The New Covenant, Book 3 · Chapter 20
CHAP. 20. The concluſion, containing an abridgement of the whole Treatiſe, together with a confirmation of ſome parts and paſſages of it.
THe effect of that which hath beene deliuered hitherto in theſe Bookes, may thus be gathered into a ſhort ſum and abridgement. We hauehaveaThe ſum of the firſt Book declared that God in al times and ages of the Church, from the firſt being of our firſt parents, hath to his word and promiſes annexed Sacraments, as conduites of grace, and ſeales of aſſurancebGen. 2, 9, &c for the confirmation of them, thereby magnifying his owne merciemercy toward his people, ſhewing our weakneſſe and vnworthyneſſe, and condemning ſuch as oftentimes deſire to come to the Lords Table, but eſteeme little of the preaching of the word, and ſuch as are diligent in hearing of the worde, but careleſſe in comming to the Sacraments, and manifeſting Gods goodneſſe to vsus, in giuing vsus ſuch helpes, as if a man ſhould put a ſtaffe in his hand that is weake and readie to fall: whereas the word and Sacraments hauehave one and the ſame Author, they are inſtruments of the ſame grace, their whole force & effect dependeth on God, they require faithcHebru. 4, 2. to be mingled with them, and they profit not alway at the verie moment of hearing and receiuing. Notwithſtanding, ſome differences we finde betweene them, as namely in the greater neceſſitie of the word then of the Sacraments. Infidels were neuer barred from hearing the worde when they would becomed1 Cor. 14, 24 hearers thereof; and whereas the word affecteth one onelyonly of the ſences, to wit, the hearing, the Sacraments are offered to the eies as well as to the eares, and fo in ſome ſort become more effectuall then the word.
Touching the word Sacrament, it is drawne from martiall Diſcipline, and properly ſignifieth the Souldiers Oathe, whereby he bindeth himſelfe to his Captaine; which word being vſed by the old Latine Interpreter, is now beecome ordinary and common in the Church, which is not mentioned in ſo many Sillables in the Scriptures. And howſoeuer the word be often taken in a large and generall ſignification, yet as we take it in theſe Bookes,eWhat a Sacrament is. a Sacrament is a viſible ſigne and ſeale ordained of God, whereby Chriſt and al his ſauing graces by certaine outward rites are ſignified, exhibited and ſealed vp vntounto vsus.
This deſcription being receiued teacheth vsus theſe points, firſt that the force of the Sacraments dependeth not on the worthineſſe or vnworthineſſe of the Miniſter, but vponupon the ordinance of God,fMat. 23, 2, 3. ſo that an euill Miniſter may deliuer the good things of God. And this was the cauſe thatgIohn 4, 2. Chriſt Ieſus baptized none, but his Diſciples baptized, that wee might learne not to eſteeme of the effect of the Sacraments, by the fitneſſe or vnfitneſſe of the Miniſters.
Beſides, wee are admoniſhed heereby of the weakeneſſe of our Faith which needeth to be ſtrengthened: and this is the reaſon why ſo long as we liue in this world wee muſt vſe the Sacraments, becauſe our Faith is alwaies weak and vnperfect, and needeth helpes to further it, meanes to encreaſe it, and proppes to ſtay it. And therefore the Apoſtle ſaith, 1 Cor. 11, 36. As often as ye eate this bread & drinke this vp, ye do ſhew the Lords death till he come. Furthermore, we learn that there is no vſe of the Sacraments in the kingdome of heauen, where all things are come to perfection: Now when that which is perfect is come, 1 Cor, 13, 10.then that which is in part ſhall be done away.
Againe,hDeutro 4, 2 none muſt adde vntounto them, none muſt take ought from them, none muſt any way abuſe them, contrary to the inſtitution and ordinance of God. Laſtly, we learn from hence, that the Sacraments are not bare and naked ſignes of Chriſt abſenti1 Cor. 10, 16 but ſure and certain ſeales of Gods promiſes, and of the righteouſneſſe of Chriſt who is offered vntounto all, but receyued onelyonly of the faithfull: ſo that the preſence of vngodly men meeting vsus at the ſame Table, cannot any way hurt vsus in our worthy receiuing. In akIn a Sacrament conſider his Parts, and his Vſes. Sacrament we are to conſider two thinges, his Parts and his Vſes.
The parts of a Sacrament arelThe partes are outwarde and inward. partly outward and partly inward. The outward parts aremThe outward parts of a Sacrament are foure, the Miniſter, the Worde, the Signe, the Receyuer. theſe foure. Firſt, the Miniſter lawfully called, is neceſſarily required. If then the Miniſter will not adminiſter them, or if priuate perſons will adminiſter them,nMath. 28, 19 they ſinne againſt God, the one for not performing the duties of his calling, the other becauſe hee runneth beyond the bounds of his calling. The ſecond outward partoEſay 6, 6, 7 is the word of inſtitution, conſiſting of a Commandement and a promiſe: ſo that it is required of vsus to vnderſtand the words of inſtitution, to ioyne the worde with the Sacraments, and to diſcharge thoſe from the number of Sacraments, which want the warrant of the word.
The third outward part of a Sacrament ispMarke 1, 5. the ſigne: for whereſoeuer there is a Sacrament, there muſt of neceſſity be an outward element, ſo that neyther muſt wee make an Idoll of the Signe by aduancing it too high, nor cleane aboliſh it as the Church of Rome dooth by their doctrine of Tranſubſtantiation. The laſt outward part is theqGene. 17, 12 Receiuer: ſo that the Sacraments without their lawfull vſe, are no Sacraments at all, ſo long as the ſignes are reſerued and not applyed.
The inward partes alſo are ſ1 Cor. 3.7.foure. Firſt, God the Father, offering and applying Chriſt Ieſus, as ſurely as the Miniſter doth the outwarde ſigne, which is a great comfort to ſuch as come to the Sacraments.
The ſecond inward part of a Sacrament istTitus 3.56. the holy Spirit working by the worde: ſo that wee can neuer heare the word or receiue the Sacraments aright without the ſpeciall direction and inſpiration of the ſpirit of God, neither muſt we hang vponupon extraordinary reuelations, which openeth a wide doore vntounto all diſorders, inaſmuch as the Spirite is not ſeparated from the word.
The third inward part is Ieſusu1 Cor. 10, 3 Chriſt, who is the truth & the life of all Sacraments: nowe if God the Father hauehave giuen him vntounto vsus,aRom, 8, 32. how ſhal he not with him giuegive vsus al things elſe? Let vsus therefore lay hold vponupon him, eſpecially in all difcomfits and troubles, when our faith is aſſaulted by the enemies of our ſaluation.
The laſt inward part is the faithfull Receiuer: for except webRo 14, 23 ſend out faith to bring Chriſt home to dwell with vsus in our hearts, we ſhall in vaine looke to receiue profite by the Sacraments: ſo that the Reprobate who are veſſels of wrath, and the children of perdition, cannot receiue Chriſt, albeit they partake the ſignes of Chriſt. As for the elect, who are the Lords fealed vp to the day of redemption, before their conuerſion and gathering into the ſheepefold of Chriſt, they alſo onelyonly receiue the outwarde ſigne without Chriſt, inaſmuch as they are without faith: but after they are called with an holie calling effectually, and hauehave receiued to beleeue vnfaignedly, they are partakers both of the ſigne and of the thing ſignified.
