THE NEVV COVENANT, OR A Treatise of the Sacraments.
Whereby the last Testament of our Lord and Sauiour Iesus Christ, through the shedding of his Pure and Precious Blood, is ratified and applyed vnto the Conscience of euery true Beleeuer.
Diuided into three Bookes
- 1. Of the Sacraments in Generall.
- 2. Of Baptisme.
- 3. Of the Lords Supper.
Verie Necessarie and Profitable for these Times: wherein we may behold THE
- Truth it selfe plainly prooued,
- Doctrine of the Reformed Churches clearely maintained,
- Errors of the Church of Rome soundly conuinced,
- Right maner of the Receiuing of thē comfortably declared
- And sundry doubts and difficult Questions decided.
By William Attersoll, Minister of Gods word at Isfield in Sussex.
The second Edition, Newly Corrected and Enlarged.
Printed at London by W. Iaggard, and are to be solde by Nicholas Bourne, at his Shop at the entrance of the Royall Exchange, 1614.
TO THE RIGHT worshipful Sir IOHN SHVRLEY Knight, all health and happinesse from Christ Iesus our Sauiour.
THE former Edition of this Treatise touching the Sacraments, some eight yeares since published, was not onely by your selfe louingly receiued, but by diuers godly Christians beyond my expectation fauourably and friendly accepted. And being at length content to yeeld to a new Impression, it hath fared with mee in perusing this worke, as with him that goeth about to repaire an old house. For albeit he purpose with himselfe to pull downe a little, or to make a slender addition and alteration in the building, yet when once he beginneth to stirre and meddle with the old frame, one piece draweth downe another, and the augmenting of one part, I know not how, in a pleasing manner procureth the adding and annexing of another. In like manner, when I determined to review and peruse this booke, mine intent was no more then heere and there to insert a little, as time, reading, conference, and better iudgement haue giuen occasion to see farther: but beeing entred into the matter, and one change causing another, the worke is risen to this volume, like a flood that swelleth by the accesse and comming in of other waters, that it may rather seeme to be the making of a new, then the amending of an olde. I haue endeuoured heere to set before the eyes of all that wil [Page] vouchsafe to reade these lines, the nature and vse of the Sacraments, which were instituted of almighty God to admonish vs by their mysticall signification, both of his goodnes and of our weaknesse, being as signes and seales to assure vs of Christ and of his righteousnesse, and all his merits.
There are diuers sorts of signes mentioned in the holy Scriptures, which may be fitly sorted into foure ranks. Some are naturall,Mat. 16, 2, 3 as the clouds be a signe of raine; the rednes of the sky in the euening, of faire weather; the lowring of the sky in the morning, of foule weather. Some are ciuill, as a sword carried before a Magistrate is a signe of his authority,Rom. 13, 4. as the Consuls of Rome had their roddes and axe born by their officers. Some are miraculous, as we see in Gedeons fleece,Iudg. 6, 36. Mat. 24, 29 which was wet when the earth was dry, and dry when the earth was wet: such shall be in the Sunne and Moone, and in the starres, in the end of the world, as the Lord declareth. Other are religious signes which appertaine to piety and godlinesse and an heauenly life: of which some are tokens of things past,Exod. 16, 33 Heb 9, 4. Leuit. 8, 7 as the reseruing of Manna: some of things present, as the garments of the Priests and Leuites, and their often clensings and purifications.
Some be signes of things to come, as the sacrifices and oblations. But the Sacraments of the new Couenant and last Testament of CHRIST sealed by his precious blood (which wee haue heere described) serue as monuments and memorials of all these, euen to note out vnto vs blessings past, and present, and to come. For they signifie the death and passion of Christ which is already past: likewise the promise of grace and forgiuenesse, which are present to the mindes of all right receiuers. Lastly, holinesse of life, mortification of sinne, repentance from dead workes, and the fruites of faith, heereafter more and more to be perfected and performed, as also the resurrection of the body and eternall life, which are to bee accomplished in the world to come.
Especially I haue beene carefullThe corruptions of the Romane Church vnmasked. to vnmaske the corruptions of the Church of Rome, if I may call that vnmasking, which is in it selfe so palpable and apparent, that whosoeuer [Page] hath the sight of the eye may quickly espy them, or the vse of reason may easily discouer them; wherein wee haue the full consent of the former and purer Churches. If we wil a little consider the truth of this point, and compare the doctrine of the reformed Churches with the pollutions and prophanations of the Romish Synogogue, we shal plainely perceiue, that light and darknes are not more different and repugnant, then these are the one to the other. Indeed they oftentimes appeale to the sentence of the Fathers, as if their faith were the ancient faith, and their doctrine had the approbation of elder times, howbeit all this foppery serueth but for a flourish, to varnish their rotten postes with deceitfull colours; forasmuch as they are content the Fathers shall be expositers of the Scriptures, but it is with this caueat and condition, that themselues will bee Interpreters of the Fathers.
Wherefore I will3 points discussed. propound as it were in a Table 3. points to be handled: First, their contrarieties and oppositions standing against the truth. Secondly, their contentions and contradictions remaining among themselues. Lastly, I will answere their obiection that thinke the matter is not so cleere on our side as we pretend, who contemne Transubstantiation and the reall presence, and maintaine the spirituall eating against the carnall and Capernaiticall.
First, touching their corruptionsComparisō between the Lords supper & the Masse. and contrarieties, they are so notable and notorious to all the world, that they can no longer hide them and conceale them, as we may gather by comparing the institution of Christ, with the traditions and abhominations of Antichrist. Christ deliuered his last Supper, as he sate at the Table with his Disciples, where they did all eate as at a banket: but Antichrist hath turned and transformed this Supper into the abhominable Idoll of the Masse, which hath no shew or appearance of any feast at all, where the Priest plaieth this Pageant alone, hee sitteth not at the Table, but standeth at the Altar, turneth away his face from the people, beeing belike ashamed that they should see his fraud and legier-demaine. Christ took breadMat. 26.26. Mar. 14, 22. Luk. 22, 19. 1 Cor. 11, 24 as the Euangelists note, such no doubt as was appointed [Page] to be eaten with the Paschall Lambe, and not of purpose prepared apart for the Supper: but in the papacy they vse thin wafers, not fit to nourish, nor scarce deseruing the name of bread, howbeit shaped after the fashion of mony, and stamped with the Image of a Crucifixe, thereby to call to remembrance that the Lord was betrayed of Iudas for thirty pence, and that hee was crucified for vs vpon the Crosse. Christ gaue thanks to his Father for the benefit of our redemption, and blessed the bread and sanctified it to be the figure and remembrance of his body giuen for vs: but Bellarmine Bellar. lib. 4, cap. 13. de Eucharist. vnderstandeth it that he turned the substāce of the bread into the substance of his body; so that this consecration is no other with them thē the monster of transubstantiation, whereof there is not one word or sillable in the word of God. Christ brake the bread, not onely that hee might distribute it and diuide it among them, but to the end he might represent the breaking, that is, the crucifying of his body: but among the papists the bread is not broken, but euery one hath a little wafer: & in the Masse the Priest breaketh the host, but he doth not distribute it or deliuer it among those that are present. Christ gaue the bread to the Disciples: whereas they giue it not to the people, but offer it vp to God the Father, imagining that they offer vp his Son for the sins of the quick and the dead, and for the soules departed and detained in Purgatory, and they lift vp the bread and shew it to the beholders to be worshipped of thē: al which tend to the dishonour of God, to weaken the comfort of the people, and to crucifie him againe, who by the onely sacrifice of his death, hath purged away the sins of al that beleeue, and purchased vnto them the fauour of God his Father. Christ willed his Disciples to take the bread into their hand, [...]. as the word properly signifieth; for as hee tooke it into his hands, so he commandeth them to do: but these doe not deliuer the bread into the Communicants hands, but put it into their mouths, as if forsooth the hands were more prophane and polluted then the mouth, or the mouth more holy then the hands: which notwithstanding they may not eate and swallow, but must hold it on their [Page] tongue vntill it melt and dissolue by the heat of the mouth: which argueth intollerable stupidity and superstition. Lastly, Christ also tooke the cup, and bad them all drinke of the wine, the fruite of the vine, which before had eaten of the bread: but the Papists who hauePapists why so called. submitted themselues to the seruice of the Pope, and thence drawne their names, say, that he commanded them to drinke his owne blood vnder the forme of wine, and yet withall they keepe theBellar. lib. 4. cap. 25. de Euchar. people of God from drinking of the cup, as if hee had not shed his blood for them. Thus we see that in the institution we haue no mention at all of reall presence or Transubstantiation, or eleuation, or adoration, or reseruation, or Masse, or oblation, or Purgatory, or propitiatory and vnbloody sacrifice: in all which standeth the life and substance of the popish Eucharist, so that there is nothing almost expressed by the Euangelists in the celebration of the Supper, but they eyther by their false expositions haue wrested, or by their sacrilegious detractions haue mingled, or by their presumptuous alterations haue corrupted, or by their superstitious additions haue shamefully and horribly depraued.
The second pointContentions and contra [...]ieties among the Papists. is touching their contentions & contrarieties, which are plentifully found among them: for as they could neuer agree with the truth, so they cannot yet accord with themselues, and if their tongues be diuided one against another, no maruell if they speake against vs. First, they make & moue a question, whether the body of Christ be eaten with the mouth of the body and passe into the belly, or onely by faith. Some of them hold,Antonin part 3, ca. 6, sect. 3 de defect. Miss. he is taken bodily into the mouth, but goeth not into the belly. Others that he passeth into the belly, and remaineth there so long as the Species of bread abideth. And others go farther, that the body of Christ may be vomited vpward by the mouth, and purged downeward by the draught. Secondly, they dispute whether the body of Christ bee broken and chewed with the teeth or not? Pope Nicholas in a councell holden at Rome caused Berengarius to recant in this wise,De Consecra [...]. dist. 2, ca. Ego. Bereng. I beleeue that the body of our Lord Iesus Christ sensibly and in very deed is touched with the hands of the Priests, broken and ground with the [Page] teeth of the faithfull. Others thinke that nothing is broken truely, but only in shew: others, that the accidents of bread are broken and chewed, digested and euacuated, and that they are accidents by which wee are nourished and strengthened.
Thirdly, they are much troubled and perplexed, whether Myce eating the Sacrament, doe also eat the body of Christ? Peter Lumbard master of the sentencesSent. lib. 4. dist. 13. standeth in a brown study, and resteth in a muse and mammering, & cannot teach himselfe, saying, What is it that the Mouse receiueth? God knoweth. Neuertheles, in the end he giueth his resolution thus: It may well be said that bruite beastes doe not receiue the body of Christ. But the Doctors of Paris haue censured him and corrected his iudgement, and say, Hic magister non tenetur, Here the maister is not to be followed: so that now it is the common and receiued opinion, that the Mouse eating the Sacrament, eateth and receiueth the body of Christ. Thus they make the Supper of Christ instituted for Myce and vermine, and hold that beastes may haue as great benefit by carnall eating, as the beleeuers. They cannot agree among themselues, whether the substance of bread bee turned into the body of Christ, or whether the bread be consumed to nothing, & then the body of Christ brought in place of it? Whether the water mingled with wine in the Challice be transubstantiated into the bloud of Christ? or be consumed to nothing? or be turned into the vitall humors of Christ or not? whether the wormes engendred in the Eucharist come from the substāce of the bread, or from the accidents, or from the ayre? Lastly, there is great diuersity between them, with what words their consecration is wrought, and how many words are directly & precisely required to the forme therof, touching the which they are not as yet agreed.
It were no hard matter to make an whole volume of such differences, howbeit I will leaue them in their owne deuises, and come to the third point; which is, to answere those that pleade the cause of Baal, and are bold to speake what they dare for the whore of Babell: who albeit they liue among vs, and would bee thought to bee of vs: yet they are [Page] neyther affrayd nor ashamed to affirmeAgainst such as would not haue it disputed and determined, how Christ is present. that the controuersie of the Supper is not so manifest as we teach, nor the words of Christ so easie as we affirme, nor the iudgement of the Fathers so cleer as we pretend, nor the maner of eating so necessary to be holden as we define: that we are to beleeue that Christ is present, but how he is presēt we should not dispute, whether it be carnally, or whether it bee spiritually. Indeed we feare not to teach that there is no transelementation or transubstantiation, that is, no reall turning of the bread into the body, and the wine into the bloud of Christ: but when he said, This is my body, hee intendeth not to change one substance into another, but meaneth, This bread is a signe or Sacrament of my body, which is deliuered to death for vs and for our saluation. And when he saith This Cup is the new Testament in my bloud, hee vnderstandeth that the wine in the Cup is a Sacrament of the new Testament, of our reconciliation to God, and of our communion and participation of Christ with al his benefits; & therefore we doubt not to call this Sacrament, a representation, a remēbrance, an image, a token, a type, an antitype, a signe, a figure, and such like. Now that it may appeare that the wordes of institution are truely expounded, and haue the constant consent and full approbation of al antiquity,The anciēt Fathers teach the same touching the Supper that we doe. let vs produce our witnesses, and see what the Fathers of the grayest heads before vs haue declared & deliuered. But before we come to fight hand to hand with these aduersaries, and to discharge the volly of shot which we haue in store, it shall not be amisse to set downe certaine inducements, as it were certaine preparatiues to leade vs to beleeue, that the Doctours of the Church are no lesse ours in this cause and controuersie, then Caluine and Beza, and the later writers. For first, we shal neuer read in all the monuments of former times any mention of adoration or eleuation of the host, or that the maner was to lick vp the drops of the Challice, or to sweepe the place where a drop was falne, or to burne the wormes which haue corrupted or consumed it, or to seeke out the host whē it is vomited vp, & to commend those that will swallow it againe. Secondly, Ierome teacheth that after the communion they had a common banket in the Church, [Page] whereat they did eate vp all thatIerom. vpon 1 Cor. 11. remained after the administration of the Supper. If then it were the manner of many Churches to eate the residue at their loue feasts and ordinary bankets, doubtlesse they did not thinke it was Christ himselfe which was eaten therein. Thirdly, the custome was in some places to burne the remainder of theHesych. lib. 2. in Leuit. ca. 8. Eucharist, and therefore it could not bee that they should beleeue that the bread was the very body of Christ, forasmuch as it had beene horrible impiety and a most detestable prophanation to burne it, as aGregory 7. an Atheist & Necromācer. certaine Pope in his rage and fury cast the Eucharist into the fire, because it did not answere to his questions when he consulted with it: or else peraduenture the body of Christ (seeing the flame of fire comming toward it) fled vp into heauen for feare of beeing consumed by it. Fourthly, another teacheth that in other Churches the custome was to giue the parts that were not spent and vsed, to little childrenNiceph lib. 17. cap. 25. frequenting the Schoole, who are barred from partaking of the Supper by the Apostle, because they are not able1 Cor. 11.28 to examine themselues, and therefore they were not of opinion with the Church of Rome. Fiftly, the Masse it selfe vsed at this day, and the prayers vsed in it do speake for the truth against their Idolatrous practise. Heereunto commeth their sursum corda, when they exhort to lift vp the heart on high to God, and the prayers crauing of God that their oblation may be acceptable, which is the figure and signe of the body and blood of our Lord: whereas if the Church had beleeued that they did eate Christ with their mouths, they might haue stayed their eyes beneath, gazing and gaping vpon that which the Priest held in his hands, and needed not to haue lifted vp their harts to Christ Iesus, which sitteth at the right hand of his Father in the highest heauens. Sixtly, they teach vniformely, that a body cannot be but in one place, and that if we take space of place from them, we destroy the being of a body: and thereupon one saith,Virgil. lib. 1. Contr. Eutich. The flesh of Chr [...]st was not in heauen, when it was vpon the earth: and now because it is in heauen, it is not on earth. And Augustine in his 57, Epistle to Dardanus hath these words, The humane nature of Christ is destroyed, if there bee not giuen [Page] vnto him, after the manner of other bodies, a certaine space wherin he may be contained. The popish purgers and correcters could not suffer the waight of this sentence, and therefore hauePrinted at Paris, Anno. 1571. raced it out of some of their late editions; and yet Bellarmine doth alledge it and obiect it against himselfe: howbeit (it is likely) he did not remember himselfe, but had forgotten to consult with his good companions, who blot out that which they cannot answere. These sixe considerations are as certaine inducements to sharpē our taste, to break the Ice, and so to prepare the way: now let vs set downe the seuerall testimonies themselues, and see how they depose for vs. Tertullian one of the most ancient faith,Tertul cont. Marci. lib. 4. Christ receiuing the bread; and the same being diuided vnto his Disciples made it to be his body, saying, This is my bodye, that is to say, a signe of my body. Theodoret saith, [...], &c. that is, the mysticall signes depart not from their nature, no not after consecration: for they remaine in their former substance, figure, and forme. Can any thing be spoken more plainely? Doubtlesse Theodoret was in this point a Lutheran or a Caluinist, & one of those whom the bastard Catholikes call heretickes. Augustine is a man of great authority in the Church, & therfore a sufficient witnesse beyond all exception: he saith for vs,Aug. cont. Adamant [...]. [...]2. The Lord made no doubt or difficulty to say, this is my body, when he gaue a signe of his body, declaring thereby, that by these words (My body) he vnderstood the signe of his body, expounding the former by the latter. It is also very waighty and worthy to be considered,Epist. 23. which he writeth in his Epistle to Boniface, If the Sacrament had not a resemblance of the things whereof they are Sacraments, they should not be Sacramēts at all: but because of this most commonly they take the name of the things themselues: so then as the Sacrament of Christs body is after a sort the body of Christ, and the Sacrament of Christs blood is after a sort the blood of Christ, so the Sacrament of faith is faith. If he had verily beleeued that it is really the bodye of Christ, he would neuer haue said this Sacrament is after a certaine fashion the body of Christ, as euery man would laugh vs to scorne, if we should say that Paul was after a sort [Page] a man, or Peter was after a sort a man, who were men truely and indeed. And in another place he saith,Tract. 50, in Iohan. Wee haue euer Iesus Christ according to the presence of his Maiesty, but according to the presence of his flesh, hee hath truely sa de to his Disciples, Mee shall ye not haue alwayes, Mat. 26, 11. Origen also is plaine for vs writing vpon Mat. 15,Mat. 16, 11 where he saith,Orig hom. in Mat. 15. This meat which is sanctified by the word of God & by prayer, as touching his matter, goeth downe into the belly, and is voyded into the draught. Let vs come to Chrysostome, who aboue al the rest is vehement in his amplifications & excessiue in the hight of his eloquence, being desirous to draw the people to a reuerence of this Sacrament, & to redresse the abuses thereof crept in, of which he complaineth in all places of his workes; yet when hee speaketh properly, he teacheth as others teach, and writeth as others write, as when he saith,Chrysost. hom 83, in Math. If Christ be not dead, wherof is this Sacrament a signe and token? And likewise in that place, When our Lord gaue the Sacrament, he gaue w ne. And if he gaue wine, then by consequent hee gaue bread also: which ouerthroweth such asDureus in Wh [...]t. say he took bread, but gaue it not; he tooke wine, but gaue it not. If these places bee not plaine and pregnant enough, heare yet much plainer. He demandeth,Hom. 24, in 1 Cor. What is this bread? He answereth himselfe, The body of Christ: now least any should imagine some change of substance, and the maintainers of Transubstantiation begin to lift vp their eares, he addeth immediately, And what are they made which partake thereof? He answereth, The body of Christ, [...]. And in the same place he telleth vs, We must mount on high like Eagles, if we will come neare to that body. And in the vnperfect worke vpon Mathew, (if that worke be Chrysostomes)C [...]ost. oper. in [...]r. Mat. hom. 11. If it bee so dangerous a thing to transferre to priuate vses those sanctisied vessels, in which the true body of Christ was not, but the mystery of his body: how much more the vessels of our bodies, which God hath prepared for his habitation? But of all other testimonies none is more euident then an Epistle of his written to Caesarius in the time of his banishment, which albeit it be not printed among his workes,Pet. Martyr. loc. class. 4. c. 10. s [...]ct. 31. yet is auouched to be extant in the Library at Florence: Before the bread be sanctified wee call it bread, but when the grace of God hath sanctified it, it is surely [Page] freed from the name of bread, and is thought worthy to be called the body of our Lord, though the nature of bread remaine in it. True it is,Bellar. de Euchar. lib. 2, cap. 22. Bellarmine denyeth that euer he wrote any such thing: howbeit Gregory of Valence admitteth the words, & confesseth the place, and yet goeth about to shift it off and to weaken this witnesse, as if it were not written by that godly and golden Father,Greg. de Valen. lib. de transub. but by one Iohn of Constantinople. Thus he would delude and deceiue his Reader, forasmuch as that Iohn was no other then Iohn Chrysostome, and Iohn Chrysostome was Bishop of Constantinople. Their owne glosse maketh this exposition,De Cons. dist. 2. Vocatur corpus Christi, id est, significat corpus Christi, It is called the body of Christ, that is, it signifieth his body. Adde to these, the witnes of Maximus the GreekeIn eccles. Hierar. Scholiast, who opposeth the signes to the truth, [...], these things are signes, but not the truth. I will shut vp all these authorities and allegations with the words of Gelasius Bishop of Rome, Gelas. in his booke of two Natures. Surely the Sacrament of the body and blood of Christ (which wee receiue) are diuine things, for that also by them we are made partakers of the diuine nature: and yet neuerthelesse the substance & nature of the bread and wine do not cease to remaine. Can any speake more cleerely and euidently then these do? Or haue any of our owne writers written more plainely and distinctly against popish Transubstantiation? How then are they deceiued that thinke we wrest the words of Institution? Or that we impose vpon the people more to bee beleeued then can be collected & concluded out of the Scripture? or that we teach and receiue more as authenticall out of Caluine & Beza, and other later authors, then the ancient Fathers euer deliuered? I wil briefly answere an obiection, which these produce out of Cyprian in his Tract of the Lords Supper, Obiect. Cyprian. de coen. dom. This bread is changed, not in shape, but in nature, and by omnipotency of God is made flesh. To which I reply 4. things. First, Answere. a change of nature doth not euermore import a change of substance. A wicked person when he repenteth and turneth vnto God, changeth his nature, but the alteration is in quality, not in substance: there is a kinde of conuersion, but no Transubstantiation. Secondly, this booke is but a bastard, it beareth vpon it the name of Cyprian, but [Page] it is a counterfeit,Censur. patrū. authore Rob. Coco. pa. 75 as is s [...]ficiently and substantially prooued, euen by the confession of the Papists themselues. And whosoeuer will vouchsafe to reade the booke it selfe, may easily discerne by the style as it were by the smell, that it came out of some Couent or Cloister, it is in many places so barbarous. Thirdly, if the word Nature should be taken for Substance in this place, it must expresly contradict sundry testimonies of those writers which wee haue alledged before, who deny that the nature of bread is changed, that is, the substance. Lastly, this Author is so farre from saying that the bread is conuerted into the flesh of Christ, that hee saith the contrary, to wit, that this bread is conuerted into our flesh and our blood, and serueth for our life and the increasing of our bodies.
Thus we see that the ancient Fathers held the same faith that we hold, and differ not in iudgement from the reformed Churches, nor the reformed Churches from them, as we shall shew (God willing) more at large in another place. And thus I haue runne ouer these three poynts which I purposed and proposed to handle in the beginning, all which are more at large to be seene in the Treatise following. This I offer the second time to your Worships consideration, as a witnesse of my loue, and a testimony of the sauours I haue receiued. My meaning was and yet is, that it should first come vnto your view, and from you & for your sake to the vse of the Church of God, euen of as many as can make any vse of these my simple labours. I haue prosecuted these points at large, but I cease from troubling you any further, cōmending you to his good hand whoIoh. 13 1 loueth them to the end whom once he loueth, Rom. 11, 29 whose guifts and graces are without repentance: and so wishing all good from the AlmightyReuel. 5, 13. that sitteth vpon the Throne, and from the Lambe which liueth for euermore, both to your selfe, to your good Lady, to your hopefull Children, and to your whole family, I ende and rest.
The Praeface to the Reader.
IT is wel said,Aul. Gel. noct. Attic lib. 18. cap. 6. that the very title of a book hath a certain pleasant allurement to draw men to the reading therof. The argument of this Tretise is of the Sacraments, a comfortable portion of the Scriptures, & a necessary part of the Catechisme. There is no knowledge comparable to the knowledge of Gods word: there is no parcel of Gods word more holsome and heauenly then the Sacraments. There is no Sacrament more excellent and effectuall then the Supper of the Lord, which is a medicine to them that are sicke, a preseruatiue to them that are whole, a cordiall to them that are weake, and a precious treasure to them that are in wants: being an instrument to conuay vnto vs the benefit of Christs Passion, and the assurance of our owne saluation. Neuerthelesse, there is no ordinance of God more neglected of vs, nor lesse regarded among vs. We cannot be ignorant that it was instituted by the Lord of life to giue vs life, and in remembrance of his death to take from vs the feare of death, and therefore in the words of institution he said to his Disciples, This is my body which was giuen for you: Math 26, 26. this is my bloud which was shed for you, to the end we might behold him liuely described before our eies. I haue desired and endeuoured not only to teach this trueth to the most simple, and to informe the consciences of those that are ignorant, but also to bring to light such doubtful and difficult poynts as may any way trouble the vnlearned.
Here then the discreet Reader shal meet with fit matter both to satisfie sundry not well aduised among our selues, and finde sufficient armour to ouerthrow the opē & common aduersaries. [Page] Touching the errours crept in among vs as it were into the bosome of the Church, as well in practise as in iudgement, I haue aymed especially at two things; both to reforme some, and to informe others. To reforme such as thinks they are left at liberty to receiue when they list, and whether they list: and to informe such as call in question the lawfulnesse of kneeling at the Communion, according to the order established and commanded; the one sort erring in action, the other being deceiued in opinion. First, for the better discouering and preuenting of their spirituall danger, I haue laboured to set before the faces of all drowsie professors,Against negligent commers to the Communion. their slacknes and sluggishnes in comming to the Table of the Lord, and answered such obiections as they vsually alledge in their own defence, for asmuch as there is no sluggard but he is wise in his owne eyes. Was Christ made man for vs, subiect to our infirmities, beaten with stripes, crowned with thorns, and pierced with nailes, that we should despise the blessed Sacrament that resembleth and representeth all these vnto vs, which is as a looking glasse wherein we may behold him crucified and hanging vppon the crosse?Chrysost hom. 60. ad pop. An. [...] Hee is a shepheard that feedeth his Sheepe with his owne bloud, and nourisheth them with his owne substance. If an earthly Prince should call vs as his guesse to sit downe at his Table, would any bee so foolish or so froward as to refuse to come? Behold, the King of Heauen and earth inuiteth vs to his heauenly banquet, and therefore we ought not to stop our eares, or to withdraw our selues to perdition.
True it is, all men almost come thicke and threefold at Easter, or else they should not think themselues to be good subiects; then they offer themselues without difference and distinction: howbeit at other times they make no cōscience of their ordinary absence & almost continual negligence. Such as come not at other times, it is to be feared they come not in knowledge at that time. For if they come at Easter in conscience of Gods comandement more then for feare of the Princes law, and with a feeling of their own wants, rather then for forme and fashion sake, they would fit themselues for this woorke at all times of the yeare, so often as the Sacrament is deliuered. Indeede none ought to present themselues being vnprepared, & presume to handle the [Page] outward signes of the body and bloud of Christ comming in impiety & impenitency,Mat. 22, 11. like to the guesse in the Gospell that came without his wedding garment: notwithstanding when we haue made our selues ready, wee must not abstaine and absent our selues from it at our owne pleasure; for then we make our selues guilty of the body and bloud of Christ, 1 Cor, 11, 27. and vnworthy of any mercy to be reaped and receiued. Wee may not be weary in well doing, Gal, 6, 9. but must bee forward in the religious exercises of our faith, taking all oportunity to performe this commandement, of comming often to his Table.1 Cor, 11, 26. This is one sinne among others that draweth downe heauy iudgements vpon vs and our soules,1 Cor, 11, 30. for this cause many are weake and sickely among vs, and many sleep: yea, it prepareth the way for farther vengeance except we repent of our euill wayes, and amend our former negligence by greater diligence. It is not enough that we submit our selues to the hearing of the word, vnlesse withall we ioyne a care and remembrance of this duty, knowing that they are cursed that goe about the matters of God negligently, Ier, 48, 10. Reuel, 3, 16. and that all luke warme professours shall bee spewed out of his mouth, and such as haue left their first loue, shall haue the light of the candle taken from them, and the candlestick remoued out of his place.
Touching the information of such as erre in opinion, there are many of our good brethren and sisters that abstain from the Communion, because they may not sit at the celebration thereof, and so condemne the reuerent gesture of kneeling commanded in our Church, as vtterly vnlawfull and vnwarranted:The lawfulnes of kneeling at the Communion shewed. to yeeld vnto whom some satisfaction (if it may be) I haue made a long degression in the third Book, if that may be called a digression which setteth downe the duties of the Communicants, and giueth them direction what they ought to doe, and what they ought not to doe. I am not ignorant that some in the earnestnesse of their spirit, and forwardnesse to goe before others, haue written much against kneeling, with the applause of many, and will by no meanes yeelde thus much, that it be in it selfe an indifferent gesture, but make it as bad and as grosse a thing, as to kneele before a crucifixe, which is flat Idolatry; as though wee did destroy the nature of a Sacrament, & make the supper to be [Page] no Spuper at all,What is obiected against kneeling. because we vse not that gesture at the receiuing of it which is vsed at a supper or banket. A very weake reason without substance or shew of any value, & yet it is much vrged and often pressed both in word and writing. But let vs set downe the force of the reason in forme, and so bring it as if it were before the tribunall Seate of iudgement, where it shall receiue an honourable tryall. For thus they conclude,
If this Sacrament be a Supper or a banket, then the gesture of kneeling is vnlawful, and ought not to bee vsed at it.
But this Sacrament is a Supper or a banket:
Therefore the gesture of kneeling is vnlawfull, and ought not to be vsed at it.
The force of this reason and as it were the life of it (if it haue any) standeth vpon this, that such gesture is necessary to be vsed at this Sacrament as is accustomed at a Supper or at a banket, and no other: because then we shall make a banket to bee no banket, Answere. and a Supper to be no Supper. This is their obiection: now heare mine answere, and compare them together without preiudice or partial [...]ty.The first answere. To this I reply diuersly. First I say the reason destroyeth it selfe, as a man that thrusteth his sword into his owne body and bowels,Iudges 9, 22. like the Midianites that slew one another. For this maketh the gesture to bee altogether vncertaine, and a variable ceremony not belonging to the substance of the Supper, inasmuch as one gesture is vsed commonly at bankets, and another at suppers at bankets standing: at suppers, sitting. So then, if the former reason be worth any thing and haue any strength at all in it, then vpon their owne ground-worke this reason following is fully as good & as strong in any Court of Conscience wheresoeuer: If this Sacrament be a banket, then the gesture of sitting is vnlawfull and is not to he vsed at it, because such gesture is necessary to be vsed as is vsuall at bankets: but this Sacrament is a banket; therefore sitting is vnlawfull & not to be vsed at it. If their reason be good, thē this also is as good, being taken word forword out of the former. Again, in contrary manner we may reason thus: If this Sacrament be a Supper, then standing at it is vnlawfull: because [Page] such gesture onely is to be vsed as is ordinary at Suppers: But this Sacrament is a supper: Therefore standing at it is vnlawful. Thus we see how this reason is at enmity and defiance with the truth and with it selfe; and whiles it goeth about to destroy kneeling, it ouerthroweth both sitting and standing, for sitting conuinceth standing, and standing condemneth sitting. Secondly,The second answere. the foundation of the former reason standeth vpon a Metaphor or borrowed speech, and therefore there can no sound and certaine conclusion be drawne and diducted from it, especially to take it in a proper sense, & to set the whole waight of the worke as it were a pillar of the house vpon it. For it is called a banket or a supper by way of an allusion, which,Sadeel contr. Tu [...]rian. sophis. both must haue ground out of the Scripture, and may not be farther applied then it hath warrant from thence. It is well knowne that this second sacrament of the new Testament is called a supper in regard of the time when it was instituted: and the Supper of the Lord, because it is celebrated in the Church in remembrance of the Lord Iesus, that ordained it by his word, ratified it by his death, and deliuered it with his owne hands: wheras these men suppose it is called a banket because we ought to vse such a gesture as is common at bankets, and a supper because wee ought to vse such a gesture as is vsuall at suppers which not being intended by him is a very weake supposition, collection, and conclusion. Thirdly,The third answere. this argument being well waighed, will minister weapons vnto vs, to cut in sunder the sinewes, and as it were the heart strings of it, inasmuch as it sheweth that what gesture soeuer is vsed at the one or the other, standeth more vpon custome then vpon conscience; and more vpon the example of men then the commandement of God. For what is the reason that in Court and country, in towne and citty, they stand at bankets? And what is the reason that most commonly they sit, and somewhere lye along at suppers and dinners? Is it any other then vse and custome of places, and persons. Dare any say that it is vnlawfull to eate a banket kneeling, or to take our supper kneeling? Are wee not left at liberty with what gesture we will eate and drinke? Or may we not vse what order we please in these things?
If then it be in it selfe as lawfull to kneele when we receiue our ordinary meates and drinkes euen in the action thereof, as to sit, or to stand, or to lye along: how is it that many dislike that gesture at the Sacrament, euen for this reason, because it is a banket and a Supper? From whence I reason in this forme and manner from their owne ground,
If this Sacrament be a Supper or a banket, then the gesture of kneeling is not vnlawfull, but may freely be vsed at the taking of it.
But this Sacrament is a supper or a banket:
Therefore the gesture of kneeling is not vnlawful, but may freely be vsed at the taking of it.
The strength of this reason standeth vpon such feete as themselues haue shaped vnto it, to wit, that such gesture is necessary to be vsed at this Sacrament, as is vsuall at a supper or a banket. If then it be left free for vs to vse what gesture wee please, sitting, or lying, or standing, or walking, or groueling, or bending, how can they hold with any colour, kneeling to be vnlawfull at the Communiō?The 4. answer Lastly, we cannot but confesse that kneeling in prayer is the fittest gesture to expresse the humility of our mindes, and the maiesty of God, and the excellency of the mysteries we do partake, and our obedience to the Magistrate.Tertul. de orat. cap. 12. Tertullian that liued in the beginning of the second Cē tury holdeth assidere irreuerens, that it is an vnreuerent thing to sit at prayer. But the Supper of the Lord is administred and receiued among vs with a notable & effectuall prayer which the Minister pronounceth, and the Communicant heareth. Obiection. If any obiect (as many do obiect) that by this reason the Minister ought to kneele that vttereth the prayer, not the people that receiue the Supper: I answere, first they do but dally with vs, Answere. and deceiue themselues. For they know the Minister cannot conueniently kneele, as the manner of deliuering is vsed and obserued among vs, which is not disliked or disprooued by any of them, to wit, by going to euery one apart vnto his seate: and therfore CHRIST also sate at his thanksgiuing. And heerein do the orders of the Churches differ among themselues; in some places the Minister remoueth not, [Page] and the people walke: as with vs the Minister walketh, and the people remoue not. Now as in the preaching of the word, the Minister that conceiueth the prayer standeth, that he may be the better heard and vnderstood of the people whose voice he is to God, & they kneele ioyning with him: so it is in the Lords Supper, the Minister standeth, because otherwise hee cannot passe from place to place nor dispatch that holy worke with any quicke expedition.
Secondly, albeit the Minister onely do by liuely voice vtter the prayer, yet it appeareth by the testimony of the ancient, that the receiuer was also to ioyne with the Minister, and to say Amen,Euseb. ecclesiast. histor. lib. 6. ca. 43. and in english 42. as we may read in the Ecclesiasticall history of Eusebius, relating the Epistle of Cornelius Bishop of Rome touching Nouatus, who being puffed vp with pride, left those without, hope of saluation that through infirmity of the flesh fell in time of persecutions. And afterward in that history he reporteth, that Dionysius Bishop of Alexandria wrote vnto Xystus Bishop of Rome touching a certaine man, who hearing the interrogatories & answeres vsed in baptisme, came vnto him weeping and wailing, & falling prostrate before his feet, he confessed plainely that the baptisme wherewithall he had beene baptized of the Hereticks had no agreement with that which was in vse in that Church, and thereupon desired to bee baptized according to the same manner. What answere the Bishop made and how he satisfied him, Eusebius declareth in these words,Ecclesi. histor. li. 7, ca. 9. after the Greeke, but the 8. in english. He prayed that hee might receiue this most sincere purification, the which thing I durst not do, but told him that the daily Communion many times ministred might suffice him, when he had heard thanksgiuing sounded in the Church, and he himselfe had sung thereunto Amen: when he had beene present at the Lords Table, and had stretched forth his hand to receiue that holy food, & had communicated, and of a long time had beene partaker of the body and blood of our Lord Iesus Christ. Albeit therefore the baptisme which he had receiued were full of sundry impieties and blasphemies, and farre vnlike that vsed in the true Church, and that hee were so sore perplexed in minde [Page] and troubled in conscience, that he durst not presume to lift vp his eies to God, because hee had beene baptized with such prophane wordes and ceremonies, yet hee aduised him to comfort himselfe with his often partaking the holy Communion, in asmuch as he had stretched forth his hand to receiue it, and had answered Amen at the taking of it. I will adde one testimony more out of Cyrill, Cyril. catech pa. 2 [...]5 gra. Id est [...] Id est [...]. [...], that is, bending the hand, receiue the body of Christ, saying Amen. And more expressely a little after, [...]. that is, After thou hast been partaker of the body of Christ, draw near also to the Cup of his bloud, (to wit, in the form of wine) prostrating thy selfe and worshipping (God) saying Amen, De Sacram lib. 4. cap. 6. Obseruations out of Cyrils testimony. whiles thou bēdest thy hand to take it, &c. The l [...]ke might bee saide out of Ambrose, that as the minister did pray for them, so they also were not idle, but prayed for themselues. These Testimonies are very full to note out the vsuall custom of these times, out of which I obserue these 4. particulars; first that the bread was not wōt to be put & popt into their mouths, but the people tooke it in their handes: and so likewise of the cup. Secondly, that they receiued the cup of the Lord as well as the bread, and were not vsed to haue dry Communions, as the Church of Rome diateth her Disciples. Thirdly, that the people d [...]d consent to the prayer of the minister, & did say Amen. Lastly, that they vsed to bow down & worship God with all reuerence, to whom they prayed in the action of receiuing, answering Amen. The two former points serue to conuince the practise of the Papists, that thrust the bread into the mouths of the cōmunicants and depriue them vtterly of the cup: and the two latter, such of our brethren among v [...] as vrge the necessity of sitting and condemne the gesture of kneeling as an impiety, for asmuch as wee see the people in those t [...]mes did both bow their hāds to take it,Application of the former testimonies. & prostrate their bod [...]es to receiue it with prayer. And I would gladly be informed and resolued by these, when the minister prayeth that the body of Christ may bee an [Page] effectuall instrument sanctified of God for the preseruation of their bodies & soules, whether they do not in their hearts and soules ioyne with him, earnestly crauing and desiring this blessing. If they do not, it argueth against themselues little reuerence in receiuing, and smal conscience in comming to this Sacrament, to be no more moued then stones, and to sit as senceles as their seats when prayer is made not to cōsent vnto it; wherof notwithstanding I do not nor dare not e [...]ther to accuse them or to suspect them. If they do, is it not fitter or at least as fit to pray kneeling as sitting? For if it be requisite that the min [...]ster should kneele at the deliuering of it as they pretend: it is much more reasonable that the people kneele in the receiuing of it.
And albeit the former maner of answering Amen, noted by the ancient and obserued by the people, be not prescribed in our Liturgy as a law and commandement: yet I doubt not but it is both intended by the Church, and practised of euery good Christ [...]an as a duty. For when the minister saith according to the forme of administration vsed among vs, The body of our Lord Iesus Christ which was giuē for thee, preserue thy body and soule to euerlasting life, &c. who is it indued with any true feare of God and faith in Christ that doth not ioyne with him in heart, & secretly and seriously answere Amen? If then we subscribe to that prayer in our soules & to our selues, although we do not answere to h [...]m with an audible voice, how should it not be rather want of reuerence in vs to sit, then fear of Idolatry in vs to kneele? And it were not hard to produce the exāple of some that haue formerly vsed to fit who hauing a tender conscience haue bin troubled that they sate & did not vse the gesture of kneeling iudging of themselues, that they did not receiue it in that reuerent maner which they ought.
If any say, Obiection. kneeling hath beene abused to Idolatry which is a grieuous sin: I answere, rather we should say, that abuse hath bin committed in the time of kneeling. But grāt it to be so, Answere. this doth not touch vs at al, who haue separated the abuse, & do retain the lawful vse of it. We abhor the worshipping of the signes & the committing of Idolatry, euē our aduersaries being iudges: we haue purged the gesture of kneeling frō all pollution, & vse it onely to expresse our reuerence and deuotion. If any shall [Page] wonder as it,Why there is so little mention in antiquity, of sitting, standing, or kneeling at the Communion. and aske the question how it commeth to passe that there is so little mention of kneeling, or sitting, or standing, in all Antiquity: I answere, with that honourable Lord of Plessis, in another cause, though for substance not farre different, The Apostles and Ancients haue not pressed (any thing) but that which was of the ordinance (and appointment) of God, leauing all the rest indifferent, to the arbitrement & determination of such as gouerned the Churches: who haue authority to take order in such things as are lawfull, and yet are neither commanded nor forbidden in the word.
I will lay before the eyes of those that are contrary minded two points to bee considered,Many standing against the Ceremonies, do yeeld to kneeling. and then I will ende this Controuersie. First, it cannot be denyed, which experience teacheth, that diuers euen among those that haue stood against the Ceremonies, & yet do stand against them, do neuerthelesse nothing dissent in opinion from the order prescribed in the Church, but conforme themselues in practise to the same, and haue beene authors and perswaders of conformity vnto others, as might easily be prooued by sundry witnesses: so that these two causes must be seuered and diuided.
Secondly, it will be very hard, if not vnpossible, to alledge the testimony of any learned man before our times,No writers vntill [...] times hold it vnlawfull to kneele. so farre as I, or others of greater reading can remember, that held it absolutely wicked or vnlawfull to kneele at the taking of the Sacrament, and therefore there is iust cause that others inferior vnto them should suspect their owne iudgement.
If then the most, or at the least many, euen among those that yeeld not to some other Ceremonies of the Church, do notwithstā ding kneele at the Crmmunion with all reuerence, and all the learned troope of classicall writers account this kneeling to bee lawfull & indifferent in it selfe, why should we be so wedded to our owne opinions, as to fasten an imposition of impiety and idolatry vpon it as we do, as if all were wicked persons and idolaters that submit themselues vnto it? This point I haue briefly touched in this place,Booke 3, ca 6. but handled more at large in the Booke it selfe, whereunto I referre the Reader for farther and fuller satisfaction: where I haue produced as godly and sauoury writings as (I thinke) are any in our age, to the end that if we be led by the iudgement of men [Page] (who set a byas vpon our iudgement) we may also haue many that are as sufficient to ouerwaigh and ouersway the others. Neuerthelesse, I begin (not without some cause) to suspect before hand, that I am like to incurre the displeasure of such as are contrary minded, whom I haue no thought or purpose to offend, but rather to winne to that which I am perswaded is the truth. And albeit I haue protested sufficiently touching my soundnesse and sincerity in this behalfe,Pag 434. yet I feare offence will be taken, where none is eyther giuen or intended, & therefore if any shall vnchristianly and vncharitably censure me, I w [...]ll comfort my selfe in the cleerenes of mine owne conscience, so that if mine aduersary should write a book against me, Iob. 31, 35, 36 surely I would take it vpon my shoulder, and binde it as a Crowne vnto me. 1 Cor. 4, 3. I haue learned to say with the Apostle, With me it is a very small thing that I should bee iudged of you or mans iudgement: yea, I iudge not m [...]ne owne selfe. I cannot forget the words of iust Iob, when he was scoffed and scorned of his friends, he appealed from them to the sentence of the Almighty, chap. 16. Ioh. 16, 19, Behold my witnesse is in heauen, and my record is on high. It is noted of Alcibiades, when one lifted vp his staffe to strike him if hee would not hold his peace, that trusting in the iustice of his cause & the strength of the truth, he answered, [...], that is,Plutar. Smite so that thou wilt heare. So it shall be no great griefe vnto mee to be taunted by the tongue, or traduced by the pen, if I may either strengthen any that wauer, or recouer any that wander, or confirme any that stand, it is enough, I haue my desire and a good recompence for my paines. Now I proceede to buckle with the common aduersary both of them and vs, I meane the popish sort, who as they haue notoriously corrupted the maine pointes of religion, so none more horribly then the Sacraments,Sundry nouelties taught in the Church of Rome. and by no meanes more then by the blasphemous Masse, and the Idolatrous seruice belonging to that Idoll. I haue oftentimes maruelled with what face or forehead they can aske of vs, where our Church was before Martin Luther or Iohn Wickliffe? as if it were vnknowne or vnheard of in the former times? whereas thēselues are not able to declare or demonstrate where [Page] the Romane Church remained, maintaining those opinions which that present Church holdeth. They teach that which was neuer taught for sixe hundred, & some things which were neuer knowne for a thousand yeares after Christ.Answere to those that ask where our Church was before Luther. Mark. 1, 27. The true Church of GOD hath alwayes beene taxed with this imputation and accusation of nouelty, as appeareth by the words of the Iewes to Christ the master, and of the Philosophers to Paul the Scholler. They say to Christ, what new doctrine is this? Marke 1, 27. Wee know that God spake vnto Moses, as for this fellow, wee know not from whence he is, Ioh. 9, 29. Ioh. 9, 29. So the Epicures & Stoikes tooke Paul and brought him to Areopagus the highest Court in Athens, saying, May wee know what this new doctrine, whereof thou speakest is? Act. 17, 19. Indeed in the hottest times of persecution,Reuel. 12.6. the woman fled into the wildernesse, where she had a place prepared of God, that they should finde her there a thousand two hundred and threescore dayes. But what an absurd thing and how iniurious dealing is this, to persecute vs with fire and faggot, and to driue vs as poore banished men from place to place, and from corner to corner, and then to aske where our Church is, and to complaine against it that it is inuisible! Neuerthelesse, that great Dragon and old Serpent which deceiueth the whole world,Ver. 8, 9. and all his instruments shall not preuaile, because to the woman wer giuen two wings of a great Eagle that she might flye into the wildernesse to her place, where she was nourished for a time,Ver. 14. and times, and halfe a time, so that the gates of hell shall not be able to ouercome it and to preuaile against it.
And albeit the Church be vnknowne to the world and oftentimes to the particular parts themselues, as it was in the dayes of Eliah,1 King 19, 14 Rom. 11, 3. 2 Tim 2, 19. Galath. 1.9. who complaineth that he was left alone: yet it is not hidde from God, who knoweth who are his, and described fully in the Scriptures which cannot deceiue vs. If wee or an Angell from heauen should teach otherwise, let him bee accursed. It was our Church that shined with glorious myracles, confirming the faith which we professe: that was dyed with the blood of so many Martyrs confessing the truth which we imbrace.
It was our Church which conuinced the Arrians, Macedonians, Nestorians, Pelagiās, Manichees & such like hereticks. The [Page] general Councels celebrated in former times at Nice, Popish op [...]nions not heard of, for 600. yeares after Ch [...]ist. at Constantinople, at Ephesus and at Chalcedon, stand on our side. But where was the Popish Conuenticle which nowe boasteth it selfe to be the only Church, for six hundred yeares after Christ, which were the purest times? Had they any Church any where that worshipped images, that decked them, and then ducked downe vnto them? that held that the old vulgar Translation of the Bible is authenticall? that no interpretation of Scripture is to be allowed against that sence which the Church of Rome holdeth? that the Ʋirgine Mary was exempted from originall sinne? that the Scriptures are vnperfect, and no sufficient rule of faith? that the holy Scriptures and the traditions of the Church are to be reuerenced with equall affection? that the Bishop of Rome is iudge of all controuersies of Religion? Had they any Church vpon the face of the earth that beleeued that the Pope was euer called a God, and the spouse of the Church? that held that veniall sinnes are cleansed and done away with holy water? that the Pope is aboue a generall Councell? that the Pope may dispense by his omnipotency w [...]thin the degrees of affinity and consanguinity forbidden in the Law? that by dispensing the merites of Saints by indulgences hee is able to deliuer Soules at his pleasure from the paines of Purgatory? that the Pope defining out of his Chaire cannot erre? Were all these or any of th [...]se preached or professed in the true Church of God, which are now broached and beleeued in the Church of Rome? But to passe ouer these as impertinent to this present Treatise,New doctrins of Popery touching the Supper. and to speeke onely to the matter in question concerning the Sacraments, what Church did beleeue the reall presence, or Transubstantiation, or priuate Masses? or receiued in one kinde, or held that there are seauen Sacramenss, neyther more nor lesse: or beleeued accidents without their subiect; or called the Sacrament his Lord and God? or administred it in a strange tongue? or lifted it vp ouer his head, or worshipped it as his Maker and Creator? All these are now made articles of faith, and principles of religion, such as without them a man cannot be saued: yet which of them were imbraced for sixe hundred yeares (I might adde more) after Christ? These were neuer [Page] heard off, neuer dreamed off, which are now the chiefest dreams of the Romish Prelates. And no maruell. For seeing they haue in a manner banished and buried the remembrance of CHRIST, it may not seeme strange that they haue abolished his Supper instituted in memory of his death and passion. Christ our Sauiour sitteth in heauen at the right hand of his Father, and maketh continuall intercession for vs,Sadeel de spiri. manduc. cap. 1 and wee must feed vpon him spiritually, which is not a faigned or forged presence bred in our owne idle fansie, and consisting of our priuate opinion; neither doth it signifie and import that which is onely inuisible and not offered to the obiect of the eye, or that we go about to turne and transforme the body and blood of Christ into a spirit: but we call it spirituall eating and feeding vpon him spiritually,The reasons why we are said to eate Christ spiritually. for three causes. First, because the eating of Christs flesh and drinking of his blood is brought to passe by the worke of the holy Spirit: for it may well be saide to be receiued in that manner, seeing it is effected by that meanes.
Secondly, because this mystery is wrought by the instrument of faith which we send vp to the Throne of God, as the Eagle which mounteth vp to heauen: inasmuch as it is opposed to the fleshly eating of him, wherein the Papists are like to the Capernaites, Ioh. 6. that dreamed of a carnall and corporall eating and drinking,Ioh. 6, 63. which profiteth nothing, and helpeth no man, and bringeth no good.
Thirdly, because this most excellent and precious food belongeth to our spirituall and eternall life, seeing wee receiue the signes not to nourish our bodies, but to feed our soules.
The summe and effect of this Booke.These things the iudicious Reader shall finde largely discussed in this Treatise, which I haue therefore called The New Couenant, because it layeth open the doctrine of the Sacraments, which serue to confirme and strengthen vs in that Couenant and compact which the eternall God hath in great mercy and compassion made with mortall and miserable men, accepting them into grace and fauour, promising to them remission of their sins and saluation of their soules.
The summe and effect of this Booke.These things the iudicious Reader shall finde largely discussed in this Treatise, which I haue therefore called The New Couenant, because it layeth open the doctrine of the Sacraments, which serue to confirme and strengthen vs in that Couenant and compact which the eternall God hath in great mercy and compassion made with mortall and miserable men, accepting them into grace and fauour, promising to them remission of their sins and saluation of their soules.
These my rude (though renewed) labours, I willingly submit to the wise censure of my learned Brethren, remembring [Page] that the spirits of the Prophets are subiect vnto the Prophets. If I haue any where erred through humane infirmity,1 Cor. 14, 32 or mistaken the matter any way, which I go about to prooue or perswade, I desire them heartily by some meanes to giue mee friendly notice thereof, which I shall receiue as precious balme or as an excellent oyle that shall not breake my head. Psal. 141, 5 The Lord God almighty, from whom euery good giuing and euery perfect giuing proceedeth, establish vs in the New Couenant, and make vs carefull to keepe the conditions thereof, to the increase of our knowledge, to the growth of our faith, to the furtherance of our obedience, to the comfort of our soules, and to the glory of his great name, Amen, Amen.
THE FIRST BOOKE OF THE Sacraments in generall.
Of the agreement and difference betweene the Word and Sacraments. CHAP. 1.
GOD euen from the beginning added vnto the preaching of the wordGod alway gaue his sacraments to his Church. his Sacramentes in the Church (as the Scripture teacheth) outwardly repesenting and visibly offering to our sight those things that inwardly hee performeth to vs: asGen 2, 9. the tree of life, & the tree of knowledge of good & euil in the Garden. After mans fall, when a new necessity was added, in regard of mans want and weakenesse: he testified his loue and ratified his Coueant by sacrifices & Ceremonies, to our first Parents. Hee gaue theGen. 6, 14. Arke to Noah and his sonnes, to confirme them in the promise which he made to them, that they should not be drowned with the rest of the world. Hee added to Abraham Gen. 17, 11. the signe of circumcision, as a sealeRom, 4, 11. of the righteousnesse of faith: and to the Israelites hee gaue the Passeouer, Manna, oblations, purifications, the [Page 2] brazen Serpent, the Rocke, and such like spirituall tipes, whereby he assured them of the promise, that God for the onely sacrifice of Christ wrought vpon the Crosse, would giue to all that beleeue forgiuenes of sinnes and euerlasting life.
Now the word of God may fitly bee resembled to writings and euidences: and theThe agreemēt between the Word & Sacraments. Sacraments to seales which the Lord alone setteth to his owne letters. They are as a visible Sermon preaching vnto vs most liuely the promises of God: that as the worde wee heare doth edifie and instruct the minde by the outward eares, so do the Sacraments by the eyes and other senses. First then, that wee may vnderstand the doctrine & nature of the Sacraments: wee are to consider, what the word and Sacraments haue in common, and how they agree one with another: then, what they haue peculiar and proper each to other, and how they differ one from another.
The argument betweene them standeth in these points. First, both are of God, and instruments which the Holye Ghost vseth to this ende, to make vs more and more one with Christ, and partakers of saluation: not that God needeth them, or that he is tyed vnto them, (for as he can nourish without meate and drinke, so he can saue without word or Sacraments:) but because wee neede them, hee vseth them when hee will, and as often as it pleaseth him. The same which is published and promised by the worde of God, is signified and sealed by the Sacraments. For they are not a deliuering of new promises and articles of faith, but seale vp such as are offered in the word. Secondly, although God vse them as instruments of his grace, yet the especiall working and forcible power of them, is not in them, but dependeth on God alone: so that wee must not thinke that whosoeuer partaketh them is partaker of grace, saluation, forgiuenesse of sinnes, and euerlasting glory, but the vertue of them floweth from him onely as from a fountaine. A man may heare the word and receiue the Sacraments all the dayes of his life, and be neuer [Page 3] the better, except God change the minde, open the heart, enlighten the vnderstanding, cleanse the conscience, and sanctifie the affections to his glory.
Thirdly, as the preaching of the word profiteth nothing vnlesse it be vnderstood, applied, and receiued, butHeb. 4, 1. tendeth to iudgement: so the Sacraments, except wee bring the hand of faith with vs, cannot giue vs faith nor grace, but tend to our condemnation. Yet, as the Gospell is alwaies the sauour of life vnto life of it owne nature, and theHeb. 4, 12. word liuely and of comfortable operation, howsoeuer the vnfaithfull turne it to be the sauour of death vnto death: So the Sacraments cease not in themselues to bee true Sacraments, although they bee administred by vnworthy Ministers, and receiued by vnfaithfull people. For mans wickednesse cannot peruert, much lesse euert the nature of Gods ordinance. Lastly, as the best seede springeth not vp and bringeth not fruit so soone as it is sowne, but lyeth a time couered in the earth to take rooting: so the fruite reaped by the word, and benefit receiued by the Sacraments presently appeareth not, but groweth and increaseth at the time appointed of God, who will blesse them in his elect, at what season himselfe hath ordained.
Thus wee see what the word and Sacraments haue in common; both are instruments of the same grace, both haue their benefit, blessing, and force depending on God, both require faith to bee mingled with them, without which they are vnprofitable; and lastly, they profite not by and by at the same moment they are published, administred, heard, or receiued: but God afterward worketh oftentimes by them in his children to their great comfort, when all fruite to come by them seemed to be buried. The Disciples at the first vnderstood no more of Christs resurrection then the vnbeleeuing Iewes did, when hee saide,Iohn 2, 19. Destroy this Temple, and I w [...]ll builde it againe in three dayes: But they lay it vp in their hearts, and long afterward remember the words he spake vnto them.
So whē they saw Christ riding to Ierusalem, the multitude [Page 4] spreading their garments in the way, and cutting downe branchesMat. 21, 8. from the trees, the Citty moued, and Children crying in the Temple, Hosanna to the Sonne of Dauid: theyIohn 12, 16. vnderstood none of those things at the first: But when Iesus was glorified, then remembred they that these things were written of him, and that they had done such things vnto him. If then at the present time of our hearing or receiuing, we finde not, nor feele the fruite and comfort we desire: let vs not doubt and despaire▪ but waite on God, who in his owne apointed times will make his owne ordinances auaileable to all his seruants. Thus much of the things that are common to the word and Sacraments.
In the next place let vs seeDifference betweene the word and sacraments. what they haue proper & peculiar, and so differ one from another. First, forasmuch as the Sacraments are appurtenances and dependances to the word, and are applied to this end to seale vp our communion with Christ, & our fellowship one with another: it appeareth that in men of riper yeares the teaching and hearing of the word preached, and the open confession and profession of faith did go before participation of the Sacraments, as Math. 28.Mat. 28, 19. Goe teach all Nations, that is, make them Disciples of Christ, gaine them to the faith (as the word signifieth) and then baptize them. Thus Philip taught the Eunuch before hee baptized him, Acts 8. to whom when the Eunuch said, What letteth mee to be baptized? Philip answered, If thou beleeuest with all thine heart, thou maiest: and he said, I beleeue that Iesus Christ is the Son of God. And Acts 10. Can any forbid water that these should not be baptized, which haue receiued the Holy-Ghost as well as we? Indeede touching childrens baptisme, there is another especiall respect to be had, of which we shall speake afterward: But touching others, this is the 1. difference betweene them, that whereas the word was offered euen to such as were out of the Church not hauing heard of the name of Christ, and none excluded or debarred from the hearing of it, whether beleeuers or vnbeleeuers, holy, or prophane, Iew or Gentile, Barbarian or Schythian. 1, C. 14 [Page 5] No person being an vnbeleeuer or Infidell, was euer admitted to the Sacraments, although he should offer himselfe (for that had beene to giue Mat. 7, 6. that which is holy to Dogges, and to cast pearles before Swine) but such only as were instructed in the faith, and had made publike confession thereof as members of the Church. Another difference is in the necessity, end, and vse aswell of the one as of the other. The preaching of the word is the ordinary meanes and instrument of the Holy-Ghost to beget and begin faith in vs (except God doe deale extraordinarily, which of vs is not to be looked for) and none hath entrance to Christ but by faith: so that men, if they will be saued, must heare it. But the Sacraments are of another nature, they cannot ingender faith in vs: we must bring faith with vs, least we partake them vnworthily, so that hee which beleeueth, and could not come to the Sacraments, is yet partaker of saluation. Wherefore the necessity of them is not simply and absolutely so great, that without exception a man cannot bee saued without them: for it is the contempt, not the want of them that bringeth danger and damnation. Thirdly, it may sometimes fall out, that in a visible Church, the word preached may be found (as an essentiall note of the Church) without the Sacraments, and yet be a true Church of God: so that the word may be without the Sacraments, but the Sacraments cannot be without the word, as a writing may bee without a seale, but not the seale without the writing; set a seale to a blanke, and it is vaine, voyde, and vnprofitable. Last of all, the preaching of the word rouseth and affecteth onelye one of the senses, to wit, the eares, wee see it not, wee touch it not, wee handle it not, only wee heare the sound thereof: but the Sacraments are offered to the eyes as well as to the eares, so that wee doe euē behold Iesus Christ as it were crucified before vs, nay they moue and stirre vp the rest of the senses, whereby wee may vnderstand what they bring, to what ende they serue, and how they doe auaile vnto our faith, making vs after a sorte to handle Christ with our hands, and [Page 6] to see him with our eyes, to taste him and touch him with our whole body. Wherefore, they doHow the sacraments are more effectuall then the word. more seale vp then the word, not that God is more true of his promise when he worketh by signes, then when he speaketh by his word: but in respect of the manner of teaching and receiuing, because by his Sacraments hee representeth his promises as it were painted in a Table,Horat. lib. de arte pocti. Segnius irritant animos, demissa per aures, quam quae sunt oculis subiecta fidelibus, &c. and setteth them foorth liuely as in a picture before our eyes, that we may not only heare, but see, handle, touch, taste, and euen digest them. Againe, the promise of the Gospel is more effectually declared and sealed vp by the Sacraments then by the bare word, not for the substance and matter it selfe, but for the manner of working which is heere full, perfect, and more effectuall: so as that which wee perceiue and receiue by many senses, as hearing and seeing, is more sure and certaine then that which is discerned by hearing onely.
Hitherto of the agreements and differences betweene word and Sacraments, and we haue shewed that so soone as God gaue his word, immediately he seconded the same with his Sacraments. The vses which wee are to make Vse 1 heereof, are these. First, seeing God contenteth not himselfe with the word onely, but addeth the Sacraments in all ages and times of the Church, which proceedeth partly through his owne goodnesse, and partly through mans weakenesse: we ought to bee so farre from despising the Sacraments, that contrary-wise we must confesse the benefite, vse, and worthinesse of them can neuer be sufficiently magnified, and commended, nor they with sufficient reuerence be receiued. Wee are dull to conceiue his promises, & slow to remember them, we are full of doubtting & vnbeleefe: we are like to Thomas Iohn 20, 25. one of the Disciples, we will not beleeue them vntill in some sort we see them, & in some measure feele them in our hearts. Wherefore God hath ordained these mysteries and holy actions, to keepe in continuall memory his great benefits bestowed vpon man, to seale vp his promises, and as it were to offer vnto our sight those things which inwardly hee performeth [Page 7] to vs, and thereby strengtheneth and increaseth our faith through the working of his Spirit in our soules. An house, the more props and postes it hath to sustaine & support it, the more weake and ruinous it is; whereas if it were strong enough, it needed nothing to beare it vp: euen so, seeing God contenteth not himselfe with bestowing vpon vs, and blessing of vs with his word, but giueth vnto vs together with his word his holy Sacraments also, so that our faith is not onely vnderset with the one, but vnderpropped with the other, it serueth to lay before our eyes our weakenesse, our distrust, and our vnbeleefe. For if we had fulnesse and perfection of faith, we should haue no neede eyther of the worde or Sacraments: and therefore when this world shall haue an end, the ministry of the word shall cease, and the administration of the Sacramēts shall be abolished.
Seeing, then the word is not sufficient, but the Sacraments were added for further assurance: wee must in this behalfe consider the great goodnesse of God towards vs, who doth not onely giue vs faith by his word as by his sauing instrument, but hath also added to his word, Sacraments or seales of his promise and grace, that by the lawfull vse of them he might vphold and strengthen our faith through his blessed Spirit. For in asmuch as the Lorde not onely sent the blessed seede, for the redemption of mankinde, for the remission of our sinnes, and for the brusing of the Serpents head, but ordained for vs Sacraments to bee pledges of his promises, testimonies of his faithfulnesse and remedies of our distrustfulnesse: we must freely confesse and thankfullye acknowledge the bottomlesse depth of Gods endlesse mercy towards vs, who vouchsafeth to be our God, to be reconciled to vs being vile and miserable sinners, to make a league & couenant with dust and ashes, and deliuer his onely Sonne to suffer the shamefull death of the Crosse for vs. And withall wee must [...]abor more and more to feele our owne blindnesse, distrust, infidelity, and peruerse nature; wee would easily forget [Page 8] this mercy of God vnlesse it had beene continually represented before our eyes.
Againe, seeing nothing is offered and giuen in the Sacraments Vse 2 which is not published in the Gospell, seeing they cannot bee where there is no word, and seeing the same Christ with all his benefits is propounded in both: it meeteth with a common corruption and lamentable practise among many professors, that desire and craue, especially in sicknesse and extremity, often to come to the Lords Table, but esteeme little of the preaching of the word, and that seeme to languish with a longing after the Sacrament, but neuer mourne and lament for want of the word: which is as great an error and madnesse, as if one should euer looke vpon the seale of his writings, but neuer regard the conueiance of his estate. Is there not one God, the author of both? Is there not one Spirite, that sealeth vp his promises by both? Is Christ deuided; that speaketh euidently vnto vs in both? How is it then, that many desire the Sacrament of the Lords supper, & seeme to pine away through want thereof, who neuer wish or regard the preaching of the Gospell, which is the foode of the soule, the key of the Kingdome, the immortall seede of regeneration, and the high ordinance of God to saue thoseRo. 1, 16, and 10, 14. that beleeue? And whence proceedeth it, but from palpable ignorance in the matters of God and their owne saluation, to be much troubled that the Sacrament is not brought vnto them, and yet neuer couet to haue a worde of comforte spoken to them in due season. Let all such persons vnderstand, that as the MinisterActs 15, 21, and 19, 4, and 2, 42, 40. is charged from God to teach euery Sabboath day, and to preach the word in season and out of season: to deale the bread to the hungry, and to giue vnto euery one in the family his portion: so is it required of all the people to desire the sincere milk of the word of God that they may grow thereby; which, howsoeuer it bee to them that perish, foolishnesse; yet to such as are called,1 Cor. 1, 24. it is the wisedome of God and the power of God.
Thus Origen, a man excellently learned, & among the Ancients one of the most ancient, saith, When yee receiue the Lords supper with al heed & reuerence, ye take heed that no smal peece fal frō it by negligence to the ground: how thē do you think it is a matter of lesse heinous offence to neglect his word then his body? Wherby we see in the iudgement of this Father and Doctour of the Church, the losse of the word is as great a want as the losse of the Sacrament, and the neglect of the word is as high an offence as the neglect of the Sacramēt, for asmuch as one God is the author of them both, and the worker by them both.
Wherefore, we are deceiued if wee make account that there is lesse danger in neglecting the word of God, then in neglecting the Sacrament of his last supper: but wee must take heede, that while wee willingly desire the one, wee doe not wilfully despise the other. For wee must carefully consider, that as the Sacrament is a visible word, so the worde is a speaking Sacrament: and as God lifteth vp his voice vnto vs in the one, so hee reacheth out his hand vnto vs in the other. Wee must as well heare when hee calleth, as receiue when hee offereth. Now by his word preached, hee calleth: by his Sacraments administred, hee offereth his graces vnto vs: and, as wee must haue hands stretched out for the one, so wee must haue eares opened for the other.
Lastly, seeing the Sacraments are so neerely linked together, Vse 3 and ioyne as friends hand in hand one with another, it checketh all such as are content to come ordinarily and vsually to heare the word, and will scarce misse one Sermon: howbeit when the Sacrament of the supper is administred, they are so sencelesse and secure, that except it bee at Easter, (when they come to it of custome rather then of conscience, for feare rather then of faith) they make small reckoning of it; neither thinke it their duty to resort vnto it.
Woe vnto all them that vnioyne and put asunder those [Page 10] things, which God hath coupled together: woe vnto such as doe the worke of the Lord negligently or deceitfully. This is to serue him [...] halfes, and to worship him after our owne inuentions. For as it is a counterfeit repentance to leaue one sinne, and cleaue to another: so it is a fained holinesse to follow one ordinance of God, and to omit or forsake another. True repentance standeth in denying of all sinne: and true religion consisteth in practising of all good things of God. Among many that are often hearers of the worde, you shall not finde many that are often receiuers of the Supper of the Lord. These are like vnto Ahaz, mentioned in the Prophet Esay, when God offered vnto him a signe, and bad him, aske it eyther in the depth, Esay 7, 11. or in the height aboue, to strengthen his faith, and assure him of the promise of God, hee neglected and contemned the same, through prophanenesse of heart, albeit he answered in words, hee would not tempt the Lorde: This man is worthily branded in the Scripture with the note of a wicked man:Verse 12. 2 Chron. 28, 22. and hath it set vpon him as a mark whereby he may be knowne, for asmuch as in refusing to receiue a signe, beside all his other sinnes, he breaketh out into many sinnes, and sheweth his contempt, vnthankfulnesse, hatred, pride, infidelity, and hypocrisie. So it is with such as liue among vs,What sinnes they commit that neglect the vse of the Sacraments. and loue not to come to the Table of the Lord. First, they are disobedient to God, & refuse to doe that which hee commandeth them to doe. They contemne the ministry of those whome God hath sent to offer vnto vs the seales of his loue, the assurances of his promises, and the pledges of our saluation. To rebel against God is no small sinne, and to deny openly without feare and without shame to obey his will.
Secondly, such as absent themselues from the Sacraments are most vnthankefull vnto God, who spareth our weakenesse, and offereth vnto vs wholesome stayes, as it were firme and strong pillars to vphold our faith. Such as haue the greatest and strongest faith, and haue attained to the highest measure of assurance, doe yet in this life [Page 11] stand as much in neede of the Sacraments, as a ruinous building doth of shores and supporters, or a weake body doth of meat and nourishment.
Thirdly, they are guilty of the greeuous sinne and horrible crime of hatred against God, because like to Ahaz as much as lyeth in them, they would haue the glory of God darkened, that it might not shine, and the truth of God buried, that it might not appeare in the performance of his promises. If these men were perswaded in their hearts, that the neglect of the Sacraments is a secret hatred against God, and an vniust detaining from him the praise and honour that is due to his great name, they wold make more conscience of this sinne then commonly they doe.
Fourthly, such as come not vnto them with feare and reuerence, are possessed with spiritual pride and presumption, which is a dangerous disease, and so much the more dangerous, by how much it is the lesse espied. For these men do imagine they haue strength of faith, greater then indeed they haue: and in that high and haughty conceit of their owne guifts, doe contemne the vse of the Sacraments, as neede-lesse and superfluous things: These are they that say they are rich, and haue need of nothing, and yet know not that they are wretched and miserable, and poore, and blinde, and naked: these are heart-sicke and yet feele it not, and are neere without speedy repentance vnto condemnation. For as the sicke man that refuseth wholesome medicines & soueraigne preseruatiues, increaseth his disease, and draweth death willingly and wilfully vpon himselfe: so such persons as regard not the Sacraments, which god (as the spiritual Physition of our soules) offereth vnto vs, as meanes to restore vs and recouer vs from the venemous poison of vnbeleefe, which wee haue drunke from our first parents, doe by little and little harden themselues, and iustly perish in the euill way.
Fiftly, they bewray their infidelity, and an euill perswasion of the truth & power of God, as Ahaz did when [Page 12] he refused the signe which of his grace and goodnes was offered vnto him. He saide, he would not aske a signe neyther tempt God; but because he asked not a signe, therefore he tempted God. So doe all they that refuse to helpe the weakenesse of their faith by the vse of the Sacraments, they tempt God, and make tryall whether hee will saue them, or can saue them, without those ordinary meanes that he hath ordained. This is a true and certaine rule, that all they which haue faith will bee carefull to strengthen their faith: such as haue no faith at all, regard not any meanes whereby they may obtaine faith; as they that haue life in them seeke to sustaine it, but the dead stirre not hand or foote.
Lastly, such persons as care not to be present at the Sacraments, haue their hearts possessed with hypocrisie and deepe dissimulation, and do indeed and in truth, no better then mocke God and godlinesse. They professe themselues to be desirous to know God, and to serue him with a perfect heart, and with a willing minde, in asmuch as they are partakers of the worde; howbeit, because they regard not to resort to his Table, and to sit downe with him as his guests: they are farre from that truth and inward sincerity that ought to be in all the seruants of God. Thus then we see how many sinnes do concurre and meet together, in all such as doe not constantly and conscionably frequent the Sacraments, which must be duely considered of vs, least by heaping vp all these sins in the necke one of another, wee also bring downe from heauen vpon our heads many punishments and plagues, according to our iust deseruings. For inasmuch as the Lord not onely sent the blessed Seede for the redemption of mankinde, for the remission of sinnes, and for the brusing of the Serpents head, but ordained for vs Sacraments to bee pledges of his promises, testimonies of his faithfulnesse, and remedies of our distrust; we must confesse and thankfully acknowledge the bottomelesse depth of his mercy towards vs, who vouchsafeth to bee our God, to bee reconciled [Page 13] vnto vs being vile & miserable sinners, to make a league and couenant with dust and ashes, and to deliuer his onely sonne to suffer the bitter death of the shamefull Crosse. And withall wee must confesse, and labour more and more to feele our owne blindnes, and infidelity, which mercy we would easily forget, vnlesse it had beene continually represented before our eyes.
CHAP. 2. What a Sacrament is.
IN euery treatise and discourse, it is necessary first to knowArist. poster. lib. 2. cap. 1. whether a thing be, before we consider what it is. We haue heard before, that there are Sacraments & euer haue beene in the Church of God. Now then let vs consider what they are, that first the matter handled, may be defined. For in vaine we shall reason and speake of the Sacraments, vnlesse we vnderstand what a Sacrament is. But before wee set downe any description of it, it shall not bee amisse to speake somewhat of the word. The name in so many letters and sillables, is not indeed in the Scripture, no more then the worde Trinity, catholike, Consubstantiall, and such like: which being now generally receiued, is not to be reiected, seeing the doctrine contained vnder it, agreeth with the Scripture, and nothing thereby is added to the Scripture. Now as the fathers of the Greeke Church called these holy rites by name of Mysteries, because the substance of them was onely knowne to the members of the Church, and hidden from others: so the ancient teachers of the Latine Church, called them Sacraments, in respect of the affinity and neerenesse betweene them and a Sacrament. For a Sacrament properly is that solemne oath in warre, by which Souldiers bound themselues to their chief Captaine. [Page 14] Such a regard had the olde Romanes in the discipline of their warres, that it wasCicero de offic. Lib. 1. not lawfull for any to kill an enemy, or enter into the battell to fight, vnlesse he were sworne a Souldier. So when wee are partakers of these holye signes which God hath appointed in his Church, by which he bestoweth vpon vs spirituall guifts,A Sacramēt properly is the Souldiers oath: metaphorically the Churches band binding them to God. we do bind our selues to him, we professe openly his true religion, we vow to fight vnder his banner against our en [...]mies: so that they are testimonies and tokens of the couenant betweene God and vs, that he is our God, and we binde our selues to bee his people, to serue him and no other God. So circumcision was a seale of Gods promise to Abraham, and a seale of Abrahams faith and obedience toward God. By them man is bound to God, and God vouchsafeth to binde himselfe to man. Wherefore, the word Sacrament, being translated from the campe to the Church, from a Souldier to a Christian, from a ciuill vse to an holy, let vs see in this sence and signification what it is. Now, the word beeing borrowed from warres, isA Sacrament considered 2. wayes. taken two waies: first in a generall signification, and may comprehend all manner of signes, whether naturall, or miraculous, or voluntary, which God commanded men to vse, to assure them of the vndoubted truth of his promise: as when hee gaue to Adam in the Garden, the tree of life to bee a pledge of his immortality, the Raine-bow to Noah and his posterity; sometimes hee gaue them miraculous signes, as light in a smoaking Furnace to Abraham; the fleece wet, the earth beeing drye, and the earth wet, the fleece beeing drye, to Gedeon: to promise and performe victory to Gedeon. In this large acceptation of the worde, we doe not intreate of the Sacraments: wee speake properly of those, which God hath left to be ordinary in his Church, to bee seales of our communion with Christ, and of the righteousnesse which is by faith. A SacramentWhat a Sacrament is. thus considered is a visible signe and seale ordained of God, wherby Christ and all his sauing graces by certaine outward rites are signified, exhibited, and sealed vp vnto vs. In this description, [Page 15] wee are to consider these 3. things. First the whole kinde or generall: secondly, the cause or author thereof: and lastly the vse of this doctrine deliuered. Touching the first, whereas it is saide that a sacrament is a visible signe and seale, this is prooued and confirmed in sundry places of the scripture, as Gen. 17. speaking of circūcision, (he saith)Gen. 17, 11. It shall be a signe of the couenant betweene me and thee. And Ro. 4. speaking of Abraham (he saith)Rom. 4, 11 He receiued the signe of circumcision as a seale of the righteousnesse of faith. Indeede a signe and a seale differ one from another, as the generall from the especiall: for euery seale is a signe, but euery signe is not a seale. A seale certifieth, assureth, and confirmeth a thing: a signe onely sheweth it: but a Sacrament doth both. It is a signe to signifie and represent: a seale to ratifie and assure: an instrument to conferre and conueigh Christ with all his benefits to them that truely beleeue in him: a pledge vnto vs of Gods promises: a visible word, and as a notable glasse wherin we may beholdAugust de doct. Christ. lib. 2. Cap. 1. assured testimonies of Gods eternall fauour, and of the abundant riches of his grace which hee bestoweth vpon vs. This teacheth vs to acknowledge, there is more in the Sacraments then is seene with the eyes, or felt with the hands: and therefore we must not conceiue vnreuerently of them, nor come negligently vnto them, making them meere carnall and outward things: but wee must thinke reuerently, speake soberly, receiue humbly and penitently these holy mysteries. Againe, hereby we are brought to beleeue the promises of God: for if the Sacraments be not onely signes of his fauour but seales of our faith, can wee doubt of his mercy and good meaning toward vs, hauing left such pawnes and pledges thereof with vs, that wee might haue assured comfort and comfortable assurance of saluation and eternall life? Is it not among men matter of assurance, and a note of true dealing, to haue a pledge left with vs? But behold God hath left vnto vs two pawnes of his promises, as it were an earnest-penny, that our faith should not wauer. If then his alone worde bee al-sufficient, hauing a noble addition of the Sacraments, [Page 16] as of his seales, let vs beleeue his promises, and in all tentations rest vpon them with all confidence and consolation.
Secondly it is saideSacraments were instituted o [...] God alone. a Sacrament is a diuine ordinance. Not any Angell or Arch-angell, not any Prince or Potentate, but onely God himselfe is the author and ordainer of all holye signes and Sacraments. This appeareth by many witnesses out of the worde of God, I haue set my bow in the cloud, and it shall bee for a signe of the couenant betweene mee and the earth: and when I shall couer the earth with a cloud, and the bow shall be seene in the cloud, then will I remember my couenant which is betweene me and you. Where wee see, that when God determined to bee mercifull vnto the world, and neuer to drowne the same with water againe as he had drowned it, he gaue them a signe of his promise, to wit, His bow in the clouds. When God would witnesse and stablish to Abraham and his seede after him the promise of his mercy, hee ordained a Sacrament to confirme the same, Gen. 17. This is my couenant which ye shall keepe betweene me and you, let euery man child among you be circumcised. And the Apostle saith, I haue receiued of the Lord that which I haue deliuered vnto you. And Christ himselfe instituted Baptisme, and sent forth his Disciples to preach the Gospell. All these testimonies as a cloud of witnesses doe confirme vs in this truth, that none hath power & authority in the Church to institute a Sacrament, but only God. And the reasons are apparant: First, the Sacraments belong to the seruice and worship of God: now it resteth not in man to appoint and prescribe a seruice of God, but to retaine and imbrace that which is taught by him, For in vaine they worship him, teaching for doctrines mens precepts. Againe, the Sacramentall signes haue Gods promises annexed vnto them, confirming vs in the same, which they could not doe, but by the blessing and benefit of him that promiseth: so that God onely is able to bestow grace, and he alone can appoint true signes of grace. For as he onely hath authority to seale the charter & pardon, [Page 17] in whose iurisdiction it is to grant it: so likewise God giueth the pledges and tokens of his grace which sheadeth the graces of the Spirite into our hearts. Wherefore, the reuerent Sacraments of the Church, none can institute by his authority, but onely God: and hence it is, that the signes haue the names of the thinges signified. None but Christ himselfe could say of the bread, This is my body: none but hee could say of the cup, This cup is the new Testament in my bloud: none but hee, breathing on his Apostles could say, Receiue the Holy Ghost: none but hee could make the water in Baptisme to be the lauer of regeneration.
Let vs see what good and profitable vses arise from this Ʋse 1 doctrine. First, if the Sacraments bee the ordinances of God, then they depend not on the worthinesse or vnworthinesse, fitnesse or vnfitnesse vices or vertues of the Minister: but all their efficacy and force hangeth on the holy institution of Christ Iesus. The Ministers impiety & wickednesse maketh not a nullity of the Sacrament, neyther hindereth the fruite of the worthy receiuer, no more then the piety and godlinesse of a faithfull Minister can profite an vnworthy receiuer. Indeede, the Church must indeuour that they bee cleane which beare the Vessels of the Lord, Esay 52, 11. and that the Ministers thereof may bee holye and vnblameable, according to the Apostles1 Tim. 3, 2. rule, but we must not measure the profit of the receiuer, by the person of the Minister. If a theefe do steale a sack of corne, we see if he sow it, it groweth vp and bringeth foorth increase, because the fault resteth not in the seede which is good, but in the sower which is euill: so doth the Sacrament profite the faithfull, howsoeuer hee bee vnfaithfull that doth administer it. Wee see if the seede-man haue foule, filthy, and vncleane hands that soweth, yet if the seede be cleane, sweete, and faire, it prospereth: so the holy things of GodEuill Mininisters may deliuer the good things of God. cannot be defiled by the corrupt and sinfull life of the Minister, while he deliuereth nothing of his owne, but dispenseth the ordinances of God. Thus [Page 18] we see that whether the Minister be good or euill, godly or vngodly, an heretick or a Catholike, holy or prophane, the effect is all one, the worthines of the Sacrament dependeth not on man, but proceedeth from God; and therfore all such as contemne the Sacraments of God for the sacriledge of man, shal beare their condemnation whosoeuer they are. The two sons of Ely, Hophni and Phinehas, were1 Sam. 1, 22.23. exceeding sinners against the Lord, yet because the people of Israel abhorred the sacrifices of God, and trode his worship vnder their feete, the wrath of the Lord was kindled against the whole land, and hee denounced1 Sam. 6, 11. sore iudgements against thē. So then, the offence of the Priests was no defence of the people: but as the Priests gaue the offence, & the people tooke it, so God boūd thē together in the same iudgement. So we must know, God will not beare the contempt of his ordinances vnder any pretence whatsoeuer of the Ministers wickednes & vnworthines: if his hand be corrupt, let thy heart be vncorrupt; though his sins be his own, yet the Sacram. be Gods: he may minister cōfort to thee, tho he bring none to himselfe: as the workmē that builded the Arke prepared a means to saue other, but were drowned thēselues, or as the bels tho they moue not themselues, yet serue to bring others to the exercises of religion, or as the Scribes that pointed the way to the wise-men, but themselues vouchsafed not to step out of doores to enquire after Christ. The eares of corne do carry the corne with the chaffe to be purged and cleansed in the barne, & though the chaffe be vnprofitable, yet it profiteth the corne, as the Lanthorne holdeth the candle to giue light vnto others that are the passengers. As gold is gold, of whomsoeuer it is giuen and receiued: so the Sacrament is truely a Sacrament, whether it bee giuen of a good or euil Minister: so is it with the word of God. This appeareth by the words of Christ our sauiour, Math. 23. The Scribes and Pharisies sit in Moses seate: Mat. 23, 2, 3 all therefore whatsoeuer they bid you obserue, that obserue and doe: but after their workes do not, for they say and do not. Albeit then, the Scripture condemneth such as giue offences, yet such as [Page 19] take offence are not thereby iustified; let vs magnifie the ordinances of God, and then we may expect a blessing at his hands. This is that which the1 Cor. 3, 6, 7 Apostle teacheth. I haue planted, Apollos watered, but God gaue the increase: So then, neyther is he that planteth any thing, neither he that watreth, but God that giueth the increase. Wherefore, the people of God notwithstanding the wickednesse and vnworthines of the Ministers, may safely and with a good conscience vse their ministry, both hearing the word frō their mouths, and receiuing the Sacraments at their hands: and both of them are effectuall and auaileable vnto saluation, neither do they defile themselues by their corruption. The Donatists in former times, & the Anabaptists in our daies, teach that such scandalous Ministers as giue offence can profite vs nothing at al, nor further our saluation, nor doe vs any good, & that being defiled themselues by their sins, they defile also the Sacraments. Heereunto they bring the saying in the law of Moses, Whatsoeuer the vncleane person toucheth, shall be vncleane: & the soule that toucheth it shal be vncleane vntill euen. Likewise they alleadge the wordes of Haggai the Prophet, If a man beare holy flesh in the skirt of his garmant, & with his skirt do touch bread or pottage, or wine, or oyle, or any meat, shall it be holy? The Priests answered and said, No. Then said Haggai, If one that is vncleane by a dead body touch any of these, shall it be vncleane? The Priests answered, It shall be vncleane: So is this people, and so is this Nation before me, saith the Lord, and so is euery worke of their hands, and that which they offer there is vncleane. Therefore whensoeuer the Ministers are polluted with vices, they do pollute & prophane whatsoeuer they handle. I answere, these words are corrupted & depraued by these heretikes. The Prophet saith not by way of application, so doe you pollute the Sacram. and sacrifices of the people, but the drift of the place is to shew vnto vs that our works are polluted and abhominable in the sight of almighty God, and vtterly reiected of him, except they proceed from the fountaine of a pure heart & faith vnfained: so that albeit they be in their nature neuer so good, yet if wee bee vncleane [Page 20] and vnpure, we make them all vnpure to our selues: I say, to our selues but not to others. For why should they bear the blame of our impurity? or why should they bee punished for our iniquity? The Apostle speaking of the Lords Supper, 1 Cor. 11. saith, He that eateth and drinketh vnworthily, eateth and drinketh iudgement to himselfe, not discerning the Lords body: hee cannot eate and drinke iudgement to other men, but hee may to himselfe. Likewise, the same Apostle writing to Titus saith, Chap. 1.15. Vnto the pure all things are pure, but vnto them that are defiled and vnbeleeuing, is nothing pure: but euen their minde and conscience is defiled. No man can defile the Sacraments to others, but onely to himselfe, forasmuch as they take their nature and borrow their force from God, not from men: and therefore are not to bee esteemed by the vice or vertue of the Minister, but by the power and vertue of God. If a Prince should send vs a pardon by his letters pattens, and deliuer them into the hand of a wicked man, as God sent Iudas the son of perdition to the Children of Israel, to preach vnto thē that the kingdome of God was at hand: would we refuse the pardon because of the wickednesse of the messenger? Or may wee thinke it to bee lesse forcible and auaileable, because hee is an vngodly person? Woe then vnto those that bring in againe the damnable doctrine and practise of the Donatists, long since buried and shaken in peeces, who make a schisme in the Church, & depart out of the church for the faults & offences of the Ministers; because wee are not baptized into the names of the Ministers, neyther are made partakers of the supper of the Ministers: but we are baptized in the name of God, and we are made partakers of the Supper of the Lord. They are therefore their owne enemies, that looke too much vpon the messenger, and too Vse. 2 little vpon him that sendeth him vnto vs.
Secondly, is God the true and onely author and appointer of Sacraments? Then none must adde vnto, or take from the Sacraments instituted by him in the church, no more then vnto theDeut. 4. worde it selfe, Deutronomy 4. Yee shall put nothing to the word which I command you, neyther [Page 21] shall ye take ought there from, that ye may keepe the commandements of the Lord your God which I command you. And Reuel. 22, 18, 19. If any man shall Reuel 22, 18, 19. adde vnto these things, God shall adde vnto him the plagues that are written in this booke: and if any man shall diminish of the words of the booke of this prophesie, God shall take away his part out of the booke of life. If the Sacraments were the inuentions of men, they might also fitly receiue the additions and subtractions, the changes and the alterations of men: but seeing they are the ordinances of God, we must be content to haue them ordered by God. All Ceremonies therefore and rites deuised by men, as parts of Gods worship, are so many abhominations, and innouations of his seruice. As God onely can gratiously promise, so hee can onely effectually performe what he hath promised. Wherefore, we must condemne those as guilty of rebellion against God, that bouldly breake out eyther to deuise new Sacramentes, or to adde and detract from them that God hath ordained. We are commanded to rest in those that he hath appointed to the Church in his worde: for as well wee may deuise a new word, as deliuer a new Sacrament: aswell wee may coyne a new Article of faith, as bring in a new confirmation of of faith.
Thirdly, wee learne heereby, that they which condemne Vse 3 the Sacraments, and will not suffer them to bee of any force with themselues: and making small account of them doe esteeme them as trifles, or otherwise abuse them contrary to the institution, will, and commandement of Christ: all these do greeuously sinne, not against man, but against the author of them, that is God, who hath ordained them, and greatly indanger their owne saluation, as 1. Cor. 11. He that eateth & drinketh vnworthily, 1 Cor. 11, 29 eateth & drinketh his owne iudgement, because hee discerneth not the Lords body. If a man contemne or any way contumeliously abuse the seale of a Prince, he is punished: and therefore such as scorne and make a mocke of the Sacraments, which are the seales of God, cannot goe scot-free, but shall bee [Page 22] indighted of high treason and rebellion against his Maiesty.
The last point to bee considered in the description of a Sacrament is the end of them, where it is added, Whereby Christ and al his sauing graces by certaine outward rites are signified, exhibited, and sealed vp to vs. This is proued directly by the Apostle, 1. Cor. 10, 16. The 1 Cor. 10, 16 cup of bless [...]ng which we blesse, is it not the Communion of the blood of Christ? The bread which we breake, is it not the Communion of the bodye of Christ? So Peter speaketh Acts 2. of the other Sacrament,Acts 2, 38. Amend your liues, and be baptized euery one of you in the name of Iesus Christ for the remission of sinnes, and ye shall receiue the guifts of the Holy-Ghost. And Paul saith in another place, All ye Gal. 3, 27. that are baptized into Christ haue put on Christ. Our soules are washed in the bloud of Christ: his buriall, his resurrection his sanctification, his wisedome, his righteousnesse, his redemption is made ours, all his benefits are ours, as Christ is ours.
Vse 1 Let vs make vse of this point, and apply it to our selues. First, is Christ the summe and substance of all Sacraments? Then the Church of Rome is heere condemned, that say, we make the Sacraments bare and naked signes. God forbid that we should say so, or make them to be so: they are the sure seales of Gods promises, heauenly tokens, spiritual signes and authentike pledges of the grace, and righteousnesse of Christ giuen and imputed vnto vs. The Sacraments and sacrifices of the olde Testament were not bare signes. Circumcision was notRom. 2, 28.29. a bare signe, as Rom. 2. This is not circumcision which is outward in the flesh, but the circumcision of the heart. And In Christ Col. 2, 11, 12. yee are circumcised with circumcision made without hands, by putting off the sinfull body of the flesh, through the circumcision of Christ. Euen so Baptisme is no bare signe, it were great blasphemy so to speake; it were very great iniquity so to thinke. The grace of God doth worke with his Sacraments, and therfore the signes are neuer receiued in vaine of the faithfull and worthy receiuer. The water washeth not from sinne, [Page 23] the bread and wine feede not to eternall life: but it is the precious blood of Christ, that doth cleanse vs from al sin, and purchaseth for vs all grace, which is the life and the truth of the outward signes.
Againe, is Christ Iesus offered by God the Father in the Vse 2 right vse of the Sacraments? then God doth not deceiue or delude those that come vnto them. If any that come to the Sacraments, depart without grace, without Christ, without fruite, the cause is in themselues, the fault is not in God; forChrist is offered to all: but receiued onely of the faithfull. he offereth Christ to all, euen to the vnfaithfull, but they haue not hands to receiue him. If a Prince should offer a rich present, and he to whome it is offered, haue no hand to receiue it, he goeth away empty. When the Sunne giueth light vpon the earth, if men shut their eyes and bee wilfully blinde, they receiue no profite by it. When God offereth himselfe and his graces to vs by his word and Gospell, if we stop our eares and harden our hearts, it turneth to be the fauour of death to death: so is it in the Sacraments when wee come to them, God doth not feede our eyes with naked, vaine, and idle shewes, but ioyneth the truth with the outward token, and giueth the grace signified with the signe. If we bring the hand of faith with vs, which openeth the gate of the kingdome of heauen for vs, Christ is both offered and giuen to vs. But howsoeuer the signe be alwayes inseparably ioyned with the grace that is signified, in respect of God: yet hence it followeth not that both of them are of all receiued. For the outward signe is offered to the hand, to the senses, and instruments of the bodye, which because all bring with them, all are partakers of the outward parts. But Christ who is signified by the signe, is offered to the soule and faith of the receiuer,2. Thes. 3, which because many want, they loose the fruite of their worke, and the benefite of their labour.
Thirdly, if the right receiuers receiue Christ, and with Vse 3 him all sauing graces needfull to eternall life: then the presence of vngodly men, that come to the same Sacraments [Page 24] with vs, and meete vs at the same Table, cannot hinder and hurt vs in our worthy receiuing. The vnbeleeuers and vnrepentant persons come indeed into the assembly of the faithfull, to heare the worde of God read, preached, and expounded, and as they come without faith, so they depart without fruite: yet their company defileth not the sauing hearer. So is it in the Sacraments: I confesse it were to bee wished, that the Church were pure without spot, and perfect without corruption, faire without blemish, and they euenGal. 5, 12. out off that trouble the same: yet sometimes itReuel. 2, 14.20. wanteth that good censure and godlye seuerity which is required to separate such as may infect with the leauen of their life and doctrine.
Againe, as the faith of the wise and worthy receiuer, cannot sanctifie the conscience of the hypocrite and offensiue liuer: so the infidelity or iniquity of another, shall not barre the faithfull soule from fruitfull receiuing to his saluation, according to thatEzek. 18, 20 saying, The righteousnesse of the righteous shall be vpon him, and the wickednesse of the wicked shall be vpon himselfe. Euery one is to prooue and examine himselfe, not to enter into the consciences and conuersations of other men: wee shall giue an account of our owne wayes and workes, not of the deformities of others which we cannot reforme and redresse. Furthermore, as in an Army euery man hath his standing, so in the Church euery man hath his calling: it is not in thePriuat men are not to meddle with the censures of the church. power of priuate persons, but of the Gouernors of the Church to draw out the censures of the Church against notorious offendors, and therefore in their slacking and negligence, the people must tollerate that which they cannot amend, and not make a separation or rent in the Church, as the manner of some is, disturbing the peace & quietnes thereof.
Vse 4 Fourthly, if Christ be offered, giuen, and sealed vp to vs in the Sacraments: then the Sacraments must be holden of vs in great price and estimation, for their profites sake, not lightly to be regarded, but reuerently to be esteemed. They that respect Christ in whom the tresures of al graces [Page 25] are laide vp, must regard the Sacramentes of Christ: and such as reiect them, reiect Christ with all his benefites, Vse 5 which who so doth, sinneth against his owne soule. Lastly, if they be signes and seales of grace offered: then the Sacraments make not a Christian, no more then the seale giueth the purchase or possession. The faithfull and the children of the faithfull are true Christians, differing from Pagans and Heathen before they be baptized.The Sacraments are signes, not causes of grace. And whosoeuer is not a Christian before he receiue baptizme, baptizme can make him none, which is onely the seale of the graces of God and his priuiledges before receiued. The worde of God and the Sacraments of God are both of one nature: but the word is not able to conferre grace, but onely to declare and publish what God will confer, inasmuch as to some it is the sauour2 Cor. 2, 16. of death to death, therfore also the Sacraments of themselues do not confer and bestow grace, hauing it tyed vnto them, or shut vp in thē. For if the Sacramentes did actually and effectually giue grace, by inherent power and vertue in themselues: it would follow from hence, that euery person baptized is certainely saued, and hath his sinnes remitted, or else that his sins remitted may returne and remaine and bee againe imputed. But when God graciously pardoneth sinne,Ezek. 18, 22. he remembreth it no more. Besides, that which is proper to God, ought not to be ascribed to the creature. Againe, we see Abraham was not iustified by his circumcision, hee was iustified by his faith; forGen. 15, 6. Abraham beleeued God, and it was imputed to him for righteousnesse: and afterwarde hee receiuedRom. 4, 10, 11. circumcision, to bee the signe and seale of his iustification. Notwithstanding, the Sacraments may bee saide to conferre the grace of regeneration and remission of sinnes, as they are instruments vsed of God, and as they are pledges & tokens to vs. They are meanes to offer and exhibit to the beleeuer, Christ with all his benefits, wherby the conscience is assured of comfort & saluation as the Princes letters are saide to saue the life of a malefactor, whereas they only signifie to him and others, that it is the Princes pleasure to fauor him. Again, they may not vnfitly [Page 26] be said to giue vs grace, because the signe exhibiteth the thing signified: the out-ward washing of the bodye is a pledge and token of the grace of God, so that whosoeuer vseth the signe aright, shall receiue forgiuenesse, and life euerlasting.
CHAP. III. That the parts of a Sacrament are partly outward and partly inward.
WE haue seene what a Sacrament is: now we are to consider in it two thinges, first his parts, then his vses: for in handling these two points, wee shall see what is the nature of a Sacrament. The parts of a Sacrament are of two sortes, some outward, open, sensible, earthly, visible, and signifying: some are inward, hidden, spirituall, heauenly, inuisible, and signified. For the nature of a Sacrament is partly earthly, and partly heauenly. If wee had beene wholy a spirite without body, hee would giue vs his guifts spiritually without a bodye: but seeing wee are soule and bodye, he giueth vs his Sacraments, that so wee may apprehend spirituall guifts by sensible thinges. The outward part is one thing, and the inward part is another thing: the outward is applyed to the bodye, the inward is applyed to the soule and conscience. This diuision and distinction of partsRom. 2▪ 28.29. appeareth plainely in sundry places of holy Scripture, as Rom. 2. Hee is not a Iew which is one outward, ne [...]ther is that circumc [...]sion which is outward in the flesh: but he is a Iew which is one within, and the circumcision is of the heart, in the Spirite, not in the letter: where wee see, hee maketh circumcision to stand of two parts, part in the flesh, and part in the heart, partly in the spirite, and partly in the letter. Heereunto commethCol. 2, 11. that saying, Ye are circumcised with circumcision made without hands: so that there is a circumcision without, and there is another within by the vertue of Christ. The same [Page 27] we may say of Baptisme, there is a baptizing of the body, and there is a baptizing of the soule: the body is washed with water, the soule is clensed by the precious bloud of our sauiour Christ, which is the hidden and mysticall part of the Sacrament. This appeareth by many examples recorded in Scripture. Simon the sorcerer, though he were baptized with water, yet his heart was not right in the sight of God, he remainedActs 8, 13, 21, 23. in the gall of bitternesse and in the bond of iniquity, so that albeit hee were baptized, yet he was not regenerated. The Israelites were partakers of the1. Cor. 10, 1, 2, 3, 4, 5. outward signes, not of the inuisible grace. They were all baptized vnto Moyses in that cloud and in that sea: they did all eate the same spirituall meate, they all dranke the same spirituall drinke, yet with many of them God was not pleased. The like may be saide of Iudas one of the twelue, he did eate the Pascall lambe as wel as the rest of the Apostles, but he did not eate Christ (who is the lambe vndefiled and without spot) as the other did. This is that also which Iohn theMat. 3, 11. Baptist teacheth, Indeed I baptize you with water to amendment of life, but hee that commeth after mee is mightier then I, whose shooes I am not worthy to beare, hee shall baptize you with the Holy Ghost and with fire: where, as the Baptist maketh two baptizers, himselfe and Christ, so hee distinguisheth their actions, his owne to wash with water, and the action of Christ to wash with the Holye Ghost. Neither neede wee to seeke farre for reason, to perswade any to beleeue this truth, that the nature of a sacrament, is neither wholy outward or wholy inward, but taketh part of both; seeing nothing can bee a signe of it selfe, but a signe is a signe of another thing, and seeing they are mysteries, they haue an hidden meaning and spirituall vnderstanding. If the water in Baptisme had not grace annexed vnto it, it could not be a mystery. We see the signe, we see not the grace which is inuisible. Now let vs come to the vses.
These parts though distinguished really one from another, Vse 1 that the outward parts cannot bee the inward, the [Page 28] earthly cannot be the heauenly, the seale can not bee the thing sealed, the token cannot bee the thing betokened, nor contrariwise: (for this were to alter nature and mingle heauen and earth together) yot in respect of the proportion betweene the signe and the thing signified, and of the coniunction of them to the faithfull, which receiue both the one and the other, one part is affirmed of the other. For wee must vnderstand that the Scripture in regard of this vnion, speaketh of the Sacraments two waies, to wit, properly and figuratiuely. Properly, when that which belongeth to the signe is giuen to the signe, and when the thing signified is giuen and applyed to the thing it selfe; and thus each part hath his owne, as Circumcision is calledGen. 17, 11. the signe of the Couenant. And the blood of the Lambe is calledExod. 12, 13 a signe: these are plaine and proper speeches, and without figure. Againe, when it saith,Lu. 21, 19, 20. My body which is giuen for you, my bloud 1 Cor. 5, 7. which is shedde for many for remission of sinnes, we must vnderstand the wordes literally as they lye. Figuratiuely, when the signe is giuen to the thing signified, and called by the name of it, as Christ is called1 Cor. 5, 7. the Passeouer: & theIoh. 1, 29. Lambe of God: his flesh is also saide to bee meate indeede, and his blood drinke indeede: the holy Spirite is calledEze. 36, 25. water, or else the name of the thing signified is giuen to the signe, as bread is called theMat. 26, 28. body of Christ, the cup is called the new Testament. These speaches must bee taken figuratiuely, and vnderstood by a change of name according to the intention and meaning of the Holy-Ghost: so that we must beware that we doe not take or mistake the signe for the thing, nor the thing for the signe, seeing the parts are distinguished in nature, though ioyned in the person.
Againe, albeit by Gods ordinance these parts bee so vnited, that by taking of the signe the faithfull are made partakers of the thing signified, no lesse truely then the outward signes are receiued of our bodily senses: yet wee must conceiue and consider, that these outward & inward parts remaine distinct and vnconfounded, and therefore [Page 29] we must take heed we take not one for another: we must not ascribe too much to the outward parts, and so take them for the inward, which hath beene the occasion of sundry errors from time to time. Some attribute too little to the out-ward signe, and some ascribe too much: both waies the Sacrament is abused and the parts are misapplyed. Hence sprang as a ranke weede in the Lords corne, the doctrine of transubstantiation or carnall turning of the substance of bread into the bodye, whereby the signe is swallowed vp, & the outward substance with them quite abolished; for their fained Christ hath consumed the outward signe, as the rich deuoureth and eateth the poore. Thus the signe is consumed and too little regarded. Others on the other side, cleaue too much to the outward signe, and rest in the externall worke, placing holinesse and remission of sinnes in the deede done: and thus the thing signified is little regarded and wholy abolished,Gen. 41, 4. as the euill fauoured and leane-fleshed Kine did eate vp the fat & well-fauored: this was Pharaohs dream, and the other is mans deuise. For these men giue all to the outward receiuing, placing holinesse and remission of sinnes therein, and thinking themselues sure and secure when the bread and wine is taken at the Lords table.
Thus all hypocrites, libertines, and carnall Gospellers doe: for all the religion, deuotion, and godlinesse of these idle and ignorant professors, standeth in outward resorting to the Church, and in an outward taking of the communion of the body & blood of Christ; which is to make an Idoll of the signe, and to flatter themselues in their euils to their owne destruction. For albeit a man haue beene baptized and haue receiued the Lords Supper, yet if hee liue wickedly and walke after his owne lusts, the Sacraments shall auaile and aduantage him nothing at all, but further his condemnation. Vse 3
Lastly, hath the Sacrament some partes outward and some inward, some seene and some not seene with bodilye eyes? Then it giueth occasion, both to parents to teach [Page 30] their children the meaning of these mysteries, and to declare vnto them the ordinances of God, as likewise to children and the yonger sort to aske and inquire of their parents, to heare and learne of them the doctrine of the Sacraments, thereby to know the mercifull promises that God hath made to his people. This appearethExod. 12, 26.27. & chap. 13 14, 15. directly, where the fathers are forewarned to teach their children the hidden mystery of the Passeouer, When your children aske you what seruice is this yee keepe? then yee shall say, It is the sacrifice of the Lords Passeouer, which passed ouer the houses of the children of Israel in Egypt, when he smote the Egyptians, and preserued our houses. So likewise Ch. 13, 14. speaking of separating and sanctifying the first borne for the seruice of God, hee chargeth parents to whet this doctrine on their children and to instruct them, how God with a mighty hand and outstretched arme brought them out of Egypt, out of the house of bondage. Againe,Iosh. 4, 6, 7.8, 21, 22, 23. wee see when the Lord had parted the waters of Iordan that the people might passe, he commanded Ioshua to set vp 12. stones in memoriall of the mighty and miraculous worke of God for his people against their enemies: and when their children should aske them in time to come, what was meant by those stones, they should answere that the waters of Iordan were cut off before the Arke of the couenant of the Lord. Hee would not onely haue themselues to profite by his wonderfull workes, but to retaine the remembrance of them, he would haue their posterity to know the cause & occasion thereof, and so glorifie his name for euer. Heereunto we may fitly ioynePsal. 78, 2, 3, 4, 5, 6, 7. what the Psalmist saith, I will open my mouth in a parable, I will declare high sentences of olde which wee haue heard and knowne, and our fathers haue told vs; we will not hide them from their children, but to the generation to come we will shew the praises of the Lord, his power also and his wonderfull workes that he hath done: that the posterity might know it, and the children which should be borne should stand vp and declare it to their children, that they might set their hope on God, cannot forget the workes of God, but keepe his commandements. [Page 31] All these things serue to this purpose, to shew that it is a duty and burden laide on the shoulders of all parents, to acquaint their children with the workes of God, especially with the benefits of our redemption wrought by Christ for our saluation. If they aske the question why Infants are baptized and washed with water into the name of the holy Trinity, wee must make plaine vnto them the meaning of that mystery. Wee must say vnto them, My children,How to teach our child [...]en the meaning of the Sacraments. this is a signe of the Couenant of Gods mercy to vs, and our duty to God: it is a mystery of our saluation, and teacheth that beeing in our selues vncleane, vnrighteous, vnholy, and sinfull, our soules are washed by the blood of Christ, euen as the water in baptisme washeth our bodyes: wherein the mercy of God is so much the more maruailous in our eyes, insomuch as the Iewes were entred into the couenant by cutting, lancing, and effusion of bloud in circumcision.
Againe, before they come to yeares ro receiue the holy Supper of the Lord, we must informe them at home, and declare the institution of that Sacrament and the comfortable vses thereof to them, so they may afterward come to this Communion with better warrant of their worke, with greater comfort to themselues, and with lesse danger to their soules. Wee must teach them, that as the bread is broken and the Wine powred out, so the body of Christ was crucified and his blood shed for the remission of our sins: and that if we beleeue in the Lord Iesus, we are nourished in our soules to eternal life by the passion of Christ our Sauiour, as certainly as our bodies are nourished with the creatures of bread & wine. Notwithstanding there is a generall defect of this duty in many parents, neither are children ready to inquire & learn at home, neither are parents able to answere any thing in these matters of God: waywardnes in the one, & worldlines in the other, & ignorance in them both, hath taken away all care and conscience from them, touching these holye and heauenlye mysteries, so that neyther the one teacheth, nor the [Page 32] other learneth, neyther the Childe enquireth, nor the father answereth.
