe of ſome learned Phiſition: Euen ſo much more ought a Chriſtian not to venture vponupon a Booke, wherein may be ſome damnable errour, which may conuey from him his heauenly inheritance, or ſome deadly poyſon which may kill his ſoule, without the direction of ſome godly Diuine.
6 As vntounto men of diuers complexions and affections, God hath giuen choiſe of meates, and varietie of apparell: So likewiſe many Bookes to one ende are publiſhed and ſet forth by ſundrie men, in diuers faſhions, and with a diuers gift, order and facilitie: that hee whom one Booke ſauoureth not, might yet like the taſte of an other.
Our ſecond Birth.
LIke as we ſee the naturall Body from the firſt Birth to receiue diuers members, and euerie member diuers offices & vſes; as it is the vſe of the eye to ſee good or euill; and of the hand to take vntounto it that which is good, and to remoue from the Body that which is euill: Euen ſo in the ſecond Birth we receiue new members, whereof euerie one hath his diuerſe vſe and function, as knowledge of the will of God, hope, louelove, faith, which is as it were, the hand reaching vntounto vsus all the mercifull promiſes of GOD in Chriſt, whereby we are ſo ſurely ioyned in affection to the Lord, that by nothing we can be ſeperated.
Cares of the world hurtfull.
AS a Clocke can neuer ſtand ſtill from running, ſo long as the peaſes and plummets doo hang thereat: Euen ſo a worldly man hauing infinite Cares, cogitations, and anxieties hanging vponupon his minde, as waights vponupon the Clocke, can neuer hauehave reſt or quiet day or night, but is enforced to beate his braines when other men ſleepe, for the compaſſing of thoſe trifles wherwith he is encombred.
Careleſſe keepers of Gods commandements.
AS the Scribes and Phariſies that came from Ieruſalem, picked a quarell againſt our Sauiour Chriſt, becauſe his Diſciples did eate with vnwaſhed hands, wherby they tranſgreſſed (as they ſaid) the tradition of the Elders: Our Sauiour Chriſt in defence of his Diſciples, chargeth the Scribes and Phariſies, which were ſo zealous to maintaine their owne ceremonies, that they were careleſſe to breake the commaundements of God: Euen ſo it commeth to paſſe alwaies, that they which are moſt earneſt in vpholding and defending traditions and ceremonies inuented by man, are moſt forgetfull in keeping the commaundements of God: But this is the iuſt iudgement of GOD againſt thoſe that inuent a new worſhip of their owne braine: That firſt they looſe their labour: and ſecondly, that they are depriued of all-right vnderſtanding, becauſe they hauehave preſumed to be wiſer then God. Whom the word of God condemneth. Eſa. 29.13. 14. & 6.9. Math. 13.14. Act. 28.26. Rom. 11.8. Iohn. 12.40.
Carnall minded men.
AS with a leaude and naughtie Companion, if wee, keepe companie we ſhall learne no good, but rather be readie to be infected with his ſinne and vice: Euen ſo if wee ſuffer our ſelues to be acquainted with the fleſh, and vſe it as a companion in all our dealings, and yeeld vntounto it, we ſhall then be ſure to learne no good of it, for the fleſh prouoketh vsus to whordome, to drunkennes, to wantonneſſe, &c. Now if we ſhall acquaint our ſelues with the fleſh, we ſhall learne thoſe things which tend to our deſtruction. Gal. 6.8. Rom. 8.12, 13, 14, 15, 16. Tit. 2.12.
The Cauſe of Gods plagues are diligently to be ſearched out.
LIke as the Phiſition ſeeing in a glaſſe by the water, the diſeaſe within the body, by skill and learning ſearches out the cauſe of the diſeaſe, and miniſters good things for the ſame: Euen ſo wee, in looking into the glaſſe of Gods word, ſhall ſoone perceiue the diſeaſes and ſinnes which are in vsus, and the cauſe thereof, and ſo wholeſomely miniſter ſome profitable and comfortable remedies for the ſame.