Theſe are the outward and inward parts. Now therecActes 8, 36 is a fit proportion and agreement betweene theſe partes, each verie aptly anſwering the other. For euen as the miniſter by the word of Inſtitution, offereth and applyeth viſibly the outward element to the bodie of the Receiuer: ſo the father by the ſpirit, offereth and applieth Ieſus Chriſt inuiſibly to the faithfull receiuer.
Wee ſhewed before, that in a Sacrament wee are to obſerue two points, his parts and his vſes. Hitherto we hauehave ſpoken of all the parts, both ſuch as are outward, and ſuch as are inward. Now it remaineth to handle his vſes. The vſes of a Sacramentd3. cheefe vſes of a Sacrament. are chiefelie three: firſt,eRom. 4, 11. to ſtrengthen ſecondly,fGe. 17, 1, 11. to ſeale vp the couenant betweene God and vsus: thirdlie,gEpheſ. 2, 11 to be a Badge of our profeſſion, and as a banner diſplayed to witneſſe our warefare vnderunder our chiefe Captaine Chriſt Ieſus.
If theſe be the true vſes and ends of the Sacraments, then we learne to take notice ofhMark 9 23 our owne failinges and infirmities of Faith; that GOD refuſeth none for weakeneſſe and wauering of Faith,iRom. 4, 11 that there is an aſſurance of Fayth to be attained vntounto, in this life; that as God euermore keepeth his promiſe with his people,kNum 23, 15. who is not as man that hee ſhould lie,l1 Iohn 3, 13 nor as the ſonne of man that hee ſhould deceiue, ſo muſt we be carefull to keepe the Articles of agreement betweene God and vsus, namely to beleeue his word, to louelove our bretheren, to obey his will: that the Sacraments belong not to the vnfaithfull, and can do them no good at all, foraſmuch as they be effectual vntounto vsus by faith. Laſtly, as our priuiledges are great, to beare the badges of Chriſt our Lord, ſo it teacheth that we are not our owne,m1 Cor. 6, 19 20. but are bought at a great price, not withn1 Pet. 1, 18.19. coruptible things as ſiluer and gold, but with the precious blood of Chriſt as of a lambe vnſpotted and vndefiled.
Hitherto of the nature of the Sacraments: now of the number of them, as we vnderſtand the word for ſuch as are ſeales of our communion with Chriſt. The SacramentsoThe Sacraments of the new teſtamēt are onelyonly two of the new teſtament are two, baptiſme and the Lords Supper, neither are there any moe left vntounto the Church. For Chriſt taught no moep1 Cor. 10, 1.2. Act. 20, 27. Sacraments to the Apoſtles, the Apoſtles deliuered no moe to the Churches, who yet were faithfull witneſſes, and reuealed the whole counſell of God, without concealing and keeping backe of any doctrine which themſelues had receiued. Beſides, theſe two Sacraments are altogether perfect and ſufficient, both to enter a Chriſtian into the Church, and to retaine him continually in the ſame. From this number of two Sacraments we learne, firſt to acknowledge the great louelove of God toward vsus, who hath eaſed vsus of therAct. 15, 10. heauy burthen of infinite ceremonies preſcribed in the law, and deliuered vsusſA…g de d…. C…. …. 3. c. 9 a few Sacraments in ſtead of many. Secondly, we ſee heereby the difference betweene the old Teſtament and the new, and betweene the Sacraments of the old Teſtament and the new: they had ſundry ſignificant ſignes and ceremonies, whoſe interpretation was not eaſily knowne vntounto them. Thirdly, ſeeing God hath giuen vntounto vsus two ſignes, and added two ſeales to his word and writings, we ought to hauehave the ſtronger faith in his mercifull promiſes. For wherefore hath he doubled the ſignes, but that we ſhould increaſe in faith & as it were double our aſſurance of his graces? Laſtly, this number of two, ouerthroweth the number of ſeauē Sacraments, maintained in the Church of Rome, which iuſt number wast…. firſt broched by Peter Lumbard, afterward ratified in the Counſell of Florence, and laſtly eſtabliſhed in the Counſell of Trent, and is now become the common doctrine of that counterfeit Church.
For beſides baptiſme and the Lords Supper, which wee receiue, theyuThe number of ſeauen Sacraments is fa…ſe and forged hauehave inſtalled into the number of Sacramēts, Confirmation, Penance, Matrimony, Orders, and extreme Vnction, contrary to the doctrine of the Scriptures, contrary to the nature of Sacraments, & contrary to the euidence of ſundry reaſons. And firſt of all,aConfirmation no Sacrament. Confirmation be lifted vp into the ſeate of the Sacraments, or ſit downe in this Chaire of honour, becauſe it wanteth the inſtitution of Chriſt, it wanteth an outward ſigne, it hath no word to warrant it, or promiſe of bleſsing: for howſoeuerbAct, 8, 5, 14, 15, 16, 17. the Apoſtles by impoſition of hands gaue the Holy-Ghoſt, thoſe miraculous gifts are now with-drawne from the Church of God. Laſtly, they hauehave aduanced it aboue baptiſme, they adminiſter it in a ſtrange tongue, & hallow the greazy oyle to purifie ſoule and body.
True it is, they alledge the example of the Apoſtles, who vſed impoſition of hands, ouer thoſe of Samaria, Act. 8, 14. But can they beſtow the like miraculous guifts as the Apoſtles did vponupon the Samaritans by laying on of their hands? Indeed whē Philip, had catechiſed the Samaritans, & taught them the fundamentall points of Chriſtian religion, the Apoſtles came and prayed for them, and laid their hands vponupon them: So likewiſe after that children hauehave in their owne perſons made publike & particular profeſsion of their faith (which others did profeſſe for them in their name at baptiſme.) We acknowledge that prayer may be made for them that ſtrength of faith and increaſe of grace may bee giuen them by the Holy-Ghoſt to liue and dye in that faith wherof they hauehave made profeſsion. To which prayers we deny not but the ceremony of impoſition of hands may bee added, betokening the reſtraint of our deſires to the parties whom we preſent to God, and declaring thereby that wee pray for them that are before vsus. But what is this to the cozenage and impoſture of the Church of Rome that mock God and his people? For the Apoſtles did not conſecrate Oyle mixed with Balme, nor annoint the Samaritans with ſuch Oyle. They did not croſſe their fore-heads, nor kiſſe their mouths, nor clap their eares, nor binde their faces with fillets, nor forbid them to waſh their heads, neither vſed any ſuch may-game as is now practiſed by the popiſh Biſhops in their apiſh confirmation, who hauehave it in greater eſtimation then the Sacrament of baptiſme, becauſe they permit the adminiſtration of it to eueryevery Prieſt, yea to priuate perſons, yea to women, yea euen to the Iewes and Infidels that are out of the Church: whereas they reſerue to the Biſhops onelyonly the power of Confirmation, as if it had greater power to ſtrengthen the ſoule againſt the Diuell.
Secondly,cPenance is no ſacrament their pennance inſtituted by bodily chaſtiſements to make ſatisfaction for ſin to God, is no Sacrament of the new Teſtament, nor any ſacred thing being thus vnderſtood. For we acknowledge no other ſatisfactiond1 Ioh, 1, 7. for ſinne, wherein God delighteth, and the conſcience of man reſteth, but only the death and obedience of Chriſt. Beſides, true repentance hath been preached and practiſed from the beginning of the world, after that ſinne entred into the world. Furthermore, their pennance hath no viſible ſigne, as baptiſme and the Supper of the Lord hauehave. Thirdly,eMatrimony is no Sacrament. matrimony, albeit it be a diuine ordinance, honorablefHeb, 13, 4. among all eſtates, yet can be no Sacrament of the Church of Chriſt, becauſe it was inſtituted beforegGen, 2, 18, the law, it is ratified among the Infidels which are no members of the Church, it hath no promiſe of grace and ſaluation ioyned to it, and albeit it be honourable in all,h1. Cor, 6, 7.7, 37. yet it is not neceſſary in all.