CHAP. IIII. Of the first outward part of a Sacrament.
THe outward partes of a Sacrament are such things, asWhat outward parts are. vnder a certaine similitude and sikenesse do represent and signifie heauenly thinges, to assure vs they are as truely prelent and offered vs, as wee behold with our eyes, and receiue with our hands the earthly things giuen vnto vs. The outward parts of a Sacrament are in numberFoure outward parts of a Sacrament. foure. First the Minister: Secondly, the word of institution. Thirdly, the signe. Fourthly, the receiuer. All these and euery one of them are needful to the beeing and nature of a Sacrament: take them away or any of thē, and you take away the substance and bring in a nullity of the Sacrament. If there be no Minister, no word, no element, no receiuer: there is no Sacrament. If there be wanting eyther Minister to deliuer it or word to institute it, or element to represent it, or receiuer to take it: wee cannot assure our selues to haue any Sacramēt of God, but rather a tradition and inuention of our owne. In this place I take the word [part] in a generall sence and signification, and therefore do conclude in it, and comprehend vnder it, as well the Ministers and receiuers to bee outward parts of a Sacrament, as the signes themselues. All men do confesse that the signes are parts, because they are materiall: but I vndertake to prooue the persons both of him that deliuereth and of them that receiue to bee essentiall also. Besides, the actions of the Minister, and the actions of the receiuer are both of them significant (as is manifestly shewed) so that there is a fit resemblance betweene the workes of the Minister and the workes of God the Father; for God performeth the truth of that inwardly which the Minister doth outwardly: and the actions of [Page 33] the receiuer doe serue to instruct the faithfull what they are to doe by faith. Wherefore if the signes bee partes, because they are significant: then wee are to receiue the Ministers and receiuers as parts also, because whatsoeuer they do is significant also.
First then,The Minister is the first outward part of a Sacrament. there is required a Minister lawfully called, chosen, and ordained, hauing at the least the approbation and allowance of the Church to pronounce the words of institution, and to deliuer the outward signes to the receiuers. They are not makers of the Sacrament, but Ministers: not authors, but administrators: not deuisers, but deliuerers. Earthly Princes haue their letters patents, and their great seales, and keepers of the same: if another shall set to the seale that is not appointed the keeper thereof, is it not made an heinous crime worthy of heauy punishment? So the Lord is a mighty Prince, King of Kings, and Lord of Lords: he hath appointed his seales, to seale vp his promise of forgiuenesse of sinnes and eternall life: and he hath ordained his Officers as it were keepers of his great seales. God publisheth saluation and pardon to all beleeuers by his worde as by his letters pattents, and hee addeth baptisme and the Lords Supper as two broad seales for greater assurance and confirmation, and appointeth the Ministers to bee keepers thereof.
Whosoeuer therefore shall presume to set to any of these seales without warrant without a calling, without a function and direction from God himselfe being no officer, no Minister, no keeper of them, prophaneth these seales, and setteth to a counterfeit stampe. For as no man may preachRom. 10, 15. except hee bee sent: so no man may administer the Sacraments except he be called. This is it theHeb. 5, 4.5. Apostle teacheth. No man taketh this honor vnto himselfe, but he that is called of God as was Aaron: and Christ tooke not to himselfe this honor to bee made the high Priest: but hee that saide vnto him. Thou art my Sonne, this day begat I thee, gaue it to him. Now, to minister the Sacraments, is an honour [Page 34] in the Church, which none can take to himself at his own pleasure, but God must giue it. They should haue in their owne consciences a witnesse of Gods calling them to this office and honour. Wherefore the sacred functions ordained of God must not be prophaned by voluntary officers and vsurped offices: no man must take vpon him without a lawfull calling to teach these holy mysteries. Of these theIer. 23, 21. Lord complaineth, I haue not sent these Prophets, yet they ranne: I haue not spoken to them, and yet they prophesied. Thus these intruders did thrust their sickle into other mens corne.
The reasonsReasons why the Ministers onely are to administer the Sadraments. why the Ministers and no others are to intermedle with the Sacraments, are very apparant. First, because euery part and member of the Church hath his especiall office and his proper guifts to execute his calling: we see in a campe, the Souldiers in warre haue their standing-place in sight of their captaine who hath chosen thē to be warriors: so in the Church must euery one keep his seuerall calling in the presence of God, who hath in wisedome and mercy called him therevnto. Wee see in the naturall disposition of the body,See Booke 2, cap. 3. euery member hath his speciall vse, the eye to see, the hand to handle, the foote to walke, the eare to heare, and if one member should incroach vpon the office of another, it must needs tend to the destruction of the body. We see in the gouernment of an house and family, the husband and wife, the father and sonne, the maister and seruant know & acknowledge their places to rule and to obey, to command and to bee commanded, without intruding themselues, and incroching vpon the function, as it were vpon the free-holde of another. If wee would ascend a step higher, wee obserue in the affaires of state and matters of the commonwealth, euery man doth keepe within his owne listes and limits, and no man dare presume to charge any man or enterprise any thing in the Princes name & authority, without a sufficient warrant from the Prince himselfe: so may no man take vpon him any functions in the Church, vnlesse [Page 35] he haue a commission and commandement from the Lord. For as the Prince appointeth by what officers he will bee serued: so is it in the offices and officers of the Church, God hath placed and ordained the Apostle to plant, the Euangelist to second and assist, the Prophet to prophesie, the Pastor to feede, and hath set euery one1 Cor. 12, 12, 14. in his proper place and standing as it were in his watch-tower, out of which he must not wander and depart; It is a generall & common rule set downe by the Apostle, Let euery man abide in the same vocation wherein hee was called: and againe afterwards, Let euery man wherein he was called, therein abide with God. Whosoeuer therefore medleth without a lawfull vocation, as it were violently inuadeth another mans possession, as Ahab did the Vineyard of Naboth: and cannot do it without the checke & controlment of Christ Iesus, who is theIosh. 5, 14. Captaine of his owne hoast,Eph. 4, 15. the head of his owne body, theHeb. 3, 5, 6. Lord of his owne house, and theReuel. 12, 5. great King of his owne Church. Againe, Christ the Prophet and teacher of his Church, and the Prince of Pastors, hath committed the office of administration of the Sacraments to those alone to whō he hath committed the dispensation of his word and preaching of the Gospel: therfore if any other shall set to the seale, it is no true seale but a counterfeit stampe. The truth of this appeareth by the words of Iohn Baptist: Indeed I baptize with water, that is, I that am appointed a teacher in the Church, to make ready a people prepared for the Lord. And Paul beeing conuerted and called to preach, & to beare the name of God to the Gentiles, did without further word, warrant, or commandement, minister the Sacraments. Now then as we haue seene the truth of the doctrin, let vs consider the vses therof. First, is the Minister of the substance of the Sacram. and a principall part of Christs institution? Then he must consider, it is his duty, being authorised frō God & by his Church, to sanctifie the outward elements and administer the same, to deliuer the outward signes & offer thē to the receiuers. His workes therefore are to put apart & consecrate the signs to an holy vse, to open & declare the couenant [Page 36] of God, to pray for his blessing promised vpon his owne ordinance, to giue thanks for the blessed worke of our redemption, to offer, giue and deliuer aright the cretures so sanctified, in baptisme to sprinkle with water & wash the body to be baptized: & in the Lords supper to deliuer the bread to be eaten, and the wine to bee drunke, to the spirituall nourishment of the Church. So then the Minister ought not to refuse to baptize such as are broght vnto him. Shall the seruant refuse to doe the worke of his maister? When Christ the maister shall say, Goe and baptize: shall he answere againe, I will not? when the Centurion saith to his seruant, Goe, he goeth & when he saith Come he cometh. If the Lord keeper of the Kings broad seale should proudly and presumptuously disdaine to set the seale to the Princes letters pattents, were he not well worthy to bee displaced and remoued? So if the Minister through enuy, or hatred, or any other sinister affection, which ought not to be harbored in their breast, shall refuse to put the seale to the Lords Couenant, and hinder little children from comming to Christ, he deserueth iustly to be displaced and to beare office no longer in the citty of God, but to be remoued for his contempt,1 King. 2, 35 as Salomon put downe Abiathar.
Vse 2 Secondly, is it a necessary point of the Sacrament that it be ministred by a Minister? Then it condemneth all those that put these seales into a wrong hand, and all priuate persons that violently rush vpon this calling, and take vpon them to meddle with the administration of the Sacraments with vnwashen hands, seeing the dispensatiō of the word and Sacraments is so linked, annexed, and ioyned together by God, that a deniall of licence to do the one is a deniall to do the other, and contrariwise the licence to one is licence to the other. Christ neuer gaue to priuate persons any such commandement, hee neuer committed to them any such office, hee neuer commended to their care these holy actions, he neuer called thē to this honor, he neuer laide vpon them this charge; and therefore they [Page 37] haue no part nor fellowship in this businesse. If notwithstanding these restrainings of authority from them, they will run and rush forward, where they should hang backeward, their sinne lieth at the doore, their punishment hastneth and their iudgement sleepeth not.
Lastly, if the Minister be an outward part of the Sacrament, Vse 3 we must beware and take heede wee ascribe not to the Minister that which is proper to Christ, and so rob him of the honour due vnto his name. The Minister may offer the signe, hee cannot bestow the thing signified: hee may baptize the bodye, hee cannot cleanse the soule: hee may deliuer the bread and wine, hee cannot giue the body and blood of Christ: Iohn may wash with water, hee cannot giue the Spirite. Man indeed pronounceth the word, but God sealeth vp his grace in the heart: man sprinkleth the bodye with water, but God maketh cleane the soule by the blood of Christ: man may take away the filth of the flesh, but Christ must purge the conscience from dead works, who is that blessed Lambe of God thatIohn 1, 29. taketh away the sins of the world. For as Paul 1 Cor. 3, 6. planteth and Apollos watereth, but God giueth the increase: so the Minister offereth the element and outward signe, but God giueth the heauenly grace. It belongeth to the Minister to handle the externall part: it belongeth as a peculiar dignity to Christ to bestow grace, to giue faith, regeneration,Mat. 3, 11. and forgiuenesse of sinnes, and to baptize with the Holy-Ghost. This truth Iohn confesseth, I baptize with water, but one commeth after mee, who is mightier then I, he shall baptize you with the Holy-Ghost. Where we see, he maketh a flat opposition betweene himselfe and Christ, betweene his baptisme and the baptisme of Christ. As on the one side wee must take heede of the contempt of him that teacheth and ministreth the Sacraments, because the contempt of the word & Sacraments doth necessarily follow the contempt of his person: so we must beware we attribute or giue not to him more thē his right, lest the power of the word & force of the Sacraments be attributed to [Page 38] his person, whereby men rob God of his glory, & spoile themselues of the fruite of them both. This was it wherein the1 Cor. 1, 22. Corinthians offended, when they said, I am Pauls, I am Apollos, I am Cephas, I am Christs. Wherefore to keepe a golden meane betweene too much and too little, we must doe as if a Prince should send vs some present by one of the meanest messengers of his house, we would receiue him fauourably and entertaine him honourably for the guifts sake which he bringeth vnto vs: but the guift it selfe we would receiue for the Kings sake, from whom it was sent: So it becommeth euery one of vs to doe, God hath committed to his messengers and Ministers the word of reconciliation, we must haue them in singular loue for their workes sake that labour among vs, but the worde & Sacraments we must receiue for the Lords sake from whō they come. Thus much of the first outward part, to wit, the Minister.
CHAP. V. Of the second outward part of a Sacrament.
THe second outward part of a SacramentThe word of institution, a necessary part of the Sacrament. is the word, necessarily required to the substance of a Sacrament: forAugust in Ioh. 13. Tract. 18. the word is added and ioyned to the element, and there is made a Sacrament. This sacramental word, is the word of institution, which God in each Sacrament hath after a speciall manner set downe; consisting partly of a commandement by which Christ appointeth the administration of Sacraments, and partly of a promise annexed, wherby God ordaineth that the outward elements shalbe instruments and seales of his graces; as for example, when Christ saith,Mat. 28, 19. Goe teach all Nations and baptize them, there is a commandement to warrant the vse & practise of Baptisme: the promise likewise is in the next words, Into the name of the Father, and of the Sonne, and of the Holy Ghost. So touching the other Sacrament of his supper, [Page 39] when he saith,Mat. 26, 26.27. Take ye, eate ye, drinke ye, do this in remembrance of me, loe, there is the commandement, commanding the continuall vse thereof vntil the second comming of Christ. The promise is, This is my body which is giuen for you, this is my bloud of the new Testament shed for you and for many for remission of sinnes. Whatsoeuer signes of holye things God gaue to strengthen the faith of his children, we may see & discerne that God alwaies added the word to the seale, the voice to the signe, and doctrine to the sight, so that when the signe was seene, the worde was heard. When one of the Seraphins, bearing an hot coale in his hand which he had taken from the alter,Esa. 6, 6, 7. touched the mouth of the Prophet, hee said, Loe, this hath touched thy lips, and thine iniquity shall be taken away, and thy sins shall be purged. Now, wee know a coale hath not power and force to take away sinne, but the word vttered by the Angell did assure him that he should be purged by the Holy-Ghost, which was signified by the fire. So when Ieremy saw the rod of an Almond tree, the Lord saide vnto him, Thou hast well seene, for I will hasten my word to performe it. He ioyneth the signe with the word for a more ample cō firmation, signifying by the rod of almond (which first buddeth) the hastye comming of the Babylonians against the Iewes.
Againe, when Christ gaue to his Disciples the Holy-Ghost, hee breathed on them and said,Iohn 20, 22. Receiue the Holy-Ghost. The corporall blast and breathing was not the Holy-Ghost, but he added his word and promise with the outward signe, to assure them that with the breathing hee bestowed a blessing. Thus we see, that the Sacraments haue the worde alwayes ioyned with them: and without the worde, whereby their institution and vse is declared, they are as a dead bodye without life, as a dumbe shew without voice, as an empty cloud without water, and as a barren tree without fruite.
Let vs apply this doctrine to our selues. First it teacheth, that they partake not the Sacraments aright, that [Page 40] haue not the knowledge of the word, that are ignorant both of the ordinance and institution of God, and of the promise annexed to the institution of God: of which sort there are many in the world, that neuer labour to know what he hath appointed and commanded them to do. If they do as others of the Church do, therein they rest and seeke no further to be able to warrant their owne worke. If they heare the word spoken, if they see the body washed, the bread broken and the wine poured out, and receiue the outward signes, they regard no more, they go no higher, they imagine that they haue done enough,Vnderstanding of the institution, required of all. they neuer desire to vnderstand the meaning of the words which are necessary to bee knowne, comfortable to bee vnderstood, and profitable to be marked. If a man haue goods befallen, or legacies bequeathed vnto him by any will or Testament, will he not resort to his learned counsell, to be carefull to vnderstand the Testament, and know the meaning of the Testator? Christ Iesus before his death made his will, he hath made his children heires of his promise, hee promiseth to them forgiuenesse of sinnes in this life, and eternall life in the world to come. Doth it not now behooue euery faithfull Christian to search into it, and know what is promised and bequeathed vnto him? Men of this world for the most part make their eldest and first borne heire of all, and leaue little to the other: but euery childe of God is as the eldest and as theExod. 4, 22. first borne most deare to him, he shall receiue his double portion, the second shall haue no lesse then the first, nor the third lesse then the second, nor the younger then the elder, the first shall be as the last, and the last as the first, for hee may doe with his owne what he list. Againe, if a man doe leaue all his sonnes heyres and rich inheritors, for the most part lesse is bestowed on the daughters: but all the children of God, both his sonnes and daughtersRom. 8, 17. Gal. 4, 7. shalbe heyres, euen the Heires of God, and heyres annexed with Christ Iesus, their share shalbe as great as the portion of Sonnes. Moreouer when a man hath passed all the dayes of his life in carke & [Page 41] care, what can he giue to his posterity but earthly riches, and a transitory possession, a fading inheritance, leauing thē inheritors as well of his sorrow as of his substance? It is not so with the children of God. Christ by his last will and Testament hath promised to make his people sound in faith, rich in hope, blessed in the pardon of their sinnes, & heires of the kingdome which hee hath promised to them that loue him. This is a great and vnspeakeable comfort to all Gods children, whether high or low, whether rich or poore. So then we ought to bee much more carefull & earnest to know throughly & vnderstand perfectly the will of Christ, then any naturall child is to search the meaning of the wil of his natural father. And if men were not wholy carnall, they would be thus far spiritually minded.
Againe, is the word an outward part of the Sacrament? Vse 2 Then the Sacraments must neuer be separated & set apart from the worde. They are not dumbe shewes and idle signes, but haue alwaies the doctrine of God adioyning vnto them, to shew the end, vse, and profite of them, and the purpose of God in them. This appeareth in all places, where God gaue signes to confirme & assure the truth of his promises. When he gaue in mercy to Noah and al his posterity theGen. 9, 11. Raine-bow immediately after the flood as a signe of his couenant, hee addeth his word vnto the signe, My couenant will I establish with you, that from henceforth all flesh shall not be rooted out by the waters of the flood, neither shall there be a flood to destroy the earth any more. This is it the Apostle meaneth, 1. Cor. 11. Ye shew the Lords death till he come. Where hee teacheth, that the Lords Supper cannot be truely deliuered and rightly administred, vnles there be a declaration and shewing foorth of the death of Christ. Wherefore it is no Sacrament except the worde and doctrine be ioyned vnto it, by way of explication & exposition of the outward signe.
Lastly, those Sacraments are proued heereby to be no Vse 3 Sacraments, which are foisted and brought in without the warrant of the word. For take away the word, and what [Page 42] is the outward Element but a bare signe? What is the water in baptisme but common water? What is the bread in the Lords Supper but common bread? What is the wine but common wine, such as men vse, and all men may take at their ordinary tables? Seeing therefore such signes and Sacraments as haue not Gods commandement for their institution: nor promise of grace and saluation annexed vnto the vsing of them, are voide and nothing worth: hereby the imagined and deuised Sacraments of the Church of Rome are condemned, which deliuereth that it hath not receiued of the Lord, and imposeth that to bee beleeued which it neuer learned in the word. Hereby the last annoyling or extreame vnction is excluded, wanting the word to warrant the continuall practise of it. Also their confirmation hath neyther worde to institute the practise, nor element ro assure any grace, nor promise to approue any vse. True it is, they haue words to administer it, but they are words of men, not of God; vnwritten, not written: of tradition, not of Scripture. The like might bee saide of mariage, though we confesse and acknowledge it to bee an holy ordinance andHeb. 13, 4. honourable institution of God, yet was it made no Sacrament, hauing no word of institution, no promise of sanctification and saluation annexed vnto all the faishfull vsers thereof: neyther is it an instrument, whereby God applyeth Christ and his sauing benefits to the comfort and consolation of his children. Wherefore to conclude this point wee affirme, that neyther the sonnes of Romulus at Rome, nor of Remus at Rhemes shall euer be able to shew and proue, that they are to be acknowledged & receiued as Sacraments of the church which haue no warrant of the worde to command them, nor promise annexed to assure the sauing graces of Christ to the worthy receiuers of them. But such are their fiue pretended Sacraments of confirmation, penance, orders, matrimony, and extreame vnction, wanting eyther the word, or promise, or both: and therefore wee cannot receiue, we cannot acknowledge, we cannot beleeue them. [Page 43] Thus much of the second outward part, namely, the word of institution.
CHAP. VI. Of the third outward part of a Sacrament.
THe third outward part of a Sacrament is theThe signe is an outward part of the Sacrament. element or outward signe. For wheresoeuer there is a Sacrament, there must of necessity be a signe, such as water is in baptisme, and bread and wine in the Lords supper, not of their owne nature, but by the ordinance of God, which are sanctified by the especiall word and prayer. Therefore, Iohn the Baptist baptized with water: & Christ when he instituted his last Supper, tooke bread and brake it, and gaue it to his Disciples: Likewise hee tooke the cup, wherein was the fruite of the Vine, as appeareth when heMar. 14, 25. saide, I will drinke no more of the fruite of the Vine, vntill that day that I drinke it new in the kingdome of God.
Seeing then it is cleare, there must in euery Sacrament be a visible signe that may be seene and handled, let vs see how we may profitably apply this to our instruction. First, seeing the signes and Sacramental rites are outward parts: we must take heede wee ascribe not too much to the outward signe, and so commit idolatry to the creature. For the Water in Baptisme hath not power in it selfe & force to wash away sin, but by the ordinance of God it is made a signe and seale of regeneration. Euen as the water of Iordan where Iohn baptized, was no better then the waters of others places and Countries, neyther had any strength and vertue to cleanse the Leapars that washed in it: yet by the blessing of God, Naaman the Syrian 2 King 5, 12 14. washing himselfe seauen times therein, according to the direction of the Prophet, was cleansed and healed of his leaprosie: So the water vsed in the Sacrament of baptisme, [Page 44] is in nature and substance the same with ordinary and common water, neither hath it vigor and vertue to cleanse the soule, yet by the institution of God it is appointed to seale vp the assurance of remission of sinnes.
Notwithstanding, this confidence in the outward signe, which in it selfe is as nothing, hath since the fall of man rested and remained in his corrupt nature, flattering himselfe and deceiuing his owne soule. This fond and false opinion was in Adam immediately after his transgressiō; he did attribute too much to the tree of life (which had in it selfe no more life then the rest of the trees in the garden) and therefore God would thrust him out of the garden,Gen. 3, 22. least he should beguile himselfe with that conceite and imagination.
Thus did the Israelites trust too much in the Arke, a signe of Gods comfortable presence and protection, attributing saluation thereunto, saying,1 Sam. 4, 3. It may saue vs out of the hands of our enemies, therefore God ouerthrew them, and gaue them into the hands of the Philistims. The like we might say of their circumcision, they gloried much of it, and rested altogether in it, and thought themselues wholy discharged by it, howsoeuer they liued, and whatsoeuer they practised. This is the common error of the ignorant people, they imagine they haue done God good seruice, and sufficiently discharged their duty, when they haue beene at the Communion, albeit they know not what they haue receiued, nor how it is to bee receiued, albeit they know not nor vnderstand the meaning of the institution, nor to what end it was ordained. If they can say, Lord, wee haue eate and drunke in thy presence, wee haue beene at thine owne Table, wee haue sit downe with thee as thy guests, we haue beene partakers of thy Supper; they blesse themselues in their owne ignorance, and thinke thēselues as sound Christians as any that liue in the Church. Thus do these silly soules deceiue themselues, and instead of the comfort of the Spirite, they heape vpon themselues further damnation: if they see any wilfully abstaine and and [Page 45] sent themselues from communicating & comming to the Sacraments, they are ready to condemne them and cry out against them, and pronounce sentence vpon them: howbeit they neuer consider their owne wayes, that it were better neuer to receiue the Sacrament of the Supper of the Lord, then to receiue ignorantly, brutishly, and vnworthily, forasmuch as they are guilty of the bodye and blood of Christ. Not that any should bee nourished or encouraged in their wilful recusancy, but that al persons should learne to know what they do, and whereabout they goe, and wherefore they do receiue, and so walke in the light as children of the light, and thereby finde comfort & rest in their owne hearts.
Againe, we are taught hereby, that they are no Sacraments Vse 2 that haue no signe, no seale, no element to signify, to strengthen, and to seale vp the promises of saluation. For as we shewed before, that euery Sacrament must haue Gods word to warrant it: so must it haue an outward signe to approue the receiuing of it, and to signifie the spiritual grace offered by it. Heereby we learne what to hold of transubstantiation, a doctrine teaching that the bread & wine is turned into the very bodye and blood of Christ, namely that it is a very fable to mocke fooles withall. ForTransubstā tiation ouerthrowne. whatsoeuer ouerthroweth the nature and vse of a Sacrament, is not to be admitted but omitted, neyther to bee receiued but reiected. But transubstantiation ouerthroweth and ouerturneth both the nature and vse of a Sacrament: and therefore not to be admitted and receiued into the Church. For touching the nature of a Sacrament it is confessed,Iren. lib. 4. contr. haer. cap. 34. that it consisteth of two parts, the one earthly and the other heauenly: but if after the words of consecration, the bread and wine are transubstantiated into the body and blood of Christ, then the signe is taken away, the element is ouerthrowne, the materiall part is abolished; and consequently the nature of a Sacrament is ouerturned. And touching the vse of a Sacrament, there must be an analogy and proportion betweene the signe & [Page 46] the thing signified. As in Baptisme the element of water washeth and purgeth the bodye, so the Holy-Ghost through the blood of Christ cleanseth and sanctifieth the soule. Likewise in the Lords Supper, as the Substance of bread and wine receiued, strengtheneth and comforteth the body: so ChristIoh. 6, 33. receiued by faith nourisheth & feedeth the soule. The very true principall vse of this Sacrament is to confirme our faith, that as surely as those earthly creatures taken and applyed, feed our bodies to a bodily life: so the body and blood of Christ receiued and applyed by faith, feed our soules to eternall life. And do not all the faithfull feele a sweete comfort, so often as they come to the Lords table by this similitude & agreement, to consider and know assuredly, that as the substance of bread serueth to nourish and doth feede our bodyes, so Christ doth feede our soules? But if wee must beleeue, that the substance of bread and wine is changed & cleane gone, that nothing remaineth but accidents: where is this comfort and consolation? How can wee bee assured and strengthened, that as our bodies are nourished with the materiall elements, so in like manner our soules by feeding on Christ? Wherefore, while they take away the substance of bread which should nourish the body, the nature and vse of the Sacrament is destroyed, and wee are spoyled of the comfort of our hearts and strengthning of our faith, which wee should haue by this notable comparison and resemblance of the parts. So then, if wee would receiue comfort in comming to this Communion, wee must retaine the substance of the signe, as a staffe to stay vp our faith that it do not faile.
Lastly, seeing God giueth vnto vs outward signes of his grace, it serueth to teach vs, that wheresoeuer and among whomsoeuer God continueth his signes, he purposeth to bestow vpon them the things signified by the signes: & on the other side, where God denyeth the meanes, he also denyeth the thing, & whē he taketh away the sign, he taketh away the grace also. This we see in the Turkes and Sarazins, [Page 47] because he denyeth vnto them saluation, hee taketh from them the seales and assurances of saluation: and because he refuseth them to be his Church, hee vouchsafeth not vnto them the prerogatiues and priuiledges of his Church. Thus it falleth out in the preaching of the word: vpon those whom God determineth to saue, and to bestow vpon them the guift of faith, whereby they are entred into the kingdome of heauen, hee sendeth vpon them his word and causeth it to be preached vnto them: but when he will not shew mercy, but leaue a people in their miserable estate and condition, he withdraweth the Ministry from them, as we see in the Acts of the Apostles, Chap. 16. When they were gone throughout Phrygia and the region of Galatia, They were forbidden of the holye Ghost to preach the word in Asia: and after they were come to Mysia they assaied to go into Bithinia, but the Spirite suffered them not. Euen as when God will bring a famine vpon a land, he with-holdeth the early and latter raine, making the heauen to be as brasse, and the earth as iron: but when he will send plenty and open the windowes of heauen, he sendeth a gracious raine and showers vpon the earth: so when he will send a famine, not of bread, nor a thirst of water, but of hearing the word of God; hee taketh away his word and the meanes of saluation, that they shall wander from sea to sea, and runne to and fro to seeke the word of the Lord, and shall not finde it, but faint for thirst. If any aske the question wherfore the Lord forbad Paul to preach the word in Asia, and to come into Bythinia; we cannot assigne this to be the cause that they were vnworthy to haue the doctrine of saluation offered vnto them, forasmuch as they were as worthy as the Macedonians to whō the Gospell was preached, & no more vnworthy then the other Gentiles. Neither can we say this was the cause, that God foresaw how euery one would receiue or entertaine the Gospel, & that as he saw them ready and inclined to accept of the word or to reiect it, so he vouchsafed or not vouchsafed the same vnto them: for hee pronounceth [Page 48] openly, that he appeared to them of whom hee was not sought, and spake vnto them that neuer asked after him. Besides, this were to ground the cause of saluation vpon our selues, which is out of our selues, and to ascribe it to our owne merite, which is due onely to his mercy. We are all by nature the children of wrath, and destitute of the guift of faith: if there be any willingnesse in vs to obey, it proceedeth from the Spirite of God, who as he electeth freely, so he calleth freely. Now that which is spoken of the preaching of the word, may also be applied to the vse of the Sacraments. When he purposeth to strengthen the faith which hee hath giuen vnto vs, hee vouchsafeth the outward signes and seals of his promises, that thereby wee should be assured he meaneth to bestow vpon vs the inward grace represented by them. He dealeth iustly and vprightly with vs, hee hath no purpose to beguile vs and deceiue vs. For they are no bare or naked much lesse false and lying signes, but effectual instruments of the Spirite to conuey the mercies of God in Iesus Christ into our hearts, and therefore we must bee carefull to vse them conscionably, as certaine pawnes and pledges which God hath commended and committed vnto vs, that they might be as witnesses of his loue and fauour towards vs. And thus much of the third outward part, to wit, the signe.
CHAP. VII. Of the fourth outward part of a Sacrament.
THe last outward pa [...]t of a Sacrament is theThe receiuer is an outward part of the Sacrament. receiuer, which is as needfull as the outward signe. We vnderstand and take heere a receiuer in generall, for euery one that commeth to the Sacrament, whether good or euill, godly or vngodly, faithfull or vnfaithfull. Such a receiuer is likewise a necessary part of the Sacrament. For no signe hath the substance and essence of a Sacrament, vnlesse it be receiued. Though there bee a [Page 49] Minister to administer it, a word to warrant it, a signe to represent it, yet vnlesse there be a fit person to receiue it, ther can be no Sacrament. If the Minister should sprinkle water, and alleadge the words of institution where there is no party to be baptized, this were a prophaning, not a solemnizing of Baptisme: or if hee should take bread and wine with prayer and thanksgiuing, where none are present to communicate and receiue, this were to commit sacriledge, not to deliuer a Sacrament. Wherefore, vnlesse there be a body to be washed, and except there bee Communicants to partake the Supper, there can bee no Sacrament. This appeareth by the words of God vnto Abraham Gen. 17, 12. giuing vnto him circumcision, saying, Euery male childe of eight daies old shall bee circumcised. This also appeareth in theMat. 28.19. words of Christ speaking of baptisme, and charging the Apostles to baptize the nations in the name of the Father, and of the Sonne, and of the Holy-Ghost. Where he teacheth, that it is not sufficient to take water, but there must be a washing. So when he speaketh of his SupperMat. 26, 26, 27. he saith, Take yee, eate ye, drinke ye: so that there must not onely be bread, but giuing, taking, and eating: there must not onely be wine, but giuing, taking, and drinking thereof.
This truth being euidently deliuered, let vs see how it may be profitably applied. First of all, must the Sacraments Vse 1 necessarily be receiued? Then it teacheth that the Sacraments without their lawfull vse are no Sacraments at all: they are no signes of grace, if they bee not vsed. This condemneth the keeping, reseruing, holding vp, and carrying about with pompe & ostentation the Lords Supper, offering vp, kneeling downe vnto, and adoring a piece of bread: all which are horrible prophanations of that comfortable Sacramēt, wherby the people is robbed and depriued of a precious part of their peace in Christ. The bread feedeth not the body, reuiueth not the spirits, strengtheneth not the heart, by looking and gazing vpon it, by touching and handling it, but by eating, digesting, [Page 50] and feeding vpon it: so doth the Sacrament strengthen faith, not by reseruing and keeping it, but by vsing and receiuing of it. For Sacraments are actions, not dumbe shewes. Christ saide not, Heare ye, see ye, gaze ye on, but Baptize ye, eate yee, drinke ye, doe yee this in remembrance of me.
Vse 2 Secondly, are the receiuers an outward part of the Sacrament? Then the persons that are to receiue must know, that diuers duties are to be done and performed of them. The persons then that are to receiue, must ioyne with the Minister in prayer, in quickning their faith in the couenant and promises of God; beholding the former workes of the Minister, blessing, breaking, pouring out, and distributing, ratifying them in their hearts, and lastly by receiuing and applying to themselues the visible signes. For as we haue shewed, if the words of baptisme should be rehearsed ouer the water, and no person be present to be baptized, it is no baptisme: so if the words of institution in the Supper should bee spoken and repeated without eating, without drinking, without receiuing, it were no Sacrament. Wherefore, we must all learne to detest theBellar desacram. Euchar. lib. 4. cap. 2. absurd opinion of Bellarmine, and other procters of the Romish religion, which teach that the bread & wine being once consecrate, whether they bee receiued or reserued, whether they be distributed to be eaten & drunk, or whether they be kept in boxes & vessels of the church, for daies, moneths, and long times, and carried solemnly in procession: are notwithstanding stil the Sacrament of the body and blood of Christ. Against which dotage we spake in the former vse, and shall speakeBook. 3. c. 6. more in the third booke following.
Vse 3 Lastly, if the receiuing be an outward part, then wee are not to rest in the outward participation, for so farre went Iudas in the Passeouer: so farre went Simon that sorcerer in baptisme: and so farre wentCor. 10.1, 2.3, 5. the Israelites, as the Apostle sheweth. They were all baptized vnto Moses in the cloud and in the sea: they did all eate the same spirituall meate, [Page 51] and did all drinke the same spirituall drinke, &c. yet with many of them was not God pleased, but they were ouerthrowne in the Wildernesse. And therefore Iohn Baptist said to the Pharises and Saduces, when he saw them come to his baptisme,Mat. 3, 7, 8. O generation of vipers, who hath forewarnd you to flee from the anger to come? bring foorth therefore fruite worthy amendment of life. Now our righteousnesse must exceede the righteousnesse of the Scribes and Pharisies, if we would enter into the kingdome of heauen. Let vs all therefore haue this profitable meditation, so often as wee deale with the Sacraments and come vnto them: we must looke further thē to the outward sight, we must consider more then the externall signe, otherwise as we approach without preparation, so we depart without edification. And thus much of the foure outward parts of a Sacrament, to wit, the Minister, the word, the signe, and the receiuer.
CHAP. VIII. Of Consecration.
BEfore we proceed to the inward parts of a Sacramēt, answerable to the outward by a fit proportion: it shall not be amisse in this place to speake somewhat of the Consecration of a Sacrament. First, we must consider what it is: for the truth being knowne, it will cast downe error, as the light scattereth the darkenesse. To consecrate thenWhat consecration is. is to take a thing from the ordinary and common vse, and to appoint it to some holye vse. This therefore is consecration, sanctification, and dedication of the outward signes, to apply them vnto an holy purpose. This is done, partly by the Minister, partly by the people, and partly by them both. The Minister taketh the water in Baptisme, which signifieth the blood of Christ, and he poureth it on the persō of the baptized: he taketh the bread and wine and poureth it out, he deliuereth [Page 52] them both: the people take and receiue, they eate and drinke in remembrance of Christ: and both Minister and people ioyne in prayer and thanksgiuing vnto God the Father for the mystery of our redemption accomplished by Christ our Sauiour, so that the Sacrament is consecrated by the whole action of the Minister and people together. This maketh the difference betweene common water and the water in Baptisme: this maketh the difference betweene that bread and wine of the Supper, and the bread and wine which is vsed for ordinary meat and drinke. True it is, in nature, in essence, in substance there is none: but in the end and vse. Common water wee vse for the washing of our bodyes: but the water in Baptisme is sanctified by prayer to another vse, to be a signe of the cleansing of the soule. Bread and wine at mens tables in their houses are set before them for the nourishment of their bodies: but at the Lords Table they are ordained of God to an higher and holier vse, euen to bee signes of the body and blood of Christ. This is noted by the Euangelists and by the Apostle Paul, thatMat. 26, 26. Mar. 14, 22. Luke 12, 19. 1 Cor. 11, 24. the Lord Iesus before he brake the bread and gaue it, hee blessed and gaue thankes to his Father, that hee had appointed him to bee the redeemer of the world, and giuen him authority to institute this Sacrament in remembrance of his death and passion. For whereas the Euangelist Mathew saith, he blessed: the other by way of exposition say Hee gaue thankes: so that the blessing heere spoken of, is Giuing of thankes, which also appeareth, Luke 9, 16. compared with Ioh. 6, 11. And the Apostle saith,1 Tim. 4. Euery creature of God is good, if it be receiued with thanksgiuing, for it is sanctified by the word of God and prayer. We see then that Consecration is, when a thing is separated from a common and ciuill vse to a more speciall vse,Iustin. in Apol. 2 which is done by the authority of the word, and by the vertue of prayer, whereby it hath his ful force, power, and vertue.
The knowledge of this point, serueth to cleere our Vse 1 doctrine, & to ouerthrow sundry errors of the Church of [Page 53] Rome. First, it sheweth that we hold and teach a consecration, that is, a sanctifying of the water in Baptisme, and of the bread and wine in the Lords supper, by the word, by prayer, and by thanksgiuing. The bread [...]d wine are changed, not in nature, but in quality: not in substance, but in vse: not in essence, but in the end: not by force of certaine words, but by Christs institution. We acknowledge and confesse a consecration, not a conuersion: a sanctification of the signes, not a transubstantiatiō of the substance into the body and blood of Christ. Hee blessed and praised his Father as Mediator of the Church, for the mystery of the redemption of mankinde: and he1 Cor. 10, 16 blessed the creatures, that they might bee effectuall signes, and serue for the confirmation and increase of our faith.
Secondly, we are taught, that consecration is not a bare and historicall reading of the Scripture, neither a magical Vse 2 charme and incantation by force of certaine wordes, as though these words This is my body, being murmured and spoken ouer the bread, and, This cup is the new testament in my bloud, whispered ouer the wine, did fully finish a consecration, and made the elements to bee immediately changed into the body and blood of Christ, without any other obseruing of the institution. For the Lord Iesus in pronouncing these words did not speake to the bread or to the wine, but to his Apostles.
And hence it is, that the forme of Christs giuing of thankes is not set downe by any Euangelist, because our corruption and superstition is so great, that if wee had the words, we would ascribe power & force to the words, sillables, and letters, & therfore the manner of his thanksgiuing is pretermitted. This inclination of the heart is apparantly seene in the Romish Church, who ascribe efficacy & operation to the pronouncing of certaine words, which is a part of sorcery & a point of witchcraft. Wheras we auouch, that the whol action of taking, breaking, pouring out, distributing, eating, drinking, praying, praising, and rehearsing the institution of Christ, are the consecration, [Page 54] that is, the separation of these creatures to this vse.
Thirdly, if after the Sacramentall actions, if after thanksgiuing to God, if after prayer that we may vse the Creatures to the confirmation of our faith, there doe follow consecration, sanctification, and change of the elements to another vse: then the power, effect, and working of the Sacrament dependeth not vpon the intention of the Minister: and therefore theConcil. Trident. sess. 7. can. 11. popish opinion is to bee refused and reproued, that holdeth it to bee no Sacrament, if the Minister haue not an intent and purpose in the administration thereof, at least to do that which the church doth, that is, to consecrate the elements and to make a Sacrament. If his mind bee not on his matters, and his heart on his businesse in hand, they holde it can be no Sacrament. For otherwise saith Bellarmine, If a Priest should reade the Gospell at the table of Prelates and religious men, and in reading should pronounce these words, This is my body, this is my bloud, then all the bread and wine vpon the Table should bee consecrate and changed into Christs body and blood: which is not so, because his intent is wanting. Againe, if a father should leade his son to the bath, and there dip him in the water, And say, I wash thee in the name of the Father, and though he think nothing of baptizing him, yet it should be baptisme, if an intent of baptizing were not required. But I would gladly haue him answere this question: What if a father should intend Baptisme by dipping his child in the bath, whether that were baptisme or not? Or suppose the Priest we spake of, reading at the Prelates table, should haue a minde and meaning to consecrate all the bread and wine vpon the table, must it of necessity be a Sacrament, and reall change of al? Or admit the former Priest being in the saide Prelates wine celler, supposing himselfe to bee in the Church and to stand at the Altar, should pronounce the words of consecration with a purpose and intent to make a Sacrament, should al the wine in that celler be turned into the blood [Page 55] of Christ? Or if he being in a Bakers shoppe should there solemnely say, This is my body, with the foresaide resolution should all that bread be changed into the bodye of Christ? Let them speake plainely, let them tell vs directly what they hold. I thinke they will not say so: I am sure it is not so. For other things are wanting, that are needfull in this matter. We haue shewed, that a Sacrament is not made by bare pronouncing of certain words, ascribing force to them after the manner of enchanters, but the whole institution of Christ must be obserued;The Sacrament dependeth not vpon the intention of the Minister. there must be distributing and receiuing, there must bee prayer and thanksgiuing, and from the vse of these followeth Consecration: all which are wanting in the former examples and suppositions, there is no taking, no breaking, no distributing, no pouring out, no receiuing, no praying, no thanksgiuing. Wee see touching the word of God, with what intent and vnder what pretence soeuerPhil. 1, 18. Mat. 23, 2, 3. it be preached, if the Minister teach Christ crucified, howsoeuer hee bee affected, it may haue his effect in the heart, and worke faith in the hearer: so is it in the Sacraments, they haue their efficacy and operation howsoeuer the heart of the Minister be disposed. And as Isaac intended not to blesse Iacob but Esau, Gen. 27, 1, 4, 33. yet it hindered not the purpose and determination of God: so the corrupt intent, the wandering imagination, and rouing conceite of the Minister, cannot hinder the blessing of God in the Sacraments, being his owne ordinances. For the force of the Sacrament dependeth no more vpon the intention of the giuer, then it doth vpon the intention of the receiuer. Againe, if the right receiuing of the Sacrament depend vpon the intent of the Minister, what assurance can any man haue, that he hath euer receiued or shall euer receiue a Sacrament? What perswasion can we haue in our hearts that wee were euer baptized? What knowledge that we were euer partakers of the body and blood of Christ in the Supper of the Lord? Doth not this leaue vs vncertaine and vnsetled, without comfort, without [Page 56] fruite, without benefit by comming to the Sacraments, and setteth the poore distressed consciences of men vpon the rack? Alas, wee cannot know the heart1 Cor. 2, 11. and vnderstand the intents thereof, For what man knoweth the things of a man, saue the spirite of man which is within him? Furthermore, were not this hard dealing and extreame cruelty in God, to hang the saluation of men vpon the pleasure of the Minister, wherby our faith and saluation shall alwaies be doubtful? and should it not be vniust in God, to make the euill of the Minister to hurt the receiuer? Besides, shal it rest in the power of the Priest, (if this be a power) whē the people of God areMat. 18. gathered together in the name of Christ, and long earnestly to bee satisfied with his grace, to send them away empty, and so to frustrate their assembly, because his heart is straying, and his wits a wool-gathering? And if his intention be a matter of so great importance, what priuiledge hath the receiuer that cometh with faith, aboue him that commeth without feeling? Or what shall become of their owne doctrine,Ex opere operato. Ex opere operantis. that the Sacrament profiteth and is auaileable, being barely done & performed, if it depend vpon the working and operation of the Sacrificer? To draw to an end of this question,Bellar. lib. 1. de sacra. c. 28. our aduersaries themselues confesse, that the Church cannot iudge of things that are inward: whereupon wee frame this reason; If the Church cannot iudge of things inward, then it cannot iudge of the intent of the Minister: but they confesse it cannot iudge of inward things, therefore not of the intent of the Minister, & consequently althogh they be present at the action, they remaine doubtfull of consecration. Wherefore, Bellarmine foreseeing the inconuenience and absurdity of this vnreasonable & vncomfortable assertion, confesseth that if one of their Masse-Priests in his ministration,Bellar. lib. 1. de sacra. ca. 27. intend to doe as the Church of Geneua doth, it sufficeth to make a Sacrament effectuall and of force, This is the confession of a knowne and sworne enemy: Wherby we see, that howsoeuer they say we haue no Ministers, no ordination, no consecratiō, [Page 57] no Church, that our Sacraments are no better then the feasts of Ceres and Bacchus, and lay many false accusations to our charge, that the Supper of the Lord with vs is no Sacrament, but a bare signe without grace, without effect, without vertue: yet they are constrained to confesse and yeeld thus farre, that if a Masse-munger purpose to do as the reformed Churches do, his doing is effectuall, and the Sacrament is good. The effect of this point is this, that if we desire to be comforted & assured of Gods fauour whē we come to his Supper, we must not hang the profit of his ordinances vpon the weak & vnstable foundation of Popish intentions. And if there were no other point in controuersie betweene the Church of Rome and vs then this which now we haue in hand, it were sufficient to make vs abhorre and abiure the Popish religion: in which they that liue, cannot assure thēselues whether euer they were baptized, or receiued the Lords Supper, or were married, or absolued of their sinnes, whether they haue any Sacraments, any Priests, or any Popes; forasmuch as all these hang vpon the slender thred of the Priests intention. The Apostle saith, Rom. 14.23. Whatsoeuer is not of faith, is sinne. But they cannot directly proue or know, whether the Priest going about his businesse, intended to baptize thē, or to deliuer the Eucharist vnto them, or to marry them, because they know not his heart: and therefore in their adoration and worshipping of the Sacrament, they may be Idolators, and cannot secure themselues from feare of committing Idolatry. For if the substance of bread & wine remaine in their nature, it followeth by necessarie consequence, that they fal downe to a piece of bread, and commit greeuous Idolatry in the grossest kinde, whereof the Gentiles would be ashamed. The like might bee saide of their Sacrament of Orders. It is not to be proued or knowne, that hee which ordered the Pope had an intention to giue him Orders. They say it is an high point of faith, to beleeue that the Bishop of Rome is the successor of Peter, the Vicar of Christ, and the head of the [Page 58] Church: yet if the Priest that baptized the Pope had no intention to baptize him, then is he no member of the Church, much lesse the head of it: and if he that ordained him had no intention to ordaine him, then is he no Priest, much lesse the high Priest: and therefore they must rest altogether doubtfull and vncertaine, whether Clement or Paul, or any other sitting in the Popes Chaire and sea of Rome be true Pope; and thereupon cannot assure themselues, whether the Decretals which passe vnder the name of Popes, were indeed their Decretals whose names they carry.Popish shifts to iustifie the Priests intention. True it is, notwithstanding the grossenesse of this assertion, they haue inuented sundry shifts to couer their owne shame and nakednesse: but they are as figge-leaues which are easily pulled away. Among the rest two are most principall, which do not suffice to heale the wound, but serue rather to make it wider. First of all, when they are vrged and pressed, that the Priests purpose and intention maketh the people alwaies in doubt, and leaueth them in a maze and mammering what they doe; so that they oftentimes adore an vnconsecrated Host, and call that God which is no God, but a bare bit of bread: Pope Adrian wil haue the Host adored with condition, & with a secret reseruation to himselfe, I adore thee if thou be Christ. And therefore Thomas of Salisbury forbiddeth a man precisely to beleeue that it is the body of the Lord. Thus though they fall downe with great deuotion at the eleuation of their God amight, yet all their adoration is made at hap-hazard, so that we may say to them as Christ doth of the Samaritans, Ioh. 4. Ye worship that which ye know not. For seeing their worship, to make it warrantable, must be ioyned with an [if] If it be Christ, it maketh them alwayes in doubt; and where doubting is, there is no faith; and where no faith is, there is sinne, as wee noted before, according to the doctrine of the Apostle Iames; Aske in faith, and wauer not.
The second shift is set abroach by Bellarmine, (which we touched before) that it sufficeth, if he intend to make [Page 59] no more then that which the Church maketh: & to draw out the Spiders web as long and large as he can, he saith, It is not needefull for the Priest to doe that which the Church of Rome doth, but it shall suffice, if his intention be to do that which the Church of Geneua doth. But this is a poore beggerly shift, that cannot helpe him: both because he will haue it to suffice to worke this strange feate of transubstantiation, to do that which is done out of the Church, by schismaticks, by hereticks, and by Infidels: For such hee accounteth those that are of the Church of Geneua; he acknowledgeth them to bee no Church, because they are not subiect to the Bishop of Rome, neyther submit themselues to his authority and iurisdiction. And againe, because the Church of Geneua hath an intendment not to make the body of Christ in their consecration, so that their intention is not to intend it. Thus we see what silly stuffe they bring. But as they that are in danger of drowning, are ready to catch hold of euery rush or reede to see if they can saue themselues: so do these Iesuites, or else they would neuer teach so strangely touching the Priests intention, that it sufficeth to make the bodye of Christ, to haue an intent not to make it. O miserable people led by such blinde guides! O wretched guides of such blinde people! what a wofull condition is this, that a man shall liue all the daies of his life in the bosome of their holy mother the Church, and yet her Sonnes and daughters can neuer assure themselues to haue beene baptized, (though they make the want of it a note of reprobation) or euer to haue receiued the Lords Supper, or to haue beene married, which also they make a Sacramēt, seeing all dependeth vpon the Priests intention and lawfull ordination? This is the lamentable condition of all those that liue vnder the hard yoke and heauy bondage of superstition. There is no peace nor comfort in such a doubfull and dolefull religion. Wherefore as the Holy-Ghost saith, Reuel. 18, 4. Goe out of her my people, that yee be not partakers of her sinnes, and that yee receiue not of her [Page 60] plagues. Thus much of Consecration.
CHAP. IX. Of the first inward part of a Sacrament.
THe outward parts of a Sacrament haue hitherto beene declared, by a diligent performance whereof Consecration is performed: now the inward parts follow to be considered, and handled of vs, in which the very soule and life of the Sacraments consisteth. For the outward parts profite nothing without these, as the word profiteth nothing, except the inward and true husbandman giue the increase; according to the Apostles words,1 Cor. 3, 7. Hee that planteth and he that watereth is nothing; but God that giueth the increase: so the force of the Sacraments is to be looked for, frō the Creator that did institute them. Peter saith,1 Pet. 3, 21. Baptisme doth saue vs, but hee addeth, not Whereby the filth of the flesh is washed away, but in that a good conscience maketh request to God. As the Apostle Paul teacheth, that1 Tim. 4.8. Bodily exercise profiteth little, but godlinesse is profitable to all things: so the outward signe profiteth little, but the inward parts being applyed and receiued, are profitable to all things.
Behold the creatures which God vseth, as instruments of his mercy toward vs, the Sunne, the Moone, the Stars, fire, water, hearbes, and such like: wee ought not to put any confidence in them, nor admire them as first and chiefe causes of any benefits. So our trust ought not to be in the outward signs though ordained of God as holy helps vnto vs (which were to conuey his glorye to them) but our faith must bee lifted vp to God beeing the author of the Sacraments, and the creator of all things. The inward partes of a Sacrament are such inuisible and heauenly things as are signified vnder the earthly & outward parts. Wee heard before, the outward parts of a Sacrament to be these, the Minister, the word, the signe, and the receiuer: [Page 61] so the inward areWhat are the inward & inuisible parts of a Sacramēt foure in number, answerable to the outward, to wit, 1. God the Father: Secondly, the Spirite. 3. Christ. 4. the faithfull. Now there is a notable proportion and worthy agreement between the outward and the inward parts,The proportion betweene the parts. these resembling each other, as one face answereth another in the waters. For euen as the Minister by the word, offereth and applyeth visibly the outward element and signe to the body of the receiuer: So GOD the Father, by the Spirite, offereth and applyeth IESVS CHRIST inuisibly to the faithfull receiuer. This is the resemblance [...]nd likenesse betweene the external and internall parts: whereby wee see, that God the Father is represented by the Minister: the Spirite, by the word: Christ, by the outward element: and the faithfull receiuer by the outward receiuing. This conueniency betweene the signe and thing signified, doth S. Augustine notably deliuer in his 23. Epistle, when he saith, If the Sacraments should not haue some similitude of those things whereof they are Sacraments, they should bee no Sacraments at all: for of that resemblance, many times they take the names of those things whereof they are signes. Thus was it in the Paschall Lambe, represēting Iesus Christ vnto vs in a liuely figure,Ouid de Fast. lib. 1. Quid placidae Commeru [...]stis oues? not onely by reason of the innocency of this creature, but especially in that it was slaine by the Priest, and eaten by the faithfull, to signifie and seale vp the death of Christ, the vnspotted Lambe, the onely nourishment of our soules.
The first inward part is God theThe first inward part of a Sacrament is God the Father, Father, offering and applying Christ and his sauing graces to the faithful. The Minister offereth and deliuereth the outward signes to the receiuers, and can go no further: heerein hee representeth God the Father, who offereth Christ to all, albeit the reprobate receiue him not. He doth not dally and deale falsly with vs, but truely offereth in the Sacraments Christ with all his guifts and benefits, if we haue hands to receiue him, he is giuen to vs.
The vse of this doctrine is, first of al to distinguish betweene Vse 1 [Page 62] God and the Minister: the outward signes are giuen by the hands of the Minister, whether he be good or euill, but the truth and substance of the Sacraments is giuen by God the Father. Whosoeuer confoundeth these parts and workes, robbeth God of his glory, depriueth himselfe of the grace of Christ offered, and maketh flesh his arme. Wherefore, as the workes of God and of the Minister are distinct, so must these parts remaine distinguished, howsoeuer to the faithfull they are not separated and sundred, as in the publishing and preaching of the Gospel, the Minister speaketh vnto the outward man, and the sound therof entreth into the eare,Act. 16, 14. but it is God that openeth the heart, and speaketh to the conscience of the faithfull hearer.
Secondly, it serueth to strengthen our faith and helpe Vse 2 our weakenesse when we come to the Sacrament. So often as we see the Ministers of God appointed by him, deliuering the signes and setting them apart to their ends for which they were ordained: we must behold with the eie of faith, God the Father offering his Sonne to those that can receiue him. For if we come aright, we may assure our owne hearts, that what the Minister doth outwardly, the same the Father performeth inwardly, then which there cannot be a greater comfort. Let vs therefore behold with our eyes, the Sacramentall rites: let vs heare the promises that God maketh vnto vs: God the Father will verifie them, who hathIohn 6, 32. sealed vp his Sonne vnto vs. My Father giueth you that bread from Heauen. Hee will as surely giue Christ, as the Minister deliuereth the bread & wine. Albeit the Sacraments should be ministred by some hypocrite and wicked man: yet they haue as much force and as great efficacy, as if they were ministred by faithful and godly men. The vertue of the Sacraments hangeth vpon the Minister no more, then the goodnesse of seede dependeth vpon the sower: which if it light in good ground, wil bring forth plentifull fruit, albeit it be sowne of an vngodly and vnskilfull man.
Thirdly, consider heere the difference betweene a Sacrament and a Sacrifice. For wee learne from Vse 3 hence, that God the Father in the Sacraments doth giue his owne Sonne to the true receiuers. True it is, a Sacrament and a Sacrifice haue some affinity and agreement the one with the other. They haue this in common, that both were instituted of God, and haue him for the author of them. In both of them there are outward actions which haue inward significations: for the killing of beasts shewed plainely what our condition is, both that we are guilty of death, and could not be deliuered but by an offering for sinne, and that Christ Iesus is the true oblation to be offered to God vpon the Altar of the Crosse for our sinnes. Neuerthelesse, they differ also in diuers respects; as first in the end. The end of a Sacrament is not to offer it vp to God, but that it bee offered to vs and receiued of vs. The Minister offereth the signe, God the Father offereth the thing signified: wee receiue the outward element at the hand of the Minister, wee receiue the inward grace at the hand of God. But the nature of a Sacrifice, is, that we giue it, or offer it vp to God, according to his owne ordinance, whereupon also it is called an offering or oblation. True it is also, that some of the Sacraments of the old Testament vnder the law were after a sorte externall Sacrifices, as the Paschall Lambe: howbeit it is not so in the Sacraments of the Church of Christ, because the perfect Sacrifice of Christ once onely offered hath abolished and abrogated all outward Sacrifices. Againe, they differ the one from the other in the outward forme and manner of doing.Leuit. 16, 5. For the Sacrifices were burned in part or in whole with fire, to note out the purity of Christs Sacrifice, and the eternall Spirite, Heb. 9, 14. by which he was offered to God: whereas they were properly called by name of Sacraments, which were eaten or applyed to the bodye; and therefore altar was appointed for the Sacrifices, but a Table for the Sacraments that were eaten.
CHAP. X. Of the second inward part of a Sacrament
HItherto of the first inward part:The second part of a Sacrament is the holy Spirite. the second inward part of a Sacrament is the holy Spirite, as Math. 3. Hee shall baptize you Mat. 3, 11. with the Holy-Ghost and fire. So in Christs Baptisme, when he was baptized & prayed, theLuke 3, 22. Holy-Ghost descended in a visible shape like a Doue vpon him. And Paul saith,1 Cor. 12.13 By one Spirite we are all baptized into one body, whether we be Iews or Graecians, whether we be bond or free, and haue been all made to drinke into one Spirite. And the Apostle layeth downe the circumcision of the heart by the Spirite:Rom. 2, 29. Hee is a Iew which is one within, and the circumcision is of the heart in the Spirite. So the same Apostle, Titus 3, 5, 6. According to the mercy of God he saued vs by the washing of the new birth, and the renewing of the Holy-Ghost which he shed on vs abundantly through Iesus Christ our Sauiour. Nothing can bee fruitefull and profitable without his gracious worke in vs, he worketh and setleth the worde of promise in our hearts, and therefore we must necessarily hold the blessed Spirit to be an inward part of the Sacrament, making it and all other ordinances of God auaileable.
Vse 1 Now let vs proceed to the vses of this point, being the second inward part. And first of all, is the Spirite of God the sealer vp of the promises after that we beleeue according to the doctrine of the Apostle, After that ye beleeued, Ephes. 1, 13. ye were sealed with the holy Spirit of promise? Then as often as we heare the promise vttered by the Minister, it confirmeth vs that the Father by his Spirit worketh the same in our hearts. The water in baptisme, cannot by any force and vertue inherent in it, wash our consciences from dead workes to serue the liuing God, as it hath power to wash away the filth and corruption of our bodies. The [Page 65] bread and wine in the Lords Supper haue no inherent strength to nourish the soule to eternal life, as they haue to strengthen the body: they are instruments of the Holy Ghost, who worketh by them to the great comfort of the faithfull. Grace is not contained and shut vp in them, as water in a vessell, or as a medicine in a boxe: the Spirite helpeth our infirmities, sealing vp to our consciences the fruite of the word that is heard, and of the Sacramentall signes that are seene.
But because this doctrine is contradicted by the defenders of the Popish faith, it shall not be amisse briefly to propound their chiefest obiections whereby they would proue that the outward signes in the Sacraments haue force and power to saue and iustify sinners (howsoeuer the persons be disposed that partake them) & then to frame short answeres to euery one of them. For what needed this inward part of the Sacraments, to wit, the working of the holy Ghost, if the outward washing were effectuall to saue and to sanctifie the soules of all them that are baptized?Grace is not tied to the Sacraments. And if these graces were so tyed to the Sacraments that al which vse them should be iustified by them, we make thē more effectuall then the word of God it selfe is; forasmuch as all that heare the worde are not saued by it, nor transformed into the obedience of it, nor receiue life from it, nor are regenerated by it. Iohn the Baptist, who was the first Minister of that Sacrament, confesseth that hee could doe no more then wash the body, it lay not in his power to giue grace and to baptize with the Holy Ghost. Besides, wee see all in our daies are brought to be baptised, but all these are not by it regenerated:Acts 8, 13. as in the Apostles times Simon himselfe was baptised, yet he remained an hypocrite, and was destitute of true faith that ioyneth vs to Christ. But because we haue handled this point before, let vs come to such obiections as the aduersaries haue made and mustered together,Bellar. de Sacra. lib. 2, cap. 4. which are taken partly from types [Page 66] and figures, and partly from places of Scripture wrested from their true and naturall meaning. Touching the types borrowed, some from the olde and some from the new Testament, albeit it were sufficient to make this generall answere, that similitudes, parables, and comparisons do not proue; yet least we should seeme thereby to turne our backs and yeeld to the enemy, I will not sticke to propound them in particular, and vouchsafe to yeeld vnto them a particular solution.
Obiection. 1 The first type is drawne from the history of the creation, Gen. 1. The Spirite moued vpon the waters to make them fruitefull. As then the water receiued a certaine liuely force from the Spirit to bring forth the creatures, so doth baptisme to make vs new men receiue strength from the Spirite. Thus doth Bellarmine reason. I answere, Answere. this maketh directly against himselfe, and therefore he layeth about him like a blinde man, who instead of his enemy striketh himselfe. For heereby it appeareth, that the Sacraments do not giue grace, ex opere operato, that is, by the force and vertue of the worke done, and that words vttered haue no power but by the Holy Ghost. For as the Spirit gaue force to the waters wherby the creatures were fostered and formed, which were not of themselues auailable to giue life, being as it were dead, and without any vigor: euen so the Spirit maketh the water in baptisme serue to signifie and seale vp our regeneration, and not the bare and outward element. The bodye of man without the soule is dead and without life: so the water without the Spirite cannot conferre grace. It is the Spirite that quickneth, without it the water is as common water.
Obiection. 2 Another obiection is from the history of the flood, Genesis 7, 17. and the drowning of the Egyptians in the redde sea, Exodus 14. and the passing of the Israelites [Page 67] through the Riuer Iordan to the land of promise, Ioshua 4. where it appeareth, that the waters themselues saued his people. I answere, Answere. If the waters in the flood had a proper power to saue and preserue, why did they not saue all the world aliue? Why were any of the creatures at all drowned? Againe, this robbeth God of his honour and glory, to whom onely it is due, and giueth it to the element to which it is not due. For if Noah had beleeued that the waters could of themselues haue saued him, he should haue set vp an altar as a monument to the waters, and not builded one to God the Lorde, Genesis eight, verse 20. But the Scripture ascribeth all to the mercy and clemency of God toward that remnant and remainder of mankinde, because hee had seene Noah righteous and religious in that generation before him, Genesis 7, verse 1. Therefore it is said hee found grace in the sight of the Lord, Genesis 6, verse 18. That the Lorde stablished his couenant with him, Genesis 6, verse 18. That the Lorde had him enter with all his houshold into the Arke, Genesis 7. verse 1. That the Lorde shut him in the Arke when he was entred, Genesis 7, verse 16. That the Lord remembred him while he was in the Arke, Genesis 8. verse 1. And after the ceasing and decreasing of the waters, brought him out of the Arke, Genesis 8, verse 16. So that whereas the waters had of their owne nature ouerwhelmed them, euen the proud waters had gone ouer their soule to haue drowned them, God in mercy saued them, that they might ascribe the praise of their preseruation to the Lord of Hoasts, not to the power of the waters And if the Israelites had beene deliuered at the red sea, and in passing ouer Iordan by the strength of the waters, they would haue erected a trophee to them, & not haue sung a song vnto God.
Another type is taken from Circumcision, Genesis 17. Obiection. 3 whereof Paul speaketh, Colosians 2. Yee are circumcised with circumcision made without hands, in putting off the [Page 68] body of the sinnes of the flesh, by the circumcision of Christ, buried with him in baptisme; and Baptisme then is like vnto circumcision: but circumcision that is outward did truely and effectually cut off the flesh, and was not onely a testimony of cutting it away.
I answere, Answere. the Apostle reproueth such as would ioyne the ceremonies of the lawe with the Gospell of Christ, whereas now we haue no need of them at all, hauing the truth with vs of those shaddowes. And touching circumcision, there is no need to haue it brought in vse into the Church, forasmuch as we are inwardly circumcised by the power of Christ: So that there was a twofold circumcision, as there is also a two-fold Baptisme, the one outward in the body, the other inward in the heart: the one administred by the hand of the Minister, the other finished by the grace of the Spirite. Besides, if the outward cutting off the foreskinne of the flesh were alwaies effectual to cut away the corruption of the soul, how is it that they teach that the Sacraments and Sacrifices of the olde Testament were so farre from giuing grace,Rhem. on Heb. 10. remission, and iustification, that they were but shaddowes, obscurely representing the graces of the new Testament? How can they reconcile themselues, when they make this difference betweene the old & new Sacraments, that the old did onely signifie, the new containe and conferre grace and sanctification? Thirdly, if the outward cutting off the flesh, did by the worke done giue grace, and that the signe were not to be separated from the thing signified, how commeth it to passe that Ismael being circumcised as well as Isaack, and Esau circumcised as well as Iacob, yet one beeing borne after the flesh, persecuted him that was borne after the Spirite, Genesis 21. Galathians 4.29. the other was not beloued of God, neyther had grace giuen vnto him, as the Scripture saith, Rom, 9, 13. Iacob haue I loued, but Esau haue I hated? Lastly, the outward circumcision that is in the flesh, may bee out of the Church and receiued of them that are no [Page 69] members of the Church; as it was of the Idumeans, Ismaelites, Samaritans, and such as were strangers from the couenant, as also the Turkes and Sarazins receiue it in our daies. So is it with baptisme, it doth not bring vs iustification by the outward worke done, but sometimes it may go before the signe, and sometimes follow after. The like might be said touching Manna giuen vnto the Israelites, Exod. 16. and the water of separation, Num. 19. We may ioyne all these together, because the force of them is alike, and therefore the answere to the one is an answere to the other.
The next type is touching the cleansing of Naaman the Obiection. 4 Syrian, by washing seauen times in Iordan, 2. Kings 5. as then those waters did truely heale him, so the water in baptisme doth heale the soule and iustifie the sinner. I answere, Answere. this is to draw from a wrong supposition, a false conclusion: forasmuch as euen those waters had no such inherent power or secret vertue, but onely for the present by a miraculous dispensation of God, they cleansed him of his leprosie: neyther had they of themselues any other hidden vertue included in them then the Riuers that wer in Damascus. 2 Kings 5, 12. And therefore Naaman being cleansed did not magnifie the strength of that water aboue all other Riuers in other regions, but the great mercy of God toward him, and promised he would worship no other God but the God of Israel.
The next type is from the poole of Bethesda Iohn 5. Obiection. 5 which healed all manner of diseases at the mouing of the waters: and the waters in Siloam, wherewith the blinde man is commanded to wash, Iohn 9. I answere, Answere. the Scripture is plaine that an Angell went downe at a certain season into the poole & troubled the water, without which moouing and stirring of it no cure was wrought at any time.
Againe, if this power had beene naturall and inseparably tyed vnto it, then the water would haue cured and healed all the whole multitude of impotent persons, [Page 70] of blinde, of h [...]lt, and of withered that should step into it, contrary to the expresse words of the text, Whosoeuer did first after the troubling of the water step into it, Iohn 5, 4. was made whole of whatsoeuer disease he had: So that the poore impotent man which had an infirmity 38. yeares needed not to haue complained, that no man (when the water was troubled) would put him into the poole, but while hee was comming, another stepped downe before him. And touching the blinde man he was not healed and helped, eyther by the spittle, or the clay, or the waters, or by the force of all them together, which had of thēselues serued and sufficed rather to haue hindred the sight, then to haue opened the eyes: it was the miraculous worke of Christs own hand, who worketh sometimes aboue means and sometimes contrary to meanes. Thus much touching the obiections arising from sundry types and allusions, which hee hath heaped vp and hudled out of the olde and new Testament.
Now touching the obiections drawne from expresse Obiection. 1 places, we will briefly runne them ouer, forasmuch as many of them conclude not for them, but against them. First of all, Iohn Baptist saith, I baptize you with water, but hee that commeth after mee shall baptize with the Holy-Ghost, Math. 3. I answere, Answere. Iohn sheweth in these words that he was onely the Minister of the outward signe, and could worke nothing in the hearts of men: whereas Christ whō he pointed out and of whom he spake, would bestow the Spirite vpon them, and those things which belong vnto their saluation. Euen as the Apostle speaking of his ministry, doth notably in other words expound this saying of Iohn, 1 Cor. 3. I haue planted, Apollos hath watered, but God giueth the increase: so that neither he that planteth nor he that watereth is any thing, but God that giueth the increase. That which Paul vttereth touching the preaching of the word, and Iohn of the Sacrament of Baptisme, we may fitly transferre and aptly apply to the Supper of tho Lorde, wherein the Minister doth distribute the bread and deliuer [Page 71] the cup of the Lord, but the Lord himselfe doth feed those that beleeue in him with his body & blood, which is meate indeed and drinke indeed.
The next testimony is taken out of Marke 16, 16. Hee Obiection. 2 that beleeueth and is baptized shall be saued. Heere the force of sauing is ascribed to baptisme, not to faith: now it cannot saue, but by iustifying and washing away the filthinesse of our sinnes. I answere, Answere. in the Apostles dayes, men of yeares and not infants onely were baptized, in regard whereof, profession of faith, and confession of sins did go before, Math. 3, 6. They were baptized, confessing their sinnes. Againe, Christ our Sauiour teacheth, that saluation dependeth on faith, Iohn 5, 24. He that beleeueth is passed from death to life: he neuer said, Whosoeuer receiueth the outward baptisme is passed from death to life. It is faith that ioyneth vs to God, and not the washing of the body with water.
Lastly, if grace were tyed to the outward signe, hee would haue said, He that is not baptized shalbe damned; whereas Christ saith onely, Hee that beleeueth not shall bee damned. Neuerthelesse, faith and baptisme are both ioyned together, that euery one should submit himselfe to the ordinance of God, and know that to the guift of faith he must annexe the vse of the Sacraments.
The third testimony is borrowed from the conference Obiection. 3 of Christ with Nicodemus, Iohn 3. Except a man bee borne againe of water and the Holy Ghost, hee cannot enter into the kingdome of God. I answere, Answere. It is not necessary to vnderstand this place litterally of the water in baptisme, but of the grace of Christ which cleanseth the soule as water doth the body, which in other places is called The water of life, Iohn 4, 11. and 7.38. where speaking of the water of life, the Euangelist addeth, This hee spake of the Spirite, which they that beleeued in him should receiue. Againe, water is ioyned with the Spirit in this place, as fire is ioyned with the Spirite in another place, Math. 3, 11. He shal baptize with the Holy Ghost and with fire: but there is no necessity, [Page 72] nor so much as probability there to vnderstand fire properly, why then should we take water properly in this place? and wherefore in places that are like, should wee seeke a meaning that is vnlike? Lastly, these words cannot enforce any thing to proue that there is any inherent force in the outward element, seeing the Spirite is ioyned with it, which addeth power and giueth efficacy to the water, as it doth also to the worde in all the sauing hearers of it: for as the word is a bare sound without the Spirite, so baptisme cannot saue without the Spirite.
Obiection. 4 The last testimony and witnesse is produced out of the Acts of the Apostles, Chap. 2.38. where Peter exhorteth the Iewes, that were at his preaching pricked in their hearts, to beleeue in Christ Iesus whom they had betrayed and crucified, saying, Repent and be baptized euery one of you in the name of Christ for the remission of sinnes: and chap. 22, 16. where Ananias perswadeth Paul to bee baptized, and to wash away his sinnes, calling on the name of the Lord. In both which places, forgiuenesse of sinnes is ascribed to baptisme, and therefore it giueth and conferreth grace. I answere, Answere. It is the beleeuing in the name of Christ that washeth away sinnes, and purgeth our consciences from dead workes: forasmuch as he maketh the outward worke auaileable by the inward grace of the spirite. Againe, hee ioyneth inuocation of the name of God with the outward signe, which hath the promise of saluation annexed vnto it, as the Apostle testifieth, Rom. 10, 13. Whosoeuer shall call vpon the name of the Lord shall bee saued. Thus we haue seene the principall pillars of the Romish error beaten and battered in pieces, & euery reason that caryeth any colour laid euen with the ground, so that we are wholy to ascribe to the Spirite of God the lauer of regeneration, and the answere of a good consciēce toward God.
Againe, is the Spirite of God an inward part of the Sacraments? Then wee must learne and remember, that we can neuer heare the word or receiue the Sacraments with [Page 73] fruite and comfort, without the speciall assistance and inward operation of the Spirite of God. Therefore the Prophet ioyneth the Spirite and word together, Esay 59. I will make this my couenant with thee (saith the Lord) Esay 59.21. my Spirite that is vpon thee, and my words which I haue put in thy mouth, shall not depart out of thy mouth, nor out of the mouth of thy seed, nor out of the mouth of the seed of thy seed from henceforth and for euer.
A man indeede hath power to heare the word and to receiue the Sacraments, his will is free in these outwarde workes: but hee hath no power or strength to doe them with profite and comfort, except it be giuen him from aboue. Though we heare neuer so much, though wee communicate neuer so often, the Spirit must open our hearts, as he opened the heart of Lydia. So 1 Iohn 2. That annointing 1 Ioh. 2, 27. which ye receiued of him dwelleth in you, and ye neede not that any man teach you, but as that same annointing teacheth you of all things, and it is true, and is not lying. Likewise Acts 10. Peter preached the Gospell to Cornelius and his houshold, and while he yet spake to them, The Acts 10, 44. Holy-Ghost fell on them all which heard the worde. So also the Apostles being sent out with their commission, and commanded to preach the Gospell to eueryMar. 16, 20. creature, it is noted that they went forth, and preached euery where, and the Lorde wrought with them, and confirmed the worde with signes that followed. And Iohn 14. The Iohn 14, 26. Comforter, which is the Holy-Ghost, whom the Father will send in my name, hee shall teach you al things & bring al things to your remembrance which I haue told you. Pharaoh often heard Moses & Aaron, but he harkened not, but hardned his heart, because there was no inward touching or teaching of the Spirite.
The Israelites had heard & seene the wonderful things of God, yet they profited not in faith, in repentance, in regeneration: and the reason is rendred, Deuter. 29. Yee haue seene all Deut. 29, 2.3, 4. that the Lord did before your eyes in the Lande of Egypt vnto Pharaoh and vnto all his seruants, and vnto all his Land, the great tentations which thine eyes haue seene, [Page 74] those great myracles and wonders: y [...] the Lord hath not giuen you an heart to perceiue, and eyes to see, and care to heare vnto this day. When wee come to heare the word, which is a word of power, of life, and of saluation, when wee come to receiue the Sacraments, which are signes of Gods graces, and seales of his promises, we see many returne as ignorant, peruerse, corrupt, froward, rebellious, hard-harted, and disobedient as they came to these ordinances of God: and whence commeth this? how falleth it out? and what may bee the reason heereof? Surely it is not in him thatLuke 13, 24. Rom. 9, 16. willeth; nor in him that runneth, but in God that sheweth mercy, who giueth eyes to see, eares to heare, & heart to vnderstand, to whom hee thinketh good in his heauenly pleasure. Wherefore our dutye is, seeing the natural man perceiueth not the things that are of the Spirite of God, to pray vnto him to giue vs wisedome to see our corruptions, blindnesse, ignorance, and hardnesse of heart. Vse 3 Thirdly, doth the Spirit worke in vs by the word? Are the word and Spirite ioyned together? and doth he teach vs by meanes of the word and Sacraments? then we must not separate the Spirite from the worde and Sacraments, as the Anabaptists do,Against anabaptists depending on reuelations. which depend vpon reuelations, and inward inspirations, vpon priuate motions and diuine illuminations without the word. They will not be taught by the word; they wil not be strengthened by the Sacraments: but take away the vse of both, following their owne foolish fansies and diuelish dreames. They boast of the Spirite of God, and are led by the spirit of the Diuell. We must for our direction and practise learne, that as to rest vpon the Spirite without the worde is phantasticall and heriticall, and the mother of al errors: so the worde and Sacraments without the Spirite are no better then a dead carkasse without life, an empty sound without substance, a naked shew without truth, an empty casket without the treasure: and therefore we must knit them together, and assure our selues that the Spirite speaketh euidently in the Scriptures, the Spirite worketh effectually [Page 75] by the Sacraments, and the Spirite helpeth our infirmities to profite by them both.
CHAP. XI. Of the third inward part of a Sacrament.
THus much wee haue spoken touching the holy Spirite, being the second inward part: the third inward partChrist is the 3. inward part of a Sacrament. is Iesus Christ crucified, the very subiect and substance of all Sacraments. He was represented by circumcision and the Paschal Lambe, by Manna and the water that flowed out of the Rocke: and hee is represented in baptisme and in the Lords Supper. When we receiue the outward signes, God the Father offereth his Sonne & all his graces with him, to confirme our faith therby. The signe is but a figure and token: Christ is the truth & substance. This we shewed before, Chap. 2. in the description of a Sacrament, that therein Christ and all his sauing graces are truely offered, sealed vp, and giuen to the faithfull that beleeue in his name. Heereunto commeth the doctrine of the Apostle, where he teacheth that the Iewish Sacraments, being in the truth of them the same with ours, did signifie1 Cor. 10, 1, 2, 3, 4, 5. Christ, for They dranke of the spirituall Rocke that followed them, and that Rocke was Christ. So he doth teach elsewher, that by baptisme weGal. 3, 27. put on Christ, we are buried into his death, and are plantedRom. 6, 4, 5. Col. 2.11.12. into the similitude of his resurrection. Wherefore, this is the vse and end of the Sacraments, to leade our faith to the onely Sacrifice of Christ once offered vpon the Crosse, as to the onely ground-worke and foundation of our saluation: as touching the other Sacrament, the same Apostle sheweth, that the breaking of the bread sealeth vp the1 Cor. 10.16 communion of his body, and the pouring out the wine the communion of his blood. So then, this is an euident, [Page 76] plaine, and manifest truth, confirmed by testimony of the Scripture, that Christ is the matter and substance of a Sacrament.
Vse 1 Heereby, we gather great strength of faith. If Christ be offered with all his merites, then let vs lay hold vpon him and not let him goe: let vs stretch forth the hand of faith, and receiue him into our hearts. Wherefore, when Sathan assaulteth vs, touching our faith in Christ and affiance in his promises, perswading vs we are not elected, iustified, and indued with faith, and thereby seeketh to cut off our hand from applying, or to blinde our eye from looking vpon the brazen Serpent, that is, Christ sitting at the right hand of his Father: let vs runne vnto him, let vs hunger and thirst after his righteousnesse, let vs acknowledge him to bee our wisedome, our righteousnesse, our sanctification, and redemption, and let vs looke for our saluation from him and in him. What though our faith be fraile and weake? What though it be as a graine of a Mustard-seede, which is very little and small? What if it bee but as the growth and strength of a Childe, which is ready to fall except he be stayed vp? yet this weake, this small, this little, this fraile, this feeble faith, is able and sufficient to ingraft vs into Christ. A childe taking a staffe in his hand, is able to hold it, as truely though not as strongly as a man: so if wee lay holde vpon Christ by faith, though we doe it with many wants, & much weaknesse, yet it shall serue and suffice vs to saluation. For God looketh not so much to the perfectiō as to the truth of faith, neither so much to the measure as to the manner of our beleeuing. Euen asMar. 8, 24. the blinde man in the Gospel when he began to perceiue the mouing of men, and saw them walking as trees, when yet hee could not discerne their bodies, did as truely and certainly see them as other did, though not so cleerely, plainely, and distinctly: So when we haue the least sparke of faith, it will as truely assure vs of our saluation as a stronger.
The poore prisoner that lyeth in a deepe and dark dungeon, [Page 77] may as wel discerne the light of the Sunne at a little hole and creuice, as he that walketh in the open ayre; so albeit we be compassed about with ignorance, doubtings, weakenesse, and manifold fraileties of the fles [...], yet by a dimme light and sight of faith, we may certainly apply vnto vs the mercies of GOD and the merites of Christ, as well as if we had a strong and perfect perswasion of our election and saluation before the foundations of the world. Thus we see, howsoeuer the faithfull may be afflicted, yet2 Cor. 4, 8, 9 they are not distressed: thogh tempted, yet not ouerwhelmed: though cast downe, yet they perish not, For 1 Iohn 5, 4. this is their victory that hath ouercome this world, euen their faith, whereby they apprehend Iesus Christ, who is offered of God the Father in the Sacraments to all the faithfull.
Secondly, if Christ be giuen vs, how should not the Vse 2 Father with him giue vs all things else? as theRom. 8, 32.22, 23. Apostle concludeth, If God spared not his owne Sonne, but gaue him for vs all to death: how shall he not with him giue vs al things also? When we enioy him we enioy al things; if we want him it is nothing, though wee abound in all things else. Wherefore, when the Father gaue him for vs, it is more then if he had giuen to vs heauen and earth. For hauing right & interest in him, we haue possession of all things, his righteousnes, his sanctificatiō, his obediēce, his innocency, & whatsoeuer he hath is made ours. He that hath Christ who is the Lord of al, cānot doubt but he is made partaker of that which is his. He that hath Christ who is heireHeb. 1, 2. of al things, may assure himself to be made fellow heire with him. This is it the Apostle saith,1 Cor. 3, 21. Let no man reioyce in men: for all things are yours; whether it bee Paul or Apollos, or Cephas, or the world, or life, or death, whether they be things present, or things to come, euē al are yours, & ye Christs, & Christ Gods. Whē a parcel of ground is purchased and made ours, thereby the profit and commodity thereof is made ours also: so whē Christ by the free donatiō o [...] God the father is giuē vnto vs, his righteousnes & obedience [Page 78] becommeth wholy ours together with him. Hee then that hath Christ, hath al things: he that hath not Christ, hath nothing, howsoeuer he thinke himselfe to be somthing. If we haue him giuen vnto vs, let vs take no thought for any other thing whatsoeuer. He is the maine and greatest guift, the rest are but appurtenances vnto it, or dependants vpon it. Let vs therefore watch ouer our hearts, that they be not set vpon other guifts more then vpon him; and reioyce more in that the Father hath giuen vs his owne Sonne, then if wee had receiued a great possession and an earthly kingdome.
Vse 3 Thirdly, is Christ the substance and inward part of a Sacrament, the signe being as it were the body, and the thing signified as the soule? Then there hath been from the beginning the same truth of religion, the same faith, and the same meanes of faith. Wee haue had the same Sacraments for substance throughout all generations. There was a difference in the manner and outward dispensation according vnto the seuerall ages & growth of the Church, according to the seuerall times and seasons that God hath appointed: howbeit the substance and effect, the truth & things signified are one and the same, as the bodye is one albeit it receiue diuers garments to couer it. The Passeouer and Supper of the Lord, agree in the inward signification, both of them representing, teaching, and offering the merites of Christs death. Baptisme & circumcision are likewise the same in substance, the one cutting off, the other washing away the naturall contagion and corruption of sinne by the shedding of the blood of the Messiah. The same Gospell was preached to Adam by the Lord himselfe, and afterward reuealed to Abraham and his posterity: as also it was published by Christ and his Apostles: albeit in the time of the lawe more darkely and obscurely, but in the time of grace more plainely and cleerely. The same sauing and iustifying faith was in Abraham the Father of the faithfull, and in all other that euer were or shalbe saued: [Page 79] And therefore Iohn 1, 29.Reuel. 13, 8. Christ is called The Lambe of God which taketh away the sinnes of the world. And in another place, The lambe slaine from the foundation of the world. To this purpose the Apostle speaketh, 1 Cor. 10. That the Israelites did eate the same spirituall meat, and dranke of the same spirituall drinke (that wee doe) for they dranke of that spirituall Rocke which followed them, and that Rocke was Christ. Likewise in the Epistle to the Hebrewes, Chap. 13. Iesus Christ yesterday and to day, and the same for euer. Hee was alwayes the foundation of the Church, and the Fathers were saued by no other meanes then we are, that is, through him onely. God hath appointed him ouer al things, to be the head of the Church, and the Sauiour of his body, Ephes. 1, 22, and 4, 16. There is giuen no other name vnder heauen, whereby we must bee saued, Acts 4, 12. No man knoweth the Father, but the Sonne, and he to whome the Sonne will reueale him, Math. 11, 27.Ioh. 14, 16.
Lastly, he saith of himselfe, I am the way, and the truth, and the life: In which words, hee speaketh exclusiuely, shutting out all others, and meaneth that hee is the way alone, the truth alone, and the life alone, by which Adam and all his posterity that beleeued, attained vnto saluation. No man therefore commeth vnto the Father but by him. He sheweth, Iohn 8.56. that Abraham reioyced to see his day, and he saw it, and was glad. They which liued vnder the law and before the law as well as such as liue vnder the Gospell, were no otherwise iustified, reconciled, and saued, then by the blood of the onely mediator Christ Iesus, who indeed was the end of the law: forasmuch as the Gospell is no other then the law promised, Rom. 1, 2. 1 Pet. 1 10. and the lawe is no other then the Gospell exhibited and accomplished, and all the Prophets beare witnesse of Christ and his Gospell, Acts 10. For albeit he was manifested in the flesh in the last age of the world, and was crucified when the fulnes of time came: yet his death was as effectual to the faithfull before the flood and after the flood, before the law [Page 80] and after the giuing of the law, as to the faithfull that liued with Christ, and after the ascension of Christ: and it was as powerfull and profitable to them that liued before he dwelt vpon the earth, as when hee did hang vppon the Crosse. This point duely marked, offereth vnto vs diuers good meditations to bee pondered in our hearts. First, that there is but one faith, and one true religion, one way to heauen, and one truth in all the Sacraments, albeit they haue diuers formes and figures. We haue one Lord, and one Baptisme, saith the Apostle, Ephes. 4.Gal. 1, 8. We haue but one Christ, and one Gospell. If an Angell from heauen preach any other Gospell, any other faith, any other Christ, any other Sacraments, let him be accursed. Secondly, the Fathers before Christs incarnation and taking flesh of the blessed Virgin were saued, and went in soule to heauen as directly and certainely as they doe that dye now in the faith of Christ. The gates of the kingdome of heauen were not as a Pallace that is locked and bar [...]ed, but they were opened to all beleeuers, before the resurrection and ascension of Christ, as wel as in our daies, when he sitteth at the right hand of his Father, and maketh continuall intercession for vs. Enoch and Elias were translated from the earth, and ascended into heauen: they were in Abrahams bosome,Luke 16.26. and 23, 42.43. which is no other then heauen, Luke 16.26. So the penitent theefe before Christ rose again went with him into Paradice, Luke 23. which is nothing else but the kingdome of heauen, as appeareth by comparing the request of the theefe with the answere of Christ. The Prophet Dauid saith, Psalme 112. The righteous shal be in euerlasting remembrance. And Salomon Prou. 10, 7. The memory of the iust is blessed. For seeing they are iustified by the same meanes that we are, why should they not receiue the crowne of glory, and reward of righteousnesse in the same manner that we do? This serueth to ouerthrow the doctrin of the Church of the Romanists, I doe not meane the true Church to which Paul wrote, [Page 81] but the false Church of the Romanists that now glory in the name of a Church, as they do in the name of Catholikes. But like Church, like Catholikes: a bastard Church, bastard Catholikes. Their Church is antichristian, and they themselues heretickes: they haue a name that they liue, but they are dead. These men (as if they were of counsell with God) take vpon them to tel vs many secrets and hidden mysteries in heauen & hell, as if they had searched the vtmost bounds and borders of them.The popish orders of Angels. In heauen they sticke not to define the degrees and orders of Angels, and they number vp nine seuerall names of them, Principalities, rules, powers, dominions, thrones, Cherubim, Seraphim, Angels, and Archangels. Likewise they make foure infernall and subterrestriall places, hell, purgatory, limbus infantum, The popish diuision of Hell. & limbus patrum. Hell is made the lowest roome where the Reprobate and damned abide in euerlasting fire, from whence is no redemption. Purgatory is the next hotte house, where the soules of such as dye in veniall sinnes lye puling and purging themselues till they bee helped out by dirges and masses, and pardons, and such like trumpery and foolery, that I doe not say, impiety and blasphemy. The third dungeon is called limbus puerorum, where children remaine and continue that dye vnbaptized, which hau [...] lost the glory of heauen, and yet lye there without paine and torment: a gentle kinde of hell inuented by themselues, and contradicted also by their owne writers, among whom many teach that the want of heauen is as great a punishment as the sense of hell. The last Cabbine of hell which is the vppermost, is limbus patrum, where the Fathers liued before Christ. Heere is deepe diuinity of no small fooles, heere are the great keyes of the popish religion: howbeit because they are vttered without warrant, they may be laughed at without danger, and reiected without reproofe. Lastly, our religion and doctrine of the Sacraments that we professe, cannot be vpbraided with strangenesse and nouelty: [Page 82] we teach, we receiue, wee practise no more then was beleeued and receiued from the beginning. The forme of our Church seruice is in substance the same which the Iewes vsed in their Synagogues: for they read a Lecture out of the law and Prophets,Acts 13, 15. Acts 15, 21. They preached the word, they prayed, they sung Psalmes, and administred the Sacraments. So in the primitiue Church they had all these, they began with confession of sinnes, they had the vse of baptisme and the Lords Supper in a knowne tongue, as also the manner is among vs. It is the popish religion that sauoureth of nouelty, and is defiled altogether in the marrow and pith of it with newfanglednesse, some part of it being taken from the Pagans, and some borrowed from the Iewes, and some deuised by themselues, to please and allure all sortes; as the Alchoran of the Turkes was patched and pieced together, partly from one sect and partly from another, to try if by all meanes they might draw many Disciples after them, and so make them twofolde more the children of hell then themselues.
Vse 4 Lastly, haue we Christ deliuered vnto vs in the Sacraments? Then let vs imbrace and lay hold vpon him, and let vs feed vpon him, forasmuch as wee haue all things necessary for vs giuē vnto vs by the riches of gods grace. For he that findeth him, wanteth nothing. Hee hath wholesome meate to eate: he hath a precious garment to put on: he hath the posts of his house sprinkled with the blood of the Lambe, that the Angel of the Lord cannot destroy him. The heauenly blessings of God contained in his word, in his Sacraments, and in the exercises of our religion are most plentifull and excellent feasts, & spiritual nourishment to his seruants. The Prophet speaking of the soules prouision which the great shepheard of the folde maketh for the sheepe of his pasture, saith, Psal. 23. Thou preparest a Table before me, in the presence of mine enemies: thou annointest my head with oyle, my cup runneth ouer. Psal. 36, 8.9. And in another place, They shall bee abundantly [Page 83] satisfied with the fatnesse of th ne house, and thou shalt make them drinke of the ri [...]er of thy pleasures. Salomon in the book of the Prouerbs d [...]scribeth this feast at large, and setteth downe the Maister of the feast, the place of the feast, the cookes and dressers of the feast, the abundance of the prouision, and the inuiting of the guests, Prou. 9, 1.2, 3.Psal. 9, 1, 2, 3. Wisedome hath builded her house, she hath hewen out her seauen pillars, she hath killed her beasts, she hath mingled her wine, she hath also furnished her Table, she hath sent forth her maidens, she cryeth vpon the high places of the Citty, &c. These heauenly blessings which are the soules diet, do as truely and fully satisfie and sustaine the life, the health, the strength, and good estate of the soule, as all outward prouision doth nourish and maintaine the body: & therfore the Prophet cryeth, Ho, euery one that thirsteth, Esay 55, 5. come ye to the waters, and he that hath no money: come ye, buy, and eate, yea come, buy wine and milke without mony and without price. So doth Wisedome call the simple-hearted,Prou. 9, 5. Come eate of my bread, and drinke of the wine which I haue mingled. Seeing then we haue so many kinde callings, let vs not refuse to come, least thereby we refuse Christ himselfe, who is both the maister and matter of the feast, the feeder and the food, the nourisher and the nourishment. Let vs not be like to that vngodly and vngracious sonne, who being called of his father to worke in his vineyard, answered readily, but answered hypocritically,Mat. 21, 30. I will Sir, but went not. If our hearts be toward God, as his is toward vs, let vs sit with him at the Table, and eate in his presence. If we open the doore to him, he will come in to vs, and we shall suppe with him, and he with vs, Reue. 3.20. Hence it is, that Christ proclaimeth, Ioh. 6.51. If any man eate of this bread, he shall liue for euer. If wee come to his Table, and receiue not this bread of life, we were better not come at all.
These things beeing thus made plaine and manifest, let vs remember that excellent exhortation of the Apostle, 1. Corinthians, Chapter 5. stirring vp the Corinthians [Page 84] vpon this consideration to bee carefull solemnly to keepe this feast, that seeing Christ our Paschall Lambe is slaine and crucified for vs, and for our saluation, wee should become a new lumpe, wee should purge out the leauen of maliciousnesse, and euery one follow after newnesse of life. The Passeouer was an institution of God to the Israelites, that they should kill and eate a Lambe without spot, to bee a type and figure of that true Lambe; and that with the blood thereof, the postes of their doores should be sprinckled, to the ende that the destroyer might passe ouer their houses whē he slew the Egyptians.
Now, these types are our examples, and were written to admonish vs vpon whome the ends of the world are come. The Lambe figured out Christ: the sprinkling of their postes with the blood of the Lambe, figured out the sprinkling of our consciēces with the blood of Christ: the passing ouer of them represented the merite of his death, through which God passeth ouer our sinnes, and doth not impute them vnto vs: the feast of the Passeouer noteth out the spirituall ioy that wee are to receiue for our deliuerance from Sathan and eternall death: the keeping of the feast without leauen signifieth the casting out of the remnants of infidelity, and the infection of sinne, and stirreth vs vp to leade an holye, vncorrupt, and vnblameable life, in token of thankfulnesse to him that hath deliuered vs from so great wrath and vengeance to come, and saued vs from death and damnation.
Hence it is, that the Apostle saith, 1. Corinthians, Chapter 5. verse 7, 8. Purge out therfore the olde leauen that ye may bee a new lumpe, as yee are vnleauened: for Christ our Passeouer is sacrificed for vs: Therfore let vs keep the feast not with old leauen, neither with the leauen of malice & wickednes, but with the vnleauened bread [Page 85] of sincerity and truth. Then indeede wee acknowledge Christ to be ptesent with vs in the Sacraments, and confesse that we are made partakers of him & his graces, when we learne to dye to sinne, and to renounce all our euill waies, and seeke to be vnited vnto him. We cannot be partakers of his holinesse, except we forsake our owne vnrighteousnesse. And heereby wee may examine our selues, whether Christ be in vs or not, for then the body is dead because of sinne, but the spirite is aliue through righteousnesse. This is that which the Apostle teacheth, 2. Cor. 5, 17. If any man be in Christ, let him be a new creature: old things are passed away, behold al things are become new. So the Prophets prophesying of the kingdome of Christ, do foretell of a new heauen and new earth, Esay 65, 17. signifying thereby that all such as belong to Christ and haue him dwelling in them by faith, must bee renewed and regenerated by water and the Holy Ghost. He is not as a dead body that hath no working: but hee worketh wheresoeuer he commeth and dwelleth, and altereth al those that are truely partakers of him, not in substance, but in qualitie, giuing them new mindes, new wils, new affections, and a new conuersation. Happy are they that finde this change in them, for they shall bee saued in that great day of the Lord, the day of account, when the mouth of iniquity shall be stopped, and all the vngodly put to silence. Thus much of the third inward part of a Sacrament.
CHAP. XII. Of the fourth inward part of a Sacrament.
THeThe last inward part of a Sacrament is the faithful receiuer. last inward part of a Sacrament is the faithfull receiuer, desiring, apprehending, receiuing, hungring and thirsting after Christ. There is required a faithfull receiuer, if wee would receiue Iesus Christ, faith must of necessity goe before, without this there is no iustification, without this there is no saluation; as [Page 86] Rom. 14. Whatsoeuer Rom. 14, 23 Heb. 11, 6. is not of faith, is sinne, And Heb. 11. Without faith it is vnpossible to please God. Iudas executed the function of an Apostle, hee was partaker of the Passeouer: yet he ceased not to remaine an hypocrite, a diuell and the childe of perdition,Iohn 17, 12. that the Scripture might be fulfilled: Neither was he bettered or sanctified by that Sacrament, or by the vse thereof. Ananias and Sapphira his wife,Acts 5, 4, 9. being in the number of Disciples, were no doubt baptised of the Apostles, & had also receiued ofttimes the Lords Supper; yet they continued in their wickednesse, lying, and hypocrisie: the Sacrament did not take away their wickednes, nor giue them a iustifying and sauing faith,Acts 15, 9. which purifieth the heart by repentance and worketh new obedience in the soule. The like we haue said of Simon the sorcerer,Acts 8, 23. who albeit he were baptised, yet remained in the gall of bitternes, and in the bond of iniquity. Wherefore the Apostle teacheth, that the word profited not,Heb. 4, 2. because it was not mingled with faith in those that heard it. If the signes be receiued without faith, they hurt: not that Gods guifts and ordinances hurt of themselues, but not being receiued aright, they hurt through our sinne and default. As the word not receiued by faith is an empty sound without force: so the Sacrament is an vnprofitable and a naked shew without substance. Wherefore the Sacraments in regard of the vnbeleeuers and vngodly, are no Sacraments to them, because to them they are not seales of the righteousnesse of faith. True it is, they remaine Sacraments, in respect of God who offereth his owne Sonne, but they loose their strength and force toward the vnfaithfull, that do abuse and contemne them;Rom. 2, 25. as the Apostle expresly teacheth, Circumcision verily is profitable if thou keepe the law: but if thou bee a transgressor of the law, thy circumcision is become vncircumcision. The same Apostle speaking of such1 Cor. 11, 20. as vsed the Lords supper without true godlines and due preparation, saith, This is not to eate the Lords Supper; denying that to be, which was not [Page 87] done as it ought to be.
Wherefore, seeing the right vse of the Sacrament is, Vse 1 when such as are truely conuerted vse them aright, we learne diuers instructions that flowe and follow from hence. First, that the reprobate (though God offer the whole Sacrament to them) doe receiue the signes alone without the things signified: they haue the bare title without the thing, the vanishing shadow without the body, the outward letter without the Spirite, the empty boxe without the oyntment, and the creature without the Creator. They are washed with the element of water, but not with the grace of regeneration. They eate the bread and drinke the wine: but they are not partakers of the bodye and blood of Christ Iesus to saluation. They eatePanem domini, non pan [...]m dominum. [...]ugust, hom. in Ioh. 65. the bread of the Lord, but they eate not the bread & the Lord: because the signe without the right and holy vse thereof, is not an auaileable Sacrament to the receiuer of it. Wee see therefore the wicked partake not Christ, although they partake the signes of Christ,Ioh. 20, 6, 7. as they that found his cloathes but missed his body.
Secondly, we see heereby, that the elect ordained to Vse 2 eternall life, but not yet called and conuerted to the Lord, and to the obedience of his wil, though they come often to the Sacraments: yet do in like manner receiue the bare signes without the things signified, because as yet they want faith and repentance. What then? Doe they nothing differ from the reprobates? In this they differ not for the present time from the Reprobate. Notwithstanding, that receiuing of the Sacrament which for the time present was vnfruitefull and vnprofitable, shall after in them haue his good effect, as the Corne that lyeth long couered in the earth, at the length doth come vp and flourish. For the Sacrament receiued before a mans conuersion, is afterward to the beleeuer and penitent sinner ratified, and so becommeth profitable: wherby the vse of the Sacrament, which before was vtterly [Page 88] voide and vnlawfull, doth then become lawfull & comfortable; as we see in the word heard without fruite and faith, by an vnbeleeuer, is made a word of saluation afterward when he is conuerted.
Vse 3 Lastly, the elect already conuerted and sanctified by the Spirite of God, do to their profite, comfort, and saluation receiue both the signe and the thing signified together: yet so as that for their vnworthy receiuing therof, (which hapneth through their manifolde infirmities and often relapses into sinne) they are subiect to temporal punishments for the destruction of the flesh, that the spirit may be saued in the day of the Lord Iesus. Heereunto cometh that saying, 1 Cor. 11.30. For this cause many are sicke and weake among you, and many sleepe: for if wee would iudge our selues, wee should not bee iudged of the Lord. Where the Apostle teacheth, that God brought a iudgement vpon his owne house, and punished this Church with weaknesse, sicknesse, and death it selfe, for their vnreuerent, vnworthy, and disordered receiuing of the Lords Supper. Although many among them (no doubt) were elected, and all of them professed the Gospell of the kingdome: yet God visited their want of preparation and reuerence with diuers diseases and great mortality,Leuit. 26, 14 25, 21. Deut. 28, 15, 16, 20, 21. according to the threatning annexed to the lawe, If ye will not obey me, nor do all these commandements, if yee shall despise mine ordinances, or your soule abhorre my lawes, then will I do this vnto you, I will appoint ouer you fearefulnes, a consumption, and the burning ague to consume the eyes and to make the heart heauy. And if ye walke stubbornely against me and will not obey mee, I will then bring seauen times mee plagues vpon you, according to your sinnes. Wherefore, whē we haue receiued grace to beleeue, and haue tasted the first fruites of the Spirit to the comfort of our soules, we must not be puffed vp in our knowledge, we must not grow secure, but stir vp the guifts of God in vs, when they begin to waxe faint. Let vs seeke to preuent his iudgements before they come, which wee may do, by [Page 89] iudging our selues, by making inquiry into our owne waies, and by searching the reines of our hearts, with purpose to condemne all ignorance, error, security, and vngodlinesse, and as it were to take punishment of our selues: then this would follow thereupon, wee should not be iudged and punished of the Lord. This then is the remedy to auoide the sinne of vnworthy receiuing. A man thus visited with sicknesse, weaknesse, and diuers kinds of diseases, and smitten with the stroke of Gods owne hand, cannot possibly be restored by any creature in heauen or earth: and yet behold the Lord hath not left vs without meanes to remooue them and take them away, to wit, by taking away the cause, that wee may remoue the effects. The cause of these puninshments is taken away by iudging our selues. Now a man in iudging of himselfeWhat we are to do in iudging our selues. must performe foure things. First, he must examine himselfe of his sinnes. Secondly, hee must confesse them, & himselfe to be guilty, as the poore prisoner that standeth at the barre. No denying of the fact, no defending of the fault, no hiding of the offence, no iustifying of our person can procure our pardon: the way to haue forgiuenesse, is to acknowledge our owne wickednesse. Thirdly, he must condemne himselfe, and giue sentence against himself without partiality. Fourthly, he must pleade pardon for the remission of his sinnes, and neuer rest vntill he giue him peace of conscience, & restore him to the ioy of his saluation.
CHAP. XIII. Of the first vse of a Sacrament.
HItherto of the parts of a Sacrament, both outward and inward: now we come to the vses thereof. For vnlesse we know the vse & vnderstand the end why they were ordained, it shall not profite vs to know the parts. Euery thing must be referred to his right vses and proper ends: so must the Sacraments be.
The ends are especiallyThree chief vses of the sacraments. these three. First, to strengthen faith. Secondly, to seale the couenant betweene God and vs. Thirdly, to be a badge of our profession. Touching the first ende, the Sacraments serue for the better confirmation of our faith, as appeareth, 1. Pet. 3. where the Apostle hauing set downe the drowning of the world, and the preseruing of Noah by the Arke, he saith our baptisme1 Pet. 3, 21. directly answereth that type, which is a taking to witnesse of a good conscience, and sauing vs by the resurrection of Christ. So then, by faith confirmed in Baptisme, we haue an infallible assurance in the death of Christ of our saluation. Many indeede come to the Sacraments, are present at baptisme, are partakers of the Lords Supper, that feele no strength of faith, no increase of Gods graces, no spirituall growth in the body of Christ, so that they worke not saluation in them, but further their condemnation. For the Sacraments (as we haue shewed) giue not grace, but more firmely, surely, and comfortably confirme faith, they apply and seale vp Christ crucified. The Sacraments cannot giue faith to the faithlesse, neyther were they instituted to the end men should beleeue, but because they doe beleeue: as meat was not giuen that men should learne to eate, but that they eating might be nourished. Faith indeed receiueth them,August. de ciuit. dei. lib. 25. cap. 25. and then they serue to nourish it. And they confirme not faith by any inherent power included in them, but the holye Spirite applyeth Christ to vs, and frameth this comfortable conclusion in our hearts. All such as are conuerted and doe rightly vse the Sacraments, shall receiue Christ & all his sauing graces: But I am conuerted and doe rightly vse the Sacraments: Therefore I shall receiue Christ and his graces. Thus doth the Comforter comfort all those that come rightly and religiously to the Lords Table.
Now if wee would enquire and search after the reasons of this first end, we should finde that one cause why they confirme faith is, because God is true in his promises, [Page 91] he confirmeth and maketh good that which is gone out of his mouth. All the2 Cor. 1, 20. promises of God in Christ Iesus are yea and are in him Amen, vnto the glory of God through vs. For as Princes seales confirme their charters, assure their grants, and make certaine their pardons: so do Gods Sacraments witnesse to our hearts and consciences, that his words and promises are true and are established to continue for euer. For as he declareth his mercies by his word, so hee sealeth and assureth them by his Sacraments. Againe, this appeareth by the example of Abraham, who first beleeued the promise, and it was imputed to him for righteousnesse, being yet vncircumcised; and afterward receiued the signe of circumcision as the seale of the righteousnes of faith, as the ApostleRom. 4, 9, 10, 11. teacheth: We say that faith was imputed vnto Abraham for righteousnesse: How was it then imputed? when he was circumcised, or vncircumcised? Not when hee was circumcised, but when he was vncircumcised, &c. Where he sheweth that Abraham was iustified in vncircumcision, but yet was afterward circumcised, that the guift of righteousnes might be confirmed in him. TheActs 8, 36. Eunuch likewise beleeued before he receiued baptisme, & therfore it sealed vp the increase of his faith & of Gods graces. And Acts 2. They that gladly receiued the words of Peter, Acts 2.41. & 10, 44, 47, 48. and 22, 16. were baptized. And, as Peter preached to Cornelius and others of the Gentiles, The Holy Ghost fell on them all which heard the word, and he said, Can any forbid water that these should not be baptized, which haue receiued the Holy Ghost as well as we? So he commanded them to be baptized in the name of the Lord. Wherefore, when the Minister washeth with water, it representeth our burial with Christ, into his death, and our rising againe with him into newnesse of life. As bread nourisheth and strengtheneth man: so the body of Christ taken by faith feedeth the soule. We take the bread and cup into our hands, we eate, we drinke, we are refreshed: so we feed on Christ, whose flesh is meate indeed, & whose blood [Page 92] is drinke indeed, and we are comforted.
Vse 1 Let vs now come to the vses, as wee haue seene the reasons. And first of all, doe the Sacraments serue to strengthen our faith? Then let vs all acknowledge our failings and infirmities: Let vs labour more and more to feele the weaknes and wants of our owne faith. True it is, if our faith were perfect & entire lacking nothing,Chrisost. in Math. hom. 83. we should not neede the Sacraments. We must not therefore abstaine from them for the weakenes of our faith, but for that cause come to God and to the Sacraments of God, praying for strength and confirmation thereof;Mar. 9, 23, 24 as that father did, whose sonne was possessed with a dumbe spirite when Christ said to him, If thou canst beleeue, all things are possible to him that beleeueth, hee answered crying with teares, Lord I beleeue, helpe mine vnbeleefe. And Luke 17. The ApostlesLuke 17, 5. say to the Lord, Increase our faith. Vndoubtedly he that neuer doubted, neuer beleeued: For whosoeuer in truth beleeueth, feeleth sometimes doubtings and wauerings of his faith. Euen as the sound bodye feeleth oftentimes the grudgings of a feuer and distemperature of the body, which if he had not health he could neuer finde and feele: so the faithfull soule findeth sundry doubtings, which if his faith were not sound, hee could not discerne. For wee feele not corruption by corruption, nor sinne by sinne,Lu. 11, 21, 22 because when the strong man possesseth the house, all things are in peace: but we feele sinne and perceiue corruption in vs by a contrary grace of Gods Spirit. The lesser and smaller measure of grace we haue, the lesser is our feeling: & the more grace we haue, the more quicke we are in feeling of corruption. What is the reason that many haue no sight of sinne, no feeling of their corruption, no tentations, no trembling, no terror, no feare of Gods wrath, but wholy liue, lye, and dye in their lustes? Surely, because they are without grace, without Gods Spirite, & without his inward worke in them. But the faithfull who are not led by the flesh but by the [Page 93] Spirite, are often tempted, assayled, turmoyled, tryed, and prouoked to many euils, according to theLuke 22.31, 32. words of our blessed Sauiour, Simon, Simon, behold Sathan hath desired to winnow you as wheat, but I haue prayed for thee that thy faith faile not; therfore when thou art conuerted, strengthen thy brethren. As a man carried vp and set vpon an high Tower or on the Pinacle of a Temple, & there fast bound in chaines of Iron that he cannot fal although he would, when he looketh downe, feareth, and all his ioynts trē ble, because hee is not acquainted and accustomed to mount vp so high in the ayre, and to behold the earth so farre beneath: but when he remembreth himselfe and perceiueth himselfe fast bound and out of all danger, then he conceiueth constant hope of continuing, and casteth away all feare of falling: So when wee looke downeward vpon our selues and our owne waies, we haue doubtings, wauerings, astonishments, horrors, terrors, tremblings, and feares: but when wee looke vpwards, to behold the sweet consolatiō which God hath promised, Christ hath purchased, the word hath published, the Holy Ghost hath sealed, and euery beleeuer hath tasted, we feele our selues sure, and cease to doubt anymore. For faith though assaulted with doubtings may be certaine. The Sunne alwaies shineth in the firmament, though the clouds haue couered it, and the light appeare not. The tree hath life in it, though it be not in winter discerned. So faith hath his assurance & perswasion, though it be shaken with doubtings, and assaulted with tentations. Wherfore, so often as we feele these doubtings & imperfections, let vs set against them the certainty of Gods truth: let vs set before vs the vnchangeablenes of his promises: let vs draw neer to the holy Sacram. & therby seek strength & increase of faith.
Moreouer, was this one end of the Sacramēts to strengthen Vse 2 faith? Then God refuseth and reiecteth none for weaknes of faith. For a weak faith is a true faith as wel as a strong faith. A leprous hand can hold that which is offered [Page 94] vnto it, as well as a sound and strong hand, albeit not so strongly: So is it with faith; though it bee feeble and as a graine of mustard seed, yet if it be vnfained, it will apply Christ effectually; which weaknes God leaueth in vs as a meanes to stirre vs vp to goe to the Sacraments. We reade that Dauid called lame2 Sam 9, 7.8 Mephibosheth to his table, thereby honouring the son for the fathers sake: so doth God receiue vs al deformed and defiled to his heauenly Supper. And as Mephibosheth professed himselfe vnworthy to eate bread at the kings table, saying, What is thy seruant, that thou shouldst looke on such a dead dogge as I am? So must we confes our vnworthinesse, & beMat. 15, 26.27. contented with the crums of his grace, that fall from his heauenly table. And thus acknowledging our selues to be blinde, he will restore vs: to be poore, he will enrich vs: to be wounded, hee will cure vs: to be captiues, he will deliuer vs: to be sicke, he wil heale vs: to be weake, he will strengthen vs: to be lost, he will saue vs: to be hungry and thirsty, he wil refresh vs: to bee broken-hearted, hee will binde vs vp: to bee solde vnder sinne, he will ransome and redeeme vs.
Vse 3 Thirdly, it teacheth vs to abhorre the absurdity of Bellarmine, a factour and atturney of the Church of Rome, Bellar. de Sacram. lib. 1. c. 14 who denyeth that the Sacraments are scales of the promises, or serue to nourish and confirme our faith, and to assure vs of free remission of sins by the death of Christ. Contrary to that we heard before, in the example of Abraham, who receiued circumcision to seale vp & assure his iustification, by faith; whose example is set foorth to shew how all men are iustified before God,Rom. 4, 11. and what is the vse of the Sacraments in all that are partakers of them. So doth baptisme seale vp to vs Gods promises in Christ, and assureth the remission of sinnes,1 Pet. 3, 21. as Peter teacheth.
Vse 4 Lastly, if the chiefe end of the Sacraments and of the ordinance of God in the institution of them, be to confirme faith, and to assure vs of regeneration, mortification, [Page 95] sanctification, iustification, remission, and saluation: then how say som [...], we cannot be assured in this life of our standing in the estate of grace, of the forgiuenesse of sinnes, and of our adoption in Christ? Doth not theRom. 8, 15, 16. Holy Ghost testifie vnto vs particularly the adoption of children, the remission of sinnes, and saluation of our soules? As Rom. 8. Wee haue not receiued the Spirite of bondage to feare, but the Spirit of adoption, whereby we cry Abba father: the Spirite beareth witnesse with our spirits that we are the children of God. In these words, Gods sanctifying Spirit, & our sanctified spirit, are made the two witnesses of our adoption. This we must certainely beleeue by faith. And this made the ApostleRom. 8, 38.39. most confident in the end of the same Chapter, saying, I am perswaded that neyther death, nor life, nor Angels, nor principalities, nor powers, nor things present, nor things to come, nor height, nor depth, nor any other creature, shall be able to separate vs from the loue of God which is in Christ Iesus our Lord. If any obiect, we may hope well for forgiuenes of sins, but we cannot beleeue the same. I answere, Faith and hope cannot be separated, they doe alwayes as louing friends accompany each other, they are neuer sundered and diuided; so that if we may be assured of our saluation by hope, it followeth we may be certainely perswaded. True hope followeth true faith, as the effect doth the cause, and no man can truely hope, that is not truely assured. Besides, this is the property of hope,Rom. 5, 4, 5. it neuer maketh any ashamed, they shall not be confounded and disappointed, they shall attaine vnto the thing hoped for, according to the doctrine of the Apostle, Experience bringeth foorth hope, and hope maketh not ashamed, because the loue of God is shed abroad in our hearts by the Holy Ghost, which is giuen vnto vs. Hitherto of the first end of a Sacrament.
CHAP. XIIII. Of the second vse of a Sacrament.
THe second end of a Sacrament is this;The second vse of a Sacrament is to be a seale of the Couenant. It serueth to bee a seale of the Couenant betweene God and vs, that hee will bee our God, and we will be his people, as Gen. 17 I am God Gē. 17, 1, 11 all-sufficient, walke before me, and be vpright. The Sacraments are assured testimonies and confirmations of the fauour and good will of God, who is well pleased toward vs in Christ his Sonne. By them as by certaine pledges giuen and receiued, God of his great mercy doth as it were binde himselfe to vs, & wee binde our selues to him to remaine his people, and to walke in obedience before him: for they bee as strong chaines to compasse vs, as sure cords to hold vs, and as fast knots to keepe vs, that we do not depart from him, and cast off the feare of his name. Circumcision was a seale of Gods promise to Abraham, and a seale of Abrahams faith and obedience toward God. But let vs see whatWhat the couenant is betweene God & man. this couenant is, what are the Articles of agreement betweene God and vs, and what things each part interchangeably couenanteth and contracteth each toward other. The couenant of God in respect of himselfe, hath three parts. He promiseth,Rom 11, 26 Ier. 33, 8. Esay 43, 25. first of all, forgiuenesse of our sinnes: for The deliuerer shall come out of Sion, and shall turne away the vngodlinesse from Iacob, and this is my couenant to them, when I shall take away their sinnes. Secondly, the adoptionIer. 31, 31.32, 33. 2 Cor. 6, 16.18. Zach. 8, 8. of sonnes and acceptation of vs to be his children, ioyned with the promise of his cō tinuall fauour, loue, grace, and protection: as Iere. 31. Behold, the dayes come (saith the Lord,) that I will make a new couenant with the house of Israel and with the house of Iudah, not according to the couenant that I made with their fathers, when I tooke them by the hand to bring them out of the [Page 97] Land of Egypt, the which my couenant they brake, although I was an husband vnto them, saith the Lord: but this shall be the couenant that I will make with the house of Israel, after those daies saith the Lord, I will put my Law in their inward parts, and write it in their hearts, and I will be their God, and they shall be my people. Behold, the indenture of couenants written by the finger of God, wherein for better assurance he hath bound himselfe to forgiue our sins, & promised to be our mercifull God. And to the end there might be a paire of these indentures, interchangeably giuen each to other party; the Lord by the hand of the Apostle, writing to the Hebrewes, hath drawn as it were the counterpane of the former word for word, expressed as it is in the Prophet;Heb. 8, 10, 11 so that we haue a paire of indentures of couenants, to shew the stablenes of his counsell. The 3. part of the couenant in respect of God is,Reuel. 21, 4.7. the promise of the full possessiō of the heauenly inheritance and of eternall glory after this life, as Reuel. 21. God shall wipe away all teares from their eyes, and there shall be no more death, neither sorrow, neither crying, neither shall there be any more paine, for the first things are passed: he that ouercometh shal inherit all things: Also cha. 2. To him that ouercommeth, will I giue to eate of the tree of life which is in the midst of the Paradice of God, he shall not be hurt of the second death: he shal haue power giuen him ouer the Nations, and rule them with a rod of iron: he shal be cloathed with white array, and I wil not put his name out of the booke of life: hee shall be a pillar in the Temple of God, & shal go no more out. I will grant to him to fit with me in my throne, euen as I ouercame, & fit with my Father in his throne. Thus we see, how God on his part, by writings and euidences promiseth to giue to his people remission of sins, adoption of sons, & possession of heauen; he hath couenanted by word & by oth to performe these things: neither is he as man that he should lie, nor as the son of man that he shold deceiue. These are great grants, of great blessings, by our great God, to the great good & cōfort of his childrē. For what greater blessings [Page 98] can there be, then being miserable sinners, to be graciously pardoned? being vtter enemies; to bee freely accepted as sonnes? beeing bondslaues and prisoners of hell, to be made heires of heauen and saluation? Againe, the couenant on our part requireth three conditions: for when men intend to couenant and contract one with another, they set downe articles, as well on the one side as on the other. First, faith to God, to beleeue his promises, as Iohn 3.16. God so loued the world, that hee hath giuen his onely begotten Sonne, that whosoeuer beleeueth in him should not perish, but haue euerlasting life. And Cha. 14. Let not your heart be troubled, ye beleeue in God, beleeue also in me. And Rom. 10. With the heart man beleeueth vnto righteousnesse, and with the mouth man confesseth vnto saluation: for the Scripture saith, whosoeuer beleeueth in him shall not be ashamed. Secondly, God requireth of vs loue toward our brethren: for seeing he hath shewed so great loue toward vs,1 Iohn 4, 7, 9, 10, 11. he exacteth loue of vs againe, as Iohn exhorteth, Beloued, let vs loue one another, for loue commeth of God, and euery one that loueth is borne of God, and knoweth God: heerein was the loue of God made manifest among vs, because God sent his onely begotten Son into this world, that wee might liue through him: beloued, if God so loued vs, wee ought also to loue one another. Thirdly, he requireth as a necessary couenant to be kept on our part, holines, & true obedience throughout the whole courseIosh. 24, 24.25. 2 Kings 29, 3. of our life and conuersation. This is repeated and vrged in many places of the word of God, as Iosh. 24. when they said they would serue the Lord their God & obey his voice, Ioshua made a couenant with them the same day, ioyning God & the people together. So also Iosiah stood by the pillar and made a couenant before the Lord, that they should walke after the Lord, and keepe his commandements, and his testimonies, and his statutes, with al their hart and with al their soul. Likewise, to the same purpose we reade, 2. Chro. 15. They made a couenant to seeke the Lord God of their Fathers: and whosoeuer will not seeke the Lord God of Israel, shall be slaine, [Page 99] whether he be small or great, man or woman. Thus we see the conditions of the couenant, both what he promiseth to doe, and what he looketh for at our hands. He requireth of vs faith, loue, and obedience to become his people, if we will haue him to be our God. All these three parts of the couenant,1 Iohn 3, 23 24. are mentioned and expressed, 1. Iohn 3. This is his commandement, that wee beleeue in the name of his Sonne Iesus Christ, and loue one another as he gaue commandement: for he that keepeth his commandements, dwelleth in him, and he in him: and heereby we know that hee abideth in vs, euen by the Spirite that he hath giuen vs.
The vses of the second end of a Sacrament are, first to Vse 1 behold the exceeding loue of God toward his people vnworthy of his fauour. Can there be a greater loue then this? Certainly such as know the great rigor of the law, the infinite iustice of God, and the heauy burthen of sin: and feele God to arraigne them, the law to endite them, their consciences to accuse them, and their hearts to cō demne them, do finde nothing sweeter then to be eased of that burthen, to be acquitted of that Iudge, and to be freed from that condemnation. For of all burdens sin is the heauiest; of all wounds it is the deepest; of all afflictions it is the greatest; of all paines it is the sharpest, and often presseth downe to the gates of hell. Wherefore such as feele Gods mercy in their misery,Psal. 32, 1.2. may cry out with the Prophet in the reioycing of their spirite Blessed is he, whose wickednesse is lightened, and whose sin is couered, Blessed is the man, vnto whom the Lord imputeth not iniquity. This kindnesse is so great, that the eternall God should make a couenant with dust and ashes, that it ought neuer to be forgotten of vs vs, nor depart out of our hearts.
Againe, let euery one be carefull to keepe the former Vse 2 conditions of the Couenant, which are, to loue him againe, and our brethren for his sake,Luke 1, 74.75. and to walke in holinesse and righteousnesse before him all the dayes of our life. Our Sauiour Christ directing our loue to our brethren, and teaching that the streames thereof should [Page 100] flow vnto our enemies, sheweth that if we loue thē that loue vs, theMat. 5, 44.46, 47. Publicans do the same: & if we be friendly to our brethren only, this is no singular thing. Behold1 Iohn 3, 1., what loue the Father hath giuen vnto vs, that we should be called the Sons of God: he loued vs graciously & freely: he loued vs whē we were enemies vnto him, & spared not his own Son, but gaue him to death for vs al: do not these things deserue loue againe? are we not bound to shew duty for these mercies, and loue to our brethren for this loue of our God? & yet many regard neyther these blessings of God, neither walking in vprightnes of hart Vse 3 before him. Thirdly, is God & mā entred into a solemne couenant, & are the Sacraments seals of it? Thē the contempt of the Sacraments is the contempt of God himselfe & of his couenant made with vs, and therfore worthily to be condemned, and iustly to bee censured of the Church. If men wer throughly perswaded of this truth, I am perswaded they wold not shew this carelesnes & prophanenes in coming to these ordinances of God. They are not bare and naked promises, but couenants of mercy & fauour. Euery couenant is a promise, but euery promise is not a couenant. Abraham had receiued many promises from God, of reconciliation, of posterity, of blessing & protection, that he would be his buckler, his bulwarke, and his great reward, and giue vnto his seed the land of Canaan; yet we reade not that God as yet made a couenant with him, vntill by a solemne rite and ceremony he established it, Ge. 15. where we see that Abraham took an heiffer, a shee-goate, and a ramme, and diuided them in the midst, and laid each piece one against another In the same day the Lord made a couenant with him. This he confirmed afterward by the signe of circumcision, as also hee confirmeth his couenant with vs by two Sacraments. If any were asked the question whether they would haue God to be their God, gracious and mercifull vnto them, they would answere it is their whole desire: howbeit if we would haue God magnifie his mercy toward vs, we must magnify & make much of his sacram. [Page 101] whereby he hath sealed vp his loue toward vs. Could Abraham haue God to be his God, and the God of his seede, and yet reiect circumcision commanded vnto him, which was a signe of the couenant? Could the Israelites acknowledge God to be the author of their deliuerance out of Egypt, and yet refuse the Passeouer that was instituted in remembrance of their deliuery and of his mercy? O that we could consider these things, and learne them aright, to make vs wise to God and to our selues. If wee giue to any man a piece of mony to binde a bargaine that hath passed betweene him and vs, we would thinke ourselues much abused, if hee should not count himselfe tyed by it to performe his promise and make good his word. So hath God left with vs his Sacraments (as an earnest penny) to assure vs of his word, and the vnchangeable faithfulnesse of his promise: shall we then make no account of them? or esteeme them at our owne pleasure? We make our selues guilty of the blood of Christ, and as much as lyeth in vs, say to the almighty, Depart from vs, we will none of the knowledge of thy waies, we will walke after the stubbornnes of our harts.
Lastly, are the Sacraments as a band with a condition? that leaueth vs not at liberty to doe what wee list, but Vse 4 bindeth vs to performe the condition? Then wee must learne from hence, that howsoeuer God haue dealt in mercy toward vs, offering vs the pardon of our sinnes, promising to receiue vs as sonnes, and assuring vs to bestow vpon vs eternall life: yet if we be not faithfull and obedient vnto him, but reiect these benefits from vs, & walke not worthy of them, they shall be taken from vs & giuen to a people that will make more account of them, The couenant that God hath made, is a mutuall promise and agreement betweene God and man, whereby God giueth men assurance that he will be gracious & fauourable vnto them, remitting their sinnes, bestowing vpon thē righteousnes, bringing thē to saluation & reseruing them to his heauenly kingdome through Christ his Son [Page 102] and our redeemer. And on the other side, men binde themselues to faith, repentance, and obedience, and to be thankful vnto him for so great and gracious benefits. This mutuall compact and couenant, that it might bee made firme and authenticall, is sealed by the outward badges and tokens of baptisme and the Lords Supper, which are sacred signes testifying Gods good will toward vs, and confirming our duty toward him. This is no small mercy shewed vnto vs, but the most sacred and soueraigne guift of God that can be bestowed vpon any people in this life: as Psal. 111.9. The Prophet remembreth in the last place, that he sent redemption vnto his people, he hath commanded his couenant for euer. So the Apostle maketh it as a wonderfull priuiledge that God gaue to the Iewes, in that they had the signe of circumcision and the Oracles of God committed vnto them, Rom. 3, 1, 2. According to the saying of the Prophet,Psal. 14.19.20. Hee shewed his word to Iacob, his statutes and ordinances vnto Israel: he hath not dealt so with euery Nation, neither haue they knowne his iudgements. This ought to teach diligence, and worke conscience in al sorts of men, least we depriue our selues of the guifts of God lent vnto vs and bestowed vpon vs. Thus we see first of all, that mankinde generally, neyther was, neither is within the couenant, but onely such as by faith imbrace and lay holde on the couenant. The Apostle saith, Gal. 3.22. The Scripture hath concluded all vnder sin, that the promise by the faith of Iesus Christ should be giuen to them that beleeue. Without faith it is vnpossible to please God, and therefore there is no promise of reconciliation made without faith. The couenant betweene God and man touching righteousnes and eternall life, was deliuered and reuealed from the beginning to our first parents, immediately after their fall, before they were driuen out of the Garden of Eden, Gen. 3, 15. The seede of the Woman shall bruise the Serpents head. And in the tenour of this couenant God did put a difference betweene the seede of the woman and the seede of the [Page 103] Serpent. By the seed of the woman he meaneth, the head and his members, Christ and the faithfull that beleeue in him: as also by the seed of the Serpent, all the reprobate that liue and dye in their sinnes, forasmuch as he that committeth sinne is of the Diuell, 1 Iohn 3, 8. and, he is their father. Iohn 8, 44. Hence we see, how foule and fearefull a thing it is to be without faith, all such are without life, without Christ, without the couenant, euen strangers from the couenants of promise, without hope, and without God in the world. Againe, al such as contemne grace offered vnto them in the Mediator Christ Iesus, who is the foundation and ground-worke of this couenant, in whom all the promises of God are yea, and amen: All such as follow sinne with greedines, and drinke iniquity as water, such as are both bare and barren in good things for euer, but plentifull in bringing forth the workes of darknesse, and the fruites of disobedience, are all out of the couenant, and haue no promise made vnto them of grace, of righteousnesse, of reconciliation, of protection, and of saluation: It is required of vs to repent and beleeue the Gospell, Mar. 1, 15. But if we begin to breake with God, shall we thinke to hold him close to his couenant, and to challenge him with his word? Will we tye him to conditions, and imagine to goe free our selues? Will we vrge him hard with his promise, and as it were lay heauy burdens vpon him, and not touch them our selues with our little finger? Hee promiseth nothing vnto vs, except we keepe couenant with him. And what reason is it, that we should looke to receiue blessings at his hands, when we will yeelde no duty of obedience vnto him? For as God promiseth to bee with vs and bestow all good things vpon vs, so we binde our selues vnto him, to become his children and his seruants, to feare him, to loue him, and to walke in vprightnesse before him. God neuer beginneth to breake with vs, neither falsifyeth his truth. He neuer forsaketh vs vntill we forsake him: and therefore the [Page 104] Prophet said to Asa king of Iuda, 2. Chron. 15, 2. The Lord is with you, while ye he with him: and if ye seeke him, hee will be found of you: but if ye forsake him, hee will forsake you. In all couenants the condition must euer more be marked, considered, and obserued. It is vnpossible that God should lye, he cannot faile vs or deceiue vs. The like fidelity toward him is required of vs. It is not enough for vs to know what God hath promised, but it is requisite for vs to learne vpon what conditions he hath promised to be gracious vnto vs. He neuer promised to be mercifull vnto any, but vnder the expresse condition of sincere obedience. If we will beleeue and obey, we shall prosper: but if we become rebellious and stubborne, he will also walke stubbornely against vs, and bring vpon vs all the curses theatned in his word.
CHAP. XV. Of the third vse of a Sacrament.
THus much of the second vse: the third vse of the Sacraments,The third vse of a Sacrament is to be a marke & badge of our profession. is to bee badges and markes of our Christian profession, that thereby one of vs should acknowledge an other to be of one houshold and of one family, of one society, and as it were birds of one feather. For heereby we doe manifest whose we are, whom wee serue, to what house we belong, is and to what people and, Church: we are thereby gathered into one religion, and distinguished from other sects:August cont. Faust. lib. 19. cap. 11. we are gathered into one Church, and knit together in one, as Ephe. 2. Remember that ye that ye being in times past Gentiles in the flesh,Ephe. 2, 11, 12, 13.and called vncircumcision of thom which are called circumcision in the flesh made with hands, ye were at that time without Christ, without God, without hope: but now in Christ Iesus ye which once were farre off, are made neare by the blood of Christ. The Iewes by circumcision were distinguished from other people,1 Sam. 17, 36. and the name of vncircumcised [Page 105] was reprochfull, they were accounted vncleane and vnholy person, for the vncircumcised males were to beeGen. 17.14. cut off from the number of the people of God. So by baptisme we are separated from all other religions, and are consecrated only to Christian religion: and such as continue vnbaptised with contempt of that Sacrament, we take them not for our brethren, nor for the people of God, nor for members of his Church, because they refuse to take the Sacrament of baptisme, as the badge & cognizance by which they should be knowne: such as are Atheists, Infidels, Sarazens, Turkes, Persians, Moores, Iewes, and other nations that want this marke to be discerned to belong to the family of Christ. Christ Iesus sending out his Apostles, bad them teach and baptise the Gentiles,Mat. 28, 19. Mar. 16, 16. Acts 2, 39, 41.42. to whom he directed them: therfore where the word and Sacraments are, there is a Church and Congregation of the people of God. And Mar. 16, 16. He that beleeueth and is baptised shalbe saued. And heereunto commeth that saying, Acts 2. When the Apostles, had exhorted the people to amend their liues, and to saue themselues from that froward generation, Then they that gladly receiued the word were baptised: and they continued in the Apostles doctrine, and fellowship, and breaking of bread, and prayers, and the same day there was added to the Church three thousand soules. Thus we see that by the Sacraments as by certaine bands and chaines, God knitteth and bindeth his people to himselfe, and keepeth them in his couenant, least they should part asunder and fall away to infidelity. And the people are warned, that by these outward signes they differ from the barbarous sauages, and vnbeleeuing Gentiles, and consequently should indeuour & prouide that they likewise differ from them in those things that are signified by those signes.
This offereth to our considerations very good vses. Vse 1 First, hereby we are put in minde of our dignity & excellency. Such is our priuiledge & prerogatiue that we doe [Page 106] beare the badges of Christ our Lord. How doe men in this world desire to weare the cloth and shroud themselues vnder the badges of great persons of countenance to protect them? how much greater preferment is it to be the seruants of Christ, to be gathered vnder his wings and to be his Disciples, whose seruice is perfect1. Cor. 7.22. Iohn 8,, 6. freedome and protection from all euils? and whose badges are instruments of his sauing graces? If this be the glory of the faithfull, let vs seeke to maintaine our dignity and freedome,Ioh. 3, 1, 2. Ioh. 1, 12.13. according as Ioh teacheth, Behold what loue the Father hath giuen to vs, that wee should bee called the Sonnes of God: for this cause the world knoweth you not, because it knoweth not him. And againe in his Gospell, As many as receiued Christ, to them hee gaue prerogatiue to bee Sonnes of God, euen to them that beleeue in his name, which are borne not of bloud, nor of the flesh, nor of the will of man, but of God. Whereas on the other side, the estate and condition of vngodly men is base, vile, miserable, and contemptible; they liue to themselues and to sinne, they dye to iudgement and condemnation. What can bee more fearefull? what can be more wretched?
Vse 2 Secondly, if we weare the cloth and badge of Christ, then we must be bold in the faith, and holde out our profession, notwithstanding dangers and feare of death. For we serue one that is able to beare vs out. We see how men belonging to those that are of high place, are many times imboldened thereby in leud practises: How much more ought we that haue learned Christ, to be encouraged in the faith, and not to shrinke backe for feare of offence? This was the commendation of the Church of Pergamus, Reuel. 2, 13. I know thy workes, and where thou dwellest, euen where Sathans throne is, and thou keepest my name, & hast not denyed my faith, euen in those dayes when Ant pas my faithfull Martyr was sla [...]ne among you, where Sathan dwelleth. So Christ our Sauiour taught his Disciples, Math. 10.32.33. Whosoeuer shall confesse me before men, him will I confesse also before my Father which is in heauen: [Page 107] But whosoeuer shall deny me before men, him will I also deny before my Father which is in heauen. Wherefore, this condemneth those that say, I will keepe my conscience to my selfe, none shall know my religion but God and my selfe, I will not be too forward for feare of after reckonings, nor any way countenance such as be forward. These men, while they suppose to keepe their religion to themselues, do indeede proclaime openly that they are of no religion. For if they did truely beleeue in their hearts, they would likewise confesse with their tongues, according to the saying of theRom. 10, 9, 10. Apostle, If thou shalt confesse with thy mouth the Lord Iesus, and shalt beleeue in thine heart that God raised him from the dead, thou shalt be saued: for with the heart man beleeueth vnto righteousnesse, and with the mouth man confesseth vnto saluation. AndIam. 2, 18. the Apostle Iames teacheth vs to try faith by workes, as gold by the touchstone, and the tree by his fruites, Chap. 2. Shew me thy faith by thy workes, and I will shew thee my fa [...]th by my workes. So then, let vs not be ashamed of theRom. 1, 16. Gospel of Christ, Which is the power of God to saluation to euery one that beleeueth, and not shrinke for trouble, as false cloth in the wetting, and a deceitfull bow in bending, least our Maister be ashamed of vs before his Father and the holy Angels.
Thirdly, if the Sacraments be as badges to shew forth Vse 3 our profession: then it condemneth those that speake euill of men as too precise too nice, too pure for their profession, because they runne not into the same excesse of ryot with others. These are not too precise, but such as scoffe at all profession are too prophane. It is good to be earnest in the matters of God, prouided that our zeale be tempered with discretion: and all Newters bee odious to God,Reuel. 3.15.16. as it is said to the Church of the Laodiceans, I know thy workes, that thou art neither cold nor hot: I would thou werest cold or hot: therefore because thou art lukewarme, and neither cold nor hot, it shall come to passe, that I shall spew thee out of my mouth. Wherefore, let vs not bee [Page 108] discouraged in wel-doing, but walking through good report and euill report, let vs remember that as Christ is our Lord and Maister, so our profession and the Sacraments are our badges.
Vse 4 Lastly, we see what our estate and condition is, that we are not our owne, but are subiect to Christ to serue him. For do we beare his badge? Then he is our maister. If hee be our MaisterMa [...]. 1, 6. where is the feare and reuerence due vnto him? Is it not meete wee should shew our selues thankefull for so great mercies and guifts? Were it not intollerable vnthankfulnesse and vnsufferable pride, for any man to weare the cognizance of another, and yet to scorne his seruice, and deny him duty? Might not one worthily checke and controule him as Christ did the Iewes, who vnwillingly paide such taxes and tributes as were laid vpon them? He called for a penny,Mat. 22, 19.20, 21. and said vnto them? Whose image and superscription is this? They said vnto him, Caesars. He answered, Giue therefore to Caesar the things that are Caesars, and giue to God the things that are Gods. So likewise might one say fitly, Whose badge wearest thou? whose Armes bearest thou on thy sleeue? Doth not this put thee in minde of thy state and condition, and of the seruice and honour thou owest thy Maister? In like manner may it be said to vs, Whose badge bearest thou? Is it not Christs? we are not therefore our owne men, as the Apostle reasoneth and concludeth, 1 Cor. 6, 19, 20. Know ye not that your body is the temple of the Holy-Ghost, which is in you, whom ye haue of God? and ye are not your owne. For you are bought with a pr [...]ce, therefore glorifie God in your body and in your spirite, for they are Gods. So many therefore as come without knowledge and true repentance, breake their faith giuen to Christ, and betray the body of Christ as much as in them lyeth. Wherefore to the right vse and partaking of the Sacraments, ther is required the knowledge of God in three persons, especially of the person of Christ, perfect God and perfect man, and of his three [Page 109] offices to saue his people: to be their Priest, perfectly by sacrifice to reconcile and iustifie them: to be their king, by the gouernment of his Church, to kill sinne in them and to sanctifie them; to be their teacher, to instruct them in the will of his heauenly Father. After these is required true faith, and earnest repentance, otherwise we cannot receiueWithout faith and repentance we cannot receiue Christ. Christ in the Sacraments. Put food into the mouth of a dead man, it cannot nourish him: So if one that is vnworthy and vnfit, lying dead and rotting in his sinne do come to the Sacraments, certainely they do not giue him life and worthinesse,1 Cor. 11, 27, 29. but such a one doth lade himselfe with a greater burden of sin and punishment, as 1 Cor. 11. Whosoeuer shall eate this bread and drinke the cup of the Lord vnworthily, shall be guilty of the body and blood of the Lord, he eateth and drinketh his owne iudgment, because he discerneth not the Lords body.
CHAP. XVI. Of the number of Sacraments.
HItherto we haue spoken of the chiefe vses of the Sacraments: now we are come to speakeThe number of Sacraments. of the number of Sacraments, according as we take the name and haue declared the nature of them. Let vs see then how many such visible signes and seales of spiritual grace in the new Testament, were instituted of God to set forth the benefits of Christ, for the continuall vse of the Church. Many liue in the bosome of the Church, heare the word, come to publike prayer, take themselues to be goodly Christians, offer themselues to the Lords-table, & are made partakers of the Sacramēts, who yet are ignorant how many Sacraments there are, and what they are. None almost so simple but he can number his sheepe and cattell: he knoweth their markes, he knoweth their differences: but aske him how many commandements of the law, how many Articles of faith, how many petitions of the Lords prayer, or how many [Page 110] Sacraments of the new Testament, hee can answere nothing. They know no difference betweene commandement & commandment, betweene the first Table and the second, betweene article and article, and betweene one petition and another. Such haue their wits wholy exercised on the world, and on worldly things, which iustle out religion and the knowledge of heauenly things. If we haue eares to heare, let vs heare what is the faith of the Church in this point, grounded vpon the infallible rule and rocke of the word of God. The Sacraments of the Church ordained by Christ, to assure our communion with him are onely two:Christ instituted onely two Sacraments. Baptisme whereby wee are receiued into the couenant of God, in stead of circumcision: and the Lords Supper, whereby we are nourished, maintained, and retained therein, in stead of the Passeouer. For albeit the couenant be but one, yet the scales thereof are two, to assure vs that by vnion with Christ, we are regenerated and shall bee nourished to eternall life. Hee hath deliuered vs a few Sacraments in stead of many, he could haue instituted moe if hee had thought it good for the benefit of the Church. These are as it were the two eyes whereby we see and behold the promises of God. These are as the two hands, wherby we after a sort do handle Christ crucified & lay holde on the graces of saluation. Christ hath appointed no moe Sacraments, he hath laide on vs an easie yoke and a light burden.
That these two are the onely Sacraments of the new Testament, may appeare by these reas [...]nsReasons why there are only two Sacraments. following. First, Christ taught no more to his Apostles, the Apostles deliuered no moe to the Churches, the Churches imbraced no moe for many yeares. When th [...] Lord Iesus liued on the earth,Luke 1, 76. and 33. he instituted baptisme, by the ministry of Iohn Baptist, who as hee was sent to prepare the hearts of the people, so he preached the baptisme of repentance: Afterward the Lord Iesus establish it with his owne mouth, in the commission giuen to his Disciples: [Page 111] So he appointed and himselfe first administred his last Supper in remembrance of his death, vntill his second comming againe with power & great glory. These two true Sacraments of the Church, to wit, baptisme & the Lords Supper were instituted and warranted by the mouth of Christ himselfe, and none other beside these. These we receiue because Christ ordained them: other we receiue not, because he ordained them not.
Secondly, the Apostle Paul admonisheth the Corinthians to beware of Idolatry, not to flatter themselues, or to thinke themselues the members of Christ, & therefore should escape the iudgement of God, because they had the Sacraments: for the Church of the Israelites had as great priuiledges as they, they had the same Sacraments1 Cor. 10.1.2, 3, 4. the same Baptisme, the same Supper in substance and effect, yet God was not pleased with them, but ouerthrew them in the wildernesse. If then the Corinthians had any moe then these two, they might haue iustly replied, We grant indeed, in respect of these they are equall with vs, but we haue other which they had not, wherein they are inferior to vs, and we superior to them, and therefore are preferred before them. If then the Apostles reason conclude strongly, we may hence gather directly, that there are onely two and no other Sacraments, because the Apostle mentioneth no moe, where he purposeth to set forth the priuiledges of the Iewes, & to make them equall with the Gentiles. Wherefore wee must receiue two Sacraments onely, or else the Apostle hath reasoned weakely.
Furthermore, the same Apostle 1. Corinthians 12.3. purposing to shew that many members of the Church are one body in Christ coupled by him as by ioynts, prooueth this point by a full enumeration ot the Sacraments, being pledges of our setting into the body of Christ and continuall nourishment in the same, when he saith, As by one Spirite we are all baptized nto one body, whether Iewes or Gentiles, so we haue all beene made to dri ke into one Spirite, [Page 112] Where the Apostle sheweth, that all the faithfull by the effectuall working of the Holy-Ghost are made one body in Christ, which hee confirmeth by the two sacraments of Baptisme and the Lords Supper, without mention of any moe.
Moreouer, another reason may be framed, by comparing the Church of the Iewes with the Churches of the Christians in regard of their ordinary Sacraments. There are no moe Sacraments deliuered in the Gospell, then were prefigured vnder the lawe: for their Sacraments were types answering to our Sacraments, as 1 Pet. 3, 21. Our baptisme answereth the figure of the waters, refresenting the same that our Baptisme doth. True it is, the Sacraments of the old Testament were notIewish Sacraments not figures of Christian Sa [...]ments. figures of the Sacraments of the new Testament, for then their Sacraments should be the signe, and ours should be the thing signified: and so there should be Sacraments of Sacraments, which were foolish and absurd. Againe, the Iewish Sacramēts should be signes of things altogether vnknown vnto them & not giuen them of God, for they were vtterly ignorant of Baptisme & the Lords Supper. Besides, that auncient people should be saued by beleeuing baptisme & the Lords Supper to come: for doubtlesse they were saued by beleeuing that which their Sacraments did signifie: but they were not saued by beleeuing Baptisme and the Lords Supper, but by beleeuing in Christ to come. Lastly, the old Sacraments should haue one signification, and the new another; for the old should signifie the new, and the new should signifie Christ and all his benefits. [...]. Notwithstanding, the Sacraments of the new testament succeed in the roome of those of the old, and signifie the same things that they doe; baptismeCol. 2, 11.12. came in place of circumcision, and the Lords Supper is come in place of the Paschall Lambe, as appeareth in that it was administred presently after it,Luke 22, 14.15. to declare the abrogating of the one and establishing of the other. As then there was the same faith and the [Page 113] same way of saluation by Christ,Reuel. 13.8. who was the Lambe slaine from the beginning of the world, Heb. 13, 8. hee was yesterday and to day, and the same for euer: so had the Iewish rites respect to1 Cor. 10, 3, 4. Christ, and al of them are reduced to our two Sacraments. Wherfore, as the Iewes had only 2. ordinary Sacraments, Circumcision & the Passeouer, as appeareth:Exod. 12, 48 If a str [...]nger dwell with thee, and will obserue the Passeouer of the Lord, let him circumcise all the males the belong vnto him: So the ordinary Sacraments of Christs Church are Baptisme and the Lords Supper agreeing to the same. Now the 5. other Sacraments newly inuented, were not prefigured in the law, they succeed not in the place of their ceremonies, they are not answerable to any types of Iewish rudiments, therefore they are no Sacraments.
Fiftly, these two Sacraments, Baptisme and the Lords Supper, are altogether perfect and sufficient, not onely to enter and plant a Christian into the Church, but also to retaine him in it: and therfore all other are friuolous, vaine, and superstitious, as superfluous branches to bee pared away. Now that they are sufficient to these purposes, appeareth by the effects & vses of them, What other grace can we haue then to be borne againe in Christ, to haue iustification, forgiuenes of sins, and all priuiledges of eternall life, and then afterward to be nourished and kept continually in him? All these are fully represented and sealed vp to vs in these two: whereupon it followeth, that Christ who ordained the fewest and best Sacraments vnder the Gospell, appointed these and no moe. Thus then wee may gather, that by the institution of Christ, by the argument of the Apostle, by comparison of the Iewish ceremonies, and by the sufficiency of the two Sacraments of Baptisme and the Lords Supper, that these are the onely two Sacraments; the rest are forged and counterfeit Sacraments, they seale not vp Christ,August. in Psal. 40. they neuer flowed out of his side,Iohn 19, 34. from whence issued onely water and blood.
Lastly, this number of 2. Sacraments appeareth not [Page 114] onely by the testimony of ancient Fathers, but by the confession of the aduersaries. For howsoeuer in many other controuersies, their words are many, and their arguments probable and very specious: yet for the auouching of 7. Sacraments, they are dumbe and silent, and are not able to produce the reuerent witnesses of the elder time. Bellarmine prooueth the wordBellar. de es [...]ct, sacr. lib. 2. cap. 24. Sacrament, sometimes to be giuen to al the seauen: but this is when the word is taken in a large and generall signification, for any mysticall signe and token,C [...]nsur. Colon d [...]al. 7. pag 248 which may signifie some other thing, and may more properly be called a signe then a Sacrament, as the couering of the head in the woman was a signe of subiection: laying on of hands in ordination of the ministry, is a signe of their separation to that worke, and of Gods presence to assist them with his grace and blessing: the Saboth day was a signe of the heauenly rest. In this sense Augustine calleth theAug. de sim. lib. 3, cap. 9. mystery of the Trinity a Sacrament; and fire a Sacrament, because by the heat, light, and shining brightnes thereof, the Trinity may after a sort be shaddowed out. Besides,Warnw. Enc [...]unt. 1. c. 13. the late Warneword, Page 91. handling this controuersie of the number of Sacraments, doth not prooue the number of seauen Sacraments out of the Scripture, neyther goeth about it, neither is able to deriue it further then the counsell of Florence holden in the yeare 1440. and from Peter Lumbard, S [...]nent. lib. 4 d st. 2. who was indeed the Father and first finder and founder of this number of seauen. Augustine, whē speaketh of Sacraments in the strict and proper signification, and taketh them for holy signes and seales, not onely signifying, representing and exhibiting spirituall graces, commanded by Christ, succeeding in the roome of the Iewish two ordinary Sacraments, and offering Christ to all faithfull receiuers, the vse whereof is perpetuall and vniuersall, reckoneth them as we do,August de simb. ad cate [...]hu. Haec sunt Ecclesiae gemina sacramenta. i. These be two Sacraments of the Church. And in one other place,August. de doctr. Christ. l [...]b. 3. cap. 9. Christ and his Apostles haue deliuered vnto vs a few [Page 115] Sacrament instead of many, as Baptisme and Lords Supper Cyprian, that liued before him,Cyprian lib. 2. Epist. 1. is of the same iudgment who saith plainely, Tunc demum planè sanctificari, &c. that is may be throughly satisfied and become the children of God,Vtroque. Sacramento. Paschas. de coena dom. if they be new borne by both the Sacraments. And likewise Paschas. 9. speaketh to the same purpose, sunt Sacramenta, &c. that is, The Sacraments of Christ in the Catholike Church are, baptisme, and the body and blood of our Lord. So S. Ambrose intreating purposelyAmbrose lib. 1. de Sacra. cap. 1. of the Sacraments, speaketh but of two, as the reformed Churches hold at this day. Innocentius the third, speaking of them,C. Firmiter. onely maketh mention of those two which we receiue, not of the rest which we refuse. Yea Thomas of Aquine the Chiefe Doctor of the Papists holdeth heerein the truth,In lib. 4. sent. dist. 28. qu. 4. teaching that the forme of Baptisme and of the Lords Supper is found in the Scripture, but not of the other pretended Sacraments and namely of extreme vnction. To conclude,Bessar. de sacra. Eucharist. Cardinall Bessarion confesseth this, Haec duo sola Sacramenta in Euangelijs manifeste tradita legimus, that is, we reade that these two onely Sacraments were deliuered vs manifestly and plainely in the Gospell. Thus we see that others before vs do ioyne with vs, and speak directly of both the Sacraments, of two Sacraments, and of onely two Sacraments: and therefore the bringing in of seauen is as strange and monstrous, as if a man shold say we wanted seauen feete to walke, or seauen eyes to see, or seauen hands to handle, or seauen eares to heare, whereas two of each sort are sufficient, and the other fiue are needlesse and superfluous in the body
Now let vs come to the vses of this diuision. In Vse 1 that Christ hath appointed so few Sacraments in number: heereby appeareth the great loue of God toward vs: he hath not laid a burden vpon vs which neither we nor our Fathers were able to beare, but charged vs with two Sacraments onely: whereas he might haue deliuered other moe vnto vs. The Ceremoniall law was a very [Page 116] heauy burthen pressing downe the Father of the old Testament, and keeping themAct. 15, 10. in great bondage: now the yoke is broken and we are deliuered. As we see the like mercy of God, in teaching a short forme of praier, as a perpetuall direction to the Church, and in deliuering the ten Commandements diuided into two tables: so he hath not troubled vs with many Sacramēts: wherby also our nature prone to idolatry is respected, and the grace of the new Testament is wonderfully amplyfied. We see how superstition and grosse Idolatry haue preuailed in the Church of Rome, & infected with deadly poyson one of the Sacraments: how much greater danger were it if moe Sacraments had beene commanded and commended vnto vs?
Againe, heereby we may perceiue and conceiue the Vse 2 difference betweene the olde and new Testament, betweene the Sacraments vnder the lawe and these vnder the Gospell,Difference betweene the Sacraments of the old Testament & the new. betweene those giuen to the Iewes and these retained among Christians. For ours are few in number, theirs are many in number; the Arke, Circumcision, the Passeouer, Manna, the Cloud, the Sea, the Rock, many purifications & oblations which are not easy to be numbred. But the Gospell acknowledgeth onely two, as two twins begotten of the same father, & brought forth of the same mother. Hereunto we may adde not vnprofitably, other materiall differences to bee acknowledged. They differ in time: ours shew forth our communiō with Christ already come, and so are more firme and durable, as those1 Cor. 11, 26 which are not to be changed to the ende of the world, 1 Cor. 11. Yee shew the Lords death till hee come. Their Sacraments were ordained onely vntill the comming of Christ, because they shewed and pointed out Christ to come, so that the worke of grace was more obscure vnto them. Againe, they differ much in variety of Sacramentall signes and rites, as the cutting of the fore-skinne, the Lambe of the Passeouer, iournying through the Sea, sauing by the Arke, drinking of [Page 117] the rocke, lifting vp the brazen Serpent, raining downe of Manna, washing of their body; they had calues, sheep, goates, doues, bread, wine, oyle, and such like: we haue onely water in Baptisme, & bread and wine in the Lords Supper. Thus the signes do greatly vary. Fourthly, they differ in easinesse. For the ceremonies committed to the people of the Iewes were hard, cumbersome, painful to the flesh, and some of them were administred with effusion and shedding of blood, partly of man & partly of beasts. Of man, as in circumcision: of beasts, as in the Paschall Lambe and in the sacrifices. But our Sacraments, though Sacraments of Christs blood shed for vs, yet of themselues be voide of blood. Fiftly, they differ in measure of signification, For our Sacraments haue a more plentifull and full representation of grace offered, and stirre vp a greater measure of faith then the Sacraments of the old Testament (which were more darke & obscure) the Lord reseruing a fuller measure of knowledge vnto the blessed times of the Gospell. For as the exhibiting of Christ Iesus in the flesh in fulnesse of time, and as it were in the olde age of the world, is of more efficacy to moue vs then the expectation of him to come, so wee haue better helpes and an holye aduantage to raise and rouse vp our faith vnto a greater assurance of grace and mercy, by how much the accomplishment is more then the promise, and the fulfilling greater then the foretelling.
Lastly, they differ in respect of the people to whom they were giuen, and for whom they were ordained: ours belong to all people dispersed ouer the face of the whole earth (that are ingrafted into the Church) wheras theirs were tyed to one Nation, to one people, to one place, to the posterity of Abraham. Notwithstanding these differences which are in signes and circumstances: touching the chiefe thing euen the matter and substance of the Sacraments they are equall,Wherin the Sacraments of the old and new Testam [...]nt agree. hauing the same end and the same signification, and being of one efficacy; as also the [Page 118] word of the Prophets and Apostles is. One and the same God is author of them. One and the same Mediator betweene God and man, euen the man Iesus Christ is represented in both the Lamb slaine from the foundation of the world. They signifie and shew foorth the same Communion of Christ, by which all the elect are saued, and seale vp saluation and remission of sinnes to all that do receiue them by faith. For they were giuen to be signes and seales of grace and of the promises of God, to distinguish the faithfull from all other sects and religions in the world, and that they should be receiued with profite onely of the faithfull. In these and such like things, the Sacraments of the Iewish and Christian Church are not vnequal: although in the outward signs and circumstances they be diuers, yet in the substance & in the thing signified there is no difference.
Vse 3 Thirdly, we are bound to beleeue his promises, and to haue strong consolation, seeing he bath giuen vs two signes. If we had onely had one signe as a seale of the mercies of God in Christ, it had beene a great sinne not to haue beleeued the promise, and not to haue rested therein as in a thing vnchangeable. For he is not as man that he should lye, or deceiue:2 Cor. 1.20. his onely promise is assured paiment: yea all the promises of God in him are yea, and are in him Amen, vnto the glory of God. But seeing the goodnesse of God hath abounded in granting vnto vs two, Sacraments that where doubting aboundeth, there faith might abound much more: our sinne is the greater, if now wee wauer likeIam. 1, 6. a waue of the sea tossed of the wind and carried away. One tree of life serue Adam to assure him life: one raine-bowe sufficed Noah: one returne of the Sunne backward was enough to Hezekiah, and they beleeued. If then wee seeke a signe we haue two giuen vnto vs, that hauing two vnchangeale Sacraments as it were two witnesses of his word, and assurances of his promise, wee might haue strong consolation. The vnbeleeuing Iewes [Page 119] said to Christ,Mat. 12.38. and 16, 1. Shew vs a signe, and we will beleeue thee. Behold the Lord sheweth vs two visible signes of his spirituall and inuisible graces, and shall not we beleeue, being stedfast in faith and grounded in hope? Wee desire forgiuenesse of sinnes & assurance thereof: by these two the Lord promiseth, couenanteth, and indenteth to giue the same vnto vs, setting the seales to his owne writing.
Lastly, this diuision and numbring vp of the Sacraments Vse 4 serueth to teach, that there are not seauen Sacraments of the Church, and so do condemne the fiue supposed and falsly named Sacraments,Concil. Trid. sess. 7. de sacra. in gen. can. 18. 11. & 13. maintained of the Church of Rome, to wit, Confirmation, Penance, Matrimony, Orders, and extreme Vnction. Baptisme we imbrace: the Lords Supper we acknowledge: of these two we moue no question, we make no controuersie: the other fiue, whose father is vnknowne, we refuse as bastards, and cannot admit them into the number of Sacraments, the reasons whereof we will render in the Chapters following.
CHAP. XVII. That Confirmation is not a Sacrament.
THe Apostles as the Maister-builders of the Churches, planted the Gospell where the name of Christ: had not beene heard. Now because many seducers arose that troubled the peace of the Church, and the faith of many beleeuers began to wauer: the Apostles agreed together to go againe to the Churches where they had laid1 Cor. 3.12. a golden foundation, (howsoeuer other had builded hay and stubble thereon) to see how theyActs 11, 22.23, and 15, 36. increased or decreased, as Acts 11. And they confirmed their hearts, and established them in the faith which they had taught. And Chap. 15. Paul said vnto Barnabas, Let vs returne and visite our brethren in euery Citty where wee haue [Page 120] preached the word of the Lord, and see how they do. And we doubt not, but when the Gospell was reuealed, the Apostles by laying on hands gaue the guists of the Holy-Ghost to the beleeuers in Christ. This practise of the Apostles we finde, this we confesse, this we approue and allow. But of any Sacrament of confirmation we reade not, and therefore allow not. Againe, it was a lawdable custome (in the primitiue Church) of Christian parents, to bring their Children to the Bishop, who examined them in the principles and fundamentall points of religion,Heb. 6, 1. he asked thē reason of their faith, he instructed them further in the mysteries of godlinesse: and that this action might haue the more reuerence and dignity, he laid his hands vpon them, and prayed vnto God for them, that hee would increase and continue the good things that he had begun in them.Confirmation is no Sacrament. This imposition of hands, with prayer to be strengthned in the Holy-Ghost, and to haue increase of grace, corrupted with annointings, depraued with crossings, and defiled with sundry superstitions, is no Sacrament. First, euery Sacrament should haue warrant and appointment from Christ, and a promise annexed vnto it, but this hath none. 2. it hath no word of institution in the Scripture, nor commandement to continue the vse of it vntill the coming of Christ and end of the world, & therfore no Sacrament. For the word must be added to the element, and so it is made a Sacrament. True it is, they vse a forged and counterfeit forme in their confirmation, I signe thee with the signe of the holy Crosse and I confirme thee with the oyle of saluation, in the name of the Father, and the Son, and the Holy-Ghost. These indeed are words, but no word of God: they shew an intollerable presumption, not to be excused. But indeed a counterfet word is fit enough for a counterfet Sacrament, & there is a good agreement when both writing and seale are sutable, that is, both forged. Thirdly, it wanteth an outward signe instituted by Christ. We read oftentimes that the Apostles vsed laying on of hands, we reade of no oyle or Chrisme.
Besides, we know they gaue thereby, the miraculous guifts of the Holy-Ghost which now are ceased, as Acts 8. where we see, when Samaria was conuerted to the faith by preaching of Phillip, and baptized in the name of the Lord Iesus, the Apostles sent thither Peter & Iohn, who prayed for them,Acts 8, 5, 14 15, 1 [...], 17. That they might receiue the Holy-Ghost, (for as yet he was fallen downe on none of them) then laid they their hands on them, and they receiued the Holy Ghost. This confirmation thus vsed, had then a profitable vse in the Church of God. But as the brasen serpent commanded byNum. 21, 8.9 God, and set vp by Moyses for good purpose, was afterward abused and2 King. 18, 4 incense offered vnto it, and lastly was by that good king Hezekiah destroyed and demolished: so popish confirmation hath many intollerable abuses mingled with it, and sundry foolish ceremonies, no better then apish toyes, accompanied with horrible superstition; as if it were inuented to bring the faith of Christ, the Sacramēts of the church, the worship of God, and all holy things into contempt. For first of all, the Bishop that must play this play,The rites and ceremonies vsed in Confirmation. acteth, the matter with Stage-like iestures, he must breath with his stinking breath vpon the pot or cruze wherein the chrisme or vnction is, and saluteth it with these gracious or rather gracelesse words, Haile hol [...] Chrisme, making an abhominable Idoll of it, and speaking to it as if he had breathed life into it. For the popissh religion carieth no reuerence with it, if there be not an Idoll set vp at one end of it. Secondly,Bellar. de s [...]cra. Confir. lib. 2. cap. 13. he striketh him a gentle blow with his hand that commeth to be confirmed, to teach him patience, and to beare the Crosse for Christs sake: whereas himselfe rather deserueth to haue a sound rap on his pate, for abusing the party, the place, the people, God, and his Gospell.
Thirdly, the childes forehead is bound about with a linnen swathing band, least that the oyle should runne downe, and so all the fatte were in the fire, and the grace of God lost which was neuer obtained. Fourthly, [Page 122] neither head, nor forehead must bee washed seauen daies together after the annointing, to assure vs (I think) when all is done, that it is but a fluttish and vnsauoury Sacrament. Fiftly, this supposed and counterfeit Sacrament must be giuen and receiued by such as are fasting, to be sure they shall not surfet at the taking of it, and that notwithstanding all this preparation wee must looke for nothing but hungry stuffe: for otherwise here were enough to make a man spew and empty his stomacke. Lastly, it is such an holy blessing, that it must be bestowed onely on high daies and feastiuall times for feare of the contempt of this bable, as at the solemne feast of Easter, and especially at Whitsontide, because then the Apostles were forsooth first of all confirmed by God himselfe. Heere is no talke of teaching youth the principles of religion, and of examining them how they profite in knowledge and vnderstanding; heere is deepe silence touching these things, as if it were a needles matter, and altogether impertinent vnto them. Moreouer, it is ministred in a strange tongue that none vnderstand what is spoken and meant: they call the oyle, the oyle of saluation: they account him no perfect Christian that is not annointed by the Bishop: they preferre it before baptisme, becauseCens [...]r. Colon d [...]al 11. pag. 326, 327. any of their Priests may baptise, nay priuate men, nay woemen in their supposed time of necessity, but Confirmation may bee giuen among them onely by the hands of a Bishop: and lastly, they blow & hallow their oyle, that it may be made a spirituall ointment to purifie soule and body forsooth. These errors are so grosse, that of euery one they may be seene: they are so palpable, that they may bee felt. Wherefore, seeing their confirmation is wroght by annointing, seeing it hath no word of God but a word of their owne, seeing they haue no commandement for it, nor promise of the presence of the Holy-Ghost, and last of all seeing it hath many abuses ioyned with it; we haue very iust causes to thrust it out of this place and ranke of the Sacraments, [Page 123] & throw it downe from that high seat which it hath long vsurped. And so much the rather, because some of the first and sounder Schoolemen haue taught, that Confirmation as it is a Sacrament was not ordained, eyther by Christ or by his Apostles, but afterward in the counsell of Melda, Alex. Halens. part. 4. quest. 24.
CHAP. XVIII. That popish penance is no Sacrament.
THe doctrine of repentance and turning from all our sinnes to God, to bring forth fruites of amendment of life, is taught in the SacramentsIoel. 2, 12, 13. and commended vnto al, Ioel 2. Turne you vnto me withall your heart, and rent your heart, not your garments. There is none that liueth and sinneth not, we are corrupt and become abhominable, the imaginations of our heart are onely euill, and that continually:Gen. 6, 5. Rom. 7, 18. in vs, that is in our flesh or unregenerate part there dwelleth no good thing: wee were conceiued and borne in sinne, and therefore whosoeuer saith, He is without sinne, deceiueth himselfe, and there is no truth in him. This corruption of our nature that hath taken holde on all mankinde (for there is none that doth good no not one) must be mortified, and the new man which is spirituall and regenerate by the Holy-Ghost must be quickened. Repentance therefore consisteth in anEsa. 1, 16, 17 Psal. 34, 15. Mat. 3, 8. inward sorrow for our sinnes, in an hatred of them, in suppressing the corruptiōs of nature, in a purpose to obey God, in a care to forsake our sins, in confessing the greatnesse of them, in condemning our selues for them, in acknowledging the desart of them, in an holy indignation and anger against our selues, that we haue beene so carelesse in looking to our owne waies, in fearing least we runne into the same sins againe, in desiring euer hereafter to please God, and to walke more carefully before him in zeale touching the seruice of God, and in taking reuenge [Page 124] sometimes and punishment vpon our selues for former offences. For we confesse plainely and deny not, but some outward penalties and chastisements of the body may be vsed and do please God, not of themselues, but because they are profitable meanes and good helpes to further and forward true repentance. As for example, he that hath offended grieuously in surfetting & drunkennesse, and hath great heauinesse of heart and sorrow of minde that he hath sinned against so gracious a God and mercifull Father: may prescribe and appoint to himselfe without appearance of superstition, or error of satisfaction, or opinion of merite, some fasting or abstinence for a certaine time, that he may bee better fitted to Gods seruice, and further strengthened against those sinnes into which he is fallen. This doctrine we receiue as the doctrine of Christ, and agreeable to the Prophets and Apostles, as appeareth, 2 Cor. 7. where Paul setteth downe the effects or fruites of true repentance. This is our doctrine and the doctrine of the Church of God, touching repentance: let vs consider a little the popish penance and what they teach touching it, and we shall see plainely, that heauen and earth, light and darknesse are not more opposite then their deuices and inuentions are to the truth. For they haue forged a new Sacrament which they cal Penance,What popish penance is. when a man is contrite for all his sinnes, and maketh a full and sufficient reckoning vp & rehearsall of them all in the eare of the Priest, of whom he is enioyned to make satisfaction after he is absolued of them: So that this new coyned Sacrament consisteth of these foure counterfeit parts,The parts of popish penance. the contrition of the heart, the confession of the mouth, the satisfaction of the worke, and the absolution of the Priest. Thus they abuse the name of a Sacrament, when they apply it to these things, as we shall see afterward. Againe, they require all these things as necessary to saluation in all that are of yeares of discretion, whereby they lay snares for mens soules and set them vpon the racke, requiring [Page 125] an impossibility at their hands, forasmuch as no man can haue perfect sorrow, nor number vp all his sinnes, nor yet make satisfaction for them, and therefore this Penance is not a boord to escape shipwracke, neyther physicke for the soule, but the high way to desperation. Lastly, they make the performance of all these things meritorious, and teach that remission of sinnes is obtained by them; which tendeth to the reproach and dishonour of Christ. Let vs speake somewhat of these in order.
Touching the first point, to wit, Contrition, we grant that godly sorrow of heart for sinne is necessary to repentance, as also to haue a true feeling of sinne, and an hatred and detestation of it: howbeit it is no part the repentance, but onely the right and ready way that leadeth to it, because the more sinne doth presse vs and afflict vs, the more we learne to flye to the mercy of God in his Sonne Christ. But they teach that this Contrition ought to be perfect, and that the greatnesse of the griefe must be answerable and equiualent to the greeuousnesse of the sinne; they make it a necessary meane and cause of iustification, and apart of satisfaction for our sinnes, that we deserue by it remission of them; and therefore their doctrine is diuelish and blasphemous, translating vnto mortall and sinfull men, that which is proper to Christ the Son of God.
The next point is Confession. Such as the Scripture alloweth and approueth, we admit and acknowledge; as first, publike confession of the whole Church, acknowledging thēselues before the cōgregation to be grieuous sinners in the sight of God, consenting to the Minister that conceiueth the prayer, and crauing pardon of our heauenly Father in the name of Christ our Sauiour. This is practised continually of al the faithfull met together, they begin the exercises of religion with this publike humiliation, Nehe. 9, 3.Nehe. 9, 3. For wheresoeuer two or three are gathered together in his name, where he is in the midst of them, there is alwayes confession of sinne: forasmuch [Page 126] as there is nothing can with-hold good things from vs, but our owne vnworthinesse. Secondly, there is a priuate confession, when a man poureth out his hart before God alone, and desireth forgiuenesse of his sins. This did Dauid, Psal. 32, 5, and [...]1.1.2. Luke 18. this did the Publican practise: and so doth euery beleeuing soule almost at all times. For we do all of vs finde continuall occasions to poure out our meditations before him, to keepe vs from sinne, to hold vs vp in tentations, and to weaken the power of sin daily in vs. Thirdly, there is another confession, when such as are banished from the Church, and excluded from the Sacraments, and excommunicated out of the society of the faithfull, do openly acknowledge their offences, and desire to be reconciled to the Church, which they haue notoriously offended, as we see in the example of the incestuous Corinthian, 2 Cor. 2.6.2 Cor. 2, 6. who humbled himselfe before God, & asked forgiuenes of the Church. Fourthly, there is a kinde of confession of such as haue offended their brethren; not that which wee mentioned before, belonging to ecclesiasticall discipline: but a priuate acknowledgement of the iniuries and wrongs done vnto them, and a crauing of forgiuenes at their hands, which duty the offenders are bound to performe, and the offended are bound to grant, according to the rule of charity.Mat. 5, 24, and 6, 14. and 18.15. For we are all charged to reconcile our selues vnto our brethren, and to forgiue as we desire to be forgiuen. Lastly, there is a lawfull and lawdable kind of confession, pertaining to such as are troubled in conscience for sinne, and desire to finde comfort, and to be at peace with God. These are to make confession of that particular sinne which lyeth heauy vpon their heart, eyther to the Minister, if he haue the tongue of the learned, and bee able to minister a word of comfort in season;Iam. 5.16. or to some other faithfull and godly brother, that their spirits may be raised vp & refreshed by their prayers. All there sorts of confession we know to be good, and therefore receiue: but what are they to the auricular [Page 127] confession secretly whispered in the eare of an ignorant and sottish Priest, wherein men are enioyned to confesse all particularly, at the least all their mortall sins,Rhem. annot. vpon Iohn 20. whether they be committed in minde, heart, will, and cogitation onely, or else in word and worke, with all the necessary circumstances and differences of the same. This they will have done once a yeare, in the holy time of Lent, before the Lords Supper bee receiued at Easter. This is a meere inuention of carnal men, not an institution of God: forasmuch as Christ neyther by commandment, neyther by example ordained any such auricular Confession or particular enumeration of all our sinnes; of which we shal speake further in the third booke, where we intreat of the preparation required of such as come to the Table of the Lord.
The third point is satisfaction; and it is true that the iustice of God must be satisfied, forasmuch as hee can neuer forget to be iust: but it is folly and madnes, blockishnesse and sencelesnesse, nay high presumption and blasphemy for flesh and blood to thinke that they can make recompence to God for their sins and fully satisfie his iustice. For who is able to beare the burthen of his wrath?Psal. 90.11. For who can pay a price sufficient for his sinnes? or who dare offer to the righteous God the rags and patches of his owne workes, to merite thereby his fauour? What is the sprinkling of holy water, the building of Churches, the erecting of Monasteries, the mumbling vp of prayers, the lighting of Candles, the giuing of almes, the putting on of sacke-cloth, the chastising of the bodge, the saying of Masses, the buying of indulgences, the going on pilgrimages, and such like superstitious vanities and impieties; what I say, do all these auaile to make satisfactiOn to God for the sinne of our soules? And when it shall be said vnto them, Who required these things at your hands? Esay 1, 12. what shall they be able to answere? nay when it shall be said, I detest and abhorre your deuises and dotages, what can they finde out to mutter or vtter in defence of themselues? Then [Page 128] they shall be taken speechlesse, and haue nothing to answere for themselues Our satisfaction to God is only Christs satisfaction (which is perfect and absolute, & imputed to vs by faith) who of God is made vnto vs wisedome and righteousnesse, sanctification and redemption, 1. Cor. 1, 30.1 Cor. 1, 30. As for the popish satisfaction, it is not to be receiued for these causes: first because they affirme that it standeth with the iustice of God to retaine the punishment after the sinne committed is forgiuen. Secondly, they hold that the temporall punishments of this life due to sinne, may be bought out, and redeemed by our good workes. Thirdly, they teach that it is not sufficient to beleeue that Christ hath fully satisfied for vs, who notwithstanding was made sinne for vs which knew no sinne, 2 Cor. 5, 21. that we should bee made the righteousnesse of God in him, neither that it is enough to amend our liues; but that God must be satisfied by vs for our sins in our owne persons, by the punishment and chastisement of our selues; as by penance enioyned by the Priest, or by praiers, fastings, almes, chastisements, and such like shewes of wisedome,Col. 2, 23. in voluntary religion and humblenesse of mind, and in not spring the body, which are things of no value, sith they pertaine to the filling of the flesh, Col. 2.23. Lastly, they auouch that satisfaction by this will-worship is not onely profitable to the sufferers themselues, but also auaileable for others, so that one man may beare the burthen and discharge the debt of another, one man may merite and satisfie for another. The very naming of these impieties and absurdities is sufficient to ouerthrow them, and to make vs to detest them.
The last point is absolution arising from the former, wherein standeth the life of this dead Sacrament. For when the penitent hath performed all the former, his contrition, his confession, and his satisfaction, he is by the Priest fully absolued of his sins, albeit he know nothing of the doctrine of hatred of sinne, of amendment of life, and of flying to the mercy of God and the merite [Page 129] of Christ his Sonne, without which there can bee no true repentance. Besides, these three supposed and pretented parts of Penance, may be found in the reprobate, as we see in Iudas, who had their contrition, for he was sorrowfull: their confession, for he said, Mathew 27, 4.Mat. 27 4. I haue sinned in betraying innocent blood: and their satisfaction, for he brought backe againe the cursed mony that he had taken, and cast it downe in the Temple: and yet hee was farre from true repentance, as appeareth in this, that hee went out immediately, and hanged himselfe. Thus we haue heard at large, what the popish Penance is.
Now the questionPenance no Sacrament. ariseth betweene the Church of Rome and vs, whether this repentance which is a dying to sinne, and a walking in newnesse of life, and whether reconciliation to the Church and absolution from sinne be a Sacrament of the new Testament, instituted by Christ, to assure his sauing graces to vs? We answere it is not. First, it was in time of the old Testament from the beginning of mans fall and transgression: it was continually preached and published by the Prophets, and therefore before Christs comming in the flesh, and cannot bee a Sacrament of the new Testament.
Secondly, it wanteth an outward signe such as water in Baptisme, such as bread and wine in the Lords Supper: now euery Sacrament must haue an outward element and signe to represent the spirituall grace: therefore Penance can be no Sacrament.
Thirdly, it hath no word to command it, no particular promise of God, which is the chiefe stay and staffe of a Sacrament. Bellarmine affirmeth, thatBellar. lib. 1. de poenit. ca. 10 Christ instituted the Sacrament of Penance, when bee breathed upon his Apostles after his resurrection, and said vnto them,Ioh. 20.22. Receiue the Holy-Ghost, whose sinnes ye rem't they are remitted, and whose sins ye retaine they are retained. And he saith, the words of absolution are the signe, and that remission of sinnes is the promise of grace which is signified. For answere to this assertion, would gladly aske this question, whether the Apostles had this ministerial power to forgiue sinnes to repentant [Page 130] sinners, when they baptized to remission of sins, if this power were heere first instituted and giuen vnto them? Do they not by tying the authority of remitting sins to this time, make their baptisme of none effect? Besides, we haue shewed that it is not sufficient to haue a sound of words that may bee heard, to make an outward signe: there must be a visible signe that may be seene, to warrant a Sacrament. Now to make a Sacrament without such a signe, were to make a Sacrament without a Sacrament. Lastly, as they take and vnderstand Penance, it is neither Sacrament, nor sacred: it is neither holy signe, nor holy thing: it is neyther an institution of God, nor any way of God. For they meane not thereby amendment of life, or inward sorrow and griefe of minde for the life past, which is sometimes testified by weeping and mourning, by sacke-cloth and ashes, by fasting and humiliation: but they vnderstand by Penance and externall discipline, satisfaction for our sins to God by our owne sufferings: and that wearing of sacke-cloth, sprinkling of ashes, chastising of the body, whipping of the flesh, putting on rough apparell, lying on boords and hard places, abstaining from flesh, and afflicting our selues by such outward exercises, are a paying of the paines due to sin, part of amends made to Gods iustice, and meritorious before him. This punishment, this Penance, these penalties we abhorre, as an horrible blasphemy against the blood of Christ, which is the onely satisfaction to God for sinne. For if wee satisfie for our selues, then hath not Christ satisfied for vs, nor payed the price due vnto our sins. Besides, they charge God the Father with iniustice, in that hauing laid the guiltinesse of our sins vpon his owne Sonne, and punished them in him, they make him not satisfied with that punishment, but to exact the debt of vs againe, for which his Son as our surety hath fully and sufficiently answered,Esa. 53, 5, 7. He is punished for our transgressions, he is bruised for our iniquities, the chastisement of our peace is laid vpon him, and by his str [...]pes wee are healed: the Lord maketh the punishment of vs all to light vpon him. Likewise1 Ioh. 1, 7. Reu [...]l. 1, 5. the Apostle Iohn saith, The blood of Iesus Christ [Page 131] doth purge vs from all sin. And in the Reuelation he addeth, Christ hath washed vs from our sins in his blood. Whereby we see we are taught to beleeue, that wee are pardoned and reconciled to God, not through our owne satisfaction, not for our owne workes, not by our owne sufferings, but onely through the death and blood-shedding of Christ. Wherefore, their Penance is to be acknowledged to bee sacriledge, and not accepted as a Sacrament: to be iniurious to Christs death, not meritorious for our life.
CHAP. XIX. That Matrimony is not a Sacrament.
THe Councell of Trent vnder Pius 4. sess. 8. decreeth,Concil. Trid. sess. 8. can. 1. If any shall say, that Matrimony is not truely and properly one of the 7. Sacraments instituted by Christ, but was brought in by men into the Church, and doth not confer grace let him be accursed. Heereby they would seeme to set forth the dignity of marriage aboue vs, seeing they lift it vp into the number of the Sacraments of the Church. Yet (as a lyar seldome agreeth with himselfe) they complaine that we too highly magnifie the married estate, and themselues cannot abide it in their Clergy, because forsooth it is written, Be ye holy for I am holy: and Rom. 8. They which are in the flesh cannot please God. Marriage therefore is too holy an ordinance for their vnholy Clergy, inasmuch as they teach in this point1 Tim. 4.1.2, 3. the doctrine of diuels, and are led by the spirite of error, that forbid marriage which God hath left free. We confesse touching marriage, so much as the word of God teacheth vs, that it is an ordinance of God, instituted before the fall of man while hee was without sinne,Gen. 2.18. and blessed of God, who said, It is not good for man to be alone, let vs make him an helper meete for him. This estate Christ did not abrogate and disanull, but repeated and confirmed,Mat. 19, 16. Iohn 2, 1, 2. Heb. 13, 4. 1 Cor. 6.9.10. not onely by word, but by his owne presence, and hath left it as a lawfull remedy against fornication and vncleannes. We account it an honourable estate of life among all, and the bed vndefiled, but whoremongers and adulterers God wil iudge, and cast into vtter darkenesse, where their worme [Page 132] shall neuer dye, and their fire shall not be quenched; as the Apostle teacheth, 1 Cor. 6. Know ye not that the vnrighteous shall not inherit the kingdome of God? Be not deceiued: neither fornicators, nor Idolaters, nor adulterers, nor wantons, nor buggerers, nor drunkards, shall inherite the kingdome of God. Notwithstanding,Reasons why marriage is no Sacrament. we cannot cal and account it a Sacrament, for diuers weighty reasons, and euident causes. First, seeing it was not instituted by Christ, but was from the beginning of the world, and therefore it was before the law and vnder the law, how can it bee a Sacrament of the new Testament? Againe, matrimony may be among Infidels & vnbeleeuers, out of the Church and society of the faithfull. For the matrimony of Infidels is lawfull. God did institute it for all mankinde. The commandement is generall, Increase and multiply. The Apostle teacheth, that if the vnbeleeuing woman will dwell with the beleeuing husband,Grati. in dec. c. 28. qu 1. Lumb. lib 4. dist. 39. he must not put her away for her infidelity: and marriage is honourable among all persons. Seeing therfore it was before the fall of man, before the giuing of the law, vnder the gouernment of the law, and made honourable among all, it cannot bee a Sacrament of the Church of Christ, and for the members only of the Church. Thirdly, it is not common and commanded to all the faithfull, for it is not needfull and necessary that all in the Church should be married.1 Cor. 7.7. Mat. 19, 11, 12. Euery one hath his proper gift, some one way, some another. And albeit God haue not tyed grace to the Sacraments, yet they in some sortH [...]w the Sacr [...]ments are necessary for the Church. are necessary for the Church, and to be partaked of the children of the Church, whether wee respect the commandement of God who requireth them: or whether we regard our own weakenesse, who stand in need of all holy meanes and profitable helpes that tend to the confirmation of our faith. Seeing then matrimony is not commanded to all, neither serueth to confirme faith, it cannot be receiued as a Sacrament. Fourthly, the Sacraments are ordinances of God, applying Christ and his merites to all the faithfull: but matrimony is not an instrument whereby God applyeth Christ and all his benefites: much lesse is it a common [Page 133] instrument of the common saluation and benefits that all haue in Christ Iesus. Furthermore, we haue shewed how the Romane Church is contrary to it selfe in this point: for our aduersaries cal matrimony a prophanationGreg. Mart. dis. Chap. 15. of holy orders. AndPigghius. another saith, it is more tollerable for a Priest to keepe many Concubines, then to marry, If matrimony be an holy Sacrament, how should the sacred order of your Priest-hood be prophaned, polluted, and defiled thereby? Lastly, it hath no promise of saluation ioyned to it (as it ought to haue) though it bee lawfull and vsed lawfully: in euery Sacrament there must bee likewise an outward signe or element, as water in Baptisme, and bread and wine in the Lords Supper, together with a sanctifying word to warrant it: but in this supposed Sacrament there is neither matter, nor word, therefore no Sacrament. Hence it is, that Durandus one of their owne Doctours saith, that Matrimony in a strict & proper kinde of speech is no Sacrament at all. The answere that Bellarmine maketh to this last reason is as absurd as their doctrine it selfe, namely, that the word of institution in mariage is,Bellar. lib. 1. de Matrim. c. 6. I take thee, which are the words expressing their mutuall consent: and that the matter or signe are the parties married. For not euery word can consecrate and sanctifie,1 Tim. 4, 5. but the word of God. Againe, the married persons are receiuers of this pretended and supposed Sacrament, so that they cannot be the matter or signe: For the signe and the receiuer are two distinct outward parts of a Sacrament, so that they cannot be confounded or mingled together, as before we declared, Chap. 3. The matter cannot be the receiuer: the receiuer cannot be the matter. The thing receiued, cannot be the receiuer: the receiuer cannot bee the thing receiued. If then the persons married be the receiuers, they cannot be the signe receiued. If any further obiect & say, Marriage is the signe of an holy thing, to wit, of the spirituall coniunction betweene Christ and his Church: I answere, it was not instituted to confirme our faith in that point, but for other ends which we named before. Besides, if we shold cal al signs of holy things [Page 134] Sacraments; we should treble the number of seauen; for so many comparisons as we finde in Scripture, wee should haue Sacraments: and then the Stars, a graine of mustard-seede, leauen, a draw-net, a shepheard, a Vine, a doore, nay a theefe, a murtherer, and infinite other things, should be Sacraments; which sometimes are made signes of holy things. This were not so much to increase the number of Sacraments, as to multiply absurdities. Lastly, the Sabbaoth was ordained to the Iewes to be a signe betweene God and his people in their generations,Heb. 4, 8. & signified the spirituall rest in Christ, yet was it no ordinary Sacrament, albeit it were blessed and sanctified of God. Wherefore all mysticall and signifying signes are not Sacraments.
But the greatest reason whereof they are most confident is, where the vulgar translation and the Rhemish interpretationEph. 5, 32. readeth, This is a great Sacrament. I answere, first the word signifieth a mystery or secret: but not euery mystery or secret is a Sacrament: neyther will they admit a Sacrament, wheresoeuer a mystery is named. Secondly, the Apostle speaketh not of Matrimony, but of the spirituall coniunction betweene Christ and his Church, as the words following do declare, This is a great mystery: but I speake of Christ and of the Church. Where the Apostle preuenteth this very obiection, and sheweth in what respect he spake of a mystery. For where one might haply obiect and say, Doest thou call marriage this mystery? he answereth, I speake not this of Marriage, I speake it in respect of Christ and of his Church. This appeareth likewise in that he calleth it a great mystery; that is, A great secret. But the coniunction of man and wife is sensible, not secret, much lesse a great secret. Now the Sacraments are called mysteries,Why sacraments are called mysteries. in respect of the Sacramental vnion betweene the signe and the thing signified, betweene the representation and the thing represented; so that at the same instant that one is present to the eyes, the hands, the mouth, and euery part and member of the body: the other by the power and working of Gods Spirit is as present in a wonderfull, mysticall, and secret manner to the faith, being [Page 135] the eyes and hands of the soule. Wherefore Cardinall Caietan not so grosse as many among them,Caiet in Eph. cap. 5. confesseth that these words proue not matrimony to be a Sacrament. Further, it is euident to all that consider the circumstance of the text, that the Apostle brings not forth marriage in this place as a similitude to represent the neere coniunction betweene Christ and his Church,Eph. 5, 23, 25 28, 29, 32. but contrariwise he bringeth forth the exceeding and eminent loue of Christ as a similitude to declare and enforce what should be the loue of the husband toward the wife. For the maine point of exhortation is set downe, verse 25. Husbands loue your wiues. This is argued and enforced by the example of Christ, As Christ loued the Church and gaue himselfe for it. Againe, The man is the head of the woman, as Christ is the head of the Church: and afterward, He that loueth his wife, loueth himselfe, for no man euer yet hated his owne flesh, but nourisheth and cherisheth it, euen as the Lord doth the Church. By all these things it is plaine and manifest, that if they will needes in this place dreame of a Sacrament, consisting of a signe and thing signified: Christ and the Church must be the signe, representation, and consecrated mystery to represent man and his wife, and their mutuall loue each to other, and not marriage a consecrated signe of him. Last of all, I would know of them, whether so often as the old translator vseth the word Sacrament, they will haue it taken strictly, properly and particularly for the Sacraments of their church? I thinke if they be sober minded and well aduised, they dare not say so: for1 Tim. 3.16. Eph. 1, 9, and cha. 3, 9. Reuel. 17, 7. then godlinesse shal be a Sacrament, Gods will shall be a Sacrament, the calling of the Gentiles shal be a Sacrament, yea iniquity shal be a Sacrament. For in all these places the word Sacrament is vsed, as well as in this place to the Ephesians by the old Interpreter, & sometimes in the good part, and sometimes in the euill:Conc. Trid. sess. 4. decret. 2. Melch. Canus. lib. 2. cap. 13. Andrad. lib. 4. defens. Trid. to whom notwithstanding they cleaue, and must cleaue vnder paine of the censure & curse of the councel of Trent.
CHAP. XX. That Orders are no Sacraments.
BY Orders we must vnderstand the offices and ministry of the Church,Lumb sent. li. 4. dist. 24 ca. 3. as also Peter Lumbard doth. We confesse when Christ led captiuity captiue, he gaue guifts vnto men,Ephes. 4, 11. and ordained, Some to be Apostles, some Prophets, and some Euangelists, and some Pastors and teachers for the repairing of the Saints, for the worke of the ministry, and for the edification of the body of Christ. By these hee declareth his will vnto vs, he gathereth together his scattered sheepe, and publisheth the glad tydings of saluation, as Ier. 7. I haue sent vnto you all my seruants the Prophets, rising vp early euery day. Ier. 7 25. Luke 10, 16. And Christ our Sauiour saith, He that heareth you, heareth me: and he that despiseth you, despiseth me, and he that despiseth mee, despiseth him that sent mee. And the Apostle Paul teacheth that God was in Christ, 2 Cor. 5, 19, 20. and reconciled the world to himselfe, not imputing their sinnes vnto them, and hath committed to vs the word of reconciliation: Now then are wee Ambassadours for Christ, as though God did beseech you through vs, we pray you in Christs stead to be reconciled to God. This wee hold, this we beleeue, this we teach touching the degrees, orders, and offices of the ministry of the Gospell.
Sentent. lib. 4. dist. 24. cap 1.But the popish orders of the popish Church, they say are seauen, whereof some are greater and higher offices, some are lower, lesser, and inferior. The greater are three, the office of Priest-hood to offer vp the sacrifice of the body and blood of Christ vpon the Altar: of Deaconship, to assist the Priests in all things which are done in the Sacraments, to bring in the oblations, to set them vpon the Altar, to couer it with cloathes, to beare the Crosse, and to reade the Gospell and Epistle to the people: of the Subdeacons, to bring the chalice and patten, to bring the cruet with water and the towell to the Altar, & to poure out water to wash their hands. These are their higher Offices aboue the rest, as the higher trees among the lower shrubs. The lesser orders are foure in number. First, [Page 137] of doore-keepers, these receiue the keyes of the Church doore to open the same. Secondly of readers, to reade the Bible to the people. Thirdly of Exorcistes, to call vpon the name of the Lord, ouer such as haue vncleane spirites, adiuring and coniuring them to come out in the name of God: which power of commanding euill spirits is ceased in the Church. Lastly, Acolythes, to prepare and carry torches and tapers when the Gospell is read to the people, or the sacrifice is to be offered.
These seauen popish orders, or rather plaine disorders and confusions, we cannot receiueReasons rendred why orders are no Sacraments. into the number of Sacraments of the Church. For first, orders are so fruitefull, that this Bird hath hatched seauen young ones. This Sacrament is so rich, so ranke, so riotous, that it hath ingendered and brought forth seauen petty and pretty Sacraments, and therfore these being numbred and patched vp to the former, we should haue 13. Sacraments. A goodly brood of a gallant egge. For if euery one of these orders of doore-keepers, readers, exorcistes, Acolythes, subdeacons, deacons, and Priests be Sacraments: we should multiply the number of Sacraments according to the number of these orders, and so indeed of seauen wee should haue 13. Sacraments, which were a very disorderly order, or if you list to call it, an orderly disorder.
And so Peter Lumbard maister of the Sentences,Sent lib. 4. dist. 24, cap. 1. calleth not orders a Sacrament as speaking of one, but Sacraments as speaking of many, saying, Orders are called Sacraments, because in receiuing of them grace is conferred, which is represented by those things that are there performed. Neyther can they say they all make but one Sacrament, seeing they are distinct offices one from another, diuers in offices, in institution, in calling, in ordination, in ceremonies, and in forme of consecration: so that they may by as good right and as great reason make baptisme and the Lordes Supper one Sacrament, as all these orders, so diuers and distinct the one from the other.
Secondly, Sacraments haue their institution from Christ: Orders haue not their institution from Christ to bee Sacraments [Page 138] of the Church: therefore Orders are no Sacrament. Nay as they are retained and vsed in the Church of Rome, they are no ordinance or institution of Christ at all. For touching the offices of Priest-hood to offer vp the body of Christ for the quicke and dead: of deacons to serue these Baals Priests at their Idolatrous altars: of subdeacons, of readers, and of the rest, they are not found in Scripture, neyther were ordained by the Apostles, neither were they receiued into the Church for many yeares after Christ and his Apostles. The new Testament as it doth acknowledge no other sacrificer and sacrifice but Christ, so it admitteth no Priests, no Priest-hood, but spirituall Priests and a spirituall Priest-hood to offer vp spirituall sacrifices of praise & thanksgiuing vnto God, as appeareth:Reuel. 1, 6. 1 Pet. 2, 5.9. Christ hath washed vs from our sinnes in his blood, and made vs Kings and Priests vnto God euen his Father. And the Apostle Peter in his first Epistle, Chap. 2. saith, Ye also as liuely stones be made a spirituall house, an holy Priest-hood, to offer vp spirituall sacrifices acceptable to God by Iesus Christ. And againe afterward, Ye are a chosen generation, a royall Priesthood, an holy Nation, a people set at liberty, that yee should shew foorth the vertues of him that hath called you out of darkenesse into his maruailous light. Whosoeuer bringeth in another Priest-hood then this, and maketh new Priests, abolisheth as much as in him lyeth the Priest-hood of Christ. Againe, what will they say of offices and dignities in the Church greater then these, the office of Pope, of Cardinal, of Patriarch, and the rest of that vnholy hierarchy? Will they discharge and cut off these from beeing Sacraments, and aduance the baser orders of hedge-Priests, and dumbe Deacons to so high a dignity? What? Do they abase and disgrace those greater places, and thinke their Popes and Cardinals not worthy of that honour and authority? Or do they thinke this Sacrament too vile and base to agree to those Prince-like dignities of the Church? Or dare they preferre their Priest-hood, their Readers, their Deacons, their doore-keepers, their dog-keepers, and the rest of that rabble before the Popedome, the Cardinalship, [Page 139] the Patriarchship? Is not this high treason against their holy father, and petty treason against the Cardinals and other of that generation? Lastly, Sacraments must haue an outward element and word of institution, as hath beene often declared and prooued: but their orders haue neither outward element, nor word of institution: therefore Orders are no Sacraments. Seeing therefore they can shew no material signe added to the promise, nor gracious promise added to the signe: there can be no Sacrament of orders to seale vp and assure any mercy of God granted vnto vs. To omit that reason, which we might presse vpon them, namely, that Orders are peculiar and proper to the Ministry, and are no sanctified instrument to apply any generall and common grace of the Church. Wherefore, inasmuch as Orders haue neither outward signe, nor promise of grace, nor institution from Christ, but disgrace the higher dignities of their Church, and ouerthrow their owne chosen number of seauen Sacraments: we conclude necessarily from these premises, that orders are no Sacrament.
CHAP. XXI. That extreme vnction is no Sacrament.
THe last fained Sacrament is the last annointing (as they call it) performed by the Priest in extremity, whereby they teach thatBellar. lib. 1. de extr. vnct. cap. 2. God assureth forgiuenesse of sinnes, and promiseth ease of bodily disease, if it bee so expedient: if not, the saluation of the soule in the life to come. They vse this forme of words, By this holy annointing and his most holy mercy, God doth forgiue thee whatsoeuer that hast offended, by seeing, hearing, smelling, tasting, and touching.
This vnction cannot be a Sacrament forExtreame vnction can be no Sacrament. sundry causes. First, themselues confesse, that it hath not his institution from Christ. For the Rhemists in their hereticallRhem testam. Annotations vpon Mar. 6. confesse, that there is onely a preparation vnto it. And Peter Lumbard saith,Senten. lib. 4. dist. 23. cap. 2. It was instituted by the Apostle Iames. By this doctrine, Christ should onely be a [Page 140] preparer of Sacraments, not an appointer: a beginner, not a finisher of them. So that they deale in this Sacrament as they do in other matters of our saluation, for they make Christ a beginner of saluation, but our selues the finishers of it, therby shaking the foundation of our Christian faith. Now, these men are all accursed by the Conuenticle of Trent,Concil. Trid. sess. 7. can. 1. & 2. If any man shall say that the Sacraments of the new law were not all instituted by Iesus Christ, let him be accursed. Againe, the place of the Apostle Iames, maketh nothing for this forged Sacrament: for there is a great difference and contrariety betweene the annointing that Iames speaketh of, and the popish anealing. Their Priests haue not the miraculous guift of healing, whereof this annointing was an outward signe in the primitiue Church, which custome afterward ceased when the guift of healing ceased: being for a time granted to the Church for the credite of the Gospell. As then the guift was temporall and for a season, so must the signe be of the same standing and continuance: and the guift being taken from the Church, if the signe should remaine in vse and practise, it should be but a lying signe. For by the same reason,Iohn 5, 4, & 9, 6, 7. the brooke of Siloam, the poole Bethesda, the clay and spittle which were sometimes vsed in healing the diseased, the washing of feet, might be accounted Sacraments as well as this, being all signes of healing for a certaine season, as also annointing with oyle was for the first times of the Church while it was in planting. Thirdly, the Apostle would haue all sicke persons annointed: these do annoint with their greazy oyle, onely such bodyes as are in a manner halfe dead, euen while they lye in extremity, and the life is striuing to come forth. The Apostle would haue all the Elders called: but one Masse-Priest only with them bringeth the box, and annointeth the sicke man. The Apostle assureth health to all that are thus annointed,Iam. 5, 14, 15. Mark. 6, 13. The prayer of faith shall saue him that is sicke, and the Lord shall raise him vp. So also Mar. 6. They cast out many diuels, and they annointed many that were sicke with oyle, and healed them: whereby we see, that restoring and recouering of health was certainely [Page 141] promised to follow the annointing. But not one among many receiueth health after their popish annealing. The Apostle speaketh of bodily health, of the guift of miracles, and of common oyle: they prattle of forgiuenes of sins, of a common and continuall guift, of charmed and consecrate oyle, and balme, (whereof notwithstanding can none be found) of bowing their knees and saluting it, saying, Haile holy oyle, haile holy oyntment, haile holy balme; nay which is more blasphemous, their oyle they call The oyle of saluation: wihch is to renounce saluation by Christ, and to deny the holy Spirit to sanctifie the people of God. Furthermore, euery Sacrament must haue a word of institution: but the words which they vse in annealing are a strange salutation of a dumbe and deafe creature, not warranted nor found in Scripture, as the words of consecration in the true Sacraments are: and therefore wee cannot receiue it for a Sacrament, but must account it an apish imitation and a popish tradition. Moreouer, wee haue prooued before, chap. 8. that the element is consecrated when the Sacrament is ministred, by praying, thanksgiuing, eating and drinking, deliuering and receiuing, breaking and pouring out, blessing, and reciting the institution: therefore the oyle hallowed long before by the Bishop, heated with breathing vpon it, charmed with much murmuring, saluted with bowing of the knee, and other like trumperies, that hallowing I say is fond, superfluous, and superstitious. Lastly, the effect and vertue of a Sacrament is spirituall grace in Christ: but extreme vnction hath no spiritual grace in Christ sealed vp: for the Apostle ascribethIam 5, 16. not the forgiuenes of sinnes to the annointing with oyle, but to the prayer of faith. Acknowledge (saith he) your faults one to another, and pray one for another that yee may be healed, for the prayer of a righteous man auaileth much if it be feruent: and againe, The prayer of fa [...]th shall saue the sicke, and the Lord shall raise him vp, and if hee haue committed sins, they shall be forgiuen him. Where we see, that the effect of pardon is ascribed to the force of prayer: therefore extreme vnction is no Sacrament; and so this greazing, [Page 142] houseling, and annointing is to be abandoned of the people of God.
What then, will some say, do you leaue the sicke without all comfort and consolation? No,How the sick are to be annoin [...]ed. we visite the sicke among vs: and although wee doe not housle and annoint them with materiall oyle, we annoint them with the precious oyle of the mercy of God, we instruct them how to prepare themselues to leaue the world, to depart this mortall life, and to strengthen themselues in the assured hope of euerlasting life. We say, deare brother, God sendeth his messenger Death to summon and arrest you to come into his presence.Gen. 3, 19. Iob. 14, 1, 2. All the children of Adam are dust, and to dust they must returne. Man that is borne of a woman is of short continuance, and full of trouble, he shooteth foorth like a Flower and is cut downe, he vanisheth also as a shaddow and continueth not. Death is common Psal, 89, 48. Heb. 9, 27. to all flesh, it is appointed to all men once to die. It is the gate through which we must enter into heauen. If we would liue for euer, we must dye: for the way to liue eternally, is heere to dye. Though the time be vncertaine, where, when, or how we shall die: yet nothing so certaine as that we must dye, wee know not how soone. This must not seeme strange vnto you, for the whole life of a Christian should be nothing but a meditation of death, being the end of all flesh: wee should make account of euery day of our life, as if it were the instant day of our death. You must consider that nothing befalleth vs by chance or fortune, al things are ruled and guided by the soueraigne prouidēce of almighty God: all the haires of our head are numbred: not one Sparrow falleth to the ground without the wil of your heauenly Father: humble your selfe therefore vnder his mighty hand,Heb. 12, 5, 6 he correcteth euery childe whom hee loueth: as Heb. 12. My sonne, despise not the chastening of the Lord, neither faint when thou art rebuked of him; for whom the Lord loueth, he chasteneth: and he scourgeth euery son whom he receiueth. Heereby then God tryeth and proueth your obedience, patience, and faith,Iam. 5, 11. Iob. 13, 15. as we see in the example of Iob, who praised the name of God in all his miseries: and if the Lord would kill him, he would not cease to put his [Page 143] trust in him. We exhort them to set their houses in order before they dye, thereby to cut off hatred and contention, and to stay quarrels and suites after their departure, wherby oftentimes more is spent then was left: then to forget the world and the things of the world, and wholy to giue themselues to the meditation of the life to come, where this corruptible shall put on incorruption, and this mortal shall put on immortality,1 Cor. 15, 54 according to the exhortation of Christ and his Apostles in many places, as Math. 6. Seeke ye first the kingdome of God and his righteousnesse and all things shall be ministred vnto you. And 1. Cor. 7. This I say brethren because the time is short, hereafter that both they which haue Wiues be as though they had none: and they which weepe, as though they wept not: and they that reioyce as though they reioyced not: and they that buy, as though they possessed not: and they that vse this world, as though they vsed it not: for the fashion of this world goeth away. AndPhil. 3, 20.21. the same Apostle saith, Our conuersation is in heauen, from whence also wee looke for a Sauiour, euen the Lord Iesus Christ who shall change our vile body, that it may be fashioned like vnto his glorious body, according to the working, whereby he is able to subdue all things vnto himselfe. So 2. Cor. 4. &c. Therefore we faint not, 2 Cor. 4, 16.17, 18. and 5.1.2, 3. but though our outward man perish, yet the inward man is renewed daily. For our light affliction which is but for a moment, causeth vnto vs a farre more excellent and an eternall weight of glory: while wee looke not on the things which are seene, but on the things which are not seene: for the things which are seene are temporall, but the things which are not seene are eternall. For we know that if our earthly house of this tabernacle be destroyed, we haue a building giuen of God, that is, an house made not with hands, but eternall in the heauens: for therefore we sigh, desiring to be cloathed with our house which is from heauen, because if we be cloathed, we shall not be found naked. And theEccl. 1, [...], 14 wiseman, Eccle. 1. Vanitie of vanities saith the Preacher, vanitie of vanities, all [...]s vanity: I haue considered all the workes that are done vnder the Sunne, and behold all i [...] vanity and vexat on of spirite. So 1. Ioh. 2. Loue not this world, 1 Iohn 2, 15.16, 17. neither the things that are in this world. If any man loue this world, the loue of the Father is not [Page 144] in him: for all that is in the world (as the lust of the flesh, the lust of the eyes, and the pride of life) is not of the Father, but is of this world: and this world passeth away and the lust thereof: but hee that fulfilleth the will of God, Reuel. 14, 13. and 7, 16, 17. abideth for euer. And the same Apostle in his Reuelations, I heard a voice from heauen, saying, Write, the dead which dye in the Lord are fully blessed: euen so saith the Spirite, for they rest from their labours, and their workes follow them. They shall hunger no more, neyther thirst any more, neyther shall the Sunne light on them, neyther any heat, for the Lambe which is in the midst of the throne shall gouerne them, and shall leade them vnto the liuely fountaines of Waters, and God shall wipe away all teares from their eyes.
Moreouer, we put them in minde to examine themselues and their lifes passed, how they haue offended God and their brethren, and admonish them to make an humble & hearty confession of their sinnes to God, that they haue not liued as they ought to do, to be sorry and grieued for the same, and to promise amendment of life if they recouer. Thus the faithfullPsal. 51, 1.2.3, 4, 5. and 32.3, 4. and 38.3, 4. haue done; as wee see in Dauid, Psal. 51. Haue mercy vpon me O God according to thy louing kindnesse, according to the multitude of thy compassions put away mine iniquities. I know mine iniquities, and my sinne is euer before me: against thee, against thee, haue I sinned, and done euill in thy sight, that thou maist bee iust when thou speakest, and pure when thou iudgest. Behold, I was borne in iniquity, and in sinne hath my mother conceiued mee. And Psal. 38. There is nothing sound in my flesh, because of thine anger, neither is there rest in my bones because of my sinne: for mine iniquities are gone ouer mine head, and as a weighty burden they are too heauy for me. This practise we see also in Daniel, Dan 9.7. Ezra 9, [...]. N [...]he. 9, 16. 2 Chro. 33, 12 13. in Nehemiah, in Manasses, and in many others. Wee mooue them to labour to be at one with God, to be reconciled to their brethren, and to remember the poore. Especially we stirre them vp to prayer, in regard of their present necessities, and of the mercifull promises of God, resting themselues on the perfect and all-sufficient sacrifice of Christ. GraciousPsal. 145, 18 and 50, 15. and precious are the promises that God hath made to all that come to the throne of his mercy, as Psal. 145. [Page 145] The Lord is neere to all that call vpon him, yea to all that call vpon him in truth: hee will fulfill the desire of them that feare him, he will also heare their cry, and will saue them: and Psal. 50. Call vpon me in the day of trouble, so will I deliuer thee, and thou shalt glorifie me. And our Sauiour, Math. 7.Mat. 7, 7, 8. Aske and it shall be giuen you: seeke, and ye shall finde: knocke, and it shall be opened vnto you: for whosoeuer asketh, receiueth: and hee that seeketh, findeth: and to him that knocketh, it shall be opened. So the Apostle Iames The prayer of faith shall saue the sicke, Iam. 5, 15, 16. and the Lord shall raise him vp: and if he haue committed sins, they shall bee forgiuen him: Acknowledge your faults one to another, that ye may be healed: for the prayer of a righteous man auaileth much if it be feruent. Now when they are sufficiently humbled for their sinnes, wee moue them to hunger and thirst after the merites of Christ,1 Cor. 1, 30. who of God is made vnto vs wisedome, righteousnesse, sanctification, and redemption. Wee alleadge vnto themMat. 11, 28.29. 1 Tim. 1.15. 1 Ioh. 1, 7, and 2, 1, 2. these and such like comfortable places of Scripture, Come vnto me all ye that are weary & heauy laden, and I will ease you. This is a true saying, and by all meanes worthy to be receiued, that Christ Iesus came into the world to saue sinners, of whom I am chiefe. These things write I vnto you that ye sinne not: if any man sinne, wee haue an aduocate with the Father, Iesus Christ the iust, whose blood cleanseth vs from all sinne: he is the reconciliation of our sinnes, and not for ours onely, but also for the sinnes of the whole world. He is euermore about those that are his, he maketh their bed in all their sicknesse,Cant. 8, 3. Rom. 14, 7, 8. his left hand is vnder their heads, and with his right hand he doth imbrace thē: so that whether they liue, they liue vnto the Lord, or whether they dye, they dye vnto the Lord: whether they liue or dye they are the Lords. This is true happinesse.
Furthermore, we raise them vp with sweet comforts & consolations of the worde of God against1 Cor. 15.54 55, 56, 57. Rom. 8, 1, 38.39. Phil 1, 12. Ioh. 11, 25. 2 Tim. 4, 7, 8. all terror and feare of death, as 1 Cor. 15. Death is swallowed vp in victory, ô death where is thy sting? ô graue where is thy victory? The sting of death is sinne, and the strength of sinne is the law: but thankes bee vnto God which hath giuen vs victory through our Lord Iesus Christ. And Rom. 8. There is no condemnation [Page 146] to thē that are in Christ Iesus, which walke not after the flesh, but after the Spirite: I am perswaded that neither death nor life, nor Angels, principalities, powers, nor th [...]ngs present, nor things to come, neither any creature shall bee able to separate vs from the loue of God which is in Christ Iesus our Lord. Christ is to vs aduantage, whether in life or in death. Such as beleeue in him, yea though they were dead, shall liue. Death is to vs as a sleepe, and the graue as a bed of rest. A crowne of righteousnes is laid vp for vs, which the righteous iudge shall giue vnto vs: so that an euill death can neuer follow, where a good life hath gone before, forasmuch as hee cannot possible dye ill, who hath liued well. Death indeed is a Scorpion or serpent: but his sting is pulled out, hee may well hisse, but he cannot hurt: he may well threaten, but he cannot destroy, for Christ hath quelled and conquered him. Now,How sicke persons may put away the tediousnes & paines of sickenesse. to put away the griefe and tediousnesse of sicknes, wee will and wish them to meditate on the things they haue heard and learned by the ministry of the worde from time to time in their health: to consider with themselues how God sometimes suffereth the wicked to prosper for a time, and flourish like a greenePsal. 37, 35.36, 37, 38. bay tree, & how he punisheth them in the end, reseruing wrath and iudgement for them: how he blesseth or correcteth his children in this life: how he hath prepared eternal torments for the wicked, and vnspeakable glory for the godly: but aboue all the workes of God,1 Cor. 2, 7.8, 9. Psal. 85, 10, 11 we teach them deepely to thinke vpon the glorious and gracious worke of our redemption, (wherein the infinite mercy and iustice of God doe meete together and kisse each other) taking delight and comfort therein with all thanksgiuing. Wherfore we perswade thē to beare the paines and griefes of sicknes with patience & constant perseuerance, because all sicknesse is Gods hand, who being the God of the spirits of all flesh,1 Sam. 2, 6, 7. killeth and maketh aliue, bringeth downe to the graue, and raiseth vp againe. Thereby we are indeed chastened for our sins, but they are nothing in comparison of that anguish and agony which Christ suffered for vs, neither are they worthy of the exceeding glory which shall be shewed vnto vs: and it is [Page 147] their duty to blesse God with all their hearts, that they suffer no more, seeing their afflictions (if they were greater) are inferior to their sins, and seeing the same Lord that hath in mercy laid this gentle correction vpon thē & made them to drink of his fatherly cup for their good might iustly punish them in all the parts of their bodies, and in al the powers of their soules, and then cast them into hel to haue their portion for euer with the Diuell and his Angels. But God hath predestinated vs2 Tim. 2, 11, 12. to be like the image of his son: so that the deeper we sinke downe in sorrowes, the more perfectly we resemble Christ: it is the great mercy of God we are not vtterly consumed, & that his louing kindnes is not at an end toward vs. The sicknes of the body is phisick for the soule, for the striking of the one is the healing of the other: by the Crosse wee must enter the kingdome of heauen, and learne to loath the pleasures & profits of this present life. If they fall to despaire and doubtingRemedies against doubting and despaire. of Gods fauour & loue toward them in Christ,Ezek. 34, 4. Luke 19, 10. we labor to strengthen the weake, and binde vp the broken hearted: we are ready to leaue ninety and nine in the wildernes, and seeke that lost one. We bring them to God that hath striken thē and made the wound, considering that the sonne of man is come To seeke and to saue that which is lost. God is mercifull and his mercy endureth for euer, he desireth not the death of a sinner, but that he turne vnto him. His mercy is ouer all the workes of his hands, it is like the Ocean-sea, where no bottome can be found or sounded. It is the expresse commandement of God,1 Ioh. 3, 20. that wee should beleeue in Christ, who hath triumphed gloriously against sinne, against Sathan, against hell, against death, against damnation, against desperation. The promises of the Gospell exclude no man,Esay 55, 1, 2 Mat. 11, 28. vnlesse we exclude our selues. Infidelity, doubtfulnesse, and despaire, are very greeuous sinnes, and strike at the very heart of God. Wee must vnder hope beleeue aboue hope with faithfull Abraham. The mercies of God and the merites of Christs obedience are infinite,Esay 54, 10. higher then the high Heauens, deeper then the earth, broader then the Sea, stronger thē the law; [Page 148] mightier then the Diuell, and greater then all the sinnes of all the world, combined and heaped together. Besides, God doth measure the obedience due to him,Rom. 7.20. rather by the affection then by the action, rather by the desire to obey, then by the outward performance of it. Moreouer, when one sinne is forgiuen, all the rest are likewise forgiuen: euen as repentance of one sinne, bringeth with it repentance of all knowne sinnes,Rom. 11, 29. For the g [...]fts and call ng of God are without repentance. Last of all, we admonish them to consider, that grace and faith (howsoeuer they may be smothered) are neuer wholy taken away by sinnes of infirmity,Rom. 5, 20. but thereby are manifested and magnified.
Touching their families, we say vnto them, call them before you, exhort them to cleaueHow sicke persons are to behaue thē selues in respect of their families. vnto God with full purpose of heart, to loue him, to walke before him in fear and reuerence, and to serue him in righteousnesse all the dayes of their life: giue them charge to learne, beleeue, and obey the true religion and doctrine of saluation set downe in the writings of the Prophets and Apostles. God commended Abraham for this, saying,Gen. 18, 19. I know him that hee will command his sonnes and houshold after him, that they keepe the way of the Lord to do righteousnesse and iudgement, that the Lord may bring vpon Abraham that he hath spoken vnto him. Dauid gaue Salomon his sonne a notable and right noble charge before he dyed,1 Chr. 28, 9. speaking thus to him standing before him and before the Princes and Peeres of the kingdome: Thou Salomon my sonne, know thou the God of thy Fathers, and serue him with a willing mind: for the Lord searcheth all hearts, and vnderstands all the imaginations of thoughts: if thou seeke him, he will be found of thee, but if thou forsake him he will cast thee off for euer. Teach them that child-hoode & youth are vanity,Eccl. 1, 12. teach them to remember their creator in the dayes of their youth: teach them to reade the Scripture, and to practise in their liues and conuersations, what they haue read and learned. Instruct them to auoide idlenesse, to eschue euill company, to giue themselues to prayer, and hearing the preaching of the worde. Warne thy children to loue God, to reuerence their mother, and [Page 149] to loue one another. Warne them to speake euill of no man, and beware of taking Gods name in vaine. Put them in minde that God is their father, their creator, their preseruer, their redeemer, their sanctifier, yea, their iudge that shall come to iudge the quicke and the dead, and reward euery man according to his workes. We must all appeare before the iudgement seate2 Cor. 5, 10. of Christ, that euery one may receiue the things which are done in his bodye, whether good or euill. Put them in remembrance, not to oppresse or defraud any man,Psal. 41.5. for the Lord is an auenger of all such things, whoe will not blesse euill gotten goods, but send his curse vpon them, and they shall not prosper. Admonish them to shew forth their faith by good works, and to shew mercy according to their powers: Lastly, to honour their Princes, parents, maisters, and all superiors. Thus we instruct men to liue and to dye, that dying they may liue with God in his kingdome. Thus we annoint the sick with precious balme that1 Thes. 4, 6. shal not break their head, & with the inward and inuisible oyle of Gods grace and mercy. Thus we warne them to prepare the oyle of faith in their lampes, and to keepe a good conscience toward God and man, that they may with ioy and comfort depart in peace, render vp their soules into the hands of God, cheerefully meeting the Bride-groome, and entring with him into his kingdome. So then the people loose nothing by lacke of the materiall oyle, the want thereof beeing supplyed with exhortations, admonitions, reproofes, consolations, prayers, and supplications, more desired of the sicke, and more auaileable for the sicke. And thus much of extreame vnction, and the other forged Sacraments, whereof some wanting the outward signe, some the spirituall grace signified, some the word of institution, some the promise annexed, and al of them the commandement of Christ, the testimony of the Scriptures, and the consent of elder times: we cannot admit them for any Sacraments; and so we conclude, that there are onely two Sacraments of the Church vnder the Gospell, which are, Baptisme, and the Supper of the Lord.
THE SECOND BOOKE
Of the Sacrament of Baptisme, being an Honourable Badge of our Dedication to Christ, containing the true Doctrine thereof, ouerthrowing the errors of the Church of Rome, and deliuering the comfortable vse of this Sacrament to all the people of GOD.
CHAP. I. Of the word Baptisme, and what it is.