Laſtly, the Romaine Church eſteemeth it as an vncleane thing a prophanation of holy orders, a liuing in the fleſh: ſo that as with one hand they aduance it to a great dignity, with the other hand they caſt it downe, with great diſgrace and contempt, as vnworthy of the high & holy prieſt-hood.
Fourthly, orders come in the nextiOrders no ſacrament. place, which are the officers and miniſtry of the Church, but no Sacrament, or Sacraments of the Church. For then, according to the number of orders, wee ſhould multiply the number of Sacraments. Neither hauehave they any outward Element and viſible ſigne.
Laſtly, we are come to extreame vnction, which we ſuffer not to mask vnderunder the name of Sacraments, but pull off the vizard therof, becauſe the church had the vſe of anointing ſo long as it retained the miraculous gift of healing. Beſides, it hath no worde of inſtitution to warrant the continuall practiſe of it, vntil the ſecond comming of Chriſt.
Indeede the Apoſtles and Diſciples were commaunded to annoint the ſicke, and ſo to heale them of their ſicknes; and if any man in our dayes hauehave this miraculous guifte of healing beſtowed vponupon him, we like well that hee ſhoulde annoint the ſicke, and in the name of God vſe the gifte beſtowed vponupon him. But the Church of Rome annoint thoſe whoſe caſe and condi…ion is without hope of amendement and recouery. Thus a Medicine is turned into a Sacrament: and a miracle is turned into a coniuring of Deuils: and the Vnct on which was woont to heale the body is turned into a fooliſh ceremony vnprofitable both to the bodie and to the ſoule, and yet it will require a large halfe houres worke to can o…e o… extreme vnction. A great deale of time very all …ſtowed.
Wherefore, ſ…ing the word of God teacheth the number of two Sacraments onelyonly and the Church of Rome enſtructeth her children in…o the number of ſeauen Sacraments neither moe nor leſſe: they muſt pardon vsus, if wee hearken rather to the Scriptures then to their Traditions, rather to God then to man, rather to the author of trueth then to the ſpirit of error. Neuertheleſſe, though wee thus ſpeake, we like wel the things themſelues being rightly vnderſtood, at the repentance of the penitent, confirmation of the faithful that are weake and newe called, the order of the Miniſtery of the Church, the viſitation and comfort of the ſicke, the lawfull eſtate of honourable Matrimony, as godly and profitable, and that not onelyonly in the new Teſtament, but alſo in the olde: ſo that we would hauehave no man ſlander vsus or miſtake vsus herein, as though we refuſed thoſe things which be of themſelues godly and good; but vvee like not and allow not the deuiſing of newe Sacraments in them, for which we hauehave no warrant in the word of God.
Hitherto we hauehave ſpoken of the Sacraments in generall,The ſum of the 2. Booke. of their parts, of their vſes, and of the number: now wee come to ſpeake of them in particular, firſt of Baptiſm, which is as it were the doore or gate of the Church, then of the Lordes Supper, which is the foode and nouriſhment of the Church.
And howſoeuer Baptiſme hath ſundrie ſignifications, yet as it ſignifieth that waſhing with Water which ſerueth to ſeale and aſſure the Couenant of the New Teſtament,What Bapt is. it is the firſt Sacrament wherein by the outward waſhing of the body with water once in the name of the Father, of the ſon, and of the holy Ghoſt, the inward cleanſing of the ſoule by the blood of Chriſt ir repreſented.
Exod. 12, 48This deſcription teacheth, that ſuch as are not yet baptized are not to be admitted to the Lords Table, and that albeit dipping be not neceſſarie to the being of Baptiſme,Epheſ. 5, 26. yet waſhing with water is of the eſſence of this Sacrament. For the Church is at libertie to baptize either by dipping or ſprinkling,D…e. deſ…d…gm … 4. l. 4. …i. 7 as we may ſee in Auſtine, that this liberty was kept and retained in the Church: and Cyprian vphouldeth the ſprinkling in Baptiſme, yet ſo as that he affirmeth it to be at mens libertie.
We learne alſo that ſuch as are once baptized are not to be rebaptized, albeit they hauehave beene baptized by Heretickes: and that whoſoeuer is baptized hath made a ſolemn Couenant to profeſſe the Chriſtian religion, and to leade an vnblameable and vnreproueable conuerſation, conſidering that he is no longer his owne to liue as he liſt, but as hee is bought with a price, ſo is he bound to ſerue him that hath bought him, and to approoue himſelfe to him in all holie obedience.
Now we are to conſider in baptiſme (as we did before generally in a Sacrament) theſe two things,The parts of Baptiſme. his parts and his vſes. The parts of baptiſme are both outward and inwarde. For as there was a circumciſion of the bodie & of the heart, ſo there is a baptizing of the bodie, and a baptizing of the ſoule. Iohn the Baptiſt, in his baptizing directed al to Chriſt, to beleeue in him as Acts 19. and he preached the kingdom of heauen, Math, 3. ſo that there is but one baptiſme of the New Teſtament, Eph: 4. For as wee do baptize with water vntounto Chriſt, and admit men to hauehave intereſt in the kingdom of God; as we incorporate them into the Church of Chriſt, and offer the promiſe of forgiueneſſe of ſins to them which repent and beleeue the Goſpel: ſo did Iohn in his baptiſme,Acts 8, and 10 and 1…. who baptized as the Apoſtles did, foraſmuch as both of them are ſaid to baptize in the name of Chriſt. Heerein lyeth the difference rather in the order of time, then ſubſtance of the Sacrament, the one was firſt giuen to the Iewes onelyonly, and this latter was communicated vntounto the Gentiles alſo. We cannot therefore aſſent and agree to them that make two ſundry baptiſmes thereof. For this maketh two baptiſmes no more then it maketh two Goſpels, becauſe Chriſt and his Apoſtles did firſt preach it and publiſh it to the Iſraelites, and afterward vntounto the Gentiles.
Againe, we are put in minde, that when the Sacrament of baptiſme is to be adminiſtred, wee ſhould not make all poſsible haſt out of the Church as the maner of many is among vsus, as though it did nothing at all belong vntounto vsus, but it is our duty to conteine our ſelues, and continue our preſence together with the reſt of our brethren, that by our tarrying wee may to our comfort conſider with our ſelues our owne receiuing heeretofore into the viſible bodie of Chriſts Church and congregation, as alſo that it belongeth vntounto vsus to offers prayers vntounto God for the infant that is preſent to be baptized, like as others did in former time for vsus, and ſo as it were pay the debt we owe to the church and performe to others that Chriſtian duty which others hauehave already performed vntounto vsus.
Let vsus come to the parts of baptiſme. The outwarde parts are theſe foure, the Miniſter of God, the word of inſtitution, the element of water, the bodye to bee waſhed, The firſt outward part is the Miniſter, as the Meſſenger of God. For baptiſme is a part of the Miniſtry and God hath ioyned the miniſtery of the word and the adminiſtration of the Sacraments together. Wherefore the Miniſter muſt be careful and not careleſſe in the execution of his office, who is to ſanctify the water, and to waſh the party.