HItherto wee haue spoken of the Sacraments in generall; together with the parts, vses, and number of them: now wee come to the first Sacrament, which is Baptisme, being an honourable badge whereby wee are dedicated vnto Iesus Christ.The word bap [...]isme is taken many waies. This word in scripture hath many significations. First, in the natiue & proper signification, it signifieth to dippe, to diue, and plunge vnder water, as Mat. 3, 16. Iohn 3, 22, 23. Acts 8.38, 39. Secondly, to cleanse and wash any thing with water, euen when this Sacrament is not administred, as Marke 7. where it is saide, the Pharisies did not eate, except first they washed. [Page 151] So Heb. 9, 10. the old tabernacle did consist in washings. Thirdly, it signifieth the Crosse, afflictions, miseries, persecutions, and inward vexations of the spirite, as Luke 12.50. where Christ saith, I must be baptized, and how am I grieued till it be finished? And Mat. 12, 22. Are ye able to drinke of the cup that I must drinke of, and bee baptized with the baptisme that I shall be baptized withall? Fourthly, it is taken for a liberall and plentiful distribution of the graces and gifts of God, as Acts 15. Iohn baptized with water, but ye shall bee baptized with the Holy-Ghost within these few dayes, that is, ye shall receiue a greater measure of the guifts of God then yee haue done before. Fiftly, the worde is taken for the doctrine of Iohn, which he deliuered before he administred the Sacrament of baptisme, as Act. 18.25. Where Apollos is said to be an eloquent man, and mighty in the Scripture, knowing nothing but the baptisme of Iohn. Likewise Mar. 1, 4.Mar. 1, 4. it is said, that Iohn preached the baptisme of repentance vnto remission of sinnes, that is, the doctrine of repentance, for otherwise how could he preach Baptisme which properly is ministred not preached? Heereunto commeth the question that Christ demanded of the chiefe Priests and Elders of the people; The Baptisme of Iohn whence was it, Mat. 21, 25. from heauen or of men? whereby he meaneth the doctrine, as appeareth by the words following, for so they vnderstood him, when they reasoned among themselues, saying, If wee shall say from heauen, he will say, why then d [...]d yee not beleeue him? Mar. 11, 31, 32 for all men counted Iohn that hee was a Prophet indeed. The reason why his ministry & preaching is called by the name of Baptisme, is because his doctrine that he deliuered was first of all sealed with that Sacrament, which none of the Prophets did or could do before him; so that as his person was called the Baptist, so his doctrine was called by the name of baptisme, one part of his ministry being put for the whole. Lastly, it is taken for the whole worke and action of the Sacrament of Baptisme, as Math. 28, 19. Goe vnto al Nations, teach and bapt [...]ze them: and in this last sence we are now to speake of it.
Let vs therefore seeWh [...]t b [...]ptis [...]e is. what this Sacrament is. Baptisme [Page 152] is the first Sacrament, whereby, by the outward washing of the body with water once into the name of the Father, of the Sonne, and of the Holy-Ghost, the inward clensing of the soule by the blood of Christ is represented. This description of baptisme is to be opened and further expounded vnto vs:The description of baptisme proued. wherein fiue points are to be considered of vs. First, it is called the first Sacrament, both in respect of the other Sacrament of the Lords Supper, and because when the nations were conuerted to the faith, and beleeued in the name of Christ, they were immediately baptized; as wee see the practise of the Church, Acts 2, 4. and chap. 10, 47. and chap. 8, 12. Where after imbracing the faith, we see the partaking of baptisme, and the sealing vp of their conuersion.
Againe, it is saide there must be an outward washing of the body with water, because theEph. 5, 26. Apostle declareth therby the nature of the Sacrament of baptisme, calling it the washing of water through the word; and it hath a iust proportion or relation to the spiritual washing of our new birth, Tit. 3, 5.Titus 3 5. Ma [...]. 1, 4. being also called the baptisme of repentance and amendment of life for remission of sins. Dipping into the water is not necessary to the being of a Sacrament: sprinkling of water is not necessary to the being of a Sacrament: but wetting and washing with water is necessary to the being of a Sacrament. Now whether the whole body shold be washed, or the face onely: and whether it should bee done once or thrice, is not greatly materiall, but left indifferent to the Church to decree and determine, what shal be thought fittest to be receiued and practised.
Thirdly, it is added in the former description, that baptisme is once onely to be administred. For as in naturall generation, man is once onely borne: so it is in spirituall regeneration. And as circumcision was once only receiued in the flesh, whereby the fore-skin was circumcised: so is Baptisme once onely to be administred, not oftentimes to be repeated. Wherefore, the Apostle Eph. 4. saith, There is one Eph. 4, 5, 6. baptisme, one faith. Againe, Christ willed the Apostles to minister Baptisme, not Baptismes. Lastly, in baptisme the death of Christ is represented, & he dyed but once: so [Page 153] that as his death was not to be repeated, no more is baptisme to be reiterated. Fourthly, the forme and manner of doing, is said to be Into the name of the Father, and of the Son, and of the Holy-Ghost. Whereby is meant, that we haue fellowship with God in three persons (as a wife hath with her husband, who passeth into her husbands name to be subiect to him, to obey him, to acknowledge and call vpon him, to worship no other God but the true Iehoua. This therefore is not to be vnderstood onely of vsing the name of the Trinity in baptizing, but by it also is ment, that the persons baptized are receiued into the grace & fellowship of God, to become his people, and to bee partakers of his couenant to their spirituall comfort. Lastly, in the description before remembred, it is affirmed that the outward washing of the body, Representeth the inward cleansing of the soule by the blood of Iesus Christ. This appearethGal. 3, 27. Tit. 3, 5, 6. Rom. 6, 4. expresly, Gal. 3. All that are baptized into Christ, haue put on Christ. And Titus 3, 5, 6. According to his mercy he saued vs, by the washing of the new birth, and the renewing of the Holy-Ghost, which he shed on vs aboundantly through Iesus Christ our Sauiour. So also the same Apostle, We are buried with him by baptisme into his death These testimonies ou [...] of the word of truth do euidently teach, that this is the principal scope and ende of baptisme, to assure our consciences by externall washing, of the inward clensing of our soules by the blood of christ for remission of sins. This being the descriptiō of baptisme, let vs see what good vses may be made therof, & euery part in order, as they haue bin laid before vs. And first touching theThe vse of the first part of the description. first point mentioned before in the description, that Baptisme is the first Sacrament. This teacheth that such as are gained to the faith, and children of such as are in the professionActs [...]8, 8. are immediately to be baptized. So was the Eunuch when he was instructed: so was Paul when he was conuerted: so were the Iewes when they repented. And indeed this is a true saying, thatAugust. cont Fa. [...] lib. 19. cap. 11. men cannot bee incorporate into any religion (whether it be true or false) vnlesse they be combined together by some communion and fellowship of visible Sacraments. Againe, Is baptisme the [Page 154] first Sacrament of the new Testament? Then it followeth that he which is not baptised, is not to be admitted to the Lords table: he that hath not receiued the first Sacrament, is not to be made partaker of the second. As in the old testament, circumcision was the Sacrament of entrance & admission, and none was admitted to eate the Passeouer but such as were circumcised,Exod. 12, 48 as wee see in Exod. 12. So none hath this right and priuiledge to come to the supper of the Lord vnlesse first they be entred, and the doore opened to them by baptisme. For a man must be knowne to belong to our family and houshold, before he presume to eate of the childrens bread, that belongeth not to strangers. Touching the vse of the second point, to wit,Vse of the second part of the description. that there must bee washing with water: wee learne that washing with water is of the necessity of Baptisme, Indeed [...]here may be a washing without baptisme, but there can be no baptisme without washing. The Ephe. 5, 26. washing of water through the word. So that this washing is necessary, because of the fit similitude that is betweene it and our regeneration or new-birth. The water is apt to cleanse vs, and leaueth no filth behind: so is our iustification & sanctification represented by the blood of Christ, as shall bee considered. Therefore such as vsed sand, or blood, or such like matter not fit for washing, did not indeede baptize, but horribly prophane the Sacrament of baptisme. The third point in the description is,Vses of the 3. part of the description or Baptisme. that baptisme is once onely to be administred, which affoordeth vnto vs these three vses. First, it sheweth a difference betweene it and the Lords Supper. The apostle Paul speaking of the Supper of the Lord, 1. Corinth. 11 saith,1 Cor. 11, 16, 25, 23. As oft as yee shall eate this bread and drinke of this cup: and Christ our Sauiour, Do this as oft as ye drinke it, in remembrance of me, therefore it must be often receiued of the Church. But baptisme once ministred, is not againe to be repeated. As we are once onely borne into the world, but after our birth are daily nourished: so we are but once baptized, but there is continual vse of the Lords Supper, whereat we are fed to eternall life. Secondly, this teacheth that all rebaptizing is [Page 155] vnlawfull, as we see by the examples of the apostles,Act. 2, 42, and 19, 1, 5. who baptized not the beleeuers and members of the Church the second time. For Acts 2. it is noted, that such as beleeued the Gospell, continued in the apostles doctrine, in fellowship, in breaking of bread & prayer: but not in baptizing againe or being baptized againe: and chap: 19, 4.5. the disciples which were baptized, and had not receiued the gifts of the Holy-Ghost, Paul instructed further in the doctrine of Christ, and doth not rebaptise them but layeth his hands vpon them, and they receiue the visible gifts of the Holy-Ghost. The reason is plaine against rebaptization, because it signifieth and sealeth vp our once beeing borne againe, our once setting and setling into the body of Christ,Ezek. 16, 8. Hos. 2, 19, 20. and our spirituall marriage once with him, who is the spirituall husband of his Church. Whereby we see, that such as haue been baptizedSuch as haue beene baptized by heretickes, are not to be rebaptised. by heretickes or other wicked Ministers, are not to be rebaptized. It came in place of circumcision: but none were twice circumcised, therefore none to be twice baptized. Againe, it is a Sacrament that representeth our spirituall incorporation into the Church: but it is sufficient once to be ingrafted, and consequently sufficient to haue it once administred. This error of rebaptizing, arose vpon a corrupt vnderstanding and interpretation of the place, Acts 19. When they heard it, Acts 19, 5. they were baptized in the name of the Lord Iesus. The difficulty of this place is taken away, if wee consider they be the words of Paul continuing his speech of Iohns baptisme, not of Luke declaring what Paul did. But of this place we shall haue better and fitter occasion to speake further in the chapter following, where it is at large expoū ded. Furthermore, if baptisme be administred once for euer, it sheweth that he which commeth to Christ once truely and indeed, shall neuer be cast away;Iohn 13, 1. Rom. 11, 29. whom Christ Iesus loueth once, he loueth for euer, because his graces and guifes are without repentance. What shall separate vs from Christ, when we are by his working adioyned vnto him? Wherfore this outward washing, being not often repeated, but once onely vsed, doth effectually feale vp our once ioyning vnto [Page 156] God, who hath made an euerlasting couenant with vs, he shall neuer turne away from vs, to do vs good, we shall be his people, and he will be our God for euer. Indeed if we could cleane fall away from the grace of God, wee should haue another regeneration, and another baptizing to bee the seale therof: but because we are built vpon the brazen pillar of Gods election, the gates of hell shall not preuaile against vs; for this foundation remaineth sure,2. Tim. 2, 19.20. and hath this seale, The Lord knoweth who are his. ThisPsal. 51, 10.11. appeareth in Dauid, Psal. 51. He desireth to haue a cleane heart, he prayeth that the holy Spirit be not taken from him: thereby declaring that the Spirit was within him, and that he had a sensible feeling thereof, howsoeuer the flesh for a season had gotten the vpper-hand. Heere then is a great comfort sealed to all Christians, in all tentations, against al the terrors and feares of conscience, wherewith they are ready to be swallowed vp and ouerwhelmed. This must strengthen and stay vs vp, that although we may fall greeuously, yet we shall not fall finally from the estate of grace. He that is once a sound and liuely member of Christ, can neuer be wholy cut off. True it is, sinne may lessen our coniunction and weaken our communion with Christ: but if we be truely in him, the band shall neuer be dissolued,1 Ioh. 2, 19. we shall neuer be wholy seuered and fall from him, as 1. Ioh. 2. They went out from vs, but they were not of vs, for if they had beene of vs, they should haue continued with vs, but this commeth to passe that it might appeare that they are not all of vs. Now if any man by falling into sinne, were totally separated from Christ for a time, surely in his recouery and rising from sinne hee were to be baptized the second time: for baptisme is the Sacrament of initiation and ingrafting into Christ, and an vniuersall falling would require a new ingrafting. But it were most absurd to say, wee should be as often baptized as we fal into sinne: and therefore howsoeuer Sathan may buffet, molest, tempt, and wound vs greeuously, yet hee can neuer ouer-maister vs wholy and ouercome vs finally,1 Ioh. 3, 9. as the Apostle declareth, 1 Ioh. 3. Whosoeuer is borne of God committeth not sinne, for his seed remaineth in h [...]m, neither can [Page 157] he sinne, because hee is borne of God. This assurance of our standing for euer in the couenant, is the roote of all courage and comfort in trials and tentations, it helpeth vs to fight manfully against sinne, it preserueth vs from security, it nourisheth vs in good workes, it increaseth in vs a care to please God: and lastly it confuteth the popish fancy of the forged Sacrament of Penance, whereby (they say) a Christian being cleane fallen from grace is restored, finding no comfort in his baptisme: whereas the true beleeuer neuer falleth finally from faith, neither needeth an outward seale to assure his pertaining to Gods fauour and loue. Indeed euery Christian that is fallen through infirmitie, must rise vp, repent vnfainedly, and shew forth the fruites thereof: yet the force and strength of his baptisme is not lost, the fruite and comfort thereof remaineth for euer, and is extended as wel to the time to come as to the time that is past. So many therefore as affirme that the faithfull in their fals haue remedy in Penance, but no comfort by their baptisme, do set vp themselues, magnifying their owne dreames & deuises aboue the holy ordinances of God. The 4. part of the former description of baptisme, is the forme of baptizing into the name of the Father, of the Son, & of the Holy-Ghost. The vse of the fourth part of the description of Baptisme. This teacheth that whosoeuer is baptized, hath made a solemn promise to confesse & professe the christian religion, to be the seruant of Christ, to fight his battels vnder his bāner, against all the enemies of his faith & saluation, against sin, against Satan, against the world: he hath vowed to renounce the workes of the flesh, & to serue the true God. So often then as we are present at the administration thereof, wee must consider the couenant into which we are entred, which we made in the presence of men and Angels, which we are bound to keep for euer. Wherefore, let vs learne daily to dye vnto sin, & follow a new life by the grace of sanctification. Secondly, this forme of administratiō teacheth vs to assure our own harts of Gods protection & defence,Gen. 20, 16. as a wife doth of her husbands tuition and preseruation of her from al dangers. Let vs looke for life, saluation, gouernment, and nourishment [Page 158] from him alone in Christ. For as he calleth vs from the fellowship of Sathan, of sin, and of the world to haue fellowship with himselfe: so he promiseth to bee our aide and defence in time of need, on whō we are in euery estate and condition to depend. The last part of the descriptionThe vse of the last part of the description of bapti [...]me. sheweth, The inward cleansing of the soule by the blood of Christ. This teacheth that they abuse baptisme, that in the outward worke seeke remission of sinnes, as though the force of washing away sinnes were found in the elemēt of water. Baptisme therefore is not the washing away of sinnes: onely the blood of Christ clenseth vs from all sinne, 1 Iohn 1, 7. Againe, this declareth the perpetuall vse of it in the Church, seeing it hath this effect to assure remission and forgiuenes of sinnes: vnto this let vs bring our children: of this let vs make them partakers: frō this let vs by no meanes keepe them: and in this let vs continually renew our couenant with God.
CHAP. II. That the parts of Baptisme are partly outward and partly inward.
HItherto wee haue shewed how baptisme is taken and what it is. In baptisme we are to consider 2. things,In baptisme two things are to be considered, his parts and his vses. his parts and his vses. For in the former booke, when we spake of the Sacraments in generall, hauing shewed what a Sacrament is, we descended to his parts and vses, wherein the perfect knowledge thereof consisteth: so we wil obserue the same in handling the doctrine of the Sacraments in particular. The parts of baptisme are first to be opened: the vses are to be reserued to their proper place. The parts are two,1 Pet. 3, 21. Mar. 1, 1 Act. 2, 38. the outward and the inward parts. This appeareth, 1 Pet. 3. Whereof the baptisme that now is, answereth that figure, which is not a putting away of the filth of the flesh, but a confident demanding which a good conscience maketh to God, and saueth vs by the resurrection of Iesus Christ. Where the Apostle teacheth, that sinne cannot bee washed away by that outward water, but by Christs inward working, [Page 159] which the outward baptisme doth shaddow. In like manner. Mar. 1. Truth it is, I haue baptized you with water, but hee will baptize you with the Holy-Ghost: where the Baptist sheweth that hee baptized outwardly, but the force of it proceedeth from Christ who baptizeth inwardly. So Acts 2. Peter said vnto them, Amend your liues, and bee baptized euery one of you in the name of Iesus Christ for the remission of sinnes, and ye shall receiue the guift of the Holy-Ghost: Where the Apostle declareth, that in such as repent and beleeue, the vertue of the Holy-Ghost is ioyned with outward baptisme. Hence it is, that the Apostle writing to the Hebrewes Chap. 6.2, maketh mention of the doctrine of baptismes, speaking in the plurall number, because it hath two parts, the inward baptisme of Christ, and the outward baptisme of the Minister. The outward parts therefore are one thing, and the inward parts are another: that which is seene is one thing, and that which is vnderstood is another thing.
This diuision of the parts of Baptisme, affoordeth diuers Vse 1 good vses, and putteth vs in minde of sundry holy duties. And first of all, are there outward and inward parts of Baptisme? Then we learne heereby, that the outwarde parts are no vaine ceremonies, no fruitelesse rites, no vnprofitable actions that may bee neglected or contemned, but auaileable signes, and effectuall seales of the sprinkling of Christs bloud for the forgiuenesse of all our sins.
Againe, seeing there is such an vnion of the parts betweene themselues, we must not contemne, or despise, or deferre baptisme. Wherefore the faithfull, all delaies, reasons, and pretences set apart, haue speedily prepared themselues to do that which God commandeth. We haue a worthy example in Abraham, Gen. 17, 22.26. when God required him to circumcise himselfe, his sonne, and all the males of his house, and thereby to vncouer all their shames: hee doth not inquire why God required this at his hands, hee doth not complaine or consult with flesh and blood: ouer all doubts faith got the victory, and subdued reason vnder her, and caused him with diligence, readines, and expedition [Page 160] to submit himselfe to fulfill the Lords will, and performe it the same day that he commanded it. Of this duty likewise we see Paul wasAct 22.16. and 18, 8. admonished by Ananias immediately after his conuersion, Acts 22. saying, Why tariest thou? Ar [...]se and be baptized, and wash away thy sinnes in calling on the name of the Lord. Whereby he sheweth, that this tarrying and delay in the matters of God maketh vs culpable in his sight. True it is, it is notBernard. epist. 77. the want of Baptisme simply that is dānable, (as is shewed afterward) but the contempt of the Sacraments is dangerous, & without repentance damnable,Luke 7, 30. as appeareth: The Pharisies and expounders of the law despised the counsell of God against themselues, and were not baptized of him. Wee know all neglect and contempt in heauenly dutiesIer. 48.10. is euill, and bringeth with it a certaine curse as the Prophet saith, Cursed is hee that doth the worke of the Lord negligently. We see in humane and worldly things, wise men will not deferre the sealing of their writings and calling of witnesses, when they haue giuen a promise to other or made a bargaine with other (knowing that vnnecessary delay may breed vnrecouerable danger) as we see by the example of Ieremy, when hee hadIer. 32, 9, 10 Gen. 23, 16.17, 18. bought a field of his vncles son, presently he weighed him the siluer, & enrolled it in a book of remembrance, he signed it, he tooke witnesses, and left it written in roles or records, hauing an instrumēt or euidence fairely drawn and sealed with the common seale, if any thing should be called in question in time to come. The like we see in Abraham long before, when hee had bought a possession of the Hittites for the buriall of his dead, he weighed out & payed Current mony among Merchants: so the field and the caue that was therein with all the trees and appurtenances that were therein, was made sure to him for a possession. As these men, when they had made the purchase, would not delay the taking of assurance and security: the like delaying and vnnecessary putting off the time from Sabboth to Sabboth, from meeting to meeting, ought to be shunned of vs: otherwise, though we should be free from cō tempt, wee cannot excuse our selues of the neglect of an [Page 161] high and holy duty to God and our children. Indeede,Baptisme not precisely tied to a certaine day. we are not precisely tied to a certaine day in Baptisme, as the Iewes were to the 8. day in their circumcision: but that which the 8. day was to them, a conuenient and orderly time is to vs. Now, what time can be more conuenient, more comely, more fit, then the Sabboth day following, when the Church is assembled? That so it may be administred rightly, reuerently, religiously, and conueniently in the publike meetings of the faithfull? Againe, the needlesse and carelesse deferring of this work hath a greeuous threatningGen. 17, 14. annexed of assured punishment and iudgement, as it is set downe, The vncircumcised male, in whose flesh the foreskin is not circumcised, euen that person shall be cut off from his people, because he hath broken my couenant. Whereby we see, that whosoeuer shall neglect circumcision, and not suffer himselfe to bee circumcised, or shall approue the negligence committed by his parents, shall be none of the people of God, but shall be shut out from the society & barred from the fellowship of the faithfull, both in this world, and in the world to come, vnlesse he repent of this sinne. And that theExod. 4, 24. neglect of Gods ordināce draweth his wrath, appeareth in the example of Moyses, The Lord met him and would haue killed him, because his son was not circumcised. He had dwelt in the land of Midian an Idolatrous country 40. yeares, he began to sauour of the manners thereof: but hauing called him to bee a Gouernor of the people, would not be appeased toward him, vntill he had reformed his owne house. For if any cannot1 Tim. 3, 5. rule his owne house, how shall he care for the Church of God? Now whereas he had two sons borne vnto him in Mid [...] the elder no doubt was circūcised the eight day, according to the order and ordinance of God: why then did he deferre the circumcising of the younger? No doubt he was scorned & derided among them for circumcising his first borne, & his enemies were those of his owne house, euen the wife that lay in his bosome: yea he being then weak [Page 162] in faith, loued the praise of men more then the praise of God, and therefore the Lord would haue slaine him. Albeit the signe of circumcisiō seemed base and contemptible in outward shew, and to sauour of great cruelty toward little children: yet God would not suffer the deferring and neglecting thereof to goe without punishment. Although grace bee not tyed to the Sacraments, and that we may be saued without them: yet it is not left to the disposition of men, whether they will come to them or not, God wil not haue the outward signes contemned of vs: for if we will be in the couenant, we must not despise the seale of the couenant.
Furthermore, are the outward parts vnited to the inward? Vse. 3 Then this serueth as a speciall meanes to comfort the very lowest estate of men and the poorest degree in the Church, that they doubt not of the fatherly fauor of God toward them, but bee assured of their acceptation with God, who will make them partakers of his eternal blessings in his kingdome, as well as other whose condition is greater and higher in the world. When God gaue circumcision to Abraham, hee commanded him to circumciseGen. 17.12.13.27. all his seruants bond or free, as well borne in his house as bought with his money: thereby signifiing that he adopted them for his children, and that albeit they were Abrahams bond-men,1 Cor. 7.22. yet they were the Lords freemen. So vnto baptisme wee admit and receiue the poore as well as the rich, [...]he seruant as well as the maister, the low as well a [...] the high, without respect of persons. When the Lord instituted the Passeouer,Exod. 12.3. the Lambe was eaten of all the congregation.
So touching the Lords Supper, it is an holy banket for all degrees and conditions whatsoeuer, and therfore1. Cor. 11.21.22. the apostle checketh the Corinthians for this abuse, that whereas the poorest soule eating of the bread & drinking of the cup, is as welcome to Christ the gouernor of the feast as the richest, they did despise the poore and shamed them that had not. All these things duely considered, [Page 163] serue to assure the very meanest, lowest, & simplest in the Church, that they are made heires of eternal life as well as other, as they are partakers of the signe with other, if they beleeue with faithfull Abraham. This the ApostleGal. 3.28. Col. 3.11. teacheth, There is neither Iew nor Graecian: there is neither bond nor free, there is neither male nor female, for ye are all one in Christ. And Col. 3. There is neither Graecian nor Iew, circumcision nor vncircumcision, Barbarian, Scythian, bond, free: but Christ is all and in all things. Vse 4
Fourthly, are there outward rites, signes, and persons as externall parts of baptisme? And are there likewise inward parts whereby we are consecrated to God, teaching that wee haue vowed to renounce the lusts of the world, and to forsake the workes of the Diuell? Then thisThey are to be reproued that depart out of the Church before baptisme be solemnized. condemneth those that depart out of the Church before this holye and publike action bee taken in hand. Baptisme belongeth not onely to the witnesses and parties that bring the child, but to all the members of the Church, that we may learne by our presence thereat, to renew our faith and repentance vnto God. These men do too much disgrace and deface the dignity of this Sacrament, not vouchsafing to remaine at the administration thereof, as if it were not worthy to bee solemnized before them: whereas they should quicken their faith in the couenant of God, by beholding the works of the Minister, and ratifying them in their hearts,Luke. 1.58. as we reade, Luke 1. where they are said to circumcise, because they were all present at the worke, consenting to prayers and thanksgiuings of the Church:1 Cor. 11.5. as also the Apostle saith, Women pray and prophesie in the Church, when they sit still & are partakers of the prayers and preaching vsed in the publike assemblies. And as no member is cut off by excommunication,1 Cor. 5.4. but in presence of all, to be witnesses thereof & to ratifie their griefe for the losse of a member of their body: so inReasons rendred why the assembly should remaine altogither vntill Baptisme be finshed. Baptisme it is required, to witnesse and approue the publike worke by their presence, and to assure themselues therby with ioy & comfort, that a fellow-heir [Page 164] is made partaker with them in the communion of Saints. Moreouer, the excellency of this Sacrament, is as great as of the other: they are of like woorthinesse in themselues, and to bee had equally and indifferentlie in like price and estimation: they are both commanded and instituted by the same authority of Christ: there is the same matter and substance of both, to wit, Christ with al his benefits: there is this one and the same end of both, the encrease and strengthning of our faith: therfore why should one Sacrament bee so much extolled aboue the other, and preferred before the other? So that whereas many come to the Lords Supper, few remaine and abide in the Church, at the administration of Baptisme. Seeing then, as louing Sisters they goe hand in hand together, and are the deare daughters of one Father, what reason is there that one should bee magnified, and the other disgraced? The whole assembly heareth the worde preached and deliuered by the Minister: the Sacraments are Instruments of our Iustification by Faith,Christ is after a sort preached in baptisme. as well as the word preached, sauing that the worde worketh by Hearing onely, the Sacraments serue by the senses of Seeing, Handling, and Tasting as well as hearing; to strengthen and encrease Faith in our hearts: and therefore it is requisite that we ioyne in the one, as well as in the other.
Furthermore, the excellency and worthinesse of Baptisme appeareth herein, in that it was instituted of God sealing vp his gracious couenant, in that it was sanctified by Christ, being baptized of Iohn, and in that it was beutified by the heauenly reuelation of the blessed Trinitie appearing thereat: so great honour, so great dignity & preheminence was neuer giuen to any Ceremonie? Did God institute it, and shall wee contemne it. Did Iesus Christ come to Iohns baptisme, and shall we disdaine to be at the Baptisme of Christ? Was the holie Trinitie present, and will we be absent? True it is, some of the sacrifices and burnt offerings wereGen. 4, 5. cōpared with Heb. 11.4. miraculously consumed [Page 165] by fire from heauen: but what is this to the glorious presence of the Maiesty of God, the blessed Trinity? declaring to vs thereby, that God the Father,Iudg. 13, 20. 1 King. 18.38 2 Chron, 7, 1. God the Son, and God the holy Ghost, are alwaies present at the administration of Baptisme, and truely performe that which is outwardly figured and represented. Here heauen was open, which for our sinnes was shut against vs: here the Spirit descended in the visible forme of a doue vpon Christ, to signifie vnto vs, that beeing deliuered from the terrors of sinne and iudgement, we are at peace with God:Ma. 3, 16, 17 The voice of the Father is heard from heauen, saying, This is my sonne in whom I am well pleased. All these things note out the speciall force and dignitie of this Sacrament. It is not therefore to bee administred in a corner of the Church, with three or foure persons present to witnesse the Baptisme, the rest of the bodye of the Congregation beeing departed, but in the face and open view thereof: forasmuch as God to deliuer it from contempt, hath giuen it visible markes of greater honour. The Apostle1 Cor. 12, 23 saith, 1 Cor. 12. Our vncomelie parts haue more comelinesse on: for our comely parts neede it not, but God hath tempered the body togither, and hath giuen more honour to that part wh [...]ch lacked. As God hath dealt with our bodies, so hath hee done in this Sacrament. That which is most subiect to contempt, dishonour and disgrace, God hath lifted vp with sundry excellent preheminences & prerogatiues, as we haue seene in Christs baptisme. And albeit there may be a differēce in the person baptized, one high, another low; one noble, another vnnoble, one rich, another poor: yet there is none in the substance of the baptisme. Seeing then God so highly esteemeth of this ordinance: it serueth to conuince, to accuse, and to condemne their carelesnesse and negligence that refuse to be present at baptisme, or if they vouchsafe to bee present for a while, yet they are talking and attend not vnto it, and depart before the ende of the whole action, and rush out of the Church before [Page 166] the name of God be praised, and the whole worke finishedLuk. 3, 21. Act. 22.16. and concluded with prayer, as it was Luke 3. It came to passe as all the people were baptized, and that Iesus was baptized, and did pray, the heauen was opened. And Act. 22. Arise and be baptized, and wash away thy sinnes in calling on the name of the Lord. Wherefore we are not to depart before God hath beene prayed vnto, and praised for his benefits. The Apostle chargeth, that1 Cor. 14, 26 40. all things in the Church be done in order and comlinesse. Now what can bee more comely and conuenient,Ezek 46, 10. then that the Churches begin the exercises of their holy religion together, and end them together? Forasmuch as nothing is done in the assembly, which tendeth not to the edification of the whole body.
Vse 5 Lastly, if in euery true baptisme, there be outward & inward parts vnited each to other: then the baptisme of Iohn and of Christ are in nature and substance all one. Contrary to the doctrine of theConcil. Trid. sess. 7, can. 1. Trent-coūcel that teacheth, If any shall say, that the baptisme of Iohn hath the same force with Christs baptisme, let him be accursed. Although it be no matter of faith, nor greatly necessary in these dayes to dispute of Iohns baptisme, seeing no man or woman is now baptized by his hands: yet we will shew the truth of this point out of the scripturesThe baptisme of Iohn and of Christ are in substance one & the same. that they are all one in substance and effect, not of any other kind and nature. For first, Iohn preached the baptisme of repentance to remission of sins, they haue therefore the same doctrine, the same word, the same promise,Mar 1, 4. the same repentance, the same forgiuenes of sins as they had, the same outward element of water. And the Apostle teacheth, that there isEph. 4, 5.6. One body, one spirit, one hope of the calling, one Lord, one Father, one faith, and one baptisme. Secondly, the baptisme of Iohn was consecrated and sanctified in the person of Christ, for Christ was baptized with the baptisme of Iohn. Thirdly, it may appeare (as we will proue Chap. 4.) that Iohn baptized into the name of the blessed Trinity. Fourthly, neither Christ nor his [Page 167] Apostles rebaptized any that were baptized by the ministry of Iohn. Apollos did know onely the baptisme of Iohn, Acts 18, 25.26. he is taken and instructed further in the faith and wayes of the Lord, but we reade not that he was baptized againe. Fiftly, if Iohns baptisme were not the same with our baptisme, it would follow that Christ was baptized with another baptisme then we are, and that our baptisme was not sanctified in the persō of Christ: which taketh away our comfort & consolation, that we which are the members of Christ haue one and the same baptisme with our head. Sixtly, if the baptisme of Iohn were not one with the baptisme of Christ, hereby the error of the Anabaptists should be confirmed; for such as were baptized of Iohn, should be rebaptized. Seauenthly, the Apostles themselues should not be truely baptized: for they (no doubt) were baptized of Iohn, some of them being first his Disciples, otherwise they should be vnbaptized. For Christ with his owne hands baptized none,Ioh 4, 1, 2. as appeareth Ioh. 4, 1, 2. and it is not likely that one of them baptized another: yea they should baptize other into another baptisme then themselues had receiued. Last of all, Christ himselfe testifieth,Mat. 3, 15. Luk. 7, 29. that the baptisme ministred by Iohn, pertained to the fulfilling of righteousnesse, Mat. 3, 15. and Luke testifieth, that the Publicans and people being baptized of him, iustified God; but the Pharisies despised the counsell of God against themselues and were not baptized. Wherefore seeing Iohn baptized with water in the name of the Trinity to remission of sins, and that the blessed Trinity was present thereat, wee conclude his baptisme was the same with ours:Difference betweene Iohns baptisme and Christs wherein? onely heerein lyeth the difference, in the circumstance of time, Iohn baptized in Christ that shold suffer death and rise againe, wee baptise in the name of Christ already dead and risen againe to life. Against this euidentObiections answered. truth directly confirmed, Bellarmine the Iesuite taketh diuers except [...]ons, and maketh many obiections: al which stumbling blocks lying in the way (wherat [Page 168] many may stumble) are to be remooued, before wee conclude this Chapter. For he reasoneth thus,Bel. lib. 1. de Bapt. cap 20. The baptisme of Iohn was instituted by Iohn himselfe, not by Christ: he was not the minister onely, but the author thereof: therefore it was no Sacrament at all, especially of the new Testament, and consequently not the same with the Baptisme of Christ. I answer, wee must consider in this reason, the base and vile account that the Iesuites make of Iohns baptisme, they make it an idle and vaine Ceremony without fruite or force, and no Sacrament or seale of heauenly grace. Againe, if Iohns Baptisme were no Sacrament, then Christ which receiued no other outward Baptisme, receiued no Sacrament: & we should be baptised with another baptisme then Christ was. Furthermore, shall we hear with patience, and hold our peace, when these Iesuites, or rather Iebusites ancient enimies of the people of god, belch out their blasphemies, and blot Iohns baptisme out of the number of Sacraments: and admit their fiue false and forged Sacraments of Confirmation, Pennance, Orders, Matrimony, and extreame Vnction? Lastly, what intollerable boldnesse or blindnesse is there in these Bayards that make Iohn and not God, to bee the appointer, author, and ordainer of his Baptisme, contrary to expresse euidence of holy Scripture? For seeing no manHebru. 5, 4. taketh this honour vpon him, but he that is called of God, as Aaron was, shall we thinke, he would vsurpe this office without Gods word and warrant? and doth not Christ himselfe pr [...]pound the question to the chiefe Priests & Elders of the people touching Iohns Baptisme,Mat. 21, 25. & teach that he baptized and preached by the authority & commandement of God? Besides, do not the Euangelists sayIohn 1, 6. he was sent of God, and that the worde of God came to Iohn in the wildernesse, and he came into al the coasts about Iordan preaching and baptizing? Luke 3, 2, 3. yea Iohn himselfe testifieth that he was sent to baptize, Ioh. 1, 33. I knew him not, but he that sent me to baptize with water, said vnto me, vpon whom thou shalt see that Spirite come [Page 169] downe, and tarry still vpon him, that is hee which baptizeth with the holy Ghost. Whereby appeareth, that Iohns Baptisme was instituted of God, not of Iohn: and Iohn was not the author, but onely the minister thereof.
Hence it is that Gaudentius saith,Resp. ad Paul diacon. That Christ came to Iohns Baptisme, as a sinner to wash away our sinnes in his body, which could not be if Iohns baptisme did not wash away sinnes at all. Againe,Math 3, 11. he obiecteth and alledgeth, Mat. 3, 11. where Iohn himselfe saith, I baptize with water, but Christ shall baptize with the holy Ghost: Whence heBel. lib. 1. de Bapt. cap. 21. gathereth, that Christs baptisme gaue the holy Ghost, Iohns Baptisme gaue not the holy Ghost: therefore their Baptismes are not all one. I answer, these words were spoken to informeLuk 3, 15, 16 the people that he was not that Christ: so that they make a difference, not betweene the Baptisme of Christ and of Iohn, but between the persons of Christ and of Iohn, betweene the minister of the Sacrament, and the Instituter thereof. For this is true of all the Ministers of Baptisme, to the ende of the world, that baptize in the name of the holy Trinity: they poure on the water, they can do no more, they can goe no further, Christ must giue the grace of regeneration and sanctification. Moreouer,Bel. lib. 1. de Bapt. cap. 22. another obiection hee taketh out of Act. 19, 4, 5. where Luke speaketh of certaine Disciples at Ephesus, to whom Paul saide, Haue yee receiued the holy Ghost since ye beleeued? And they sayde vnto him, we haue not so much as heard whether there bee an holye Ghost. Act. 19, 2, 3, 4, 5, 6, 7. And he sa [...]de vnto them, vnto what were yee then baptized? And they saide, vnto Iohns Baptisme. Then Paul saide, Iohn verily baptized with the Baptisme of repentance, saying to the people that they should beleeue in him which shal come after him, that is in Christ Iesus. And when they heard [...]t they were baptized in the name of the Lord Iesus. So Paul la [...]d his hands on them, and the holy Ghost came on them, and they spake the Tongues and Prophesied, and all the men were about twelue. In these wordes it should seeme at the first sight, that Paule Baptized the Disciples of Ephesus, vvith [Page 170] the baptisme of Christ, which had before receiued the baptisme of Iohn. If then he baptized them againe in the name of Christ whom Iohn baptized, it followeth necessarily that the baptisme of Iohn was one, and the baptisme of Christ another, otherwise it should bee a needlesse and fruiteles repetition. Besides this, the place seemeth to fauour rebaptization, & is alleadged by dangerous hereticks to that purpose. Wherefore, the place being difficult, the doubts diuers, and the errors many that are gathered and sucked from hence, as poyson frō wholesome hearbs: let vs assay by the assistance of God to open the true and naturall meaning thereof. If we shall weigh and consider the words aright according to the true interpretation thereof,August. de doct. Christ. agreeable to the drift of the place, to the circumstances of the text, to the propriety of the words, to other testimonies of Scriptures and to the proportion of faith: we shall see they fauour and further neither rebaptization maintained by the Anabaptists, neither reall difference betweene Iohns baptisme and Christs, defended by the Papists. True it is, there is in this Scripture a double History and narration inserted, intermingled, and infolded the one within the other, which causeth some doubt & obscurity, but may easily be cleered and expounded. For first of all, the words ver. 5. And they which heard it were baptized: are are not the wordes of Luke the writer, but of Paul the speaker, continuing his speech of Iohns Disciples & hearers, and are not to bee vnderstood of the twelue Disciples, as appeareth by the two [...] Greeke coniunctions, which are vsed by the maisters of that tongue to ioyne and to disioyne, hauing relation one to the other, and knitting together the parts of the sentence answering fitly each to other,Mat. 3, 11. Mat. 1, 8, 9. Act 1, 5, 6. as may bee seene in many places; wherefore, Luke speaketh not heere of Pauls baptisme, but Paul speaketh of Iohns baptisme. He setteth downe the office of Iohn, verse 3. then he prosecuteth both the parts of it, mentioning his preaching, verse 4. and his [Page 171] baptizing, verse 5. Againe, these twelue abiding at Ephesus dwelling farre from the land of Iudea where Iohn preached & baptized, and liuing about 30. or 40. yeares after the death of Iohn, could not heare his doctrin from his owne mouth, or receiue baptisme at his hands. Now, whereas they are said to be baptized to Iohns Baptisme, the meaning is,Act. 18, 25. Mat. 21, 25. Mar. 1, 4. they imbraced and professed the same doctrine which Iohn preached by word, and sealed with his baptisme. Thirdly, we haue a like example, touching the Samaritans baptized by Phillip, Act. 8.14.15.16.17. The Holy-Ghost was yet come downe vpon none of them, but they were onely baptized in the name of the Lord Iesus: then laide they their hands on them, and they receiued the Holy-Ghost. Heere we are to obserue this order, Phillip preached, the people beleeued, and were baptized: afterward the Apostles hands were imposed, and so the Holy-Ghost is receiued. They gaue the gifts of the Holy Ghost by laying on of hands without baptisme, Act. 8.17. Neither do we reade, that laying on of hands was vsed in baptisme, neither were these baptized againe, but onely confirmed and strengthened by imposition of the Apostles hands. So in this place, the twelue Ephesian Disciples had embraced and receiued the doctrine that Iohn preached, and were baptized in the name of Christ: then the Apostle layeth his hands vpon them, and they receiue the Holy-Ghost, they are no more rebaptized then were the Disciples at Samaria. Fourthly, if the 4. and 5. verses were to be sundred and dismembred, contrary to the vse of the Greeke particles, which serue to conioyne the whole, and to disioyne the parts of the sentence (as though the one were spoken of Paul, the other of Luke) why doth Luke afterward ver. 6. repeate and assume the name of Paul? What need was there to make mention of him againe? Doth not this shew, that in the whole speech before, hee had spoken of Iohn and his hearers that heard him preaching in the wildernesse Furthermore, the Apostle neither accuseth nor condemneth the Baptisme of these Ephesians, [Page 172] neither enquireth whether they were Baptized or no, seeing they were in the number of the Professors of the faith, and beleeuers of the Gospell (for they are called Disciples) but whether they had receiued the giftes of the holy Ghost? Sixtly, if such as haue beene once baptized were to be rebaptized, because they are somtimes grossely ignorant, and know not some necessary fundamentall point of religion concerning the Trinity, concerning the offices or person of Christ, and such like holy Principles: the apostles themselues should haue beene baptized againe, who conuersing with Christ, hearing his Doctrine, seeing his Miracles, and knowing his behauiour, had yet tasted little of his spirituall & heauenly kingdome,Actes 1, 6. Math. 20, 21. Luke 22, 24. but dreamed that the Messiah should haue a temporall and earthly kingdome. The Samaritanes also should be baptized anew, because being baptized, they did not immediately receiue the holy Ghost. Likewise, Apollos shoulde bee baptized againe, who was weake in knowledge, vnderstanding onely the baptisme of Iohn, yet hee was not re-baptized, but Aquila and Priscilla tooke him, and instructed him farther in the Fayth of Christ, and in the wayes of God: and if baptisme were so often to be repeated, as God of his mercie sheweth vs the errours of our minde, and faultes of our life: howe often should we bee baptized? Should not the faithfull manie times, not onely in a yeare, but sometimes in a day, require Baptisme? Besides, wee must consider, that these twelue Disciples were not ignorant of the holye Ghost, the third person in Trinity, but of the extraordinary and myraculous gifts of the holy Ghost, which appeared in clouen Tongues on the apostles,Act. 8, 17, 18 19, & 10, 44, 45, 47, & 19, 6 as the words are taken. For it were vnreasonable and absurd to imagine, that such as are sayd to be Disciples, schollers of Christ, Professours of the Fayth, and Members of the Church, could bee ignorant whollie of the holie Ghost, which Iohn saw come downeIoh. 1, 32, 33 vppon Christ in a very visible shape, without the knowledge of which Spirite, none [Page 173] can be [...]aid to be a beleeuer, and to be faithfull: such are so farre from being admitted into the Church, that they deserue not to sit in the Porch. Neither may we thinke without intollerable iniury done vnto Iohn, who was filled with the holye Ghost from his Mothers Wombe, that he would euer haue receiued to his baptisme such rude and grosse Disciples, as had neuer heard whether there were an holy [...]host. Last of all, if Paul had baptized these twelue Disciples of Ephesus, why are they passed ouer in silence, and not rehearsed; where, of set purpose he1 Cor. 1, 13.14, 15. reckoneth vppe such as were baptized by him? He declareth how he baptized Crispus, Gaius, and the houshold of Stephanas, he maketh no mention at all of this History. Nay, if he baptized these, might not the Corinthians haue taken exception against him, & accused him of falshood or forgetfulnes? and albeit he speak properly and particularly of the Cor [...]nthians, yet afterward he extendeth his doctrine farther, & concludeth generally that hee knew not whether he had baptised any other, which he wold neuer haue spoke, if he had baptised the xii. togither, especially seeing he addeth, Christ sent me not to baptize, but to preach the gospell. And seeing th [...] former Epistle was written after this history, & as some suppose from Ephesus where these disciples dwelt,1 Cor. 16, 8. as it may in part be gathered out of chap. 16. when Paul saith I will tarry at Ephesus vntill Pentecost: how can it be, that the Apostle baptising these Ephesians and writing his Epistle from Ephesus, shold not remember them among & aboue the rest, beeing many and also present with him before his face? Thus wee haue opened the meaning of this place, which the vnlearned & vnstable haue wrested (as they do also other2 Pet. 3, 16. Scriptures) to their own destruction, and we haue proued the baptism of Iohn to be one & the same in substance with the baptisme of Christ, and therefore to be neither vnperfect nor vnprofitable.
Thus we see, that the vnion of the outward and inward parts togither, teacheth,The sum of th [...] Chapter is [...]et downe. that in baptisme the outward [Page 174] rites are no needlesse ceremonies: that it must b [...] ministred with all conuenient speede, against those that defer the same many weekes and months: that it requireth our presence to the end of the administration thereof, that prayers may bee offered vp by the Church for infants to be baptized, and our selues learne what we haue vowed to God. Wee haue also learned that God testifieth his loue euen to the lowest in the Church. Nothing is done in the Church but to the benefit of the whole: and if we desire our Children should be the children of God, why do we not stay to aske it of God? Or, how shall we better know, what our selues haue vowed and promised in our baptisme to God, and how we haue beene answerable thereunto: then by our continuall presence when it is administred? Lastly, this diuision of the parts teacheth, that the baptisme of Iohn & Christ differ not in the truth and substance thereof. Thus farre we haue shewed that the parts of baptisme are partly outward and partly inward. Now let vs see what these outward parts are: and afterward proceed in order to the inward.
CHAP. III. Of the first outward part of baptisme.
AS we declared before in the former booke chap. 3. the number of outward parts of a Sacrament:Foure outward parts of Baptisme. so the outward parts of baptisme are foure namely, the Minister, the word of institution, the water, and the receiuer. All these though outward parts, yet are substantiall and necessary parts. The first is the Minister, as the Ambassadour of God sent out by him with commission to meddle in the matter of the Sacraments, as appeareth by the ministry of Iohn, by the commandement of Christ, and by the examples of the Apostles. The BaptistLuke. 3.15. when all men mused in their hearts if he were not that Christ, saide to them, Indeede I baptize you with water, but one stronger then I commeth, whose shooes latchet I am not worthy [Page 175] to vnloose. And Ioh. 1. he saith, I am come baptizing with water, I knew him not, but he that sent me to baptize with water saide to mee, vpon whome thou shalt see the spirit come downe and tarry still on h [...]m, that is hee which baptizeth with the Holy-Ghost. And Mat. 28. Teach all nations baptizing them. Now according to this commandement and commission, the Apostles went forth teaching & preaching to the people, and ministring the Sacraments to such as were conuerted to the faith,Act. 1.38. & 8 12.38. as we see Act, 2.38. Notwithstanding, whereas Paule sayeth, Christ sent me not to baptize, 1 Cor. 1.17. but to preach the Gospell, 1. Cor. 1.17. It is not to be vnderstood historically, but comparatiuely. For his meaning is not simply to relate and set downe his office whereunto hee was called, but by conferring it with his preaching: as if hee should say, This is not the chiefe and principall end of my calling and function to baptize; the high work of my ministery is to preach the Gospell. Indeede they are both of them parts of the Ministers Office, but this is the chiefest to labour in the word and doctrine, in regard of the greater gifts required, and of the fruite that floweth and followeth from thence to their hearers, it being the high ordinance of God to saue such as belieue.
That this is the Apostles minde and meaning, appeareth by the wordes immediately ensuing, where he reckoneth vp some whom he had baptized, which he wold neuer haue done or attempted without a calling. True it is, the dignity and force of baptisme dependeth not vpon the worthines or excellency of the Ministers thereof, but on the authority and institution of God, who onely remitteth sinnes, and baptizeth with the Holy-Ghost.
This appeareth by the example of such as ca [...]t out diuels in Christs name, of whome Christ sayeth,M [...]t. 7 22.23 hee knew them not. So Iudas was sent out with the rest of the Apostles to teach and to preach the Gospell of the kingdome,Mat. 10.1.2.3. M [...]t. 23.1. [...].3 I [...]h 4.1. and to heale euery sicknesse and euery disease among the people, yet hee was the sonne of perdition, [Page 176] that the Scripture might be fulfilled: The Scribes and Pharisies sit in Moses his chaire. For this cause Christ himselfe would baptize no man, Ioh. 4. least any should esteeme of baptisme by the worthinesse or vnworthines of Ministers. Neuerthelesse,Reasons rē dred why the Minister onely may baptize. it is required that baptisme be done and deliuered by a Minister [...]f [...]he church, and one reputed so to be of the Church, as may be confirmed by sundry reasons.
First, baptisme is a part of the ministry, which none may vndertake but such as are therunto lawfully called. God hath ioyned theMat. 28, 19. Heb. 5, 4. Mat. 19, 6. ministry of the word and Sacraments together: and what God hath coupled together, let no man separate, Mat. 19.6. But women or priuate persons may not be admitted to teach in the publike assemblies1 Cor. 14, 34, 35. in a true and well ordered Church, 1 Cor. 14. Let your women keepe silence in the Churches, for it is not permitted vnto them to speake, but they ought to bee subiect, as also the Law saith: and if they will learne any thing, let them aske their husbands at home, for it is a shame for women to speake in the Church. 1 Tim. 2, 11, 12. And 1 Tim. 2 Let your women learne in silence with all subiection, I permit not a woman to teach, neither to vsurpe authority ouer the man, but to bee in silence. Likewise,Reuel. 20, 20. the Apostle reproueth the Church of Thyatira, that it suffered a Woman to teach among them, and to exercise the publike ministry of the word, contrary to Gods commandement and the practise of Gods people. I confesse,Iudg. 4, 4. 1 Sam. 2, 2. 2 King. 22, 14. Act 21, 9. there haue beene Prophetesses in the Church, as Deborah, Huldah, Hannah, the foure daughters of Philip, with some others: but the examples are extraordinary, and therefore cannot make an ordinary rule for imitation.
The causes hereof are direct and euident. For to teach publikely, is a token of authority and rule ouer others, inasmuch as the teacher is higher in place and authority then hee that is taught, as Paul was brought vp at the feete ofAct. 22, 3. Gamaliell, and as the lesse is blessed ofHeb. 7, 7. the greater. Therefore, the woman should not be admitted [Page 177] to be a maister in Israell, a teacher of the Church, and an instructer of men, as 1 Tim. 2. where the Apostle forbiddeth them to teach publikely, and to vsurpe authority ouer the man, but requireth of them to be in subiection, not to challenge dominion. Againe, such is the1 Pet. 3, 7. Eccl. 7, 29, 30. frailenes and weaknesse of that sexe, that they are easier to be seduced and deceiued, and so fitter to be authors of much mischiefe being the weaker vessels: therefore Paul hauing set downe the doctrine that women should not take vpon them to teach in the Church, and so preach in the assembly of men, presently alledgeth this reason,1 Tim. 2, 13 14. Gen. 3.6. that The woman was first deceiued of the diuell, and was in the transgression: hee made choise of her, and made her an instrument to beguile her husband.
For albeit that women be capable of the doctrine of godlinesse, and many examples of learned women are extant euery where, and in euery nation (which might easily bee produced) and that such were of ability sufficient to teach the Church, yet shamfastnesse and modesty (the speciall ornaments of that sexe) do not suffer them to enterprize and execute that function, which requireth courage and boldnesse in the discharge thereof. True it is, among the Gentiles in their sacrifices and solemnities were women-Priests (fit Priests for such purposes, fit Ministers for such Gods) but in the Church of God, neither vnder the law, nor vnder the Gospell, were they allowed to serue at the Altar, or to offer the sacrifice, or to meddle with the seruice of holy things: and therefore it is vnlawfull to haue a womanish Ministry. And as Moses teacheth in the booke of Deuteronomy,Deut. 22, 5. that it is an abhomination for a man to put on womans apparell, so it is not onely vnseemely and vndecent, but vnlawfull & vngodly for a woman to put on that boldnesse and manlinesse which appeareth in the countenance of a man, and to put off the bashfulnesse and demurenesse which shee ought to carry with her. Salomon in the description of a vertuous woman among other laudable properties as partes of her office obserueth, that shee [Page 178] seeketh wooll and flaxe, and worketh diligently with her hands:Prou 31, 13, 19. she layeth her hands to the spindle, and her hands hold the distaffe, Prou. 31, 13, 19. It is neuer noted as the part of a good woman, that she stretchech out her hand to water, and baptizeth the children that are in danger. Let her meddle in matters of another nature; she hath nothing to do to handle these holy things. True it is, the gouernment of the family vnder her husband is committed, and the training vp of her children in the feare of God, [...]. commanded vnto her,2 Tim. 1, 5. 1. Timothy 5.14. As also Lois the grandmother, and Eunice the mother of Timothy, bestowed no small paines to plant the vnfained faith of Christ Iesus in him: howbeit they neuer presumed to baptize their children, much lesse the children of others. So then, to commit the office of the ministry to women, or any part of it, were as much as to turne the nature of things topsie turny, and to bury and abolish the ordinance of God. For hee that should be beneath, is seated aboue: and he that shold be in subiection is indued with soueraignty and authority. The keyes of the kingdome of heauen are committed to men, not to women: if then they enter into the seruices of the Church, they do it by a wrong key, and are no better then intruders.
Furthermore, the Minister representeth Gods person in this holy worke, and therefore he onely can offer and deliuer with power and authority the outward signe, which answereth fitly to the inward matter. Shall priuate persons vsurpe to be the Lords messengers, to bring his letters and seales, not called, not allowed, not authorized? It cannot be without intruding of themselues, and dishonour to God, and confusion in the Church. For as none can wash vs from our sinnes but Christ onely: so none can beare his person in the outward Sacrament of the inward washing, but hee whom Christ himselfe hath appointed, if we will receiue the benefit of the holy seale of baptisme, for the assurance of our conscienceThe people cannot with comfort assure themselues to receiue a Sacrament at the hands of priuate persons. that wee are washed from our sinnes. And if the will and pleasure of a Prince, do make that onely to be his seale which he hath set apart [Page 179] to seale his grants withall, so that albeit another may be made right of the same matter, iust of the same forme and fashion, and in all points like vnto it, no difference beeing to be seene betweene them; yet the same is none of the Princes seale, but a counterfeit stampe: then how much more ought the knowne and reuealed will of the eternall God (which is, that they onely should minister the Sacraments, that haue a publike calling and allowance therevnto) to haue that authority, that no Sacraments can be warranted to bee his seales, but such as are signed by his Officers.
Againe,Beza. lib. de Quest. in sacra. quaest. 140. 141 suppose the Princes seale should bee stollen away, which he hath appointed to seale his grants withall, and should be set too by him that hath no authority, not being the keeper thereof, there can by no meanes growe any assurance of comfort to the party that hath it applyed to his writings: so if it were possible to bee the seale of God which a woman should set too, yet for that she hath stolen her patent, and vsed it contrary to Gods commandement, I see not how any man can perswade his owne heart by it to be partaker of a Sacrament: but his comfort is weakened and impaired, and his conscience left in doubt and perplexity.
Moreouer, this may yet farther appeare by a comparison (a forme of reasoning often vsed in the Scripture) comparing different actions of things done by a calling, with such as are done without a calling, whereby we shall see that to haue a lawfull calling to do a thing, giueth life, liking, and allowance vnto the dooing. For wee must not onely consider what is done; but also who is the dooer. What is the reason that Ioab Captaine of the hoast,2 Sam. 3.27. and 20, 10. 1 King. 2, 5. killing Abner and Amasa two more righteous then himselfe, was reserued to iudgement:Num. 6, 25.7, 8. whereas Phineas killing Z [...]niri and Co [...]bi, it was imputed vnto him for righteousnesse? What is the reason that Peter is reproued for drawing his sword, and smyting the high Priests seruant, beeing commanded to put vp the sword, because so many as smite with the swordMat. 26, 5 [...].52. Rom. 13, 4. shall perish with the sword: whereas the higher power is saide to bee [Page 180] the Minister of God, to take vengeance on him that doth euill, and not to beare the sword in vaine? Was it not that Phineas was stirred vp and called of God to doe execution: but Ioab was stirred vp by the Diuell, to see and to seeke his owne reuenge? Was it not, that Peter was a priuate man to whom God had saide,Exod. 20, 13 Thou shalt not k [...]ll: but the Magistrate is ordained of God, to whom hee hath saide,Deu. 13, 8, 9 Thine eye shall not pitty him, whom I haue appointed to dye? Wherefore there is more to be marked of vs then the deed that is done, seeing the same deed performed by a person that hath a calling is liked & lawfull, the which done without a calling is vngodly and vnlawfull. This truth is so plaine and apparant, that the heathenTerent in Adelp. act. 5. see. 3. Poet doth acknowledge it.
That is.
So then to say that a woman may minister baptisme in cases of necessity, is all one, as if a man should say, that if there be no Iudge or Magistrate at hand that will do his duty in executing iustice against murtherers and malefactors: that then a priuate man may take vpon him to draw the sword out of the sheath to strike offendors. But as a priuate man slaying a murtherer, hath himselfe committed murther and not executed iudgement, because he had no calling or commission thereunto, so such as without any warrant haue taken in hand to baptize, haue made a prophane washing: and not administred any Sacrament of the Lord.
Lastly, if it be not materiall who baptize, then if the friends or neighbours meeting together after the birth of a child, should carry the childe to the Church to be baptised & solemnly dedicated to Christ that died on the crosse; if a [Page 181] priuate person peruenting their purpose cast water on the infant, and withall vse the words of institution; the childe should by this imagination be baptized and be [...] carried no further to the Minister of God. Or if no man of purpose poure on water, but it dash at vnawares vpon the face of the child, or if a shower of raine fall from heauen, & a priuate person speake the words of institution, it should likewise be baptisme. Nay, which is more vnreasonable and absurd,Calu. lib. Epist Pag. 85. if it were ministred by a boy playing and in sport, if it were ministred by a foole or a mad man, if it were ministred by one that were not himselfe baptized, if it were by a Turke or Infidell that is a sworne enemy by profession to baptisme and to them that are baptised, yea if it were ministred by an Atheist that holdeth there is no God, no religion, no saluation: yet it should be by this opinion a good, lawfull, and perfect baptisme. But seeing this cannot be so, wee are not onely to obserue what is the deed done, but to consider who is the dooer, and to prouide it be done by the Minister, warranted by the Church, & called of God thereunto.
Before we come to the vses hereof, we will answer certaine obiections which stand in the way, and trouble the Obiection. 1 vnlearned, and hinder their faith from imbracing this truth. The first shall be from the example of Zipporah the wife of Moses, who in case of necessity circumcised her son, and God departed from pursuing her husband to the death for omitting therof. To this we may answer, Answere. that we must liue by lawes, not by examples which haue no warrant. The question is not of the fact, but of the lawfulnesse of the fact.
Againe, there is a difference betweene circumcision and baptisme. For this falling out before the law, was more lawfull, when circumcision was left more at liberty: yea vnder the law there was no speciall commandement giuen to the Priests to circumcise, which should tye it vnto the Priest-hood onely. But Christ in the Gospell hath appointed the same persons to be Preachers of the Gospell & Ministers of the Sacraments. Moreouer, inasmuch as she did [Page 182] it,Exod. 4, 24.25, 26. not in the absence, but in the presence of hir husband, and inasmuch as her heart was not vpright, but filled with anger against God, with indignation against her husband, with murmuring and fretting against the institution of circumcision, casting the fore-skin with great disdaine vpon the earth, regarding nothing lesse then to perform a good duty to God, railing vpon and reuiling Moses; the act of an angry and testy woman cannot be lawfull or approued. Furthermore, it doth not appeare out of the scripture that Moses was sick (as some pretend) but it is most probable and likely, that Zipporah wanting discretion but not presumption, through her boldnes and hastines preuented Moses, and aduentured on the worke before the prophet coulde prepare himselfe to it. Neither may we by the sequell and successe conclude the lawfulnes of her deed,Bellar. de sacra. [...]ap. cap. 7. as Bellarmine doth, because the Angel ceased from vexing him, that therfore God was pacified and appeafed toward him. For the cause why God was pleased, was because the child was circumcised, not because she did it. Besides, the Heathen man condemneth such as measure actionsOuid. Epist. 2 coreal successibus opto, quisquis ab cueutu f [...]cta notanda pu [...]. by the euent, as by a false rule and deceitfull measure. We see oftentimes euill workes prosper, and euill workers speed wel in this world. The Assyrians that haulted in the worship of God, & mingled his honor with Idols, were deliuered from the2 Kin. 17, 25 Lyons that deuoured them, yet their corrupt and confused religion pleased not God. Wherefore we conclude, that whereas this woman administred circumcision, her example must not be drawne into imitation.
Obiection. 2 Another obiection is drawne from the example & practise of Peter, who when he had preached the Gospel vnto Cornelius & his houshold,Act [...] 10. did not baptize them himself, but commanded them to be baptized by others: & so it is like, that Paul did not baptize alwaies himself,1 Cor. 1. Answere. but commanded them to be baptized by others. I answer, the Apostles baptized indeed by the ministery of others, but the Scripture doth not teach that those others were Lay-men, and such as had no office or function in the Church. For the apostles had Euangelists & Pastors that did accompany them whither [Page 183] soeuer they went, as appeareth in sundry places of the Acts. And if as yet there were no Pastors and Teachers appointed in the Church, nor ordinary Ministers erected, it pertaineth not to the question in hand, because when wee enquire what persons are permitted to minister the Sacraments, wee vnderstande it of the ordinary and setled gouernment of the church: whereas that may not be suffered in a Church planted, which is allowed in the beginning while it is planting, and the foundation is in laying before an ordinary ministery be erected. Againe, those that did baptize at the appointment of Peter, did it not of their own head, but by the warrant of the Apostle, who may be sayd to baptize by their hand, because he that dooth a thing by other, may bee sayde to doe it himselfe, as it is sayde sometimes that Christ baptized, Iohn 3, 22.Iohn 3.22. Iesus came and his Disciples into the Lande of Iudea, and there hee tarried vvith them, and Baptized. Sometimes, it is sayde, that hee baptized not at all, as Iohn 4, verse 1, 2. When the Lorde knevv that the Pharisies had heard, Iohn 4, 1, 2, 2. that Iesus made and Baptized moe Disciples then Iohn, though Iesus himselfe baptized not, but his Disciples.
These things may seeme contrary the one vnto the other, Iesus baptized, Iesus baptized not: yet the latter place openeth and expoundeth the former, and sheweth; that if wee speake touching his practise in his owne person, hee baptized not; but if wee speake what hee did by the hand, and by the Ministery of his Disciples, hee baptized; because when hee had preached, hee sealed his Doctrine by Baptisme, which the Apostles ministred.
Lastly, there is nothing which I knowe, to hinder, why these wordes thus written, Peter commaunded them to bee baptized, may not bee thus interpreted, He commaunded Water to bee brought, where-with they should bee baptized: as such as attend and serue the Pastour, in carrying about the Breade, or reaching the Cup, should bee said to minister the Lords Supper. For the assistant may beare the name of doing the chiefe & principall [Page 184] worke. But howsoeuer it was, they are greatly, I will not say grossely deceiued, that imagine the Apostle would not vouchsafe to do it, so long as other wer present that might do it. For this should sauour of Antichristian pride, which was farre from the Apostles, who bare themselues with all Christian humility, as they had learned of their Lord and Maister: besides the ministry of the holy Sacraments is of the same nature with the preaching of the word, and therefore is of greater worth and excellencie, then any mortall man liuing vpon the face of the earth, is woorthy to handle.
Thirdly, it may be saide, what shall we do when a lawfull Obiection. 3 Minister is wanting, and cannot be had? May we not then vse the helpe and hand of priuate persons? Answere. I answere, no necessity can compell vs to violate the ordinance of God, and to breake the orders that he hath established in his Church. For, as in the first institution and administration of baptisme, Iohn baptized that preached the Gospel, so is this course to be continued and holden euen vnto the end. The commandement to preach, is the commandement to baptize: the forbidding to preach, is a restrayning to baptize: and therefore Paul ioyneth the washing of the Water, with the word of the Gospell, Ephe. 5. As for these that haue not the preaching of the word committed to them, Christ neuer said to them, Go and Baptize. If it cannot be had for our children according to this rule, they must be commended to God who will baptize them with the holye Ghost, and saue them by his grace, albeit they be not partakers of the outward part of the Sacrament, and washed with the element of water. Neyther let any heere obiect the opinion of S. Augustine, Lib. 2. contr. Epist. P [...]men. ca. 13. who writeth, That if a Lay-man baptize in case of necessity, either it is no sinne at all, or a veniall sinne: for first, this place concludeth nothing, inasmuch as he speaketh doubtfully whether it bee lawfull or vnlawfull. He therefore that will ground any thing vpon this authority, and practise such Lay-baptisme from this place, must do it with a doubtfull conscience, which in him that doth it is sinne, albeit it were in it selfe lawfull. Again, [Page 185] if this godly Father stand in doubt whether baptisme ministred by a lay-man be auaileable, or no; and consequent-whether such persons so baptized ought to be rebaptized, it is manifest that hee alloweth not that a lay-man should take vpon him to baptize; for if he had holden such ministration to bee lawfull, there had beene no cause or reason why he shold doubt, whether that baptisme were good or not.
Let not any therefore ground vpon his authoritie more then euer he taught them: but rather let vs stom hence inferre, that seeing hee was not resolued whether baptisme by a lay-man be auailable, doubtlesse he was out of doubt, that being administred through the presumptuous intrusion of a woman, it is voide and of no effect, who is doubly barred from publicke charges of the Church, more then a priuate man. Furthermore, wee answere, that the iudgement of this learned and reuerend Father, is in this cause lesse to be waighed and esteemed, and indeede not at al to be allowed and followed, because he ascribeth too much to baptisme and the outward washing with water, as thogh all they that departed hence without it, were damned for euer. And this is that which made him rush vpon the former rocke, ready to suffer shipwracke: for rather then hee would haue the infant perish, hee would haue any meanes vsed that were possible, to saue the soule of the child: but we know that God is not so hard to them, who hath promised to be their God, nor the sentence of his word so heauy, forasmuch as the children of the faithfull are within the Couenant, and called holye by the Apostle: of which wee shall speak at large afterward. Victor Vticensis in his second booke of the persecution of the Ʋandals, telleth vs of a miserable lamentation of the people,Lib. 2 de persecut. Vandal. when their Ministers were banished by the Arrian heretikes, saying, Alas, vvho shall baptize these Infants? And this the Rhemistes confesse in their annotations vpon Iohn 20, 23. Whereas this complaint should not haue needed, if priuate persons or Midwiues, in case of necessity, in time of persecution and in the want of Ministers might haue baptized as well as the ministers, [Page 186] and the people withall be assured to receiue a Sacrament at their hands, as well as at the hands of the Ministers. And hence it is that Augustine also saith, that in time of necessity,August. Tom. 2. Epist. 183. the women hasted to carry their Children vnto the Church that they may be baptised, Epist. 180 Do we not consider in what multitudes the people in such dangers resort to the Church, some desiring they may be baptized, some that they may be reconciled from excommunication: some that they may bee admitted to shew their repentance for their open crimes; euery man desiring comfort, euery man desiring the participation of the Sacrament? In which case if there bee no Minister to be had, what misery then followeth them that depart this life vnbaptized or bound in their sinnes? Heereby hee meaneth, the lawfull Minister of the Church, inasmuch as hee ioyneth baptisme and reconciliation from the sentence of excommunication together If any man further shall aske the question, Question. seeing baptisme is limitted, and as it were confined vnto the Minister, whether baptisme ministred by hereticks bee auaileable or not? For many incline to thinke that it is rather good which is ministred of a lay-man being a member of the Church, then by him that is an hereticke. Answere. I answere, hereticks are of two sorts: some are remoued out of the Church, some are tollerated in the Church, and suffered to enioy their ministry. So long as a Minister that is an hereticke keepeth his place and is not deposed from his function, albeit hee should erre in the foundation, yet he is a member of the Church, though an vnworthy member: and a Minister of the Church, though an vnworthy Minister. If he should depraue the institution, and corrupt the essentiall forme which Christ hath appointed inuiolably to be vsed and obserued, then were the baptisme void, because the forme being changed, the thing it selfe is abolished.
What is to be [...]hought of [...]he popish Baptisme.Hence it is, that the Baptisme celebrated in the Church of Rome is true baptisme, because albeit the papacy be not the true Church, yet the true Church is in the papacy, God preseruing the remnants of it in the middest of the bowels of Anti-Christ, as God continued light in the middest of [Page 187] the darkenesse of Egypt. Baptisme therefore is in the papacy, as the purse of a true man in the hand of a theefe, or as an honest mans inheritance in the possession of an vsurper. And albeit they haue no ministry rightly and lawfully called, yet such as occupy the place of Pastors and hold the publike ministry, are not to be accounted as priuate persons or meere lay-men, and therefore the baptisme performed by them is not voide or of no effect, both because they baptize in the name of the Father, and of the Sonne, and of the Holy-Ghost, not in their owne name: and because their ministry is not to be esteemed according to the persons, but as seruing to the Church that yet lurketh secretly in the papacy. What then?Whether we may bring our children to be baptised of popish Priests. may such as professe the reformed religion lawfully and with a good conscience offer their children to be baptized of popish Priests and Masse-mongers? I answere, albeit it be lawfull baptisme which they deliuer, it followeth not that they may lawfully deliuer it, or we lawfully seeke it at their hands: and albeit it be auaileable whē it is done, yet neither haue they warrant to do it, nor wee to goe for it. True it is, they haue a calling whereby they differ from priuate men, but it is so faulty and corrupt, that by no meanes we ought to vse it. We ought not to do euill that good may come thereof, Rom. 3.Rom. 2, 8. 1 Thes. 5, 22. but it becommeth vs to abstaine from all appearance of euill, 1 Thes. 5, 22. We may not by our practise and example allow and iustifie the horrible prophanations of the Sacraments, the detestable corruptions of doctrine, and the abhominable superstitions vsed in the worship of God, and wee are bound and straightly charged to take heed we do not make our selues partakers of other mēs sinnes.1 Tim. 5, 22. We must beware we do not offend the weak brother, for whom Christ dyed, who may be imboldened by our example to approue of the reliques of Anti Christ, and in the end to ioyne with that false Church. Lastly,2 Cor. 6, 14. 1 Ioh. 5.23. wee are commanded to flie from Idols temples, & to keep our selues from Idols: the sheep of Christ heare his voice, but the voice of a stranger they wil not hear. It is better for vs to defer the baptising of our children, thē to resort to their baptisme blended [Page 188] and mingled with so many toyes and impieties: and though our Children in the meane season should dye, yet we must comfort our selues in the Lord, and lay hold on his couenant, who hath promised to be both our God and the God of our seed, and remember that it is not the want of the Sacrament that condemneth, but the contempt, from which we are free, so long as we are ready and desirous to haue our children partakers of it, when it may bee had orderly, rightly, and conueniently.
Obiection. 4 The last Obiection deserueth not the name of an obiection, much lesse any answere vnto it, sauing that the ignorant may stumble at it, & some great Doctors of the church of Rome, labour to add force vnto it, and as it were to put life into a dead carkasse. For Thomas Aquinas, the darling of the Pope, the Oracle of Schooles, and the God of the Papists,Gal. 3.27.23. alledgeth the words of the Apostle, Gal. 3. As many as haue beene baptized into Christ, haue put on Christ, there is in Christ neither male nor female: and therefore as wel women as men may baptize. Answere. I answere, this is a most foolish and vnlearned collection, and a plaine wresting and straining of the Scripture: and therefore no maruaile if the saying of the wise man be verified heerein: Surely the churning of milke bringeth forth Butter, Prou. 30, 33. & the wringing of the nose bringeth foorth blood: So the forcing of wrath bringeth foorth strife. The popish diuinity is full of such conclusions: I will giue thee a taste of them, and then come to answere the obiection. They reason on this manner, Christ walked vpon the waters, therefore the body of Christ may be shut vp in a piece of bread. Peter walked vpon the waters, therefore the Bishop of Rome hath authority ouer all Churches. The Saints in heauen are like the Angels, therefore they heare the prayers of all men. Ioseph wrapped the body of Christ in fine linnen, therefore the Priest must lay vp the body of Christ in the Altar. The women came to the Sepulcher to see Christ, therefore we must go on pilgrimage to visite the holy Sepulcher. But I will passe ouer these fooleries, and come to the place that is obiected. The Apostle meaneth that in partaking of saluation, there is no difference [Page 189] betweene male and female, Iew and Grecian, bond and free: but there is great difference betweene man and man in the dispensation of the word and Sacraments. Againe, if this conclusion were necessary, then a man might reason against the Apostle, In Christ is neither Male nor Female; therefore, as well women as men may teach in the Church, contrary to the expresse doctrine of the Scripture, set downe by Paul himselfe, I permit not a woman to speake in the Church, 1 Cor. 14. 1 Tim. 2. But I will spend no moe words in answering such trifles. Thus much concerning the obiections.
Now, as the truth is plaine and euident: so the vse is Vse 1 profitable and comfortable. First, if the minister be one outward part of baptisme, then he must be ready and carefull to performe his duty, which is, to wash the vncleane body with water in the name of the Father, of the Sonne, and of the holy Ghost; to call vpon God, and to follow the institution of Christ, as it is left in the Scripture for his direction. For if there be the outward sign of baptisme as the matter of the Sacrament, if there be a party to bee baptized, which is the receiuer; and if there be a minister to administer it: yet vnlesse he perform his duty, there can be no baptisme. So then we must know that the actions of the MinisterWhat are the actions of the Minister. are double: first there is required of him a sanctifying of the water: secondly, a washing of the party. The sanctifying of the water, is the separation and apointing of it by the word and prayer to this vse, to signifie the bloude of Christ. The outward washing is a certain pledge vnto vs of our inward washing by the blood and spirit of Christ.
Secondly, if it bee the office of the Minister to baptize, Vse 2 then this giueth direction and instruction to the people, to whom to repaire and resort, when they haue any Children to be baptized. It is required of them to haue recourse to the ministers, as to the officers of God. We see in the affairs of the Common-wealth, and in passing conueyances of houses, of lands, and of inheritances, how carefull and circumspect men are, to passe them where they ought to bee passed, and in such Courts, and vnder such officers as are authorized [Page 190] for such purpose, that ther may be no error committed in the conueyance. For whatsoeuer is done and passed before him that hath not his patent to warrant his practise, is held to be voide and frustrate by maisters of that profession. In like manner it standeth vs all vpon, when a matter of an higher nature and of greater importance is in hand, then the sealing and assuring of temporall possessions, to looke carefully to the diligent performance of this speciall duty, that the signing of our infants, and sealing them in the Couenant, be made by the hands of such Officers as are appointed by God for that purpose, and by no other.
Vse 3 Thirdly, this condemneth the abuse and prophanation of the Sacrament of baptisme in the church of Rome, where women, midwiues, and priuate persons, without any commandement of God, nay contrary to his word, take vpon them this part of the Ministers office to baptize children; which they haue receyued from the Hereticke Marcion, Epip. haere. 42 who gaue women power to baptize, which Epiphanius Epi. con. haer. 2 teacheth, the holy Mother of Christ was not permitted to do. And the fourth Councell of Carthage, Can. 100. hath without exception decreed, that a woman ought not to baptize. Such then as vsurpe this calling, and approoue thereof, neuer knewe the force of our adoption in Christ, nor the strength of the couenant, nor that the elect are saued by the good pleasure and will of God. Therfore, there is not that absolute necessity of baptisme vnto saluation, which many suppose, that for this supposed necessitie, the ordinance of God should be broken and prophaned. And a man may maruell, why at such times they did not rather commit the matter to priuate men to baptize then to women (whose sexe is further remooued from execution of this office) not onely because they be vncalled and priuate men,1 Tim. 2, 11, 12. 1 Cor. 14, 34. but euen because they are women, and thereby are wholly vncapeable (though otherwise qualified) of anie publike charge or function in the Church, they are commanded to sit still, and to bee quiet. Besides, if in time of this extreamity and necessity which is imagined, it be permitted [Page 191] them to minister baptisme, why should it not bee suffered in like necessity and danger of death, that they minister the Lords Supper, and preach the Gospell, (in case they be able, and men vnable or vnwilling) the dignitie of the one Sacrament being no lesse then the other, & the excellencie of the worde, being as great as of them both? If then women may iustly bee condemned, when they shall presume to sit downe in the Chaire of Moses, or to minister the Supper of the Lord, they cannot be iustified, if they vsurpe to minister baptisme. For, shall wee make a shameful and double diuorcement of those things that God hath coupled, betweene the word and Sacraments, and likewise betweene the one Sacrament and the other? This [...]s too great contumely and contempt offered to baptisme, to allow it in those that may neither publikely preach, nor lawfully minister the Lords Supper: seeing their want to practise the one, is no greater then to do the other.
In a priuate Family, it is a great disorder to see the maister play the seruant, and the seruant to do the office of the maister: the husband to loose his authority, and the Woman to step into his place. In the Common-wealth it is a wonderful confusion to see base persons and peasants set on horsebacke,Eccl. 10, 6, 7. and Princes walking as seruants vpon the ground. Is this vnseemely and vncomely in the priuate house, and in the Common-welth, and it is not as vndecent in the Church, when the distinct partes of the same office, are diuided and parted asunder, that priuate persons are set in Moses his chaire, and pastors are put at the feete of the people? Or when the Ministers of the word do occupy the place of Tea [...]hers, and the administration of the Sacraments is committed, or at lest permitted to the Parishioners and people, and which is worse, to Women? And when different offices are so shuffled and shaken together, that it cannot be determined to whom of right they do belong? Wherefore, let all priuate persons and Mid wiues consider with themselues the fearefull examples recorded in the Scripture, of such as haue rashly p esumed to prophane the holy offices of the Church, and how God hath [Page 192] often visited this great sinne with greeuous iudgementes, sometimes with fire from heauen, sometimes the earth opening her mouth sometimes with sodaine death, and sometimes with the most filthy disease of the Leprosie, whereby as by his voice from heauen, he thundred downe on mens disobedience, and so ratifieth this law of the necessity of a vocation & calling for euer. When the men of Bethshemesh pried into the Arke without a calling, the Lord smote of the people fifty thousand, threescore and ten men. 1 Sam. 6, 19.Numb. 16, 9 Ps. 106, 17, 18 Corah, Dathan, and Abiram, taking vpon them the Priesthood without a calling, fire from heauen came down consuming Corah and his consortes: the earth also opened and swallowed vp Dathan, and couered the companie of Abiram, that they were swallowed vp aliue: none of them died the cōmon visitation of other men, but God wrought a strange worke vpon them, and altered the course of nature, which ought to be a perpetuall instruction and direction vnto vs, to teach vs not to peruert or euert that order which he hath established to continue in his Church. Hitherto belongeth that which is written of Vzzah, 2 Sam. 6, 7. who was smitten with sodaine and vnexpected death, onely for that beyond the boundes of his calling, he put foorth his hand to vphold the Arke, which did shake and was readie to fall, which was lawfull for the Leuites onely to meddle withall, althogh his intent & purpose were neuer so good: so that if the vnlawfull intruders vpon baptisme pretende cases of necessity, heere seemed as great a necessity, yea his minde and meaning was as good as theirs; if they pretend deuotion, yet it displeased God because it was done without his word and warrant. So Azariah was striken with leprosie, that he was a Leaper to the day of his death, for that not being content with his Kingly2 Kings 15, 5 office, hee would take vppon him the priestes office to burne Incense vnto the Lord.
These woorthy examples of Gods most seuere iudgements executed vpon the breakers of this ordinance ought to strike such a feare into our hearts, that we suffer not the sacred functions and offices of the Church to bee prophaned, [Page 193] and to teach vs that euery one meddle onely with the approued duties of his owne calling. And although God doth not now thus execute iudgement from heauen, and worke strange things in the earth in extraordinary maner, when his ordinances are broken: yet the sinne is not thereby lessened, nor the punishment mitigated, nor the hand of God shortened, but stretched out still, though iudgement according to desert bee deferred: nay rather theNah. 1, 2. Eccl. 8, 11.12.13. greater wrath is reserued for his aduersaries, to the great day of account, when all flesh shall appeare before the throne of his glorious presence. For if the prophaners of the signe and Sacraments of the old Testament did not escape, but were thus sharply and seuerely punished: our Sacraments established by the Lord Iesus are not of lesse value and worthinesse, so that the contempt of them shall be visited with sorer iudgements.
And if God did strike with his reuenging hand priuate men when they sinned in abusing the Sacraments, and spared not kings in the pride of their hearts: how should women standing a degree farther off, and barred from the office by a stronger bolt, enter into the houseIoh. 10, 10. at a window, and not be accounted as theeues and robbers? So that we conclude, that the necessity of a calling is as great as the necessity of baptisme. And thus much of the first outward part of baptisme, namely the Minister.
CHAP. IIII. Of the second outward part of baptisme.
THe second outward part of baptisme is the word of institution,Word of institution is the forme of baptisme. which is as the forme of the Sacrament, as Eph. 2. Christ loued the Church & gaue himselfe for it, that hee might sanctifie it & clense it by the washing of water Eph. 5, 26. Mat. 28, 19. through the word. This also is expresly set downe Math. 28. Goe teach all nations, baptizing them into the name of the Father & of the Son, and of the Holy-Ghost. This both declareth the vse of the Sacrament, and promiseth Christ with all his benefits. For to be baptized into the name of the blessed Trinity, is to be [Page 194] made one of Gods family, which is his Church, and to bee partaker of the priuiledges thereof. This promise is contained vnder the commandement,Gen. 48, 19. as we may see by sundry testimonies of the Scripture, as Gen. 48. Iacob saith, The Angell that hath deliuered me from all euill, blesse the children, and let my name be named vpon them, and the names of my fathers Abraham and Isaac: whereby hee meaneth, they should be ioyned to his family, and accounted in the number of them.
Vse 1 Now the vses remaine to be considered. First, hereby it is manifest, what a solemne couenant and contract, & what a neere coniunction is made by the washing in baptisme betweene God and the persons baptized: for God the Father vouchsafeth to receiue them as his children into fauor, the Sonne to redeeme them, the Holy-Ghost to purifie and preserue them, to comfort and regenerate them, to protect and defend them from al euill. This is the staffe and stay of our hope and comfort.
Now to be baptized in the name, or into the name of the Trinity is all one, and therefore in the Scripture they are vsed indifferently, without difference or distinction. They are said to be baptized in the name of Christ, Acts 2.38. and Chapter 10.48. they are saide to be baptized into the name of Christ, Mathew 28. Acts 8.16. and 19, 3, 4, 5. The comfort which we receiue from hence, standeth vpon the right vnderstanding of these words. To be baptized into the name of the Father, is to haue assurance giuen vnto vs that God the Father through Christ our Lord is become our Father, and that therefore wee stand bound to performe the duty of obedient children toward him. To bee baptised in the name of the Sonne is to haue assurance giuen, that being baptised we are in the number of them that are redeemed by him and reconciled to the Father through his blood, and therefore stand bound to obey him as our mediator and redeemer. To bee baptised into the name of the Holy-Ghost, is to haue assurance giuen, that euery true beleeuer is sealed vp and sanctified by the Holy-Ghost against the day of his full redemption.
Now, we can haue no greater comfort then this, to bee assured that GOD the Father, is become our Father, that GOD the Sonne is become our Redeemer, and that GOD the holye Ghost, is become our Sanctifyer.
Secondly, consider on the other side, that the parties thus Vse 2 baptized do promise and vow, to acknowledge, beleeue, serue, worship, and call vpon the name of no other Gods, but of the true God, which is the Father, the Sonne, and the holy Ghost; and consequently to renounce the workes of the deuill, the fashions of the world, and the lustes of the flesh. Baptisme is as it were a solemne oath taken in the sight of God, and in the face of the congregation, whereby the person baptized, bindeth himself wholly to God, three in persons, but one in substance. Indeed we deserue to be cast out of the fauour and family of God, yet hee vouchsafeth to entertaine vs, to receiue vs, and to acknowledge vs for his children; therefore wee must in euery estate depend vpon him, honour him as our God, serue him as our Maister, obey him as our Lorde, and looke for saluation from him as from our redeemer. Againe, as we haue beene baptized, not in the name of one person alone, not in the name of the Father alone, or of the Sonne alone, or of the holie Ghost alone, but in the name of the Father, and of the Son and of the holy Ghost, so we must all beleeue and confesse as an article of our faith, that the Trinitie in vnity, and vnity in Trinitie is to bee worshipped, For, albeit there are three reckoned vp as speaking of many: yet heere is also mentioned their name, as speaking onely of one, not of their names, baptize them in the name of the three persons. So many as deny the doctrine of the Trinity, are iustly to be condemned of falshood and heresie. Such is the Religion of the Iewes, Greekes, Turks, Persians, and in some sort the Papistes, albeit in wordes these last acknowledge one God in three persons. The Greeke Church at this day, denieth in effect the God-head of the holy Ghost, inasmuch as it holdeth him to proceede from the Father onely. The Turks and Iewes do vtterly deny the deity both of the [Page 196] Sonne and of the Holy-Ghost: the present Church of Rome more glorious in shew, but not much more sound in faith, hath defiled the whole Trinity with their Imagerie, and set vp a false Christ, partly denying him to bee GOD of himselfe, and partly repealing all his offices: so that howsoeuer they professe him in words, and leaue him the name of a Sauiour: yet they m [...]ke a mocke of his sacrifice, and haue turned Christian religion into Anti-christian superstition. Wherefore as we are baptized into the most worthy name of the blessed Trinity, let vs hold fast the true profession thereof, and renounce al errors and heresies oppugning our holy faith, and depriuing vs of the sweet comfort we haue therein.
Vse 3 Thirdly, are these words of institution, baptizing them into the name of the Father, and of the Son, and of the holy Ghost, the outward forme of baptisme? Then we hold that manner of baptizing must be retained, this ought not to be changed, no other ought to be vsed then this, prescribed by Christ our Sauiour. We must not therefore let passe or leaue out, any of the three persons in Trinity (as some hereticks haue done) though we shal vnderstand the other by naming and speaking of one. Obiection. If any say, that the Apostles baptized in the name of Christ, as Act. 2.38. and chap. 10, 48. Answere. and 19, 5. To this obiection I answere, the Apostles do not set downe in those places the forme of baptisme, or the words of institution: but the substance and end, which is, to assure remission of sinnes in the name of Christ. They shew not the forme, but the fruite: not how it should bee ministred, but what spirituall grace is signified thereby. For why should the disciples change the ordinance of their maister, who deliuered nothing to the Churches, but what1 Cor. 11, 23 they receiued of the Lord? Againe, it cannot be denyed, but that the ApostlesAct. 10, 47. and 15, 2. baptized in this forme, in the name of the Father, and of the Sonne, and of the Holy-Ghost, as Acts 10, ver. 47. Can any forbid water that these should not be baptized, which haue receiued the holy-Ghost as wel as we? As if he should say, these haue receiued the guifts of the Holy-Ghost, therfore they may be baptized in the name [Page 197] of the Holy-Ghost. And more plainely Act. 19. when the Disciples had answered Paul that they knew not whether there were an Holy-Ghost, he saith, Vnto what were yee then baptized? Whereby he sheweth, it was the manner and custome to baptize in the name of the Holy-Ghost, and consequently of the whole Trinity. The Euangelists also teach, that at the baptisme of Iohn, the Father, Sonne and Holy-Ghost were present. And as he baptized with the same matter, why should we imagine hee obserued not the same forme that Christ commanded expresly to his Apostles? Nay, seeing in the baptisme of Iohn we haue proued there was the same promise, the same grace, the same vertue, the same signe, the same signification, which was in the baptisme of the Apostles (as we haue proued before) why shold we only doubt of the words of institution? Or why should we imagine that the forme should be altered and changed? Wherefore we conclude, that the Apostles would not alter any thing of the direct and expresse words of their Lord & Maister,Mat. 28.19. prescribed Math. 28. where he chargeth them both what to preach and how to baptize. For as he enioyneth them to teach the Nations to obserue whatsoeuer he commanded them: so he willeth them to baptize in the name of the Father, of the Sonne, and of the Holy-Ghost. And as they altered nothing in the matter of teaching: no more did they in the maner of baptizing, considering that as the doctrine they preached was the doctrine of God; so the Sacraments they deliuered were the Sacramēts of God, and they had no more leaue in the one, then liberty in the other. If then any should baptize otherwise then in the name of the Trinity, or should name the Sonne to be vnequall to the Father, or should deny the proceeding of the Holy-Ghost, or should baptize in the name of the Virgin Mary and the Saints, this cannot be the Sacrament of Baptisme instituted by Christ, but a ceremony made void and frustrate by our owne inuentions.
CHAP. V. Of the third outward part of Baptisme.
THe third outward part of BaptismeWater another outward part of Baptisme. is the element of water, which is the matter whereof baptisme consisteth. This truth is taught in diuers places of the newMat. 3, [...]. Iohn 1, 31, 33. Testament, as Math. 3, 9. Indeede I baptize with water. And Ioh. 1 Because he should be declared to Israel, therefore am I come baptizing with water: I knew him not, but he that sent mee to baptize with water, he saide vnto me, vpon whom thou shalt see the spirit come downe, and tarry still on him, that is hee which baptizeth with the holy Ghost. So Acts 8, 36. As they went on their way, they came vnto a certaine water, and the Eunuch sayde, See heere is water, what doth let me to be baptized? Then hee commanded the Chariot to stand st [...]ll, and they went downe both vnto the water, both Phillip and the Eunuch, and hee baptized him. And Chap. 10. Can any man forbid water that these should not be baptized, which haue receyued the holy Ghost as well as wee? Nothing is so apt to set forth the bloode of Christ and his merits, as water which is fit to clense and wash, and leaueth no filth behinde vpon the body: by which outward work, Christ would haue vs feele the inward purging and purifying of the soule.
Ʋse 1 The vse of this outward part, is three-fold. First, it teacheth, that the minister may not baptize with any other liquor and element, then with naturall, common, and ordinary water: whereunto answere the flood, the red sea, and the Iewish purifyings vnder the Law. The curious questions, whether wanting water, we may baptize with sand, or water distilled and compounded, came at the first from the dangerous and bloody opiniō that they are damned which die vnbaptized. Obiection. If any demand whether sweet waters and distilled may be taken and vsed, or mingled with common water, especially when the children of such as are in high place are to bee baptized and sealed into the Couenant, thereby to note a difference betweene person and person, forasmuch as God hath lifted vp the head of one aboue another: [Page 199] I answere,Rom. 13, 1, 7 all power is indeede of God, Answere. & we with heart and tongue do giue honour to whom honor pertaineth, and feare to whom feare belongeth, & reuerence to whom it is due. Notwithstanding, all mixture of the water is mans inuention & an humane tradition, which in Gods worship is not to bee admitted. Whatsoeuer is mingled with common water is a corruption, whatsoeuer the party be that is baptized. The Apostle teacheth,Eph [...]s. 4, 5. that the church hath all one baptizing: not one manner of baptizing the poore, and another of baptizing the rich. Besides, why might wee not allowe mixture of water with Wine in the Lords Supper, as well as the mixture of compound Water with common water in the Sacrament of baptisme? Furthermore, if there might lawfully bee admitted a different maner of baptizing the children of rich men, and the children of poor men, then in the other Sacrament the like distinction might be receiued, and so a finer kinde of breade be prouided for the richer sort by themselues, and a baser and courser sort for the poore by themselues:1 Cor. 11.21 22. which separation the Apostle reprooueth in the Church of Corinth, and calleth it a despising of the Church, and a shaming of the poore. For in the exercises of religion there ought to be no difference of persons,Galath. 3, 28 for all are one in Christ Iesus, and therefore the Noble Eunuch mentioned Actes, 8. was baptized by Philip with ordinary water. But with GOD there is no respect of persons, Acts. 10. with him there is neither Iew, nor Greeke, there is neither bonde nor free, there is neither male nor female, for we are al one in Christ Iesus. Great men when they make their Feastes, for the most part they inuite their rich neighbours, but God biddeth and banquetteth the poore as wel as the rich, and the brother of low degree, as well as he that is exalted to the highest roome, as well him that sitteth in the dust, as him that sitteth in the throne.
Now, if no composition may be mingled,No other signe ought to bee vsed in baptisme thē water. then much lesse may any other signe be vsed, and so the element clean changed, and the ordinance of God altred: for the church of God hath no liberty to bring any othe [...] signe in place of [Page 200] water. If a man were baptized with sand, with bloud, with wine, with milke, with snow, with oyle, and such licour, it is no baptisme at all, but a meere voide and idle action: such a person must afterward be sprinkled or washed with water, not that any should be rebaptized, but because all persons should be once baptized, the former action being meer [...]ly frustrate. Although the forme of words be retained in the administration which our Sauiour commandeth, and the body be washed in the name of the three persons, the Father, the Sonne, and the Holy-Ghost: yet if such an error be committed in the matter that the signe be changed, and another foysted in, contrary to the precept of Christ and practise of the Apostles, there is a nullity of the whole worke, the partie be-sanded, or be-bloodied, or oyled, is erroneously and vnlawfully, not truely and effectually baptized.
Nadab and Abihu were smitten with lightning from heauenLeui. 10, 1, 2. for bringing strange fire into the Tabernacle, whereas they should haue taken of that fire which God had appointed, though other fire would as well haue consumed the offering. And are not all other elements as strange fire that are brought into this Sacrament, beside water? Or, haue we greater liberty to change Gods ordinance in the Gospell, then the Iewes had vnder the law?
When GOD appointed theLeuit. 1, 3, 10 14. burnt offering to bee offered, and commanded the people to bring either bullocks out of the heard, eyther Sheepe or Goates out of the folde, either Turtle-doues or young Pigeons from among the birds: being thus limited and restrained, might they bring an Asse, or an Elephant, or a Camell vnto him? Might they cut off a dogs necke, or offer swines flesh before the Lord? So whereas God hath ordained the Sacrament of baptisme to be administred, and hath willed it to be done with water, most common, most vsuall, most plentifull, most fit, most significant: shall we take sand or saw-dust, oyle, or other element then God hath allowed? The Lord likewise threatning a generall dearth of Corne, Wine, and Oyle, (of which things many of their offerings and oblations [Page 201] consisted) sheweth that the Priests should weepe and waile, because theIccl. 1, 9. Meate-offerings and Drinke-offerings should cease. But what neede was there, eyther that the Priests should haue lamented, or the offerings to haue ceased, if they might haue vsed other elements, other signes, or other matter then GOD approoued? If they might haue taken water in stead of wine, or Milke in stead of oyle? Or if they might haue taken vncleane beastes in stead of cleane? Or the Fishes of the Sea in stead of the Beasts of the field? Or creeping things for their offerings in stead of such as chewe the cudde and deuide the hoofe? Now howe can it bee better warranted vnto vs to take oyle for water, then it was for them to take water for oyle?
Againe, heereby all popish corruptions and mixtures Vse 2 brought into this Sacrament are confuted and condemned, as their creame, their tapers, their crosses, their censors, their salt, their spittle, their holy-water, their exorcizings and coniurations, hauing also an opinion of saluation and worship annexed vnto them. These men (as if it were a base and contemptible thing to baptize with water onely, according to Christs commandement) haue brought in a new word & new elements, that is, new drosse and new filth into the Church, and into the Sacraments of the Church: as salt, that we may be seasoned with wisedome, and bee kept from putrifying in sinne: oyle, that we may bee safe from euill suggestion: spittle, that our eares may be opened to heare the word, & our Nostrils to discerne the smel of good and euill: crosses, that all our sences may bee defended against the euill spirit,
True it is, if all the other parts and actions be obserued, these inuentions and additions which are so many [...]buses make not baptisme void, neither bring a nullity thereof: notwithstanding these beggerly ceremonies, as they are destitute of the testimony and approbation of the first and ancient Churches, so they corrupt the pure, simple, and sincere institution of Christ. None were vsed when Christ was baptized, neither gaue he any such thing in charge to [Page 202] his Apostles, neither wer they in vse in the Apostles times, neither did they deliuer them to the Pastors and teachers which they ordained in euery Citty. For Peter saith,Act, 10, 47. Can any man forbid water, that these should not be baptized? Hee calleth not for oyle, salt, spittle, creame or any such thing, but onely for plaine, common, and ordinary water. Thus in one Sacrament they find many Sacraments, and inuent types, shaddowes, similitudes and significations in the immediate seruice of God, whereas we haue the body it selfe, that is, Christ already. They make these outward things able to giue grace, power, and strength against the Diuell. But the Apostle teacheth, that the weapons of our warfare are not carnall,2 Cor. 10, 4 Eph. 6, 12. they are spirituall, that must defend vs from euill. If they refer all this trash and trumpery not to the substance of the Sacrament butHosij confes. de ritib. bapt. cap. 37. to order and comlinesse: do they not thereby blasphemously accuse the baptisme of Iohn and of the Apostles of Christ of vncomlinesse and disorder? Whereas the comlinesse and dignity of the Sacraments is to be esteemed by the word of God, by the institution of Christ, by the simplicity of the Gospell, and by the practise of the Apostles, Nothing is more comly, decent, and orderly, then that which Christ commandeth and alloweth; nothing is more vncomely or vnseemely, then that which man inuenteth in the seruice of God, and in the celebration of the Sacraments, thereby inuerting & peruerting the holy ordinances of God.
Thirdly, if washing with water bee an outward part of Vse 3 baptisme which pertaineth to the flesh, but reacheth not to the conscience, which toucheth the body, but cleanseth not the soule: then the bare want of externall purification, cannot bring the danger of eternall condemnation. Wherfore children dying without baptisme are not reiected because they want baptisme: fo [...] children that are elected are saued, though they dye before baptisme: and they that are not elected are condemned, though they be baptized. For it is not the want, but the continuall contempt therof that is damnable. Circumcision was as necessary to the Iewes, as baptisme is vnto vs. But all did not perishAll perished not vnder the law that died before circumc [...]sion. that died [Page 203] vncireumcised: therefore all perish not that dye vnbaptized. And if the saluation of the child did depend vpon the outward Sacrament, it had beene an hard thing in the Lord (who willEzek. 18, 23 not the death of a sinner) to haue required the deferring of it one weeke, one day, one houre, one minute? We see in Ioshua, Iosh. 5, 5. it was omitted 40. yeares, while they were in the wildernesse, through their continuall iournies & vncertaine abode in euery place: yet it were an hard, cruell, and bloody conclusion to determine therevpon, that whosoeuer among them during that time dying before he was circumcised, was damned. When Dauids child dyed the seauenth day, which was before he could be circumcised, (circumcision being limittedLeui. 12, 2, 3 Gen. 17, 12. and 21.4. to the 8. day) he did not cry out pittifully, It is damned, it is damned: but arose from the earth, washed himselfe, annointed his body, changed his apparell, refreshed himselfe, cheered his wife, came into the house of the Lord, worshipped God, praised him for all his dooings,2 Sam. 12.18, 19, 20, 21.23. made his seruants that attended on him wonder at his comfortable behauiour, and said, he should go to his child, but not his child returne to him againe. But if hee had thought all condemned that dye vncircumcised, his lamentation would haue exceeded, for he had cause to haue sobbed and sorrowed more after his death, then he did in the childes sicknesse: and if circumcision had beene of such absolute necessity, hee might haue saide, The childe being now dead, why should I not fast? why should I not weepe? why should I not afflict my soule? seeing I cannot bring him againe, or restore him to life to be circumcised? But because he sorrowed not as one without hope, and he complained not on this or any like manner: it appeareth that his faith apprehended the saluation of the childe, and feared not his damnation through vntimely want of the outward Sacrament.
Now, God is not streighter and harder to vs vnder the Gospell, then he was to the Israelites vnder the law: he is no lesse able and willing to saue now without baptisme, then in those dayes he was without c [...]rcumcision. For the Euangelist teacheth, that of his fulnesse we haue all receiued, and [Page 204] grace for grace, and that he is come which is full of grace and truth, Ioh. 1, 14, 16. Againe, how foolish, vaine, and vnreasonable a thing is it, to put life and death, saluation and damnation into the hands and liberty of mortall men, whose breath is in their Nostrils, as of the parēts that shold bring them, or of the Minister that should baptize them, or of others that performe other duties vnto them? whereas eternal life and saluation standeth sure and setled vpon the brazen pillar of Gods election (who knoweth2 Tim 2, 19. who are his) and vpon his merciful promise in his couenant, and not vpon the lust and pleasure of any man, as we see in the example of Iacob, of whom God saide, I haue loued him, before he was circumcised, nay before he wasRom. 9, 11.13. Mal 1, 2. borne, or had done either good or euill.
Furthermore, we haue shewed beforeAct 10, 47 that many beleeued, repented, and had the Holy-ghost before they were baptized. Yea the theefe vpon the crosse repented of his sins & beleeued in Christ, yet was neuer baptised: notwithstanding he was receiued to mercy and certainely saued, as Christ saith,Luk. 23, 42. This day shalt thou be with me in Paradice. Besides, there is no greater necessity of baptisme then of the Lords supper: but we may be saued without the Lords supper: therfore also without baptisme. Lastly, if al persons dying without baptisme be condemned: then infinite multitudes of childrē shold or may perish & be damned without their owne fault, through the carelesnes of others: but none perish without their owne fault: therfore al dying without baptisme are not cōdemnd. To these we might adioyne the testimony & confession of the aduersaries, which is strong against themselues, to whom wee may say as Christ sometimes did to that slothfull person,Luk. 19, 12. Thou euill seruant, out of thine owne mouth will I iudge thee. These make three sorts of baptisme, of water, of blood, of the Spirit: whereby they confesse that the want of baptizing with water is not damnable in al, seeing that want may be supplyed, either with shedding of their blood for testimony of the truth, or by spiritual regeneration & ingrafting into the body of Christ. To conclude, do we desire the custome and practise of the [Page 205] Church? It is well knowne, that in Thessalia Socra. lib. 5. cap. 22. Bellar. de sacra. bap. cap. 26. the Sacrament of baptisme was celebrated but once in the yeare, namely at Easter. In other places thrice in the yeare, and sometimes not vntill the houre of their death, when they were going the way of all flesh. Constantine the great was the first christian Emperor that reformed the Church, yet he was not baptized tillTripart. hist. lib. 3 c [...]p. 12. the time of his death. And Valentinianus a christian Emperor died without baptisme: yet doth Ambrose giue him his due commendation,Orat. de obit. Valent [...]n. and doubted nothing of his saluation. Shal we do these good men, these worthy Emperors, these godly Christians this wrong, as to thinke they were damned, who were the chiefe pillars and protectors of the true Christian and Catholike religion? Or if the Churches aboue mentioned had holden this hard opinion, that the want of baptisme was a signe of reprobation: would they haue deferred it in the houre of death (whereby sometimes they were preuented) or administred it at certaine times onely of the yeare? True it is, that custome is not to be followed, neither the negligēce of those Bishops to be allowed: but it teacheth thus much, that in deferring baptisme they differed in iudgement from the now-Church of Rome, and concurred in opinion with the reformed Churches, for which causes their practise is alledged. The reasons vsed to maintain the absolute necessity of this Sacrament to saluation, are weak & not worth the answering. First they obiectGen. 17, 14. Obiection. Answere. the threatning annexed to circumcision. The vncircumcised male shal be cut off frō his people. To this I answere, first God commandeth infants to be circumcised the eight day, before which time they were forbidden to circumcise. Wherfore, infants that dy before the 8. day, were not bound and obliged by this law. And seeing thereRom. 5, 13. can be no transgression where there is no law, they are not damnd because they are vncircumcised, seeing God called many out of this life before they were capable of this Sacrament. Againe, the commination and threatning is not to bee vnderstood generally of all, but of such as are growne vp: not of children, but of men, as appeareth by the reason, For he hath broke my couenant. This cannot be applyed [Page 206] to infants,Caietan in cap. 7. Genes. who albeit they haue not actuall faith, yet cannot be said to contemne grace, to refuse the couenant, to reiect the promises, or to lye in infidelity and hardnesse of heart. Wherefore, it belongeth vnto those onely that being growne vp and come to yeares shall approue the negligence of their parents, and will not suffer themselues to be circumcised. Therefore the childe of Moses (whose circumcision was through negligence deferred) was not punished, but the fault was imputed vnto Mose [...] himselfe, Exod. 4, 24. Now as to Peter, saying, Thou shalt [...]hn. 13, 8. neuer wash my feet, Christ answered, If I wash thee not, thou hast no part in me: so to the Israelite that should haue saide, I will neuer be circumcised, this threatning might fitly be applyed, If thou wilt not be circumcised, thou hast no part in God, no portion in his blessing, no assurance of his promises in this life, or of his kingdome in the life to come. Lastly, to be cut off from the people, doth not signifie to be condemned, for euen the negligence and contempt of the Sacrament is pardonable where repentance followeth: as we see of such as came vnreuerently and vnworthily to the Lords Supper among the Corinthians, 1 Cor. 11, 30 31. who were punished with diseases and death it selfe, yet the soule no doubt was saued in the day of the Lord. Sometime therefore, that phrase of speaking signifieth temporall iudgements of God on men & their familiesPsal. 55, 24. for their wickednes. Sometimes it signifieth the Magistrates iustice inflicted on malefactors,Deut. 13, 59 who beareth not the sword in vaine, which is expounded afterward, Thou shalt surely kill him. Sometimes, it signifieth to be cut off from the bosome of the Church,Exod. 12, 15 19. which is done by the high and dreadfull censure of excommunication. Whosoeuer eateth leauened bread from the first day vntill the seauenth day, that person shall be cut off from Israell: the interpretation of which words is added verse 19. That person shall be cut off from the congregation of Israell. So the Apostle speaketh, 1 Cor. 5. Hee which hath done this thing should be 1 Cor. 5, 2.13. put from among you, that is, from your company & fellowship, as verse 13. Put away from among your selues that wicked man. Thus wee are to vnderstand the threatning [Page 207] in this place, that such as contemne circumcision, eyther themselues, or allow the same contempt and negligence of others, shall no longer bee reckoned and reputed among the people of God, but be separated from them, and to be as an heathen and a publican.
Againe,Ioh. 3, 5. they obiect Iohn 3. Obiection 2 Vnlesse a man be borne of water and the Spirite, hee cannot enter into the kingdome of God: therefore say they, it is necessary to saluation to be baptized. This is the reason ofBellar. lib 1 de bapt. ca. 4. Bellarmine, andHosij confess. cap. 35. Answere. of others. I answere first it is not necessary in this place by water to vnderstand materiall water, but the grace of Christ purging and cleansing as water doth; which interpretation may be gathered by conference of a like place, Math. 3.11 He shall baptise Ioh 3, 11. with the Holy-Ghost and with fire, that is, by the Spirite of God which is as it were fire, lightening our hearts with the knowledge of God, inflaming them with his loue, and purging them from euill affections. So when wee are saide to be borne againe by water and the Spirite, he meaneth, by the Spirite shewing forth in vs the force, power, and property of water, as if he should say, we are borne of water which is the Spirite,Ioh. 7, 38, 39 & 4.21. as Ioh. 7, 38, 39. Againe, if it were ment of water in baptisme, it must be vnderstood according to a likeIoh. 6, 53. sentence, Ioh. 6. Vnlesse you eate the flesh of the Sonne of man, and drinke his bloud, yee shall not haue life in you: which must be vnderstood of such as are of yeares and growne in age. And thus Innocentius the third in theDecret Gregor. lib. 3. tit. 42 c. 3. decrees expoundeth it: so doth Peter Lumbard Lumb sent. lib. 4. dist. 4. maister of the Sentences. So then, if they will be tryed eyther by their owne Pope, which is their holy father: or by Peter Lumbard, which is their grand-maister: this place cannot be inforced against infants that dye before they be baptized, but must be re [...]erred to men of greater yeares.