Moreouer, the people are directed vntounto whom to reſort when they hauehave children to bee baptized. Thirdly, the Church of Rome prophane baptiſme, when they appoint Midwiues and priuate perſons to baptize children, nay, do allow Pagans, euen ſuch as are not yet baptized themſelus, and hold it auaileable. Laſtly, it is not fit that the Church ſhould ſet apart ſome ordinarily to baptize, who are not able to preach the word, no more then it is lawfull to ſet apart an ordinarie Officer for to miniſter the Lordes Supper, which is not able to teach. Beſides, this were to inſtitute a new kinde of Miniſterie, of ſuch who are not called of GOD as Aaron was;Heb. 5, 4. neyther can anie ſufficient reaſon be giuen, vvhy the Church ſhoulde take vppon it this Libertie.
The ſecond outward partThe ſeconde outward part. is the worde, of inſtitution, which is as the forme of this Sacrament. Now by the word in this place wee vnderſtande the promiſes of the Goſpell, and the forme of adminiſtration therof inſtituted by Chriſt which muſt be in the name of the Father, and of the Sonne, and of the holye Ghoſt. This part and point being thus rightly vnderſtood both teacheth and reprooueth. It ſerueth to teach that we make not three Gods, as though the Father were a God ſeuerally, the ſonne a God ſeuerally, and the holy Ghoſt a God ſeuerally, albeit theſe be named and reckoned vp ſeuerally: for wee bee not baptized into the names, but in the name: not of many Gods, but of one in nature and eſſence, and triple in perſons and properties. And we muſt beware of this alſo, that we make not an inequality of the perſons, and ſuppoſe that the Son is leſſe then the Father, and the holy Ghoſt leſſe then the Sonne, and the Father aboue them both, although the Father bee ſet in the firſt place, the Sonne in the ſecond place, and the holye-Ghoſt in the thirde place, becauſe they are coequall, and none before or aboue the other.
Beſides, it reprooueth one of the ſlaunders publiſhed againſt vsus by many friends and fauourites of the Church of Rome, to wit, that we hold and maintaine that wee ought neuer to baptize but when there is a Sermon. But to put them out of doubt, we do no more teach that wee may not baptize but when there is preaching, then that we may not preach, but when there is baptizing. For none of vsus doe beleeue or defend any ſuch doctrine of the abſolute neceſſity of the preaching of the word at the baptizing of children, or the receiuing of the Supper, as if the eſſence of the Sacraments depended vponupon the preaching or the abſence of preaching did deſtroy the nature of the Sacraments. True it is, we affirme two things. Firſt we ſay, that a Sermon is verie fit and conuenient, and alwaies to bee wiſhed if it may be had, becauſe it ſetteth foorth more liuely a declaration and demonſtration of Chriſts death.Iohn 7, 22 And therefore we ſee this practiſed by Iohn, & the diſciples of Chriſt. Howbeit it is not ſo needfull and behooueful, as that without preaching it ſhould bee no baptiſme, or that for want of this it ſhould be reiterated, and the former made voide. And therefore the Prieſts that circumciſed children in the Temple, did not alwaies preach the law to the people, for then they muſt preach not onelyonly vponupon the Sabaoth, but eueryevery day in the weeke, and peraduenture oftentimes in the day, foraſmuch as children were brought at all times to be circumciſed, being preciſely tied vntounto the eight day, and therefore as children were borne euerie day of the week, ſo doubtleſſe they were brought to be circumciſed eueryevery day of the weeke. And what Sermon could there be at the circumciſion of Iohn Baptiſt the fore-runner of Chriſt,Luke 1, 62. his Father for his vnbeleefe being ſtriken dumb, and ſo not able to ſpeake, Luke 1, 62? Againe, we confeſſe that ſeales without writings, are like waxe ſet to a blanke, and therefore baptiſme without the word is altogether vnauaileable and vnprofitable. Notwithſtanding, by the word we do not vnderſtand the ſolemne interpretation of the ſcriptures with doctrine and application, but a declaration of the inſtitution of Chriſt, and a commemoration of the promiſes of the Goſpel. Thus we make the word neceſſarie, and otherwiſe then thus we do not make it to be neceſſarie.
The third outward part is the element of water,The 3. outward part of Baptiſme. which is the matter whereof baptiſme conſiſteth. Whoſoeuer therefore baptizeth with any other liquor then with water, as with blood, with ſand, with ſnow, with milke, or ſuch like matter, doth fruſtrate baptiſme, and maketh it an ydle Ceremony. Againe, all popiſh corruptions, ſuperfluouſly added and annexed to this Sacrament, contrary to the ſimplicity of the Goſpell, as Creame, Croſſes, Cenſers, Tapers, Spittle, Salt, and ſuch like vnſauoury trumpery, are vtterlie condemned, hauing alſo a ſuperſtitious opinion of holines and worſhip ioyned with them. Laſtly, ſeeing water is an outward part, the want of waſhing with water cannot hinder the ſaluation of ſuch as die without baptiſme. All periſhed not vnderunder the Law that died without Circumciſion; God is not more rigorous vnderunder the Goſpell: neither did Chriſt come to condemne thoſe whom the law ſaued. This therefore is a bloody and diſcomfortable doctrine to be abandoned and abiured of all parents, of all children, of all chriſtians. God ſaide at the firſt to Abraham, when he inſtituted circumciſion, I will be thy God, and the God of thy ſeede, Gen. 17, 7. And the Apoſtle Paul ſpeaking of children born of faithfull Fathers and Mothers ſaith, That they be holie. 1. Cor. 7, 14. By the ſtrength and vertue of this couenant ſo graciouſly made and faithfully kept, it commeth to paſſe, that the children of beleeuers ſo ſoone as they be borne, do belong to God and to his kingdome.
The abſolute neceſsitie of Baptiſme,How baptiſm is abſolutelie neceſſary. we acknowledge in two pointes: firſt, it is neceſſary to hauehave it celebrated in the church to the end of the world. Chriſt hath commaunded it, and the Church ought to keepe this commaundement without ſpot and without rebuke, vntill the appearing of our Lord Ieſus Chriſt. For as the Apoſtle teacheth that wee muſt ſhew the Lordes death vntill hee come: ſo we are to baptize the members of the Church, vntill hee come againe to iudge the quicke and the dead.
Secondlie, it is neceſſarie in this reſpect, becauſe who ſoeuer dooth voluntarily depriue himſelfe of baptiſme, the Sacrament of regeneration, and the ſeale of the righteouſneſſe by Faith, and dooth wilfully contemne it, as the Phariſees did againſt themſelues, cannot be ſaued. For, it is the refuſing, not the wanting; the contempt, not the depriuation of baptiſme that bringeth with it condemnation; according to that which the Lorde ſpeaketh touching circumciſion, Gen, 17. The vncircumciſed male, whoſe fleſh of his foreskinne is not circumciſed, that ſoule ſhall be cut off from his people: he hath broken my Couenant. But to ſay,Gen. 17, 14. that God cannot or will not ſaue children without baptiſme, or to beleeue, that being carried towardes baptiſme, and dying in the way, they are excluded from eternall ſaluation,Children dying vvithout baptiſme are not damned. is a raſh and cruell ſentence of corrupt and partiall iudges. Firſt, it is a falſe accuſing of our mercifull God of extreme rigor and ſeuerity, as if he did badlie prouide for the ſaluation of children borne vnderunder the olde teſtament, who were reſtreined circumciſion before the eight day.