We reason not thus farre, to iustifie and allow the sluggishnesse and neglect of carelesse parents, vnder colour and pretence of this, that the saluation of the child dependeth not vpon the participation of the Sacrament: but to shew, that if it cannot be obtained as it ought to be desired or if by godlesse parents it be deferred and neglected: yet saluation [Page 208] is not tyed and glued to the outward water. The neglect of the Sacrament is a notable marke of a despiser, and therefore the Pharisies are saide to haue reiected the counsell of God against themselues, beeing not baptized of him. Luke 7, 30. It is strange to consider, what childish excuses and pretences parents vse to iustifie their negligēce in performing this good duty to their Children. For baptisme is necessary in respect of God that hath commanded it; in respect of the Church, the lawfull vse of it being a note of the true Church: and in respect of the promise annexed vnto it. Neuerthelesse, it is not simply necessary to saluation, as though without the washing of water one could not be a member of Christ. True it is, to euery one that beleeueth, baptisme must necessarily be either actually receiued, or earnestly desired: receiued, if it may be had: desired, if it cannot be had. For as the true desire of grace is grace indeed in Gods acceptance: so the desire of baptisme is accepted of God as baptisme. And therefore simply the want of it without neglect cannot bring danger of dā nation. Away then with the doctrine of the Church of Rome touching the absolute necessity of baptisme, and touching Children that dye without it: a beastly and bloodyLet none obiect the opinion of Augustine, for he thought it necessary to saluation, that children shold receiue the Lords Supper, as well as baptisme De pecc [...]tor me [...]t. lib. 1. cap. 24. doctrine ioyned with rigor and cruelty, full of terror and feare, vncharitable in it selfe, presumptuous by entring into Gods secret iudgements, impious by binding him to second causes and ordinary meanes, iniurious to thousands of poore infants, discomfortable to all good parents, and blasphemous against the bottomelesse mercy of a gracious God, who hath saide,Gen. 17, 7. I will bee thy God, and the God of thy seede: where he maketh a couenant of saluation with vs and our children, not adding any condition of baptisme, if it cannot be had as it ought to be. If it cannot be had by the infant, the Spirit of God doth worke the effectuall knitting of them to the body of Christ by a secret working (as pleaseth him) in stead of ordinary meanes. For when our Sauiour had said, Mar. 16. He that shall beleeue, and be baptized, shall be saued: he doth not adde contrariwise, he that is not baptized shall be damned,Ma [...]. 16, 16. but annexeth onely, Hee that [Page 209] beleeueth not, shall be condemned. Thus we haue shewed the malice and madnesse of Sathan against poore infants, and how he hath vsed proud and pestilent instruments to effect his purpose: partly the Anabaptistes, who deny baptisme to their bodies: and partly the Papists, who deny saluation to their soules for want of baptisme.
CHAP. VI. Of the fourth outward part of Baptisme.
THe last outward part of baptisme isThe last outward part of baptisme is the body washed. the body that is washed. For wee haue shewed before, that the Sacraments without their vse are no Sacraments. And albeit the worde ioyned to the signe make a Sacrament, yet this presupposeth a Minister to administer it, and a receiuer to take it: and then the rule is most certainely to bee admitted. Now whether the whole body should be washed, or a part of the body: whether it should be washed once, or oftner: whether it should be dipped, or sprinkled: we are neither curiously to enquire, nor seriously to contend, nor rashly to determine: but rest in practise of the Church, and in the custome of the country, as in a thing in it owne nature indifferent. The dipping and plunging into the water vsed by Iohn Baptist, and the Apostles in Iudea and such hot regions, are not a necessary rule to be drawne into imitation, especially in these colde quarters and countries.
For the word doth not onely signifie to diue, to put and plunge into the water, but to dip, to sprinkle, and to wash. This sprinkling doth very fitly answere to the signification of water. For the apostle Peter teacheth that we are elect according to the foreknowledge of God the Father, through the sanctification of the Spirit vnto, obedience & sprinkling of the blood of Iesus Christ, as 1. Epistle of Peter, chap. 1.1 Pet. 1.2. verse 2. which is signified by outward baptisme, and was shaddowed by sprinkling of blood vnder the law. Neyther [Page 210] may we imagine that the efficacy of baptisme dependeth vpon the quantity of water that is vsed and imployed; no more then the force and vertue of the Lords Supper dependeth vpon the quantity of the bread and wine which wee receiue. They then are much deceiued, that would bring in an absolute necessity of dipping Children into the water, as if without it they were not lawfully baptized. For as we noted before, the word importeth euen simply any washing of what sort soeuer, as Marke 7. It is said of the Pharisies, that comming from the market they eate not except they wash. [...]. And this outward washing of the bodye from filth, representeth the inward clensing of the soule from sinne. Heereunto the Apostle alludeth when he affirmeth, that we are saued according to the mercy of God our Sauiour, by the washing of regeneration, and the renewing of the Holy-Ghost, Tit. 3.5. Eph. 5, 25, 26. Titus 3, verse 5. And else-where he saith, Ehesians 5. verses 25, 26, Christ loued the Church, and gaue himselfe for it, that hee might sanctifie and cleanse it with the washing of water by the word. So then, the ceremony vsed among vs, to sprinkle water vpon the face of the child cannot be reproued or condemned, but standeth with the ordinance of God, as well as dipping in the water: and therefore the Apostle saith to the Hebrewes, Chap. 10.22. Let vs draw neere with a true heart in full assurance of faith, Heb. 10, 22. hauing our hearts sprinkled from an euill conscience, and our bodies washed with pure water. Hence it is, that Cyprian writing of this argument in his Epistles teacheth,Cyprian. lib. 4. epist. 7. that such as are sprinkled with water being sicke, are no lesse truely baptized then such as are otherwise washed.
But let vs see who they are that haue right and interest in baptisme, and who are capable of this Sacrament. For not euery one without respect, without difference, without distinction, is to bee admitted to this priuiledge, because they are not fitte receiuers thereof. If a Minister should take the outward element, and vse the word of institution, baptizing in the name of the Father, and of the Sonne, and of the Holy-Ghost: yet it can bee no Sacrament, vnlesse the deliuerer haue authority to administer it, [Page 211] and the party baptized haue warrant to receiue it. If hee should baptize a stone, or an Image, or a bruit beast without reason and vnderstanding, these are no fit receiuers, heere is an apparant and flat nullity: whereby appeareth farther, the truth of the former rule, that besides the ioyning of the word to the outward signe, there is necessarily required a fitted person to be partaker of the Sacrament, as is more at large expressed, Booke 3. Chap. 3.
To proceede,Who are in the couenant. wee must know that the receiuers are such as are within the couenant, and such as professe the truth, whether in truth or not, wee leaue to GOD, that searcheth the hearts and reines:Rom. 14, 4. let vs not iudge another mans seruant, he standeth or falleth to his owne maister. Againe, such as are borne in the couenant are of two sorts. First, men and women of yeares: Secondly, infants that are the seede of the faithfull. For the faithfull do beleeue for themselues and for others: as in bargaines they couena [...] and contract for themselues and their heires after them for euer. Although children cannot be saide to be saued by their fathers faith, no more then to liue by the fathers soule inasmuch as the ProphetHab. 2, 4. Rom. 1, 17. Gal. 3, 11. Heb. 10, 38. teacheth, That the iust shall liue by his owne faith: yet the faith of the parents maketh their children to be counted in the couenant, who by reason of their age cannot yet actually beleeue, as they that want all knowledge and vnderstanding,Ionah. 4, 11. not discerning the right hand from the left. Euery man liueth this temporall life by his owne soule: so euery man liueth the eternall life by his owne faith. True it is, baptisme is a common seale. But as all haue not interest to the pasture, herbage, and priuiledges of a Commons, but onely such as are tenants according to the custome of the manor: so all haue not title to baptisme, being a Sacrament of the Church, but onely such as are the Lords people according to the tenour of the couenant.
Touching the first sort of such as are to be baptized, they are men & women of riper yeares, who adioyne themselues to the Church, testifie their repentance, hold the foundation of religion,Acts 8.36. and confesse their faith, as Acts 8. If [Page 212] thou beleeuest, thou maiest bee baptized. The second sort are infants within the couenant,1 Cor. 7, 14. which haue both their parents, or one at the least faithfull, as 1, Cor. 7, 14. The vnbeleeuing husband is sanctified to the wife, and the vnbeleeuing wife is sanctified to the husband, else were your children vncleane, but now they are holy. Where the Apostle sheweth, that albeit a beleeuer bee vnequally yoaked and matched with an vnbeleeuer: yet he is not to be forsaken, nor the marriage bed to be accounted polluted, inasmuch as their children are sanctified to God and the Church, as well as if they were borne of both parents faithfull. For so the children of the Israelites being of the posterity of Abraham, are included in the couenant of God. We are not curiously to enquire into the secret counsell and election of God: we mustWe must hope well of the seed of the faithfull, and there [...]ore we baptize them. hold all the seed of the faithfull holy, vntill they cut off themselues, and in processe of time openly declare themselues to be strangers from the promises of saluation. Againe, the same ApostleRom. 11, 16, Gen. 17, 7. saith, Rom. [...] If the first fruites be holy, so is the whole lumpe: if the roote bee holy, so are the branches. So likewise God testifieth, Gen. 17. I will establ sh my couenant betweene me and thee, and thy seed after thee in their generations for an euerlasting couenant, to be a God to thee and to thy seede after thee. Such onely were circumcised as were within the couenant.
Notwithstanding, they which were borne of vnbeleeuing parents, and were strangers from the common-wealth of Israel, and aliants from the promises of saluation: if they acknowledged the errors in which they liued, and sought forgiuenes of their former sins, were accounted the childrē of faithfull Abraham, were admitted into the Church, and receiued circumcision, as the apostles said to the Iailer,Act. 16, 30.31. humbled vnder the mighty hand of God, and desiring to be instructed in the way of saluation: Beleeue in the Lord IESVS CHRIST, and thou shalt be saued, and thy whole houshold. So the Euangelist testifieth the like of Zacheus, when he had once receiued CHRIST into his house, nay which is more, into his heart:Luk. 19, 9. then Iesus saide vnto him, This day is saluation come vnto this house, forasmuch as he is also [Page 213] become the sonne of Abraham. Thus when the Sunne of righteousnesse shineth vpon the head and maister of the family, the beames thereof by a gracious influence begin to comfort and conserueAct. 16, 14, 3, 15. 1 Cor. 1, 16. Ioh. 4, 53. 2 Ioh verse 1. al the rest in the house: like the precious oyntment vpon the head of Aaron, that ranne downe vpon the beard, and descended vpon the borders of his garments: or like the dew that falleth from heauen vpon Hermon and the Mountaines of Sion, Psal. 133.2. which goeth downe into the vallies, and maketh all the plaine country fertill.
The knowledge of this point offereth diuers profitable Vse 1 vses to our consideration and consolation. First, it is the duty of all those that are within the couenant to giue their bodies to be washed, and to receiue that washing in the face and presence of the Congregation. Let such as are of yeares desire and craue this Sacrament: let them claime this priuiledge:Act. 8, 36. & 22 16. let them demand to bee baptized, according to the example of the Eunuch, Acts 8. So soone as he was instructed in the faith of Christ by the preaching of Philip, as he came to a certaine water, he said of his owne accord, See, heere is water, what doth let me to be baptized? So to the same purpose, Act. 22. Ananias stirreth vp Paul to this duty saying, Why tariest thou? Arise and be baptized, and wash away thy sinnes.
Secondly, this condemneth sundry corruptions and abuses: Vse 2 first, the blinde, ignorant, and superstitious practise of baptizing bellesThe church of Rome prophaneth baptisme by baptizing belles. practised in the Church of Rome, whereof now they begin to be ashamed, and seeking figge-leaues to couer their shame, they say they wer not baptizd, but onely hallowed and consecrated to holy vses, as Bellarmine betaketh himselfe to this shift, as to a place of refuge, Lib. 4. de pon. Rom. cap. 12. Where the Cardinall confesseth, that the people call their solemne blessing and sprinkling with holy-water, the baptisme of belles. And indeede what can it else be called and accounted? For they baptize them in the name of the Father, and of the Sonne and of the Holy-Ghost. They giue names vnto them as to their children: they haue God-fathers appointed [Page 214] vnto them as children haue when they are baptized & confirmed:Bellar. de sacra bapt. lib. 1. cap. 27. they haue new garments put vpon them, as the persons baptized among them likewise haue: it is also permitted onely to the Bishops suffragan, who exacteth great summes of money for the baptizing of belles: they ascribe to them a spirituall power against stormes and tempests, against thunder and lightening, against windes and euill spirits: Lastly, they sprinkle them with holy-water, blesse them, crosse them, and so horribly corrupt this Sacrament of baptisme. Yea Durand a principall schooleman, not in the schooles of the Prophets but of the Papists (a fit teacher of such schollers) setteth out solemnlyDurand lib. 1 Ench rid. cap. 4. the praises of belles, making them publike Preachers and driuers away of diuels. But the diuels are not feared and fraied away by sight of crosses, by sprinkling of water, by soūd of belles and babies:Mat. 17, 2. This kinde goeth not out but by fasting and prayer, as our Sauiour teacheth. And the Apostle willeth euery christian to take vnto him the whole armour of God, that he may be able to resist in the euill day. Stand therefore hauing your loynes girded about with verity, Eph. 6, 13, 14.15.16. and hauing on the brest-plate of righteousnesse, the shield of faith, the sword of the Spirite, the preparation of the Gospell of peace, and the grace of prayer in the Spirite. Heere is the vniuersall armour of God: heere is the compleate furnishing of a Christian Soldiour: heere is perfect direction giuen to vnderstand, and to withstand the assaults of the diuell: but among these, we haue neither the signe of the Crosse, nor the hallowing of belles, nor the sound of such Preachers, and therefore they are no part nor parcell of spirituall armour, to furnish vs to goe into the field against the enemies of our saluation. For euill spirits which fight against the soule are not driuen away by hallowing of belles. If then, there were euer prophanation of Baptisme, this may iustly bee iudged to be one of the most vile and miserable corruptions therof, to bee detested of all true hearted Christians that grone vnder the burthen of them. For this is a generall and certaine rule, that none are to be baptized but such as are men, to other creatures the Sacrament of baptisme may not bee [Page 215] administred: forasmuch as the Sacrament of regeneration belongeth to none but to such as in their nature are capable of regeneration, neither the signe but to those that may be partakers of the thing signified. Baptisme is the Sacrament of repentance, Mark. 1, 4. none therefore can receiue it but such as in time may repent, or already haue repented, for there must bee at least a possibility of repenting. It belongeth not therefore to the damned spirits, who are so fallen away, that it is impossible for them to be renued againe by repentance. It was instituted onely for the vse of man, for whom also Christ came into the world, and shed his blood vpon the Crosse. Hee tooke not vpon him the angels nature, but the seed of Abraham, Heb. 2.Heb. 2, 16. He is the Mediator to his Father, not for the apostate angels, but for mankinde, 1 Tim. 2.1 Tim. 2, 5. How wicked then and wretched are they that make a mocke of this Sacrament representing the blood of Christ, and vndertake to baptize belles without sense and life, and that with greater pompe and solemnity, and vse many moe ceremonies then when men are baptized? For none may of right baptize belles but their Byshops (a fit worke for such workemen) whereas they allow and license not onely euery inferior Priest, but euen women to baptize their children. Secondly,The second abuse. it reprooueth the superstition of such as baptize the dead, or any one that is liuing in stead or in place of another that is dead. For this is another rule to be holden of vs, that baptisme belongeth onely to the liuing. Not indeed to all liuing creatures, but onely to liuing creatures: as likewise not to all that are reasonable, howbeit onely to them that are reasonable. Faith and repentance are required of al such as being of yeares are baptized: but the dead can neither beleeue the Gospell, nor repent from dead works. And if baptisme be the Sacrament of regeneration, and the ende thereof saluation and remission of sins, what do these, or what can these things belong vnto the dead? Againe, it is the greatest folly that may be, to baptize one for another, because Christ neuer requireth, and the Scripture neuer teacheth, that one should repent for another, or beleeue [Page 216] for another, or bee baptized for another, but euery one must repent, and beleeue, and be baptized for himselfe; and therefore the Lord saith, Mar. 16, 16.Mar. 16, 16. Hee that beleeueth and is baptized shall be saued. Wee can no more be benefited by another mans baptisme, while we remaine vnbaptized our selues, then we can bee saued by another mans faith, while we remaine Infidels. Besides, it is a vaine thing to receiue the outward signe for him which is not capable of the thing signified, in which number the dead are,
Hence then is condemned the error of the Marcion [...]tes, among which hereticks this was a custome, as Theophylact noteth,Theoph. in 1 Cor. 15. enarrat. that if any died with them vnbaptized, they hide a liuing man vnder the bed of him that was dead, and comming to the bed they aske the dead man whether he would be baptized? Now hee that lyeth vnder the bed answereth that he desireth it, and then they baptize him for the other that is dead. Whensoeuer they are accused for this folly, they go about to defend themselues by the place of the Apostle, 1. Corinthians, chap. 15. verse 29. What shall they doe that are baptized for dead? 1 Cor. 15, 29. If the dead rise not at all, why are they then baptized for the dead? This testimony maketh nothing to their purpose, which prooueth the resurrection from the dead. For whether Paul reasoneth from the custome of the Iewes that washed the bodies of the dead, as appeareth in the Acts of the Apostles, Chapter 9,Act. 9, 37 verse 37. when Tabithae a woman full of good workes and almes-deeds was dead, They washed her, and laid her in an vpper Chamber: or whether he meane it of the greeuous afflictions which the faithfull suffered for the Gospels sake vnto death: as if he had said, Why do we suffer aduersity vnto death? Or why am I in ieopardy euery houre? Or wherefore do I fight with beasts at Ephesus, if there be no resurrection? What shall all these aduantage me, if the dead rise not? Let vs rather eate and drinke, for to morrow wee dye. Both these interpretations are good and godly, and in both these senses and significations the word is taken, as wee haue shewed in [Page 217] the first chapter of this booke. Wherefore to conclude this point, it is no doctrine nor determination of the Apostle, either that dead men should be b [...]ptized, any more then they should be taught and instructed, or that any of the liuing should vndertake the Sacrament of baptisme for the dead:Conc. Carth. 3. can. 6. and the counsell of Carthage hath decreed accordingly, that the weake brethren must beware they doe not beleeue that such as are dead and departed hence may be baptized.
Thirdly,The third abuse. they are reprooued that admit such to bee partakers of baptisme as are Infidels and do not professe the faith nor repentance toward God. The apostle Peter preaching vnto the Iewes, saith, Repent and hee baptized euery one of you [...]n the name of Iesus Christ, Acts 2. verses 38.41. And afterward Luke addeth, Act. 2, 38, 41. They that gladly receiued his worde were baptized. And Christ our Sauiour saith in the first place, Hee that beleeueth, Mar. 16, 16. and then addeth in the second, and is baptized. So that both faith and repentance are required in all those of yeares that are to bee baptized. And the reason is euident, because without repentance the olde man is not put off, and without faith the newe man is not put on. Now the Sacrament of Baptisme is a Sacrament of regeneratiō through the blood of Christ.
Wherefore, to admit such as are vnbeleeuers and vnrepentant sinners, what is it but euen to tread vnder foote the blood of Christ, and to make a mocke of the new Testament? This barreth out very strongly from this priuiledge of the Church all Turkes, Iewes, Infidels, and all sauage nations whatsoeuer, that haue not the knowledge of true religion, but remaine in blindnesse and ignorance of Iesus Christ and his Gospell: and on the other side it teacheth, that baptisme is by no meanes to bee denyed vnto them which make profession of faith and repentance. Heere before wee do proceede any further, we will answere a few questions that may bee demanded touching diuers persons, whether they may bee bap [...]ized or not.
The first question shall be, whether the infants of Turkes, Iewes, Whether the Children of Iewes & Turks may be baptized. and such like barbarous nations may be baptized? I answere, that eyther their parents or such are in stead of parents giue consent to haue them baptized, or they will not giue their consent. If they will not agree that their children should be baptized, they ought not to be baptized against the liking and good will of their parents: but if they be content and desirous, they may be admitted and receiued vnto Baptisme. This determining of the question holdeth touching infants, and infants onely. For all such as are of full age and are come to yeares of discretion to desire baptisme, may not nor ought not to depend vpon the consent of parents, but whether they be willing or vnwilling, they must beleeue in Christ, professe the faith, practise repentance, and desire to be entred into the Church, saying with the conuerted Eunuch,Acts 8.36. Act. 8. See, heere is water, what hinders me to be baptized? And Philip said, If thou beleeuest with all thine heart, thou maiest. For euery man should follow Christ his maister, albeit his parents should disswade him, or forbid him. Howbeit for infants the case is otherwise, they are vnder the iurisdiction of their parents, and they rule ouer them, so that they cannot without wrong and iniustice be taken from them, to whom by the law of nature they do properly belong. And therefore Christ commanded not the widdowes sonne whom he raised from the dead to follow him,Luk. 7, 15. but deliuered him to his mother: neither could he be compelled to follow him against the good will of his mother, for that had beene to abrogate and abolish the authority of the parents ouer their children. But if they can be perswaded, and will be contented to haue them baptized, then they haue no wrong at all done vnto them, for iniury cannot be offered to them that are willing. Such fathers giue some hope that in time themselues wil professe the faith: & in this case the Church is as a tender mother ouer such infants, and therefore may iustly and rightly baptize them. Thus much touching their children that are out of the bosome of the Church. The next question is touching the children of those which [Page 219] indeed liue within the doores of the Church, but yet are prophane and vngodly, who are in the Church,Whether the children of prophane and impenitent persons may be baptized. but not of the Church: whether they may be baptized or not? I answere, if the infants of such impenitent persons be brought and offered to be baptized, they cannot nor ought not to be barred and excluded from it. For albeit their parents be wicked men, and vnworthy of any grace or priuiledge of the Church eyther for themselues or their posterity, yet it is no reason that their impiety should any way hurt or hinder the saluation of their Children that are borne in the Church, or shut them from the meanes of furthering their saluation. Heereunto commeth the saying of the Prophet Ezekiell, The soule that sinneth shall dye: Ezek. 18, 20. the sonne shall not beare the iniquity of the father, neither shall the father beare the iniquity of the sonne, &c. If any obiect and say, Obiection. The children of the faithfull onely are to be baptized, because onely those infants are iudged to be in the couenant; and onely holy: I answere two things, Answere. first that in this point we are not to regard the vngodlinesse of such as are their naturall parents of whom they were begotten, but the godlinesse of the Church in which and of whom they were borne: for the Church is as it were their mother. Secondly, we must consider, not onely their immediate parents, but their forefathers and ancestors which haue led a godly and holy life: So that albeit they be the children of vnfaithfull parents in respect of the Fathers of whom they came in the flesh, yet they are not the children of such, if we regard the ancient Fathers and the Church wherein they were borne, which is their mother. To this purpose Paul saith, If the first fruites be holy, the lumpe is also holy: and if the roote be holy, Rom. 11, 16. so are the branches, Rom. 11. By the name of root in that nation of the Iewes, he doth not vnderstand the next parents who peraduenture were prophane & vngodly, but those first parents of that people, to wit, Abraham, Isaac, and Iacob, to whom the promise was made and the couenant confirmed, that God would be their God and the God of their seed by an euerlasting couenant, and therfore al their posterity which did not wholy forsake and renounce the true God of Israel, [Page 220] and cleaue to the false Gods of the Gentiles (which are no Gods but the workes of mens hands) are within the compasse of the couenant, and rightly iudged to be holy in regard of the holinesse of the couenant. Among Gods owne people the Iewes, we know that many were wicked persons, yet was not circumcision the signe of the couenant euer denyed to their children: In like manner the Sacrament of Baptisme may not be taken away from the childrē of such as are counterfeit Christians which professe Christ in words, but deny him in their deeds, forasmuch as euen they are in the Couenant in regard of the Elders of whom they descend, and in regard of the whole Church in which they are borne and do liue.Whether children born in adultery may be baptized. This point being duely waighed and considered, serueth to answere another question, to wit, whether children borne in fornication and adultery may be baptized? I answere, as such were circumcised in the Church of the Iewes, so they may bee baptized and ought to be baptized in the Churches of the Christians. And as the children of wicked Christians, who hold true religion in iudgement, but deny it in their practise, are to be partakers of baptisme, as we haue already prooued in the former question: so may the children of the adulterer and of the whore, prouided that there be some to answere and to vndertake for them besides their parents. For it skilleth not what the next parents were, out of whose loynes immediately they proceede, neither is it materiall in this case, whether the parents doe repent or not, forasmuch as their children being presented by other then the parents themselues and brought vnto baptisme, may not be reiected from the Church. It pleaseth God in mercy to call some of them to beleeue, and to bring them to saluation, as we see in the example of Iepthah, who was the sonne of an harlot and borne in fornication,Iudg. 11, 1. Heb. 11 32. yet he is commended in the Epistle to the Hebrewes, and registred among the cloud of faithfull witnesses, who through faith wrought righteousnesse, out of weaknesse was made strong, waxed valiant in fight, and turned to flight the armies of the Aliens, Heb. 11.34. So then, albeit the children of harlots beare the brand [Page 221] of their parents shame, and are oftentimes giuen ouer to follow the sinne of their parents, yet if they hate their wicked waies, God hath grace in store for them. If then saluation belong to them so that they repent and beleeue: how should any deny the outward washing with water vnto thē, and barre them from the outward part, which is the least part of the Sacrament? And this doth Austine teach at large in his 75. epistle, reprouing a certaine Bishop,August. epist. 75. who for the wickednes of the father excommunicated the whole family, thereby punishing the sonne for the sinne of the father, the wife for the sinne of the husband, and the seruant for the sinne of the maister: contrary to the equall law of God, that the sonne shall not beare the iniquity of the father, Ezek. 18, 20. Whether the children of professed papists and Recusants be to be baptized. Ezek. 18 The next question to be discussed and decided, is, whether the children of Recusants and professed Papists haue right to be baptized or not? I answere two things; first that their parents are such as were baptized in the name of the Father, and of the Sonne, and of the Holy-Ghost, and they haue receiued true baptisme, albeit corrupted with sundry superstitions. Secondly, albeit the papacy be not the true Church, yet the true Church is in the papacy, and to be gathered out of it, and for this cause baptisme yet remaineth in the essentiall part of it: so that such children as are baptized in the Church of Rome ought not to be rebaptized, because the true forme of baptisme is obserued; and likewise their children may be baptized in our Churches, prouided that their parents desire this baptisme, or consent vnto it, as we noted before in disputing about the baptizing of the children of Turks & Infidels: and againe, there be such sureties as wil vndertake the education and training vp of the child in the true knowledge of God, and faith in Christ Iesus.
The last question which now I wil stand vpon is,Whether the children of excommunicate persons may be baptized. whether the children of excommunicate persons, which are cast out of the Church, and not holdē as members of it, may be baptized or not? I answere, they cannot nor ought not to be kept from partaking of baptisme. For first touching the parents that are excommunicate, it lyeth not in the power [Page 222] of the Church to cut them off from the body of Christ: for albeit they be separated frō the Church for some greeuous offence,Beza epist. 10. yet they are not open apostataes & backsliders that combine themselues with the enemies of the Church, and seeke the ruine of the Church, and plot the ouerthrow of the Gospell. Albeit for a season they bee put out of the visible Church, it is not to their destruction, but their conuersion: and in the iudgement of charity we must hold them to be as decayed members, which are as plants engrafted into Christ, albeit for the present time they haue not any liuely and sensible feeling of the power of Christs Spirite in them. They are as an arme that hath a dead palsie, which though for a while it remaine without sense, so that the body hath no vse of it, nor benefit by it: yet by the vertue of some strong medicine it may bee recouered and restored to the former strength, and so made as whole and sound as the other. A free-man belonging to any incorporation, that is imprisoned for some crime, remaineth a free-man still, although for the time he be restrained, and haue lost the vse of his liberty. Againe, parents are banished out of the Church for their owne personall sinnes: but it is against the light of reason & common equity that the personall sinnes of the father should interrupt and intercept the blessing of God from the Childe; for then the prouerbe should be true, that the fathers haue eaten sowre grapes, Ezek. 18, 2. and the childrens teeth are set on edge, Ezek. 18. which the Lord would haue no more vsed in Israel. Besides, we are taught, that the Lord is so gracious and mercifull, that he will shew mercy to a thousand generations, and therefore why should we shrinke in the sinewes of it, and penne it vp in a narrow roome, as if the couenant did not belong to such infants, nor the seale of it? Or by what law are they to beare part of the punishment, that are no way guilty of the crime? It is the rule that God hath left in his word, that the soule which sinneth shall dye. They then are greatly deceiued that hold opinion that when once the parents are cut off from the Church, their children haue right to no benefit or priuiledge of the Church. Beza handling [Page 223] this question in his 10. Epistle, declareth at large, that all such as are not called and accounted the members of the Church, must not be held in the same ranke,Beza epist. 10. nor haue equal iudgement giuen of them. Of such persons there are foure kindes farre differing the one from the other. The first is, of those who neither according to election, neyther in themselues are any way members of Christ, who are no better then reprobates and vessels of wrath ordained of old to condemnation,Iud 4. albeit through outward shew and profession, and through a temporary faith (wherby they deceiue both themselues and others) they are reputed to be among the members of the Church. Such was Esau, whom God determined to hate, Rom. 9.Rom. 9, 13. Ioh. 17, 12. 1 Ioh. 2, 19. and such was Iudas the sonne of perdition, Ioh. 17. and of such speaketh the apostle Iohn, If they had beene of vs, doubtlesse they would haue continued with vs. The second sort is of those, who according to eternall election are elected in Christ, and consequently are the members of Christ, albeit they be not yet called or conuerted. These are not members actually, but in the eternall counsell of God. In this sense, Paul saith that God had separated him from his mothers wombe, Gal. 1, 15. and called him by his grace, Gal. 1. Whereas a long time hee was after a sort a member of Sathan persecuting the Church. And in another place he saith, Grace was giuen vs in Christ Iesus before the world began, 2 Tim. 1.2 Tim. 1, 9. Likewise he speaketh in his owne person and in the person of the beleeuers, that when we were enemies, we were reconciled to God by the death of his Son, Rom. 5, 10.Rom. 5, 10. The third sort is of such as both according to election and their present condition, are really and actually the Sonnes of God, vnited to Christ by faith, beeing iust [...]fied and sanctified by his Spirit, and expressing the power of it,Rom. 8.14. as the Apostle saith, Rom. 8. As many as are led by the Spirite of God, they are the Sonnes of God, The fourth and last so [...]te is of such as doe most properly belong to the matter wee haue in hand, who being elect of God, and ingrafted into Christ, yet falling through infirmity, and giuing offence vnto others are deliuered vnto Sathan, that godly sorrow may worke in them repentance. Such cannot bee cut off [Page 224] from Christ, forasmuch as the seed of faith remaineth in them, albeit the sense of faith be lost vntil they renew their repentance. Our Sauiour saith, All that the Father giueth me, shall come to me: and him that commeth to me, I will in no wise cast out, Ioh. 6, 37. Heereunto commeth the saying of Iohn, 1 Ioh. 1, 19. If they had been of vs, they would no doubt haue continued with vs. And Paul saith, The foundation of God remaineth sure, 2 Tim. 2, 1 [...]. and hath this seale, The Lord knoweth who are his, 2. Tim. 2. The application of all this we heard before, that we must be ruled by the law of charity, to hope well and to iudge the best euen of such as are holden captiues in the snare of the diuell, and therefore farre bee it from vs to conclude, that because the parents are excommunicated, the children pertaine not to the kingdome of God.
Vse 3 Thirdly, we may see the great loue of God to all beleeuers, seeing he vouchsafeth not onely to be their God, but the God of their seede after them, as God himselfeGen. 17, 1.2.7. promiseth to Abraham, Gen. 17, I will make my couenant betweene me and thee, and thy seed after thee in their generations, I will be their God: walke before me, and be thou vpright. And ought we not to walke in the vprightnesse of our heart, before this mercifull and all-sufficient God, Who thus aboundeth in kindnesse toward vs, and the fruite of our body? Let vs returne vnto him loue for his loue, who loued vs first.
Vse 4 Lastly, this teacheth that infants are to be baptized, and haue as great right and interest in this Sacrament, as they which be in yeares, able to make confession of their faith. Of which we will intreat in the chapter following, where we will proue this truth by testimonies of the Scriptures, and maintain it against the Anabaptists and other hereticks that condemne the same.
CHAP. VII. That Infants are to be baptized.
ALthough it cannot appeare vnto vs, that infants and new borne babes brought to be baptized, haue actual faith, but rather is like they want the habite of faith which [Page 225] hueDeut. 1, 39. Luk. 1, 15, 44. not the vse of vnderstanding, vnlesse God extraordinarily worke it, which lyeth not in vs to iudge of: yet wee baptize them and admit them to this Sacrament, which we do vpon very good grounds and sufficient reasons.
First therefore, we will proue by euident demonstration out of the Scriptures, the doctrine of childrens baptisme to be conformable to the Iewes circumcision, agreeable to the practise of the Apostles, allowable by the words of Christ, answerable to the custome of the primitiue Church, reasonable in it selfe, profitable to the infants, auaileable by the ordinance of God, and very comfortable to all Christian parents. Secondly, we will maintaine this assertion against the obiections and arguments of the Anabaptists and other aduersaries, that haue crossed and contradicted this truth. Lastly, we will shew what euident and necessary vses may be gathered from hence, for the strength of faith, and the increase of our obedience.
Touching the first, that the baptizing of infants is warranted by the wordReasons warranting the baptizing of children. of God, I wil make it appeare by sundry reasons. Wee see in the olde Testament, that all males by expresse commandement were willed to bee circumcised theGen. 17, 12. Phil. 3, 5. eight day. If God made infants partakers of circumcision: why should we not hold the same of baptisme, being instituted for vs in stead of circumcision,Col. 2, 11. there being the same promises in both, and there being the same ends of both? If then the couenant made with Abraham remaine stable and stedfast, it doth no lesse belong to the children of Christians at this day, then it did appertaine to the children of the Iewes vnder the old Testament: vnlesse peraduenture we will say, that our Sauiour Christ by his comming hath restrained or diminished the grace and loue of his Father, which were detestable blasphemy against the Father, and an horrible reproch against the Sonne of God. From hence then, we reason thus: If the infants of the Iewes were circumcised, then the children of Christians are to be baptized: but the infants of the Iews were circumcised: therefore also the children of Christians are to be baptized.
Against this reason, sundry exceptions are taken by the aduersaries of this doctrine, Obiection. which are not vnworthy the consideration. They say, circumcision was a signe of mortification, it was tyed to be administred the eight day, and that women ought not to be baptized, if baptisme were like to circumcisiō, inasmuch as they were not circumcised. I answere, Answere. these obiections wil easily appeare to be very cauils and meere dreames of idle and addle braines, if we diligently obserue, both wherein circumcision and baptisme agree, and in what points they differ. TheyWherin circumcision & baptisme agree. agree, first, in one author of them both, that is, God himselfe, who first appointed the Minister of circumcision, which was Abraham, and Iohn the Minister of baptisme, whereof hee was called the Baptist. Secondly, in the chiefe and principall ends for which they were instituted, namely, to seale vp the promises of grace by Christ. Thirdly, by both of them is wrought our visible receiuing into the Church: the Iewes were receiued by circumcision, the Christians are entred by baptisme. Lastly, by both of them our mortification, regeneration, newnesse of life, and iustification are signified. So then they fully agree in the ends which they respect, and in the things which they signifie, to wit, in the substance and nature of the things themselues. The same Christ is promised in circumcision, and giuen in baptisme.
Againe, circumcision and baptisme differWherin circumcision & baptisme differ. onely in certaine circumstances: first, in the forme and manner of dooing, as circumcision was administred by cutting away of the foreskin & effusion of blood, but baptisme by washing and sprinkling with water. Secondly, in the outward signe, which is indifferent in both. Thirdly, in the circumstance of time: for circumcision promised from God grace and mercy in the Messias to come, baptisme in the Messias already exhibited. Fourthly, in the subiects or persons that are partakers of them: circumcision belongeth onely to the male children, but baptisme is common to male and female. Notwithstanding,How womē were after a sort circumcised. howsoeuer the bodies of the men children alone were imprinted, yet through them the women were after a sort made partakers and companions of circumcision, [Page 227] so that albeit God commanded onely the males to haue this signe in their flesh, yet the females were not excluded from being members of the Church, nor accounted strangers from the Couenants of promise. For as the man is the1 Cor. 11, 8. head of the woman, so they were accounted as circumcised in the man, yea they were reckoned and numbred with the men, namely, the vnmarried with their father, and the married with their husbands. Now that their circumcision was thus comprehended in the men, so that it was vnto thē in stead of circumcision to be borne of the circumcised, may be gathered by many places, as Luk. 13. Where the woman which Christ healed of a spirit of infirmity bound together, is calledLuk. 13, 11. the daughter of Abraham, to signifie that the priuiledge of his posterity belonged no lesse to her and all women that were faithfull, then to the males; and that she was as well his daughter, as they his sonnes. Likewise Gen. 34. the sonnes of Iacob communing with Hamor after their sister was humbled and abused, said vnto them,Gen. 34, 14.15, 16. We cannot do this thing, to giue our sister to an vncircumcised man, for that were a reproofe vnto vs: but in this we will consent vnto you, if ye will be as we are, that euery man-ch [...]ld among you be circumcised, then we will giue our daughters to you, &c. where these two are set as contrary one to another, our sister, and the vncircumcised, which teacheth that they were accounted as circumcised in the males, so that it was enough to them to be born of parents that were circumcised.
Fiftly, they differ in the setled time which is limited for circumcision, being precisely and necessarily tied to the 8. day: but in baptisme it is not so, there is greater liberty left to the church: yet the Sabboth following would not without vrgent cause be omitted. Sixtly, circumcision was instituted for the Israelites that were the seed of Abraham: but Baptisme was instituted for all Nations that are willing to ioyne themselues to the fellowshippe of the Churches of Christ that professe his name, of whatsoeuer Land and language they be. Lastly, circumcision was to endure onely till the comming of the Messias, but the body being come, the figure must cease, whereas baptisme is to continue vnto [Page 228] the end of the worldMat. 28, 20. as our Sauiour teacheth, Mat. 28. Teach and baptize, and loe I am with you vntill the end of the world. Wherefore, the circumcision of the Turkes and Tartars which liue in infidelity, and of the Moores which professe christianity vsed at this day, is nothing worth, albeit they retaine the outward signe and ceremony: because the institution of it was only to endure vntill the blessed times of the Gospell. Thus we see, that notwithstanding the differences betweene circumcision and baptisme in circumstances of time & manner of doing: yet being in substance and effect the same, the argument standeth strong and inuincible as a brazen wall, prouing the baptizing of infants in the time of the Gospell, from the commandement of circumcising infants in the time of the Law.
Againe,The practise of the Apostles. let vs consider the practise of the Apostles and ages succeeding in this point. For albeit it be not expressed, that any infant was baptized by the hands of the Apostles: yet we finde in diuers places, that whole families and housholds haue beene baptized, in which no doubt were many infants & sucklings,Act. 16, 13.33. 1 Cor. 1, 14, 16. Acts 18, 8. and 2.37, 38.39. as Act. 16, 15. Lidia being conuerted to the faith, was baptized and all her houshold. And againe, verse 33, of the same Chapter, the Iaylor was baptized and all that were with him. So was Crispus the chiefe Ruler of the Synagogue and his houshold baptized, and the houshold of Stephanus.
Furthermore, when Peter commanded the Iewes, newly conuerted to the faith of Christ, and hungring after saluation in him whom before they had crucified, to bee baptized: he addeth this as a reason. For the promise is made to you, and to your children, and to all that are a farre off, euen as many as the Lord our God shall call.
Obiection. Answere. Neuerthelesse will some say, we reade not directly that any infants were heere baptized in these places. But do we reade that any were excluded? And seeing the scripture expresseth all the houshold, who shall dare to debar infants? Are not they a principal part of the house? Besides, if the baptisme of children be not to be beleeued, because it is not named and expressed: wee might with as good reason [Page 229] shut out women from the Lords Supper, (if any were as great an enemy to the communicating of women, as many are to the baptizing of Children) seeing we do not expresly reade, that they were admitted to the Lords table in the Apostles times. Besides, by like reason we may say, that the Apostles were not baptized, because we do not reade it. But the argument is weake and nothing worth, to argue from not written, to not done; forasmuch as many things were done, which are not written, Iohn 20.30. and 21, 25. Wherefore, childrens baptisme is no humane tradition, no apish imitation, no ancient corruption of this Sacrament: but is grounded on the vnblameable practise of the Apostles, which hath the force and strength of a cō mandement.
Thirdly, Christ by his owne example alloweth and approueth their baptisme as we see, Mar. 10. when the Disciples rebuked those that brought little children to Christ that he might touch them, he said,Mar. 10, 13, 14, 15. Suffer little children to come vnto me, and forbid them not, for of such is the kingdome of God: verily I say vnto y [...]u, whosoeuer shall not receiue the kingdom of God as a little child, he shall not enter therein. Where we are to obserue, that he saith not, of these only is the kingdome of heauen, but of such like infants, which shall be in al ages and times of the Church. In this act of Christ embracing the Infants brought vnto him, and sharply rebuking his Disciples that forbad them: we are to consider that he commandeth children to be brought vnto him, & addeth a reason, To such belongeth the kingdome of heauen. If any obiect, Obiection. It is said, he imbraced them, it is not said, he baptized them: or if any reply and say that there is no agreement and resemblance betweene baptizing and imbracing: I answere, Answere. he layeth his hands vpon them, he prayeth for them, hee commendeth them to his Father, and saith, The kingdome of heauen is theirs. All this is a great deale more then to giue them the outward signe. For if reason require, they should bee brought to Christ: why should they not bee receiued to baptisme, which is a signe of our vnion with Christ? If the kingdome of heauen belong vnto them: [Page 228] [...] [Page 229] [...] [Page 230] why should the signe be denied vnto them, whereby the doore of entrance into the church is opened? Why should we driue them away from Christ, whom Christ calleth himselfe? Neither let any say, these children were of yeares & growne vp in age, able of themselues to come and repaire to Christ: For the Euangelist vseth such [...]. words as signifie such young Infants as are babes and hang vpon their mothers breasts,Luk 2, 12.16, and 1.44. therefore by comming in this place he meaneth to draw neere or to haue accesse. Againe, they were such as were brought to Christ byLuk. 18, 15. others, Luk. 18.15. they were caried in their armes, they walked not on their feete, and Christ also tooke them in his owne armes.
Besides, heereto agreeth the practise and custome of the primitiue church: for no Teacher so profound, no Doctor so learned, no Writer so ancient, which doth not refer the beginning heereof to theOrig. lib. 5. comment. ad Rom. Hieron in fine lib. 3. contra. Pelag. August. de bap. paruu [...]. & cap. 20. libri de Origen. animae. precise times of the Apostles. Let the Anabaptists and aduersaries of this truth tell vs, who was the first author and inuenter of childrens baptisme, if they refer it not to Christ? who first administred it? What was his name? if they can tell let them not hide it. Let them declare the time when it began? Let them shew the place where it was deuised? Let them name the childe first baptized, and in what assembly or church it was? If they cannot do these or any of them, let them acknowledge the baptisme of children to be the ordinance of God, and not of man: warranted both by doctrine of the Scripture and practise of the church.
Moreouer, if there were no writer to auouch this ancient truth, yet is it in it selfe very right and reasonable. For do we not see and behold daily very babes and infantsChildrē admitted to c [...]ppi holds by custo [...]e of the M [...]nour among men. oftentimes among men admitted to their inheritance, haue they not liuery and season of land, and haue they not the wand or turfe taken into their hands, according to the vse of the country, or custome of the Manour of which they holde? They know not what is done: they perceiue nothing what the Lord of the Manour or stewarde speaketh vnto them: yet we see among the wisest men in this world, this is not thought foolish, neither is such an admission [Page 231] called into question, but they are afterward instructed what they haue done, what they haue vndertaken & taken vpon them, what seruices and duties they owe, what their Lord requireth of them, and how they hold their lands.
Thus they are admitted in their infancy to a temporall inheritance and possession: this they hold to the ende of their life: and of the validity of such entrance no tenant maketh doubt. Why then should it seeme vnreasonable to giue them baptisme, the signe of the couenant, beeing borne heires of the promise, that after they come to discretion they may make vse of it as the rest of the members of the Church? They shall vnderstand afterward that which they vnderstand not for the present: & yet if it please God to take them in mercy to himselfe from the miseries of the world, before they know the mystery of their baptisme, he worketh extraordinarily by waies best knowne to himselfe the force of their baptisme in their hearts, and sealeth vp their engrafting into Christ Iesus. If then children haue the white wand deliuered vnto them to assure them of the inheritance which they hold: let none deny vnto them the partaking of this Sacrament, whereby they are assured of an eternal inheritance howsoeuer for the present time they are not capable of the knowledge thereof.
Lastly, the priuiledges and prerogatiues of children are no lesse then those of elder yeares. For infants are a part of the Church of God,Children are Christs sheepe and members of his body. they are the sheepe of Christ, they are the children of the heauenly Father, they are inheritors of the kingdome of heauen, they are redeemed with the blood of Christ, and engrafted into his body: why then should they not beare the marke of Christ, seeing they are a principall part of his possession? If they be a part of the houshold, they ought to haue entrance into the house: if they belong to the Citty of God, who shall dare to shut the gates against them? Or if they bee in the number of the sheepe of Christ, who shal presume to keepe them from the sheepefold? Or if they be sound members of the body of Christ, who shall cut them off as rotten members? Wherefore then,Gen. 17, 7. Acts 2, 39. 1. Cor 7, 14. should they not receiue the seale whereby the [Page 232] promise is confirmed vnto them, seeing they haue the promise it selfe of saluation? Why should they not bee partakers of the outward signe,Mat. 19, 14. seeing they are partakers of the thing signified? Why should they be put backe from the figure, seeing they haue the truth it selfe? Why should they not be partakers of the Sacrament with the faithfull, seeing they are enrolled in the fellowship of the faithfull? And who shall depriue them of the seale of the couenant, seeing they are partakers of regeneration and remission of sinnes?
Heereupon thus we reason, whosoeuer are in the couenant and Church of God, vnto them belongeth baptisme, which is the seale of the couenant: but Infants are in the Couenant and of the Church: therefore to them belongeth baptisme which is the seale of the Couenant. Againe, to whome the promise appertaineth, they may and ought to bee baptized: but the promise was made euen to Infants: therefore they may and ought to be baptized.
Furthermore, to whom forgiuenesse of sinnes and the Holy-Ghost are promised and giuen, they ought by no meanes to be denied the outward signe: but forgiuenesse of sinnes and the Holy-Ghost are promised to Infants and giuen vnto them: therefore infants ought not to be kept from the element of water, no more then such as are of yeares of discretion. Thus much of the first point, putting Children into the right and possession of Baptisme, as if it were the right heires into their inheritance, from which they haue beene wrongfully and vniustly dispossessed.
Hauing now sufficiently proued by the Scripture, that children are to be baptized: it remaineth that we should maintaine this assertion againstObiections of Anabaptists, impugning childrens baptisme, an [...]wered. the cauils of the Anabaptists. For as the former reasons, grounded vpon the euident demonstration of the worde, as vpon a pillar that cannot be shaken, may perswade vs to embrace the truth: so the weakenesse and sophistry which appeareth in the Obiections of the aduersaries, serueth to confirme vs in [Page 233] this perswasion. But let vs examine what is the strength of them.
First, they obiect, Obiection. it was neuer commanded that Infants should be baptized. I answere, Answere. vnblameable examples & practises not contradicted, are in the nature of precepts. Againe, the will of God approuing and appointing childrens baptisme appeareth,Col. 2, 11.12 in that it came in place of circumcision, Baptisme is our circumcision. Besides, weMat. 28, 19. 1 Cor. 10, 1, 2. haue a generall commandement, Go teach all nations and baptize them. And the apostle saith, all were baptized in the cloud and in the sea: and he comprehendeth the whole Church, when hee saith, it was clensed with the washing of water, Ephesians 5. verse 26. Christ saith, all nations, the Apostle saith, all the Israelites: let them shew where infants are excepted and exempted: for we hold this as a certaine principle, that a general commandement includeth the particular, and comprehendeth the same vnder it, as well as if it were by name expressed.
Secondly, they obiect, if infants may be baptized, Obiection. then they may be admitted to the Lords Supper: for why should not the Supper be giuen to the whole church as wel as baptisme? I answere, Answere. there is not the like reason and respect of both. There is great difference betweene these two Sacraments. For baptisme is a signe of our entrance and receiuing into the church, so that the Supper is to be granted to none but to such as are baptized, and are fit to be [...]r strong meat, being instituted for our confirmation and sealing vnto vs, that God hauing once receiued vs into the Church, wil also euermore preserue vs in it, that we neuer fall from it, nor forsake it, and will nourish and ch [...]sh vs by the body and blood of Christ. Wherfore, the Lord Iesus to shew that his Supper was not for children but for men, would not administer it in the element of milke, which is for infants and for new borne babes: but in bread and wine, which are for strong men that are of age.
Againe, sundry conditions and considerations are required in the supper which debar yong infants, that although they are to be baptized, yet they ought not to be admitted [Page 234] to the Lords supper, seeing by their young yeares they are excluded. For it is required of all those that come to this supper,1 Cor. 11.26 28, 29. to shew foorth the Lords death, to discerne the body and blood of Christ, and try themselues whether they haue faith and repentance. But infants cannot doe these things, they cannot shew forth the Lords death, they are not apt to discerne his body and blood, they are not able to examine themselues, and therefore infants for good causes are excluded from this Supper.
If any say, Is this a good reason, the promise doth belong to infants, and therefore the Sacrament of Baptisme? Then why may not the Lords Supper be as well giuen vnto them vpon the same ground? This will not follow howsoeuer some of the ancient Fathers were of that opinion,Cyprian Ser. 5. de laps. August. de eccl. dogm. cap. 52. Ioh. 6, 6, 5 [...]. applying this Scripture to their purpose, Ioh. 6, 53. Except ye eate the flesh of the Sonne of man and drinke his blood, yee haue no life in you. But this place is to be vnderstood of spirituall eating by faith, not of the Sacramentall eating, as wee shall shew in the next booke. They were therefore deceiued that thought the Supper of the Lord did belong to infants. And touching this consequence, The promise of grace belongeth to children, Therefore the outward signe of the Sacrament: it is true being rightly vnderstood, to wit, according to the limitation, and the appointment of God, proper to euery Sacrament, who hath ordained that the Sacrament of entrance should be receiued both of men and children,Gen. 17. howbeit only the males in the old Testament and not before the eight day: but in the new Testament both of male and female without restraint of time. And touching the Supper of the Lord, which is the Sacrament of our norishment, it can appertaine to those onely that are come to yeares of discretion, first, because the end thereof is to shew the Lords death vntill he come. 1 Cor. 11, 26. 1 Cor. 11, 28. Secondly, because euery one that commeth vnto it, is commanded to examine himselfe. Mat. 26, 26. Thirdly, the peculiar actions and externall rites of eating and drinking do not agree to babes & sucklings. Thus likewise in the olde Testament circumcision was ordained for infants; but the Passeouer for such as were of [Page 235] that age, that they might enquire of their parents touching the substance and signification thereof, Exod. 12, 26.Exod. 12, 26.
Thirdly, they obiect,Mar. 16, 16. Mat. 28, 19. that it is said, Teach and baptize: Obiect. 3 and againe, He that shall beleeue and be baptized shall be saued: whereupon they conclude, that such as beleeue not, are not to be baptized; inasmuch as Christ before baptisme commandeth teaching, and afterward ioyneth baptizing with beleeuing. But infants are not capable of doctrine, neither do they actually beleeue: therefore they are not to be baptized. Againe,Act. 2, 38. if repentance bee necessarily ioyned as Act. 2. Amend your liues and be baptized: then infants must be separated and secluded, who cannot repent. But repentance is necessarily required: therefore infants are to be barred from the Sacrament of baptisme. Answere. I answere, first, those sentences are not generall to all, but belong only to men of sufficient yeares and discretion to discerne betweene good and euill. By this fraud of extending, stretching, and falsely applying generall sentences of Scripture, a man might reare and raise many monstrous conclusions. If a man would goe about to proue that children are not to be nourished and fed with corporall food, because the Apostle would haue none to eate1 Thes. 3, 10 but such as labour, were he not worthy to be spitted at or hissed out of the schooles, because he carrieth that indifferently to all ages, which is limited and restrained to a certaine age? So must we not racke and rent asunder theLuk. 13, 3, 5. Rom. 10, 17. Mar. 16, 16. Heb 11, 6. generall sentences of Scripture, Except ye repent, ye shall all perish: faith commeth by hearing, and hearing by the word of God: hee that beleeueth and is baptized, shall be saued. These belong onely to men of discretion, and are not to be applyed to Infants, whom they do not concerne. Againe, Christ in those words instructeth his Apostles, what order they should obserue in the cō uersion of the Gentiles: first, they must instruct thē in faith; then baptize them being instructed; and lastly guide them in true obedience being baptized: when he addeth,Mat. 28, 20. Teaching them to obserue whatsoeuer I haue commanded you. Besides, if they strictly vrge and stifly stand vpon the words, as they litterally lye in order: why may wee not first baptize [Page 236] them before we teach them, because it is said, baptizing them in the name of the Trinity, and teaching them to obserue what I command? But he intreateth in this place of such as are growne vp, which must first haue knowledge in the Gospell, faith in Christ, and repentance from dead workes before they be baptized: but infants are baptized by reason of the promise made to their parents. Moreouer, we might oppose vnto these the example of circumcision, which we know, and they are not ignorant was giuen to infants, who could not yet beleeue: so that such as barre them from baptisme, because they are not capable of faith and repentance, might in like manner exclude the infants of the Israelites from circumcision. Baptisme is the Sacrament of repentance and faith, though neither of these be in infancy, yet they are baptized to the repentance and faith to come, which albeit they be not actually formed in them, yet by the fruites afterward they shall appeare to be in them.
Lastly, if baptisme should be giuen onely to those that truely beleeue, it should likewise be denied to such as are of vnderstanding; for wee are not able to pronounce of these that they do truely beleeue, and certainly apprehend the promises of the Gospell. Wherefore, if infants are not to be baptized, because they haue not faith and want repentance: neither are they of sufficient age to be baptized, of whom it cannot be directly and vndoubtedly saide, they do beleeue. S mon the sorcerer mentionedAct. 8, 13, 20. in the Acts of the Apostles was baptized, and yet remained an hipocrite. If they say, profession of faith is sufficient to make members of [...]he visible Church: I answere, our Sauiour speaketh not of a bare profession of faith, when hee saith, He that beleeueth and is baptized shall be saued, for then all that professe faith should receiue1 Pet. 1, 9. The reward of their faith, which is the saluation of their soules. Againe, profession of faith is for such as are capable of it, which agreeth not to the age of infants: as they cannot deny the faith before men, which they haue not acknowledged: no more can they confesse the truth of doctrine, which they neuer [Page 237] learned. Now to be borne in the Church and in the couenant, is to infants in place and stead of an actuall confession and reall profession. Such as are growne vp must beleeue with the heart,Rom. 10, 10 and confesse with the mouth the Gospel of saluation: it is sufficient for others to be the children of such as haue confessed the faith.
Fourthly, they obiect in this manner, Obiection 4 baptisme is giuen for remission of sinnes: but infants haue not sinned: they therefore cannot be baptized: I answere, Answere. infants commit not actuall sin, yet are guilty of originall sin, they want inherent righteousnes, they haue a pronenesse to al euil, their whole nature is corrupted being in the seed of Adam. Albeit therfore infants haue not sinned after the similitude of Adams transgression, in their owne persons, yet they haue sinned in him, and in his loynes, in whom all are dead. This the holy manIob. 14 4. teacheth, Iob. 14. Who can bring a cleane thing out of filthinesse? There is not one. Likewise the ProphetPsal. 51, 5. Rom. 5, 14, 19 Dauid confesseth this truth, Psal. 51. Behold, I was borne in iniquity, and in sinne my mother conceiued me. So the apostle Paul, Rom. 5. Death raigned from Adam to Moyses, euen ouer them also that sinned not after the manner of the transgression of Adam, which was the figure of him that was to come: for as by one mans disobed [...]ence many were made sinners, so by the obedience of one shall many be made righteous. Wherefore such as hold infants without all guilt of sin, neuer knew the greatnesse of Adams fall, of Gods iustice, of mans misery, and of Christs endlesse mercy.
Lastly, Obiection 5 they obiect that Christ himselfe was not baptized vntill 30. yeares of age. I answere, Answere. no more did he preach before he was thirty: yet hence it followeth not, that none ought to enter that calling before that age. True it is, he that desireth that worthy office must bee no new plant, [...] no younger Scholler, none lately come to the profession, & gathered immediately from heathenish religion to the fellowship of the Gospell: yet the office of teaching is not tyed to 30. yeares, the age may be lesse if the guifts be great, and fit for that calling. Againe, Christ stood not in need to be baptized in respect of himselfe, being without originall [Page 238] or actuall sinne to be washed away, and therefore Iohn at the first put him backe:Mat. 3, 15. yet he would bee baptized for our sakes, to fulfill all righteousnesse, to sanctifie our baptisme in himselfe, and that thereby we might know he was installed into his office. But we stand in need to be baptized, to seale vp the washing away of our sinnes, and therefore there is great difference in this respect between Christ and vs. Besides, the Euangelist doth testifie, that albeit our Sauiour were baptized at thirty yeares of age, yet hee was circumcised at eight daies old. Now we haue prooued before, that the same which circumcision was to the Iewes, baptisme is to all Christians. If then he in his infancy were circumcised, then children in their infancy may be baptized, and are not commanded to waite thirty years: for baptisme is our circumcision, as the Apostle teacheth: but Christ in his infancy was circumcised,Luk. 2, 21. when the eight dayes were accomplished: therefore children in their infancy may be baptized.
Furthermore, baptisme was not hitherto as yet in vse, it was not commanded to be vsed when he was a childe, and therefore he could not possibly be baptized, vnlesse we wil imagine he might be baptized, before baptisme was. So that we see, as he would not haue his circumcision deferred one day beyond the time appointed: so hee was presently baptized, so soone as baptisme was instituted of God, and administred by Iohn. Fiftly, we are no more tyed to this circumstance of time in Christs baptisme, then we are to other circumstances of time, place, and persons in the Supper: he ministred it in an vpper Chamber, and before his passion: we in Churches, before dinner, and after his resurrection. Lastly, when the time appointed came, that the promised Sauiour and redeeme of mankinde should manifest himselfe to the world, then he shewed himselfe openly, then he came to the preaching and baptisme of Iohn, and began to publish the glad tidings of saluation,Mar. 1, 15. and to exhort men to repent and beleeue the Gospell. These are the chiefest obiections against childrens baptisme, that ca [...]y any shew and probability of reason, which hitherto [Page 239] we haue dissolued and discussed. And this is the second point before propounded.
Now as we haue seene the truth proued by the Scripture, and maintained it against all the ignorant cauils of the Anabaptists and other Arrians of Transiluania, that haueMinistri. Transiluan. contra Trinit. & incarnationem domini. oppugned this truth: so let vs come to see the benefit of this doctrine, and what profite commeth by baptisme of children that are without knowledge, without vnderstanding, without faith, and without repentance. What vse can there be of this? Much euery way, as well as by circumcising an infant of eight dayes olde. First, consider from Vse 1 hence, a plaine and palpable error of the Church of Rome, Lindan. lib. 4. panopl. Bellar. de verbo dei. lib. 4. cap. 9. that teach that the baptisme of children is by tradition, not by diuine institution, from their word vnwritten, not in the word of God written. But we haue confuted the Anabaptists by the Scriptures, and conuinced them by the institution of circumcision, by the tenor of the couenant, by the holines of their birth, by their redemption through the blood of Christ, and by the practise of the Apostles. This is better armour, these are stronger weapons, this is a sharper sword to cut in sunder the corrupt heresie of the Anabaptists, then the wooden dagger of humane tradition which the Church of Rome draweth out against them. The Scripture is all-sufficient2 Tim. 3, 16. to proue all truth, and to beate downe all false doctrine that lifteth vp it selfe against God. Wherefore, we hold their traditions to be superstitions: and their vnwritten verities are written lies. As we retaine the baptisme of children, so we haue alwayes bin ready to maintaine it by the old and new testament, as by the sword of the Spirit against all the aduersaries thereof.
Secondly, let vs learne from hence to acknowledge a difference Vse 2 betweene baptisme and the Lords Supper. For in baptizing of Children, not faith, not repentance, not regeneration is required, but only to be borne in the couenant: but the Supper of the Lord requireth knowledge, discerning, trying, and examining of our selues: which are not required, neither can be performed of yong children, who know not light from darknes, nor good from euill.
Thirdly, if infants haue interest in baptisme, then hence Vse 3 it followeth that all are conceiued and borne in originall sin,Ioh 3, 6. 1 Cor 15, 22. Rom. 3, 23, 24. Eph. 2, 1, 2. and whatsoeuer is of the flesh is flesh. So the apostle saith, As in Adam all dy, euen so in Christ shall all be made aliue. There is no difference, all haue sinned, and are depriued of the glorious kingdome of God: we must be iustified freely by his grace through the redemptiō that is in Christ Iesus: by nature all are the children of wrath, and borne dead in sins and trespasses, infants not excepted. We learne therefore that whatsoeuer is begotten of man, is sinfull and corrupt, it must be cut and pared away, we must be renewed & borne againe by the Spirite of God, cleansing vs from our sins: yea the children of the faithfull parents, whose corruptions are mortified, whose lusts are subdued, whose flesh is tamed, and brought vnder the obedience of the will of God, are notwithstanding brought forth in sin, because they are borne by carnall generation, and not by spirituall regeneration: as corne winnowed from the chaffeAugust. de poenit. merit. & remiss. li. 3. c. 18 yet groweth vp againe with it, and as the fore-skin cut off from the parents returneth in the child.
Againe, haue infants of the faithfull right to bee baptized? Vse 4 Then acknowledge hereby the difference betweene them and the children of Infidels, Iewes, Pagans, and Turks. As the children of the Iewes being heires of the couenant, were separated and distinguished from other children of the wicked Idolatrous nations, and were therefore accounted the holy seed: so for the same cause and reason the children of Christians1 Cor. 7, 14. are called holy, borne of either party and parent being faithfull and a beleeeuer, and do differ from the prophane seed of Idolatrous people. Indeed whosoeuer maketh a true profession of the faith which he holdeth, and is ready to leade his life according to that confession, though he be not the seed or child of the faithfull, yet is to be baptized, though he came of the race of Turks or Pagans, Acts 8, 37. as appeareth by the speech of Philip to the Eunuch, Acts 8. If thou beleeuest, thou maiest. Thus we see, that the children of those that professe the faith, belong to the Church of God: the children of Pagans belong not to [Page 241] the Church of God: loe how great a difference there is betweene them. Heereby then the children of the faithfull are discerned and distinguished from the prophane multitude of Atheists, Epicures, Libertines, Arrians, Anabaptists, Turkes, Sarazens, Persians, and other barbarous nations,Eph. 2, 1 [...]. which are without Christ, without hope, without God in the world: whereas the holy seede of all the faithfull belong to the Church of God, and are reckoned in the company of the Church. For thisRom. 11, 6. cause, the Apostle calleth the whole posterity of Abraham holy, that is, consecrated and hallowed to God, If the roote be holy, the branches are also holy. Not that the children of the faithfull do want originall sin, or that they gather any actuall holinesse or inherent righteousnes by carnall generation and propagation from their parents, but because by benefit of the couenant of God, and by force of his gracious promise, they are separated from prophane Infidels, and brought into the bosome of the Church, as Noah was into the Arke.
Fiftly, this doctrine that children are commended to Vse 5 God & infranchized into the heauenly Citty, setteth forth the honour and glory of God. For is not God greatly glorified, when he sheweth himselfe true in his promises, and hath mercy vpon the faithfullDeut. 7, 9. for a thousand generations? And is not occasion offered vnto vs continually to glorifie him? Can we deserue that God should be our God? Nay do we not deserue that he should not be our God? And yet behold he will bee the God of our children also? Let vs therefore neuer forget his mercies: let vs fill our mouths or rather our hearts with his praises: let vs confesse before the Lord his louing kindnesse, and his wonderfull workes before the sonnes of men.
Sixtly, all parents are heereby wonderfully comforted, Vse 6, they haue their faith strengthened, and are confirmed in the loue of God, when they see themselues so beloued of God, that it descendeth and floweth euen to their Children, as they are assured by this visible signe. This is that worthy and wonderfull promise which we must receiue byGen. 17, 7. faith, Gen. 17. I will be thy God, and the God of thy seed after thee; I [Page 242] will establish my couenant betweene me and thee, and thy seed after thee. A sentence to be written, not onely in Gold, but in the tables of our hearts to dwell with vs for euer. When wee must leaue the world and our families in poore estate behind vs, and go vnto the Father: let vs not be dismayed, discouraged, or discomfited: this is the stay of our hope, this is the staffe of our comfort, this is our anker-hold, that he will not shut vp his mercy toward our children, but be a gracious God to them as he hath beene to our selues: so that we may assuredly say vnto them with faithfull Abraham, Gen. 22.8. My sonne, God will prouide. Let vs bee content with those things that we haue, for he hath saide,Heb. 13, 5.6, 7. Iosh. 1, 5. H [...]g. 2, 9. I will not faile thee neither forsake thee, so that we may boldly say, The Lord is my helper, neither will I feare what man can doe vnto me. Godlinesse is great gaine, and he that is truely godly, is truely rich. He that hath Christ, hath all things: he that wanteth him, wanteth all things. Heauen and earth are the Lords: all the gold and siluer are his, who hath promised to be an husband to the widdow, eyes to the blinde, a couering to the naked, a father to the fatherlesse, and he will not forget his kindnesse toward vs for euer.
Wherfore, let vs lift vpHeb. 12, 12.13. our hands and our hearts which hang downe, let vs strengthen our weake knees, and make straight steps vnto our feet, God is able to worke contentednes in all his seruants, whose power is best seene in our weakenes, and whose glory shineth brightest in our greatest wants, RememberPsal. 37.25 & 34, 8, 9, 10. what the Prophet saith, Psal. 37. I was young and now am olde, yet I neuer saw the righteous forsaken, nor his seed begging bread. And againe, Tast ye and see, how gracious the Lord is, blessed is the man that trusteth in him. Feare the Lord ye his Saints: for nothing wanteth to them that fear him. The Lyons do lacke, and suffer hunger, but they which seeke the Lord shall want nothing that is good. Loe, how the man shal be blessed that feareth God, not only in his owne person, but in his children:Psal. 115, 13 14. Ier. 32, 38, 39. inasmuch as our seed is no lesse deare to him then we are, as Psal. 115. He will blesse them that feare the Lord, both small & great: the Lord wil encrease his graces toward you and toward your children. And to the same purpose the [Page 243] Prophet Ieremy, chap. 32. saith. They shal be my people, & I wil be their God, and I will giue them one heart, & one way, that they may feare me for euer for the wealth of thē and of their children after them. Let vs al rest in his words, and rely vpon his mercifull promises. He is not as man that he should lye, nor as the sonne of man that he should deceiue. He hath said, he wil be our God, and the God of our seed that we leaue behind vs. Behold, O Lord, the words of thine owne lips, consider the promises that are gone out of thine owne mouth. We know thou art true and faithfull in all thy sayings, thou wilt not alter the things which thou hast writtē with thine owne finger: on thee we waite, and in thee we put our trust, let it be vnto thy seruants according to thy free promise, and according to thy gracious couenant, that we may feele the accomplishment thereof in our soules.
Seuenthly, al parents are heereby to be warned and admonished, Vse 7 that seeing the promise of forgiuenes of sinnes and the kingdome of heauen belongeth to their seed, and consequently the signe and seale therof: they must be carefull to bring them vpEph. 6, 4. in the true knowledge and feare of God, as Eph. 6. Fathers prouoke not your children to wrath, but bring them vp in instruction and information of the Lord. So Moses teacheth, Exod. 12.Exod 12, 26.27. When their children should aske them touching the Paschal Lambe, that then it is their duty to declare and deliuer to them the true cause and occasion thereof.
Likewise, so often as we consider how our children are by grace accepted, by baptisme consecrated vnto God, and so made heires of life and saluation: it standeth vs vpon to plant and water the sauing knowledge of Christ Iesus in them. For what should it profit vs to leaue them great riches and large possessions, and make them for want of instruction and information in the waies of God the children of hell? If we do no more but feed them, and giue them meate and drinke: what do we for them, which we do not for the Oxe and Asse? Or if our chiefest care be to cloth thē well, and to apparell them warme: what do we1 Tim. 5, 8. which the Turks and Infidels do not, as well as we? Haue not they as [Page 244] great a portion in this as we? but our obedience to the wil of God, and duty to our children must exceed theirs, if we will enterMat 5, 20. into the kingdome of heauen. Whereby we see, that they are greatly deceiued, who when they haue made honest prouisiō for the sustenance and sustentation of their children in this world, will say they haue done their part, although they haue not taught them to know God; these haue the greatest and chiefest account to make for their soules. Now if this be a greeuous sinne to neglect the teaching of our children the feare of God: then they increase and double their iniquity, who by their corrupt example do leade them into euill, and so murther their soules. For children in stead of godly and religious instruction, do oftentimes heare their fathers sweare, swagger, lye, taile, blaspheme, and slander: see them deale deceitfully and vniustly, and marke their walking in euery euill way, making their houses as it were an image and representation of Hell it selfe, by practise of all manner of abhominations leading thereunto.
Lastly, this doctrine is very comfortable vnto children Vse 8 themselues. For howsoeuer they canot know or remember then owne baptisme: yet they are to consider that they liue in a Church and among a people, where infants are ordinarily baptized, and sealed with the signe of the couenant of God. Besides, it is and euer hath binA laudable custom [...] of the Chur [...]h whom God-fath [...]rs and God mothers of ancient time a laudable custome in the Church to haue special witnesses (men of credite and estimation) of euery childes and infants baptisme, whom commonly wee call God-fathers and God-mothers. The steps of this truth may be traced out, if we consider [...] [...]. 1. [...]. [...] what the Prophet Esay saith, Chap. 8. where he declareth that so soone as his wife had borne him a son. he gaue him his name (which was done at circumcision) and tooke twoPar [...]nts no [...] witnesses of th [...] own [...] ch [...]ldrens baptisme. faithfull witnesses Vriah and Zechariah to testifie the circumcision of his sonne, and the solemne giuing to him of that name in the presence of the congregation. And howsoeuer Vriah walked not with a right foot, but turned aside from the pure worshippe of God to set vp the Idolatrous Altar after the fashion of Damascus, to feede [Page 245] the fancy of Ahaz: yet he was a man of reputation, whose testimony was sufficient to assure the naming of the Prophets Sonne: because the times to come would bee troublesome and full of many calamities. For their children were named, when they wereGen 21, [...]. Luk. 1, 59. and 2, 21. circumcised: as now our children are named when they are baptized.
So likewise the Church oftentimes lyeth vnder the crosse, and is subiect to persecution, asReuel. 11, 6. the woman driuen into the Wildernesse, Reuelations 12, 6. and so the baptisme of many members might many times be doubted off and called into question, (forasmuch as no impression abideth in the flesh, as there did in circumcision) the Churches haue thought it sit and conuenient to require certaine men to be as speciall witnesses of infants their bringing to Christ and to the Church by baptisme, and of their names giuen them in their baptisme.
True it is, there is no expresse commandement in the Scripture, neither is it a thing in it selfe necessary to haue chosen witnesses, which they call God-fathers, to vndertake for the child. Neuerthelesse, it is commendable, and not rashly to be reiected and refused: For first, it is not contrary to the Scriptures, and the doctrine contained therein. Secondly, it hath bin a very ancient custome in the Church, which seemeth to haue sprung from the baptisme of those that were called Catechumeni, being as it were nouices and newly taught in the principles of christian religion. These being asked concerning their faith, did not onely make answere themselues, but gaue witnesses & sureties of their faith: in imitation of whom it is now extended generally to the baptisme of euery one, euen of infants. Thirdly, it containeth and commandeth nothing vniust, or vnhonest, or vnlawfull, or any way inconuenient. Fourthly, it proceedeth from charity, both of the fathers which chuse such God-fathers to bee an helpe vnto them in bringing vp their children, and of such also as promise for them, and in their name. Last of all, it tendeth vnto the good of the childe and of the whole Church. Of the Childe, when beside the parents (who may depart out of [Page 246] this life and leaue their children young,) there are others as guardians and assistants to haue an eye ouer them, who should not cease to call vpon them to learne true religion, and to cleaue vnto it to the end. Of the Church, because by this meanes they that belong vnto it are better prouided for, touching their education and instruction in the feare of God, and their young yeares are more easily seasoned with the best things betimes. So then we see, that this custome is good and lawdable in it selfe, so that there bee no abuse of it, nor superstition in it, nor matter of necessity vrged vpon it.
Seeing therefore children are baptized, and haue by this meanes an assurance giuen them of their baptisme: they haue a maruailous benefit bestowed vpon them, that they so soone obtaine the partaking of Christ and all his benefits. God worketh in the Children of the faithfull belonging to his couenant by waies vnknowne to vs, asLuk. 1, 15.41 Iohn Baptist is said to be filled with the Holy-Ghost frō his mothers wombe: and they are called1 Cor. 7, 14. holy by the Apostle, insomuch that they cannot perish: whom God calleth, some sooner and some later, all in his owne appointed time, as seemeth good to his heauenly pleasure. The remembrance whereof, when children come to age, greatly comforteth them in the loue and feare of God, when they call to mind that they are so greatly esteemed and highly regarded of God, from the first comming into the world, before they had the vse of speech, of reason, and of vnderstanding. Christ Iesus shed his blood for them, hee dyed for all the Children of God,Ioh. 11, 52. Reuel. 20, 12. he redeemed them whether they be old or young, small or great, as Ioh. 11. He must dye, not for that nation onely, but should gather together in one the children of God which are scattered. And the same apostle Reuel. 20. saith, I saw the dead both great and small stand before God, and the bookes were opened, and another booke was opened which is the booke of life, and the dead were iudged of those things written in those bookes according to their workes. Wherefore, when children shall come to yeares of discretion and vnderstanding, they must heereby be pricked forward to an earnest care and indeuour [Page 247] to walke in the feare of God, and to serue him in holines & righteousnes all the dayes of their life, by whom they were receiued for sonnes and adopted for his childrē by a solemne pledge of their adoption, before they were able through their age, to know and acknowledge him for their father.
This must serue as a strong confirmation of their faith, both in life and death, to assure them that God will neuer leaue them nor forsake them, who so soone beginneth to giue them pledges of his loue, and to shew himselfe to bee their God. We see by common experience, that a little child comming into the world, is one of the miserablest and filliest creatures that can be deuised, the very liuely picture of the greatest infirmity that can be imagined: more weake in body, and lesse able to helpe himselfe, or shift for himselfe, then any of the beasts of the field. The other creatures (which are also the worke of his hands) by the secret instinct of nature so soone as they are come foorth, seeke about for succour and sustenance. It is not so with children, they can neither seeke their owne good, nor defend themselues from euill. They are ready to fall into fire and water, or any other danger; they cannot take one bit of bread to feed themselues, they cannot couer their owne nakednesse; they must be caried in our armes, swadled in clothes, attired in apparell, washed with water, nourished with milke, and afterward with meat, and haue all things supplyed vnto them. They would starue for cold sooner then come to the fire to warme themselues, they can do nothing to saue or to serue themselues. Thus man-kinde lifted vp into the highest seate of honour, and made little inferior to the Angels is through sinne & their reuolt from God fallen downe into the greatest misery, and lowest degree of all wretchednesse. Neuerthelesse, in respect of the life to come, God hath prouided much better for the sonnes of men then for others: for they are no sooner come into the world, but he taketh care for them, he declareth himselfe a father vnto them, he hath commanded them to be brought vnto him, and to be baptized in his name, to [Page 248] the end that so soone as they begin to breathe, they might also begin to breathe & liue anew or second life: so soone as they begin to sucke the milke of their mothers breasts, they might also sucke both the breasts of the Church, and so finde the food of euerlasting life. He giueth his Angels charge ouer them and receiueth them vnto mercy; he reserueth them for his heauenly kingdome, and in the meane season offereth vnto them many tokens and assurances of his good will toward them.
Let them therefore giue theProu. 3, 9. Lam. 3, 27, Psal. 119, 9. Eccle. 12, 1. first fruites of their life to God: let them learne to beare the yoke of obedience from their youth, let them redresse and reforme their waies by taking heed to the word of truth: and seeing God hath remembred them in their baptisme, let them also remember their Creator in the dayes of their youth, and begin to be wise betimes, least death come suddenly and cut them off, as the sluggard that fore-sloweth the seasons of plowing and reaping, wisheth for them in vaine at another time of the yeare. Thus we haue shewed the baptisme of children: the certaine truth thereof hath beene euidently prooved: the obiections against this truth alledged, haue beene sufficiently answered: and the vses of it to the great comfort of all faithfull parents and Children haue beene particularly remembred.
CHAP. VIII. Of the first inward part of baptisme.
HItherto we haue handled al the outward parts of baptisme, now wee are orderly to proceed to the inward parts. The inward parts of baptisme are such as are represented by the outward. Those areMat. 2 [...], 19.20 Mark. 16, 16. foure in number: first, God the Father: secondly, the Spirit: thirdly, Christ: fourthly, the soule clensed, as we see Mat. 28. Teach all Nations, baptizing them in the name of the Father, and of the Sonne, and of the Holy-Ghost: he that beleeueth and is baptized, shall be saued. Heere we see these foure inward partsFoure inward parts of bapti [...]me. are named and [Page 249] expressed. This is also euidently prouedMat 3, 11. in the baptisme of Christ, where the Trinity of persons was manifested.
These inward parts do directly and fitly answere to the outward. The Father is represented by the Minister: the Spirit worketh by the word: Christ is sealed by the water: & the soule clensed is signified by the body that is washed. Now,The agreement betweene the outward and inward parts. there is a notable agreement, a singular vnion, and fit proportion betweene these parts, where the Minister hath relation and reference to the Father, the word to the Spirite, the water to Christ, and the body dipped to the faithfull clensed. For euen as the Minister by the word of institution, taketh and applyeth the water to the washing of the body: so God the Father through the working of the Spirite offereth and applyeth the blood of Christ, to the clensing of the faithfull.
Hauing seene the proportion of the parts betweene thē selues, let vs consider of them particularly & in order. TheThe first inward part of baptisme is God the Father. first inward part is God the Father, represented by the Minister. The Minister calling vpon the name of God, vseth the water to wash & washeth the party baptized with the element of water, which sealeth vp Gods incorporating & ingraftingGal. 3, 27. of the baptized into Christ, and our spirituall regeneration. Hence it is, that when Iohn baptized, the Father was present, as president of the worke, when loe, his voice came from heauen, saying, This is my beloued Sonne in whom I am well pleased. Now let vs come to the vses.
This serueth first of all, to strengthen our faith in the remission Vse 1 of our sins, in imputation of Christs righteousnes in mortification of sinne by the force of Christs death, and in sanctification through Christs resurrection. Wherefore although the Minister doth nothing, touching or toward the cleansing of the soule: yet in regard of Gods ordinance and our benefit, the ministry of man is somewhat, which whosoeuer despiseth, doth despise GOD the the author of it. For whensoeuer the eye of the body seeth the Minister powring on the water, and washing the body: we must behold by faith God the Father, offering the blood of his owne Son to be water of life to our soules. And let vs all [Page 250] make this vse of the Churches baptisme to the comfort of our owne hearts, so often as we see it administred: let vs not rest in it, as in a worke done to another, and nothing concerning our selues, but euermore helpe our inward affection by the outward action: and alwayes as the eye of the body beholdeth the Minister, let the eye of our faith be fastened [...]i [...]mely vpon the Father, who maketh the Sacramentall rites auaileable, which are openly done before vs for our edification.
Vse 2 Againe, it teacheth, that we must not rest in the outward washing, not in the externall actions of the Minister: but euer consider what is offered to our considerations therin: and when the Father offereth to vs his Sonne, let vs not refuse him. For he that satisfieth himselfe with the outward worke, is as he that catcheth after the shaddow, and regardeth not the substance; or as one that maketh much of the garmēts, but respecteth little the body it selfe, which ought to be had in greatest price and estimation.
The Minister taketh the water and washeth the bodye, which is a pledge of a farther thing; for then doth the Father apply the promise of remission of sinnes and life euerlasting to the person baptized, as if he should speake with a loud voice and call the party by his name, while the outward signe is powred on the body: I freely wash away thy sinnes, and giue vnto thee the pardon of them, and bestow vpon thee eternall life, so that thou turne vnto me and beleeue in Christ thy Sauiour. Let vs then as true beleeuers by a spe [...]iall faith re [...]eiue and apprehend his mercifull promises, and rest in them. Let this cause vs to turne vnto him by vnfained repentance, and to walke with all obedience in his waies. Seeing therefore he doth so gra [...]iously assure vs of his great mercies with his owne hand & seale, woe vnto vs if we be not mu [...]h moued and affected with it.
Vse 3 Lastly, is God the Father an inward part of baptisme? Then we must take heed wee giue not that to the Minister which is proper to God the Father, whereby he i [...] [...]obbed of the honour and glory due to his great name. The Minister may wash the body and cleanse the flesh, but can goe [Page 251] no further: he medleth not with sanctification of the conscience from dead workes, which is not in the power of mortall man to do: so that God giueth the thing, and men giue the signe; yea while the Minister of [...]eth the one, God the Father giueth the other.
CHAP. IX. Of the second inward part of Baptisme.
THe second inward part of baptismeThe second inward part of baptisme i [...] the holy Spirite. is the Spirite of God, hauing relation to the word and promise of God. Thi [...] Mat. 3, 11.10. appeareth Mat. 3, 11. He bapti [...]eth with the Holy Ghost and with fire: And verse 10. When Christ wa [...] baptized, the heauen [...] were opened vnto him, and he saw the Spirit descending like a Doue, and lighting vpon him. So the apostle, 1 Cor. 6. saith, Ye are washed, ye are san [...]tified, ye are iust [...]fied in the name of the Lord Iesus, and by the Spirit of our God. And chap. 12. of the same Epistle, By one Spirite wee are all bapti [...]ed into one body, whether we be Iewes or Gr [...]e [...]ian [...], whether we be bond or free, and haue beene all made to drinke into one Spirite. And Tit. 3. According to his mercy he saued vs, by the washing of the new both, and the renewing of the Holy-Ghost, which he shed on vs aboundantly, through Iesus Christ our Sauiour. All these testimonie: teach vs, that the holy Spirite of God i [...] a necessary inward part of this Sacrament, and that the baptisme of the Spirite ioyned to the word, giueth force vnto it, who worketh in our soule [...] that which water doth in our bodies, so that without the Spirite it is nothing.
From hence we learne, that it is not the dipping of vs Vse 1 into, or the sprinkling of vs with water by the Minister that maketh vs partakers of Christ, but it commeth from the vertue of the Spirite, who in time performeth what is represented by outward signes, and promised by the word.
Againe, we learne heereby, that the Spirite is true God, Vse 2 equall with the Father and the Sonne. For who is able to make the word and Sacraments auaileable but onely God?
Seeing then this is the proper worke of the Holy-Ghost, to open the heart, to teach the conscience, to seale vp to the day of redemption, and to helpe our infirmities in hearing, in praying, and receiuing the Sacraments: hee must needs be acknowledged to be true God the1 Cor. 12, 4.5, 8, 9, 10, 11. Reuel. 1, 4. giuer of these graces. So we see, that in the forme of the administration of this Sacrament, the blessed Spirite is named and rehearsed,Mat. 28, 19. and hath his order together with the Father and the Sonne, This therefore is a principle of our faith, to be learned, confessed, and beleeued.
Vse 3 Thirdly, we are heereby to take heede and beware, that we giue not to the word that which is proper to the Spirit; he ingrafteth vs into Christ, he keepeth vs that we fall not from Christ, he maketh the word and promise of the institution profitable vnto vs, without whom it should be vnto vs as sounding brasse or a tinckeling Cymball. Wherefore, as GOD the Father in mercy maketh the promise, so his Spirite must assure it to the Consciences of all the faithfull.
Vse 4 Lastly, let vs learne whensoeuer we come to the word or Sacraments, to craue the gracious assistance of the blessed Spirit, to guide, direct, and regenerate vs to eternall life, to sanctifie vs,1 Ioh. 5, 7. and to assure vs of Gods endlesse fauour in Christ Iesus, as 1. Ioh. 5. There be three which beare witnesse in heauen, the Father, the Word, and the holy Sp rit: and these three are one. The Holy-Ghost by his grace and vertue worketh in vs stedfastly to beleeue the truth of Gods word, and the gracious promises of saluation: as he is the author, beginner, and begetter of faith in vs, so he increaseth it, & maketh vs fit to receiue Christ, and to apply him with all his guifts vnto our soules, and sendeth vs into the full fruition and possession of Christ. He is our comforter to certifie vs of our reconciliation to God, and to make vs reioyce vnder the Crosse, knowing thatRō. 5, 3, 4, 5. tribulation bringeth foorth patience, and patience experience, and experience hope, and hope maketh not ashamed, because the loue of God is shedde abroad in our hearts by the Holy-Ghost which is giuen vnto vs. He is the earnest and seale of our inheritance, by whom wee [Page 253] are sealed vp to euerlasting life.
Thus we see, that howsoeuer the increase and strength of faith is assigned to the Sacraments: yet this grace proceedeth from the Holy-Gkost, who is vnto our faith as marow vnto the bones, as moysture vnto the tree, and as a cō fortable raine vnto the fruites of the earth. If this inward maister and teacher be wanting, the SacramentsThe Sacraments profit not without the Spirit. can work no more in our mindes, then if the bright Sun should shine to the blinde eyes, or a loud voice sound in deafe eares, or fruitefull corne fall into the barren wildernes, or a shower of raine fall vpon the hard stones. Wherefore, least the word of saluation should sound in our eares in vaine, and Sacraments ioyned to the word should bee present before our eyes in vaine; the Spirit worketh in vs whensoeuer we come vnto them aright, he mollifieth the hardnesse of our hearts, he frameth vs to new obedience, and assureth vs that God offereth to vs his owne Sonne for our iustification and saluation. For euen as the seede that falleth into a barren soile dyeth and rotteth, yet if it be sowne in fruitfull ground wel tilled and manured, it bringeth forth good increase with gaine and aduantage: so likewise the word and the Sacraments, if they hit vpon an hard necke, and fall into a barren heart, become vnprofitable and vnfruitefull: but if the effectuall worke of the Spirite accompanieth the hearing of the one, and receiuing of the other, they are profitable, auaileable, and comfortable. Thus much of the second part.
CHAP. X. Of the third inward part of baptisme.
THe third inward part of baptismeThe third inward part of baptisme is Christ Iesus. is Christ, represented and signified by the water. For, as the Apostle teachethHeb. 10, 4. That the blood of buls and calues cannot take away sin: so the water in baptisme cannot wash away sinnes. It toucheth the body, washeth it, cleanseth and purgeth it, but it can proceed no further. Nay al the water in the riuers and in the Sea cannot scowre and make clean the conscience; it is [Page 254] another water, euen the Spirit, that must do it. Hence it is,Ier. 2, 22, that the Lord saith by his Prophet Ieremy, chap. 2. Though thou wash thee with nitre, and take thee much sope, yet thine iniquity is marked before me, saith the Lord. To this purpose speaketh Iob, Iob. 9, 30.31. chap. 9. If I wash my selfe with snow-water, and make my hands neuer so cleane: yet shalt thou plunge me in the Ditch, and mine owne clothes shall abhorre me. It is not therefore the outward water, but the inward water that auaileth vs. For thisAct. 2, 38. & 10, [...]8. & 19, 5 cause the beleeuers are said to bee baptized in the name of Christ, as Act. 2, 38. Be baptized euery one of you in the name of Christ. So chap. 19, 5. They were baptized in the name of the Lord Iesus. Not meaning heereby the forme and manner of baptizing, but the fruit, foundation, and end of baptisme. Likewise,1 Pet. 3, 21. the Apostle sheweth the same, 1. Pet. 3, 21. Baptisme answering to the figure of the Arke, saueth vs by the resurrection of Iesus Christ. There is no force in outward baptisme to saue, the whole vertue and force floweth from the streame of Christs blood, as the true materiall cause thereof, wherein the power of inward baptisme doth consist. The truth beeing euident, that the pouring out of the blood of CHRIST is one of the inward partes of Baptisme, let vs see the vses.
Vse 1 The vse of this part teacheth diuers points. First, that the outward washing with water, is not the washing away of sins: for thē whosoeuer were dipped in it should receiue forgiuenesse of sinnes, repentance from dead workes, and sanctification of the Spirit, whether he beleeued or not:Acts 8.22. which is otherwise, as we see Acts 8, 22. Also, they should not, and could not be Christians and eternally saued, which are not outwardly washed, but departing this life without baptisme, they should perish in the next world without redresse or redemptiō; and so our condition were worse then the Iewes their condition in times past, and the grace of God more restrained vnder the Gospell, then it was vnder the law, Moses offering more mercy then Christ himselfe. So then, the washing with water serueth to ratifie the shedding of Christs blood for the remission of our [Page 255] sinnes, and the imputation of his righteousnesse to our iustification,1 Ioh. 1, 7. as 1. Ioh. 1, 7. The blood of Iesus Christ his Sonne doth cleanse vs from all sinne. So Reuel. 1, 5. He hath loued vs and washed vs from our sinnes in his blood, and made vs Kings and Priestes vnto God euen his Father. And Col. 1, 14. the apostle saith, In him we haue redemption by h [...]s blood that is, forgiuenesse of sinnes.
Againe, when we see with our bodily eyes the water Vse 2 poured vpon the body of the baptized: wee must behold and consider with the eyes of faith the blotting out of all our sinnes, as well originall as actuall, as well after baptisme as before baptisme, by the precious blood of Christ, that we may assure our selues it is no idle action. For we must not behold the Sacramentall rites, as certaine dumbe gestures or stage-like shewes without substance and signification, but we must make them serue to further our faith and edification: or else we do horribly abuse them to the great dishonour of God, and to the fearefull destruction of our owne soules.
Lastly, it teacheth vs not to be led by the outward senses Vse 3 to measure the truth, or to iudge of the substance of baptisme by the outward signe and visible parts: but to haue our faith fixed on Christ crucified on the Crosse, and signified in baptisme. The Infidell seeing children solemnly baptized in the name of the Father, of the Sonne, and of the Holy-Ghost, will rashly and ignorantly coniecture nothing to be there, but naked rites and bare water: but the faithfull and true Christian doth behold the washing of the soule and cleansing of the heart by the dearest blood of Christ.
So in the Lords Supper, to the vnbeleeuer appeareth nothing but Bread and Wine, because we see with our eies, wee receiue with our hands, wee taste with our mouth no more: but the beleeuer knoweth, that together with these signes, God the Father offereth the body and blood of his Sonne to be spiritually receiued and digested, Euen as he that is vnlettered and vnlearned, if he lookeEsa. 29, 11, 12. vpon the face of a booke, beholdeth onely blacke colours and spots [Page 256] vpon the Paper, seeth certaine figures and characters of Letters differing each from other, but cannot reade the writing or comprehend the meaning: but he that hath learned his Letters and is able to reade them, reapeth great profite and instruction thereby: So is it in the Sacraments. He that resteth in the outward signe, deceiueth himselfe: but hee that respecteth the thing signified receiueth the profit and aduantage.
The Crosse of Christ and preaching of the Gospel,1 Cor. 1, 23.24. are a stumbling blocke to the Iewes, and foolishnesse to the Graecians. For the Infidell hearing that Christ was crucified and nailed vpon the Crosse, is offended at him, accounting it a foolish and weake meanes to saue mankinde, that life should spring out of death, glory come out of shame, power proceed out of weakenesse, and triumphant victory arise out of his contemptible sufferings: but the faithfull soule acknowledgeth in this mystery of godlines, the high hand and vnsearchable wisedome of God. It may seeme ridiculous vnto some men,Gen. 17, 10. that God should require circumcision of Abraham and of his houshold, young & olde, bond and free, maister and seruants to vncouer all their shames, and to open the hidden parts of nature: yet Abraham submitted himselfe to the ordinance of God. Naaman the Syrian thought it a toyish precept and prescript, when he was bidden to wash himselfe seauen times in Iordan, hauing many Riuers in his owne country as good as that: yet by2 Kings 5, 11 12, 14. obeying the Prophet, he was cleansed of his leprosie. The inhabitants of Iericho scorned Ioshua and the men of Israell, when they saw them compasse their Citty strong & walled,Iosh. 6.20. and to blow with their Rammes hornes: yet by this weake meanes the wall fell downe, the enemies were destroyed, the Citty was sacked, and the people of GOD preuailed. Christ seeing a blinde man and willing to heale him, he spat on the ground,Ioh. 9, 6. and made clay of spittle, and annointed the eyes of the blinde with the clay, and said vnto him, Go wash in the poole of Siloam: he obeyed, he went, he washed, he returned seeing.
Thus doth God by simple, base, and weak things, oftentimes [Page 257] confound the mighty, strong, and wise of the world, that no flesh should reioyce in his presence, and crosseth all the high conceits and proud imaginations of mans wil and wit. Wherefore, we must not follow our owne vnderstanding, nor measure the matters of God by the crooked rule of our carnall reason. Whosoeuer will yeeld obedience to God must deny himselfe, and renounce his owne wisedom,1 Cor. 3, 18.19. and become a foole that he may be wise in God, as 1. cor. 3. Let no man deceiue himselfe, if any man among you seeme to be wise in this world, let him be a foole that he may be wise, for the wisedome of this world is foolishnesse with God.
Thus we see, that in the Sacraments we must vnderstand more then we see, and beleeue more then we can behold. Such as are without knowledge and faith, comprehend no more of baptisme then the bodily eye directeth them vnto: but the faithful conceiue the blood of Christ to be offered, to purge the soule and conscience from all sinne,Gen. 2, 10. as the riuer watered the garden of Eden.
CHAP. XI. Of the fourth inward part of baptisme.
THe last inward part of baptisme is the souleThe soule clensed is the last inward part of baptisme. cleansed, most liuely represented by the bodye that is washed. For as the outward receiuer giueth his body to be washed, so the faithfull receiuer doth consecrate himselfe to God with ioy, and forsake the flesh, the world, and the Diuell, and feeleth the inward washing of the Spirit, as Titus 3, 5. According to his Tit. 3, 5. Eph. 2, 26, 27 mercy he saued vs, by the washing of the new birth, and the renewing of the Holy-Ghost. And the same apostle Eph. 5. Christ gaue himselfe for the Church, that hee might sanctifie it, and cleanse it by washing of water through the word, that he might make it vnto himselfe a glorious Church, not hauing spot or wrinkle. Wherefore, this outward washing of the body commanded by Christ, signifieth vnto me, that I am no lesse assuredly cleansed in his blood by the working of his Spirit from the spots of my soule, that is, from all my sins, then I am outwardly washed by water, whereby the [Page 258] staines of the body vse to be washed away: and it bindeth vs that we ought euer afterward by our workes and deeds to declare newnes of life and fruites of repentance.
Vse 1 Let vs now come to the vses of this last part of baptisme. Doth the washing of the body represent the clensing of the soule? And doth the soking vp of the filthines of the flesh signifie the remouing of the remnants of rebellion? Then we are all by nature vnwise, vncleane, vnrighteous, vnregenerate, vnholy, disobedient, disordered, deceiuing and being deceiued: we are the vessels of wrath, the children of death, the bond-slaues of Sathan, the heires of damnation, we haue our part and portion in the offence of Adam, Rom. 5, 10. & 7, 23, 24. as Rom. 5. By one man sin entred into the world: and ch. 7. I see another law in my members, rebelling against the law of my mind, and leading me captiue vnto the law of sin, which is in my mēbers. O wretched man that I am, who shal deliuer me from the body of this death? Hereunto also commeth that which theIoh 3, 5, 6, 7. Euangelist setteth downe in the conference betweene Christ and Nicodemus, Ioh. 3. That which is born of flesh is flesh, and that which is borne of the Spirit is Spirit: maruell not that I said vnto thee, ye must be borne againe. For this cause are infants baptized, because they are conceiued in sin & borne in iniquity, and cannot become spiritual, but by a new birth wrought by the Spirit, which is sealed vp by the water in baptisme.
Vse 2 Againe, this serueth to strengthen our faith whē we behold the outward washing, pouring out of the water, and baptizing of the body, it assureth the inward clensing of the soule by the blood of Christ offered to all, and receiued of those that are elected to eternall saluation. This then is the right and holy vse of baptisme. Doest thou feele inwardly in thine heart, that through the corruption of thy nature & strength of concupiscence thou art moued, tempted, and prouoked to commit sin? And doost thou feele thy selfe ready to yeeld to Sathan, and so to fall from God into euill? Begin to haue some holy meditation of that solemne vow which thou madest to God in baptisme, when thou diddest consecrate and giue vp thy selfe wholy to his seruice, and didst renounce obedience to the suggestions of Sathan, to [Page 259] the allurements of the world, and to the corruptions of the flesh. For baptisme is theBaptisme is a Christian mans ensigne to fight vnder it the battels of the Lord. Christian mans ensigne giuen of God to vs, that we should fight as it were vnder it against al the enemies of our saluation, & ouercome. It is the badge and banner of our Captaine, that we shrouding our selues vnder his colours, should not cowardly turne our backe in the skirmish, but couragiously looke the enemy in the face, nay tread him vnder our feete for euer. For we must learne, that when we are once baptized (whereby wee put on the profession of Iesus Christ and receiue his cognizance) we declare our selues to be his seruants, and vow our selues to be his souldiors; and therefore bee sure of this, and set it downe as an infallible truth, that Sathan will bee our professed enemy, both alluring of vs vnto himselfe and his seruice, and discouraging of vs from resting vnder the banner of our chiefe Captaine Christ Iesus our Lord. This then ought to be the continuall vse of our baptisme throughout the whole course of our life, so often as we think vpon it, or see the same Sacrament administred vnto others, to remember what place we are called vnto, and what a strong enemy we are to encounter withall, that his threatnings do not discourage vs, nor his allurements entise vs, nor his subtilties deceiue vs, nor his roarings deuoure vs: and by al these (which are so many baites and snares to entrap vs) let vs be made more wary and watchful, that we may know both his pollicy and our owne infirmity: his strength and our owne weaknes. Christ our Sauiour was no sooner baptized of Iohn, but by and by he was tempted in the wildernes, as appeareth Math. 3, 16. compared with Math. 4, 1.Mat. 3, 10. and 4, 1. Acts 7, 23. When it came into the heart of Moses to visite his brethren, then his trouble began, and he was driuen out of the Land of Egipt. Paul liued in great credit among the Pharisies, and in much fauour with the Iewes; Acts 9, 23. but when he was once baptized and made a Preacher of the Gospell, he was neuer free frō trouble, but was vexed with iniuries and laden with al kinde of slanderous accusations. This is a meditation most needfull to be thought vpon. When we are baptized, we renounce the Diuell and all his workes, wee receiue the Pressemony [Page 260] of Iesus Christ, and giue our names to be inrolled in his muster booke: we are thereby become his souldiors and fight his battels against sin. We haue bound our selues to become his seruāts, to do that which is acceptable to God, profitable to our brethren, and comfortable to our owne conscience, and to adorne our liues with a godly conuersation. But if we fight vnder the banner of Sathan,Who are reuolters from their baptism. & swarme with loose and vngodly practises, we reuolt from our baptisme, albeit our names are registred in the number of the baptized. Moreouer, hast thou through weaknes and infirmity fallen into some sin, to the dishonor of thy God, to the wounding of thine owne conscience, to the slander of the Gospel, or to the scandal and offence of thy weak brother? Haue recourse to thy baptisme, as vnto a board after shipwracke, as vnto a medicine after sicknesse, as vnto a plaister after wounding, or as vnto a staffe after falling: that thou maiest receiue strength, courage, and comfort to thy soule. For albeit baptisme be once onely administred for the reasons before alledged, chap. 1. of this present booke: yet it being once deliuered and receiued, testifieth that all our sinnes past, present, and to come are washed away and shall be forgiuen. The fruite or efficacy of the Sacrament is not to be restrained and tyed to the present time of personall receiuing, but extendeth it selfe to the whole course of our life afterward.
Euen as that voice which said in the beginning, Gen. 1. Encrease and multiply, and replenish the earth, was spoken indeed but once, howbeit it hath alwayes his effect and operation,Chrysost. homil. de prod. Iud. nature working to generation: so the words in baptisme which are once onely pronounced, I baptize thee in the name of the Father, and of the Sonne, and of the Holy-Ghost, are effectuall, forcible, and auaileable all the dayes of our life, and sound aloud continually in our eares, as if they were vttered afresh, and as if we heard Christ say particularly vnto euery one of vs as he did to the man sicke of the palsie, Sonne, bee of good cheere, thy sinnes bee forgiuen thee, Mat. 9, 2.Mat. 9, 2.
Vse 3 Thirdly, seeing the washing of the bodye betokeneth [Page 261] the cleansing of the soule, it teacheth that baptisme is not to be handled in sport. It is a serious action of the Church to be administred in the presence of God the author of it, it is not as a stage-like gesture that may be counterfeited & represented for a shew only. To this purpose there is required a cleere, plaine, and euident rehearsall of the words of institution, that the promise made of God may be vnderstood of the hearers, and especially a calling vpon the name of God the Father, the Son, and the Holy-Ghost. True it is, what manner of element is to be applyed, and what forme of baptizing is to be vsed, is limited and expressed in the Scriptures: but what admonitions and exhortations, or what prayers and supplications are to be made, the Scripture doth not determine nor deliuer, but leaueth it free, as shall bee thought fit for the edification of the Church of Christ. By the vertue of this inuocation of the name of God and vsing the words of institution according to the commandement of Christ, it commeth to passe, that the sprinkling of water is made a certaine pledge of the sprinkling of the bloud of Christ, 1 Pet. 1.1 Pet 1, 2. Titus 3, 5. a signe of our regeneration and of remission of sins. For what folly were it to imagine that the power of God is weaker in one Sacrament then in the other? That his word should be operatiue in the one, and idle or of no force in the other? Hence it is, that the Fathers of the Church do oftentimes reason from baptism vnto the Supper of the Lord. Epiphanius saith,Epiph. contra. haer. lib. 3. ca. 52 Euseb. Emissen. The strength of the bread and the vertue of the water are made powerfull in Christ, &c. Eusebius Emissenus, applying himselfe to declare what manner of change is made in the bread and wine of the Supper, layeth it out by a familiar comparison with that which is wrought in the regeneration of man; hee continueth one and the same, to wit, in substance, and yet is become quite another manner of man through the growth and increase of faith. Wherefore it must be ministred with great reuerence, and we should attend religiously vnto it, no lesse then we ought to do to the word of God, and to the Supper of the Lord: forasmuch as one Christ is offered, yea eaten and drunken in them all.
The Gospell is the power of God vnto saluation, it is the immortall seed of regeneration,Rom. 1, 16. it offereth vs the forgiuenes of our sinnes, and worketh in vs the same that baptisme and the Lords Supper, and it maketh vs one with Christ who is the substance of the word and Sacraments, and he is communicated to vs in them both. Wherefore whensoeuer we come to be partakers of baptisme and to bee present at it, we must come with a reuerent and religious consideration of those holy actions, and set our selues with all care before the Lord, of whom wee ought earnestly to beg and desire his Spirit to teach vs the truth of our Baptisme, the assurance of the forgiuenesse of our sinnes, and the purging of our consciences from dead workes. We come oftentimes and ordinarily to this Sacrament, we see children incorporated into the Church, and sealed vp to be members of Christ, and yet sildome or neuer remember what vow we haue made to God, and whose we are by our profession: no not in the present worke doth any such cogitation or consideration enter into the hearts of many, yea the most sort see the water sprinkled, and heare the words pronounced, but esteeme it little, as a matter belonging nothing at all vnto them. There is none that come to heare the word and to receiue the Lords Supper, but they thinke it pertaineth no lesse (if not more) to them then it doth vnto others: but touching baptisme and making any vse at all of it, they put it farre from them, they know they are already baptized, and are to be baptized no more; they turne it & passe it ouer slightly to the infant that is brought, & to the well-beloued friends and neighbours that bring it, saying to themselues as the Pharisies did in another case to Iudas, Mat. 27, 4. what is that to vs? see thou to that. But we cannot so shift ouer the matter, our baptisme will cleaue more closely vnto vs, it hath made such an impression in vs and sticketh so neere vnto vs, that it can neuer be blotted out, nor wiped away, it summoneth vs to God, and telleth vs that we are not our owne, but he challengeth vs wholy to himselfe, and will not let vs no from him.
Vse 4 Lastly, is the cleansing and purifying of the foule represented [Page 263] by the washing of the body? Then from hence ariseth vnto vs great comfort in baptisme, namely that it is no idle, no needlesse, nor superfluous thing, but of great power, force, and vertue. For the water is not bare water, but the water of regeneration, being rightly vsed, and administred by those onely that are lawfully called to the office, and haue a warrant from God and commission from the Church to that purpose. It belongeth not to any priuate persons, men or women, much lesse to children to make a toy or sport of it, as it is said of Athanasius, that being yet a childe & not knowing what he did,Ruffin. lib. 1. cap 14. 1, Cor. 13, 11. or with what he medled, hee baptized. Of whom we may say as Paul doth, 1. Cor. 13. When I was a child, I spake as a ch [...]lde, I vnderstood as a childe, I thought as a childe: but when I became a man, I put away childish things. Or as the wise man doth, Eccl. 11.Eccl. 11.10. Baptisme admi [...]istred in sport, is no baptisme. Childhood and youth are vanity. Heereby can come no sanctification nor cleansing of the soule, and therefore are they deceiued that receiue it for good, and ratifie it for authenticall: forasmuch as euery such baptisme vndertaken by priuate persons in case of necessity, or by children after an apish imitation, is no baptisme at all, neither is that water consecrated water but common and prophane, and therefore consequently that washing or sprinkling is to bee accounted as common and prophane also. If a Child should take vpon him to minister the Supper of the Lord, that knoweth not what it meaneth, and charge the people to examine thēselues, that hath not learned as yet to examine himselfe, all men must confesse this were a great prophanation of this Sacramēt by no meanes to be suffered: or if he should step vp into the chaire of Moses, and offer fondly and childishly to vtter the word of God, who would regard it? Or who would care for it? Shall we say, this were to administer the Supper of the Lord, or to preach the Gospell of Christ? Or shall we imagine that any fruit or benefit can come hereby? So may we say of Baptism, it is prophaned by vnfit persons, & not profitably administred. But to leaue these abuses, which we haue touched & conuinced before, let vs see what are the comforts that arise from this inward [Page 264] part of this Sacrament, which are of diuers sorts; for hence floweth as from a plentifull spring comfort to the whole Church, comfort to the parents of the persons baptized, & comfort to the infants themselues.Comfort to the wh [...]le Chu [...]ch. It reacheth to the whole Church, because when it beholdeth water sanctified and set apart for baptisme and spirituall washing of the soule represented by the outward cleansing of the body, they may see as it were Christ crucified and his blood poured out before their eyes. When we feele our hearts at any time cast downe by the sight of our sins, and finde the burthen of thē to be intollerable vnto vs, we must lift vp our eyes to heauen, and in a sweet meditation of this holy sprinkling of the blood of Christ assure our consciences therby, that he hath washed them all away, that they shall not be imputed vnto vs, nor be able to worke our condemnation. We are also put in minde heereby, that we are fellow-members of one and the same body, forasmuch as we haue all one baptisme, Ephe. 4.Eph. 4, 5. as we haue all one Lord and Father, all one faith and hope of eternall life. Hence it is, that at the birth of Iohn the Church reioyced, comming together to haue him circumcised. Let vs therfore be ready to ioyne together in this worke, in praier and thanksgiuing, let vs addresse our selues to be as witnesses and approuers of it, that wee may receiue comfort by it, being euermore taught and confirmed in the truth of our baptisme, and remembring what we haue promised to God, that we may be carefull to performe our promise, and fearefull to breake couenant with him. In this respect the Church is said to circumcise,Luke 1, 59. 1 Cor. 11, 5. and to prophesie and make prayer, because it ioyneth together in these holy actions. We haue all of vs one entrance into the Church, whereby we professe to go al one way, to walk one course, to leade one manner of life, & to serue the same God.Comfort to parents. Secondly, this comfort extendeth more principally & particularly toward the parents themselues, then it doth in generall to the whole Church. For they see their seed together with themselues ioyned to the Church, and washed with the blood of Christ: they haue the ancient promise of God verified vnto them, I will be thy God and the God of thy seed, Gē. 17. which ministreth great matter of ioy vnto thē, [Page 265] so that they should reioyce more in this mercy shewed toward them, then if they could make thē heires of the world, and leaue them owners of a kingdome. Howbeit this comfort carrieth with it sundry duties, & putteth them in minde to be thankfull to God, who hath verified his couenant to them and their seed; to remember the ordinance of God, that baptisme is the seale of his couenant: and lastly, to make them diligent in nurtering and instructing them in true religion, that so their children may learne betimes to become the children of God. For what can more inslame vs and set an edge vpon vs to bestow paines and labour in the teaching and training of them vp in the feare of God and the knowledge of his waies, then to consider that God loueth them and vs, and sheweth himselfe the God both of them and of vs. Lastly, this comfort reacheth to the infants themselues that are baptized,Comfort to infants baptized. when they shall marke that they are solemnly set into Christ, and receiued into the bosome of the Church. For they haue this lauer of regeneration, as it were a pawne of Gods loue alwaies lying by them, and committed vnto their trust, to apply it in time of need, to the assurance of their iustification and sanctification, & to the strengthning and confirmation of them in all tentations against terrors and feares of conscience. Ionathan Sauls son tooke comfort from hence, and an occasion to rest and trust in God, and to assure himselfe of his helpe, when hee spake to his armor bearer, Come & let vs go ouer vnto the garrison of these vncircumcised, 1 Sam. 14, 6. it may be that the Lord wil work for vs, for there is no restraint to the Lord to saue by many or by few. The like we see in Dauid whē he was to encounter with Goliah, and to deliuer the host of Israel from that blasphemous enemy, Thy seruant slew the Lyon and the Beare that tooke a Lamb out of the flocke, 1 Sam. 17.26. now this vncircumcised Phil [...]stim shall be as one of them, seeing he hath defied the armie of the liuing God. Wher we see how they cōfort themselus in that which they went about, because themselues were circumcised & bare a sign of the couenant in their flesh, & because they had to do with those that were vncircumcised. Thus ought our baptism, wherby we haue put on Christ as a garment, to be as a [Page 266] shield and buckler to defend vs in the houre of tentation, and as armour of proofe against the assaults and fiery darts of the Diuell; assuring our selues that our engrafting into his body is not an idle ceremony, but serueth to make vs strong in the Lord and in the power of his might, who will bee neere vnto vs and stand round about vs in the day of trouble. Thus much touching the fourth and last inward part of Baptisme.
CHAP. XII. Of the first vse of baptisme.
HItherto we haue handled the parts of baptisme both outward and inward: now let vs proceed to the vses, the last point to be obserued in this Sacrament. The vses of baptisme are in numberThree vses of baptisme. three: first to shew our planting, ingrafting, and incorporating into the body of Christ: Secondly, to seale vp the remission and forgiuenesse of all our sinnes: Thirdly, to teach vs to dye vnto sinne and liue vnto righteousnesse and true sanctification. These endsRom. 6, 3, 4.5, 6. appeare euidently by the words of the Apostle, Rom. 6. Know ye not that all we which haue beene baptized into IESVS CHRIST, haue beene baptized into his death? We are buried then with him by baptisme into his death, that like as Christ was raised vp frō the dead to the glory of the Father, so we also should walke in newnesse of life. For if wee bee planted with him to the similitude of his death, euen so shall wee be to the similitude of his resurrection, knowing this, that our olde Man is crucified with him, that the body of sinne m [...]ght be destroyed, that henceforth we should not serue sinne. In this place the Apostle seteth before vs the former ends of baptisme expresly.
Touching the first vse,The first vse o [...] baptism is to shew our ingrafting into Christ. he sheweth that by it is signified and sealed our vniting, setting,1 Cor 12, 13. and inserting into the body of Christ, to remaine in him for euer, as branches in the vine, as 1. Cor. 12. By one Spirit we are all baptized into one body, whether we be bonde or free: where he teacheth that by baptisme we become one body with Christ. And Gal. 3. All ye that are baptized into Christ, haue put on Christ. This [Page 267] coniunction with Christ is not bodily or naturall, it is not by bands in the flesh, it is not by neerenes of blood, for such wee see may be separated, as the father from the sonne, the husband from the wife, the brother from the sister: but this is wholy mysticall and spirituall, aboue reason and aboue sence, because it is wrought not by naturall wayes as by ioynts, sinewes arteries, ligaments, and such like, but by spirituall meanes, to wit, by the power of the Spirit, and by vertue of faith: he sendeth downe his Spirit, wee send vp our faith. First, he must send downe his Spirit, because all goodnes is of him. Indeed we loue him, but it is because he loued vs first, giuing vsRom. 8, 15. the Spirit of adoption to cry Abba father: Indeed we come vnto Christ to be eased and refreshed as he commandeth, but it is becauseIoh. 6, 44. the father draweth vs. Indeed we perseuer in faith and loue, but this is because he perseuereth in louing of vs. Indeed we repent and turne vnto God, but this is because heeEzek. 36, 26 27. taketh away our stonie heart, and giueth vnto vs an heart of flesh.
Secondly, as he putteth his Spirit within vs, so our faith mounteth vp to the heauens, and apprehendeth Christ sitting at the right hand of the Father. And thus his Spirit descending, our faith ascending, and both of them ioyning the members to the head, the branches to the vine, vs to Christ, being once ingrafted,Ioh. 15, 5, 6. we are neuer separated, as Ioh. 15. He that abideth in me and I in him, the same bringeth foorth much fruite: for without me ye can doe nothing. If a man abide not in me, he is cast foorth as a branch and withereth, and men gather them, and cast them into the fire and they burne. No man can be partaker of Christs benefits to saluation, which isWe are ioyned to Christ in spirituall mariage. not made one with him. As a woman cannot be partaker of the riches and honour of some great man, & haue interest in his person, except she be ioyned to him in marriage, that they become one body and one flesh: and as the members cannot draw life from the head except they bee ioyned with it: so there is no partaking of Christ, except there be an vnion and communion with him,Ioh. 6, 53. as himselfe teacheth vs, Ioh. 6. Ver [...]ly, verily I say vnto you, except yee [Page 268] eate the flesh of the Sonne of man, and drinke his blood, yee haue no life in you. If Christ be present to vs, life and all things accompanying saluation are present to vs. If Christ bee absent from vs, death is present, wrath lyeth at the doore, life and saluation are absent: so that wee are neuer partakers of his graces, except wee be as neerely coupled to his humanity, as meate and drinke are coupled with our body, which of all other is a most neere vnion and inward coniunction.
Thus we see, we are seuered from the world to haue fellowship with Christ, and are set once in him for euer;1 Ioh. 2 19. Rom 8, 33, 34 35, 37, 38, 39. because he that commeth to Christ once, he casteth him not away, he shall neuer hunger, he shall neuer thirst, hee shall not be lost but liue for euer, as the Apostle saith, 1. Iohn 2. If they had beene of vs, doubtles they had continued with vs. And Paul to this purpose saith, Rom. 8. Who shall lay any thing to the charge of Gods chosen? It is God that iustifieth, who shall condemne? Who shall separate vs from the loue of Christ? Shall tribulation, or anguish, or persecution, or famine, or nakednesse, or perill, or sword? In all these wee are more then Conquerours through him that loued vs: for I am perswaded, that neither death, nor life, nor Angels, nor principalities, nor powers, nor things present, nor things to come, nor height, nor depth, nor any other creature shall bee able to separate vs from the loue of God which is in Christ Iesus our Lord. If once we be ioyned to him in spirituall mariage, notwithstanding the difference and disparagement betweene him and vs, nothing shall be able to worke our diuorcement from him.
True it is, God findeth vs wallowingEzek. 16, 4.5, 6. in our owne filthinesse, polluted in our owne blood, defiled by our owne vncleannes, he hath made an eternall couenant with vs, he hath spoken peace vnto our soules, saying, Thou shalt liue, euen when we were sunke downe in sinne to death, he said vnto vs, Thou shalt liue: so that he will neuer turne from vs to do vs good, but we shall be his people, and he will bee our God, he will giue vs one heart and one way, that wee may feare him for euer, and that it may be well with vs and with our children.
This made the Apostle to write, Eph. 5, 30, 32. We are members of his body, of his flesh, and of his bones: this is a great mystery, but I speak concerning Christ and concerning the church: Where he seemeth to allude to theGen. 2, 21. first creation of the woman made of one of the ribs of the man, shaddowing and shewing our knitting and coniunction with Christ, which we haue by faith, not by nature: by vertue of the Spirit, not of the flesh.
Now as we haue shewed that this coniunction is made by Gods Spirit and by our faith which he hath giuen vs: so the meanes and instruments to worke it, are the word and Sacraments. This is a dignity peculiar and proper to the elect, to haue perpetuall fellowship with Christ, and to grow vp into one body with him, as he teacheth, Ioh. 17, 20, 21. I pray for all them which shall beleeue in me through their word, that they all may be one as thou O Father art in me and I in thee, euen that they may be one with vs, that the world may beleeue that thou hast sent me. If then there be not an vnion betweene Christ and vs, we haue no accesse to God the Father, being quite cut off from all hope of life and saluation. As then all the substance and nourishment of the tree commeth frō the roote, and all the vitall powers of a true naturall body, come from the head: so it is betweene the Son of God and vs, we haue not so much as one drop of the heauenly life in vs of our selues,Ioh. 14, 6. Christ is the way, the truth, and the life, no man commeth vnto the Father but by him.
To conclude this first vse, seeing such as come to this sacramentMar. 16, 16. must be Christians before, it appeareth to bee a very corrupt custome of the people, when they require baptisme of the Pastor for their children, to say, God hath giuen me a Pagan, I desire you to make him a Christian. For Baptisme cannot make a Christian, but signifie: the Sacraments cannot make that which is not, but assure that which is already made, as seales do not giue the right, but confirm it. Thus much of the first vse of Baptisme: the second followeth.
CHAP. XIII. Of the second vse of Baptisme.
BEing made one with Christ, wee are partakerss of the benefits of his death, to wit,The second vse of baptism is to assure forgiuenes of sinnes. of forgiuenes of sinnes, and of regeneration or new birth. So then the second vse of Baptisme is to assure vs of the remission and pardon of our sins, that we may bee vnblameable and acceptable to God. This is signified by the outward ceremony of washing and sprinkling, to wit, the sprinkling of our soules with the blood of Christ for the forgiuenes of all sins,Acts 2, 38, & 22, 16. as appeareth, Acts 2. Then Peter said vnto them, Amend your liues, and be baptized euery one of you in the name of Iesus Christ, for remission of sins. And Act. 22. Ananias said vnto Paul immediately after his conuersion, Arise and be baptized, and wash away thy sins in calling on the name of the Lord. So the Euangelist witnesseth, Marke 1, 4. that Iohn did baptize in the wildernesse, and preach the baptisme of amendment of life for the remission of sins. And the apostle maketh this vse, Col. 2, 12. Ye are buried with him through baptisme, in whom yee are also raised vp together through the faith of the operation of God, which raised him vp frō the dead: and you which are dead in sins, and in the vncircumcision of your flesh, hath he quickened together with him, forgiuing you all your trespasses. The meaning of these places is not that baptismBaptisme doth not of it selfe conferre grace. bestoweth or giueth forgiuenes, but only signeth, sealeth, and assureth our pardon: euen as remission of sins and the righteousnes of faith were not in the old Testamēt by circumcision conferred, but confirmed vnto the faithful. The grace of pardon and forgiuenes of sins, is not attained but by faith in Christ, so that the worke of baptisme will not effect it. Moreouer we haue proued, that it is not lawfull to baptize such as are in yeares, vnlesse they make open profession of their faith in Christ, and repentance from the works of the old man: wherefore they obtaine them not by the outward washing with water in baptisme. So then we are no lesse assuredly washed by the blood of Christ frō [Page 271] the spots of our soules, then outwardly we are washed with water from the filth of the body. For the force of his death hath that effectuall working in cleansing our soules from the corruption and filthinesse of sinne, which naturall water hath in washing our bodies. By the merit of his death we haue full forgiuenes of all our sinnes, not onely originall but actuall, not onely past but present and to come, whose blood is neuer drawne dry, but is euer fresh and ful of efficacy. Therfore, the words deliuered by the minister in baptisme at the commandement of Christ, namely,Mat. 28, 19. I baptize thee in the name of the Father, and of the Sonne, and of the holy-Ghost, should be alwayes in our eares, euen vntill the last gaspe, and by them we ought to bee assured of the full forgiuenes of our offences against God. For the blood of christ by which we are once washed, can neuer bee drawne dry, but is euer fresh full of force and strength, to the continual clensing of our filthines and iniquities, so that they neuer come into the sight of God, neither are imputed vnto vs. Wherefore it is like vnto a sealed charter, wherby is confirmed that all our sins are blotted out. We are all taught by our baptism, that none of the enemies of our saluation shal be able to lay any sin to our charge. Art thou tempted to thinke that Christs blood was not shed for thee? That thy transgressions are not pardoned? That thou shalt bee brought to iudgement for them? Doth Sathan tempt thy tender conscience with thē? Thou maist as well doubt that thou wast not baptized and washed with water, as doubt thy sinnes are not blotted out: thou maist as well surmize thou perishedst in the water, as suppose thou shalt perish in thy wickednes, the floods wherof howsoeuer they go ouer thy head: yet shall not be able to preuaile against thee fully, and ouercome thee finally.
This serueth to conuince diuers hereticks that are altogether ignorant of the right vse of Baptisme. The Messal [...]ans beleeued that baptisme was onely auaileable to take away former sinnes.De diuin. decre. ca. de bapt. But Theodoret teacheth that baptisme is the earnest of future graces, not as a razor to cut away onely the sins that went before.
The Papists suppose no sinne forgiuen by baptisme in infants but one sin only, which is originall. In those that are baptized being of age (whereof there is small or rare vse in these daies) they inlarge and extend it thus farre, as that it taketh away both originall and actuall sinnes before baptisme onely: wherein although they would seeme to open the Lords hand very wide toward vs, yet they are indeed notable Church-robbers, who to maintaine their bellies & their lusts, do vtterly spoile vs, not of a piece, but of our whole saluation in Iesus Christ, whilest they send vs to our owne satisfactions, by prayers, fastings, whippings, and such like. Note therefore that our Sauiour saith, He that beleeueth and is baptized, Mar. 16, 16. Tit. 3, 5. 1 Pet. 3, 21. shall be saued. Saint Paul saith, Tit. 3, 5, that baptisme hath saued vs, and Peter affirmeth that it doth saue vs, 1 Pet. 3, 21. Where the saluation that we haue (through faith) in baptisme, being applied to the time past, present, and to come, that is, to all times; it is euident that baptisme doth as well seale vp vnto vs the remission of the sinnes that wee commit at the last houre of death, as the in-borne sinne wherein we were first conceiued in our mothers wombe. This Saint Austine saw, and therefore teacheth,Aust. de nuptijs & concup. lib. 1. cap. 33. that by the lauer of regeneration and word of sanctification all the euils of regenerate men are cleansed, not onely sinnes past, but such as are committed afterward by ignorance or infirmity, so that great is the pardon of baptisme.
This then ouerthroweth the falseConcil. Trid. sess. 5. doctrine of the false Church of Rome, the Mother of abhominations, which teacheth that by the grace of Christ receiued in baptisme, all our sinnes going before it, are razed and blotted out, and leaueth nothing in the party baptizedBellar. lib. 1. de bapt. cap. 13. that hath the name and nature of sin. But albeit our sinnes be freely and fully forgiuen for Christs sake, pardoned and not imputed, couered and remembred no more: yet the staine, blot, and remnants of sinne remaine (though not raigne) in our flesh, so long as we liue in this world, which in the end of our dayes together with the mortality and corruption of our bodies shall be taken away and abolished. Indeed the Scripture [Page 273] teacheth, that Christs blood cleanseth, washeth, Iob. 1.29. Psal. 32.1. and taketh away sin, Ioh. 1. Behold the Lambe of God which taketh away the sin of the world: but this is not by an actual purging of vs from all corruption, but in freely acquiting and truely discharging vs from the guilt, offence, and punishment before God, as Psal. 32, Blessed are they whose iniquities are forgiuen, and whose sins are lightened, blessed is the man to whom the Lord imputeth not sin. Therefore, though they be forgiuen, yet they remaine,1 Ioh. 1, 8. as appeareth, Iohn 1, 29. If we say we haue no sin, we deceiue our selues and there is no truth in vs. And Salomon in his worthy prayer saith, If any sin against thee, 1 Kings 8, 46. Rom 7, 23. Eph. 4, 23. Col. 3, 3. Esay 64, 6. for there is no man that sinneth not. So the Apostle teacheth and toucheth this truth by his owne experience. Rom. 7. I see another law in my members, rebelling against the law of my mind, and leading me captiue vnto the law of sin which is in my members. We are all as a filthy cloth, the flesh rebelleth against the Spirit, and in nothing we can do the things we would, so that if God enter into iudgement with vs, wee cannot stand in his sight. And if originall sinne were extinguished and vtterly abolished in baptisme, then they which are baptized, should sin no more: but we see they sin againe after their baptisme. To conclude, baptisme is auaileable not onely for sins before, but it is a seale for confirmation of faith touching the remission of those sins that are committed after baptisme, as well as done before, as our blessed Sauiour teacheth, Marke 16, 16. Hee that shall beleeue and bee baptized, shall be saued, but he that will not beleeue, shall be damned. Faith then beleeueth the forgiuenes of all sinnes past and to come, inasmuch as the blood of Christ cleanseth frō all sins. And the apostle accordeth heereunto, Titus 3, 5, 7. According to his mercy hee saued vs, by the washing of the newe birth and the renewing of the Holy-Ghost: that we being iustified by his grace should be made heires according to the hope of euerlasting life. Where we see that the promise of iustification is generall against all sinnes. Thus much of the second vse.
CHAP. XIIII. Of the third vse of Baptisme.
THe third vse of baptisme is to kill and buryThe third vs [...] o [...] ba [...] ti [...] [...]to t [...] vs our d [...]g to sin, and [...]si [...] to [...]wn i [...]e of life. our naturall corruption by the power of Christs death and buriall, and to raise vs againe to sanctification of our nature and newnes of life by his resurrection. Hence it is, that sin hath his deaths wound and is st [...]icken to the heart, so that it cannot liue and raigne in the children of God. Hence it is, that baptisme is oftenLuk. 3, 3. called the Sacrament of repentance, as Luke 3. Iohn came into all the parts and coasts about Iordan, preaching the Baptisme of repentance for the rem ss [...]on of sinnes. So likewise Marke 1, 4. Iohn did baptize in the Wildernes and preach the baptisme of amendment of life. And the apostle affirmeth as much, Col. 2, 12, 13. declaring that one end of baptisme is the death and buriall of the old man by the almighty power of God.
This also was taught in those1 Pet. 3, 20.21. liuely types answering our baptisme, to wit, the flood that drownd the old world, while Noah and his family were preserued in the Arke. Also the red sea in which Pharaoh and his hoast perished, but the people of God were deliuered. For as God destroyed in the waters and as it were buried in the flood the old world, but saued a remnant of grace: so doth God through Christ mortifie the old man, raise againe the new man, and seale them both in our baptisme. Likewise as God deliuered his people out of the hands of Pharaoh, and opened them a way through the red sea, and drowned their enemies that they saw them no more aliue: so by baptisme hee assureth our deliuerance from the thraldome and bondage of sinne (which bringeth greater slauery & captiuity then any slaue is in vnder his earthly maister) and the destruction of the flesh, that it shall not hurt or condemne vs. Wee are allPsal. 51, 7. Rom. 5, 12. borne in sinnes and trespasses: wee haue need of repentance and regeneration.
We see then what vse we are to make of our baptisme, euen labour to attaine to the efficacy and fruite of it, that it [Page 275] may not be a bare and barren signe. Moses and the Prophets earnestly exhort the people of Israel to shew foorth the force and effect of their circumcision,Deut. 10, 16. and 30, 6. to cut away the fore-skin of their hearts, and harden their necks no more, as we see, Deut. 10, 16. The Lord did set his delight in thy fathers to loue them, and did chuse their seed after them, euen you aboue all people, Circumcise therefore the foreskin of your hearts, and harden your necks no more: and in another place, The Lord thy God will circumcise thine heart, and the h [...]art of thy seed, that thou maiest loue the Lord thy God with all thine heart, and with all thy soule, that thou maiest liue. So the ProphetIer. 4, 4. Ieremy saith, Breake vp your fallow ground, and sowe not among thornes: be circumcised to the Lord, and take away the fore-skins of your hearts, ye men of Iudah, and inhab tants of Ierusalem, least my wrath come foorth like fire, and burne, but none can quench it, because of the wickednes of your inuent [...]ons.
Circumcision was the thing wherein they boasted aboue all things: it was their glory whereof they bragged, to be a crcumcised people, peculiar to God. Now the Prophets recall and reclaime them from trusting in outward signes and lying words,Ier. 7, 8. that shall not profit: and stirre them vp to consider the power and effect thereof, not to rest in cutting off a thin peece of skin, but to cut off quite and cleane their lusts and corruptions which rebell against the Spirit. This the Apostle teachethRom. 2 28.29. euidently, Rom. 2. Hee is not a Iew which is one outward, neither is that circumcision which is outward in the flesh: but he is a Iew which is one within, and the c [...]rcumcision is of the heart in the Spirit, not in the Letter, whose praise is not of men, but of God.
The outward Letter is of no moment with God, it must be the circumcision of the hart, otherwise the circumcising of the flesh is nothing. So if we would haue God to take vs for his people and heritage,We must a [...] be baptized in heart. we must be all baptized in our hearts and our soules. What will some say, baptized in soule, and in heart? What is that? Or how can this bee? Can the water wash the soule? Surely the water cast vpon our bodies is nothi [...]g, if we haue not the truth of it. As then the apostle Paul maketh a difference betweene inward [Page 276] circumcision of the spirit, and outward circumcision of the letter, insomuch that if they would haue the true circumcision indeed, they must haue that which is within: so is there a great difference between the baptisme of the spirit and of the letter, betweene that of the soule and the other of the body, betweene that which is outward, and that which is inward. Whosoeuer would haue the true baptisme indeed, he must be clensed within, repent of his wickednesse, mortifie his imaginations, deny himselfe, renounce his affections, and offer vp his soule and body in sacrifice to God, that he may renew and regenerate vs: otherwise, it is a certaine thing, we were neuer indeed and in truth baptized. For as the Iewes were charged to bee vncircumcised, though the fore-skin of the flesh were cut off, and so they were circumcised in body: so wee may in like manner bee charged to be vnbaptized, albeit we haue bin outwardly washed with water.
The Iewes chosen aboue all Nations to be the people of God, were oftentimes condemned of forgery and falshood for breaking the couenant of God, & not answering to the truth thereof,Esay 2, 4. and 57, 3. and were vpbraided with the vncircumcisednesse of their hearts, that they were worse then the heathen themselues, a bastard brood, witches children, and vnworthy to be accounted Abrahams seed, to the end they should bragge no more of their circumcision, as Act. 7.Acts 7, 51. Stephen a faithfull witnesse of God, obiecteth against them. Ye stiffe-necked and of vncircumcised hearts and eares, yee haue alwayes re [...]sted the Holy-Ghost, as your fathers did, so do you: they slew the Prophets which shewed before of the comming of that iust, of whom ye are now the betrayers & murtherers: where we see he discouereth their hypocrisie, & setteth their sins before their faces, telling thē that as their fathers rebelled against God, so the children followed their fathers footsteps. Do not th [...]se things concerne vs? Though we haue not circumcision in action and practise, belong they not to vs now a dayes? Yes euen to vs. For we shall be condemned for our vnclensed and vnsanctified hearts, not answering to the truth of our baptisme. For so much we profit by baptisme, [Page 277] as we profite in mortification. If then we be once baptized and washed with water: we shall pay dearely for our defiling that sacred water, which God hath appointed to so holy an vse.
True it is, the water of it selfe is as nothing, no other in substaunce and nature then that wherewith wee wash our hands: but when once it is ioyned to the word, and applyed to an holy end, it is as it were an authentical seale which God hath engrauen in it. Now he that counterfeiteth the seale of a Prince, shall he not be punished? Behold, baptisme is the seale of God, which serueth not to seale conueyances of earthly possessions as house and lands: but to assure vs, that we are called to the heauenly life: and bringeth good assurance and warrant with it, that we be washed from our sinnes by the blood of our Lord Iesus Christ, and borne againe by his holy Spirit. Shall we breake all and escape vnpunished? Let vs not then boast of our baptisme, and Christianity, to say, oh, we are baptized: we are christened: we weare the badge of God: these things, these things I say, will cost vs deare, if we make not our baptisme auaileable to our selues and our owne soules by killing our corruptions: for therebyEccl. 5, 3. wee shew our selues like vnto the foole that maketh a vow, and immediately after breaketh it.
For what a misery is this, that scarce one of an hundred knoweth the right end of his baptisme, and whereunto it auaileth? So that albeit they boast of the outward signe, yet they are no more sound Christians indeed, then Turks and Pagans, Infidels and miscreants, inasmuch as they are no way mortified or renewed by repentance, no way changed in the inward man, but lye rotting in their sinnes and remaine in the condemnation of Adam. These shall one day finde by wofull experience, what a costly thing it is to take so deare a pawne of saluation at the hands of God in vaine. Indeed we beare the name of Christ, and we professe the Gospell: yet you shall find a great number that know not this vse of baptisme, nor to what end it was ordained. They doe call it indeede their Christendome, [Page 278] but are altogether ignorant of the nature thereof, and are vnacquainted with the effect of it: yea they bring their children to no other purpose to be baptized, then because it is the vsual manner and common custome so to do, being led thereunto not by the commandement of Christ, but by the example of others, forasmuch as they can giue no reason at all of that they do. This will cost them deerely, for abusing such a pledge-token at Gods hands, seeing it is a meanes wherby we are vnited to our Lord Iesus Christ, and ingrafted into his death and resurrection. Wherefore, whereas many haue receiued baptisme in their infancy, and haue liued forty or fifty yeares in the world, without knowing to what end they were baptized: it had beene better for them that they had beene borne dead, or perished in their mothers womb as an vntimely fruit, then to haue vnhallowed so holy and precious a thing. Thus much of the third and last vse of baptisme, as also of the parts thereof, and generally touching this whole Sacrament.
THE THIRD BOOKE
of the Lords Supper, being Christs farewel-token to his Church, and a sweete pledge of his wonderfull kindnesse toward mankinde: wherein the truth of this Sacrament is manifested, the parts are deliuered, the vses are shewed, the Doctrine of the reformed Churches is cleared, the errors of the Church of Rome are euidently conuinced, and the meanes set downe, how euery one is to be prepared to the worthy receiuing thereof with fruite and comfort.
CHAP. I. Of the names and titles of this Sacrament, together with the reasons and vses thereof.
IN the former Booke wee haue spoken of baptisme, the first Sacramēt of the church, together with the parts and vses thereof. Now we are to set downe the doctrine of the Lords Supper, which is the second Sacrament. For after that God hath brought vs into his Church by baptisme, and made vs as it were of his houshold seruants: then as a good father of the family, he feedeth vs spiritually with the flesh of his Sonne, applying vnto vs the merit of his death and passion. ThisThe Sacrament of the body and blood o [...] christ called by diuers names. Sacrament of the body and blood of Christ is declared in the Scripture by diuers names, to deliuer the [Page 280] nature thereof vnto vs. Sometimes it is called the communion, as 1 Cor. 10. The cup of blessing which we blesse, is it not the 1 Cor 10.16 communion of the blood of Christ? The bread which we breake, is it not the communion of the body of Christ? Sometimes it is called the Lords Supper, as 1 Cor. 11, 20. When yee come together into one place, this is not to eate 1 Cor. 11, 20 the Lords Supper.
Thirdly, sometimes it is called the breaking of bread, as Acts 2. They continued in the Apostles doctrine and fellowship Act. 2, 42. and 20 7. and breaking of bread and prayers: and cha. 20. The first day of the weeke the D [...]sciples being come together to breake bread, Paul preached vnto them ready to depart on the morrow. Fourthly, sometimes it is called the table of the Lord, as we see 1 cor. 10. Ye cannot drinke the cup of the Lord and the cup of Diuels: ye cannot be partakers of the Lords 1 Cor. 10 21 table, and of the table of diuels. Moreouer, we shall nothing offend if we call it the testament or will of Christ, This cup is the 1 Cor. 11, [...]5 Mat. 26, 2 [...]. new Testament in my blood, this do as oft as ye drinke it in remembrance of me: and our Sauiour thus speaketh, Mat. 26. This is my blood of the new testament, that is shed for many, for the remission of sins. These are the chiefe and principal names giuen to this Sacrament in the Scriptures. I am not ignorant that the ancient fathers and times succeeding, haue giuen vnto it other names, and not vnfitly: but my purpose being not so much to alledge the counsels or Doctours of the Church, as to instruct the simple and vnlearned, I will content my selfe with expounding such termes and titles as are penned in the worde of God, and pointed out by the Spirit of God.
Now then, let vs renderReasons rendred of the former names. the reasons of such names, as this Sacrament is entituled withall. It is called the communion because wee haue a communion and fellowship with Christ, and1 Cor. 10.17 he with vs: both which are sealed vp in this Sacrament, It is called the Lords Supper, both because it was instituted by the Lord Iesus at his last Supper, (which circumstance of time the Church hath changed) & because therin is offered to vs a spiritual banket, in which the faithfull are spiritually fed and nourished. It is called the breaking of bread, both because this is a necessary action vsed of Christ not to be omitted, and because it representeth the [Page 281] crucifying of Christ & tormenting of his body: so that we should neuer be present at this significant ceremony, but we must call to remembrance the sorrowes and sufferings of Christ: now if Christ were thus tormented for vs, surely we ought greatly to bee griped and greeued for our owne sins, which was also shewed by theExod. 12, 8. sower hearbes of the Passeouer, Exod. 12. It is called the table of the Lord, because he doth feed vs at it, as this we know is the end and vse of tables in our houses, to set our meats and drinks vpon them prepared for our nourishment, and this is the scope and end of the Lords table: onely heere lyeth a plaine and maine difference, our tables serue for bodily nourishment, but the Lords Table is prepared for the spirituall nourishment of our soules. Lastly, it may be called the testament or will of Christ because it setteth forth vnto vs a solemne couenant betweene God and vs, touching forgiuenes of sins and eternal life: which couenant is ratified and established by theHeb. 9, 15. death of the Son of God: so that heerein we finde all things belonging to a full and perfect testament, as wee shall see afterward.
Out of these seuerall names and titles thus interpreted, arise most aptly and fitly sundry vses, which in order as they haue beene propounded we will consider. The first title is the Communion: from whence we deductThe vses of calling this Sacrament the Communion. these necessary conclusions. First of all, is the Sacrament of the body and blood of Christ called a communion? And so called of our communicating together? Then heereby all the faithfull openly testifie, that they be all one body coupled together in Christ Iesus, we professe him and all his benefits, Vse 1 we receiue him, we enioy him, we reioyce in him. God the Father doth giue him, the Holy-Ghost doth assure him, faith doth receiue him: by this hand we are ioyned to him, and haue spirituall fellowship with him. Wherfore all beleeuers are made one by Christ: and this is not an vnion in imagination, but in truth and in deed: neither by transfusion of the properties of the God head or man-hood into vs▪ 1 Cor. 6, 17. 1 Ioh. 3, 24. but by one and the same Spirit dwelling in Christ and in all the members of Christ, as 1 Cor. 6. He that cleaueth [Page 282] to the Lord, is one spirit. And the Apostle Iohn testifieth, that Christ dwelleth in vs and we in Christ by the Spirit; He that keepeth his commandements, dwelleth in him, and he in him: and heereby we know that he ab [...]deth in vs, euen by the Spirit which he hath g [...]uen vs: so that the spirits of iust & perfect men in heauen, and all beleeuers vpon the earth (how far soeuer sundred in place) hauing one and the same Spirit of Christ dwelling in them, are all one in Christ their head. God hath giuen his owne Sonne vnto vs freely and fully: our faith receiueth ChristIoh. 1, 12. by beleeuing him and all his gracious benefits to be ours, as Ioh. 1, 12. As many as receiued him, to them he gaue prerogatiue to be the sonnes of God, euen to them that beleeue in his name. Thus wee see we are one with Christ, and Christ with vs.
Vse 2 Secondly, as this Sacrament being a communion admonisheth that we are all one in Christ: so it teacheth that it is to bee receiued of many together in the Church, not of one alone, and therefore it ouerthroweth the priuate Masses of the Church of Rome, where one partaketh all and the rest of the Church nothing at all. There is a flat opposition betweene these two: so that the Communion cannot be a priuate Masse, and priuate Masse cannot be a Communion. That which is ordained and prepared for many, deliuered vnto many, and receiued of many, cannot stand with the Masse, where the Priest prepareth for himselfe, not for the people: he speaketh to himselfe, not to the Church: he receiueth himselfe alone, not with his brethren: all which are directly contrary to the Apostles1 Cor. 11, 33 rule, Tarry one for another.
Vse 3 Lastly, if it be a communion, it teacheth that this is a Sacrament of vnity and concord, and wee are thereby put in mind to auoid discord and dissention. For Christ neuer communicateth himselfe to the malicious man,1 Cor. 11, 18, 20. as the Apostle teacheth, 1 Cor. 11, 18, 20. When yee come together in the Church, I heare that there are dissentions among you, this is not to eate the Lords Supper. Wherefore, in that the people communicate of one and the same bread, of one and the same wine, it signifieth the vnion and agreement betweene [Page 283] all the faithfull in one body, whereof Christ Iesus is the head: who loued vs deerely, and spared not his life for vs. Let vs ioyne our selues together in loue, according to the exhortationRom. 15, 5, 6 of the Apostle, Rom. 15. The God of patience and consolation giue you that ye bee like minded one toward another, according to Chr st Iesus, that yee with one minde and with one mouth may praise God, euen the Father of our Lord Iesus Christ. All beleeuers must be of one heart and mind, the Wolfe and the Lambe, the Lyon and the Calfe must dwell together in the kingdome of Christ, for al are one in Christ Iesus. For the Apostle hauing taught that the cup which we blesse, and the bread which we breake, are the communion of the body and blood of Christ, he addeth, Wee that are many, are one bread and one body, because we are all partakers of one bread: and therefore he saith, 1 Cor. 11. When ye come together to eate, tarry one for another.
This title then must teach vs all to imbrace true loue and the fruites thereof, wherby we thinke well one of another, speake well one of another, and doe well one to another, cutting off all occasions of contentions, and testifying our selues to be of the holy Communion that is betweene the Saints. For this sacred feast must be a loue-feast, because it sheweth our loue one to another,The Communion must be a loue feast. Mat. 18, 22. Obiection. and our willingnesse to forgiue one another, as Christ saith to Peter, not seauen times, but euen seauenty t [...]mes seauen times. But peraduenture some will say, what if my neighbour will not be reconciled vnto me, nor be friends with me, what then am I to do? Or how shall I behaue my selfe? May I not in this case lawfully abstaine from the holy Communion? I answere, Answere. our frequenting of it must not depend vpon the forgiuing of others, neither must we suspend the discharge of our owne duty vpon the pleasure of another: wee must looke what God commandeth vnto vs, not what other practise toward vs. It is the saying of Christ our Sauiour, Luke 17.Luke 17, 4. If thy brother trespasse against thee seauen times in a day and seauen times in a day turne againe to thee, say [...]ng, I repent, thou shalt forgiue him. But if he hate vs and will not forgiue vs, yet are not we discharged or dispensed withall, either to hate him againe, or [Page 284] to refuse the partaking of the diuine ordinances of God; but we must freely forgiue him, and publikely professe loue to him and all others, and then we may with a sound heart and a safe conscience come to this Sacrament. But it may be further obiected, Obiection. It may be they bee farre off, so that I cannot come to reconcile my selfe vnto them. What then? yet if thou freely forgiue, Answere. and heartily desire to be forgiuen, and hast an earnest and full purpose to do it if he were present, God accepteth of the inward affection in stead of a reall reconciliation. Wherefore no mans absence ought to hinder our presence at this communion. If there were in vs a right zeale to God, a true feeling of our owne wants, and a sound knowledge of the vse of this Sacrament, wee would easily ouerstride all these excuses, which are deuices of men, and engines of Sathan cast into mens harts to turne them out of the right way and to draw them to destruction. We come to the Communion, which is so called, as Damascene teacheth,Damas. lib. 4. cap 14. de orthodox fide not onely because we communicate with Christ and be partakers of his flesh and diuinity, but likewise because by it we do communicate and are vnited one with another, so that we all professe to be at vnity and in charity among our selues as members of the same body, and so beare our selues as if we would neuer liue in malice one with another againe. Howbeit wee do rather lay it downe, then shake it off: we do rather cunningly suppresse it for a time, then vtterly pull it vp by the rootes: and therfore we are no sooner departed, but by and by we are ready to breake out into our former euil courses, and shew our selues to be as full of enuy and debate as euer we were before.Many that come to the holy Communion are like to Serpents. Thus we are like to that serpent, which when shee goeth to drinke layeth away her poyson, and taketh it againe when she hath done. If wee deale thus with our brethren, discontinuing our dissention with thē for a small season, rather then destroying it: what are we better then a generation of Vipers vnworthy to be called Gods children, and vnfit to be accounted his guests.
The second title giuen to this Sacrament, isTh [...] vses of calling this Sacrament the Lords Supper. the Lords Supper: by which name it is now most vsually and commō ly [Page 285] called, both because it was so instituted by Christ after his last Supper, and is celebrated in the remembrance of Christ. Heereby we learne, first who is the author of this Vse 1 Sacrament, not Peter, not Paul, not any of the apostles, not any man, not any angel, but Christ Iesus God and man: and therefore it is not called the Supper of the apostles or of any man, but of Christ himselfe, as the apostle speaketh of baptisme,1 Cor. 1, 13.15. Was Paul crucified for you? Either were ye baptized into the name of Paul? I baptized none into mine owne name. Wherefore, this title serueth to teach vs and to put vs in minde of the author of this Sacrament.
Secondly, seeing this Sacrament is not a common supper, Vse 2 but an holy and heauenly banket, fully furnished, not to fill the body, but to feede the soule: we must come with an earnest desire and longing after Christ, hungring, and thirsting after his righteousnesse and merits, as after our life, to be made partakers thereof. For neuer did the body more stand in need of corporall food, then doth the soule of thisIoh. 6, 27. Bread of life which came downe from heauen, which the Father hath promised to giue vnto vs.
Lastly, it condemneth ourRh [...]. Test. annot. in 1 cor. 11. English Rhomists, and other Vse 3 Bellar. de Messa. lib. 2. ca. 10. romish readers of popish diuinity, that wholy condemne this name and title as vnproper & vnfit for this Sacrament, and vnderstand the Apostle to speake of the loue-feasts, when he speaketh of the Lords Supper. Indeed, in the Apostles times they vsed to meete together in one common place, not onely for the hearing of the word, for the receiuing of the Sacraments, and for prayer to God, but to keep certaine feasts, which of their end or vse were calledIude Verse 22. 2. Pet. 2.13. feasts of charity, as Iude speaketh. But of these the apostle speaketh not, when he named the Lords Supper. For first, let them shew vs the place, where euer these loue-feasts are called the Lords Supper, and then they may warrant their exposition by some colour? otherwise we cannot receiue their interpretation, being of p [...]iuate motion. Secondly, if this title were meant of loue-feast, to what purpose should the apostle bring in the institution of the sacrament of the body & blood of Christ, and largely handle the doctrine thereof? [Page 286] Whereas their abuses in their loue-feasts might bee reformed and redressed without this mention and remembrance of the Supper. Thirdly, to what end should these solemne feasts and bankets be called the Lords Supper, which were not instituted in the honour of Christ, but to testifie the mutuall loue of those that were members of the same body, hauing God for their merciful Father, the Church for their tender Mother, and Christ for their elder brother. These might rather be called the supper of men, then of the Lord, being feasts of charity, not of piety. Fourthly, the Apostles drift and purpose in this place is to teach, that such as nourish dssention and diuision pa [...]take the Lords Supper vnworthily, and therefore willeth them when they come to communicate with the Lord, to shake out of their mindes all vncharitable affections, as chaffe from good corne, that so they may assemble together with profite and not with hurt. Fiftly, this Supper was administred by the Lord and instituted by him, and therefore is fitly called the Supper of the Lord: whereas these loue-feasts the Lord neither administred nor instituted. This then sheweth the folly of our aduersaries, that loue any kind of names better then such as are vsed in the holy Scriptures. Last of all, to call this Sacrament by the name of the Lords Supper vsually among the ancient FathersCipri. in sacr [...]m. de caena der [...]n. of the Church, grounding thē selues from the authority of the Scripture, and example of the Apostle: yea thus some of their owne writersSchol. Ioh. Gag [...]. in 1 Cor. 11. H [...]ij conse [...]e [...] th [...]m. 2 cap. 30. & [...]im 1. [...]. 40. cal this Sacrament, and expound the words of Saint Paul to the Corinthians. If therefore they will rest themselues either in the true interpretation of the Scripture, or in the exposition of the ancient fathers, or in the confession of their owne Writers: wee cannot doubt but the Apostle naming the Lords Supper, vnderstandeth the Sacrament of the body & bloud of Christ. As for those that suppose these loue-feasts and bankets of charity were called the Lords Supper, because they were celebrated in the Church of our Lord, it is auouched both falsly and absurdly. Falsly, because there were thē no churches builded, nor any where to be found, nor in many yeares after. Absurdly, because it will [Page 287] follow by this reason, if the place may alwaies giue denomination to the thing, that any error or heresie and false doctrine preached in the Church may be called the heresie of our Lord, or the false doctrine of our Lord, forasmuch as it is preached in the Church of our Lord.
The next title giuen to this Sacrament is the breaking of bread: which offereth to our considerations, these vses notThe vses of calling this Sacrament the b [...]eaking of bread. to be passed ouer. First▪ it sheweth that the substance of bread remaineth after the words of consecration, and is not altered by any strange transubstantiation. For when the Apostle saith, This is my body 1 Cor. 11, 23 which is broken for you, properly it cannot be vnderstood of the body of Christ which Vse 1 wasIoh 19, 30. not broken, but of his crucifying and death, by a figuratiue speech taken frō the substance of the bread, which Christ brake to distribute it among his Disciples, and to represent effectually his suffering for vs. The accidents of bread cannot be broken, as we shall see afterward, no more then they can feed and nourish.
Besides, we learne heereby that tropes and figures are vsed Vse 2 in the sacraments, contrary to the opinion and assertion of the Church of Rome, as we make plaine by the institution and as we constraine the aduersaries themselues to confesse, as when it is said, his body was broken, where the litterall sence cannot be retained, seeing a bone of him could not be broken. Likewise when it is said, The cup is the new testament: the rocke was Christ: the bread is the communion of the body of Christ, these and such like cannot be interpreted without a figure.
Lastly, seeing of this one action the whole Sacrament hath his denomination,Acts 2, 42. and 20, 7. as appeareth in many places, Act. Vse 3 2, 42. and 20, 7. and 1 Cor. 11, 24. we must hold that as the Apostles and other Ministers of the Church were wont in the administration of the Supper to breake the bread: so must we follow their example, as they also followed the example of Christ. Neither must this bee accounted and accepted as an indifferent ceremony, to be admitted or omitted at our own choice and pleasure, seeing Christ Iesus the Lord of this sacrament commanded, the Scripture hath [Page 288] commended, the Apostles haue practised, and the Ministers afterward obserued the same,1 Cor. 10, 16. as the apostle witnesseth, The bread which we breake▪ is it not the communion of the body of Christ? speaking of himselfe and the rest of the Ministers of the Church. Besides, it is an effectuall expressing and representation of the passion and crucifying of Christ, as also the pouring out of the wine into the cuppe of the Lord. Wherefore, they are to be accused and conuinced as heynous breakers of the high ordinance of Christ, as we see in the Church of Rome, who omit this breaking of the bread as impertinent and vnnecessary, and as not significant. For Christ Iesus commanded his Disciples to eate that bread which he had broken, and this breaking pertaineth to the ende of the Sacrament: so that it cannot bee passed ouer, without neglect of the institution of Christ, and of the essence of the Supper, of which we will speake afterward. The next title giuen to this sacrament, is the table of the Lord: and it is rightly so called, as by a very fit name. For seeing it is a Supper, and a most heauenly banket, it is requisite there should bee a table answerable vnto it, that as it is the Supper of the Lord, so there may be a table for the administration of it. From hence we conclude diuers good vsesThe vses of calling this Sacram [...]nt the table of the Lord. for our further instruction.
First of all, it sheweth that Christ and his Apostles in the celebration of the Supper vsed a table, not an altar. For albeit the apostle Paul speaketh vnproperly of the table, and doth thereby vnderstand the heauenly meate and drinke which was set vpon the table for all the Lords guests: yet withall he insinuateth and signifieth the place wheron they were put, to wit, vpon a table. In like manner our Sauiour Christ at the first institution of this Sacrament remained at the table with his Disciples, he stood not with thē at the altar. Now according to the example of Christ and his Disciples, must be the practise of all Churches, inasmuch as Christ shedding his blood on the Crosse, had abolished all altars: and therefore the Infidels did oftentimss reproue and reproach the Christians because they had no altars, who on the other side defended themselues, that [Page 289] their Altars are the congregations of such as bow themselues in prayers, and the spirits of iust men, which smell as sweet incense in the nostrils of God, other Altars then these they acknowledge none to be among them.
Furthermore, inasmuch as the Sacrament of the body and Vse 2 blood of Christ was accustomably administred on a Table, not an Altar: of wood, not of stone: made moueable, not immoueable: We learne from hence that it is a Sacrament, not a sacrifice: An altar doth inferre and presuppose a sacrifice: and a sacrifice is referred to the altar whereon it is offered. But we haue not now properly any sacrifice, for that were to account the al-sufficient sacrifice of Christ as vnsufficient and vnperfect: therefore we are not to bring altars againe into the Church. There is no vse of altars in the new Testament, seeing the making of them together with other types and ceremonies of the olde Testament through the death of Christ is abolished,1 Cor 9.13. as the Apostle teacheth, 1 Cor. 9. Doe ye not know that they which minister about holy things, eate of the things of the Temple? and they which waite at the Altar, are partakers of the Altars? And to like purpose. Heb. 13, 10. We haue an altar whereof they haue no right to eate, which serue in the Tabernacle, that is, such as retaine the necessary vse of the ceremoniesGal. 4, 9. and beggerly rudiments of the Iewes, are fallen from Christ. Whereby we see plainely and apparently, that sacrifices and altars stood together, and fell together: and therefore whereas they would conclude the sacrifice of Masse from the vse of the altars, we may inuert the reason, and make it serue to euert and ouerthrow the sacrifice of their Masse, seeing it is certaine there were no Altars.
Lastly, we must obserue that it is not barely called a table, but the Table of the LORD: to teach vs to drawe Vse 3 neare vnto it with all reuerence and regard. If we measure and marke our affection in earthly things, we see what care & curiosity is often times vsed, when men come to the table and presence of Noble men: how much greater care and conscience should be vsed of euery one of vs, when wee come to this table, where the King of Kings and the Lord [Page 290] of heauen and earth is present. When Dauid would reward and recompence the kindnes of Barzillai, he charged Salomon his sonne that the sonnes of Barzillai should sit and eate bread at his table: how great then is the honour that God vouchsafeth to vs, permitting and appointing vs to sit at the Table of his owne Son, of whom we say truely, a greater then Salomon is there. Wherefore to stirre vs vp to this duty & deuotion, let euery one consider and meditate thus with himselfe, I am this day to be the Lords guest: I am inuited to his Table: I am to eate of his bread and to drink of his cup: I haue not in this busines to do with man whose breath is in his Nostrils, but to deale with God in whose presence I do abide, who is both a beholder and Iudge of all my actions, to whom I shall eyther stand or fall. If I come in hypocrisie he will finde me out,Heb. 4, 13. before whom all things are naked and open: If I come fitted by faith and sanctified by repentance, I shall receiue Christ and all his merits to my endlesse comfort. Thus much sufficeth to be considered touching this title of the Lords Table.
The last title of this Sacrament remaineth to be handled, being called the new Testament or will of Christ,The vses of calling this Sacrament the testament or will of Christ. from whence we may gather diuers vses as good conclusions frō this doctrine. For first it teacheth, that there is a double Testament and couenant of God made to his people, one of workes, the other of grace: one of the law, the other of the Vse 1 Gospell: as Iohn 1, 17. The law was giuen by Moyses, but grace and truth by Iesus Christ. And Ier. 31, 31, 32. I will make a new couenant with the house of Israell and the house of Iudah, not accord [...]ng to the couenant that I made with their Fathers, when I tooke them by the hand to bring them out of the land of Egipt, the which my couenant they brake, although I was an husband vnto them. But this shall bee the couenant that I will make with the house of Israell, after those dayes saith the Lord, I will put my law in their inward parts, and write it in their hearts, and will be their God, and they shall be my people.
The couenant of the law is a couenant wherein God hath promised to his people all blessings corporall and spiritual, temporall and eternall,Leuit. 18, 5. Mat. 19, 17. Gal. 3, 12. Deut. 27, 20. vnder the condition of perfect obedience: [Page] and hath threatned all curses and death [...] to all that continue not in all parts and points of the [...] do them. The couenant of grace ratified by the death an [...] blood of Christ, is a couenant wherein God promiseth his loue and fauor for euer to come vpon all that beleeue in his Sonne,Ioh. 3.16. assuring them of remission of sins and eternall life, requiring of them onely faith in him, as Iohn 3. God so loued the world, that he gaue his onely begotten Sonne, that such as beleeue in him should not perish but liue for euer.
Againe, if this Sacrament sealing vp the new couenant Vse 2 betweene God and man, haue the name and nature of a will or testament: then it serueth to condemne the Church of Rome, that adde & alter, mingle and mangle this Sacrament at their owne pleasure. For the Apostle teacheth, Gal. 3. Though it be but a mans Gal. 3, 11. couenant, yet when it is confirmed, no man doth abrogate it, or addeth any thing thereto. And Heb. 9, 14. He is the mediator of the new Testament, that through his death they which are called, might receiue the promise of eternall inheritance: for where a testament is, there must be the death of the testator: for the testament is confirmed when men are dead, for it is yet of no force, as long as he that made it is aliue. If then the testament of man may not be abrogated or altered, much lesse the Testament of God confirmed by the death of the Mediator.
Notwithstanding, such is the sacriledge and presumption of that Antichristian Church, that the idolatrous Masse as a bottomlesse gulfe, hath ouerturned and swallowed vp the Lords Supper, turning the Sacrament into a sacrifice, administring it in a strange tongue, taking away the cuppe from the people of God, making prayers for the dead, bringing in their carnall presence, imagininng a monstrous transubstantiation, setting vp a new Priest-hood, a new sacrifice, a new Altar; and lastly feigning vses and ends therof, which Christ neuer appointed, the Apostles neuer acknowledged, the Churches succeeding neuer confessed or practised. Now massesConcil. cabilon. can. 33. are mumbled in memory of the Saints: they are held auaileable, not only for the liuing, but for the dead: they are iudged profitable against stormes and [Page] tempests: they are thought a soueraigne remedy against [...] [...]ore and sicknes of the body: healthfull and helpefull [...]r such as are going to warre to couer their heads in the day of battell, as a shield of brasse, and to preserue them from the sword of the enemy: good against enchantments and sorceries, and fit to be applyed to make tryall & proofe, whether a man be guilty of the crime and accusation laid to his charge. But what are all these strange vses but strange abuses, yea strong fancies and delusions of the man of sin, burying in perpetuall forgetfulnes the true ends for the which Christ Iesus ordained his last Supper. All these being pestilent corruptions of the Sacrament of the Supper, and fraudulent additions to the last will and testament of Christ, do lay open to the full the wretched abhominations of the Church of Rome, the mother of fornications.
Vse 3 Lastly, the name of Christs last will and testament giuen to this Sacrament, serueth for the great comfort of Gods children. For heerein we shall finde all things belong [...]ng to a full and perfect testament. For Christ Iesus is the testator: all faithfull ChristiansRom. 8, 17. 1 Pet. 1, 12. and 5, 1. are appointed heires: the angels are as the ouerseers: the Apostles are the witnesses: the legacies bequeathed, are not lands and possessions, or great summesMat. 8, 20, 26. of mony▪ for the sonne of man had not where to lay his head: not the kingdomes and gouernments of this world, for his kingdome is not ofIoh. 18, 36. this world: but the forgiuenes of sins and euerlasting life, obtained by the body of Christ giuen, and his blood shed for vs and our redemption. Wherefore, if God haue so loued vs, if Christ haue not spared his owne life to giue vs life and saluation; how bitter ought our sins to be vnto vs, and how ought we to striue against them? If we will hate enemies, heere are enemies for vs to hate: if we will seeke reuenge against enemies, let vs fight against them that seeke our ouerthrow and the destruction of our soule and body. There is no reconciliation and attonement to be made with these enemies, if thou kill not them, they wil kill and condemne thee for euer. Hitherto of the names giuen to this Sacrament.
CHAP. II. What the Lords Supper is.
AS we haue in the former chapter considered the names and titles attributed to this Sacrament: so now we wil see what the Lords Supper is. For we shall neuer vnderstand the nature thereof, except we be able to define or describe it. Therefore,What the Lords Supper is the Lords Supper is the second Sacrament, wherein by visible receiuing of bread and wine, our spirituall communion with the bodye and blood of Christ is represented. This description is plainely proued by theMat. 26, 26.27. 1 Cor. 10, 16.17. 1 Cor. 11, 24.25. institution of Christ, by the first celebration of it, and by other apparent testimonies of holy Scripture.
First I say, it is the second Sacrament, because such as haue interest in the Lord, Supper, must be first partakers of the other Sacrament: for Christ and his apostles ministred it to those that were before baptized. And how should they be continually nourished and fed at his table, who are not knowne to be of his house, nor adm [...]tted members of his family? We must be receiued into his protection and iurisdiction, before we sit downe at his table for our refection. They then that are in the house must be fed and fostered in the house: the seuerall parts of the family, haue the priuiledges of the family: it is not lawfull to take the childrens bread and giue it vnto strangers.
Now baptisme is the true bath of our soules to clense our sores, and an honourable badge whereby we are dedicated to the seruice of Christ, and haue interest in the priuiledges of the Church sealed vp: being partakers hereof, we come with comfort to the Lords Supper. Vnder the law none vncircumcisedExod 12, 4 [...] were admitted to the Passeouer, as appeareth, Exodus 12. If a stranger will obserue the passeouer, let him circumcise all the male [...] that belong vnto him. If then the vncircumcised had bin admitted, the Passeouer had beene prophaned. Wherefore it is not enough for vs once to bee baptized and admitted into the number [Page 294] of the people of God: we must also be partakers of Christs Supper. When as by baptisme we are brought into the Church of God, wee are afterward nourished by this heauenly banket to eternall life.
Againe, I say in the former description, that by the bread and wine the bodye and blood of Christ are represented. Heerein consisteth the substance of this Sacrament: he was truely giuen for vs, and his blood was shed for the remission of sinnes, least our faith should wander, least our hope should wauer. Therefore he saith to his Disciples,L [...]ke 22, 19.20. Mar. 14, 24. This is my body, which was giuen for you: this is the cup of the new testament, which was shed for you and for many for the remission of sinnes.
Vse 1 Now that the description of the Lords Supper is prooued, let the vses thereof in the next place be declared. Hereby we learne, first, that God doth not lye nor dally with vs when we come to his heauenly table, but doth truely offer those benefits in Christ, which are represented to all that are admitted thereunto: and therefore the apostle said,1 Cor. 10.3, 4. they did all eate the same spirituall meate, and did all drinke the same spirituall drinke
Indeed many of them did receiue onely the outward signes and did refuse or neglect the spirituall grace so liuely represented and truely offered vnto them, but the greater was their sinne, who laboured for the meate that perisheth,1 Ioh. 6, 27. but reiected the meat that endureth to euerlasting life. Likewise, Christ in the administration of his Supper saith,Mat. 26, 26. take, eate, this is my body. When he biddeth vs take, doth he not giue? When he chargeth vs to eat and drinke, doth he not offer? When he commandeth vs to doe this, doth he not apply the thing signified? If then we come to this Supper, and depart away without Christ and without comfort, the cause is in our selues, he is come neere vnto vs, he standeth as it were at the doore knocking being ready to enter: he mercifully offereth himselfe vnto vs, but we refuse him, we will none of him, we bid him depart from vs, and shut the entrance of our hearts against him.
Vse 2 Againe, we see heere the excellent price and preheminence [Page 295] of the Lords Supper, howsoeuer to those whose faith it doth not nourish, whose assurance it doth not confirme, and whose saluation it doth not further, it is turned into most hurtfull and deadly poyson: yet it is an holy banket for the Lords guests, an instrument of grace, a medicine for the sicke, a pledge of saluation, a comfort for the sinner, an assurance of Gods promises, a seale of our faith, an helpe for the weake, meate for the hungry, drinke for the thirsty, and a refuge for the distressed in time of tentation. Is not this a worthy dignity? Is not this a great priuiledge and an high prerogatiue? So that we must highly regard and reuerently esteeme this mystery of our religion, and badge of our profession, to the glory of God, and our owne comfort. He that is not moued heereby to a reuerent regard thereof, hath no sparke of Gods Spirit in him, but lyeth in darknesse and discomfit.
Let vs then make good vse of it all the dayes of our lifes, and not abuse it to our destruction. It is not enough to seeme religious, and pretend reformation of our euil waies what time we do receiue it, and to hang downe our heads like a bulrush for a day, and immediately after to runne into all excesse of riot. We see how many abuse themselues and the Sacrament, giuing themselues to feasting, and banketting, and surfetting, and haue soone forgotten where they haue bin, what they haue done, whom they haue serued, and how they haue appeared before the presence of the eternall God. We see also in others, how contentions and brawlings breake out (which seemed smothered and suppressed for a time) like lightning and thunder out of a Cloud, or like fire couered vnder the ashes, whose flame kindleth afterward with much greater force and violence. These mē make not the supper an wholesome preseruatiue, and as it were the sicke mans salue, as indeed it is by Gods institution: but a snare to entrap them, a thorne to pricke them, and a sword to wound them, through their owne corruption.
Thirdly, hereby the aduersaries mouths are stopped, and Vse 3 they are put to silence and shame, who accuse vs to deny the [Page 296] blessed presence of Christ in the Sacrament. We confesse and beleeue, that we receiue the body of CHRIST verily, truely, and indeed, not a naked figure, not a bare signe, not an empty shaddow but euen that body which suffered death vpon the Crosse, and that blood which was shed and poured out for the remission of our sinnes. This ChristIoh. 6, 55, 56 53, 57. himselfe teacheth, Iohn 6. My flesh is meate indeed, and my blood is drinke indeed: hee that eateth my flesh and drinketh my blood, dwelleth in me and I in him. And againe, verse 33. Verily, verily, I say vnto you, except ye eate the flesh of the Sonne of man▪ and drinke his blood, ye haue no life in you. Hee that eateth me, euen he shall liue by mee. So then we teach, wee preach, we publish, we professe, that there is no other substantiall food of our soules, and that whosoeuer is not partaker of his body and blood, is void of life, of saluation, of grace, and of Christ himselfe. Wherefore, we shall shewChap. 10. afterward, that the difference betweene the Church of Rome and vs is, not whether Christ be present in his Supper, but about the manner of his presence; for we say, and will neuer flye from it, that as the outward signes of bread and wine are deliuered & receiued, so they represent and seale vp to euery true beleeuer, God the Father offering and giuing, the church also taking, receiuing, and applying Christ crucified, with all the promises of his couenant ratified in him vnto eternall life.
Vse 4 Lastly, is this the matter and substance of the Supper, to offer and apply Christ for our wholesome nourishment? Then we should often desire (if we hunger after Christ) to sit downe at his Table, to come to his banket: to feede of his delicates, and to be present at his dainties. And why should any be absent that haue faith and repentance? Why should they not shew that they are one body1 cor. 10, 17 by eating all of one bread? Why should not such apply Christ to their iustification? We know the Apostles oftentimes prepared, offered, and deliuered the outward signes of the Lords supper, exhibiting Christ to all the faithfull, euen euery Lords day, or first day of the week, and the people receiued oftentimes the same,Act. 2, 41, 42. as we see Act. 2. There were added to the [Page 297] church about three thousand soules, and they continued in the Apostles doctrine, and fellowship and breaking of bread and prayers: and cha. 20. The first day of the weeke the Disciples came together to breake bread. And this was the order and ordinance of the Church many yeares after the apostles times. In some places it was receiuedAugust. in Iob. tract 26. euery day: in many placesChrysost. in Eph 1. hom 26. euery Sabbaoth day:Aug ad Ianuar. epist. 119. in all places often in the yeare: vntill through the negligence of the Pastors in administring, and the slacknesse of the people in communicating, these vses were growne out of vsage, and a frozen coldnesse in the practise of religion stopped in. For it cannot be denyed, but it proceedeth from the shoppe and inuention of the Diuell (whosoeuer were the instrument) to bring in this corrupt custome of once communicating in the yeare, and that for the most part for fashiō sake. Now to the end we might returne neerer to the ordinance of the Apostles, that the often vse of the communion might be retained and maintained, and that the backwardnes of the people might in part be redressed: it was ordained by the Canons of many churches, that euery one should communicate at the least thrice in the year, not that men should do it no oftner, but least otherwise they would not do it so often, or peraduenture do it not at al. And if a suruey and examination were made, I feare it would bee found to our great shame and beastly slothfulnes, that scarce the tenth person hath satisfied the law in this respect in many places, regarding no time of the yeare but Easter. But seeing it is so necessary a Sacrament let euery one consider of this holy mystery, how fruitefull, profitable, and comfortable it is to be partaker thereof, and how dangerous to neglect and contemne the same. Is it not an vnkinde and churlish part among men, when one hath prepared with great costs and charges a rich banket, killed his Oxen and his fatlings, furnished his table with all prouision, bidden his guests, and set all things in order and readinesse to entertaine them: were it not I say an vnkind and vncurteous part for those that are called and bidden, vnthankefully and churlishly to refuse to come? Which of vs in such a case would not be moued, disquieted, and [Page 298] discontented? Who would not thinke he had wrong and iniury done vnto him? Wherefore let vs take heed, least by with-holding and with-drawing our selues, wee prouoke Gods wrath and indignation. When he calleth, are ye not ashamed to say, ye will not come? When he saith,Prou. 9, 4, 5. Eate of my meate and drinke the wine that I haue drawne, wilt thou desperately and dispitefully answere thou wilt not eate, thou wilt not drinke, thou wilt not do it? Or wilt thou say thou art a greeuous sinner, thou art vnworthy? I would aske thee when thou wilt be worthy? Wilt thou lye still in thy sinne, as a man in a deep pit, and neuer striue to come foorth? Why doost thou not returne to God and amend thy waies? Why doost thou continue in thy hardnesse, and heart thatRom. 2, 5. cannot repent, and so heapest vp as a treasure to thy selfe, wrath against the day of wrath, and of the declaration of the iust iudgement of God? Moreouer, if thou be vnfit and vnworthy to receiue this supper, thou artChrysost. in Eph. hom. 3. vnworthy to pray, thou art vnworthy to heare: vnlesse thou pray as a Parrat, and heare as an hypocrite. Consider therefore seriously, and weigh earnestly with your selues,Numb. 9, 13. how little such fond, fained, and friuolous excuses shall preuaile with God. When Moyses called Corah and his company to come vp vnto the Lord, they answered presumptuously,Num. 16, 12. We will not come. When the King in the Gospell had inuited his guests, they began all with one minde to excuse themselues, and some refused, saying,Luk. 14, 20.24. I cannot come. So in these dayes of sinne, albeit the supper be prepared, the guests called, and the table couered: many men make light account of it: and what with some that reply carelesly, we cannot come; & what with others that answere desperately, we will not come, the feast is vnfurnished, God is dishonoured, the people are vnprepared, & all the exercises of religion are lightly and slightly regarded. I say vnto you, that none of these men which were bidden shall tast of his Supper. Againe, another sort are as prophane as these, which stand by as gazers and lookers on vpon them that do communicate, and yet communicate not themselues. What is this else, then a further contempt of [Page 299] God? Truely it is great vnthankfulnes to depart away: for these depart away from the Lords table, they depart from their brethren, they depart from the heauenly anker of their soules: but their fault is much greater, when they stand by in contempt, and wil not be partakers of this communion: What can this be else, but to haue the Minister of Christ in derision? It is said to all that are present, Take ye, eate ye, drinke ye, doe this in remembrance of me: With what face then, with what countenance, or rather conscience, can ye heare these words sound in your eares, and not bee touched? Let vs therefore be drawne and perswaded to this duty, by the benefit that redoundeth to the worthy receiuers and fruitefull partakers thereof: and on the other side, feare to offend by staying and standing still while the faithfull are partakers of this Sacrament of the Lords Supper. Hence then are many carelesse Christians reproued, that altogether neglect this duty and intermit often comming to the Sacrament, as if it were an indifferent thing and an arbitrary matter; for whereas they are content to heare the word oftentimes, they will not come to the Table of the Lord so often as the lawe requireth; and as the sluggard is wise in his owne eyes, so haue these sundry excuses, and diuers conceited reasons to keepe them from the performance of this duty.Obiections of carelesse men why they come so sildome to the Lords Table. Let vs therefore heare what they can say for themselues, and examine the chiefe obiections vpon which they stand, that so the truth may be cleared, the diligent resorters to this Sacrament may be encouraged, the dul and backward may be prouoked and pricked forward, and all persons may be instructed aright how to behaue themselues touching this duty. The first obiection ob∣iection. The first is of such as say vnto vs they are not prepared, what? would you haue vs come before we are ready, and prepared to it? this were very dangerous, forasmuch as he that receiueth vnworthily, maketh himselfe guilty of the bodye and blood of Christ. I answere, Answere. this is to excuse one sin with another, and to add drunkennesse vnto thirst. For it is one same to neglect the Lords Table; it is another sin not to be prepared to come vnto it. Howbeit such sleeuelesse [Page 300] and shameles excuses will not go for currant payment, when the Lord of this feast shall visite his guests. Neither do these men alledge their vnpreparednes by way of sorrowing for it, but rather by way of boasting in it as it were glorying in their owne shame. Christ Iesus commandeth vs to be so watchfull,Mat. 24, 44. that we should alwayes be ready for his second comming, and to meet him in the Clouds: how then ought euery soule among vs, to be prepared and prouided with oyle in our lampes, and with the wedding garment on our backes, with our loynes girded, and our lights burning, that we may meete Christ in his ordinances, and enioy his gracious presence in the Sacrament? If then it be euill to be vnprepared, then know that this is an idle excuse, like Adams figge-leaues that could not hide his nakednes from God, or like the slothfull seruants pretence, who receiued iudgement from his owne mouth. Againe, others that are cast in the same mould,The second obiection. and smell of the same smoke, alledge for themselues, or rather indeed against thē selues, that they are not in charity. Alasse say they, would you haue vs come in this fearefull manner, when such a man and I are not friends? hee hath wronged and abused me grosly, Answere. I cannot put it vp. Thus do these men notably bewray both their hypocrisie and their impiety. For dare they presume to pray vnto God, or to heare his word, breathing out malice and threatnings against their brethren? All such hearing is in vaine, all such prayers are abhominable: they are sacrifices no more acceptable to God, then to offer Swines flesh, or to cut off a dogs necke, Esay 66.Esay 66, 3. What folly then and sottishnes is it to come ordinarily to the word and prayer & yet to refuse to come to the Sacrament? Doth not God hate and his soule abhorre thy comming to his word without charity, as well as thy comming to his Supper without charity? And how canst thou be fitte to come to the throne of grace, that art not fitted to come to the Table of the Lord? These men will seeme to haue some horrour of sinne in them, and to haue a tender conscience toward God, as if they durst not offend him, or once meddle with the holy Communion: howbeit they do but dally [Page 301] with God, and deceiue themselues. For who taught them, or where haue they learned to make scrupple of conscience, onely when they come to receiue the Sacrament, & to be altogether careles and dissolute of their behauiour when they resort to the house of God, and performe other exercises of religion? Either are they so simple to imagine that God looketh to our comming to his Table, but regardeth not in what manner we come to his word? But to passe from this point, let them carry away these few rules, First, that one sinne cannot excuse another. One sinne may aggrauate another, and increase the iudgement, (for sinne ioyned to sinne maketh the sinner more sinfull) but one sin can by no meanes make another sin to be no sin at all, and therfore neuer excuse through thy want of charity thy neglect of Gods holy ordinance that willeth thee to come often to his Supper. Secondly, the loue of God cannot dwell in his heart that beareth no loue to his brother. Hence it is that the apostle Iohn saith, 1 Iohn 4.1 Ioh. 4, 10. If any man say, I loue God, and hateth his brother, he is a lyar: for hee that loueth not his brother whom he hath seene, how can hee loue God whom hee hath not seene? Thirdly, so long as they liue in this estate, the worship that they performe is not performed to GOD but to the Diuell; forasmuch as they are his seruants, and his workes they do, and to him they yeeld obedience, and of him they must looke for their reward. They cannot pray aright, no not so much as say the Lords prayer, and if they do, they sin in it and prouoke Gods iudgements against thē, so long as they liue in hatred and malice. I speake not this as though I would haue men to do nothing, to abstaine frō all duties, to refraine from hearing, and forbeare from praying: but because I would haue them carefull and watchfull ouer themselues, to make conscience of all sinne, and then they may looke for a blessing at the hands of God. Thirdly, there is another sort that is not ashamed to affirme,The third obiection. that this often receiuing is more then needs, as if forsooth it were a worke of supererogation.
Thus they open themselues to the whole world, Answere. and shew manifestly of what prophane spirit they are. For we haue [Page 302] not onely the word of God requiring vs often to eate of this bread and to drinke of this cup, 1 Cor. 11.26. but our owne weakenes and wants crying out aloud vnto vs, that we haue great cause oftentimes to come to his Table. And surely if these men had euer found any sweetnes in this Sacrament, and tasted how gracious the Lord is,1 Pet. 2, 3. they would neuer argue thus absurdly, I haue often receiued, therefore I need receiue no more. If thou wouldst reason in this manner touching thy bodily food as thou doost of this that is heauenly, I haue eaten meat before, therefore I need not eate againe, there would follow the ruine of the body, forasmuch as it must perish through famine: so if we will not come to this spirituall food because we haue often already eaten of it, it must needs bring the destruction of the soule. As then they that are in health hauing eaten liberally and plentifully of one kind of meat to day, do come with a good appetite vnto it to morrow: so should it be with vs touching this dyet of the soule, the oftner we haue eaten of it, the more we should desire it. These are like those carnall Israelites that loathed the Manna that God gaue them in the wildernesse,Num. 11, 6. saying, Our soule is dried away, there is nothing at all besides this Manna before our eyes: so haue we a multitude among vs that regard not their soules nor the food of their soules, but are like those that Salomon speaketh of, Pro. 27.Prou. 27, 7. The full soule loatheth an hony-combe, but to the hungry soule euery bitter thing is sweet. If these despisers of holy things would with diligence and without partiality examine their owne hearts, they should finde much prophanes and great corruption to lurke in the hidden corners of it, or else they would neuer make it a needlesse and superfluous thing to come often, but would rather thinke they come too sildome, and therefore desire it againe and againe. There is none almost so absurd as to say, I need not come to the word because I haue heard it already: nor I haue prayed to God therefore I need not to pray any more: now it is no lesse vnreasonable to reason thus, I haue receiued oftentimes, therefore I need receiue no more. But as he that knoweth what it is to heare aright, & hath found the word [Page 303] sweeter to him then the hony and the hony-combe, and more to be desired then much riches, the more he heareth,Psal. 19, 10. the more hee longeth to heare: so if at any time we had tasted the sweetnesse of that glorious worke of our redemption, or the bitternes of the fearefull estate of mans transgression and corruption, wee would come verye often to this Sacrament, which is a liuely remembrance of his death and passion whereby we are redeemed. Let such then as care not for their redemption, neither esteeme any thing of their saluation, neither thinke they stand in need of Christ to be their iustification, let such I say tell vs they need not come oftentimes to the Supper of the Lord: but if eyther Christ be needfull for vs, or his word powerfull in vs, or if we haue found that God hath beene mercifull vnto vs, let vs not despise his bountifulnes, nor neglect the sweet pledges of his goodnes offered vnto vs. Others tell vs plainely,The fourth obiection. they haue gone further then the former, they haue receiued oftentimes, and come to the Table of the Lord againe and againe, and looked for some fruite and benefit by it, but yet they could neuer finde or feele any profit, any comfort, or any good by it. This is because thou art not good: Answere. for it argueth intollerable stupidity and hardnes of heart in many that come to the food of the soule, and are partakers of the Supper, yet haue no more sence of Gods inestimable mercy then very blockes, and stockes, and stones. Woe vnto such prophane wretches, their owne mouths shall serue to condemne them. They neuer go to the Table of their neighbours and to an ordinary feast of common meat, but they find refreshing of their spirits, and strengthening of their members, and nourishing of their bodyes, and sustaining of their liues, and maintaining of all the parts in good estate: but they resort to the Table not of men but o [...] God, to a most costly banket, not of earthly but of heauenly food, euen to eate of the bread of life which came downe from the bosome of the Father, and yet are neyther afraide nor ashamed to affirme that they can finde no benefit, and can reape no comfort by it. And it is very fitly said to be a costly banket. For Christ Iesus who of God is made [Page 304] vnto vs wisedome, and righteousnesse, and sanctification, and redemption, 1 Cor. 1, 30. Ioh 6, 55. hath giuen vnto vs his owne flesh to eate, and his precious blood to drinke; forasmuch as it was not siluer & gold, and such corruptible thi [...]gs that could redeeme vs. It cost him deare, euen his life to make vs this feast and will we neglect it? His soule was heauy, to make vs merry & chearefull, and will we not come to this feast? He was troubled, that we might be comforted.Esay 53, [...]. He was wounded, that wee might be healed. He was despised and reiected of men, that we might be honoured of the Father. Hee was cast downe into the depth of sorrow, that we might be exalted and lifted vp. He was brought as a Lambe vnspotted to the slaughter, that our mouths and our hearts might be filled with laughter. He was smitten with stripes, that we might be spared. He was afraid, and astonished, and amazed,Heb. 5, 7. Mar. 14.33. that we might be cheared vp and refreshed. Finally, he was crucified and put to death, that we might be deliuered and restored to life. This is the rich and royall feast that he hath made vs: this is the costly banket that he hath prepared for vs, and yet nowithstanding wretched and miserable men can finde no profit at all in this dainty and delicate food, that cost the heart blood of Christ, before it could be dressed and prouided for vs. Howbeit we dare not so hardly censure al that say they can feele no such comfort at the Communion, as we perswade is to be reaped by it; we hope better things of many of them, albeit we thus speake. For howsoeuer they do not at the present time and in the act of receiuing feele comfort, yet neuerthelesse they may finde it and haue it. Wherefore consider with me, and beare away with thee these fiue things. First, if thou shouldst vtterly abstaine from the Supper of the Lord, it is not to be doubted, but that albeit thou feele not thy selfe any whit the better by thy cōming to it, thou shouldst feele thy selfe many degrees the worser. And albeit thou feele not thy selfe after thy receiuing to be so good as thou desirest, yet if thou camst not at all thou shouldst finde thy selfe to be worse then thou art. Now it is some good to hinder that which is euill, and to keepe from vs that which [Page 305] is worse.. Thus it is with many that come to the word of God, albeit it do not worke their conuersion yet it keepeth them from much corruption that otherwise they might and would fall into. Secondly, it is one thing to haue grace, and another thing to feele grace: for a man may haue grace, and yet not feele it, especially in time of tentation, as a man likewise may haue life in him, and yet not feele it. And although he do not feele it through violence and extremity of the disease, yet we cannot truly conclude that he is dead & without life: so albeit we do not feele any comfort in our hearts, it is a false conclusion, that therefore we are without comfort, we liue by faith, not by feeling.Heb. 2, 4. We may beleeue though we do not presently perceiue it. God doth oftentimes giue faith, and yet will haue vs waite a long time for the feeling of it. Dauid had lost his feeling, as also the inward ioy of the Spirite, yet euen then he ceased not to haue faith, and the Spirite the worker of faith, Restore to me the ioy of thy saluation, and take not thy holy Spirit from me. Psal. 51, 12. So then faith goeth not alwayes with feeling. Thirdly, euery man must submit himselfe with conscience to Gods ordinance, and then he may be assured he shall in his good time finde comfort. Let vs be ready to do for the good of our soules as we are content to deale for the recouery of the health of our bodies. Such as are sicke and want health, make hast to haue the helpe of the Physition, and they continue to vse his counsell, albeit they finde not present helpe. Let vs do likewise in seeking the health of our soules; we must proceed to vse the meanes carefully which God hath ordained for comfort: and albeit helpe come not by and by out of Sion, yet we must not be discouraged but waite with patience for the appointed time. We see touching our ordinary meate in sicke persons, though they feele small strength and corroboration by it, yet no doubt they are strengthened through it, and receiue some nourishment from it, euen while they know it not, and feele it not, or else they could not liue: so may it be with vs, wee may haue some strength of the inner man. some guift of faith, and some comfort of the Spirite, albeit we do not [Page 306] suddenly feele it and presently perceiue it. Fourthly, we must set downe this as an infallible rule that neuer faileth, no man was euer made better by with-drawing himselfe from the Sacramēt. For be it that we haue vsed often-times the Supper of the Lord,No man can be made better by abstaining from the Supper. and haue found no comfort in it, nor fruite by it: do we thinke to reape any benefit by abstaining from it, and neuer comming to it? It was neuer heard of from the beginning of the world, that any hath growne either richer in grace, or stronger in faith, by keeping himselfe from any of Gods holy ordinances. This is as possible as it is to see in the darke time of the night, by keeping himselfe from the light of the Candle, and abstaining from the place where it is set in the Candle-sticke to giue light to them that are in the house.
Lastly, we must not stint God, nor limit him a time when to make vs feele comfort, like the vnruly patient that will not be cured, except he be cured out of hand. He will try our faith and patience, whether we wil depend vpon him or not. Our Sauiour saith, The winde bloweth where it listeth, and thou hearest the sound thereof, but canst not tell whence it commeth, and whether it goeth: so is euery one that is borne of the Spirite, Iohn 3, 8. [...]. 3, 8. We know not how or which way the Spirite worketh in vs, but in time we shall perceiue the worke what it is, to our great and endles comfort.
Now we proceed to another obiection:The fift obiection. Some say that often receiuing will breed and bring forth a loathing, as in our common prouerbe we say, too much familiarity often breeds contempt. I answere, Answere. these persons that thus obiect, may seeme to be great friends to the Sacrament, and to be very iealous of the honour of it, as if they could by no meanes abide to haue it disgraced or despised▪ and yet they are deadly enemies vnto the Supper, vnto themselues, vnto the Saints of God, yea to God himselfe, and seeke cunningly & craftily vnder a colour of deliuering it from contempt, to rob the Church of the comfortable vse of it. These would haue it to be as the fruites of the earth that come but once a yeare. Thus do some others also secretly vndermine the faith of Gods people, that could be content the word [Page 307] might no longer be preached vnto them, and say that the common preaching of the Gospell maketh it to be contemned. If this were so, yet the fault is not in the word, but in such as are of the common sort of Christians, who care not which end goes forward, whether they haue the word, or Sacraments, or prayers, or Churches, or religion, or Christ himselfe, they do not greatly regard, neither trouble themselues much with these things: but as Gallio answered the Iewes touching the worship of God, and saluation by Christ, Act. 18.Act. 18, 14.1 [...] If it were a matter of wrong or wi [...]c [...]ed lewdnes, reason would that I should beare with you: but if it be a question of words, and names, and of your law, looke ye to it, for I will be no Iudge of such matters. So do these men deale with God & his people touching the chiefe mysteries of Christian religion, and the high ordinances of God appointed for our saluation, they esteeme them as friuolous and superfluous things that might well be spared. They regard nothing but the matters that concerne this present life, and serue to fill the pursse, and to feed the belly. But as God hath dealt bountifully with vs, so he would haue the word of the kingdome preached in season and out of season by his Ministers,2 Tim. 4, [...] Col. 3, 16. and he would haue it dwell plentifully in all that are hearers, that they might be richly furnished with the knowledge of it. And the more we know it, the more we will respect it and reuerence it: and the deeper we search into it, the farther we shall be from the contempt of it, and the more we shall learne to magnifie it and the author of it. So it is in the Sacraments, if once we know the vertue and value of them, we shall esteeme them according to the dignity and worthinesse of them. True it is indeed, that ouer-common vse of temporall things breedeth contempt, because the neerer we come vnto them, & the more familiar we are with them and they with vs, the more we see the imperfections of them, and the lesse we see in them to admire them: but the neerer we come to spiritual things, the more we behold the excellency, and glory, and goodnes of them. Euen as it is in things that are visible before our eyes, the neerer we are vnto them, the greater they [Page 308] seeme, but the farther they be distant, the lesse they do appeare: so the more we are conuersant with heauenly things and haue them continually before vs, the greater respect we will haue of them, and the more excellent they will seeme vnto vs: whereas the farther they are remoued from vs, and we from them, the lesse we will account of them, and they will seeme very small to our sight. Would wee then be in loue with the word and Sacraments? and haue a reuerent account of them? Let vs come oftentimes vnto them, and neuer thinke our estate and condition better, then whē we are partaking of the one or the other. Neither let vs feare by our often drawing neere vnto them to run into the open contempt of them: for whether we do consider the honour of the place where we meet, or the reuerence of the person before whom we appeare, or the worthinesse of the mysteries whereof we partake, or the danger of the iudgements which we incurre by our carelesnesse and negligence, all these are able to preserue vs from a society and loathing of the Sacraments, and are sufficient to bring vs to haue a good stomacke to them, as the hungry man hath to his meat, and thirsty man to his drinke.
The sixt obiection.Thus much we haue to say against those cauillers: now we come to another sort that pretend they haue a great desire to come to the Lords Table; they say they are so farre from loathing it that they earnestly long after it, howbeit their often infirmities and manifold imperfections do discourage them. Their measure of faith and grace is so little, that they are afraid of comming vnworthily, and therefore they thinke it better to stay vntill they may be better prepared. Answere. If these things proceed from an inward feeling of their wants and weakenesses, these men are not to be sleighted as the former: but wee must put too our shoulders to helpe them beare their burden, and hold out our hands to raise them vp that are fallen, and to stay vppe such as are ready to fall. This is true loue and a right compassion to take pitty of the soules of our brethren. It is saide of Christ, Mathew 12, 20.Mat. 12, 20. A bruised reede shall hee not breake, and smoaking flaxe shall hee not quench, till hee [Page 309] send forth iudgement vnto victory. Thus ought it to be with vs we must by all good means nourish good things in those that are weake in grace, and not altogether destitute of grace: as we must warne them that are vnruly, so we must comfort the feeble minded, support the weake, 1 Thes. 5, 14. and be patient toward all men. To this end and purpose I would haue them obserue these foure conclusions. First, that the feeling of the want of grace, with griefe for that want, is grace. For such as are altogether grace-les and faith-les, do not finde at any time any defect of grace and faith in themselues. The step to true spirituall riches is to feele our owne pouerty,Mat. 5, 3. and such Christ pronounceth to be blessed. Then are we righteous before God,Hier. lib. 1 cen [...]. Pelag. when we acknowledge our selues to be vnrighteous. The beginning of perfection is to know our selues to be vnperfect.August. ad simplici. If we be grieued inwardly because we cannot pray, we do thereby pray indeed: forasmuch as our sighes and sobs, the grones and gripings of the perplexed heart, haue the force and effect of prayer it selfe, and therefore the Apostle saith, The Spirit helpeth our infirmities for we know not what we should pray as we ought, Rom. 8, 26. but the Spirit it selfe maketh intercession for vs, w [...]th gronings which cā not be v [...]tered. The second point is diducted out of the former, which is, that no man must please himselfe in his owne wants, and nourish the weaknes that is in himselfe. For albeit [...]od condemneth no man for his wants, neither withholdeth his graces from him for his imperfections, yet he must not make much of thē, nor delight in them, nor thinke himselfe the better for them, but rather with might and maine striue against them, and craue a supply of them.Mat. 11, [...]5 God reuealeth the knowledge of the Gospel to the simple, howbeit no man should please himselfe in his simplicity: he maketh known the mysteries of his kingdome to Babes) howbeit no man must reioyce in his owne infirmities, nor purpose with himselfe to continue in them.
The third meditation must be this, that it is a dangerous tentation of Sathan against our soules, when he councelleth and perswadeth any man to with-draw himselfe from the Communion for want of grace, if hee haue [Page 310] any in sincerity, albeit it be the least measure, albeit it be but as a graine of mustard-seede. The Lord regardeth the truth of grace, more then he doth the measure of it: and if there be in vs a ready and willing minde,2 Cor. 8, 12. he accepteth vs according to that which we haue, not according to that which we haue not. This Supper of Christ was iustituted for the weake, not for the strong: for the poore, not for the rich: for the hungry, not for the full: for the sicke, not for the whole: forasmuch as the Sacrament is as phisicke to cure him, as balme to refresh him, as a salue to heale him, as wine to cheare him, as bread to strengthen him, and as a staffe to stay him. Shall any reasonable man then reason so vnreasonably and absurdly▪ that he will not eate, because he is hungry? that he will not drinke, because he is thirsty? that he will admit no plaister, because he is wounded? that he will not take phisicke, because he is sicke and diseased? that he will not stay himselfe with his staffe, because he is ready to fall? If we all see this to be a foolish consequence, what vanity or rather impiety is it to yeeld to this false cō clusion, which is no better then a diuelish tentation, that because we are weake in grace, therefore we will not come to the Sacrament to receiue strength of grace, and increase of faith? whereas we ought to reason thus within our selues: I feele mine owne infirmities, and know how weake my faith, my hope, my loue, my repentance, and all the rest of the graces of God are in me, I will therefore repaire with all diligence to the Supper of the Lord, which he hath appointed for the increasing and strengthening of all good things in me. The last point necessary for vs to consider is this, that Christ came into the world to saue sinners, and to redeeme them that were lost, that is, such as feele themselues to be sinners, and know themselues to be as lost sheepe going astray, and desiring to returne vnto the shepheard and Bishop of their soules, 1 Pet. 2, 25. True it is, God requireth that we should come vnto him as wel furnished with grace, and replenished with faith as may bee, yet hee will reiect none that presenteth himselfe before him with any grace, albeit he haue neuer so little a measure, prouided that these [Page 311] two cautions and conditions be obserued, that the faith & grace be true and sound, not in shew and appearance onely: Secondly, that there be in him an endeauor and striuing for more grace and a greater faith. But if we thinke we haue enough and need no more, we haue iust cause to suspect our selues that we neuer as yet knew what true grace meaneth. To conclude then, we must vnderstand that it is not the weakenes of grace which is heere reprooued and reiected, but the contempt of grace; not such weaknesse of faith as is in the faithfull, but such contempt of grace as was in the prophane heart of Esau, who solde his birth-right and contemned the blessing, Gen. 25.Gen. 25.34.
The next obiection that these sluggards vse is,The seauenth obiection. that they say the Sacrament is as phisicke to purge & clense the soule: and therefore as it is not good to take phisicke often, so it is not good to take the Sacrament often. Surely these are Physitions of no value, that cannot discerne a difference betweene phisicke for the body and phisicke for the soule. It is dangerous to the body to be euermore purging and taking of pils, which giue no nourishment to the body, but take away good humors as well as bad. It is not so with the Supper of the Lord, it containeth holy and wholesome nourishment in it, through the ordinance of God, and can neuer depriue vs of any good guift and grace of the soule. Besides, we are daily sicke in soule, not in the body: and therefore we haue often need to seeke remedy for our sicknesses and infirmities. Furthermore, all phisicke to the taste of the body is bitter, and grieuous, and lothsome: it is not so with this phisicke, it is most sweet and pleasant to the soule, and reioyceth the heart of euery true beleeuer. This comparison therefore is not to be vrged farther then the point wherein it may be compared, namely, that as they that are weake and sickly vse the meanes and remedy of phisicke to very good purpose, euē for the recouery of strength and health: so whensoeuer we finde in our selues spirituall diseases to abound, and weaknes of faith to assaile vs, we must haue recourse to this Sacrament to confirme & strengthen vs in the promises of saluation. The meaning then is [Page 312] not that as phisicke is best when it is sildome taken, so the Sacrament is best taken when it is sildome taken. For as this Supper is truely called spiritual meat for vs, because as meat feedeth the body, so the Supper of the Lord nourisheth the soule: yet we cannot conclude frō hence that we should as often receiue it as we receiue our meat: In like manner, when it is resembled fitly to phisicke, the which being rarely taken, worketh most effectually, we may not conclude that therefore the more sildome the Sac [...]ament is receiued, the greater fruite it will bring vnto vs, for then we conclude against our selues, and stretch the similitude farther then the purpose and intent of it.
The eight obiection.The next obiection which I will touch is, that some say, a man by sildome receiuing shall be the better prepared when he doth receiue: whereas if he shall presume to come often, he cannot be so aduised as he ought, neyther so thoroughly examine himselfe as he might by continuall exercising of himselfe in this work. I answere, Answere. heere are another sort that pretend great deuotion, zeale, reuerence, and loue to the Sacrament, and with all great feare to come vnworthily: howbeit all these goodly shewes and colourable excuses are but as Adams figge-leaues patched together to couer their shame. These may be fitly compared to idle and slothfull Ministers, who to excuse their negligence in preaching, alledge for themselues, that the more sildome they preach, the more learned and profound Sermons they make, and the better they shall be prepared and furnished to speake to the people.
Now as they deale with the people, so do the people deale with them. As they sow sparingly, so the people reape sparingly, heare sparingly, and receiue sparingly. A carelesse ministry maketh a carelesse people. But as this colour of fitting himselfe the better shall not excuse the Minister in his negligence, [...] Tim. 4.2. if he preach not in season and out of season: so it shall not be allowed as a iust and lawfull defence for the people, to pretend that their sildome receiuing is recompensed by their sufficient preparation when they do come. If this might be allowed and [Page 313] warranted for a good plea, then the most careles receiuers should be the best receiuers:A false plea that the sluggard vseth. and such as come most sildome, should aboue all others deserue to be most commēded. So touching the rest of the exercises of our religion, it would follow that such as heare the least, should be the best hearers: they that pray most rarely, should pray most reuerently: and they that resort sildome to the house of God, should be chiefly commended; all which we know to be contrary to reason, truth, piety, and religion. If a man were dangerously sicke and required the present helpe of the Physition, will this patient neglect his health, and go to him at his owne leysure, vnder colour of comming better furnished and prepared to tell him what his disease is? Or will he not rather make all the hast he can that he may the sooner haue helpe? We are all of vs as sicke men, we haue many sins as noysome diseases that hang about vs and beset vs on euery side,Rom. 6, 23. (the least wherof are mortall) if they be not cured by the precious blood of Christ: shall we then delay to go to the Physition of our soules vnder pretence of giuing him better information of our estate? and laying open our sins more throughly before him? Surely we do herein much deceiue our selues, while we go about to deceiue others and thinke to make them beleeue that we desire nothing more then to come throughly prepared to this Sacrament, to which end let vs marke these few points following. First we must know, that he which will not be fit to day, shall finde himselfe lesse fit to morrow, his heart will more and more be hardned, and custome will turne into another nature, and continuance in any thing bringeth a resolution of the hart not to giue ouer. Whosoeuer he be that beginneth not to remoue his corruptions speedily which keepe him frō being prepared, shal see it much more difficult euery day then other; wheras contrariwise, he that receiueth often shall be the more fit to receiue. For how vaine a thing is it for any to perswade thēselues that by delaying their repentance, they shall repent the better? or by delaying to take phisicke, they shal be healed the better? or by suffering a disease to grow dangerous vpon them, they [Page 314] shall be recouered and restored to health the sooner? Thus much for answere to this obiection. Let vs proceed. For albeit truth be one, yet error is manifold, and the by-paths of it haue no end.The ninth obiection. Some others obiect that the Iewes receiued the Passeouer but once a yeare, Exodus 12, 18. Leuiticus 22, 5. In the foureteenth day of th [...] first month at euen is the Lords Passeouer. Now the Passeouer of the Iewes and the Supper of the christians is in substance the same, howsoeuer in outward rites they differ: therefore seeing they killed the Paschall Lambe once onely in the yeare, and then did eate it: why should it not suffice vs to take the Supper of the Lord once in the yeare and eate of it? I answere, Answere. we compare these two in this one particular point wherein they are not to be compared. For this was the ordinance of God to his owne people, that once in the yeare, to wit, in the first month, a Lambe without blemish should be killed: but touching his Supper, it is his will it should be administred and receiued often-times in the yeare. How then should we make them like in that point wherein God hath made them to be vnlike? And if we will tye them to the same time, then it ought also to be celebrated the 14. day of the first month, for then was the Passeouer to be eaten. This communicating once a yeare was hatched in popery when ignorance preuailed in the Church, as darknes doth in the night season: and is by no meanes to be followed of vs. And albeit the Lord hath not tyed vs to a certaine and setled time, neither limited vs a certaine day or a certaine month, yet it ought not once only but often to be receiued of vs,Reasons why we ought oftten-times to communicate. to the end the death of Christ and his passion should be ofttentimes remembred, that our faith should be strenghened, that the name of God should be praised, and that mutuall loue among vs might be professed. Hence it is, that the Apostle doth make mention of often eating this bread, and often drinking of the cup of the Lord,1 Cor. 11, 24.25. 1 Cor. 11. This do yee as oft as ye drinke it in remembrance of me: for as oft as ye eat this bread and drinke this cup▪ ye do shew the Lords death till he come. But these men would not care if the remembrance of the death of Christ were quite buried & vtterly forgotten, and [Page 315] would not haue the Sacramēt of his Supper to be ouer common in vse: whereas doubtlesse they are all enemies to the sufferings of Christ, that are enemies to the often remembring of his sufferings, which is done in this Sacrament. True it is, they would be loth to be so censured, and wil be ready to tell vs that their life consisteth in his death, and their saluation in his passion, but it skilleth not what they pretend, forasmuch as they do deceiue themselues and bar themselues from all comfort to be receiued that way.The tenth obiection. And hereby appeareth the answere to another obiection, which is iust of the same nature and stampe with the former. For what need we say they, such frequent and ordinary vse of the Supper, seeing the Lord administred it once onely in al his life. Now if there had bin such a necessity to haue it so common, no doubt he would haue administred it oftentimes in the yeare, and so haue commended it by his owne example, and left it as a direction vnto vs. I answere, Answere. by this do these vngodly men bewray most notoriously the prophanes of their hearts. And indeed whereunto tend all that they haue said, but to leaue euery one to his owne discretion and disposition, to abolish all good order out of the Church, & to bring in an horrible confusion of al Gods holy ordinances among vs. And whereunto do their allegations ayme, pretending that often receiuing will bring a loathing, that the Sacrament is as phisicke which is not good to vse too commonly, that a mā by sildome receiuing shall come the better prepared, that the Passeouer the same in substance with the Supper, was solemnized but once in a yeare, and now lastly that Christ the Lord of this Sacrament, celebrated it but once in all his life: whereunto I say do all these arguments and allegations tend, but to depriue vs of the comfortable vse of the supper, and to rob vs of that good which ought to be more deare vnto vs then our liues? Thus doth all error and impiety (howsoeuer it be couered) leaue somewhat behind it, as a foule and filthy sauor, wherby it may be discouered. For hereunto their talking of sildome receiuing driueth as to an issue, that it should be receiued but once a yeare or once in our life time: and this also [Page 316] they would make arbitrary, and not of necessity. These will seeme to be very good Christians, and to looke for saluation by the death of Christ, yet notwithstanding they cannot abide the oftē vse of that Sacrament which putteth vs in minde of his death. But let vs know and beare this away with vs, that the more we haue a feeling of the fruite and benefit of his death, the more we will haue a desire to do this in remembrance of him: 1 Cor. 11, 25. and contrariwise the lesse we finde profit by the death of Christ, and the more hard we finde our hearts to be, the lesse we will desire to come to his Table. The comfortable feeling of the great worke of our redemption wrought for vs, will make vs so long to eate of this bread & drinke of this cup, as the hungry soule doth for meat to slake and satisfie his hunger. And therfore the Apostle layeth before vs both the common and the continuall vse of it. For as we must eate this bread and drinke of the cup of the Lord vntil he come again to iudgement, so likewise must we do it oftētimes, because his death is oftentimes to be remembred, and the mercy of God toward vs to be praised and commended. And if we would consider the zeale and forwardnes of the former times, and compare it with the dulnes, and backwardnes, and coldnes of these men, that would be accounted Christians no lesse then they; we shall finde as great a difference and contrariety betweene them, as betweene heauen and earth. For the first and ancient Christians neuer assembled together to heare the word, but withall they did receiue the Supper, as appeareth in the Acts of the Apostles, and the writings of Iustine Martyr and Tertullian. As for the example of Christ, he administred it no oftner, because he did not institute it before his death, to the end we should know it came in place of the Passeouer, & that it might be the more regarded and the better remembred of vs, being the last pledge of his loue left vnto the Church.The 11. obiection. Another obiection which some vse to iustifie their sildome resorting to the Sacrament is this, that they haue very vrgent occasion, and that it is not fit or decent they should come at al times when others do. Christ our Sauiour hath appointed it [Page 317] to be common both to men & women: but you shall heare many men alledge for themselues as some haue done to me: that their wiues are sicke, or lye in, and that they purpose to come hereafter with them. Likewise ye shall meet with many women, that wil pretend that their husbands are from home, or not in health, but at their returne or recouery, they purpose to come with them. Thus they post off the matter particularly, and thinke they haue spoken wisely, and defended thēselues very strongly. Answere. Howbeit all this is nothing worth. For our receiuing of the Sacramēt must not depend vpon the receiuing of others, albeit they be neuer so deare vnto vs. When it pleaseth God to lay sicknes vpon vs, he requireth of vs another duty then to come to the Sacrament, which is, to looke to our health, to the end we may come after he hath restored vs: notwithstanding, our sicknes is no discharging or freeing of any other by what band soeuer they are ioyned vnto vs. Besides, many there are that abstaine from the Table of the Lord in regard of the sicknes or absence of their wiues or husbands, who make no scrupple to go to the tables of their neighbours without them whē they are inuited: they can go to a common supper abroad, who will not go to the Lords Supper: they make no matter at all of it to go alone to an ordinary feast, who cannot be intreated to come to the rich feast that God hath prouided: they stick not to be mens guests, that scorne to be the Lords: and run willingly to the houses of men, that abstain altogether from the house of God. Lastly, if this would go for good payment, to absent themselues vntill their husband or wife can be present with them: then it should as well excuse vs from comming to prayer and the hearing of the word vntil they might come together with vs. But the husband is boūd to attend to Gods word without his wife, and the wife likewise without her husband. And we see the ordinary practise of this duty without tarrying one for another. Therefore also when God calleth vs to his table, let vs not delay the time, but answere readily & chearefully, Lord I am ready to come at thy call. The iust obiectionThe 12. obiection. which I will touch is this, that many ignorant soules say for themselues [Page 318] when they are told of their negligence and wretchfulnes, They hope they do well, they beare as good a soule to God as the best of them all, they thanke God they loue their Church and say their prayers duely; but indeed they were not wont to receiue their maker so often, they come at Easter as their honest neighbours do, and they thanke God they neuer missed. These are they that euer stand at one stay, Answere. like those labourers or rather loyterers that stood idle all the day, or like dull schollers that are alwayes in one lesson and neuer proceed forward, or like to those silly women which are euer learning, and are neuer able to come to the knowledge of the truth. 2 Tim. 3, 7. Where ye left them, there ye shall finde them: they will do that which they were wont to doe: ye shall find them I warrant you euermore the same. They were wont to bow downe to stockes and stones: they were wont to go on pilgrimage to this and that Saint: they were wont to worship a piece of bread: will they therefore do so still? wil they be as ignorant as they were before? Let them not tell vs what they were wont to do, but let them learne what they ought to do. This obiection is the same in effect with the ninth, pretending that the Paschall Lambe was offered once onely in the yeare, so these would tye it only to the time of Easter: sauing that they stand besides vpon their blinde custome, that for-sooth they were euer wont to come at Easter, and at no time besides, yet they thanke God they haue sped as well as the best, and neuer receiued hurt by it, and that now they would be loth to change their custome. But Christ Iesus, from whom thou lookest for saluation saith, I am the truth: he neuer saith, I am custome.Iohn 14. Euill customes are better changed then obserued. The light is now come into the world, knowledge is discouered as the noone day; let not vs shut our eyes that it should not shine vpon vs, remembring the saying of the Apostle, when he exhorteth the Idolatrous Athenians to forsake their Idolatry and to turne to the liuing God, Act. 17.Act. 17.30. The times of this [...]gnorance God wincked at, but now commandeth all men euery where to repent. Albeit then we haue liued and bin led blindly and ignorantly, let it be sufficient [Page 319] that we haue spent the former course of our life in superstition, and after the traditions of our fore-fathers without all vnderstanding, and let vs walke as children of the light, being ready to learne what is the good and acceptable will of God. There are many that will say they hate the popish religion, who notwithstanding cleane to popish customes, and will by no meanes depart from them. They thanke God they are no papists, and yet they leane too much to their reliques and rags that they haue left behind them. Let not vs make much of their rotten trash that is not worth taking vp, but let vs know that we haue a sure word of the Prophets and Apostles whereunto we must attend, and by which we must direct all our wayes. This is the rule of our faith; this is the line and leuell to square our actions: if we preferre our owne bad and blinde customes before the word of the Lord, what wisedome can there be in vs, or how can we be assured to please God? Thus we haue run ouer and answered the foolish and friuolous obiections, that carnall minded men alledge in defence of their negligent comming to the Communion of the body and blood of Christ. Christ himselfe is ready to entertaine vs as his friends, to inuite vs as his guests, to command vs as his seruants to come to his Table: let vs then make conscience of this duty, and not bring this curse vpon our selues, to exclude our selues from his Sacrament and from his presence. Excommunication is the greatest and highest censure of the Church, which as a sharpe sword cutteth off offenders from the Church, casteth them out from the communion of the faith-ful, and putteth out from among them: but these careles persons that regard not to be present at the partaking of this Supper, do banish themselues from the Citty, and excommunicate themselues from the Church of God. They doe willingly and wilfully cast out themselues, and cut themselues off from the society of his people. To conclude this point, let all such slothfull and sluggish persons take heed, they do not exclude themselues from this comfortable Sacrament, vnder what pretence soeuer it be, least they bee in the number of those that draw backe vnto perdition, of whō [Page 320] the Lord pronounceth, My soule shall haue no pleasure in him. These things being thus rightly waighed and considered, let vs make conscience of this duty, and come chearefully and comfortably to this Table. No man commeth vnto it, but he departeth better away, if he come as he ought to do. He is filled with good things, if he haue an hand to receiue them. No man shall repent of comming vnto it, if he repent of his sins before he come. And when we come often, yet we should be sorry that we come not more often. It is Christs commandement, let vs obey it: it is his will, let vs do it: it is his counsell let vs follow it: and his commandement, his will, his counsel, is not cumbersome or burdensome vnto vs. If he should require at our hands something that were hard or heauy to flesh and blood, ought we not with chearefulnes to vnder-goe it, seeing he hath made vs, and not we our selues; seeing he hath redeemed vs, and not we our selues; and seeing he hath sanctified vs, and not we our selues, so that all that is in vs is the Lords? Howbeit, that which he willeth vs to do, is not hard but easie: it is not a burden grieuous to be borne, to resort often to his Supper, but light and pleasing to them that are spiritually minded. It was well said of Naamans seruants to their Maister when he turned away in a rage from the Prophet, My father, if the Prophet had bid thee do some great thing, wouldst thou not haue done it? How much rather then when hee saith to thee. Wash and be cleane? 2. King. 5, 12.2 Kings 5, 12. So if Christ our Lord and Maister should command vs to do greater things then these, and such as were costly to vs, ought we not to do them? How much more then when he saith vnto vs, Mat. 11.Mat 11, 30. My yoke is easie, my burden is light, and my commandements are not greeuous? 1 Iohn 5.3.1 Ioh. 5, 3. How much more when he saith, Eate O my friends, drinke and make you merry O my beloued, Cant. 5, 1?Cant. 5, 1. Surely he will do very little for a man, who being solemnly bidden, and friendly inuited to a feast by his neighbour, wil not go to his Table, but scornfully refuse, and churlishly reiect both the feast and him that called him. We cannot thinke he wil do any great thing for vs, neither can we make any great account of his fauor [Page 321] and friendship, that will not come to supper vnto vs being kindly and curteously intreated. In like manner, what can we assure our hearts that we will do for Christ, that wil not feast with Christ? It is well said of Cyprian, How will that man drinke the cup of Martyrdome for Christ, that will not drinke the cup of saluation with Christ? How will he suffer death for him, that will not reioyce with him, nor eate and drinke in his presence? Remember therefore that the partaking of this Sacrament is to our great benefit: he that eateth of this bread shall not hunger againe: & he that drinketh of his blood shall neuer thirst againe. Remember that he which findeth good by any thing that he doth, needeth no great inuiting, much lesse compelling and enforcing. He needeth no law to inforce him, the loue of it will sufficiently allure him. It is enough to compell such as feele no benefit by it, and haue no regard of it. But such as loue his last Supper and haue felt the benefit of it, and haue tasted the sweetnesse of this feast, need no compelling, nor deuising of excuses to iustifie their absence. Remember that God will not alwayes beare with our contempt, nor put vp the wrong that is offered vnto him. He is indeed very patient, and a God of much long suffering: he is content to warne vs oftentimes, and to with-hold his hand from punishing of vs; but if we abuse his patience, we prouoke him to plague vs with diuers iudgements. If he send out his messengers, and we refuse to come at the first call, he may forbeare vs: or at the second cal, he may peraduenture bear it at our hands in hope of repentance: but if we harden our hearts and stop our eares when he calleth, he hath passed sentence vpon vs already, we shall not eate of his Supper. For when this feast is kept in his Church, Christ himselfe commeth among them and surueyeth his guests, he looketh for vs to meete vs at his Table; if he see our places often empty, be sure he will misse vs, and aske for vs, and not alwayes suffer it: euen as Saul did beare with Dauids absence the first day of the feast, and spake not any thing,1 Sam. 20, [...] ▪ 27. but when his roome was empty the second day, he held his peace no longer, and Ionathans excuse serued not. God may beare [Page 322] with our dulnesse and negligence for a while; but if we be absent from day to day, and can alledge no iust excuse for our absence, we may be well assured he will not take it at our hands. For as a fearefull iudgement hangeth ouer his head that commeth vnprepared and eateth vnworthily: so is he guilty of iudgement that refuseth to come at all. It is not enough to say, we come not vnworthily; for as wel negligence in not comming is a sinne, as want of reuerence in our comming. We cannot be excused by pleading for our selues, I thanke God I am not as many others, I come not vnfitted and vnprepared to the Lords Table; I presse not in among his guests, I do not come ignorantly and vnworthily, without knowledge, without faith, without repentance, without assurance of the loue and fauour of God, without a sound resolution to liue a liuely mēber of Christ, withou meditation of the benefits of his passion, & without acknowledgement of the greatnesse of the mercy shewed toward vs, by consideration of the greatnesse of the torment that was prepared for vs: for all this we may do, and yet be condemned for not comming at all. And let vs marke this as the last point and take it as a farewell, that the cause of all these excuses and colourable pretences is, the suffering of some one maister-sinne to raigne in vs, there is one predominant or capitall sinne that thus hath the vpper hand ouer vs, the which till it be pulled vp by the rootes, will [...]euer suffer any grace of the Spirit, or duty of obedience to grow in vs. This maketh our hearts heauy, and casteth vs into a dead sleepe, that we cannot heare the voice of God. Let vs therefore learne betimes to prepare our selues by humiliation, by confession, by prayer, and by bewailing the want or weakenesse of grace in vs, that so iudging our selues for our sinnes, we may not be iudged of the Lord.