Secondly, it committeth the ſaluation or damnation of children into the power of a man or a Midwife: for if they liſt to baptize them, they ſhall goe into Paradiſe, if they pleaſe not to doe it, then they ſhall neuer come vntounto Heauen.
Thirdly, our aduerſaries themſelues, that vrge ſo much the neceſsitie of Baptiſme, do teach in their writings that many are ſaued without the Baptiſme of Water, as ſundrte Martirs that were neuer baptized, but that the ſhedding of their blood hath the force of true baptiſme. And yet (as it is well obſerued) this baptiſme of bloode is contrarie to their owne Cannons, which conclude and determine that it can be no Sacrament, if hee that baptizeth hath not an intent to baptize: but they dare not auouch, that the perſecuters and executioners conferred baptiſme, or euer had any intent to baptize. And howe is the intent requiſite in him that doth baptize, more then in him that is baptized? To omit this, that manie hauehave ended their daies by martyrdome, that neuer had their blood ſhedde and powred out of their bodies.
Fourthly, it is agreed vponupon on both ſides, that baptiſme is once onelyonly to be adminiſtred to one and the ſame perſon, and not to be iterated or repeated; what reaſon then can bee rendred by them why Martyrdome of a perſon alreadie baptized ſhould bee no Sacrament, and that the Martirdome of a perſon not yet baptized, ſhould bee a Sacrament? For he that hath beene once baptized may bee baptized no more by anie other baptiſme. And thus Martyrdome ſhall be a greater honour and dignity in him that is not baptized, then in him that hath liued and continued in the Church, and beene baptized.
Fiftly, circumciſion in the olde Teſtament, and baptiſme in the new, are all one, and of like neceſsitie: yet infinite people were ſaued vnderunder the olde Teſtament without circumciſion, as all the faithfull women, and ſuch as truelie repented amongſt the Niniuites, at the preaching of Ionas.
Laſtly, our aduerſaries are conſtrained to ioyne with vsus in that they confes, that the power of God is not tied to the Sacraments,Lumb. l 4. diſt 4 inſomuch that manie partake the trueth of the Sacrament, which do not receiue the outward ſigne of the Sacrament; and that there is a baptiſme of the ſpirit which ſupplieth the depriuation and default of the baptiſm of water. And this is as much as we deſire: ſo that they teach that which wee teach, and beleeue that which wee beleeue.
The fourth outward part of baptiſmeThe 4. outward part of Bapt. is the bodie that is waſhed. Now ſuch as are to be baptized muſt be within the Couenant. Not to all and eueryevery of them that hauehave life, nor all that hauehave ſenſe, nor all that hauehave reaſon hauehave right to it, and a priuiledge in it: but the people of God by Couenant. Theſe are either men and women of riper years, or elſe the infants of ſuch who hauehave interreſt in baptiſme as well as the parents of whome they are borne. This condemneth the Romiſh practiſe of Baptizing Belles, as a moſt horrible prophanation of this Sacrament, and ſerueth to ſet foorth the great louelove of God vntounto all beleeuers, who vouchſafeth to bee their God and the God of theyr ſeede. Hence likewiſe it appeareth,dInfants hauehave intereſt in baptiſme as well as their parents. that infants are to be baptized. For baptiſme ſucceedeth in place of Circumciſion, the Apoſtles baptizedeColoſ. 2, 11. whole houſes, Chriſt calleth infants and ſucklingsfAct. 16, 15, 33 vntounto himſelfe, and ſaith that vntounto ſuch belongeth the Kingdome of Heauen: they are Chriſts ſheepe and members of his body: Hence we learne, that the baptiſme of Infants is no vnwritten tradition, but a written and diuine inſtitution taught in the Scriptures. Conſider alſo heereby, the difference betweene baptiſme and the Lords Supper,g1 Cor. 14, 16 Mar. 10, 13, 14 15. and that all are conceiued in originall ſinne. Acknowledge alſo a difference betweene them and the children of Infidels, and let parents be incouragedhPſal. 51, 5. to bring vp their children in the inſtruction and reformation of the Lord.
Hitherto of the outward parts: now followiEph. 6, 4. the inward parts, which alſo are four in number. Firſt,kThe inward parts of baptiſm are four. God the Father repreſented by the Miniſter, whereby our faith is greatly ſtrengthned. For whenſoeuer the eie ſeeth the Miniſter powring water on the body, faith beholdeth God the Father clenſing the ſoule with the precious blood of his Son Chriſt. The ſecond part is the SpiritlMat. 28, 19 of God, hauing relation to the word and promiſe of God: and therefore whenſoeuer we come to heare the word or to receiue the Sacraments, we muſt craue the aſsiſtance of the Spirit to open our harts,m1 cor. 12, 12 as he opened the hart of Lydia. If this inward teacher be wanting, the eare heareth, and the hand handleth, but the hart is hardned. The third inward part of baptiſmnAct. 16, 14 is Chriſt repreſented by the water. This ſerueth greatly to confirme our faith, to conſider with our ſelues, when we behold with our bodily eyes the water poured vponupon the body baptized,oAct. 2, 38. the blotting out of all our ſins by the blood of Chriſt Ieſus. The 4. inward part is the ſoule clenſed,p1 Pet. 3, 21. moſt liuely and effectually repreſented by the body waſhed. For the waſhing of the body repreſenteth the clenſing of the ſoule. This teacheth, that by nature we are corrupt and abhominable,qEp. 5, 26, 27 ſo that God muſt worke in vsus both the will and the deed. Theſe are the foure inward parts of baptiſme. The agreemēt between theſe outward and inward partsrThe proportion betwixt the outward and inward parts of baptiſme. is very euident. Fot as the Miniſter by the word of inſtitution, applieth water to the waſhing of the body: ſo the Father through the working of the Spirit, applieth the blood of Chriſt to the clenſing of the ſoule.
This diſtinction and proportion of the parts, to wit, the outwarde with the inwarde, ſerueth to determine manie Controuerſies, vntimely raiſed, hotly purſued, and vncharitably continued among vsus. For if we did aright diſcerne the outward baptiſm from the inward, & that which the Miniſter doth deliuer from that which God doth giuegive and beſtow, it might be a good meanes to diſſolue ſundrie doubts, touching the ſufficiencie and efficacy of this Sacrament, whether it be impeached or aboliſhed by the euill of the Miniſter, which is of three ſorts of hereſy impiety and ignorance.
The firſt queſtion is touching hereſie,Touching the baptiſ. of the Heretickes. whether baptiſme miniſtred by an Hereticke be true baptiſme or not? I aunſwere, If Heretiques keepe not the ſubſtance of baptiſme, but erre in the foundation of religion, and the doctrine of the Trinity, their baptiſme can be no baptiſme. Hence it is that Nicephorus Niceph. hiſt. lib. 3. cap 33maketh mention of a Miniſter, that in the want of water baptized with ſand▪ but the party was again baptized, and that moſt iuſtly. But if they keepe the Doctrine of the Sacrament ſound in ſubſtance, and faile not in the eſſentiall partes of it, ſuch baptiſme is good baptiſme, and ought not to be repeated. For as the truth taught by Heretickes is Gods truth, and auaileable to edification, ſo long as they preach out of Gods word: ſo baptiſme adminiſtred by them is true baptiſme, ſo long as they obſerue the inſtitution of God entire and vncorrupt.