CHAP. III. Of the first outward part of the Lords Supper.
HItherto we haue shewed what the Lords supper is, and how to apply it to our instruction: now we are to cō sider in this Sacrament two things, his parts and his vses: as we haue shewed in the former bookes. The parts are partly outward and partly inward. A man is a compound creature made of flesh and of a reasonable soule, as Athanasius speaketh in his Creed. If the question were asked, whether man were a mortall creature or immortall, earthly or heauenly, visible or inuisible: no man could rightly answere without a distinction, that he is earthly touching his body, and 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 were demanded touching this Sacrament, whether it be an earthly or heauenly thing, we may answere it is both, and must resolue that in part it is earthly, and in part heauenly: earthly in the signe, and heauenly in the matter that is signified. Let vs vnderstand this well, and acknowledge the diuers natures and parts of it. There had neuer risen so great diuision and confusion in the Church touching the Sacrament, if this distinction had beene well obserued. The ignorance of this point hath bred much strife and debate: for whilst some iudge of it according to the inward thing, and some according to the outward onely, the truth of the Lords Supper hath beene buried in silence: both sorts forgetting that the prouidence of God and his louing kindnesse did abase it selfe vnto our capacity, not onely yeelding words to our eares, but visible signes to our eyes, whereby he would exhibite to our faith spirituall things. The outward part is one thing, the inward part is another thing: the outward is taken in at the mouth, the inward by the inward man: the outward is turned into the nourishment of the body, the inward worketh in vs to eternal life: the outward [Page 324] is taken by some to their destruction, but the inward alwaies to saluation. This appeareth euidently by the words of the Apostle deliuering to the Church what he had receiued of the Lord, and declaring how the same night he was betrayed, Hee tooke bread, and 1 Cor. 11, 23 22, 25 Mat 26, 26. 28, 29. when hee had giuen thankes, he brake it, and said, Take ye, eate ye, this is my body, which is broken for you: this do ye in remembrance of me. After the same manner also, He took [...] the cup when he had supped, saying, This cup is the new testament in my blood, this do as oft as ye drinke it in remembrance of me. In these words we see, both the outward parts propounded, and the number of them defined and determined. For heere areFoure outward parts of the Lords Supper. foure outward parts handled, to wit, the Minister, the words of institution, the bread and wine, and the Communicants. The first Minister thereof was Christ: the words of institution are, This is my body giuen for you, this is the cup of the new testament in my blood: the signes are bread and wine: the first Communicants were the Apostles. So then the Ministers must do that which Christ did, and the people that which the Disciples did: the actions of Christ are directions to the Minister, the actions of the Apostles are directions to the people.
I am not ignorant that it seemeth hard and harsh to some, to make the Minister and receiuer of the Sacrament to bee parts thereof. I am not willing to contend about words and names where we agree in the substance of the matter, forasmuch as euery one confesseth that these two are outward things, which being wanting, there can be no Sacrament. Againe, I haue declared in the first booke, and the fourth chapter, in what sence I call them parts, to wit, because the Minister standeth in the place of God, and his outward actions do represent the inward actions of God the Father, as is farther proued in the 8. chap. of this booke: and the receiuer doth nothing in receiuing, in eating, and in drinking, but it hath his inward signification, as we may see in the 11. chap. following.
Lastly, I would haue the indifferent reader vnderstand that I say no more then others of the learned haue said before me in other words, howbeit in the same meaning; [Page 325] who make two kinds of signes, the one elementall, the other rituall: the one in the matter, the other in the forme. The signes elementall in this Sacrament are the bread and wine: the signes rituall are the giuing and taking of the elements, which are the proper actions of the Minister and of the receiuer. Whether therefore you call the Minister and the receiuer signes or parts, or outward things, it is not greatly materiall, so that we confesse and ioyne together in this, that the outward actions performed as well by the one as the other, haue a relation to some other thing resembled by them.
Let vs then see the actions of Christ. He tooke bread, he blessed, he brake the bread, he poured out the Wine, he distributed and deliuered them both. Wherefore the actions and workes of the Minister areFoure actions of the Minister. foure-fold. First, to take the bread and wine into his hands after the example of Christ, who did it to shew that himselfe willingly giueth himselfe for his Church, which serueth to strengthen our faith and perswasion of his loue toward vs: in whose imitation the Minister doth it, to represent the action of God the Father, giuing his Son vnto vs for our full redemption. The second action is blessing and giuing of thanks, that is, by prayer, by thanksgiuing, and by rehearsall of the promises of God, together with the institution of Christ, actually to separate the bread and wine so taken from their cō mon vse to an holy vse. Wherby we are giuē to vnderstand, that the outward creatures are reuerently to be vsed, calling vpon the name of God, and crauing his assistance to vse his ordinance as we ought to do: and that we should ioyfully praise God, for the gracious work of our ful redemption by Christ.
The third action is breaking the bread & pouring out the wine, which are necessary rites to be obserued, hauing respect & relation to the vnspeakable torments of Christ for vs, who was pierced, crucified, & made a curse for vs vpon the Crosse,Psal. 22, 16. Esay 53▪5. as the Prophet teacheth, He was wounded for our transgressions, he was broken for our iniquities, the chastisement of our peace was vpon him, & with his stripes we are healed. Wherefore, [Page 326] these Sacramentall rites of breaking and pouring out are not to be reiected and omitted, being vsed byMat. 26, 26. Act. 2, 42. 1 Cor. 10, 16. Christ, practised by his Apostles, and retained by the Churches. Not as in the Church of Rome, where they breake not to distribute to the people, neither poure out the wine to giue vnto them, as we shall shew at large in the end of this chapter.
So then, we see that whole bread is not to be deliuered, but that the bread is to be broken, and the wine to be poured out, to be distributed among sundry Communicants. The last action of the Minister, is to distribute the bread and wine and giue them into the hands of the people present. Christ did not offer them vp to God, but deliuered them to his Disciples. All these being workes to be done and performed by the Minister in the administration of this Sacrament, do note out the actions of God the Father, scaling vp his Son vnto vs, as we shall see afterward when we come to the inward parts.
Vse 1 Now let vs enter into the consideration of the vses of this part. Are these the actions commanded in the word, executed by Christ, and to be performed by the Minister? Then we see that such as are set apart to deliuer this Sacrament, are not consecrated & appointed Priests of the new testament, to offer vp an vnbloody sacrifice for the quicke and dead, as the Church of Rome teacheth and practiseth. They are commanded as Ministers of God to deliuer the outward signes to the people, not as Priests to offer them to God the Father: they are appointed Preachers of the Gospell, not Priests of the law: which were to abolish the Priest-hood of Christ. Wherefore, wee must detest the blasphemy of these shamelesse shauelings,Stella Clericorum se [...]dis. Serm. 3. that teach the Priest to be the maker of his maker, & that he which made them,Cre [...]tura vobis mediantibus vobis. gaue them power and authority to make him, and so after a sort preferre themselues being the sacrificers, before Christ who is the Sacrifice: themselues being the creators, before Christ the creature: themselues the makers, before Christ being made of them. Thus these sacrificing Priests are not ashamed to speake, and to bray aloud.
Secondly, if the Minister be an outward part of this Sacrament, then it belongeth notNum. 3, 10. Heb. 5, [...]. to priuate persons to deliuer Vse 2 it to others, nor to take it to themselues, and deliuer it to themselues, when or where there is no Minister. They may indeed apply to themselues the outward signes, they may eate the bread and drinke the wine, and in respect of the sacramentall rites do as the Minister doth: yet for that they do it without a calling, it is not a due administration, but a true prophanation of this Sacrament of the Supper. For let vs a little insist vpon the similitude before stood vpon: If the keeper of the Princes broad seale be not in the way, or for the present be not to be gotten, shall any man presume to take it where it lieth without direction, & without commandement? Such a one worthily beareth his punishment, whosoeuer he be. In like manner, albeit one should earnestly desire the Sacrament of the body & blood of Christ, and euen faint in soule for the fruition of it, finding himself in his longing affection able to take it himselfe, without the assistance of another: yet euery one must consider his guifts, his standing, his calling, and place wherein God hath set him, he hath not committed to priuate persons the administration of the Sacraments: they may not preach the Gospell, they may not baptize their children, they may not meddle with the Lords Supper, no more then common subiects may take the Princes seale, if the keeper be not in the way. Against this euident truth,Two obiections answered, pretending that priuate mē may deliuer the Supper. two things of importance may be obiected, which I purpose to preuent before I proceed any farther. For first, this doctrine seemeth not to agree with that maxime and principle, which before we haue resolued vpon, namely, Accedat verbum ad elementum, & fit Sacramentum, that is, Ioyne the word of institution to the outward signe, and there is made a Sacrament: Secondly, it seemeth to leaue sicke persons without comfort in their hearts and peace to themselues, if for want of a publike Minister, themselues may not supply that want, and giue vnto themselues this Supper. These are the two obiections, pretending and intending that priuate persons may at some times, vpon some occasions, haue some right [Page 328] and interest in dispensation of the Sacraments. Touching the former point, being a ruled case of Saint Augustine, Aug. Tract. 80. in Iohan. 13 that if the signe be annexed to the word, a Sacrament is ordained, we doubt not to affirme the rule vndoubtedly to be true, being truely and rightly vnderstood. For the meaning is, if there be an outward signe which is the matter, and a word of institution which is the forme of the Sacraments,Aristot. metaphys l [...]b. 7. cap. 7. the essence of them is fully finished, as if there be the matter & forme of an house, we conclude rightly there is an house. Howbeit we presuppose there was a builder of the house to prepare the matter and to order the forme. So the former principle doth presuppose a Minister to deliuer, and a receiuer to receiue the Sacrament: otherwise we shal also warre vnder the ensigne of our enemies vnawares, who hold it to be the Supper of the Lord,Bellar. lib 4. de Eu [...]b. cap. 2. con [...]t. Tr [...]d. f [...]ss. 13. can. 4, 7. albeit there be no eating, no drinking, no receiuing thereof. If therefore in the constitution of a Sacrament, the institution of Christ, touching taking, eating, and drinking, must be obserued: then we see that more is required then the signe & the word in the worke of the Sacrament.
Againe, touching the obiection of the sicke, who seeme to be wholy left in distresse and discomfort, if they may not lawfully administer the Supper to themselues, or receiue it at the hands of some priuate persons: I answere, it was an ancient practise of theBeza quaest. & resp d. Sacr. Church to carty the Sacramēt vnto the sicke when it was administred in the Church: besides, albeit in extremity of sicknes the Minister be wanting, we leaue not the sicke without counsell and comfort. For this we teach, this we are ready to maintaine, this we would haue all beleeuers in health and in sicknesse to recall and remember; that if they stedfastly beleeue that the Lord Iesus hath suffered death vpon the Crosse for them, if they particularly apply vnto themselues his precious merits for their redemption, if they earnestly remember the benefits of his bitter passion with all thanksgiuing, and if they truely repent them from the bottome of their hearts of al their sins: they do eate and drinke effectually,Ioh. 6, 54, 55 56, 57, 58. and to their soules health profitably the body & blood of Christ our Sauiour, [Page 329] although they doe not receiue the Sacrament with their mouth. If they do not thus the Sacrament receiued cannot profite them. This serueth to comfort the weake, and to keepe them within the lists and limits of their proper calling.
Lastly, seeing the former actions of the Minister are done plainely in the sight of all, it is the duty of euery one to giue diligent heed, and to haue weighty consideration of these outward ceremonies, by the meditation thereof to confirme their faith and to make the outward works to further the inward graces. For they are offered to our sences, not that we should rest in them, but that our weaknes by them should be helped, and we by them lift vp our hearts to thinke vpon greater things.
This serueth to reproue those that omit the breaking of the bread, and deliuering of it being broken, into the hands of the Communicants. True it is, some make too much of the breaking of the bread, others esteeme too little of it, and both sorts are to be reproued, and a middle course betweene them both is to be retained.
One sort much more streight and rigorous then is meet,The first opinion. offend in the excesse, who make the breaking of bread to be simply necessary and an essentiall part of the Supper, as that without it there can be no Sacrament. The reason whereupon they build, is the title giuen to this Sacrament, that it is called the breaking of bread, and this breaking of the bread is said to be the Communion of the body of Christ, 1 Cor. 10, 16. Obiection. 1 Cor. 10.16. From whence they reason thus, The bread broken is the Communion of the body of Christ. Therefore the bread vnbroken, is not the Communion of the body of Christ. Answere. This is a broken argument that cannot hold, and so weake in strength that it cannot vphold it selfe. If one should argue thus, A man is a creature going vpright: therefore a man not going vpright but crooked as not a man. Or thus, The body of man hath armes, and hands, and legges: therefore if it want eyther arme, or hand, or legge, it is not the body of a man: all men see this will not follow. This onely will follow that such [Page 330] a man is not a sound man, and such a body is not a perfect body: so it will onely follow that the Sacrament is not an entire but a maimed Sacrament where the bread is not broken. Wherefore these men do great wrong to many reformed Churches which haue not yet this ceremony among them, while they dare pronounce that they haue no Supper at all, because they are destitute of this rite: which iudgement of theirs sauoureth of the want both of verity & charity.The second opinion. Another sort offend on the contrary side, to wit, in the defect, who make this breaking to be meerely indifferent and not necessary: accidentall, and not of the substance. They confesse that the Lord Iesus at his last Supper did truely breake bread, but that he did it as a thing indifferent, and according to ordinary custome. Besides, they affirme that this breaking signifieth the distributing or deuiding of the bread to others. But one of these is contrary to the other, the former ouerthroweth the latter, and the last destroyeth the first. For if Christ did truely breake bread in his Supper, then it followeth that to breake bread in the Supper, is not onely to deale the bread, but to giue it into seuerall parts being broken, as he saith distinctly, Hee brake it and gaue it to his Disciples. Mat. 26, 26. Againe, if breaking and distributing be all one, then is not the breaking which they omit a rite indifferent, but very necessary, forasmuch as the giuing of the Supper to the Communicants is so necessary, that without it there can be no Sacrament. These therefore are they that ouerthrow themselues.The third opinion. The third opinion is the sounder of such as hold a meane way betweene both extreames, that the breaking of the bread is no essential part of the Supper, neither yet an indifferent ceremony, both which are two dangerous rockes on which sundry mē suffer ship-wrack: but a necessary ceremony, not as though without it there were no Supper at all, but as a part seruing to perfect the whole; which wanting, the Supper ceaseth not to be, howbeit it is not intire and compleat. For this rite is not as the head or the heart in mans body, without which there could be no body, but as the hand or the foot, without which it is a body, albeit a maimed or a lame body. [Page 331] So likewise touching this holy Supper, without bread, without blessing, without giuing, there can be no Supper: it is as much as if the head were cut off, or the heart pulled out, or the braine perished. But without breaking, the Supper remaineth; albeit maimed and vnperfect, as if the body wanted an eye or an arme. Besides,How the breaking of the bread is necessary. it is the will of Christ that this ceremony should be obserued: so that it may be said to be necessary in two respects: first in regard of the making perfect of the Sacrament: secondly, in regard of the commandement of Christ. Now that this necessitie may appeare how great it is, let vs consider the reasons, wherby it is proued that this beaking, where it is, ought to be continued: and where it is not, ought to be restored.The first reason. First of all we haue the example of Christ, who said of himselfe, Learne of me, euery action of Christ about the Supper is our instruction. But in the first institution of the Supper he brake the bread which he had blessed, and did distribute it to his disciples. Therefore it behoueth vs to do the like. Obiection. Neither let any obiect that the manner of Christs beaking, and of his Apostles is vnknowne or vncertaine. Answere. For the Lord doth not command vs or tie vs precisely to vse that forme which hee vsed, and therefore if the bread be broken, howsoeuer the example of Christ is followed. Besides, we are altogether ignorant what forme of words Christ vsed in his blessing of the bread, and in giuing thanks to his Father, forasmuch as it is not expressed by any of the Euangelists: may we then from hence cauill and conclude, we know not his manner of blessing: therefore blessing is indifferent and may be safely omitted? No, we cannot reason in that sort. As then we do blesse and giue thankes aright albeit we know not how Christ did it: so we do well to breake the bread, albeit we know not which way he did it.The second reason. The second reason is from the commandement of Christ, Doe ye this. And againe, So often as ye shall do this: heere is an expresse precept and a direct commandement, without this the Sacrament is as a body lame of his limbes. From hence we reason thus, That which Christ hath commanded vs to do as wel as blessing and giuing, that is necessary to be done: but he hath [Page 332] commanded vs to breake bread in the vse of the Supper as well as to blesse it, and giue it to them that are present: Therefore to breake bread is necessary and not indifferent. The third reason is drawne from the example of the Apostles,The third reason. 1 Cor. 11, 1. who following Christ are to be followed of vs, as 1. Cor. 11. Be ye followers of me, euen as I also am of Christ. Neyther did they vse this ceremony according to the custome of the country of Iudea, for they vsed it as well out of the borders of Iudea as in them, as appeareth in many places, Acts 2.42. and 20.7. 1 Cor. 10. So that they respected nor the custome of the place, but the commandement of Christ. This is a good precedent for the Churches that professe the Gospell to follow. Fourthly, the whole Sacrament is called by this name,The fourth reason. and hath this title giuen vnto it, to be called, The breaking of bread, as we may see in the places before expressed. Doubtlesse the Apostles would neuer call it thus, if this rite that we speake of were not truely necessary and Sacramentall.The f ft reasō. Fiftly, this mysticall rite serueth notably to the comfort of our hearts and the strengthning of our faith, and therefore is not to be omitted, seeing it shaddoweth out vnto vs the breaking of the body of Christ, and witnesseth that Christ was as truely broken for vs vpon the Crosse, as the bread that is blessed is truely broken and deuided into pieces; this the Apostle noteth, saying, 1 Cor. 11. Which is broken for you, 1. Cor. 12, 24 Luk. 22, 19. that is, which shall shortly be killed and crucified; according to that which Luke saith, cha. 22. Which is giuen for you, to wit, vnto death, euen the death of the Crosse. To take from vs and to rob vs quite and cleane of this comfort and consolation expressed by breaking of the bread, Obiection. they obiect diners things. First, that breaking signifieth to deale it and distribute it, as Esay 55. Breake thy bread to the hungry; Answere. but it cannot haue that signification in this place, as appeareth by the words following he gaue it: whereas if they were both one, it should be a needlesse and fruite-lesse repetition, which the Scripture vseth not. Againe, Obiection. they say that Christs body was not broken, if wee speake properly, not figuratiuely: for not a bone of him was broken. Answere. I answere, this maketh directly against themselues. [Page 333] For if Christs body were broken figuratiuely, then it is euident that this b [...]eaking hath a similitude and resemblance with the breaking of the bread, so that the one holdeth proportion with the other. Besides, they confesse that by breaking, the Apostle would expresse the most greeuous torments which our Sauiour suffered; and the most shamefull kinde of death which he endured, as the word is taken else-where, as Esay 38. where Hezekiah complaineth that his bones were broken as it were of a Lyon.Esay 38, 13. Obiection. Againe they say farther, If Christ would haue his passion represented by this meanes, he would not haue abrogated the ceremony of the Passeouer, which beyond all compassion did more euidently represent the passion of Christ thē the bread: otherwise Christ should haue abolished a type that was clearer, and haue ordained another that was darker, whereas the new Testament and all things done in it and belonging to it are compared to the light of the day in respect of the shadowes of the old Testament. Answere. I answere the cleare light of the new testament consisteth chiefly and principally in the forme of the doctrine of the Gospell, which is an euident testimony touching the worke of our redemption already finished. The Sacraments are dependances vpon it, and borrow their light from the Gospell, as the Moone doth from the Sun: so that the Sacraments of the new testament are clearer then the old in this respect,Piscat. in Ma [...]. cap. 26. not in regard of the forme of the ceremony. For the legall washings did no lesse represent in regard of the outward forme, the washing away of our sins by the blood of Christ, then the baptisme of the Gospell. So the passion of Christ and the fruite and benefit of his passion was no lesse, but rather more represented by killing of the Paschall Lambe and the eating of it, then by breaking of the bread & by eating of the bread. If these had bin vsed in the time of the law as they are in the time of the Gospell, they had not bin so significant & pregnant as the slaying of beasts: but the breaking of bread in the Sun-shine of the Gospell and plenty of knowledge reuealed to the world, being a signe of a thing already done, and finished, must needs be more liuely in representation [Page 334] then the killing of sacrifices in the law which were shaddowes of things to come, whereas Christ was not yet reuealed, nor the mystery of the Gospell opened. Besides, the words of institution pronounccd in the Sacraments of the new Testament are clearer and more significant then any set downe in the law, so that Paul saith, his Gospell was not hid,2 Cor. 4, 3. Gal. 3, 1. 2 Cor. 4, 3. and that Christ Iesus was by his preaching discribed in their sight, Gal. 3, 1. Lastly, heere is produced a false cause of abrogating the Paschall Lambe in stead of a true. For it was not abrogated by the holy Supper, because it is a more cleare, manifest, and euident type, but because it was instituted and ordained to continue, vntill Christ the true Lambe of God figured by it was killed. When he was once crucified, the other killing must cease and giue place: forasmuch as his blood had force to stanch all other blood which was wont to be shed both in circumcision and in the sacrifices. Obiection. Furthermore it is obiected, that in powring out of the cup there is no mystery or mysticall signification; therefore there is none in breaking of the bread. Answere. I answere, the former part is false; for the pouring out of the wine signifieth the shedding of Christs blood out of his side. For as it is said of the bread, This is my body which is broken for you: so it is said of the cup, This is my blood which is shed for you for the remission of sins. And what can the separatiō of the bread and the cup signifie, but the separation of the body & blood of Christ once made vpon the Crosse, whereas his blood is now no longer separated from the body, because he can dye no more? Obiection. Answere. To conclude, they vrge that in the new testament is no place for figures. It is true, if they speake of figures shadowing out Christ to come. But if they speake of figures signifying Christ already reuealed & manifested, we feare not to affirme, that we haue figures still of Christ and of the benefits purchased by him. For I pray you what are our Sacraments but figures liuely setting forth Christ our Sauiour? So then to take away signes, is to take away the Sacraments, which are nothing else but sacred signes?The sixt reason. Sixtly, that which includeth vnder it the mystery of the vnion of the Church among themselues and with Christ the head, is by no means [Page 335] to be passed ouer. But the breaking of bread hath this mystery in it, that many by partaking of one bread broken, are made one mysticall body, as the Apostle witnesseth,1 Cor. 10, 17. We being many, are one bread and one body: for we are all partakers of that one bread, which he declared to be broken in the former verse. The vnity betweene the mēbers of the Church which are many, is shaddowed out by the bread made & compact together of many graines: howbeit this is much more euident vnto vs by the bread which is broken and distributed to all that are present. Seauenthly, we haue the expresse testimony of the Apostle, The bread which we breake, &c. The seauenth reason. Now that is to be iudged necessary to be done, without which we cannot say with the Apostle in the administration and participation of the Supper, The bread which we breake is the communion of the body of Christ: but without this ceremony we cannot ioyne with the Apostle and say, The bread which wee breake, is the communion of Christs body: Therefore the rite of breaking and parting the bread into many pieces is necessary. They may say, the bread which we giue or distribute, but not the bread which we breake: for to breake is one thing, and to distribute is another. These two differ so farre the one from another, that a thing may be broken which is not distributed and giuen; and it may bee giuen which is not broken. Eightly,The eight reason. that which fitly serueth to make the Sacrament perfect and absolute, whole and entire, may not be neglected or omitted; and where it is not, it ought to be restored. But the breaking of bread maketh the Sacrament instituted of Christ to be more ful, and without it to be maimed, as a man without an hand. Therefore it ought to be restored againe.
Ninthly,The ninth reason. it is in the power of no creature to omit or abolish any rite not in it selfe indifferent, but commanded by Christ in the celebration of his Supper. But the breaking of bread is not indifferent to be done or to be left vndone, but is expresly commanded to bee practised, as we haue prooued before. Therefore no man vnder heauen hath authority to abrogate it. For this is a true and certaine rule, that a right hauing the commandement of Christ for [Page 336] the vse of it to be continued is not indifferent. Tenthly, it giueth vs peace of conscience.The tenth reason. Now that which setteth the conscience at quiet & doth more effectually minister comfort in the vse of this Supper, that is by no meanes to be neglected. But the due obseruation of this breaking according to the commandement of Christ doth quiet the conscience and comfort the heart more forcibly and fruitfully, inasmuch as it assureth vs that we keepe the ordinance of Christ purely and entirely, without adding any thing vnto it, or without taking any thing from it: Therefore it is not to be passed ouer.The 11. reason. Lastly, to draw to an end, that ceremony ought to be retained and continued in the Church, wherby the Idolatrous and false opinion of the corporall presence and eating of the body of Christ, is most strongly conuinced and pulled out of the hearts of the ignorant people: but such is the ceremony of the breaking of bread. Therefore it ought to be practised, that the Idoll set vp in the hearts of the multitude may be defaced and pulled downe. This carnall and corporall presence profiteth not, as we wil make plaine afterward. Thus we haue heard the reasons which vrge and require this as a necessary duty belonging to the Minister to breake the bread, a duty neglected not onely of the Church of Rome, but also of others, who maintaining a reall presence of the body of Christ, omit the breaking of the outward signe. In all this that hitherto hath bin obserued, we may note three things. First, that we do not condemne our brethren or the Churches who haue not this breaking of the bread obserued among them, whether it be through error conceiued, or any other let and impediment obiected. Secondly, the defect of this rite cannot destroy, albeit it do disfigure the Supper, it is as a maime in an whole body, or as a scarre in a faire face. Lastly, that this ceremony is not to be holden indifferent, but necessary in respect of Christs commandement, and necessary to preserue the comlines and beauty in this Sacrament.
CHAP. IIII. Of the second outward part of the Lords Supper.
HItherto of the first outward part of the Lords Supper, to wit, the Minister, who is in the Church not onely as a Steward to prouide, but as a Cooke to prepare meate for the children & seruants of God: now we come to the word of institutionThe words of institution are the secōd outward part of the Supper and promise annexed or contained therein, which are the second part of this Sacrament, expressed in these words, This is my body which is giuen for you, or which is broken for you: where the name of the thing signified is giuen to the signe it selfe, as if it should be said, this bread which I haue in mine hands, isTertul cont. Marcio lib. 4. August contr. Ad [...]m [...]n. ca. 12. a signe of my body, which shortly after shall be crucified for you, and deliuered vnto death for your saluation. Christ tooke nothing but bread: he gaue into his Disciples hands nothing but bread to eate, he brake nothing but bread: and Paul saith expresly of this Sacramēt,1 Cor. 10, 16 Obiection. The bread which we breake, is it not the communion of the body of Christ? If any obiect that Christs body neither is,Ioh 1 [...], 36. Answere. nor was broken, as Iob. 19, 36. Not a bone of him shall bee broken, that the Scripture should bee fulfilled: I answere, the Apostle hath respect to the sence and signification which the breaking of the bread importeth, being taken for the tearing & tormenting, the paines and renting of the body of Christ, and the violent sundring of his soule and body one from the other. For as the bread is parted and diuided into diuers parts: so the soule and body of Christ were sundred & separated each from other. Againe, it is said, This is my blood of the new testament which is shed for many for the remis [...] of sinnes, or, This cup is the new testament in my blood which is shed for you: these speeches are Sacramentall, not proper, by the confession of the aduersaries themselues, where the thing containing, which is the cuppe, hath the name of the thing contained, which is the wine the fruite of the vine. So [Page 338] then they which cannot abide figures in the Sacrament, must be constrained to confesse a figure, and therefore cannot blame vs, when we say the words are figuratiuely to be vnderstood.
But before we come to handle the vses of this part, let vs briefly consider the words of Christ deliuered at the institution and administratiō of this Sacrament, that so we may see the true and naturall meaning thereof. These wordsThe words of institution are variably set downe. are not recorded & reported in so many words in the scripture, or in so many sillables, but the sence being one, the sentence varieth and is not one. Mathew deliuereth the words thus,Mat 26, 26. Take, eate, this is my body, whereuntoMar. 14, 22. Marke also accordeth. Luke is somewhat more ample by way of interpretation,Luk. 21, 19. This is my body which is giuen for you, do this in remembrance of me. And1 Cor. 11, 14 Paul to the like purpose, but in vnlike sound of words, Take, eate, this is my body which is broken for you, do this in remembrance of me. Likewise touching the other signe of this Supper, Mathew saith,Mat. 16, [...]8. This is my blood of the new testament, that is shed for many, for the remission of sins. Marke is somewhat more short then the rest,Mar. 14, 23.24. This is my blood of the new testament, which is shed for many: but he addeth this more then the rest, they all dranke of it. Luke saith,Luk. 22 20. This cup is the new testament in my blood, which is shed for you. But Paul declareth the same more at large, This cuppe 1 Cor. 11, 25 is the new testament in my blood, this doe as oft as ye drinke it in remembrance of me.
Thus we see expresly, a difference in words by adding, by detracting, by changing: yet inasmuch as nothing is added, or detracted, or changed, in regard of the true meaning, let vs come to the interpretation and exposition of the words, seeing the Gospell standeth notIerem. [...] cap. 1 ad Galat. in the words of the Scripture, but in the minde and meaning of them. Let vs therefore come to the right vnderstanding of the words of Chrst.The words of institution expounded briefly, truly, [...] plainely. Take, to wit, not only into your mouths, but into your hands, representing the soule and faith of the receiuer. Eate, that is, not gaze and looke on, not reserue, not adore, not offer it, but diuide by chewing and preparing to concoction. This, that is to say, not the [Page 339] shewes of bread, but this very bread. Is my body, that is, a true signe of my true body, and signifieth vnto you my selfe with all that is mine, or belonging eyther to my person, or office, or merits. Which is broken for you, that is, which shortly shall be crucified for you, & immediately giuen to death for you. Do this in remembrance of me, that is, practise these duties, and call to remembrance Christ and his merits oftentimes. So that it is in our choyce and liberty to do these duties, or not to do them: if we be not fit, we must presently prepare to make our selues fit: and we must do them often, so that howsoeuer there be no set time, yet the oftner the better, due reuerence and regard being had thereunto. Moreouer, touching the other signe, obserue thus much for interpretation. This cup, that is, this wine in the cup: Is the new testament in my blood, that is, this wine is a true signe of shedding my blood, which confirmeth & ratifieth the new Testament, and Gods agreement with mankinde for their saluation.
This is briefly the mind of Christ, and meaning of the Vs 1 words of institution. From hence we learne, first, that Christs words are not properly, but figuratiuely to bee taken. True it is, the words are plaine, easie, and manifest: for tropes and figures were found outArist. rhetor. ad theode [...]t. l [...]b. 3 cap. 6. C cer. de orat o. lib. 3. not to darker, but to open: not to hide, but to helpe the vnderstanding: howbeit they must haue a right construction and a sound interpretation, otherwise, the plainest sentence may breed error and mistaking. Now this is a sacramentall speech, and sacramentall words must be sacramentally expounded, as proper, must be interpreted properly: spirituall, spiritually; and mysticall, mystically. We may not take the letter in all places: for as we haue shewed, the Scripture standeth not in words,Hierom. co [...]. [...] & in Cap. 1. ad Gal. but in the meaning of the words: not in the reading but in the vnderstanding: not in the outward shew, but in the inward substance. Christ in the new testament is cald a lamine a lyon, a way, a bride-groome, a head, a dore, a vine, a g [...] [...] a rock, bread, water, light, & such like these words are [...] & euident, yet must they be vnderstood metaphorically, not properly: spiritually, not litterally. So to come [Page 340] to the words of institution, What did Christ take in his hand? bread. What did Christ command them to take and eate? bread. What did he call his body? Was it any other thing then the same bread which he had taken, which he had broken, which he had giuen vnto them? Neither is there any other antecedent going before, whereunto it can be referred.
Now the bread and body of Christ are in natureDisparata. sundry and diuers things, and the one cannot be spoken of the other, and verified of the other without a figure, as to say, one and the same thing should be both bread and Christs body, but if it be bread, it cannot be his body, if it be his body, it cannot be bread. Wherefore, true bread is a true signe & seale of his true body. Neither is this figure strange or new, but common and vsuall, when mention is made of the Sacraments: as Gen. 17. This is my couenant, Gen. 17, 10.11. speaking of circumcision: yet circumcision was not the couenant it selfe, but a signe and token of the couenant, as also it is afterward expounded, It shall be a signe of the couenant betweene me and you. The aduersaries cannot deny a figure in this speech. Now what difference is there betweene these two speeches, This is my couenant, and, this is my body? are they not alike, and in like manner to be vnderstood? So Exod. 12. It is the Lords Exod. 12, 13 14. Passeouer, properly the Lambe was not the Passeouer, but serued to put them in remembrance of that benefit, and it is expounded after, the blood shall be a token for you vpon the houses where ye are, this day shall be vnto you a remembrance. Likewise the Apostle saith, 1. Cor. 10. That rocke 1 Cor. 10, 4. was Christ, whereas properly the rocke was not Christ, but the water flowing from it did represent him. Thus then we must vnderstand the words plainely, truely, and briefly,A paraphrase vpon the wor [...]s of institution. as if Christ had said in this manner, This bread which ye haue seene me take, breake, deliuer, and distribute, and which I bid you take and eate, is a signe or Sacrament of my true body, signifying and sealing vp vnto you, that my body shall be broken, crushed, and crucified for you, to purchase vnto you eternall life, let these Sacramentall rites and actions now performed [Page 341] by me and you, be heereafter put in practise by you and all faithfull Ministers and professors, for the strengthening of your faith by the remembrance of my death, and by the applying of the benefit therof, euery one to your owne selues. Likewise, hauing finished his Supper, when he did eate the Passeouer with his Disciples, hauing taken the cup and giuen thankes, he gaue it being filled with wine to his Disciples, and said, drinke ye all of this, for this wine in this cup is a signe & Sacrament of my blood, by the shedding wherof, together with my death following, the full forgiuenesse of sins and perfect saluation (which I by my vnchangeable wil and decree do giue vnto you and all that beleeue in me) are assured to you and all beleeuers. Thus hauing opened and cleared the interpretation of the words, wee shall hereafter need to spend the lesse time in confuting the contrary doctrine: darkenesse shall flye before the light, error before truth, and cloudy mists before the Sun-shine of the day.
Againe, seeing the words of institution are variably and Vse 2 diuersly set downe by the Euangelists and the Apostle Paul: we learne that euery change of the words where the sence is nothing altered or diminished, is not to be condemned, as sinfull or vnlawfull: so that the alteration being in the forme and frame of words, not in the substance and sence of the matter, the Sacrament is not destroyed. For if it had bin an hainous sin to haue made any change or alteration, or to haue missed of the tearmes or sillables of the institution: no doubt the Euangelists would haue consented in the words, and not haue swarued one from another, as appeareth they haue done. We see how the Apostles in the allegation of sundry places of Scripture borrowed out of the old Testament, do not euermore strictly binde themselues to theMat 2, 6. very words, as Mat. 2.6. Heb. 10, 5. and in sundry other places: but onely to the sence, and thereforeMat. 4, 10. sometimes they adde as Mathew 4, 10. sometimes they leaue out as occasion serueth.
True it is, to alter any substantiall part; or to wrest the wordes to a wrong and contrary meaning, or not at all to [Page 342] expresse the sence of the words, maketh the Sacrament void: but an alteration onely of certaine circumstances,All change in the w [...]rds of institution makes not the Sacraments void. as of number, or person, of Letters or sillables, cannot make frustrate the whole Sacrament: albeit we allow not any priuate and particular man to make any change of his owne head in such circumstances, or to bring in a new frame of words. So in baptisme, the Greeke Church saith, Let the seruant of Christ be baptized in this water, &c. and heereby nothing is detracted from the truth of the Sacrament, because Christ Iesus hath not precisely appointed how many words the Apostles and Pastors of the Church should vse in the execution of their ministry.
Notwithstanding, the obseruation of the words, I baptize thee, obserued in our Churches, seemeth to draw nearer to the commandement of Christ, and to confirme more fitly and fully the faith of the baptized, and to answere vnto the words of Iohn the Bapt [...]st, I baptize with water. Likewise in the Lord's Supper, whereas Christ said, Take ye, eate ye, doe ye this, as speaking to many: the Sacramēt is not destroyed, when the words are particularly rehearsed, and specially applyed in our Churches, saying▪ take thou, eate thou, drinke thou.
Vse 3 Lastly, seeing the words of institution are an outward part of the Sacrament, necessary, to be knowne, read, marked, and vnderstood, wherein the substance and comfortable vse of the Lords Supper consisteth: it followeth that they are to be published and pronounced openly, distinctly, plainely, not in a strange language, but in a knowne tongue, that the Church of Christ and people of God may be edified. For wherefore serueth the commandement and promise set foorth in the Supper, if they be not vnderstood? Whether we do reade the Scriptures, sing Psalmes, poure out supplications, receiue the Sacraments, or whatsoeuer seruice we performe to God, that he may be glorified, and the Congregation instructed, we must do all in a knowne tongue to be vnderstood. This God commandeth, this the Apostle prescribeth, this the true church of God practiseth, this reason teacheth, this the Heathen acknowledgeth.
Notwithstanding,Concil. Trid. sess. 22, ca. 9. the sinagogue of Rome, that it might take away all fruite and comfort from the faithfull, and that it might broch horrible errors safely and securely, and not be espyed, hath not onely commanded to pronounce the words of consecration closely and in silence, but forbidden to vse the common mother tongue of all the people. The people of God must not be like Parrots, or Pies, or Rauens, or such birds that chatter with voice, record mens words, and sound a sentence, but vnderstand not the meaning therof. As Pliny Plin▪ natur. histor. lib. 10. cap. 43. maketh mention of a certaine Rauen that had learned to say, Aue Caesar Imperator, All haile, or good morrow Emperor Caesar, saluting Tiberius and the two young Princes Germanicus and Drusus. And Celius Rhodiginus writeth,Celius Rhodiginus. that Cardinall Ascanius had a Popintay, that could pronounce distinctly and orderly all the Articles of the Creed. Such birds or rather beasts, would they haue Christian men to be, that would haue them pray, and notBellar. lib. 2. de Missa. cap. 12. vnderstād what they pray: heare the reading of the Scriptures, but not know what is read: receiue the Sacraments, but not know the meaning of the institution. Things without life which giue a sound, whether Pipe or Harpe, except they make a distinction in the sounds, how shall it be knowne what is piped or harped? Or if the trumpet1 Cor. 14, 7, 8. giue an vncertaine sound, who shall prepare himselfe to battall? All things in the Church must tend to the instruction and edification of all the parts and people: but reading and praying in a strange tongue, doe not edifie and profit the hearers, as 1 Cor. 14, 26. Let all things be 1 Cor. 14, 5, 11, 12, 1 [...], 14, 18.19, 26. done to edifying: and verse 14. I speake languages more then ye all, yet had I rather in the Church to speak fiue words with mine vnderstanding, that I might also instruct others, thē ten thousand words in a strange tongue: for how then should he that occupieth the roome of the vnlearned, say, Amen, at thy giuing of thankes, seeing he knoweth not what thou sayest? Wherefore, except we know the meaning of the wordes, wee shall bee vnto him that speaketh a Barbarian, and he that speaketh shall be a Barbarian vnto vs. Euen the learned languages of Greeke & Latine not in themselues, but in regard of the hearers that vnderstand them not, are [Page 344] barbarous. For the Apostle doth not heere like an Orator distinguish the tongues, and shew which are eloquent and rhetoricall in themselues▪ and which rude: but holdeth euery tongue barbarous, Hebrew, Syriack, Caldy, Arab ck▪ Greeke, and Latine, to him that knoweth not the force and signification thereof. And this to be most true,Psal. 114.1. Rom. 1 14. the Scriptures teach,Ch [...]ysost in 1 Cor. 14, hom. 35. the Fathers auouch,Strabo Geograph. [...]ib. 1. the heathen writers warrant,Plautus. in prolog. asmar. Ouid de Tristib. lib. 5. Eleg. 10. the very Poets declare, yea their owne DoctorsIohan Beleth. paris. Theol. explic. diuin: offi. in proemio. Nicol. lyra in 1. Cor. 14. ad verb vers. 16. Caietan opulcutor. tom. 3. tract. 15. do determine. Wherefore to conclude, it is the ordinance of God, it is the doctrine of the Apostles, it is the duty of all Christians, when the word is read or preached, when supplications are offered, when the Sacraments are administred, to vse a knowne tongue vnderstood of all: and without this the Scriptures are vaine, the prayers are barbarous, the Sacraments are fruitlesse, to such as know not what is read, what is asked, what is promised, what is receiued. Neuerthelesse, there is nothing so absurd, but the Church of Rome will defend it, especially if it serue to maintaine ignorance, one of the maine pillars of their Antichristian vsurpation & of the kingdome of darknesse. Hence it is, that to nuzzle the poore simple soules in the blindnesse of their superstition, they tell them that forsooth they pray to God who vnderstandeth all languages; and that it sufficeth to haue a good intent and meaning in prayer, and leaue the rest to him who doubtlesse will accept of it and them. True it is, God can speake all tongues, he vnderstandeth them better then they that speake them: what then? Doth it follow therefore that he alloweth and approueth such prayers? He vnderstandeth that the Atheist prayeth not at all: doth hee therefore allow his not praying? If we come in hypocrisie or vse vaine repetitions, he knoweth it, but condemneth it and detesteth it: so that from his knowledge we cannot cō clude his allowance and acceptance. Neither is it sufficient to haue a deuout intent of praying; to pray is to speake to God, not to intend to speake: neither will God be worshipped by such intentions, but according to his word. And what reason can they render why the word should be preached in a knowne tongue rather then read vnto the people [Page 345] in a tongue that may be vnderstood? Wherefore, whether there be reading of the Scripture, or praying to God, or singing of Psalmes, or receiuing of the Sacraments in the Church, al ought to tend to edification and instruction. And thus farre of the second outward part of the Lords Supper, to wit, the word of institution: for a Sacrament without the word, is as a picture without sence, or an image without life, which hath a mouth but speaketh not.
CHAP. V. Of the third outward part of the Lords Supper.
THe third outward part of the Lords Supper followeth,Bread and wine are the outward signs of the Lords Supper. which are the elements of bread & wine, fittest signes for this purpose, to signifie the spirituall nourishment of the soule, by eating the body and drinking the blood of Christ. That these are appointed as the substance & matte [...] of the Supper, it apeareth by the words of Christ, & his Apostles deliuering this Sacrā. For the Euangelists expres,Mat. 26, 26. Mar. 14, 22. Luk. 22, 19. Act. 2, 41, 42. and 20.17. 1 Cor. 10.16. that Christ tooke bread, gaue it, and said, Take ye, and eate yee. So likewise it is said of the Church newly planted by the Apostles, that such as gladly receiued the word, and were baptized, Continued in the Apostles doctrine, and fellowship, and breaking of bread. And chap. 20. it is recorded, That the first day of the weeke, the Disciples came together to breake bread. And Paul saith, 1 Cor. 10. The bread which we breake, is it not the communion of the body of Christ? And in the chapter1 Cor. 11, 23 26, 27, 28. following, the same Apostle often mentioneth and remembreth the bread of this Sacrament. In like manner Christ tooke the cup,Mat. 26, 29. wherein was the fruite of the Vine. By these Christ is truely exhibited vnto vs: he is truely offered vnto all: he is effectually giuen to the faithfull, as hath beene oftentimes remembred vnto vs.
But before we come to the vses arising from these signes, Obiection. it shall not bee amisse to aske and to answere a question, why Christ made choice of bread and wine rather then [Page 346] any other elements to be the signes of the Sacrament of his body and blood? I answere, Answere. it was by reason of the analogy and proportion betweene them; for there is a similitude and agreement betweene the signe and the thing signified, as will easily and distinctly appeare by these particular considerations compared together, both touching the bread and touching the wine. For first of all (to speake in order of thē) concerning the bread,Reasons why Christ made choise of bread. Gen. 18, 6. Leuit. 2, 4. as of the graine of wheat is made corporall bread: so of the body of Christ is made spirituall bread. Secondly, as bread is baked in the Ouen by the heat of the fire: so is the body of Christ heated and boyled by the fire of the Crosse, and thereby prepared for vs to be the food of life.Psal. 81, 16. Thirdly, as this naturall life is sustained by bread: so through Iesus Christ the bread of life, our soules are nourished to a spirituall and eternall life. Fourthly,Psal. 104, 15. as the heart of man is strengthened and fortified by bread, so the merit of Christs body doth sustaine & support the soule to eternall life.Gen. 18.5. Fiftly, as bread slaketh the hunger of the body: so the force and efficacy of Christs body doth asswage and alay the hunger of the soule. Sixtly, as bread profiteth such as are hungry,Esay 58, 7. Prou. 27, 7. but doth no good to them that are already filled and glutted: so the merit of Christs body bringeth a benefit to them onely that hunger after righteousnesse: but as for such as are proud and puffed vp with a conceit of their owne righteousnes, it yeeldeth no profit at all vnto them.1 Cor. 10, 17. Seauenthly, as the bread distributed and diuided among many is a signe of vnity and concord: so the body of Christ offered vp for many vpon the Crosse; is a pledge vnto vs of his loue toward vs, and of the loue that ought to bee among our selues.1 Cor. 10, 16, 17. Lastly, as one loafe is made of many graines: so we that are many are become one mysticall body of Christ which are partakers of one bread. Thus we haue seene a similitude and likenesse betweene the properties and effects of bread and of the body of Christ:Reasons why Christ made choice of wine. now let vs see wherefore Christ vsed wine, and commanded it to be vsed after his owne example; why he preferred it before all other things, and what is the resemblance betweene it and the blood of Christ. First of all, as [Page 347] wine is the sweetest liquor proceeding from the Vine:Iudg. 9, 13. so the blood of Christ is the most pleasant drinke of the soule that was shed for vs, and flowed out of his side who is the true Vine, Ioh. 15, 1.7. Secondly,Prou 9, 5. as wine doth quench the thirst of the body: so the merit of Christs blood doth take away the thirst of the soule, that it shall neuer thirst againe, Ioh. 4. Thirdly, as wine doth cheere vp the heart of man:Psal. 104, 16. so the promises of Christ do cheere and refresh the soule. Fourthly,Prou. 31, 6. as wine doth warme the body and make it more apt and fit to do businesse: so the blood of Christ receiued by faith doth stirre vp and inflame the soule to all good motions, and maketh vs more prompt and ready to euery good worke. Fiftly, as wine taketh away fearefulnes,Prou. 23, 32. and causeth men to be more bold and secure: so doth the blood of Christ applyed to the conscience by faith, assure vs of Gods fauour, ease vs of the curse of the law, and make vs constant in the confession of Christ. Lastly,Prou. 21, 29▪ 30. as wine putteth away the palenesse of the face and maketh the countenance shine: so the blood of Christ turneth the colour of the soule into a comely hue, which before was pale and wan through feare of death; that is, it quieteth the conscience,Rom. 5, 1. appeaseth the wrath of God, and maketh vs gracious before him, so that we appeare righteous and acceptable in his sight.
This being the plaine and euident truth, let vs see the vses, first such as concerne both the signes ioyntly and in generall, then such as belong to each of them in seuerall and in particular. To begin, we learne from hence to acknowledge a difference betweene baptisme and the Lords supper; in baptisme we haue one signe as the materiall part, in the Supper we haue two signes,Why we haue two signes in the Lor [...]s Supper a [...]d only one in baptisme. partly to note out our whole, full, and perfect nourishment in Christ, hauing whatsoeuer is requisite for our saluation; and partly to shew a fuller remembrance of his death, for the wine which is a figure of his blood, doth as it were present it and represent it before our eyes. So then, albeit the same participation of Christ and the same washing away of sins by his blood, are sealed vp in baptisme and in the Supper: yet the manner of sealing them in each is diuers. Againe, baptisme is a signe of our [Page 348] entrance into Gods Couenant: the Supper is a sign of our abiding and continuing in that couenant. Touching bapt [...]sme, it is sufficient for infants if they bee borne in the Church: in the Supper, the condition of examining our selues, and remembring the Lords death is required. They differ also in often celebration of them: baptisme is to bee receiued but once onely in all our life, because the promise once made, is alwayes firme and forcible to such as beleeue and repent: but the Supper is oftentimes to be receiued, because an often renewing of that Couenant, and calling it to our remembrance is necessary to increase and strengthen faith. They differ also in the order which is to be obserued in the vse of them: for baptisme is to be giuen before the Supper, and the Supper may not be giuen to any, except to such as are knowne to haue beene first baptized, or are at least reputed so to be.
As first a Child is borne, before he be fed: so must Baptisme go before, whereby our new birth is sealed: then the Supper must follow after, whereby our daily nourishment is declared and confirmed. Lastly, they differ in the signes, there is onely one signe in baptisme, which is the water: but there are two signes in the Lords Supper, to wit, the bread and wine.
The second generall vse is, that if Christ tooke, gaue, and deliuered the substance of the bread and wine: then they must needs retaine their former nature & their proper substance, as well as their qualities, as sight, taste, smell, bignesse, whitenes, sweetnes, rednes, roundnes, and such like properties. But the Papists turne all thingsAgainst the bare shewes of bread and wine: and accidents without subiect. vpside downe, matter into forme, substance into accidents, creatures into shewes, and subiects into things adioyned: they bring in new shifts and fables against all diuinity, philosophy, reason, sence, and experience, setting vp their owne inuentions, and building Castles in the ayre. Let them prooue the annihilation and remouing of the substance of bread & wine away, and theArist. phis. lib. 1. cap. 3. consisting of accidents without subiect, which they are neuer able to do. For as the water in baptisme remaineth in his nature and substance: so do the [Page 349] bread and wine in the Lords Supper. And albeit in both the Sacraments the signes be changed to a speciall vse: yet are they not corrupted into shewes, and turned into shadowes. The heauensPsal. 102, 26. shall be changed at the end of the world: yet hence it followeth not, that they shall be cleane abolished and consumed to nothing. All young schollers are taught in the schooles,Accidentis esse est in esse. that an accident hath no being without a subiect: yet heere these Sophisters, against all the rules of Logick,Porphyr. ca. 5. de accidente. [...]. and grounds of reason, would haue accidents and shewes of bread and wine to be in no subiect. Thus whereas in all places of learning we are taught, that accidents may perish, not the substance of things: they will haue the matter and substance to perish, not the accidents. We see whitenes, roundnes, drynes, moysture: we taste the sweetnes: we touch all these qualities: yet (behold a popish wonder, whereat maruell and be astonied) these, these I say are not in the bread and wine, because they are gone, neither in the body of Christ, because it is not white or blacke, round or red. So we shall haue a white thing, yet nothing white: a round thing, yet nothing round: a smell, yet nothing that smelleth: a taste of bread, yet nothing that tasteth: a breaking, and yet nothing that is broken: so that heere we haue somewhat made of nothing & nothing made of somewhat. For if any should aske them what round or white thing is this, shewing the bread? Or what sweete thing is that, pointing out the wine in the cup? They cannot say it is bread and wine, (for they hold that none are left) they are not able to shape any answere: for they will not say the body of Christ is white, round, sweete, red, or such like. Wherfore, these accidents of bread and wine rouing without subiects, are shewes of reason without substance, colours without truth, and fancies without setled iudgement: and as wel might they imagine, walking without feete, an house without a foundation, a vessell without bottome, or a body without space or place.
Againe, what is it that doth nourish? What is it that doth comfort and refresh? For we feele our bodyes strengthened by the creatures taken and receiued. And we reade [Page 350] in their owne histories that King Lewes the gentle, for theAimoin. ex Ade [...]. li. 5. c. 19 space of 40. dayes did eate nothing else. What is it then whereby we feele our selues to be fed? Can their accidents do it, hanging in the ayre by miraculous Geometry? Can whitenes, or rednes, or roundnes nourish vs where no substance is to be found or felt? Can drines, or moysture, can smelling or seeing nourish without some materiall body? They cannot. It must be substance that is turned into our substance: for neuer was it heard, that accidents were turned into substance. But whereas we haue bin taught, that accidēts are in their subiect, now we must hold for our new learning that substances are in their accidents. Wherefore, let vs leaue these doubtfull and deceitfull builders that go about to build without ground or foundation, which cannot stand: and therefore their opinion is as improbable & impossible as the alchymisticall transmutation.
The third general vse arising from both the signes, is this: if Christ deliuered his last Supper in bread and wine, then these signes may not be altered, but must beThe bread and wine being the matter of the Sacrament may not be changed in the Lords supper. retained for the perpetuall vse and comfort of the Church. And howsoeuer it be left to the choyce and liberty of the church, what bread or what wine they wil vse: yet that it ought necessarily (as I take it) to be bread and the fruite of the Vine, may appeare by diuers good considerations. I wil propound the reasons that draw me to this opinion, let the church iudge of them, seeing the1 cor. 14, 32. spirits of the Prophets are subiect to the Prophets. First, the institution of the Supper, and the example of Christ himselfe, whom the Church is to imitate and follow, who said, Do 1 cor. 11, 25. this in remembrance of me. He said not, do the like, or do what pleaseth you, and swarue from my example where you will, bu [...] do this which ye haue seene me do. Whosoeuer therfore change eyther the bread or wine, do not that which Christ commandeth, but another thing then he appointeth. Againe, no other signes are so significant and effectuall as these are for this purpose, to strengthen and to comfort them that are in trouble, and almost in the presentPsal. 104.1 [...] 15. Prou. 31, 6. Iudg. [...], 12. Eccl. 10, 19. estate of death, as Psal. 104. He bringeth forth bread out of the earth, & wine that maketh glad the hart [Page 351] of man, & oyle to make the face to shine, and bread that strengthneth mans heart. Likewise the wise man saith, Pro. 31. Giue ye strong drinke vnto him that is ready to per sh, and wine to them that haue griefe of heart. So that we are heereby effectually & significantly put in minde, to haue a most sweet feeling of Christ, to seeke strength in him, and that it is he which aboundantly cheereth our hearts. Thirdly, the matter and forme of euery thing,Arist. Met [...]sh lib. 7. cap. 7. Plato in euthiph are holden to be of the nature of it, and to constitute the essence: so it is in the Sacraments, where the signes are the matter, and the words of institution are the forme. True it is, circumstances may vary and be changed, as time, place, sitting standing, kneeling, and such like: but the essentiall parts may not be changed. If then, both of thē be of the essence of the Sacrament, such as take eyther of them away, destroy the Sacrament, and bring in a nullity thereof. Wherefore, if the signes which are the matter, might be changed: then the words also of institution which are the forme might be altered, and a new word brought into the church: but a new word cānot be broght in, therfore no new outward signe or matter. Fourthly, if the bread and wine in the Supper might be changed & yet the Sacrament in substance remaine: then in like manner, water in baptisme might be changed, & yet be true baptisme; for of things that are like, there is a like respect, and a like conclusion to be inferred. But this cannot be, as we haue shewed before in 2. book. cha. 5. where we haue proued, that the Minister cannot baptize with any other liquor or element, then with water, as the matter of that Sacrament. Neither let any obiect the case of necessity: for no necessity can make that lawfull, which simply and in it selfe is vnlawfull. Fiftly, if we admit and grant a change in the signes at the pleasure of men: why may we not also change other parts of the Sacrament? Why may we not in stead of the Minister appointed of God and called by the Church, admit priuate persons and receiue other alterations inforced vpon the Church by the Papists? Do we not heereby open a gap for them, to bring in all their trash and trumpery besides the written and reuealed word of God? Sixtly, we haue [Page 352] shewed in the former booke, that Nadab and Abihu the two sonnes of Aaron were smitten by the immediate hand of GodLeui. 10, 1, 2 for offering the oblation with strange fire. But all signes brought into the Sacraments beside the Scripture, are strange signes & consequently procure strange iudgemēts. And we see how the Prophet Ioell threatning from God a dearth of Corne, & wine, and of oyle,Ioel. 1, 9, 19. declareth also that the offerings shall cease, where he saith, The field is wasted, the corne is destroyed, the oyle is decayed, the new w ne is dryed vp, the meate offering and the drinke offering is cut off from the house of the Lord, the Priests the Lords Ministers shall mourne: shewing heereby that they were restrained from changing the outward signes. If any pretend greater freedome and liberty in the time of the Gospell: let them shew their charter, and we will beleeue them. Lastly, it is confessed on al sides, that without consecration and sanctification, there can be no Sacrament: for without this hallowing, the water in baptisme is bare water, the bread in the Supper is bare bread, the wine is common wine. Now euery creature is1 Tim 4, 5. sanctified by the word of God and by prayer, as the Apostle teacheth, 1 Tim. 4. and therefore we cannot assure our hearts that God will blesse any other creatures, as fish or flesh in stead of bread, water or beere in stead of wine, seeing the word hath not sanctified these elements for this purpose. They are sanctified by the word for the ordinary nourishment of our bodies, but they are not by any speciall word sanctified for the vse of the Sacraments. If then it be simply vnlawful to change any thing in the matter of the Sacraments, no pretence or necessity can euer make it vnlawfull. And as when a lawfull Minister is wanting, a priuate person may not be taken: so when the matter appointed for the administration of this Sacrament is missing, another may not be assumed. For as well may we change the Minister of the Sacrament into a priuate man, as the bread and wine (being the signes) into another matter. If the Sacraments cannot be had according to the precise and pure institution of Christ, they may lawfully be deferred or omitted: for the danger standeth not in the want (as wee [Page 353] haue declared before) so long as wee are free from the contempt of them.
I am not ignorant that many learned men are of another iudgement, & such as are of reuerent account in the church,Bucan. instit. loc. 48. de coen. Beza. epist. 2. who thinke that where there is no store of bread and plenty of wine sufficient for this purpose, some other thing may be taken in stead of them. Thus it may come to passe, that we shall haue nothing which Christ commanded and sanctified by his example, and yet boast that wee haue his Supper, and do that which he appointed. For whereas we make foure outward parts of this Sacrament, the Minister, the word, the signes, and the receiuer: there are that hold there is no necessity of the Minister; others, that there is no necessity of the words of institution: others, that there is no necessity of the signes: others, that there is no necessity of the receiuer: so that euery thing is quite ouerturned of one or another, and yet all would be thought to do as Christ did, and as he commanded them to do. But consider heerein the difference of opinion among men, receiuing one part but not another; so that if once we admit any alteration in any of the parts, we open a gap to al innouation, and bring in great vncertainty in the Sacraments. For touching baptisme, some require it to be done by a Minister, that thinke we are not precisely tyed to the words of institution, or to the element of water: others hold we are limited to vse the water, but in case of necessity wee may vse priuate men or women to baptize. So in the Lords Supper many do necessarily require the Minister and no other to administer it, but do not thinke it necessary he shold vse bread and wine, and no other element. Thus we see, there is no certainty when once we depa [...]t from the institution: so that the safest way is to cleane strictly to the example of Christ, and then we shall be sure we shall not doe amisse. Then wee shall bee sure wee haue the fairest warrant for that which we do, and lye least of all open to be reproued of others.
The fourth generall vse arising ioyntly from both the signes is, if Christ deliuered, and the Disciples receiued [Page 354] bread and wine as the outward signes of this Sacrament: then we learn that the doctrine of transubstantiatiō is a dotageAgainst transubstantiation. of mans inuention. Though this deuice be now receiued in the Romane Church, as a matter of saluation, as an Article of saith, & a maine point of religion,Co [...]cil Trid. sess 13. cap. 4. that by vertue of these words. This is my body, this is the cup of the new testament, the substance of bread and wine is gone, and nothing remaineth but onely the shewes, likenes, and appearance of them: yet if we examine the matter by the words of institution, by the nature of a Sacrament, by the proportion of saith, by the true properties of a true humane body, by force of reason, by iudgement of the senses, by confession of the aduersaries themselues, and by the manifold cō tradictions among themselues: we shall finde it to be a late deuice and inuention of the Papists, first decreed and determined in the councell of Laterane, vnder Pope Innocent [...]us the third, in the raigne of King Iohn of England,Anno 1255. not yet 400. yeares ago. There it was hatched at that time, & madeBarth. Caranza summa Concil. a maine matter of faith, approued in the Church of Rome, but yet not then receiued ouer all the world. This error is a spice of the error of Marcus, who went about to make his fellowes and followers beleeue,Iren lib. 1. c [...] Epiphan haeres. 34. that hee did transubstantiate wine into blood, in the Sacrament. Thus do the church of Rome at this day, yet was he noted for an heretick by the Fathers. I wil not for shortnes sake bring al the reasons that might be brought to ouerthrow and ouerturneThe bread and wine remaine in their proper nature the turning of the bread into the body of Christ, and the wine into his blood; but alleadge some few among many, whereunto we require them to answere if they can. Neither let them pretend that they haue bin answered already, inasmuch as no sound and certaine answere can be brought vnto them, to satisfie vs or themselues. Our reasons for the present shall be these.
First, that which Christ tooke in his hands, he brake: that which he brake, he gaue: that which he gaue his Disciples, he commanded them to eate: that which he commanded them to eate, he calleth his body. This appeareth by the testimony ofMat. 26, 26. Mar. 14, 22. Luk. 22, 19. the Euangelists, and coherence of the [Page 355] words. But he tooke bread and brake it: therefore he gaue bread, he commanded to eate bread, he said of the bread, This is my body. Now if he tooke bread, but brake it not: or if he brake bread, but gaue it not: or if he gaue bread to his Disciples to eate, but told them, not this which he gaue them, but some other thing beside that, was his body: the latter part of the sentence starteth from the beginning, and the middle swarueth from them both.
Secondly, the Apostle after the words of consecration, doth oftentimes call it bread, as 1 Cor. 11. As often as yee shall eate this 1 Cor. 11.26, 27, 28. 1 Cor. 10, 16. bread, and drinke this cuppe, yee shew the Lords death till hee come. And againe, Whosoeuer shall eate this bread, and drinke the cup of the Lord vnworthily, shall bee guilty of the body and blood of the Lord. And againe, Let a man examine himselfe, and so let him eate of this bread, and drinke of this cup. These men say it is not bread: the Apostle saith it is bread: whether of these we shall beleeue, iudge you. So in the former chapter he saith, The bread which we breake, is it not the communion of the body of Christ? Likewise, touching the other signe,Mat. 26, 29. our Sauiour expresly calleth it wine after the thanksgiuing, Mat. 26. I will not drinke henceforth of this fruite of the Vine vntill that day, when I shall drinke it new with you in my Fathers kingdome. This fruite of the Vine is wine, therefore the substance of it remaineth. Now if the bread had bin turned into the body, or the wine into the blood of Christ, and if the Apostle would haue spoken properly, he should haue said, As often as ye shall eate, not this bread, but this body of Christ vnder the forme of bread, the blood of CHRIST vnder the forme of wine. And againe. He that eateth the body and drinketh the blood of Christ vnworthily. And againe, Let a man examine himselfe, and so let him eate and take in his mouth the very body of Christ his Creator. But thus the Apostle hath not spoken, neither could he so speake truely, properly, and fitly: therefore we do truely, properly, and fitly conclude, that there is no transubstantiation.
Thirdly, Christ speaking of the cup saith, Take,Luk. 22, 1 [...], 19. diuide it among you; and of the bread he saith, he tooke it, and [Page 356] brake it. But if the substance of bread be abolished, or chā ged into the body of Christ, and likewise the nature of the wine turned into the blood of Christ, there could bee no true distributing or breaking: for the blood of Christ is not deuided into parts, neither is his body broken.
Fourthly, if the strength or force of transubstantiation depend vpon these words of institution, This is my body, This is my blood: then there can be no reall change before these words be fully finished, and pronounced to the end. Therefore, when they begin to say, This is: what is it? What meane they, I say, it is? Is it any other then bread & wine by their owne confession, til the words be ended? So then, these sentences shall not be true, when they say, This is my body, this is my blood, except they meane this bread is the body of Christ, this wine is his blood: wherfore bread and wine remaine, their nature is not changed and altered.
Fiftly, these words, This is my body, must be vnderstood as the words following, This cup is the new Testament: but the cup is not turned into the new Testament, nor into the blood of CHRIST: therefore the other words must be figuratiuely vnderstood, not literally: for there is one respect of them both: neither can any reason be rendred, why a figure should be admitted in the one part, rather then in the other.
The 6. reason: Christ is said to giue to his Disciples that which he said was his body, If then this be properly taken, we shall thereby make a proper Christ, and make him a monster of two bodies, as they also make the church a monster of two heads. For so there must be one bodye which gaue, and another body which was giuen. But it is most absurd, that he should giue and be giuen, hold himselfe and be holden, offer and be offered: which differeth little from theTheodoret de sabul. haeretic. lib 2. August. de haeresib. cap. 32. heresie of the Helcesaits, who held ther were sundry Christs, two at the least, one dwelling in heauen aboue, the other in the world heere beneath: so these make Christ to haue a double body, visible and inuisible; a visible body sitting at the table, and an inuisible body made of the substance of bread, which (as the papists hold) was giuen to [Page 357] the Disciples, as likewise they teach of the headship of the Church, that one head is inuisible to vs in the heauens, another visible to vs vpon the earth.
The 7. reason: It destroyeth the nature of a Sacrament, which standethIren. lib. 4. cont. haer cap. 34. of an earthly and heauenly part: one outward, the other inward: one seene, the other vnderstood: one a signe, the other a thing signified: of which we haue spoken before, booke 1. chap. 3. But if there be an actuall transubstantiation, then the outward part is abolished, and disanulled.
The 8. reason: In baptisme the substance of water remaineth, though it haue words of consecration, and be made a Sacrament of our regeneration: and therefore in the Lords Supper the bread and wine are not changed and done away vtterly. The Scripture speaketh as highlyMat 26, 26, 1 Pet. 3, 20, 21 of the one as of the other.
The ninth reason: If bread be really turned into the body of Christ, and the wine into his blood: then the bodye and blood of Christ are really separated, for the words are seuerally pronounced, first of the bread, then of the wine: yea the soule of Christ should be separated from his body, for the bread is turned onely into his body, and not into his soule. But his soule, his body, and his blood are not really separated. So then, if the bread be his very flesh, and the wine his blood, and the one really separated from the other; then Christ must necessarily bee slaine afresh euery time the Supper is celebrated, and we are found to be crucifiers of the Lord of life: whereas it is contrary to the doctrine of the Scriptures, that he should dye any more, being ascended far aboue all principalities, and set downe at the right hand of his Father.
The 10. reason: If the bread be turned into his body indeed by force of a few words vttered by a Priest: then the Priest should be the maker of his maker, & so euery massemonger should be preferred before Christ, as much as the creator hath more honour then the creature, the builder then the house, the worke-man then the worke. But they are not ashamed to publish it in their owne wordes and [Page 358] writings,Stella clericorum. that the Priest is the creator of his Creator, He that created you, hath giuen you power to create him: he that hath created you without your selues, Creatura [...]ob [...]lli [...]d ant [...]bas vrb [...]s. is created by you, by the meanes of you. These are the speeches of their wise men, if they be not ashamed of their owne words: of which all wise men are worthily ashamed.
The 11. reason: the bread in the Sacrament after the words of consecration, is subiect to as many changes and chances as it was before: the bread may mould, putrifie, & breed wormes, [...] Leuit. [...] cap. 3. H [...]he l. co [...]t [...]aet. and was accustomably in many places burned: the wine may (being immoderately taken) make drunken, it may waxe sharpe and turne into vinegar: yea both of them may be boyled and made hot: both of them may be vomited vp, as certaine leapers did; both of them may be mingled with very rancke poyson, as a certaine [...] 5. Monke gaue the poysoned host to Henry the seauenth, a noble Emperor of famous memory, which when he had taken, he dyed. The like may be said of Victor the third, a Pope of Rome, who was poysoned after the same manner [...]. in the chalice, as the Emperor was in the bread. But the precious body and blood of Christ cannot be mingled with poyson, but is an excellent counter-poyson against the biting of the old Serpent and all infection of sin whatsoeuer; the body cannot mould or putrifie, the blood of Christ cannot become sharpe or sowre, as the outward signes may, therefore the substance of bread and wine remaineth.
The 12. reason: there is something in the Sacrament materiall and substantiall, which goeth the way of all meates, according to that saying of ourMat. 15, 17. Sauiour, Mat. 15, 17. Perceiue ye not yet that whatsoeuer entreth into the mouth, goeth into the belly, and is cast out into the draught? But none of the accidents, as shape, colour, quality, taste, and such like are auoyded, because they are altered in the stomacke, before they come to the place of auoydance:O [...]igen. in Mat. cap. 15. and it were blasphemy to thinke that the bodye of Christ either entreth into the mouth, or goeth downe into the belly, or is cast out into the draught, howsoeuer many of them haue also maintained this monstrous impiety: Therefore the substance of [Page 359] the bread and the wine remaine in their owne nature in the Sacrament.
The 13. reason: If there were a miraculous conuersion of the bread & wine, it would appeare to the outward senses, as Ioh. 6. The multitudeIoh 6, 26. saw his miracles. There was neuer miracle wrought by any bodily creature, but sense iudged it to be so: but seeing our eyes see, and our taste discerneth that it is bread, we cannot imagine there is any miracle. The miracles that Moses did in Egypt, when hee turned water into blood, and his rod into a Serpent: The miraclesAugust. de Trinit. lib. 3. cap. [...]0. that Christ did, when he turned water into wine, the eye saw, the taste discerned, heere was no deceit, no fraud, no collusion. And thus euery hedge-priest should be a worker of miracles, that onely can reade his portuise, and say ouer his Pater-noster with an Aue-mary. This is an honour that may be challenged, but cannot be granted vnto them.
The 14. reason: If there were any transubstantiation, there should be an actuall conuersion of the bread into the body of Christ; but this cannot stand. For when one thing is changed into another, the matter remaineth, the forme is altered: but heere they make the forme to abide, and the matter to be changed. A strange Metamorpho [...]is, and fitting the fable of this counterfeit turning. Now the matter of bread is not in the body of Christ, because it is perfect in it selfe, and so glorified, that it can receiue no accesse. Besides, nothing can be conuerted or changed into a thing before being and preexisting, which was really before the change or conuersion; as Christ turned the water into that wine which was not before,Exod 4, 3. Iohn 2, 8. Gen 1 [...], 26. and Moses turned his rod into that serpent which was not before: and Lots wise was turned into that pillar which was not before. But the body of Christ is before their transubstantiation, whereupon it followeth, that the bread cannot be changed into his body.
The 15. reason: If Christ did transubstantiate the bread into his body when he said, This is my body: then in like manner the Apostle did transubstantiate the Church of the [Page 360] Corinthians into the body of Christ, when he saith, Now ye are 1 cor. 12, 27. the body of Christ, and members for your part. And Theophylact vpon the sixt chapter of Iohn saith, We our selues are trans-elemented (or transubstantiated) into the body of Christ. What reason can they then alledge why transubstantiation should be in the one sentence more then in the other? For the whole colledge and company of Diuines of Rome and Themes, and all the multitude of Papists throughout the world, shal neuer be better able to proue their transubstantiation out of these words. This is my body: then out of the other Ye are the body of Christ.
The 16. reason: If the bread were turned into the body of Christ and receiued in the mouth, it should go farre better with our bodyes then with our soules, because our bodies should really receiue the body of Christ, but our soules should not▪ being spirits: & bodies cannot be mingled and intermedled with spirits. Wherefore, we cannot beleeue and receiue this reall conuersion of one substance into another.
The 17. reason: If the bread be transubstantiated into the body of Christ, and so receiued by vs: then eyther it is turned into our bodies, or vanisheth away into nothing, or returneth and departeth backe into heauen. For what fourth thing they should imagine, cannot bee imagined. But it is not turned into our bodily substance, for then we should grow bodily into one person with him, hee should walke with vs and rest with vs: he should eate with vs, and sleepe with vs: he should be whole with vs and sicke with vs, finally, he should liue with vs and dye with vs: al which are absurd. Neither doth his body vanish to nothing, for this were horrible blasphemy once to affirme or conceiue of the body of Christ Iesus, who by this fancy shal be made Iesus, and no Iesus; Christ and no Christ; a Sauiour and no Sauiour. And if once we admit this, we shall also haue religion and no religion: heauen and no heauen: yea God and no God. Neither doth it depart into heauen; for hee was there before,Act 3, 21. and the heauens containe him vntill the times of restitution of all things. Besides, he should euery [Page] day ascend; which ouerthroweth our faith, and withall ouerturneth the truth of his ascension, and bringeth in a strange maner of his taking vp, neuer beleeued, or receiued, or deliuered, or dreamed of in the Church. Furthermore, as the body of Christ is first supposed to be receiued and then the blood: so the body should first ascēd without the blood, and afterward the blood alone without the body. Lastly, as wel we may hold and beleeue, that he dyeth often, riseth againe often, is conceiued and borne oftentimes, as hold his continual and daily ascension. Thus also we may reason cō cerning the wine: If it be turned into the blood of Christ, what becommeth of that blood? Either it must necessarily passe into our substance: and then Christs blood should be mingled with our blood, as the blood of the Galileans was mingled with their sacrifices, Lu. 13.Luk. 13, 1. Or else it must perish and come to nothing: and then it should dry vp as water, and vanish away as smoake, & consume as a vapour. Or lastly, it must returne into heauen, which doth ouerturne his ascending from the earth, in as much as it was there before. And as there can no other way be deuised, so none of these can stand either with diuinity or philosophy; either with faith or reason: either with Scripture or nature: and therefore th se pillars being remoued, this tower of Babell, I mean the doctrine of transubstantiation, must of necessity fall to the ground. The 18. reason: If the Disciples had not vnderstood Christ to cal the bread his body sacramentally: they would haue bin greatly troubled (who oftē doubted of the least things) & demanded the vnderstanding of thē. As the hearers of Christ I h. 6. supposing he had spoken of a carnall manner of eating hisIoh. 6, 52, 60 flesh, were troubled and offended, saying, How can this man giue vs his flesh to eate? And ver. 60. This is an hard saying, who can heare [...]t? Wherfore, who seeth not that they would haue maruelled and required farther, if they had vnderstood Christ to haue changed the bread into his body, and the wine into his blood? But they doubt not, they demand not, they maruell not, they murmure not, & therefore beleeue not this iugling of transubstantiation or turning of one substance into another. And if they beleeued [Page 362] it not, how should we receiue it? If they receiued it not, how should we beleeue it?
The 19. argument: It ouerturneth sundry Articles of ou [...] Christian faith. We beleeue that Christ Iesus was begotten of the Father before al worlds, and borne in time of the Virgin Mary: this the Scripture teacheth, this the Creed deliuereth: this euery true Christian professeth & beleeueth. But if the bread bee transubstantiated into the bodye of Christ, and the wine into the blood of Christ: then his body is made and borne of bread and wine, and the Priest after the words of consecration may say, a little pretty son is borne vnto vs, and newly made. Wherefore, in the Missal of Sarum after that the Priest hath consecrated, hee maketh a low leg, worshipping the worke of his owne hands, and saith, Aue: which is as much as God saue you Sir; or, you are welcome to towne.
Againe, we beleeue that Christ was crucified and dyed for our sinnes, that he was buried, rose againe, ascended, & sitteth at the right hand of God the Father almighty. But if the body of Christ be made of bread as often as the Eucharist is celebrated, then Christ being on the Crosse might be elsewhere then on the Crosse: when he dyed, he might be where he suffered nothing: lying in the graue, he might be out of the graue: yea he might be in the graue after his resurrection and rising out of the graue: wherof notwithstanding the Angels said,Mat 28, 5. he is not heere. Lastly, wee beleeue that Christ shal come from heauen to iudge the quick and dead, and that in the same manner he ascended,Reuel. 1, 7. whō we doubt not but men shall see, as Reuel. 1.7. Euery eye shall see him, yea euen they which pierced him through. But if Christs body be made of bread, he shall stare and start out of the pixe, and not come from heauen, and that in another shape then when he ascended: nay thus he should come daily vnto vs, and yet no man can see him, nor perceiue his comming. All these deuices ouerthrow the foundation of faith, sauour of nouelty, and bring in heresie against all certaine grounds of true religion.
The 20, argument: If by vertue of Christs words, transubstantiation [Page 363] were brought to passe, and the true bodye of Christ were really present on the earth: then the bread should be changed into whole Christ, that is, into his body indued with his magnitude, quantity, quality, colour, & all his dimensions. For Christ said not at his Supper, this is the substance of my body without accidents: butLuk. 21.16. 1 Cor. 11, 24. This is my body wh ch is giuen for you, and which is broken for you. Therefore the body was visible and seene of them al it was felt, it had all accidents agreeable thereunto, and the substance of Christs body alone without his qualities was not crucified on the Crosse, neither yet could be crucified. Notwithstanding, we see not Christs body vpon the earth, nor any adioynt thereof is perceiued or discerned. Where are they then? Are they in the substance of Christs body which is in heauen? And not in the substance of his body which is on the earth? Then they make Christ to haue two distinct bodies: for one and the same body cannot haue his properties and dimensions, and yet be without them, which necessarily implyeth a contradiction, & consequently falsehood: especially considering how great a difference they make betweene the body of Christ in heauen, and this body that lyeth and lurketh vnder the accidents and shewes of bread in their boxe.
The 21. reason: It destroyeth the nature of a true body, it taketh away the defence vsed against hereticks, & bringeth in the heresies of Marcion, of Eutyches, and the Manichies, whichAugust. ad Quod vult de. denyed Christ to haue a solid, and true humane body, and held that he had onely a phantasticall body without any materiall flesh, blood, or bone, in appearance and sight somewhat, but in deed and substance nothing. For they teach that his body is in infinite places at once, and those discontinued, void of quantity and quality, not circumscribed, not visible, nor any way sensible: that being in heauen, he is really and corporally on earth, though not in the distance betweene heauen and earth, nor in those places where the host is not: which is to assigne innumerable bodies to our Sauiour Christ, and consequently to make him no body, which is in effect as much as to deny [Page 364] he is come in the flesh,1 Ioh 4, 3. and 2 Ioh. 7. which is the very doctrine of Anti-Christ himselfe, as Iohn speaketh, Euery spirit that confesseth not, that Iesus Christ is come in the flesh, is not of God: but this is the spirit of Anti-Christ of whom ye haue heard. And in his 2. Epistle, Many deceiuers are entred into the world, which confesse not that Iesus Christ is come in the flesh: he that is such a one, is a deceiuer and an Anti-Christ. But Occam propoundeth this as the doctrine of the schooles, thatOccam. in cen. tilo. [...]hee [...]. conclus. 25, 26. The body of Christ is euery where, as God is euery where, and that if there were an host that filled all the world, the body of Christ might be with euery part thereof when it should be consecrated. And Holcot treading in the same steps of the schooles, not of the Scriptures saith, If there had beene a thousand hosts in a thousand places at the same time that Christ did hang vpon the Crosse, Ho [...]cot. in 4. lib sentent. quaest. 2. Christ had beene crucified in a thousand places. But it is an vnseparable property of bodies to be locall and contained in place:August. epist. 57. ad Dardan. take away space of place, and true dimensions from bodies, and they are no where, as Augustine teacheth. Besides, hence the Fathers concluded the truth of Christs body, becauseLuk. 24 39. he might be seene & handled, and because he had flesh and bones, according to the Scriptures, Behold my hands and my feete, for it is I my selfe: handle me and see: for a spirit hath not flesh and bones, as yee see that I haue. But if he be neither seene nor handled in the Sacrament, nor discerned to haue flesh and bones: how shall his humanity be holden and maintained against hereticks impugning the same?
The 22. reason: It taketh away all iudgement from the senses, and maketh the Sacrament of truth to be a Sacramēt of forgery & falsehood: for the senses of seeing, of tasting, of touching, of handling, and smelling, do iudge bread & wine to be in the Sacrament, and not mans flesh truely and properly: neither canAri [...]t. lib. 2. de anim cap. 6. all the senses bee deceiued in their proper obiects, as euen the Philosophers themselues doe teach, and that truely.
The 23. reason: It is an horrible acte and vnnatural cruelty for man to eate mans flesh, and for man to drinke mans blood: and therefore the Papists are as inhumane as the Cyclopes, [Page 365] Cannibals, and other barbarous people. It is more bruitish and barbarousAugust de doctr [...] Christ. lib. 3 cap. 16. Cyril. anat. 11. to eate mans flesh, then to kill a man: and to drinke mans blood then to shed it. Thus they make Christian people eaters of mans flesh and blood-suckers, which is beastly and horrible wickednesse, which is threatned oftentimes as a punishment, Reuel. 16, 6. and Ezekiel 39, 17, 18. and noted as a thing vnlawfull, 1 Chron. 11, 19.
The 24. reason: the Apostle maketh an opposition betweene the table of the Lord, and the table of Diuels, saying,1 Cor. 10, 20.21. Ye cannot drinke the cup of the Lord, and the cup of diuels: ye cannot be partakers of the Lords table, and of the table of diuels: where he sheweth, that to eate the flesh offered vnto Idols is to be partakers of the Idols, as the bread which we breake, is the participation and communion of the body of the Lord. Hence he concludeth, that they should not eate of those things which the Gentiles sacrifice to Idols, because they haue fellowship with the Diuels that eate of them, euen as they are vnited to Christ which partake of the bread in the Supper. If then the flesh offered to Idols be not transubstantiated: why should the sacramentall bread be turned into the body of Christ, seeing it sufficeth to make vs partakers of the Lords body, to eat of the bread; as it was sufficient to make them partakers of the Idols, to eate of the things offered vnto them?
The 25. reason: If the institution of Christ be a sufficient direction vnto the Church what to hold in this question, we shall easily giue this transubstantiation a fall. Wee see in the cases of matrimony that did befall, our Sauiour bringeth them to the first institution, and thereby dissolueth the doubts and difficulties that arose, saying,Mat 19, 3. 4, 8. From the beginning it was not so. So when any controuersie ariseth about the Lords Supper, the ordinance of Christ is able to take it vp, how great or grieuous soeuer it grow. Now there is no sentence, no word, no sillable, no iot, no title in the description of the Supper, that fauoureth or sauoureth of transubstantiation, or signifieth and insinuateth any such matter. True it is, Christ saith,Mat. 26, 26. This is my body, but [Page 366] to be, doth not signifie to transubstantiate: for then when he saith,Ioh. 15 1. & 10, 7. & 14, 6. I am the true vine, I am the doore, the way, and such like, he shall be turned and transubstantiated into a natural vine, into a materiall doore into an high way, from whence would follow infinite abuse; and absurdities. Besides, if the word (is) in the institution signifie, is transubstantiated, that is, changed from one substance into another, from bread into flesh, from wine into blood: then the change should be made before all the words be vttered, so that hence it wold follow, that it cannot be done by vertue of the words, which goeth before the pronouncing of the words.
Last of all, the maintainers of transubstantiation, as the builders of Babell, haue their tongues diuided, and their languages confounded: they cannot accord together, but vary and dissent one from another,Mar. 14, 56. like the false witnesses that arose against Christ. First, they know not certainely, whether the bread bee turned into his body, or come in place thereof, the substance departing. Secondly, some a-low not these speeches,Thom. p. 3. qu. 75 art. 3. bread is Christs body, or bread is made Christs body: but will haue it said, Christs body is made of bread:Canon, conuertantur. others condemne this speech also, that bread is made christs body. Thirdly, they know not what is brokē, whether bread, or accidents, or nothing: others say, the true body of Christ is broken. Fourthly, they agree not, whether their water in the chalice mingled with wine, bee transubstantiated: some say it is, other say it is not: some more sober then the rest, are afraid what to say,Durand. li. 4. and aske who is able to decide the question? Others say it is turned into the humors of his body: others vnknit the knot thus, that the water is turned into the wine, & then the wine into his blood, and therefore are circumspect to giue this cautel that a little water be mingled, being afraid least if more water were put in then, the wine, the wine should be transubstantiated into water. Fiftly, they cannot agree with what words their consecration is wrought, whether accidents be without their subiect, whether the accidēts nourish no lesse then the substance of bread and wine: likewise what the rats and mice do eate: how and from whence the wormes [Page 367] are oftentimes ingendered in their Eucharist, & so consume it: whether the shewes of bread be the body without the blood, & the shewes of wine the blood without the body. Sixtly, soone after the Apostles had receiued the Supper into their stomackes,Luk. 22, 44. Christ Iesus did sweate great drops of blood trickling downe to the ground, and was afterward buffetted, mocked, spit vpon, and crucified. Now they dare not say that this body of Iesus so spitefully and contumeliously intreated, swet any drops of blood in the stomacks of the Apostles, or was by the Souldiors apprehended and buffetted vnder the formes of bread and wine, and therefore they make at one & the same time a double Christ; one Christ suffering in the garden and on the Crosse: another not suffering in the Disciples: one Christ apprehended, and another not apprehended: one Christ sweating, another not sweating; one Christ buffetted by the Souldiors, and another not buffetted. Seauenthly, they confesse that Christ both administred and participated of this Sacrament with his Apostles, whereof will follow that Christ did eate himselfe and did drinke himselfe: and seeing they hold his body is in the cuppe, they must also hold that hee did drinke his owne body. From whence ariseth a flat and expresse contradiction: for to say that the body of Christ was all whole in his stomacke, is to affirme that that which is within, containeth that which is without, as if the scabberd were in the sword, or the cup in the wine, or the purse in the mony. Thus they make the outward part to bee within the inner, and without the inner, that is, without and not without: yea, whereas they affirme that the body of our Lord is greater then the formes of bread which containe it, they make that which is contained greater then that which doth containe it, that is, the treasure wider and larger then the casket in which it is locked: contrary to al the rules of reason, the principles of nature, and the maximes of the Mathematicks. Eightly, they say, that the body of Christ is all whole in heauen, and all whole in the pixe, and yet they renounce the Vbiquity of his bodye, and holde that hee is not in place betwixt both, [Page 368] so that they make a distance betweene the body of Christ, and the body of Christ; and therefore withall they make him lower then himselfe and higher then himselfe, and separated from himselfe. Ninthly, they teach that the body of Christ in the Masse, hath all the dimensions and parts of an humane body distinct in their naturall scituation: and yet they teach, that there is not so small a piece of the host where that body is not whole, so that his head shall bee where his feet are, and his feet where his head is. And touching his blood, they say it is shed in the Masse, and yet notwithstanding they call it an vnbloody sacrifice, so that by their reckoning, there is blood not bloody, and a shedding of blood not bloody; as if a man should say, whitenesse which is not white, heate which is not hot, or coldnesse which is not cold. Thus they had rather say and vnsay, and be at discord with themselues, then to accord with vs and the truth. They thinke it reason to deny all reason, & a sencelesse thing to be iudged by the senses. These opē and euident contradictions so stifly auouched & stoutly defended, that an humane body should fill no place, and yet should be in an hundred thousand diuers places, haue length without being extended, & be whole in euery crum of the bread, are so grosse and palpable absurdities, that they do estrange the Turkes and Infidels from imbracing the Christian religion.Auerrhoes. It is noted of an Arabian Spaniard writing vpon the 12. booke of the Metaphysickes, that his soule should hold with the Philosophers, since the Christians worship that which they eate. The Pagans mocke at this as a brutish conceite,Cicer. de nat. Deor. lib 3. as among others it appeareth by Tully in his third booke of the nature of the Gods, who saith thus: Thinkest thou any man to be so mad as to beleeue that that which he eateth is his God? So that this monstrous deuice imbraced in the Church of Rome, as a maine pillar that holdeth vppe the house, hindreth the faith, offendeth the ignorant, bringeth the doctrine of Christ into reproach, hardeneth the hearts of the enemies of the Gospell, and mingleth heauen and earth together.
It were infiniteSee D. Sutl. de m [...]ss. l b. 5. cap. 10. to note out all their contentions and [Page 369] contradictions: these may suffice to shew how the enemies of God fight one against another, and al of them with their owne shaddowes. And thus much of the late doting deuice of transubstantiation, which is the soule & life of their popish religion: the denyers or doubters wherof, they pursue with fire and sword more eagerly, then such as are enemies to the blessed Trinity.
The last generall vse is this: If Christ deliuered both these signes, not onely the bread, but the wine also to his Disciples: then both kinds by the Minister are to be deliuered,Christs people must receiue the supper vnder both kinds. and both kinds by the people are to be receiued, not bread alone, nor wine alone, but bread and wine: the bread in token of his body giuen for vs, and the wine in token of his blood shed for vs. This is the ordinance of Christ: this is agreeable to the Scripture. Notwithstanding, the church of Rome hath decreed, that it is not necessary for the people to communicate in both kinds, & holdeth themCon. Trident. sess. 21, cap. 2. accursed that hold it necessary for the people to receiue the cup, consecrated by the Priest. Thus it appeareth they labor nothing more, then to take from the faithfull the sweet comfort of the Lords Supper. This is a sacrilegious corruptiō of Christs institution, deuised by Sathan, broached by Antichrist, published by his adherents in the corrupt times of most palpable darknesse, as may appeare by these reasons.
First, if none may drinke of the consecrate wine but the Priests, then none should eate of the bread but Priests: so that they must either exclude the people from both, which I trust they dare not; or admit them to both, which as yet they do not. For to whom Christ said,Mat. 26, 26.27. Take and eate, to those gaue he the cup and said, Drinke ye. Wherefore, the signes being both equall, all communicants must drinke of the one, as well as eate of the other, there being the same warrant for the one, that there is for the other, and the let that would barre the one, will hinder the other: so asMat. 19, 6. the things which God in his goodnesse hath ioyned together, man without sinne cannot separate.
Secondly, when Christ instituted this Sacrament, he said,Mat. 26, 27. Mar. 14, 23. 1 Cor. 12, 13. Drinke ye all of this: and by all he vnderstood al the Communicants. [Page 370] And the Euangelist Marke addeth, They al drank of it, to wit, all that were present at his last Supper, who had before eaten of the bread of the Lord. This also appeareth by the Apostle, 1 Cor. 12. They haue beene all made to drinke into one Spirit. This commandement of Christ being generall, imposeth a necessity vpon the people, when hee saith, Take ye, eate ye, drinke ye, doe ye this. These commandements are perpetuall, vnchangeable, and alwayes in force: not arbitrary, not temporall, not repealed, but binde the conscience to the end of the world, against which no limitation, or dispensation can be allowed, being the commandemēts1 Cor. 14, 37 of God, not of man.
Thirdly, the cup is a part of Christs will and testament. Now touching the nature of a testament or will, the saying of the Apostle is knowne,Gal. 3, 15. Heb. 9, 16, 17. If it be but a mans testament, when it is confirmed, no man doth abrogate it, or addeth any thing thereto: where he sheweth, that the dead mans will may not be changed, nothing can be put too, nothing taken out without forgery and falshood. This is the law of nature and Nations. But the Lords Supper is a Sacrament proper to the new Testament, as Christ saith,Luk, 22, 20. This cuppe is the new Testament in my blood which is shed for you. This testament the Lord Iesus made the night before he was betrayed, he sealed it by shedding his most precious blood, hee hath giuen legacies, not of earthly and temporall, but of heauenly and eternall goods. And seeing he hath appointed the cup of this his testament to be deliuered and drunke of al those for whom his blood was shed: it is intollerable boldnes and presumption to take away the vse thereof from the greater part of the Church, and an infallible token of an vnshamefast and shamelesse harlot, to alter her husbands wil, to defraud and defeat his children of that worthy portion which their father allotted them, and so to keepe backe part of their inheritance and possession.
Fourthly, the blood of Christ shed vpō the Crosse belongeth not only to the Pastors and teachers, but to al the faithfull that come to the table of the Lord, as appeareth by the words of Christ,Mat. 26, 28. Luk. 22, 20. This is my blood which is shed for you and for [Page 371] many: why then should the blood of Christ be denyed, or the cup of the Lord be barred from thē? If then the blood of Christ were shed for the people, as well as for the Ministers: surely the cup belongeth to one as well as to the other. If the people haue the greater, who shal keep thē from the lesse? If they haue their part in the thing signified, who shall deny them of the outward signe? For as the fruite and effect of the blood of Christ is common to the people with the Pastor: so should the cup also, which is the communion of his blood shed for the redemption of the peoples sins, be diuided indifferently betweene the Pastor and the people.
Fiftly, the1 Cor. 11, 23 Apostle deliuered that to the church which he had receiued from the Lords Iesus: Now the church ought diligently to obserue the written traditions and verities of the Apostles, which are committed to posterity to be kept inuiolably. But he hath deliuered, how the Lord after taking, blessing, breaking, and distributing of the bread, likewise tooke the cup, blessed, and distributed it among them, so saith the Apostle must the churches do. If then he receiued this from the Lord, to deluer both kinds to the people; let the Church of Rome consider with her selfe, frō whence she hath receiued the contrary, to with-hold one of the kinds from the people: for both cānot proceed from one & the same spirit of truth, which is neuer contrary to it selfe.
Sixtly, if all the faithfull that come to the Lords Table, must shew forth the Lords death vntill he come, and this be done by them as wel by drinking of the cup, as by eating of the bread: then all the communicants must receiue the Sacrament vnder both kinds,1 Cor. 11, 26 vntill the second comming of Christ. But the faithful must shew forth the Lords death by eating of that bread & drinking of that cup, as the Apostle teacheth, As often as ye shall eate this bread, and drinke of this cup, ye shew the Lords death vntill he come. Therefore, all communicants must partake the Sacrament vnder both kinds.
Seuenthly, the Apostle giueth an expresse commandement to the whole church, which all must obey that come worthily to this holy table, Let a man examine himselfe, 1 Cor. 11, 2 [...]. and so let him eate of this bread, & drinke of this cup. Where he giueth [Page 372] a double commandement, first to prepare reuerently, then to receiue worthily. Now al that must proue and try themselues, are commanded not only to eate bread, but to drinke of the cup: but al must try and examine themselues: therefore all are commanded both to eate & drinke at the Lords table. If this be a commandement to examine: then the words following of eating and drinking, are likewise commandements. There is no haulting in these, let them admit both, or let them deny both.
Eightly, if the faithfull take not the cup in the Supper of the Lord, the condition of Christians vnder the Gospell, shall be worse then of the Israelites vnder the law. For the people of Israel in the wildernesse hauing the same Sacrament in effect with vs,1 Cor. 10, 4. Did all drink of the spiritual rocke that followed them, and that rocke was Christ, as the Apostle affirmeth. But our condition is not worser & weaker thē theirs: therfore al the faithful are to drinke of the cup of the Lord. Bellarmine, the Souldan of the Romish Synagogue,Bellar. lib. 4. de Eucha ca. 27 answereth thus, They drunke not water out of the rocke when they did eat of the spirituall meat, but in another place & at another time. But this is an answerelesse answere which cannot satisfie. For albeit the Sacramēts of the Israelites as figures & types did represent, the same graces that our Sacraments do: yet it is not necessary they should in all points answere each other, and in all respects agree together. Besides, the church of Rome at no time alloweth the people to drinke of the Wine, a seale of the blood of Christ: they keepe them from the cup of the Lord, both when they giue them the bread, and at all other times, and thereby make their estate worser then the estate of the Iewes. Indeed, if they did at any time permit al the people to drink of the cup, they might pretend this example of the Israelites: but inasmuch as they vtterly deny them this part of the cup, they ouerthrow thē selues in their malice, and yet in their blindnes they do not see it. Finally, many of the Fathers did both eate Manna, and drinke water out of the Rocke, if not in the same place, yet at one and the same time,Exod. 16, 21 inasmuch as they gathered thereof euery morning, and it ceased notIosh. 5, 12. vntill [Page 373] they entred the frontiers and confines of the land of promise. But they neuer allow without a tolleration and dispensation, the people in any place, at any time, vpon any occasion, and in any respect, to taste of the cup in the Lords Supper.
Ninthly, if the cup of the new testament may bee taken from the Lords people: in like manner the water in baptisme may be taken away from thē. For the blood of Christ, whereby remission of sins is purchased and procured, is represented by the wine of the Lords Supper, as well as by the water in baptisme. But the water in baptisme without great sacriledge, cannot be omitted or neglected: wherefore then should the cup be taken away.
Tenthly, in the matter of the Supper our aduersaries alledge the words of Christ in Iohn, Iohn 6. If you drinke not my blood, you shall haue no life in you. If these words be thus to be vnderstood, then by depriuing them of the cup, they depriue the people of life and saluation.
Againe, if drinking of the chalice be a priuiledge of the Clergy, how commeth it to passe that Kings and Princes haue a part in this priuiledge? How is it that they are permitted as well to drinke of the consecrated wine, as to eate of the consecrated bread? But heerein was a notable piece of cunning & a great point of policy vsed, partly to aduāce the dignity of the Clergy, and partly to stop the mouthes of Princes. For as by this order or rather disorder, the proud Clergy are made companions with Kings and Princes, euen equall vnto them, so they thinke to hood-winke them & make them content to swallow the rest of their superstitions, because they are pleased to grace thē with this priuiledge aboue the people as with a speciall fauour.
Moreouer, it is not to be omitted, that a principall end of this Sacrament was instituted to set foorth the death of Christ, not onely as an idle narration, but as a profitable application thereof to the conscience. How then shall the people know that the fruite of shedding his precious blood belongeth vnto them as the nourishment of their soules, except besides the looking vpon the cuppe, [Page 374] they be partakers of it? It is therefore necessary to vnderstand by eating and drinking, that God doth not nourish them by halfes, but that Christ yeeldeth whole nourishmēt vnto them. Such then are worthily taxed of rashnes themselues that complaine how the people rashly presume to receiue the Sacrament vnder both kindes: for as well they might say, that it is rashnesse and presumption to imitate and follow Christ. And they may iustly be condemned of heresie, who pronounce them hereticks and worthy to be punished by the secular power, that speake against receiuing in one kind onely; as if it were heresie to follow the example of Christ left to the Church. For what remaineth more but to proceed one degree farther, euen to pronounce Christ himselfe an Arch-heretick, and all the Apostles hereticks also, and to condemne them to the Inquisition as deceiuers and impostors seducing and misleading the people?
Lastly, if any part of the Supper might be taken away from the people: then likewise the word of God may bee taken from them, for in this point there is the same reason and respect of them both. A Sacrament is nothing else but a visible word, and a sealing vp of the word: and the offence seemeth to be the same, whether a man breake the seale, or rent the writing. But the word cannot be withdrawne from Christian people, it being the instrument of faith, and the life of the Church. Wherefore it is the greatest wrong and iniury done to the people of God to take from them the cup of saluation. The answere to this reason must be, to confesse the parts and yeeld the conclusion; forasmuch as by forbidding the people the reading of the scriptures, they haue robbed them of the word of God, and taken from themLuk. 11, 52. the key of knowledge, neither entring themselues into the kingdome of heauen, nor suffering those that would enter. No maruaile then, if they take the cup of blessing from the people, who haue taken from them the free vse of the word of God. To conclude these reasons▪ it is Antichrist, who contrary to the doctrine of Christ, contrary to the institution of the Supper, contrary [Page 375] to the practise of the Apostles, and contrary to the vse of the former churches, hath excluded the people languishing and thirsting after the blood of Christ, as the dry earth for the sweet showers of raine, frō taking the cup of the Lord, and left them a dry communion to eate the bread of the Sacrament alone. Hauing considered the truth of God by sundry reasons grounded in the Scripture, that the people haue good interest and title in the cup denyed vnto them: let vs answere theObiections for taking [...]he cup from the people of god Arist in Top. Cicer. lib 1 ad Heren. et de Orator. obiections of the aduersaries, made against the former doctrine. For it is not sufficient onely to teach the truth▪ and to confirme our owne cause, except wee labour soundly to infringe and confute the contrary. First, they pretend that Christ administred it to the apostles onely, and not to any of the people: and consequently the institution, for taking the cup can be no generall commandement for al men: thusRhem. Test. vpon Mat. 26. and Mar. 14. the Rhemists reason without reason. I answere, first it may bee doubted and disputed, whether onely the Apostles were present at his last Supper. For seeing diuers were added vnto the Church, and professed the faith of Christ, seeing he had other Disciples beside the twelue, seeing many godly men and women followed him to see his miracles▪ & to heare the gracious words that proceeded out of his mouth: why should wee thinke that none of them were admitted to his table, who had often heard his preaching▪ and depended vpon him in their liuing. Againe, the Passeouer was celebrated in the houseMat 26, 17.18. of a faithfull man, as may be collected by sundry circumstances: now then, either the Lord Iesus annexed that family vnto his, as the law in one case appointed; or else we shall haue two Passeouers at one time in one house, which hath no warrant of Scripture, no colour of truth, no probability of reason. We reade in the institution and celebration of the Passeouer, of ioyning house to house,Exod. 1 [...], 4. and taking his neighbour next vnto him in case of the insufficiency of one houshold to eate the Lambe: but we neuer reade of killing two lambes, and keeping two Passeouers vnder one roofe. Besides, the small remnant of the faithfull among the Iewes would no doubt rightly and religiously obserue the Passeouer [Page 376] after the example of their Lord and Maister, rather according to theExod 13, 6. precept of Moses, then according to the practise of the Iewes: in imitation of Christ,Ioh 13.1. [...]am 18, 18. rather then according to the tradition of the Elders. Furthermore, we are to consider, that in eating the Passeouer, they sorted themselues together, according to the number of the persons able to eate vp the lambe: for they were commanded to takeExod. 12, 4, 5 A lambe without blemish, a male of a yeare old: and if the houshold be too little for the lambe, he shall take his neighbour which is next vnto his house. Now Christ with his twelue disciples alone, were not sufficient to eate vp this Lambe of a yeare old, especially if the Syrian kinde were great & large, as may be supposed by theArist histor. Anno lib 6. cap 28 P [...]r h [...]s [...]. natur. l b cap. 98 description of Aristotle, Pliny, and others. Neither doth it appeare that any remained, or was burned with fire,Exod. 12, 10. according to the institution of God, because the Euangelists declare, that so soone as the Supper was administred and a psalme sung of thanksgiuing,Mat 2 [...], 30. they went out into the Mount of Oliues. Why then should wee not think that Christ added & annexed other to his family, seeing his owne disciples sufficed not, especially the blessed Virgin his mother who was not long from him?Ioh. 19, 26.27. whom afterward, after his departure, he commended and committed to Iohn, to be protected and prouided for, who from that time tooke her home to his house as his owne mother. To conclude, we must consider, that besides the lambe killed for the Passeouer, (whereby they were not all satisfied) they had other meate to make vp their Supper, as appeareth by the broth wherein the soppe was dipped, Math. 26, 23. Mark. 14, 20. Iohn 13, 26. For the Lambe commanded by the ordinance of God to bee roasted, had no sauce or broth appointed, but onely sowre hearbes prescribed, Exodus 12. So ther,Fulk on Mat. 16. the learned obserue that there were three Suppets that night: the first of the Pafchall Lambe, of which the Euangelists say, The Passeouer was prepared. The second was an ordinary supper to feed and nourish the body, such as was daily receiued, whereunto wee must referre the dipping of the soppe in the platter, inasmuch as the Passeouer had no such ordinance. The third was after both the other, [Page 377] to wit, the Sacrament of the Lords Supper instituted to feed the soule, and therefore was taken after the body was fedde. Moreouer, when the Disciples were sent to prepare a place to eate the Passeouer, the man whom they met bearing a pitcher of water shewed them a large vpper roome furnished and prepared: Mar. 14.15. now what need had there beene of such a large chamber, if twelue guests onely had sate therein? Wherefore albeit we confesse according to the Scripture, that he sate downe with the twelue, yet it followeth not heereupon that the twelue onely were present, but that all the twelue were present at the Passeouer. It was indeed prepared and prouided for the Disciples, Mathew 26. 18. Luke 22.11. but he had moe Disciples then they, beleeuing in his name, and professing the truth that they had learned of him; and are oftentimes distinguished from the twelue, which he called his Apostles.Ioh. 6, 66, 67.
But to leaue these considerations as coniectures, wee answere the former obiection, that inasmuch as Christ deliuered both signes to the same persons, they might bar the people from the bread as well as from the cuppe. For I would know why the bread is necessary, but because it was instituted by Christ, and retained by his Apostles? Wherefore, the institution maketh the one as requisite as the other. Besides, if other hereticks should arise, as great enemies to the peoples partaking of the bread, as the Church of Rome is to their communicating of the cuppe of the Lord: how might they better be repressed and refelled, then by alledging the first institution of Christ, and shewing the practise of the Apostles? So that the reasons broght to confute the one, will serue directly to ouerthrow the other.