The ſecond Queſtion is touching the ſcandalous life & prophane heart of the Miniſter, whether it hinder the effect of the Sacrament or not?Touching the baptiſme of euil Miniſters. I anſwere it dooth not: for as good prayers conceiued by euill men hauehave alſo audience vvith God, ſo it is with the Sacraments, albeit they be adminiſtered by euill men, yet hauehave they acceptance with God. And albeit the ſonnes of Eli did occaſion the people to abhorre the offerings of the Lorde, yet it is their ſinne to abſtaine. Iudas beeing ſent out to preach miniſtered Baptiſme alſo, which was no doubt effectuall and ſufficient to the Receyuers, albeit he were a damnable hypocrite and the child of perdition.
True it is, he receiued no benefit by the word or the Sacraments, yet he might bee a meanes of doing good to others. The light of the Sunne paſſeth by myrie and vnclean places, and yet it is not defiled; ſo the dignitie of the Sament is not hindred by the lewdneſſe of the Miniſter. The Sacraments brought vntounto vsus by looſe Miniſters (which are no better then ſtumbling-blockes laide before the weake,Aug. in Iohan. tract. 5. are like water that paſſeth thorough a Chanell into a Garden, it ſelfe receiueth no benefit by it, howbeit the garden is watered and made fruitfull thereby. Manie of the Prieſts and Leuites among the Iſraelites were vngodly and vnſanctified, yet they both offered ſacrifices, and celebrated Sacraments, which to the right partakers were feales of the Couenants, and meanes to encreaſe faith.
Again, there is no difference in reſpect of God between him that is prophane in heart, and him that is prophane in life; betweene him that is prophane outwardlye, and him that is prophane inwardly, foraſmuch as they are both alike knowne vntounto him. But no man knoweth what is in the heart, and therefore if prophaneneſſe did hinder the fruitfulneſſe of the Sacrament, no man could be aſſured that at any time he receiued a Sacrament, but muſt alwaies hang in ſuſpenſe and doubt of the matter. Let no man therfore refuſe or abhorre the Lords ordinances for the euil demeanour of the Miniſters, as no man will reiect the guifte of a Prince, albeit a wicked perſon ſhould drawe the conueyance.
The third and laſt queſtion remaineth, which is, whether the ignorance or vnabilitie of the Miniſter to preach,Touching the bapt of ignorant miniſters do diſanull the ſufficiency and efficacy of the Sacrament to the receiuer that beleeueth? It were to bee wiſhed that eueryevery Congregation had his learned Paſtor, that ſo the occaſion of this Queſtion might be cut off: but becauſe wee cannot hauehave ſo flouriſhing a Church, we muſt conſider the matter as the caſe ſtandeth with vsus, and know that his actions are not nullities. For the Apoſtle requireth, that the Miniſter ſhould be vnreprooueable in life,1 Tim. 3.2. as well as apt to teach, 1 Tim. 3. If then his euill life doe not diſanull his worke, why ſhould his ignorance be a greater bar? If then any reaſon thus: EueryEvery Miniſtery of the New-Testament is a preaching Miniſtery,
Therefore Sacraments are voide, that are deliuered by no preachers:
Why may we not reaſon in like manner and as ſtrongly, EueryEvery Miniſterie of the New-Teſtament is an vnblameable miniſtery,
Therefore Sacraments are void that are deliuered by them that are not vnreprooueable.
Indeede eueryevery good miniſterie is a preaching miniſtery, but not euerie miniſtery in generall: and therefore it will not follow that the action of him that is no preacher is a nullity…. But of theſe Queſtions wee hauehave ſpoken more at large elſewhere.
Thus farre of the parts … Baptiſme, both the outward and the inward parts: now w… come to the vſes therof,ſThree vſes of Baptiſme. which are principally three. Firſt, to ſhewe the placing and planting into the body of Chriſt, to r…maine in him for euer. This coniunction with Chriſt is not bodily or naturall, but myſticall and maruellous in our eies: for we are made one with Chriſt,t1 Cor. 6, 17. by the ſame Spirit dwelling in Chriſt and in all the members of Chriſt. So then, the Saintes triumphing in heauen, and all the beleeuers fighting vponupon earth, as ſoldiers in warefare, hauehave one and the ſame ſpirite of Chriſt dwelling in them, and therefore are one with him. Secondly, to aſſure vsus of the remiſſion of our ſinnes, that we may be able to ſtand in the preſence of God,uGal. 3, 17. hauing put on the garments of Chriſt, as Iacob receiud the bleſsing clad in the garments of his elder brother. This ouerthroweth the doctrine or rather doting of the Church of Rome, which teacheth that baptiſme aboliſheth all ſinnes going before it, and leaueth nothing that hath the name or nature of ſinne. If this were a trueth of God not a dreame of men, it is not onelyonly decent, but greatly to be deſired, to hauehave baptiſme deferred vntill olde age, nay vntounto the houre of death, that fo we may depart hence in peace with greater aſſurance of Gods fauour in the pardon of our ſinnes. Thirdly,aMarke, 1, 1. to ſlay the olde man, and to kill our naturall corruption by the power of the death and buriall of Chriſt; beſides, to raiſe vsus vp againe to holineſſe and newneſſe of life by his reſurrection. Hence it is, that the Euangeliſts call it the Sacrament of Repentance, admoniſhing euerie one of vsus to expreſſe the ſtrength & power of baptiſme, as the Prophets oftentimes exhort the Iewes tobDeut: 10, 15. circumciſe the foreskin of their harts, and to harden their neckes no more. So wee ought not to content our ſelues to be baptized in bodie, but muſt labour to be baptized in ſoule by a daily proceeding in regeneration, by bringing foorth the fruites of ſanctification, and applying Chriſt Ieſus to our full iuſtification.
Thus much of baptiſme, the honourable badge of our profeſsion and dedication to Chriſt that dyed vppon the Croſſe, what it is, what are the parts and vſes thereof. Now wee come todThe ſum of the 3. Booke. the Sacrament of the bodie and bloode of Chriſt, which is called by diuers and ſundrie names in the New Teſtament. Sometimes it is called thef1 Cor. 10, 16 Communion, teaching that wee are one bodye coupled togethet in Chriſt, ſhewing that it is to bee receyued of manie together, and admoniſhing vsus of vnitie and concord among our ſelues.
Sometimes, it isg1 Cor. 11, 20 called the Lordes Supper, hence wee ſee who is the authour of it, no Man, no Angell, but the Lord Ieſus, leauing it for a fare-well token of his LoueLove towards vsus. Wee muſt alſo come with an earneſt deſire hungring after Chriſt, that we may be ſatisfied with his righteouſneſſe. Sometimes, it is called thehActes 2, 42. breaking of bread: this ſheweth, that the ſubſtance of breade remaineth after the words of conſecration, that figuratiue ſpeeches are vſed in the Sacrament, and that this externall rite of breaking the bread, vſed by Chriſt, practiſed by the Apoſtles, obſerued by the paſtors of the Church, ought not to bee omitted and ouer-paſſed. Sometimes, it is called thei1 Cor, 10, 21 Table of the Lord: this teacheth, that Chriſt and his Apoſtles, at the celebration of it, vſed a table not an Altar, that it is a Sacrament, not a Sacrifice, and that we ought to draw nere vntounto it with all regard and reuerence. Laſtlie, it is called the New teſtament or Will of Chriſt. This title teacheth, that there is a double Couenant betweene GOD and man, the one old, the other new: the one of the law, the other of the Goſpell: the firſt of workes, the ſecond of grace.
Againe, it ſerueth to condemne the curſed ſacriledge of the Church of Rome, which addeth and detracteth, altereth, and mingleth it with the leauen of her owne inuentions. This is a great comfort to all Gods children, to conſider that all faithfull Chriſtians are the heires of Chriſt, to whō he hath promiſed ſaluation of their ſoules, and forgiuenes of their ſinnes.
As we hauehave ſeene the ſeuerall names of this Sacrament, which ſhew the nature thereof vntounto vsus: ſo now we will ſet downekWhat the Lords Supper is. what the Lords Supper is. The Supper of the Lord is the ſecond Sacrament, wherein by viſible receiuing of bread and wine, is repreſented our ſpirituall communion with the body and blood of Chriſt. Heere God is preſent, and ſitteth as preſident at this Table, he offereth vntounto vsus his owne Son for our iuſtification, and therefore this Supper muſt be reuerently regarded, and diligently frequented of vsus.
In this SacramentlIn the lords Supper conſider hi… parts and his vſes. we are in like manner to conſider the parts and the vſes thereof. The parts are partly outward, and partly inward. For it fareth no otherwiſe with the Sacrament, then it doth with man conſidered in his partes. A man is a compound creature, made of fleſh and of a reaſonable ſoule, as Athanaſius ſpeaketh in his Creede. If the queſtion were asked whether man were a mortall creature or immortall, earthly or heauenly, viſible or inuiſible? No man coulde rightly anſwere without a diſtinction; to wit, that he is earthly touching his body, & heauenly touching his ſpirit. In like ſort we muſt conſider touching the lords ſupper, which is made of an earthly and an heauenly thing: and therefore if the queſtion be demaunded, whether it be an earthly or an heauenly thing? Wee muſt reſolue that in part it is earthly, and in part heauenly, earthly in the figure, and heauenly in the matter that is ſignified. We muſt acknowledge from hence, the diuers natures and partes of it, diſtinguiſhing the one from the other.
Then had neuer riſen ſo great contētion & confuſion in the Church of Chriſt touching this Supper, if this diſtinction had heene wiſely obſerued, and if what is proper vntounto the outward parts, and what proper to the inwarde had beene duely marked. The ignorance of this point hath bred much debate, and kindled a fire that will very hardly bee quenched.
The outward parts aremThe outward parts are foure. foure. Firſt the Miniſter, who is to take the bread and wine into his handesn1 Cor. 11, 23 after the example of Chriſt, to ſeparate the Bread and Wine, ſo taken from their common vſe to an holy, to breake the bread, to poure out the Wine, and deliuer them both into the handes of all the people preſent: for it is not for euerie man to miniſter in the Church of God, and to beſtowe and diſpoſe the Myſteries of Chriſt. The Apoſtles were preſent at the Supper, not as diſpenſers, but as communicants; not as Miniſters, but as gheſſe: Chriſt was as the maiſter and maker of the Feaſt inſtituting with his owne hands the Sacrament of his grace.
So then they are not conſecrated▪ to be Prieſtes of the New teſtament, but preachers of the Goſpell and miniſters of the Sacraments: and therefore priuate perſons may not take this Supper to themſelues or deliuer it to others. The ſecond part is the word of Inſtitution,oLuke 22, 19 This is my body, that is, this bread ispTertul. lib. 4. cont. Marcio auguſt. conr. adimant. cap. 12. a ſigne of my bodie, which ſhortly ſhall be crucified for you: this cup is a true ſigne of my Bloode, preſently to be ſhed, to confirme the new Couenant of GOD, touching forgiueneſſe of ſins and eternall life. Theſe words are not properly but figuratiuely to be vnderſtood, beeing Sacramentall ſpeeches.
Thus the Scripture ſpeaketh ofqGen. 17, 10 Circumciſion & of the Paſchall Lambe. The third outward part are bread & wine, fit ſignes to ſignify our ſpirituall nouriſhment by eating the body, and drinking the bloode of Chriſt. In baptiſme wee hauehave one onelyonly ſigne, but in this ſupperrMark 14, 12 we hauehave two, to note out our full and perfect nouriſhment by Chriſt. Neither did Chriſt deliuer the deceiueable ſhewes of bread and wine or caſt a miſt before the eies of his Diſciples, to make them thinke it Bread which was no bread, or wine which was no wine: but he gaue them true bread, and the true fruite of the vine,ſ1 cor. 10, 16 as the Apoſtle calleth them, after the bleſsing, breaking, conſecration. Heereby falleth to the ground the myſtery of tranſubſtantiation, the moſt miſhapen monſter that euer liued or was deuiſed. It bringeth in a falſe Chriſt, and turneth him into an Idoll: it maketh Sacraments without ſignes: it maketh Chriſt to hauehave an infinite body, who is like to vsus in all thingstHeb. 4, 15 ſinne onelyonly excepted: Laſtly, it confoundeth heauen and earth together. Obiection. Neither let any obiect that Chriſt hath now a glorified body, ſitting at the right hand of his Father, and therfore his body hath a great priuiledge aboue ours, to bee in diuers places at the ſame time. Anſwere. For firſt, when the holy Supper was inſtituted, the body of Chriſt was not glorified. Againe, glorification doth not take away the nature of a true body, but taketh away the infirmity and weaknes thereof. Take away ſpace of place from a body, and it remaineth no longer a true body, but the eſſence of it is aboliſhed,uAug. epiſt. 57. ad Dardan. as Auſtine hath well determined. Againe, if Chriſt deliuered both ſignes, the people ought to receiue vnderunder both kindes, ſo that they may be iuſtly called Church-robbers, who hauehave takan frō the people the vſe of the cup, andaGal. 3, 15. wretched deprauers of Chriſts teſtament, depriuing the right heires of their inheritance, & ingroſsing into their hands the goods of others. They make it of the eſſence of the Sacrament, to vſe vnleauened bread, and to mingle water with wine, which Chriſt neuer ordained or commanded: but that which is neceſſary, they eſteeme as needles and ſuperfluous, thus tranſgreſſing the commandement of God by their owne traditions. The fourth outward part are the Communicants, whoſe duty it is,cMat. 26, 26. to take the bread and wine into their hands, to eate the bread and to drinke the wine to the nouriſhment of their bodies. He did not bid them to reſerue the outward ſignes, to hold them vp and adore them, or cal the Sacrament their Lord and their God, he did not command them to offer them vp to God the Father as a propitiatory ſacrifice for the quicke and dead, as is vſed in their vnbloody or rather moſt bloody Maſſe, which hath cauſed ſo much innocent blood of the bleſſed martyrs to be ſhed,dReu. 6, 7.10 who being killed for the word of God, and the teſtimony which they maintained, their ſoules vnderunder the Altar cry day and night with a loud voice vntounto the Lord holy and true, to iudge and auenge their blood on them that dwell on the earth. Laſtly, heereby are ouerthrowne the priuate Maſſes of the Church of Rome, which now grow to be too commō,e1 Cor. 11, 10 and cannot ſtand with the Communion of Chriſt, who deliuered the ſignes of bread and wine to all the Diſciples that were preſent, they did not ſtand by, and gaze one vponupon another, but receiued the Supper of the Lord together.
The outward parts hauehave bin hitherto handled, which being rightly performed,fWhat Conſecration is. there followeth conſecration, which is a ſeparation of the outward ſignes from their ordinary vſe to an holy and ſpirituall vſe, that whereas before they ſerued for the body, now they are made inſtruments of grace, and ſeales of the righteouſnes by faith. The inward parts follow,gThe inward parts of this Supper are foure. which are foure: Firſt, God the Father who appointed his Son to performe the gracious worke of our redemption, and in the fulneſſe of time ſent him into the world,hRom. 4, 2 5 who dyed for our ſinnes, and roſe againe for our iuſtification. Secondly, the Holy-Ghoſt, who aſſureth vsus of the truth of Gods promiſes. This ſheweth, that he is trueiReuel. 1, 4. God equall with the Father and the Son, proceeding from the Father and the Son. This confuteth ſuch as ſuppoſe no partaking of the body and blood of Chriſt, except he bee giuen vsus in a carnal and fleſhy manner: wheras the Spirit worketh faith in our hearts,kHeb. 11.1 which is the ground of things which are hoped for, and the euidence of things which are not ſeene. The third inward part of the Lords Supper,lLuk. 22, 19 is the body & blood of Chriſt, deliuered for vsus vntounto death. This conuinceth ſuch of a ſpirit of error, who make vnbeleeuers and reprobates partakers of Chriſts body and blood: thus his body ſhould be prophaned,mIoh 6, 5 and his ſauing graces ſeparated from his perſon. But euen as where Sathan dwelleth & poſſeſſeth the heart, there alwaies raigne the works of darknes, and damnation: ſo the gifts of Chriſt accompanying ſaluation, are inſeparably ioyned with the perſon of Chriſt. This alſo condemneth the reall preſence and carnall eating of Chriſt, which forgeth many Chriſts, and reuiueth the hereſie of Eutiches: it croſſeth ſundry Articles of the Chriſtian faith, and maketh faithfull men like the vnfaithfull Barbarians, that deuoured mans fleſh and drunke his blood. True it is, Chriſt is truely preſent in the Sacrament, howbeit not carnally, and corporally, but ſpiritually and myſtically. He hath giuen himſelfe to be the food of our ſoules, let vsus hunger and thirſt after him and lay hold on him to our ſaluation: forn… Ioh. 5, 12. he that hath the Sonne, hath life: he that hath not the Son of God, hath not life. The laſt inward part is the faithfull receiuer, who ſtretcheth forth the hand of faith, & ſo layeth hold on Chriſt and al his ſauing graces. For no mā can communicate with his body, but the ſame is made partaker of his benefits. Let vsus all prepare the true and liuely faithoTit. 1.1. of Gods elect, and aſſure our ſelues that hypocrites and vnbeleeuers cannot poſsibly be partakers of the body and blood of Chriſt. Theſe are the foure inward parts alſo of the Lords Supper. The ſimilitude and relationpThe proportion betwixt the outward and inward parts of the Supper. of the outward and inward parts one to another ſtandeth in this manner, euen as the Miniſter by the words of inſtitution, offereth and giueth bread and wine to the Communicants, to feed thereupon bodily: ſo the Father by the Spirit, offereth and exhibiteth the body and blood of Chriſt Ieſus, to the ſoules of the faithful to feed vponupon them ſpiritually. Thus much of all the parts of the Lords Suppeer: now follow the vſes to be vnfolded. TheqThe vſes of the l…d ſupper are three vſes and profit which we reape by the Lords Supper are ſpecially three. Firſt to ſhew forth with praiſe and thankſgiuing, the death and the ſufferings of Chriſt, who his owne ſelfe bare our ſins in his body on the tree, by whoſe ſtripesr1 Pet. 2, 24 we are healed: ſo that we hauehave the chiefe cauſe in our ſelues, which did crucifie Chriſt. Secondly, to teach our communion with Chriſt, being made fleſhſE…h 5, 30. of his fleſh, and bone of his bones. Hence we learne, that al the godly and beleeuers are made partakers of Chrſt and his graces. This is matter of great comfort in our manifold trials and tentations, that we are ioyned to Chriſt as members to the head,tRom. 8.…3. and therefore neither life, nor death, nor Angels, nor principalities, nor powers, nor things preſēt, nor things to come, nor height, nor depth, nor any other creature ſhalbe able to ſeparate vsus from the louelove of GOD, which is in Chriſt Ieſus our Lord. But on the other ſide, the vngodly and vnbeleeuers hauehave no part or portion in Chriſt and his graces, they are as branchesuIoh. 15, 6. cut off which wither, and men gather them to caſt them into the fire and to burne them. Thirdly, to declare and teſtifie our Communion, fellowſhip, anda1 Cor. 10, 17 agreement with our brethrē, meeting together at the ſame Table, and partaking together of the ſame Supper. Wherefore, ſeeing we hauehave not onelyonly an vnion with Chriſt, but a Communion among our ſelues, we are the ſeruants of the Church, to ſerue one another in all duties of louelove, to inſtruct them that are ignorant, to raiſe them that are fallen, and to binde vp the broken hearted, to reconcile our ſelues one toward another, and to keepe the vnity of the Spirit in the bond of peace. Hitherto we hauehave handled the doctrine of the Lords Supper, declaring what it is, what are the parts and vſes thereof; the preparation to this worke followeth,b1 Cor. 11.28 conſiſting in the examination of our ſelues, and trying our owne hearts by the touchſtone of the law of God. This duty is very neceſſary to be performed of vsus,cIer. 17, 9. for the heart of man is deceitful aboue al things, and the ſecret corners of it paſt finding out. We hauehave to deale with God in this buſineſſe. Great is the profit which we reape and receiue, if we come rightly and reuerently prepared. Great is the puniſhment procured, by want of this tryall and examination. And thedHag. 2 14 Sacrament it ſelfe is defiled, by vnworthy receiuing. This preparation principally ſtandeth in theſe foure points: in theeIoh. 17, 3. knowledge of God and of our ſeluess eſpecially of the whole doctrine of the Sacraments: in af2 Cor. 13, 5 liuely faith in Chriſt, ſeeing eueryevery one receiueth ſo much as he beleeueth he receiueth: in repentancegPſal. 26, 6. from dead workes: and laſtly inhMat. 5, 23. reconciliation toward our brethren, hauing peaceiRom. 12.18. with all men, and louelove toward our enemies.
Thus I hauehave opened plainely, yet truely, the doctrine of the Sacraments, deliuered in the Scriptures, and taught in the reformed Churches. I hauehave diſcloſed ſome part of the myſtery of Iniquity, and diſcouered and laid open the skirts of that great Idoll of the Maſſe, the reproach of Chriſtians, the ſcorne of the Gentiles, the offence of the weake, and the occaſion of ruine to many that ſtumble thereat to their own confuſion. The Lord God, high poſſeſſor of heauen and earth, and preſeruer of his people that call vponupon him, put it into the hart of al Chriſtian Princes and Rulers of the earth, to pull downe this abhominable Idoll, that hath aduanced it ſelfe againſt the kingdome of Chriſt, and to deface this filthy monſter that hath deceiued many, who truſted in it. The ſame Lord vouchſafe to reueale his truth to the ignorant, to eſtabliſh them that are weake, and to confound all obſtinate enemies to his truth, to their Prince, and to their Country, for Ieſus Chriſts ſake, Amen. Amen.
FINIS.