Moreouer, the Disciples at the first ministration of the Supper, performed not the office of the Minister, nor any part of his duty, but of the people; Christ was the Minister thereof, he tooke the bread he blessed, he gaue the bread, saying, This is my body. Likewise hee tooke the cup, blessed, and gaue the same, saying, This cup is the new testament in my blood. On the other side, the Disciples tooke it, did [Page 378] eate and drinke, which are the proper duties of all the people. Lastly, the Apostle saith not in the first person, we eate and drinke, as speaking of himselfe and other teachers of the Church: but directing his speech to al1 Cor. 1, 2. that are called and sanctified in Christ in euery place, (according to the inscription of the epistle) he saith, As often as ye shall eate this bread 1 Cor. 11, 26 and drinke this cup, ye shew the Lords death till he come. Now these Corinthians to whom he especially wrote, could not liue vntil the second comming of Christ to iudgement: therefore this eating & this drinking belongeth to vs that liue in these daies, and to all that cal vpon the name of God to the end of the world.
Obiection 2 Secondly, they obiect against the former truth, this out of Acts 2. They continued in the Apostles doctrine, and in breaking of bread: and cha. 20. They came together to breake bread. It is not said, to deliuer the cup vnto the people,Act. 2, 42. and 20, 7. but to breake bread: whereby they gather, it was ministred vnto the people in one kinde onely, and not in both. I answere, Answere. by a common Synecdoche, one part is put for the whole. For among the Hebrewes, this phrase in Scripture, to eate bread, is to receiue whole nourishment and full refreshing by eating and drinking: as appeareth byEsay. 58, 7. Lamon. 4, 4. M [...]t. 15, 33. Acts 20, 11. many places, where mentioning onely bread for food, it were madnesse to imagine and gather that they drunke not. Besides, the Apostle sometimes putteth the other part, to wit, drinking of the1 Cor 12, 13 cuppe, for the whole celebration of the Supper, as when he saith, By one Spirit we are all baptized into one body, and haue beene all made to drinke into one Sp [...]rit: where we see, as our Sauiour added the vniuersall note, drinke ye all of this: and as the Euangelist Marke accordeth, saying, They all dranke of it: so the Apostle doth not pretermit it, but saith, All were made to drinke: as if the Lord Iesus, the Euangelists and the Apostles would preuent before hand, the corruption that followed in the Church of Rome. Wherefore, seeing drinking of the cup, doth not properly note out the whole action, because no man was euer so grosly blinded, to suppose that the cup might be alone administred: it followeth, that by this member expressed, we must vnderstand [Page 379] the other, and by one part the whole. Furthermore, it is a ruled case among themselues, that it is flat sacriledge, if a Priest consecrate not this Sacrament in both kindes, but do it in bread onely. If then the former Scriptures, Act. 2. and chap, 20. proue the receiuing vnder one kinde, because bread onely is expressed, and so the cup to bee excluded: it will likewise follow, they consecrated in one kinde, because the wine is not expressed: and therefore by these places, neither Priest nor people should take the cup, if they will not admit a trope or figure. Neither can they say, that Luke describeth not what the Apostles consecrated or receiued, but what they deliuered to the people: for the Euangelist declareth, Acts 20, 11. not onely that the Apostle brake the bread butAct. 20, 7. did eate there of himselfe; so that they must confesse, that Paul also receiued in one kinde, and consecrated in one kinde, or else necessarily grant one part put for the whole: as likewise we see, 1 Cor. 11. where he doth expresly touch and teach both kindes,1 Cor. 11, 26 27, 28, 29. to the eating of the bread ioyning the drinking of this cup: yet sometimes1 Cor. 11.20, 29, 33. he expresseth onely the one signe for shortnesse sake; and the Church had receiued this vsuall manner of speaking, to call the Lords Supper the breaking of bread, as verse 20. When ye come together into one place, this is not to eate the Lords Supper: and verse 33. When ye come together to eate, tarry one for another: likewise verse 29 He discerneth not the Lords body: and yet in the sentence going before, he saith that such as eate and drinke vnworthily, doe eate and drinke their owne iudgement. Wherefore, as the Apostles alwayes celebrated the Supper by consecration both of the bread and of the cuppe: so the people alwaies receiued in both these ki [...]des, to their great comfort and consolation.
Thirdly, they pretend that Christ our Sauiour did eate Obiection 3 with the two Disciples at Emaus, Luk. 24.30. where it is onely said, Iesus tooke bread, and when he had giuen thanks, he brake it: Howbeit heere is no speech of the cup at all, of taking it into his hands, and deliuering it into their hands. I answere, Answere. that the Euangelist speaketh not of the Sacrament in this place, but of their ordinary repast for the sustenance [Page 380] of the body. Secondly, suppose and admit that Christ had there administred the holy Supper, because here is mention made of taking, and blessing, and breaking, and giuing of bread: yet it will not follow by any good consequent, that there was no wine at all, because Luke speaketh of bread onely; for it is said in like manner that Ioseph, made Gouernour of the land of Egypt, Gen. 43, 25. and 37, 25. Mat. 14, 19. Luk. 9, 16. inuited his brethren to eate bread: the meaning is not that they were bidden to a dry feast and dranke not at it, but one part is put for the whole nourishment. So are the words to be vnderstood in this place, that they did eate & drinke together, hauing communed and trauelled together. If any man remaine obstinate and will not be satisfied with these things, but aske further, how it will appeare that there was more then bread vsed among them, I referre him to the words of Peter preaching to Cornelius, Acts 10.Act. 10 40.41. where speaking of Christ he saith, Him God raised vp the third day, and shewed him openly, not to al the people, but vnto vs witnesses chosen before of God, euen to vs that did eate and drinke with him after he rose frō the dead. In which words the truth of his resurrection is proued, by performing of such actions as were ordinary & familiar: and albeit he be said, not once or twice, but oftentimes to eate with them, Ioh. 21, 13. Luk. 24, 33, 43. yet Peter testifieth in this place that he did both eate & drinke, and so we are to vnderstand these words. Lastly, let them marke what will follow from these words being restrained to eating onely: for thereby we gather, not onely that the two disciples did not drinke, but that Christ himselfe drūke not, who is supposed to deliuer the Supper, for there is no speech or mention of it, nor one sillable touching any such matter. And if Christ did not drinke, then the Priestes also should be exempted from the necessity of partaking of the cup, which marreth all the market and merchandise of these halfe communions.
Obiection 4 Lastly, they alledge that there is an vnion and coniunction of each signe, that the body is in the blood, and the blood in the body: that Christ is wholy and perfectly vnder each kinde, because now in his glorious body,Concomitantia. there is [Page 381] no separation of the body from the blood, or blood from the body. I answere, Answere. surely if this were so, it were a fault and friuolous thing to do that by more, which may be done by fewer, to vse two kindes, which may as well be done and is done vnder one, as a wise Philosopher teacheth. Besides, if one may reason in that sort, the whole Supper might be abrogated, for we are made partakers of Christ inGal. 3, 27. baptism, and he dwelleth in our hearts byHeb 3, 14, 15 Ephe. 3, 17. faith which commeth by the word of God. Againe, were not Christ and his Apostles as wise as they? Were they ignorant of this vnion? Did they not know this accompanying of the body with the blood, and blood with the body? Is the present church of Rome wiser then he, in whom all theCol. 1, 19. & 2, 3, 9. treasures of wisedome and knowledge are hid? If they thinke so, let them tell vs plainely: if not, let them lay their hands vpon their mouth, and submit themselues vnto him who administred it in both kinds, and commanded his Apostles to doe the like. Moreouer, Christ would haue vs in his Supper consider his blood separated from his body, and set his death before our eyes, and his precious blood shed out of his side: so that deliuering the cuppe, he said,Mat. 26.27.28. Drinke ye all of this, for this is my blood of the new testament, which is shed for many, without which shedding, there isHeb. 9, 22. no forgiuenesse of sins, as the Apostle teacheth. Wherefore, seeing these two are contrary one to the other, and cannot stand together; to wit, the blood to be in the body and to be out of the body, to be shed for vs & not to be shed, and that the Sacrament leadeth vs to the consideration of the death; and especially of the piercing of the body and pouring out of the blood of Christ: we may conclude, that thisConcil. Trid. sess. 3. can. 3. vnion of the bodye with the blood, and blood with the body, flatly crosseth and ouerthroweth the institution of Christ. And why I pray you do their sacrificing Priestes receiue the blood twice, and the body twice, drinking first the blood in the body, and againe eating the body in the blood? Nay, doth not this vnion deuised, alter the institution of Christ, and confound the seuerall parts of it, making him to speake otherwise then the Euangelists expresse? For when hee saide, [Page 382] This is my body, they will haue him meane, this is my body and blood: Againe; when he said, this is my blood, they will haue him meane, this is my blood and my body. Last of all, this late inuention, turneth and ouerturneth the nature of the parts, distinguished one from the other: while wee eate the flesh they make vs drinke the blood, and while we drinke the blood, they imagine we eate the body. Thus to eate and to drinke shall be all one with them: for we shall eate liquid and moist things, and we shall drinke dry and hard things. And is not this drinking of flesh, and eating of blood, an inuerting & euerting of the nature of things? But thus God striketh his enemies with giddinesse of spirit. For after they haue broken the pure institution of Christ, and brought in a carnall presence of his body, (one absurdity being granted,Arist. phys. lib. 1. cap. 2. & 3. a thousand follow) infinite abuses haue ensued vpon heapes, the flood-gates being set open, whereof there is no end or measure. Let them therefore repent themselues of this sacriledge against God, and iniury against his people, restoring vnto them the communion vnder both kinds, according to the ordinance of Christ, & direction of the Apostles. And thus much of the generall vses arising from both the signes ioyntly considered. Now let vs come to the particular vses offered vnto vs,Partic. vse 1. in each of the signes. And first touching the bread. Is bread simply considered the first signe in the Lords Supper? Then it is not necessarily required, that it be administred in vnleauened bread. For bread is oftentimes named and repeated: but the word (vnleauened) is neuer added. Wherefore as it is in it selfe indifferent whether the wine be red or white, & whatsoeuer the kinde or colour be (if it be wine:) so is it not greatly material whether the bread be leauened or vnleuened, so it be bread. Which ouerthrowes the error of the church of Rome & her fauorits, who hold itBeliar. lib. 4. de Eucha cap. 7. necessary that the bread vsed in the Sacrament be vnleauened. They pretend rhe institution of Christ, who (say they) made the Sacrament of vnleauened bread, instituting it after he had eaten the Passeouer, which was to be eaten with vnleauened bread,Exod. 12, 8.18. according to the law of Moses, neither was [Page 383] there any leauē to be found in Israel seauen daies together. Thus they charge vs to breake the institution of Christ. But see heere the peeuishnes and partiality of these proud spirits, who flye to the institution, and sticke precisely to the circumstances of it, when it serueth any way to their purpose: but when the question is of matters of substance not of circumstance, as touching communicating vnder both kinds, touching the necessity of eating and drinking, and of many receiuing together against their halfe communions, priuate masses, and reseruations, they cannot abide to be tyed and yoked to the institution. Indeed we deny not, but Christ might vse vnleauened bread at his last Supper, hauing immediately before eaten the Paschal Lambe. This peraduenture is truly coniectured: yet no such thing is expressed in the Gospell, nor prescribed as a rule necessarily to be followed. The Euangelists teach, he tooke bread: but make no mention or distinction what bread he tooke, nor determine what bread we should take, no more then limit what wine we shall vse, but leaue it at liberty to take leauened bread or vnleauened, as occasion of time, place, persons, and other circumstances serue, so we take bread; as their owneGregor. 1. in Registr. Prophets haue confessed, and their owne CouncelsConcil. Florent. sess. vlt. haue concluded. Wherefore, to consecrate in vnleauened bread, is not of the substance of the Supper, no more then to eate it at night or after Supper, as Christ administred and the Apostles first receiued it. For if any would bring in a necessity of that time, as well as of that bread which Christ vsed, wee see as faire a warrant for the one as for the other: nay we haue a more certaine direction for the time which is expressed, then for the kinde of bread which is not defined. Besides, if Christ on this occasion vsed vnleauened bread: it was because it was vsuall, common, and ordinary bread at that time, as we also shold vse that bread which is vsuall and common. So the Apostle speaketh of that bread which was daily vsed among the Gentiles, saying,1 Cor. 10, 16 The bread which we breake: he addeth, neither leauened nor vnleauened, but vnderstandeth that in common and continuall vse. Thus then we conclude, it [Page 384] is no breach of Christs ordinance, nor a transgression of the first originall institution of the Lords Supper, to eate eyther the one or the other.
Partic. vse 2.Againe, touching the other signe, which is the wine, the Church of Rome may iustly be charged with transgressing the ordinance of Christ, who by her sole authority would tye vs to mingle water with wine forRhem. Test. fol. 452. nu. 23. great mystery and signification, especially, for that water gushed with blood, out of our Lords side. So they condemne all those Churches as doing impudently and damnably, that do not mixe water with wine in the Sacrament, and say it cannot bee omitted without great sinne. True it is, the Church in former times, where the wine prouided for the Lords Table, was of it selfe heady, strong, hot, fiery, and fuming, was wont to allay it with water, that it might be milde & temperate: least that which was taken to helpe and further the soule, should disquiet and distemper the body. This began for conueniency, not for necessity: for fitnesse, not for signification: for sobriety, not for any mystery. But the water is no part of Christs institution, neither can it bee proued, that Christ or his Apostles vsed water with their wine, or commanded others to mingle wine and water in this mystery, or that Christs Apostles euer receiued it as a matter of faith, or taught it to be a necessary part of this Sacramēt. For Alexander the 5. Byshop of Rome, was the first thatBarth. Caranza sum. Concil. Florent p. 458. mingled water with wine at consecration, & ordained that the oblation should be of vnleauenedPolid. Virg. de inuentor. Rerum lib. 5. cap. 9. bread, and not of leauened, as till that time had beene vsed. Wherefore, let vs retaine and maintaine the plaine and simple institution of Christ, who in his last Supper gaue wine, not water to be drunke, for he calleth it the fruiteMat. 26, 29. of the vine, which is wine and not water.
Againe, they may be pressed and hampered with their owne dreames and deuices. For whereas they hold that the wine must be mingled with water, & that the elements after the words of consecration are transubstantiated, and remaine in their owne nature no more: I would aske this question of these Watermen, rowing in the troubled sea of [Page 385] their owne decrees (who are neere of kinPapists are neere of kin to the old hereticks called Aquarij. to the old hereticks called Aquarij) whether the water mixed with the wine be turned into blood? If they say it is not, then they deny transubstantiation of all that is within the cup, and so shake the vertue of their consecration in pieces: if they say it is, then will they make Christ a watery body and elemē tall: besides, it cannot be by vertue of Christs institution, where water is neither expressed nor included. So then, their best defence is to answere with the Pharisies, Mat. 21.23. We cannot tell. To conclude, let vs not seeke to be wiser thē Christ, nor to mingle together more mysteries then we haue learned of him, as Paul saith of his owne practise,1 Cor. 11, 23 That which I receiued of the Lord, I haue deliuered vnto you. Neither Prophet, nor Apostle, nor Angel from heauen is to teach otherwise then Christ himselfe hath taught, as he charged his disciples, Teach them to obserue all things whatsoeuer I haue commanded you. He hath supreame authority in the Church, his doctrine alone should be heard, as the Father himselfe witnesseth from heauen,Mat. 17, 5. This is my beloued Son, in whom I haue delight, heare h m. We are not to regard what other before vs haue thought meete to do, but what Christ did, who is before all other, and called himselfe the truth,Cyprian epist. and not custome. Thus much of the third outward part of the Lords Supper, to wit, the two signes of bread and wine.
CHAP. VI. Of the fourth outward part of the Lords Supper.
THe last outward part remaineth, which are theThe fourth outward part are the communicants. communicants: whose actions are outward, to take the bread and wine into their hands: then to eate the bread & drinke the wine to the nourishment of their bodyes,Mat. 26, 26. as is directly proued by the institution of this Sacrament, where Christ gaue the bread and cup into their hands, the Disciples receiued the one and the other, they did eate the bread and all dranke of the cup. These being the necessary actions of euery receiuer, to take, to eate, to drinke: it beateth downe many false doctrines of the Church of Rome, as their [Page 386] reseruation, ostentation, eleuation, adoration, circumgestation, procession, and priuate communion: it teacheth also many necessary truths to direct our knowledge and increase our obedience, which we will consider in order.
Vse 1 First of al, did Christ command his Disciples to eate and drinke that he deliuered, and posted them not ouer to eate thereof when they were departed, neither willed them to defer their eating vntill afterward: then all keeping & reseruing of bread in boxes, pixes, and other vessels of the Church for dayes, weekes, and months, all shewing it to the people,Con. Trid. sess. 3. can. 5. lifting it ouer the Priests head, and going with it in procession, is vtterly vnlawful. For it is no Sacrament vnlesse it be vsed according to Christs institution and cōmandement, but to the institution it belongeth, as on the behalfe of the Minister to take, to blesse, to poure out, and to distribute: so on the behalfe of the communicants to take, to eate, and to drinke, in them all, to shew therby the Lords death, and to do it in remembrance of him: which cannot be performed but by obseruing the whole action. For how can they shew the Lords death, or do it in remembrance of Christ, vnlesse they take and eate? And as the Paschal lambe was not that passeouer, vnlesse it were killed and eaten: no more is the bread and wine a Sacrament, except they be receiued and digested. The Passeouer was the same in effect with the Lords Supper,Reuel. 13, 8. who was the lambe slaine from the beginning of the world. Now God commanded that none of it should remaine vnto the morning, but the remnantExod 12, 10 should be consumed with fire. The like may be saide of Manna, the same in substance with this Sacrament: it was not to be kept & caried about, Let no man Exod. 16, 19 reserue therof till morning. Besides, there is the same reason of the cup & of the bread: but they reserue not the wine, they carry it not about to shew the people: why then should they keepe the other part? Likewise, when Christ said to his Apostles,Mat. 28, 20. Goe baptize the nations: it was no baptisme by theH [...]si. Confess. de Euchar st. cap. [...]9. confession of the aduersaries themselues, vnlesse there were some person baptized: so when Christ said, Take and eate, there is no Sacrament vnlesse there be a receiuing and eating. For [Page 387] as the one standeth in washing, so doth the other in eating and drinking, not in keeping and reseruing, not in carying in procession on a white horse, not in hanging it vp vnder a Canopy, nor in bearing it to the sicke with bell and candle. Christ tooke bread and gaue it to his Disciples saying,Mat. 26 26.27. 1 Cor. 11, 26. Eate ye: he tooke the cup, and when he bad giuen thanks he said, Drinke ye all of this, do this in remembrance of me: as often as ye shall eate this bread and drinke of this cup ye shew the Lords death till he come. But they hang it in the pixe, beare it in boxes, and carry it about in publike triumphes, and in common calamities, when any iudgement of war, plague, pestilence, and famine, and like visitation is among them: then their Iacke in the boxe goeth abroad in solemneConcil Trid sess. 13. cap. 5. processions to be seene, which is the way to increase, not to slacke: to kindle, not to quench: to prouoke, not to reuoke the iudgments of God gone out against them. Besides, they shew this Sacrament to the simple people, to fal downe to it as to a God, they put it vpon the breasts of the dead, and sometimes lay it in the graue with them, I thinke to declare it to all the world, that they wish Christ dead, buried, and forgotten for euer, that the Bishop of Rome might with his shauelings rule and raigne as a God vp on the earth. Can light and darknesse, can heauen and earth, fire and water, sweet and sowre be more contrary then these vaine things, to the institution of Christ? Who neuer said, keepe it in vessels, hang it vnder Canopies, carry it in processions,Orig in Leuit. hom. l. 5. giue it to the dead, lay it vp in their tombes, bring it abroad in common iudgements: but take ye, eate ye, drinke ye, and by receiuing, eating, and drinking, shew ye forth the Lords death vntill he come to iudgement to iudge the quicke and the dead. This Sacrament is an holy feast, an heauenly banket, and therefore not to be hidden in a boxe, as a light put vnder a bushell, but to be set on the Lords Table for all his guests to feed thereon.
Againe, if the substance and essence of this Sacrament Vse stand in the lawful vse of eating & drinking: then all eleuation & holding vp of the Sacrament ouer the Priests head, al adoration, falling downe, honouring it with diuine worship [Page 388] and calling the SacramentGuil. Alan. de sacrific. Euchar cap 41. Bristo. moti. 26. their Lord and God, as it is destitute of all antiquity, so it is full of grosse and palpable Idolatry. For whereas it was accustomed to hold vp the armes & offerings consecrated to God for the poore, therby imitating the heaue-offering of the Iewes, and stirring vp the people to the like charity and deuotion, it degenerated to the lifting vp of the host and bread in the Sacrament. So that where Christ saith, take ye, eate ye: these bread-worshippers haue changed it into, looke ye, gaze ye, worship ye, giuing his glory to dumbe and senceles creatures. True it is, we confesse that the Sacraments as mysteries sanctified to an holy vse, as vessels of Gods grace, and as instruments fitted to worke great things, are not to bee contemned or refused, but to be receiued with due regard, and to be vsed with all sobriety: yea we confesse that Christ God & man is to be worshipped euery where: we honour his word, we reuerence his Sacraments. Notwithstanding,The Sacrament is not to be adored. we put a difference betweene God and the Sacrament of God, the same honour is not due to the one, that is due to the other, and therefore we cannot adore the Elements with diuine worship, for many reasons. First, because Christ in the institution of his Supper said, take, eate, drinke: he said not, worship, fall downe, bow the knees before the Sacrament, and call vpon it in time of need. We heard before in the case of vnleuened bread, they appealed to the institutiō of Christ: why do they now flye from it, turning eating & drinking into worshipping & adoring? Wherfore, is it not a great iniquity & wickednes to omit that Christ commādeth, & do what he commādeth not? Secondly, God only is to be worshipped with diuine honour,Mat. 4, 10. Thou shalt worship the Lord thy God & him only thou shalt serue. And Exod. 20. Thou shalt not bow downe to thē, nor worship thē. Now the Sacrā. is not Christ, it is an institution of Christ: it is not God, but an ordinance of God; for God is not visible, but the sacrament is visible, that al may know it, & see it with their eyes: the Sacram. is eatē, but God cannot be eatē & swallowed vp of vs,1 Kin. 8, 27. Acts 7, 48, 49. whom the heauens & the heauens of heauens cannot containe or comprehend. Thirdly, Christ reproueth the Samaritans, because [Page 389] They worshipped that Ioh. 4, 22. they knew not: but the papists know not the body of Christ to be contained vnder the accidents of bread & wine, for the Scriptures haue not taught it, Christ hath not deliuered it, the Apostles haue not shewed it. Besides, they know not the Priests intent, whereon they say the essence of the Sacrament dependeth, so as if he had no purpose of consecration, they cannot deny themselues to be Idolaters and bread worshippers. Fourthly,Ioh 4, 24. the true worshippers must worship God in spirit and in truth, as Christ setteth downe, Iohn 4, 24. that is, not according to our owne imaginations and deuices, but as God hath prescribed: but to fal downe to the Sacrament is a bodily seruice, a new forged worship, and an humane inuention. Fiftly, without faith no man canHeb. 11, 6. please God: but faith commeth by hearing, and hearing by the word of God, which yet they could neuer shew vnto vs: therefore they can haue no assurance of pleasing God in their willworship. Sixtly, if this Sacrament be to be worshipped, then it is vnited personally to Christ, because adoration should not be due to Christ as man, except God and man in the vnion of person were one Christ: but there is no personall vnion betweene Christ and the Sacrament of Christ: therefore not to be worshipped. Seauenthly, no man in his wits and right mind will honour that with diuine worship, which himselfe may take in his hand, and eate with his mouth, & which may be deuoured by Mice, Rats, dogs, wormes, or other vermine: for how shall that be adored as God, that cannot defend it selfe from the teeth of men and beasts? As Ioash answered,Iud. 6, 31, 32. Will ye plead Baals cause? If he be God, let him plead for himselfe against him that hath cast down his Altar. Lastly, seeing they adore Christ in the pixe, where the bread is; and in the chalice where the wine is, why do they not likewise worship him in the Priest and in the faithful people, & euery man in his brother, when they haue created and eaten him vp? The same Christ that was surely inclosed in the pixe, is by their doctrine, really contained in the body of Priest and people, whē they haue eaten and drunken their supposed sacrifice: Why then adore [Page 390] they not the flesh of Christ, after that it is entred into the mouth of man, as wel as in the goldē boxe, or in the golden chalice? Nay, why may he not be adored in the bodies of mice and vermine by them, if it fall out that they eate vp their God? Shall he be any where without honour? Or will they worshippe him where they list, and ouerskip him where they please? Howsoeuer therefore Christ is to be worshipped, yet we must take heed we worship not a piece of bread in stead of Christ, which is most grosse and horrible Idolatry.
Vse 3 Moreouer, if Christ command the bread to be eaten and the wine to be drunke, then they are not to be offered vp to God the Father, as is vsually wont to be done in the pageant of the Masse. This is a deepe dungeon of iniquity, and a monster of many heads, [...] turning the holy Sacrament into an vnbloody sacrifice for the quicke & the dead, abolishing the fruite and remembrance of the death of Christ, disanulling his Priest-hood, giuing him to his Father, whereas the Father hath giuen him to vs; and imagining thereby to pay a price to God, which he shold receiue as a satisfaction for our sins. True it is, the Lords Supper may af [...]er a sort be called a sacrifice, not as the Church of Rome meaneth,In wine [...]ea [...] Ch [...]ists Su [...]p [...] [...] be ca [...]led a [...]ac [...]ifi [...]e. but because therein we offer vp praises & thanksgiuings to God, for that sacrifice of attonemēt once made vpon the Crosse, which is most acceptable to God: and because such as come aright thereunto, offer vp themselue; wholy to God, a reasonable, holy, and liuing sacrifice: and lastly, because therby we cal to our remembrance the bloody sacrifice of Christ with all the circumstances thereof, the shame of the Crosse, the darkenesse of the heauen, the shaking of the earth, the renting of the ayre, the cleauing of the rocks, the reproches of the Iewes, the taunts of the Souldiors, the opening of the graues, and the conquering of the Diuell. For the Christians in former times,The Fathers of the church liuing among the Gentile, called th [...] s [...]pper a sa [...]. perceiuing that many both Iewes and Gentiles, refused to imbrace the faith of Christ, and to ioyne themselues to the Church, because they pretend the want of sacrifices among th [...]m, (and nature engrafted in all nations this principle, [Page 391] that we haue no free accesse to God, no true peace to our selues, without a sacrifice) the Fathers to win such as were without, affirmed that the Church had also a sacrifice, and thereupon entituled the Sacrament of the Supper with the name of a sacrifice, for the causes before remembred. But for a mortall man, whose breath is in his nostrils, to presume in the pride of his heart, vnder the formes of bread and wine o offer vp Christ the Sonne of God in sacrifice to his Father, and to dare to desire the Father fauourably to behold and accept his owne Sonne, is idolatry, blasphemy, & horrible impiety, to be detested of all true hearted Christians.
Touching the originall ofThe originall of the word Masse. the word Masse, it seemeth to come from an ancient custome of the Church, sending away such as communicated not. For the Deacon was accustomed to bid thē depart that were nouices in the faith, and such as by Church-disciplineFolid [...]. de inuent Rerum l [...]b 5. c 19. were remoued from the Communion. This dimission of them was noted by the word M [...]ss [...], signifying a sending away and licensing to depart: and thus some ofSuct [...] in Cal [...]g cap 24. the heathen vsed it. The name then being in it selfe not euill, is turned into an euill practise, and therefore as it is vsed and vnderstood of our aduersaries, we reiect both the name and thing it selfe, for these causes. First no Angell, no man, no creature is of that dignity and worthines, that he may offer vp and sacrifice the Sonne of God: for the Priest is aboue the sacrifice: they therefore that will be the Priests to offer Christ, aduance & lift vp themselues aboue Christ. Secondly, if Christ bee really offered in the Masse, then hee is killed truely and indeed: for a reall sacrifice proueth a reall death, and when Christ was sacrificed really, he dyed really, as when the beasts were sacrificed, they were killed. And Hol [...]t one of the schoolemen saith. If there had beene a thousand hosts n a thousand places, at the same time that Christ d d hang vpon the Crosse, [...] l [...]b. sent [...]. 3. Christ had beene crucified in a thousand places. Wherefore, they that really sacrificed our Sauiour Christ, did in that act really and wickedly kill him: so that the Priests of Baal, if they will be sacrificers of Christ, must acknowledge [Page 392] themselues therein the reall murtherers of Christ.
Thirdly, new sacrifices are not to be instituted by men, without commandement of God, as Moses teacheth, Deut. 12. We must not do what seemeth good in our own eyes, but take heed and heare all these words which he commandeth vs. Now Christ neuer said, Sacrifice ye my body and blood to God. Fourthly, Christ tooke the bread and gaue it to his Disciples, he did not offer it vp to God the Father, he tooke the cup and bad them all drinke of it: he did not turne himselfe to God, end desire him then to accept the sacrifice of his body and blood. Fiftly, if the bread and wine remain in their former substance in the Lords Supper: then bread and wine onely are offered, not the body and blood of Christ, but they remaine: for Christ deliuered1 Cor. 10, 16 bread to his disciples, and Paul teacheth that it is the bread which is broken, and that as often as they shall eate this bread and drinke of this cup, they shew the Lords death: therefore their reall Sacrifice is reall Idolatry. Sixtly, it appeareth in the institution of the Supper, that Christ consecrated the bread apart, and the wine apart, and afterward deliuered them both apart, but the body of Christ was neuer sacrificed without the blood, nor the blood without the flesh: for Christ offered vpō the Altar of the Crosse the sacrifice of his body and blood together, this is the cause that he saide, Take ye, eate ye, drinke ye, not take ye to offer and to sacrifice.
Seuenthly, the Scripture teacheth vs one offering and sacrifice for sin once performed and offered. Heb. 10. We are sanctified by the offering of Iesus Christ Heb. 10.12. once made: & ver. 12. This man after he had offered one sacrifice for sinnes, sitteth at the right hand of God. And the Apostle, 1 Tim. 2. There is one meditator betweene God and men, the man Iesus Christ, who gaue himselfe a ransome for all men. So 1 Ioh. 2. If any man sinne, we haue an aduocate with the Father, Iesus Christ the righteous, and hee is the propitiation for our sins. Likewise Heb. 9. By his owne blood he entred in once vnto the holy place, & obtained eternall redemption for vs: not that he should offer himselfe Heb. 9, 12, 25 often, as the high Priest entred into the holy place euery yeare, with other blood [Page 393] (for then must he haue often suffered since the foundation of the world) but now in the end of the world hath he bin made manifest once to put away sin by the sacrifice of himselfe. We haue plentifull testimonies of this truth in this Epistle, as chap. 10. Where remission of these things is, there is no Heb 10, 18 more offering for sin. If then we haue remission by the sacrifice of Christ, all other sacrifices are superfluous, and abrogate his al-sufficient sacrifice. So Rom. 6. In that he dyed, he dyed for sin Rom. 6, 10. once. And 1. Pet. 3. Christ also hath once suffered for sins, the iust for the vniust. If then this perfect offering were once onely to be offered, then he is not offered, neither can be offered againe in the Masse. And if the only oblation of Christ once offered by himselfe be sufficient: al other oblations and sacrifices are vaine and superfluous. For how is that perfect, which is often repeated?
Eightly, to make a lawfull sacrifice, there is required necessarily a fit Minister lawfully called of God, forHeb. 5, 4, 5. no man taketh this honour to himselfe but he that is called of God, as was Aaron: so likewise Christ tooke not to himselfe this honour to be made the high-Priest, but he that said to him, Thou art my Sonne, this day I begat thee, gaue it him. But Christ is the onely Priest of the new testament, his Priesthood is immortall and eternall, he liueth for euer, therfore the popish Priest-hood is a plant neuer planted by the heauenly Father theIoh. 15, 1.2. true husband-man, and the popish Priests were neuer called of God to sacrifice the body and blood of Christ, he gaue vnto them no such authority,Mat. 15, 23. and therfore in time shall be rooted vp. If they pretend the precept and planting of God, let them shew their commission that we may see it, and let them bring forth their charter that we may trye it, otherwise we must take them for vsurpers, and counterfeit Officers in the citty of God.
Ninthly, the Apostle teacheth, that without shedding of blood is noHeb. 9, 22. remission: But in the vnbloody sacrifice of the Masse, there is not effusion of blood, he doth not suffer, he is not killed, he doth not shed his blood, he doth not die: therefore in the Masse is no remission of any sins.
Tenthly, if Christ be daily offered in the Masse, then he [Page 394] doth daily satisfie for sinne, for the end of his offering is to make satisfaction, as Rom. 4, 25.Rom. 4 25. He was deliuered to death for our sinnes, and is risen againe for our iust ficat on And Gal. 1, 4. He gaue himselfe for our sinnes that bee m [...]ght deliuer vs from this present euill world; But he doth not make satisfaction for our sinnes, no more then now he dyeth and riseth againe, for then Christ would not haue said,Ioh. 1 [...], 30. It is finished: nor the Apostle,Heb. 9, 12. He entred once into the holy place. Wherefore, no more sacrifice for sinne remaineth to be offered by such as iniuriously vsurpe the Priesthood of Christ.
Last of all, al true Christians are Priests to offer vp their bodyes an acceptable sacrifice vnto God, which is their reasonable seruice of God, and to offer vp a broken and contrite spirit, as 1 Pet. 3, 9. Ye are a chosen generation, 1 Pet. 2, 9. a royall Priesthood, and an holy nation. And Reuel. 1. Hee hath loued vs and washed vs from our sinnes in his blood, & made vs Kings and Pr ests vnto God his Father. These are the Priests that now remaine, this is the Priesthood which we professe. Whosoeuer maketh himselfe any Priest of another order in the new testament, abrogateth and abolisheth the Priesthood of Christ, being after the orderHeb. 6, 20. Psal. 110.4. of Melchizedech, who was both King and Priest.
Now then, as they commit sacriledge against Christ, that presume to offer him vp an vnbloody sacrifice to God the Father, to make peace and attonement betweene God and man: so they adde another iniquity as drunkennesse to thirst, making their oblation not onely profitable to take away the sinnes of the liuing but auaileable to clenseThe Masse is no propitiatory sacrifice f [...] the dead, [...]o wit, the price and redemption of [...]oules. the sinnes of the dead, that are come to the end of their dayes. Indeed we deny not, but the Masse may be beneficial to the rabble of Fryers and sacrificing Priests that make it gainefull to themselues, who through their sale and merchandize of Masses, dwell stately, go sumptuously, fare delicately, drinke wine in siluer and gold, abound in pleasures, and heape vp great aboundance of all riches: shall we not now say, the Masse is profitable? But other profit of the Masses thē these to the Masse-mongers, we know none. We know, we finde, we feele them otherwise many waies pernitious [Page 395] in themselues, dishonourable to God, and hurtfull to the people. For first, the Sacrament was instituted to no such end and purpose, as to helpe the dead, and to be a propitiation for their sinnes. For Christ said, Take and eate, this is my body: drinke ye, this is my blood: but the dead cannot take any thing offered vnto them: they can neither eate nor drinke: wherefore, this Supper being spirituall meate and nourishment for the soule, cannot auaile the dead, who are neither fed nor nourished. Secondly, it profiteth as much to be baptized for the dead, as to receiue the Supper of the Lord for the dead: for both Sacraments were instituted of Christ, and there is the same respect of both. But it can doe no good to baptize one for another, the liuing for the dead, therefore the liuing comming to receiue the Sacrament of the Supper cannot releeue the dead.
Thirdly, there is no forgiuenesse of sinnes after this life, we haue forgiuenesse in this life or neuer. Whatsoeuer is bound on earth, is bound in heauen. Heere is the time, heere is the place, heere is the occasion offered to worke, as the wise man teacheth, Eccl. 9. All that thine hand shall find to do, do it with all thy power: for there is Eccl. 9, 10. neither worke, nor inuent on, nor knowledge, nor w [...]sedome in the graue whither thou goest. And Heb. 3. To day if ye will heare his voyce, harden not your hearts. Wherefore then is a sacrifice offered for the dead, for whom there is no reliefe, no redresse, no remission? Fourthly, it is vaine to offer for those that haue ended their dayes, and are already come to the end of their race,Ioh. 9, 4. and 11, 9, 10. whose estate can neuer be changed. This the Euangelist Iohn teacheth. Chap. 9, 4. The night commeth, when no man can wor [...]e, and Chap. 11. Are there not twelue houres in the day? If a man walke in the day, hee stumbleth not, because hee seeth the li [...]ht of this world. And chap. 11.9, 10. If a man walke in the night, he stumbleth because there is no light in him. And Paul 2. Tim. 4. I haue f [...]ught a good fight, I haue sin shed my race, I haue kept the faith, from henceforth is laid vp for me the crowne of righteousnesse. But this is the estate of all the dead, they are entred into iudgement, they are not subiect to any change.
Lastly, if the sacrifice of the Masse could wash away the sinnes of the dead, thē the sacrifice of the Masse should surmount and exceed the sacrifice offered by Christ himselfe vpon the Crosse. For this helpeth the liuing, it auaileth not the dead: and so we should haue other meanes to take away sinne then his oblation, and there should be another propitiation for the sins of the world. And thus much of the popish Idoll of the blasphemous Masse.
Vse 4 Furthermore, did Christ deliuer his last Supper to all his Disciples that were present? Did none stand by and gaze on while other receiued? Then heereby fall to the ground the priuate communionsAgainst priuate masses in the church of Rome. of the popish Church, where all isConcil. Trid. sess 22. cap. 6. deuoured by the Priest, nothing deliuered to the people. For whereas the ordinance of Christ and ancient order of the Church was for the Minister & people to receiue the Sacrament together: among them the Prest accompanied with his boy to make answere, receiueth the Sacramēt himselfe alone, without distribution made to others, yea although the whole congregatiō be present and looke vpon him, whereby God is dishonoured, the communion is abolished, the people of God are therby depriued and robbed of all comfort. How is this a feast which the Priest prepareth for himselfe, not for others: receiueth by himselfe, not with his brethren: hee speaketh to himselfe, and not to the assembly: he vseth a strange tongue, and no man knoweth what he meaneth: the people is taught nothing, they vnderstand nothing, they heare nothing, they receiue nothing; and a few childish, apish foolish, and vnseemely gestures excepted, they see nothing: they taste nothing, they partake nothing, neither comfort of heart, nor memory of Christ, nor benefit of his passion. But Christ in his last Supper, did not eate vp all alone, but after the Disciples had supped as Mathew Mat. 26, 26. setteth it downe, he tooke bread & blessed, he brake and gaue it to them, saying, take ye, eate ye: neither did he drinke alone of the fruite of the vine, but taking the cup he gaue thankes, and gaue to them all, saying, Drinke ye all of this. So then albeit a certaine number of communicants are not limited and determined: [Page 397] yet Christ in these words appointeth a company to be present, as appeareth by the number, Take ye, eate ye, drinke yee all, diuide ye it among your selues, doe ye this in my remembrance, ye set forth the Lords death, when ye come together to eate, tarry ye one for another, as often as ye shall eate this bread.
These words cannot bee vnderstood of one particular man, but necessarily import a great number of men: nay, the Philosopher teacheth, that the word (all) must be verefied at the leastArist. lib. 1. de Cocl. cap. 1. of the number of three, which is the least and lowest number that would be admitted to this Supper. Neither doe we reade that so soone as one was gained to the faith, that the Apostles administred this Sacrament to him, much lesse would they minister to themselues alone, when none were conuerted in a nation or Citty.
Secondly, Christ expresly commandeth vs to do as himselfe did, when hee left this fare-well token and pledge of his loue to his Disciples, saying,Luk. 22, 19. Do this in remembrance of me. But he, after the words of consecration, did not offer a sacrifice to his Father vnder shewes of bread and wine, but gaue the bread and cuppe to his Disciples, and left his owne example as a direction for vs to follow: so that the distribution & deliuerance of the signes is of the substance of the Sacrament, as well as the breaking of the bread or pouring out of the wine, and it is not lawfull in any sort to change the testament of Christ, or to corrupt the meaning of the testator. Thirdly, the Apostle teacheth how he receiued from the Lord that which he deliuered to the churches, that the people should eate of this bread and drinke of this cup:1 Cor. 11, 23 and proueth that the faithfull are made partakers of the Lords Table, not by gazing or looking on while others eate, but by eating: not by standing stil while others drinke, but by drinking, as 1 Cor. 10. We that are many are one bread and one body, because we are all partakers of one bread. Fourthly, the same Apostle reproueth the Corinthians, which presumed to take the Supper of the Lord before others, and did not tarry for their brethren when they came together to be partakers of the Sacrament, as we see, 1 Cor. 11. Euery man when they should eate, 1 Cor. 11.20, 22. taketh his [Page 398] owne supper afore, this is not to eate the Lords Supper. And afterward, Wherefore my brethren, when ye come together to eate, tarry one for another. Now because the Corinthians brake this order & ordinance, he chargeth them to come vnreuerently, to receiue vnworthily, to eate and drinke iudgement vnto themselues. Shall they then that are faithfull Christians, patiently beare the iniury done them by these sacrificing Masse-mungers, who neuer bid the Lords guests, nor call them to his table, nor tarry for them till they come to this heauenly banket, but like the Priests of Bell, do eate and drinke vp all themselues.
Fiftly, the same Apostle willeth and warneth all persons which come to this communion, diligently to proue & examine1 Cor. 11, 28 themselues, and then to come to this Supper, as we see, 1 Cor. 11. Let a man examine himselfe, and so let him eate of this bread, and drinke of this cup: so that he would not haue any excluded from receiuing, which haue tryed their harts by examining, & are thereby rightly prepared to this great worke. Lastly, the names giuen to this Sacrament, noting the nature thereof, do affoord vs a good consideration to strike through the heart of this priuate Masse, being called sometimes the Supper of the Lord, and sometimes a communion among our selues. If it be an holy Supper and spirituall banket, why are none bidden and called thereunto? If it be a communion, why doth the Priest vncharitably swallow all alone? wherby they make it a communion, but without company: a supper, but without guests: meat, but without eating: drinke, but without drinking: a table, but without sitting downe: a participation, but without any that are partakers: a banket, but without feeding thereat, the people departing as hungry and thirsty as they came. Wherefore, as no man celebrated the Passeouer aright, or receiued profit thereby, but such as did eate the flesh therof: so can none come to the supper of the Lord as he ought, though he looke vpon others, except he eate of the bread and drinke of the cup, according to the commandement of Christ, the author thereof. But because the Church of Rome is neuer mad without reason, let vs driue them out of [Page 399] all their shifts and starting holes, wherein they go about to hide their heads. First, they aske the question, What if Obiection 1 their be none worthy to communicate, may wee not haue Masses without communicants? I answere, Answere. this is to suppose an impossibility. For wheresoeuer the word is truly preached, it gaineth some to the faith, Christ being in the midst of them that are gathered together in his name: and therefore it neuer happeneth that all become vnworthy. The word of God hath his effect, and one part of the seed falleth into good ground, as we see in the parable of the sower.Luk. 8, 15. And if it could come to passe which is heere imagined, it were better to abstaine for a season then to break the commandement of Christ, according to the rule of the Apostle, When ye come together to eate, tarry one for another. 1 Cor. 11, 33. Furthermore, the Priest knoweth not the worthinesse or vnworthinesse of the greatest part: if any offer themselues to receiue, they must be receiued, when their sinne is not knowne.
Secondly, they say that priuate Masses may bee called Obiection 2 common, because the people heerein communicate spiritually, and because they are celebrated by the publike Minister. Answere. Heere wee haue common Masses without a communion, and without any Communicants: howbeit this is true, that heere is no communion at all in breaking of bread, and eating it beeing broken, commanded in the Gospell.
What agreement then is there betweene Christ sitting at the Table with his Disciples, distributing the bread, and ministring the cup vnto them; and the Masse-Priest standing alone at an Altar, and eating all alone, without being seene of the people? Besides, if a Minister pray alone in a corner of the Church, yet his prayer cannot be called publike, albeit it be made by a publike person, and offered vp for all that are absent, and conceiued in a publike Temple. The like may be saide, of the administration of the Lords Supper.
Thirdly, they pretend that the cause why the people Obiection 3 do not communicate, is their want of deuotion and good [Page 400] affection that they ought to haue to holy things, Heere is a new colour set vpon a foule and deformed face. Answere. A man would thinke that heareth these excuses, that the Church of Rome did onely tollerate priuate Masses, but not command them; and that they desire they should be publike & common, were it not for the slothfulnesse and the backwardnesse of the people.Sess. 7. Howbeit, the Councell of Trent not onely suffereth, but alloweth and commandeth priuate Masses, wherein the Priest alone communicateth. Againe, if they desired that the people should communicate, they would reproue their negligence, and stir them vp to greater diligence: whereas they confirme them and continue them in it, and apply themselues vnto it, and leade them into error by their owne example. Neither haue they cause to make such a generall complaint, seeing the people for the most part are more deuout and religious then the Pastors of the Church of Rome, as it was in the dayes of Hezekiah. 2. Chron. 30.
Obiection 4 Fourthly, they demand whether it be the fashion at feasts to constraine them to eate that are not disposed to eate? Is not euery one left to himselfe, whether hee will eate or not eate? I answere, Answere. the Church of Rome leaue it not at liberty for the people to eate, or not to eate: but vtterly forbid them and restraine them. Secondly, at our common feasts, no man is compelled to eate, because there is no absolute commandement of God to binde them vnto it: but in this holy feast it is farre otherwise, for we haue the expresse commandement of God, to take and eate all of vs. Lastly, this comparison of a feast ill besitteth their whole purpose. For who euer saw a feast, where all the guests that are bidden stand by and eate nothing, and the Gouernor of the feast deuoureth and swalloweth vp all alone, as it falleth out in the Masse, where no body but the Priest eateth? Or who euer heard of a solemne feast, whereunto no body is inuited? But in priuate Masses, no man or woman is bidden to come, or receiued if they come.
Obiection 5 Fiftly, they adde, if the people wil not come, would you haue, vs leaue the seruice of God? Should we be negligent [Page 401] when they are negligent? Or should we follow the humor of the people. Answere. This obiection standeth vpon a double supposition, and both of them false. The first is, that they desire the people should come and receiue, whereas all men know the contrary, and some men haue accounted it no lesse then heresie, to require the partaking of the people at this Supper. The second is, that the Eucharist without Communicants is the seruice of God: these points they take for granted, but they neuer go about to prooue them and confirme them. If we will receiue such trash at their bare word, so it is: if not, they haue not a dram of reason to establish it. Furthermore, whereas they adde that the ordinances which God hath commanded, ought not to be left for the indisposition of particular men; I would know whether the Minister should pray in the Church openly, when there is none to ioyne with him? Or whether hee should preach the word, when there are none to heare him? If he may not, then how should hee deliuer the Supper, when there are no guests? I will heere conclude with the complaint that Chrysostome vseth in his time, when this corruption began to creepe in: O custome! O presumption! Chrysost. Homil. 3. in Ephes. In vaine is the daily sacrifice offered: in vaine do we stand at the Altar, seeing no body communicateth. Tell me, if a man that is bidden to a feast wash his hands and sit downe, and bee placed at the Table, and yet eate not, doth hee not wrong him that bad him? Were it not better that such a one were not present? So thou art present, thou hast sung the hymne, and in that thou hast not retired thy selfe with them that are vnworthy, thou hast made profession that thou art of the number of those that are worthy, how then dooest thou stay and not partake of the Table?
Lastly, they demand farther, Doth the essence of the Obiection 6 Sacrament depend vpon the peoples communicating thereof? I answere, Answere. All communions without communicants do ouerthrow the nature of a Sacrament. For Saint Paul defineth this Sacrament to bee a Communion of the bodye of CHRIST, 1 Corinthians, chap. 10. verse 10. and therfore the Church of Rome destroyeth the definition, and consequently the essence thereof. But of this wee haue [Page 402] spoken sufficiently before.
And thus much of the sole communions and priuate Masses brought into the worship of God, against the example of Christ, against the practise of the Apostles, against the vse of the Church, against the authority of the Fathers, against the light of reason, and against the name and nature of the Sacrament it selfe.
Vse 5 Hitherto we haue pulled downe the heresies of the church of Rome, and haue raked in the dirt and dunghill of their deuices, the sauour whereof hath annoyed heauen & earth: now let vs obserue out of this last outward part of the Sacrament, how we are directed and instructed thereby to further our knowledge and obedience. Did Christ command the faithful of his family to eate and drink that which he deliuereth, without laying any further burden or bondage vpon them? Then we must vnderstand,It is no precept of Christ to receiue the Lords Supper fasting. it is no precept of Christ to receiue the Lords Supper fasting, before any other meates and drinkes.
True it is, the people whose zeale goeth beyond their knowledge, make a great scruple of consciēce in this point to come fasting,August. epist. 118. which custome we do not condemne, but commend, so it be without superstition in themselues, and iudging of others. But howsoeuer many make as great a matter to communicate fasting, as to come in faith: yet this is no necessary rule or commandement binding the conscience to the obseruation thereof. For the word of God and institution of the Sacrament are perfect directions to the Church, teaching all matters of faith and obedience, yet they teach no such practise. And our blessed Sauiour teacheth his Disciples what they should do, the Euangelists deliuer what they did, and among al their doctrine we finde not this precept of fasting.
Againe, Christ administred it not fasting, the Apostles receiued it not fasting: not that we are bound to celebrate the Supper at that time: but to shew that Christ would neuer haue chosen to doe it after supper, if that time had bin simply vnlawfull.
Besides, the Apostle, 1 Corinth. 11. reprouing the abuses [Page 403] crept into this Sacrament, and labouring to reduce it to the first institution, exhorteth the Corinthians to tarry one for another, and if any be hungry1 Cor. 11, 36 that he cannot tarry, he must beforehand eate at home, that so he may better waite for the rest of the congregation. Now hee would neuer haue giuen counsell and commandement, if it had beene vnlawfull or vngodly to take some little repast and short refreshing before, in regard of the present infirmity and weakenesse of the body. Lastly, he teacheth in another place, That the kingdome of heauen is not Rom. 14, 17. meat nor drinke, but righteousnesse, and peace, and ioy in the Holy-Ghost.
To conclude, as he willeth that he which eateth, despise not him that eateth not, and he which eateth not, condemne not him that eateth:Rom. 14, 3.5, 19. so must it be in this indifferent practise, he that can take it, let him take it: but let not him that receiueth fasting, iudge him that fasteth not: and let not him which fasteth not, condemne him that receiueth fasting, he standeth or falleth to his owne Maister. Who art thou then that iudgest another mans seruant? Let euery one be perswaded in his owne minde, and looke to the warrant of his owne worke. Let vs follow those things which concerne peace, and wherewith one may edifie another. If any list to be contentious, we haue no such custome, neither the Churches of God.
Lastly, obserue with me that the actions commanded Vse 6 vnto the Communicants, after the Minister hath taken and blessed, broken and distributed the bread, taken and blessed, and deliuered the cup, are these, to take the bread and to drinke of the cuppe of the Lord: these are in themselues necessary, these are commanded and expressed by the Euangelists: other gestures may serue to comelinesse and decency, but not to the essence and nature of the Sacrament. How much then are they deceiued, who besides taking, eating, and drinking prescribed in the Gospell, doe striue for the necessity of sitting at the Supper, as if it were a maine pillar of religion, & cry out against the humble, lowly, & reuerent gesture of kneeling, as if it were a matter of impiety, and [Page 404] abhorre and detest the order of our Church as the sinne of Idolatry. There is nothing necessary to bee obserued as a point of faith, but we haue faire warrant for it out of the Scriptures: but for this sitting to bee so straitly vrged, we haue none at all. Christ saith indeed, Take ye; and therefore taking is necessary. Christ saith, Eate yee; therefore eating is also necessary for vs. He saith, Drinke yee; therefore drinking is also necessary. But hee neuer said to any, Sit ye; therefore we conclude that sitting is not necessary. Howbeit diuers doe make sitting as necessary in the action of receiuing, as eyther eating or drinking, albeit we haue a commandement for the one, but no commandement for the other. And albeit it be an argument concluding negatiuely from authority, yet it is from the authority of God wheras thēselues reason negatiuely from the authority of men in matter of history, that because they speake nothing of kneeling, therfore it was not vsed. I am not ignorāt how farre this point hath beene caried in heat of zeale, and what our learned and reuerent brethren haue written of the absolute necessity of this sitting at the Sacrament of the Supper, insomuch that they teach touching our kneeling, that in the outward acte of Idolatry, there is no difference to be discerned betweene the Papists and vs: whereas they kneele to their breaden God, but we giue thankes vnto God for giuing to vs the Sacrament of his body and blood, and do not worship the bread nor yet kneele vnto it, and therefore there can be no acte or shew of Idolatry in vs, forasmuch as we haue no Idoll before vs, as they haue.
Besides, I would haue all men know what an vncharitable & vnchristian censure & sentence they giue of our Church, which although it haue banished Idolatry, and is as far frō it as themselues, yet is charged with Idolatry, & sin greater then Idolatry.Arg. 4. Pag. 62. For thus they write, What speake we of seeming heerein to doe the same outward acte of Idolatry that the Papist doth? seeing there is also in this so great appearance of the inward and spirituall Idolatry of the heart, in that this gesture seemeth to be both inioyned & practised euen with a superst [...]tious intent & [Page 405] meaning to adore the Sacrament it selfe. Heere is a grieuous accusation of priuate men against an whole Church, but no proofe at all of the accusation. And who made them Iudges of the heart, or opened them a window to looke into it? Againe, they speake afterward these words,Arg. 4. Pag. 66. Adde heereunto, that for men to tye themselues in their prayer to adore God, in or before any creature (without warrant of the word) is Idolatry. And that it were farre lesse sinne, and an appearance of an Idolatry that is nothing so grosse, to tye vs in our prayers to kneele before a Crucifixe, then to binde vs thus in praying to God to kneele before the bread and wine. I could wish that this sentence had perished in the birth, and neuer seene the light: then should it not haue beene grauen as with a pen of iron, and remaine to be read of euery man, neither should those of the separation alledge it, and take occasion to slander our Church and profession by it. For by this it appeareth that they iudge our kneeling to be flat Idolatry. If it be as bad or worse then kneeling before a Crucifixe, it can be no better then Idolatry, forasmuch as kneeling before a Crucifixe is open Idolatry, and cannot be denyed: whereas we do not worship God in the bread or kneele vnto it, as the Papists do to the Crucifixe. The bread indeed we confesse is before vs when we pray to God for his blessing vpon it, that it may auaile vs to the end for which hee hath appointed it, euen as the meate which we ordinarily receiue in our houses, is before vs vpon the Table when we do giue thankes for it. Now they might as well say, we pray to our meate or before the meate, as that we kneele vnto the bread or before the bread of the Sacrament. And it is as lawfull for vs to kneele downe at the Table when wee doe giue thanks, as of custome we stand or sit: & yet we should thereby be vniustly censured to kneele downe to our food which we receiue. I would gladly therefore be resolued of such as stumble at the orders of our Church, whether they allow of the former saying of these men or not? If they doe not like it nor approue of it, wherefore doe the [...] ioyne with them in their opinion, when it is vpholden with so weake proofe as with a rotten pillar?
If they do allow it as currant, & hold that so many as kneele in the acte of receiuing do commit Idolatry, and thereby make the house of God no better then an Idols temple, how dare they be present at such Idolatrous seruice, & yet make no scruple at it? Obiection. To this peraduenture they will answere, they will not examine other mens consciences, neither take vpon them to iudge of other mens doings: if they thinke they may kneele lawfully, let them do it, so that they condemne not others that haue more tender consciences then themselues. Answere. But they must not thinke so to escape and creepe away in the darke, as if they were not espied. For they cānot turne ouer the matter to others to looke to thē selues, as if it did nothing concerne them: but the question is, how they can iustifie their owne presence at others kneeling, who are accused and condemned to do as bad or worse then bow downe to Idols, and kneele before a Crucifixe? Will their tender consciences serue them to bee present at Idols seruice and at more grosse worshippe then kneeling before a Crucifixe? If the consciences of any be so large in this, and so straite at the bare gesture of kneeling, let them take heed they do not incurre the censure of Christ, who accused the Pharisies that they straine at a gnat, and swallow a Camell, Mat. 23, 24. that they stumble at a straw, and leape ouer a blocke, being precise in small things and loofe in greater. Or if they be content to ioyne with vs in the seruice of the same God, and come with vs to the same table, let them acknowledge that we doe bow the knees to the Father of our Lord Iesus Christ,Eph 3, 14. and not to an Idoll, and that we do not turne Beth [...]el into Beth-auen, the house of God into the house of iniquity, and thereby also renounce and vtterly forsake their rash opinion, who speake, and write, resolue and determine against the gesture receiued and commanded to be vsed in our Church. For if that which they d [...] maintaine and publish be true then in stead of partaking the blessed body and blood of ou blessed Sauiour,1 Cor. 10, 20.21. wee should haue f [...]llowshippe w th the diuels: in stead of d [...]in [...]ing the [...]up of the Lor [...], wee should drinke the cup of diuels: and in [...]tea [...] of beeing partakers of the Lords Table, [Page 407] we should bee partakers of the Table of Diuels. But to leaue these, who I hope haue learned to leaue themselues and to forsake their assertion, I dare boldly auouch and offer opē ly to defend, that sitting at the communion is not more requisite and necessary, then either standing at the hearing of the word, or kneeling in the action of prayer and calling vpon the name of God, if it be as necessary: so that if they maintaine that sitting is the most conuenient gesture at the partaking of the Sacrament, I will ioyne with them in this also & maintaine, that standing is the fittest gesture at hearing, and kneeling also at prayer. Hence it is, that when Balaam was to deliuer the word of God vnto the King of Moab, he said, Rise vp Balak and heare: Num. 23, 18. and hearken vnto mee thou sonne of Zippor, Numb. 23. The like we see in Samuel, when he was to annoint Saul King ouer Israel, he saide vnto him, Stand thou still a while, 1 Sam. 9, 27. that I may shew thee the word of God. Besides these precepts and commandements, we haue sundry examples of Kings and Princes, sacred & prophane, and of whole assemblies that practised this gesture. We reade in the booke of Iudges, Iudg. 3, 20. how Eglon King of Moab rose out of his throne, so soone as hee vnderstood that Ehud had a message to do to him from God. Iosiah the good King of Iudah stood in his place by a pillar, while the Priests read in the booke of the Couenant, which was found in the house of the Lord, 2. Chron. 34.2 Chro. 34.31 2. Kings 23, 2, 3.2 Kin. 23, 2, 3. When Ezra the Scribe opened the booke in the sight of all the people (for he was aboue them in a Pulpit of wood) to reade in it distinctly, and to giue the sense, and to cause thē to vnderstand the reading, all the people stood vp. Nehe. 8, 5.Nehe 8 5. Can those that vrge and presse the necessity of sitting, and the vnlawfulnes of kneeling vnder the hard & heauy doome of Idolatry, shew so many precepts and examples thereof? Or are they able to bring any commandement requiring the one as a duty, and forbidding the other as a sinne? Frō hence then we reason thus.
If sitting be simply necessary in the acte of receiuing; then standing is necessary in the acte of hearing, and kneeling in the acte of prayer.
[Page 408]But standing is not simply necessary in the acte of hearing, nor kneeling in the acte of prayer; Therefore sitting is not simply necessary in the acte of receiuing.
Furthermore, we must vnderstand that sitting or kneeling, or standing, are not (being considered in themselues) of the nature and substance of the Sacrament, but onely accidentall things and outward gestures of the body: they touch not the life and essence of the Supper, but are left at liberty to be ordered and appointed by the Church, as shall bee thought fittest. Is it of the substance of prayer to kneele alwayes in the very action of it? I thinke not: for how thē did the Publican stand and pray? Luk. 18.13. Mar. 11, 25. And yet he did pray aright and acceptably to God. Or how is it that Ch [...]istia [...]th, Mar. 11. When ye stand praying, forgiue: if ye haue ought against any. Others may pray sitting, or walking, or lying, and yet be heard of him to whom they pray. Tertull [...]an reporteth this as the common custome of his time,De cor [...]n. milit. and as a tradition receiued from the Apostles, that it was vnlawful to kneele at prayer vpon any Lords day, or vpon any other day betweene Easter and Whitsontide. And afterward in the first Nicene councell a solemne decree was made,Cano. 20. that none might pray kneeling, but onely standing vpon the Lords day: and Basile that liued after that councell declareth that it was retained as an Apostolical traditiō in his time, the true reason wherof seemeth to be this,Hospin. defest. Christ. because on those dayes is celebrated the ioyfull remembrance of the Lords resurrection. Thus did those times determine for standing at prayer, and yet is kneeling the fittest gesture, (which themselues say is knowne to be commanded of God) and we dare not say that their decrees were vnlawful and against the word of God.
Moreouer, is it of the nature of hearing to stand? How then notwithstanding the former precepts & precidents of such as went before vs in it, is it said by Ezekiel, Ezek. 33.31. ch. 33. They come vnto thee as the people commeth, & they sit before thee as my people, and they heare thy words, but they will not do them? Indeed [Page 409] the Prophet reproueth them in this place, howbeit it is not for the scituation of their bodies, but for not attention of their mindes, and disobedience of their hearts. If then neither standing at the time of hearing the word, nor kneeling at the time of praying to God, bee of the essence of hearing and prayer: how shall sitting be of the substance of receiuing this Sacrament? It can bee therefore no other in it selfe, then a variable circumstance or ceremony that may be altered and changed, as occasion shall serue, and the Church determine.
Furthermore, who is able to shew that there should bee greater necessity of sitting at the Supper, then there is of dipping in baptisme? For dipping commeth neerer to the nature of that Sacrament, then sitting doth to the nature of the other: forasmuch as the continuance vnder the water serueth more fitly to signifie our burying of the bodye of sinne, and going forward to mortifie the corruptions of the old man, and yet notwithstanding children that are sprinkled with water are truely and rightly baptized. But if we would compare things of equall nature together, we might affirme, that receiuing sitting or standing, is all one with receiuing of it in leauened bread or vnleauened, with white wine or red, or any other colour. So that as it skilleth not whether the bread be leauened or vnleauened so that it he bread, and whether the wine be red or white so that it be wine: so the matter is not great considered in it selfe, without the authority of the Magistrate, whether we receiue sitting, or standing, or kneeling, so that we do receiue it.
Nay, to shew how little reason there is to stand so strictly vpon the necessity of sitting, that men and women will rather abstaine from the Communion, then not follow their opinion, it may well be iudged more necessary to tye vs to receiue in vnleauened bread, then binde our selues to the onely gesture of sitting, because it may put vs in mind to keepe the feast not with olde leauen,1 Cor. 5, 8. neither with the leauen of malice, and wickednesse, but with the vnleauened bread of sincerity and truth.
But it will be obiected, Obiection. that we must cleaue precisely to the first institution, and that Christs example must be our warrant and direction what we ought to do. To this I answere Answere. three things. First, I would haue it shewed vndoubtedly & demonstratiuely that the Disciples sate while they receiued. It is true, they sate at the Table while they did eate the Passeouer, but what gesture was vsed at the Supper is not expressed, neither can by any necessary consequence be collected and concluded. From whence I reason in this manner.
Whatsoeuer is necessarily to be obserued in the Sacrament of the Supper, is eyther expressed manifestly, or may necessarily be gathered from the institution.
But that the Disciples sate at the Supper is not manifestly expressed, nor can necessarily be gathered from the institution. Therefore sitting is not necessarily to be vsed in the Sacrament of the Supper.
Obiection. If any aske whether I can proue they kneeled: I answere, Answere. I cannot, neither that they stood vp, forasmuch as it is left doubtfull, and vncertaine how they receiued: and therefore in it selfe it is a circumstance most indifferent. Obiection. Against this it will be saide, that many great and learned men grant and confesse that Christ sate when he deliuered it, and the Disciples when they receiued it. I answere Answere. first, that some of them speake by supposition and by way of concession, that albeit it be not expressed, yet it may be yeelded vnto. Againe, they speake of it, as of a matter that is probable & most likely: howbeit they make of it no matter of faith, nor article of religion, nor point of saluation, much lesse do they turne a ceremony into substance, or a circumstance into the essence it selfe. And if this will content them, wee can easily yeeld it vnto them, that it is most probable that Christ and his Disciples sate. Neuerthelesse, from a matter that is likely, we may not conclude it to be a matter necessary, because albeit they sate at the Passeouer, the gesture might peraduenture be altered at the Supper, many things passing betweene the keeping of the one and the administration of the other. For heere I would be resolued [Page] of these points, whether of a matter not written, wee may conclude a matter not done? Secondly, I demand, whether they can possibly proue the sitting of the Disciples by any inuincible argument, if any man wil deny it? I aske this the rather, because if it were a matter of so great waight and importance, that we should rather not communicate at all then kneele, and that it were no lesse a sinne then Idolatry, which is the worshipping of Images, we must haue plaine Scripture and euident proofe to inforce the necessity of sitting, we must not be led by coniectures, nor go by probabilities, which in the matters of God do deceiue, and oftentimes it falleth out,Arist. Topic. that many falshoods are more probable then truths; because we iudge of truth by the nature of it selfe, but of probality by the opinion of men. Thirdly, I would know, whether among so many Authors and authorities alledged touching sitting, or standing at the communion, they be content to stand to a verdit of twelue men, and so to haue the matter passe by a Iury touching the lawfulnes or vnlawfulnesse of kneeling? This is our country law, and this offer they cannot dislike, forasmuch as the witnesses are their owne, and we will take exceptions to none of their depositions. They tell vs indeed that some were wont to sit, and some to stand, and that diuers haue wished that kneeling might bee remoued, fearing that it should be an occasion of Idolatry, but they proue not the point in question, to wit, that it is vnlawful to receiue kneeling: or that men ought to abstaine rather then kneele, and not sit. But of this we shal haue better occasion to speake more afterward. Now then, to returne to the former matter, seeing they cannot proue by force of reason but by probability of truth, what gesture Christ and his Disciples vsed, how is it that they would gather a certaine doctrine from an vncertaine doing? But be it that it were true, that the Scripture had determined what particular gesture was vsed, and that both Christ and his Disciples sate at the Table, I will diduct from hence this conclusion, which I see not how they can auoid.
If it be necessary for the people to sit in the acte of receiuing, [Page 412] then it is necessary also for the Minister to sit in the deliuering of it:
But it is not necessary for the Minister to sit in the deliuering of it,
Therefore it is not necessary for the people to sit at the receiuing of it.
The consequence of the first proposition, if it be denyed, is easily proued, because as the gesture of the Disciples must be a direction to the people, so the gesture of Christ must be an instruction to the Minister. The Disciples did take the bread into their hands and did eate it, they tooke the cup and dranke thereof: these are set downe to be examples what the people ought to do. Christ Iesus tooke the bread and blessed, he brake it and gaue it, he tooke the cup, he blessed, he powred out the wine and gaue it; thus he did, and thus ought the Ministers after his example to do. So then if the Disciples sate at the Table (I speake by supposition) and the people be for that cause bound to sit at the Supper: then likewise if Christ sate, the Ministers ought not to deliuer it standing, or walking, but sitting. But if the Ministers be not bound to sit as they deliuer it, no more are the people bound to sit as they receiue it: forasmuch as according to their opinion and allegation, there was a coherence and connexion of both these together in the first institution. The assumption or second part of the former reason, to wit, that it is not necessary for the Minister to sit, I wil not spend any words to strengthen, least I should seeme to fight with mine owne shaddow, and to go about to proue that which no man deryeth: and therefore if it must be left indifferēt in it selfe for the Minister to sit or to stand, it can by no meanes be made necessary for the people to sit onely. And if the gesture of Christ and his Disciples were al one, how can they that cleaue so strictly to the institution allow, that the gesture of the Ministers and people should be different?Three demands required to be proued. Wherefore, if it may be thought reasonable, I require these three things to be proued vnto me: First, that the Disciples sate at the Table at the partaking of the Lords Supper. Neither would I haue them [Page 413] tell me of likelihoods, and presumptions, and probabilities: but because kneeling reuerently is made flat Idolatry, or at least is held to be a spice and to beare a shew of Idolatry, I demand plaine, euident, and direct proofes, such as may satisfie the conscience: and so much the rather, because they make it a matter of conscience, that we may see how they will perswade another, who are or at least will seeme to be so certainly resolued themselues. Secondly, albeit it were sufficiently proued by strong and vndoubted demonstrations, that not onely Christ but his Disciples sate, yet they haue not gained and obtained that which they desire, forasmuch as we come vpon them with a second demand, harder for them to proue then the former, nay I will say, more vnpossible, to wit, whether the supposed sitting vsed by Christ and his Apostles were the same that is vsed with vs, or not? If they confesse it is not the same, how is it that they call vs so much to the institution? Or how is it that the Disciples vsed one gesture, and they allow, & require, and practise another? If they affirme that their siting was as our sitting, they are easily conuinced both by euident testimonies of the Scriptures, and by the cleere authorities of godly Writers, and by the continuall practise of those Easterne countries euen vnto this day. For if wee will speake truely and properly of sitting, as we do account of sitting, which is done with the body vpright, neyther Christ nor his Disciples sate at the Passeouer, as wee haue the description thereof set downe by the Apostle Iohn: and therefore after that Christ had testified and told them, Verily, verily, I say vnto you, one of you shall betray me: Ioh. 13, 23, 2 [...] the Euangelist addeth, Now there was leaning on Iesus bosome one of his Disciples whom Iesus loued, Simon Peter therefore beckoned vnto him that he should aske who it should be of whom he spake? hee then lying on Iesus breast, said vnto him, Lord who is it? Wherby by it appeareth, that their sitting was not as our sitting, but a kinde of leaning or bowing downe of the body, not an vpright carriage or scituation of it. If then they receiued the Passeouer leaning or lying all along, according to the fashion of those times, and those places, and those persons, [Page 414] it must follow by good strength of reason, that if they sate at the Supper, they sate not, as wee call sitting, but leaned at it and lay along, which we would account according to the manners and customes of our countries wherein wee dwell, to be very vnciuill, and vnseemely, and vndecent. And this is the iudgement of the learned. Beza writing vpon the former words touching the Disciples leaning on Iesus bosome, saith, This is to bee referred to the sitting downe of the ancient, Beza annot vpon lib. 13. that many being set, the last did as it were leane backe vpon the former, his feete being laide out from him. And Caluine vpon the same words vseth these words in his Commentaries vpon Iohn, Caluin. Com. vpon Iohn. It might seeme an vndecent thing at this day, but such was their manner of sitting at that time: for they sate not at a table as we do now, but hauing put off their shooes and leaning vpon Cushions, they sate halfe vpright in beds, or they lay all along vpon little beds with their bodyes halfe way bolt vpright.
Thus we see how it was in Christs time: and thus it appeareth to haue beene before in the times of the Prophets. In the book of Ester Ester 7, 8. it appeareth they lay along vpon their beds when they were at their bankets and feasts, chapter 7. Then the King returned out of the Pallace garden into the Pallace of the banket of wine, and Haman was fallen vpon the bed wheron Ester was. And in the Prophesie of Amos, Amos 2, 8. hee speaketh against the cruelty and oppression of the Israelites, chap. 2. 8. They lay themselues downe vpon clothes laide to pledge by euery Altar, & they dr [...]nke the wine of the condemned in the house of their God. Whereby it is plaine, and might yet be made plainer by infinite testimonies sacred and prophane, that their sitting was much different from ours, and therefore I would know whether our receiued custom of a most humble and reuerent gesture of kneeling, ought to bee changed into lying all along obserued by Christ and his Disciples, our shooes being pulled off, and Cushions lying vnder our elbowes? From hence then we reason thus.
If we be tyed precisely to the example of Christ and his Disciples, then we must leane and lye downe all along in receiuing the Supper:
[Page 415]But we must not leane and lye downe all along in receiuing the Supper:
Therefore we are not tyed precisely to the example of Christ and his Disc [...]ples.
So then, except they can shew vs that leaning is sitting, & that stooping is all one with being vpright, they can neuer warrant that manner of sitting which they require to be vsed at the Communion. Lastly, I demand to haue it proued, that in euery point we are tyed to the institution, and that it is not lawfull for the Church in any case to depart from the first celebration thereof. But we know that Christ before he administred his last Supper, did eate the Passeouer with his Disciples, and deliuered it at euening, Mathew 26, 20.Mat. 26, 20. He deliuered his Supper also in a priuate house, and in an vpper Chamber, he instituted it after Supper, when their bellies were filled and hunger satisfied. But wee are not bound, neither hath the Church thought fit to haue it receiued in the same manner, neyther tying the receiuers to vnleauened bread, nor to priuate houses, nor to the euening of the day, nor after our ordinary suppers, and therefore we are not tyed to euery circumstance in the institution.
If it bee answered that Christ made speciall choice of these things aboue any other, Obiection. that it might appeare the supper came in place of the Passeouer; I might as well reply, Answere the Euangelists expressed not what gesture was vsed, that we should learne not to contend about it: as wee haue no mention what bread was vsed, that we might know it skilleth not whether we take leauened or vnleauened, so that it bee bread. But to passe that ouer, wee haue gained thus much, that as all the circumstances of the institution are not written for our imitation, so neyther are all vnlawfull that are not warranted from the institution. And thus haue we an answere shaped to their argument, which is thus concluded,
Whatsoeuer crosseth the practise of our Sauiour, must not be allowed off.
But kneeling crosseth the practise of our Sauiour,
[Page 416]Therefore kneeling is not to be allowed off.
The proposition must be warily vnderstood and limited according to the rule of the Scripture, or else being generally vttered, it is false, and taken vp both by Anabaptists in the question of the baptizing of Infants, and by the Papists in the point of vnleauened bread. The Anabaptists build vpon this foundation, Christ was baptized at thirtie yeares, and we trow hee knew well the right vse of the Sacrament, therfore neither ought we to be baptized sooner. But if this were a good consequent, and might passe without controlement, then must we be first circumcised, and afterward baptized, then must baptisme be administred in Iordan or in some riuer. So in the controuersie betweene the Church of Rome and vs, whether leauened or vnleauened bread is to be vsed, Bellarmine reasoneth thus; Christ at his last Supper vsed vnleauened bread,Bellar de Euchar li. 4. ca. 7 therefore we must also: for it cannot be doubted, but that is far better and rather to be done which Christ himselfe did. But if we must giue place to this kinde of reasoning, and grant any force to be in it, then it wil as well follow from Christs example, that the Sacrament of the Lords Supper must bee receiued in an vpper chamber, not in the open Church: at euening, not in the morning: after supper, not before dinner; none of which we will grant, albeit all of them stand grounded vpon the practise of Christ. Besides, it is well enough knowne, that the Church of Geneua do not account themselues or any other church bound in the action of receiuing to the platforme of the institution, or the practise of the Disciples, and therefore the people doe receiue it at the hands of their Ministers standing, and do eate it walking and passing from them: and their Elders which are their Gouernors for discipline, do reach the cup vnto them. Frō hence we may fitly retort and returne the former argument vpon their owne heads.
Whatsoeuer crosseth the practise of our Sauiour, must not be alowed off:
This is their owne proposition, I hope they know it & will not deny it. Then we assume,
But the order of the Church of Geneua, receiuing standing, crosseth the practise of our Sauiour:
Therefore the order of the Church of Geneua, receiuing standing, is not to be allowed off.
Wherefore if we will vnderstand the former proposition aright, we must restraine it to such things as are essential and haue commandement from the word; for whatsoeuer crosseth the practise of our Sauiour in any materiall point, of which he hath said, Do this in remembrance of me, doubtlesse that is not to be allowed of. But kneeling in the acte of receiuing is not in the number of those thing. Lastly, seeing they will needs tye vs hard to the institution, I will endeauour to vnknit the knot in this manner,
If we be bound of necessity to do as the Disciples did, then we must of necessity sit at the same Table with the M [...]nister as they did with Christ:
But we are not bound of necessity to sit at the same Table with the Minister, as they with Christ:
Therefore we are not bound of necessity to do as they did.
The knitting together of the parts of the proposition is apparāt, because it is expresly obserued by the Euangelists, that Christ sate downe with the twelue: and againe, Behold, Mat. 26.20. Luk. 22, 21. the hand of him that betrayeth me is with me on the Table. Wherby it may be gathered, that these men which do so much vrge the necessity of sitting at the Sacrament do not themselues precisely obserue the order of the institution, nor the exā ple of Christ and his Disciples, but do swarue from it and breake it, because according to their practise, they ought to sit at the same table with the Minister in imitation of thē. Seeing then they build the frame of their opinion vpon the foundation of the institution, why do they make a greater matter of sitting, thē of sitting at the same table?How a man may breake the institution sitting. Or wherfore do they depart from the institution, & faile in the manner of their receiuing sitting, and yet will seeme religiously to cleaue to the example of Christ? Let thē therefore make it manifest, that it is more necessary for them to sit, then it is necessary to sit at the same Table. Will they haue what they lift to be necessary, and what they list, not to be necessary? what they please to be indifferent, & what please not thē, [Page 418] not to be indifferent? But some will say, as hath bin often obiected Obiection. vnto me, It is a Supper or a feast: and therefore if we be not tyed to the institution, yet we are tyed to the same gesture which is vsuall at our suppers and feasts. I answere, Answere. this is a most weake and vngrounded assertion, and therefore whosoeuer trusteth vnto it, or leaneth vpon it, it will deceiue him and make him fal. For it is called a Supper vnproperly and figuratiuely, and therefore to draw an argument from it, as if it were spoken properly, can haue no sure and certaine foundation. Besides, such do suppose it is called a Supper, because of the gesture which we are charged to obserue at the partaking of it, and that we must necessarily receiue it as we do our suppers. But it is called a Supper for other causes, as we haue noted in the first chap. of this booke. Againe, the more common and vsuall gesture obserued at bankets, is to stand, and not to sit: and therfore by this reason, we should haue neither sitting nor kneeling, but standing at the Table of the Lord. Furthermore, I might better affirm, that it ought to be receiued kneeling, because it i [...] receiued with prayer, which is the most common & cō mend [...]ble gesture in that part of Gods worship. Lastly, sitting, standing, & leaning, are variable circumstances, which change and alter according to the different manners & seuerall customes of seuerall places. I haue also heard others alledge in defence of their refusall to receiue kneeling, Obiection. that they can see no reason why they shold kneele to the bread and wine. Answere. And wherefore do they not as wel say, they see no reason why they should kneele to the Minister? for they do no more kneele to the bread and wine which they do receiue, then to the Minister of whom they do receiue. For no man requireth thē to kneele downe to the outward signes, any more then to the seates that are before them. We kneele to the creator, not to the creature. And if we may no [...] kneele in the action of receiuing for feare of superstition, by like reason we may not be vncouered and bare-headed: Answere. for this ceremony we vse in the matter of Gods worship. But we alwayes vse that gesture of kneeling in prayer, when the Sacrament is not administred: and when the Sacrament is deliuered, we vse the outward reuerence of bowing the knee, [Page 419] and thinke it meet to be performed and retained, partly to stirre vp in our selues and in others a more religious estimation of those diuine seales,Reasons why we kneele at the Communion partly to remoue all prophane thoughts of contemners and despisers of the Sacrament of the body and blood of our Lord Iesus, partly to put a difference hereby from our common bread and wine which we take in our houses and at our Tables, and partly to teach vs to lift vp our harts to God to blesse his own ordinance, that as well we may take his Son by the hand of faith, as receiue his seales by the hand of the body. So then, it is one thing to kneele before a creature, or where the creature is, & another to bow downe vnto it to honor it & adore it. And how can we kneele any where, but it must be before some creature in heauē aboue, or in the earth beneath? It is one thing to kneele at the Sacrament, & another to kneele to the Sacrament. If we should kneele downe at our giuing of thanks for our ordinary meates and drinkes at home, may we iustly be taxed for kneeling to our meates & drinkes? We kneele downe to God onely to whom we pray and make request, not to the outward signes to which we pray not. Againe, it will be obiected, Obiection. that we must abstaine from all appearance of euill: but if kneeling at the Communion be not Idolatry, yet at least it hath appearance of Idolatry in our conformity with the Church of Rome, which hath brought in transubstantiation: and therefore if we shal kneele as they do, there is feare of adoratiō. Thus haue I heard many reason. I answere, Answere. kneeling reuerently obserued, is no shew or appearance of euill, but of good. And there is no feare of adoration when we kneele, more then there is while we sit. For doth not he that sitteth & prayeth aright, adore God? and may not a man worshippe an Image sitting, as well as kneeling? and set vp an Idoll in his heart while he prayeth to it, trusteth in it, dependeth vpon it, and confesseth vnto it, when he sitteth vp as well as when he lyeth downe? And in whom is there feare of adoration? Or to whom is there occasion giuen of stumbling? Not to the Church-papists that liue among vs and communicate with vs through hypocrisie: for howsoeuer they holde their Idoll of transubstantiation, yet we cannot nourish and [Page 420] nuzzle them in their Idolatry, because they hold our consecration to be no consecration, and consequently our Sacrament to be no Sacrament, and professe themselues in the prophanesse of their hearts to receiue it as ordinary bread. Not to our own people, who in their kneeling haue no purpose to adore the bread, or to bow downe vnto it. What offence then can be giuen by this gesture to any that liue among vs, if not to [...]he papists, who wil neuer kneele to our bread, much lesse to any others? who haue learned long ago to renounce their transubstantiation, their ducking, their prostrating & falling vpon al foure, their kissing the earth, their knocking and bouncing of their breast, and all popish creeping and crouching to the bread to adore it. They tell vs that kneeling to the Sacrament was brought in by Antichrist that man of sin and son of perdition, Obiection. Honorius the 3. in the yeare of our Lord, 1220. therby teaching the people to worship the bread. But what is all this to the purpose, or what doth this belong vnto vs who, Answere. thogh we allow kneeling at the Supper, yet dislike and condemne kneeling to the Supper, reseruing of it, carrying it about, lifting of it vp, & doing worship vnto it? Honorius the 3. first commanded the people at eleuation time to encline and bow themselues, & when the host was carried about in a solemne procession to fall downe to it. This superstition and abuse we go not about to iustifie, or defend, or restore, but condemne it to the pit of hell from whence it came. Hence it is that Caluine teacheth,infiit. [...]ib. 4 cap. 17 35.36. that the Apostles are not read to haue prostrated themselues and lye along to worship the Sacrament: it is the practise of Rome to prostrate themselues before the bread to adore it. There hath bin much written against kneeling at the Communion, but the weakenesse of the reasons serueth to discouer the imperfections of their writings. For first, their opinion looketh one way, & their proofes another: they go about to tye vs to the example of Christ & to proue sitting, & euermore they conclude standing, so that we may say with the Poet, ‘Amphora coepit Institut,Horat. de art. Pee [...] currente rota cur vrceus exit?’ Secondly, they tell vs that some haue wished this gesture of kneeling to be abolished, but who haue pronounced and [Page 421] determined that it is vnlawfull? Thirdly, do they bring vs any examples either of Churches in generall, or priuate persons in particular, that did sit at the communion? which deepe silence of those that speake of the Sacrament, argueth that the particular gesture was not thought necessary, no more then eating the Passeouer standing, which was afterward altered. Fourthly, they wrest many authors out of ioynt, they bring them in to serue their purpose, and then make them to depose what they list. Thus they serue Caluine in many places, making him to speake against kneeling at the Communion, whereas he onely writeth against the popish adoration. Thus also they often cite many & sundry worthy defendors of our faith against the enemies of the grace of God:D. Fulke. D. Sut [...] [...]sse. D. Willet. and albeit by their great labours they deserue great praise in the Church, yet they marshall them among other writers, as if either they disliked the order of our Church, or else were some simple fellowes that regarded not what they wrote: or as if their opinions and their practises, their bookes and their liues, their writings and their doings were dissonant and differing the one from the other: or as if they did set downe certain principles which themselues do not remember when they come to particulars. Fiftly, they teach that kneeling in the act of receiuing the bread and wine is imposed and obserued as a part of Gods worship, and that it is by all men confessed to bee a chiefe part of religious adoration:De Actorat. p. 22. 3. whereas Aretius a learned Diuine maketh it onely an accidentall part of religious worship, and it is a cleere case, it is no chiefe part of it, both because religious adoration may be and is vsually without it, and it is also vsually without adoration. For kneeling is not alwayes ioyned with diuine worshipping, as appeareth in the example of Abraham before the people of Heth, of Iacob to his brother Esau, of the debter before his creditor,Gen. 23, 7. & 33, 7. Mat. 18.29. Gen. 48, 12. 1 Kin. 1, 33. and of the subiects before their Princes: al these bow the knee of the body, and yet do not worship in a diuine manner. Lastly, the authors which they bring, do speake against them in the particular point for which they bring thē: such persons then as stand vpon the opinion of others, let them [Page 442] heare with patience the iudgement of as excellent Diuines as this age hath brought forth.Art. 1 sect 8. B. Iewel writing against Harding saith thus, I deny not certaine circumstances, as fasting, sitting, stand ng, kneeling, and other like ceremonies obserued in celebrating the holy mysteries, are to be moderated and appointed at the iudgement of the Church. If these circumstances of fasting, sitting, standing, and kneeling may bee appointed by the Church, then the word of God hath determined and defined nothing concerning the vse of them: for the Church hath not authority to establish any thing against the Scriptures. But because his iudgement may be thought partiall, let vs heare what others testifie. It is the order of the Church of Geneua to receiue standing, as we noted before, and as Beza himselfe witnesseth. And he hath a notable Epistle written to a friend, resoluing him what the faithfull ought to do that liue where the bread in the Supper is not broken, ne [...]ther deliuered into the hands, but put into the mouths of the Communicants; things of greater waight and importance then is kneeling at the Sacrament:Beza. epist. 2. things that are not in themselues indifferent: things that are no better then plaine corruptions of the institution of Christ: yet he aduiseth and counselleth that we should not trouble our conscience with these matters, not giue offence to our brethren by refusing to communicate in such places and among such persons, as if we were in danger to loose the life and heart of all Christianity. I appeale now vnto themselues that cannot abide our kneeling, and make them Iudges in this controuersie, whether hee that perswadeth the people to suffer the bread vnbroken to bee put into their mouths, rather then altogether to abstaine, would not also aduise to receiue kneeling, according to the order of the Church where it is required and commanded, rather then to breake the peace of the Church? To this purpose he saith, That which is not in it selfe necessary, we ought not to vrge farther then is meet. And afterward, The taking of the Supper is precisely enioyned vnto vs, but not the manner how we shall take it. Epist. 12. et 8 And in another epistle, when he was asked his opinion touching the bowing of the knee [Page 423] in the act of receiuing, hee thinketh of it as of receiuing with vnleauened bread, yet to auoid superstition (though it be not euill in it selfe) he wisheth it were abolished, howbeit it is not of him simply condemned. With him accordeth the church of France & of the low Countries, who dare not pronounce the ceremony of kneeling in receiuing of the Elements to be vtterly vnlawfull, but for the vtter rooting of bread-worship out of the hearts of men, Ob [...]eruat. vpon the Harmo of C [...]nfest. Instit. lib. 4. cap. 17. they hold it much better in most places to haue it vtterly abol shed. Caluine speaking of this gesture applyeth it wholy against the Church of Rome that worship this Sacrament; not against the true Churches of God that receiue kneeling at the Sacrament, but abhorre and condemne the adoring of the Sacrament. Peter Martyr sheweth that this outward reuerence vsed in kneeling, is not in it selfe and it owne nature euill,Loc. commu. class 4 cap. 10. sect. 50. so that we stay not in the Elements, but worship in spirit and truth Christ Iesus sitting in the heauens. True it is, (to conceale nothing of his opinion) he taketh this prostrating & bending of the knee not to be so fit, vnlesse often preaching be ioyned by way of iustruction: so that if the people bee taught that they are not to worship the outward elements, then there is no such feare of Idolatry, but this gesture may be vsed and retained; and this is our case at this day. Besides the iudgement of this godly man and learned Diuine, we haue the consent of the Churches of Bohemia, who far from superstitious adoring the outward signes, bow their knees at receiuing of the Sacrament, as appeareth in the Harmony of the Confessions, sect. 14.Hum of the Church sect. 14. This Sacrament without adoration and that worship which is due to God onely, yet with due reuerence and religion must be receiued and administred, and with that especially which is greatest of all, namely faith and examination of a mans selfe. And not farre after it is added, The Sacrament is reuerently with all godlinesse distributed, and the people of the faithfull most commonly falling downe on the [...]r knees, do receiue this Sacrament with thanksgiuing, with gladnesse, w th singing of hymnes & holy Psalmes: and they shew forth the Lords death, and admonish themselues of all his benefits, to the confirmation of their faith, in a true Communion with Christ and his body. [Page 424] Thus we haue laid before vs the iudgement of the best Diuines of our age, and the lawdable practise of sundry churches of our time, among the which none doe simply condemne the vse of our Church and the practise enioyned to our people. And albeit they say, it is best to follow his doings who did all things well, yet do not pronounce that they do euill who receiue it kneeling, or otherwise then the Disciples tooke it. But the question which I handle, is not, what gesture is the fittest or vnfittest for the Magistrate to command, but whether the gesture of kneeling be lawfull or not lawfull, whether the Sacrament bee prophaned by it, or not, and whether we ought to submit our selues to it where it is imposed, and whether we should abstaine from the communion, or may with a good conscience forbeare the vse of it where we are not permitted to sit or stand at our owne pleasure.
Hauing finished in this manner these profes for the lawfulnesse of kneeling, and disproses of the contrary, I receiued from a godly, learned, and reuerent Diuine, a collection of certaine reasons, together with an answere of certaine obiections, whereof I haue thought good to make the gentle reader acquainted, that is desirous to settle his conscience in this point.
Touching kneeling at the Communion.
Argument 1. No set gesture is commanded. Paul, 1 Cor. 11.1 Cor. 11, 23. deliuering what he had receiued of the Lord, mentioneth not any gesture at all. Therefore any decent and seemely is left free to be vsed of vs in it selfe.
Argu. 2. The Conscience is not bound in any thing which belongeth not to Gods kingdome. Now the kingdome of God, that is, the kingdome of grace, consisteth not in meate and drinke, that is, in outward things, Ro. 14.Rom. 14, [...]7. such is euery gesture of the body. Therefore no gesture simply and in it selfe belonging to Gods kingdome, as hindring or furthering vs in the seruice of God & in the duties of religion, any may be vsed without scruple of conscience.
Argu. 3. A most reuerent gesture is fit to bee vsed in [Page 425] that action which is performed with prayer. Such is the action of receiuing this Sacrament being both giuē and receiued with prayer: therefore a most reuerent gesture is fit for it, which is kneeling.
Argu. 4. It seemeth in the primitiue Church they vsed to kneele at this action, because the Pagans obiected to the Christians that they worshipped Ceres & Bacchus: (August. contra Faustum) Aug. con. Faust. which they did (as it is probable) seeing them vse that reuerent gesture at the Lords Table in receiuing the bread and wine.
Argu. 5. Peter Martyr thinketh that kneeling may lawfully be vsed, where there is no opinion of transubstantiatiation, Loc. com. class. 4. ca. 10. sect. 50.Loc. com. clas. 4. c. 10. Many godly men bend the knee and adore at the hearing of those words, The word was made flesh, yet those words are not to be said to be adored, but the things themselues signified thereby. Now what should hinder the same to be done in the Sacrament, so that the signes themselues be not worshipped?Art. 1. diuis. 8. against Har [...]. B. Iewel leaueth receiuing the Supper fasting, sitting, standing, kneeling, & such circumstances to the discretion and determination of the Church, The like might be said of the Churches of Bohemia. (These ex [...]mples and authorities I put down briefly, because they are handled at large before.)
Obiect. 1 Christ and his Apostles at the first institution Obiection 1 sate: therefore we ought to do so.
An. First consider the speciall occasion. They were now Answer 1 sitting at supper, and this Sacrament was to be instituted in the place of the Passeouer: therfore our Sauiour continued that gesture still, and would not of purpose rise from Table for so small a matter. But if he had come of purpose onely to institue this Sacrament, then it is questionable whether he would haue made choice of the gesture of sitting. Secondly, our Sauiour as he sate at the institution of this Sacram [...] ̄t, so also he blessed or gaue thanks sitting,Mat 26.26. with 20. As they did eat▪ Iesus took the bread, & when he had blessed, &c. compared with the 20. v. He blessed as they did eate: now they did eate sitting: therefore he blessed sitting. If then we be tyed to his example in sitting at the Sacrament, then the Minister is [Page 426] also tyed to it in blessing with prayer the bread and wine, and so he may not kneele at that prayer which containeth the blessing of the bread and wine. Thirdly, why are we not likewise bound to the circumstance of time by his example to celebrate it at night? as also to sit in that manner, leaning one vpon another, as wel as to this gesture?
Obiection 2 Obiect. 2. We must abstaine from all appearance of euill, 1 Thes. 5.1 Thes. 5, 12, but here is appearance of popish adoration of the bread. Therefore we should abstaine from kneeling.
Answere. Answere. That place is specially meant of matters of doctrine which may iustly be suspected, & carry some shew or appearance of error, though not direct falshood, Caluin. Comment. in illum locum. Caluin. Comment. in 1 Thes. 5, 22. Secondly, if we take it as a generall rule, it must be restrained, and not extended to al things which come neere euill. Our abstinence from flesh in time of Lent and other dayes being commanded by authority, may seeme to be drawne within the compasse of that precept, if we restraine it not. For it hath an appearance of the superstitious religious fast of the Papists. There is abstinence from flesh in both, yet the end is farre different: they to worship God, we for politicke and ciuill respects. So heere the outward gesture is like in both, they kneele, and we kneele: but the end is different, they to adore the bread, we to adore God. Besides, in the primitiue church, the christiās in prayer turned their faces to the East, which was an appearance of worshipping the Sunne, and so were they charged to do by the Gentiles: Tert. in Apol. yet in it selfe it is not vnlawfull to turne to the East in prayer. The fact of Paul in ioyning with the Iewes in a worke of the ceremonial law,Act. 21. to wit, purifying, might as well (as this gesture) be drawne within the compasse of the former precept, as making for the confirming of the Iewes in the necessity of keeping the ceremoniall law. Many such instances might be brought to this purpose. I take it therefore that this gesture of kneeling cannot be said to be the appearance of euill, but onely in respect of the circumstances, as if among Papists receiuing with adoration, a Protestant should receiue and kneele, heere indeed is appearance of euill. Or a person [Page 427] that is doubted of, whether hee bee a Consubstantiast or Transubstantiast, should receiue with kneeling, and would not receiue otherwise, this would breed great suspition, & kneeling would proue in such a person the appearance of euill. But being vsed of vs renouncing these doctrines, it is not so. Wherefore that precept must thus be vnderstood, whatsoeuer hath in it selfe an appearance of euill, is to be auoyded simply. But not so, that which may haue some such appearance by reason of some circumstances of time, or place, or persons. Remoue those circumstances, as they are in this case remoued with vs, and the thing then may be vsed, and yet no appearance at all of euill.
These reasons and answeres to obiections I receiued from a graue and iudicious Diuine which I haue heere set downe, which I dare be bold to affirme, are of more force & greater importance then any thing that euer I haue read or heard obiected against our kneeling at the Communion. And therefore if we will not be wedded to our owne iudgment, or carried away violently as it were with the streame of selfe-loue and a preiudicate opinion, let vs yeeld our selues to the strength of these arguments, and acknowledge the weakenesse of the contrary obiections. Now that I might omit no defence of those that are otherwise minded vnanswered; and thereby leaue those of weaker iudgment, that relye too much vpon them, vnsatisfied: let vs particularly examine the arguments, which are as the grounds and foundations whereupon they build. First they obiect,The first argument that kneeling at the Communion is an humane inuention of no necessity, vsed and abused to Idolatry. I answere, that touching the administration of the Sacraments, there is & alwayes hath bin aliquid humani, that is, something left to man to order and appoint. In all times of the Church, God hath had his Sacraments, and at all times he hath left somewhat arbitrary, whereof he hath spoken nothing, but left it to the discretion of men. Take the first Sacrament for an example in a setled Church, I meane Circumcision. The cutting off of the fore-skin is appointed, and the day of the administration of it is limited; but by what Minister, or by [Page 428] what instrument, or with what prayers, or with what words of institution it is to be practised, is neither expressed, neither can be collected. The like wee might say touching the Passeouer, who is able to tel vs how it was consecrated, snd with what prayers it was solemnized? yet we may not thinke that they were as dumbe shewes that had no word to informe the consciences of such as were partakers of thē. We see also that it is left to the iudgement of the Church what prayers shall be vsed both at baptisme & at the Lords Supper. In baptisme, dipping or washing; once or often: in the Supper, what bread it shall be, of what matter, of what forme, of what quantity we are to take: and touching the wine, of what colour, and in what cups it shall bee put, and sundry such like circumstances euery Church determineth freely. Therefore all inuentions of men are not meere corruptions of the matter. The like we might say of the precise times of celebrating the Sacraments, which are not tyed to certaine dayes, all which are as waighty as sitting is. And touching things abused to Idolatry, wee are not bound by and by to leaue them for the abuse, but retaining the vse remoue the abuse. For who knoweth not that the bread it selfe hath beene and also is shamefully and grosly abused to Idolatry? and yet we are not to depart from the institution of God for the superstitiō of man. If any alledge against these things, Obiection. that some humane inuentions may be vsed in Gods seruice, and some things which are abused to Idolatry may be vsed in Gods seruice, but not humane inuentions abused to Idolatry: Heereunto I answere Answere. three things. First, if humane traditions may be admitted into the worship of God, and likewise things abused to superstition, then why not humane traditions abused to superstition? If they may be receiued seuerally, why not ioyntly together? and if either of them, why not both of them? Secondly, kneeling at the Communion is not meerely humane, nor meerely diuine, but rather a mixt action compounded of both. Caluine in that learned and worthy worke of his Institutions, mouing the question, whether kneeling at time of solemne prayer be an humane tradition [Page 429] that a man may refuse or neglect at his pleasure, answereth thus,Caluin Instit. lib 4 cap. 10. sect. 30. I say it is so an humane tradition that withall it is diuine. Gods it is, so farre foorth as it is a part of that beauty whose care and obseruation is commended vnto vs by the Apostle: and it is mans or of men so far forth as it specially designeth what was shewed in the generall. The substance of which answere I take it to be this, that in the generall it is diuine, but in the speciall it is humane. So touching the communion, this gesture may be called diuine in some part, because it is enioyned by the church which we are commanded to hear, required by the Magistrate to whom we must be obedient for conscience sake,Mat 18, 17. Rom. 13, 5. and administred with a solemne and effectuall prayer, The body of our Lord Iesus Christ which was giuen for thee, preserue thy body and soule to euerlasting life, &c. & in former time, as the Minister did vse this prayer, so the people did testifie their consent, and ioyne with the Minister saying, Amen: Hist. li. 7. cap. 9. Hence it is that Eusebius in his Ecclesiasticall history witnesseth, that bowing the hand they did receiue the body of Christ, and answered, Amen. And albeit this be not enioyned and commanded, yet I doubt not but euery right receiuer and true religious heart doth testifie his assent secretly vnto God, and desireth that inwardly betweene God and his owne soule which the Minister outwardly vttereth and expresseth. Thus may kneeling be said not vnfitly to be diuine: and inasmuch as it is appointed by men and from men, I confesse it may be said to be humane. Lastly, it were no hard matter to giue sundry instances of sundry humane traditions that haue beene abused to Idolatry, and yet are not meerely vnlawfull, nor in themselues euill when they are retained and receiued. Of this sort is prayer toward the East an ordinance of man, and such an action as hath beene very superstitiously abused: yet if it were imposed vpon vs by authority, I see not but we might and ought to submit our selues vnto it with all obedience. Of this kinde also is the setting of the Lords Supper vpon an Altar, which God neuer appointed, nor Christ himselfe with his Disciples obserued, and it is that which hath beene and at this day is greatly abused in popery: [Page 430] yet if it were appointed that in euery church we should haue Altars, as in some reformed churches is practised, why might wee not content our selues to receiue vpon Altars, prouided that all superstition be abandoned and remoued? Thus much of the first reason, which is the ground of all the rest, and therefore we will passe them ouer briefly.
The second argument.Secondly, it is obiected that kneeling is commanded with mysticall signification. I answere, the people of God in all times haue vsed such actions and gestures, as that they vsed them as helpes of their weakenesse, and furtherances of themselues in true piety. Thus they vsed to rent their clothes to testifie their sorrow and heauinesse of heart, and some their displeasure and indignation conceiued at that which they did see and behold with their eyes.
This was an humane tradition, and yet it had a mysticall signification, declaring the renting of the heart. Neither doth the Prophet simply reproue it, but comparatiuely correct it,Ioel 2, 13. saying, Rent your heart, and not your garments, that is, rather this then them. For this cause also we vncouer the head, lift vp the eyes and hands in prayer. Now kneeling hath no other mysticall signification at the Communion, then this and the former gestures haue in prayer, shewing the humble and gratefull acknowledgment of the benefits of Christ with all thanksgiuing, beeing of our selues vnworthy (as we professe) to gather vp the crums vnder his Table, and to receiue the least of his mercies.
The third argument.Thirdly, it is obiected that kneeling is imposed as a necessary part of Gods worshippe. I answere as before, the kingdome of God consisteth not in this or such like ceremonies. It is a wrong done vnto our Church to lay any such imputation vpon it: forasmuch as it doth no where & vpon no person impose it is as a necessary part of the seruice of God. For then it were vtterly vnlawfull to alter or change it, or to bring in any other gesture in stead therof: because it is not in the power of any Prince or people to abrogate any necessary part of the seruice of God. Howbeit we noted before out of the defence of the Articles [Page 431] against Harding, written by the reuerent Father in God, Bishop Iewel of famous memory, that comming to the Communion fasting, and in receiuing, to sit, or kneele, or stand, may be disposed and determined by the Church: yet he neuer thought that the church had any authority to destroy & abolish any necessary part of Gods seruice and worship. If any of the ignorant sort doe iudge otherwise, it is their fond opinion, not the Churches resolution. It skilleth not what any priuate person holdeth or may hold touching this point, neyther may the whole Church be iustly charged with it, and beare the blame of it.
The fourth and last argumentThe fourth argument. is of lesse validity then the former. For as the first encounter hath the greatest force, and the surest guard is placed in the forefront; so hauing sustained the shocke of that battell, I doubt not but to put to slight the poore remainder. It is obiected, that the action of kneeling swarueth from the generall rules appointed to direct indifferent things, which should not be vngodly, nor offensiue, nor vnfit, nor ridiculous, nor vnprofitable, nor vndecent. I answere, I haue proued already, that this gesture containeth no wickednesse not impiety; it is not childish or ridiculous, neither hath it in it any shew or colour thereof; neyther is it offensiue, except peraduenture any take offence at it. And touching the indecency or vnfitnesse of it, albeit I cannot see how it can be rightly so accounted among vs, where the people are taught and instructed how to vse it, yet if this were granted, it cannot prooue the vnlawfulnesse of it.
Thus I haue runne ouer as briefly as I could these reasons, and opened the weakenesse of them to the faces of such as vrge them. I haue not purposely concealed any waight or force that they may carry with thē for mine own aduantage, but propounded thē to the view of al mē as sincerely as I could, for the cause noted in the end of this discourse: neither do I know any learned writers beside themselues against it. It is true, that some of late opposing the [Page 432] order of the church, do pretend sundry testimonies and authorities of many Authors, and paint the margins of their bookes with almost infinite quotations, but what do they all make either for them, or against vs? Do they speake against the lawfulnesse of kneeling, or shew that it is against Gods word, or hold that all men ought to deny to yeeld vnto it? no such matter. Nay, eyther they are silent in the point for which they are alledged, or else they are witnesses directly deposing against those that alledge them. Let them without all circumlocution or multiplying of words informe vs, eyther by text of Scriptures, or decree of Councels, or constitution of Emperors, or sentence of Fathers, or iudgement of Martyrs, or determination of Diuines, who haue euer taught or published, that kneeling at the Lords Supper is vtterly vnlawfull. This as yet they haue not done, and by reason of their deepe silence in this matter I am perswaded they cannot doe. Let them or any for them proue vnto vs directly, that wee ought by no meanes to submit our selues to this gesture, or that wee may disturbe the peace of the Church for it, either out of Caluine, or Beza, or Iunius, or Vrsinus, or Bucer, or Bullenger, or Bucanus, or Piscator, or Paraeus, or Polanus, or Peter Martyr, or Aretius, or Gualter, or Musculus, or in effect any of elder or later times: or shew vnto vs, that they haue aduised and counselled any, either vtterly to abstaine from, or for a time to forbeare the receiuing of the Communion, rather then to kneele at it, and then they shall speake more to the purpose, and yeeld vnto vs better satisfaction. But if they be not able to bring vs one sentence or sillable out of these Writers which are produced by themselues, or out of any other whose praise is in the Church for their worthy labours, because their iudgement is plaine, let them freely confesse their error, and readily yeeld vnto the truth. These are those pillars of the church that haue carried the burden of the building, and those labourers that haue borne the heat of the day; who albeit they haue written much of the Sacraments, and themselues liued where they receiued eyther standing or sitting, yet neuer wrote against kneeling, [Page 433] nor condemned those Churches that practised it, knowing very well that we are no more bound to follow them, then they are to follow vs. Indeed they haue all of them abhorred kneeling to the bread, but none of them haue abhorred kneeling at the receiuing of the bread: and therefore let them that haue beene so earnest heeretofore for sitting at the Communion, and to reason for the practise a [...] in the maintenance of it, lay their hand vpon their mou and not so eagerly pursue that cause, but be content to submit themselues to the order of the Church; and let them learne to giue thanks to God the Father, that we haue the Supper of the Lord so sincerely administred among vs, and that they may so reuerently receiue it, which in so pure and holy a manner is not either deliuered or taken in some other Churches, where notwithstanding they ought to Communicate that liue in them. So long as wee may take the bread and drinke of the cuppe of the Lord with hearing the word preached, with prayers and praises offered to God, let vs not striue and contend in indifferent things, (as we haue proued this to be) which are to be ordered by the higher powers; but yeeld obedience to the truth, and be content to ioyne with our brethren, as in the action of the Supper, so in the gesture of the body, that so with ioy of heart and comfort of Spirit, with one minde & with one mouth we may glorify our Father which is in heauen. And if the best reformed Churches bee onely the competent Iudges in this case,Pag. 50. to whose iudgement we are to conforme our selues, as themselues confesse, the question will soone be at an end, forasmuch as there is no Church vnder heauen that we know, nor learned writer before our times that I can vnderstand by the relation and obseruation of others, to haue simply condēned the gesture of kneeling at the Sacrament as vnlawfull. I deny not but some haue held this ceremony needlesse, vnprofitable, in expedient, and fit to be abolished, but not impious, vnlawfull, Idolatrous in it selfe. It is well said of Beza Beza epist. 2. in his second Epistle, that albeit the Sacraments be instituted by Christ, and that by mans authority nothing ought to bee [Page 434] added to them or detracted from them, yet not euery declining from the institution is to be accounted a corruption, so that the intent and purpose of the Author of them be obserued. When the Lord Iesus did ordaine his last supper, it is most likely that the disciples receiued the bread and the cup not at the hands of Christ, but one of another, forasmuch as he tooke the cup and gaue thanks, and said, Take this and diuide it among your selues, Luke 22, 17. and that all of them did drinke of one and the same cup: what then? Shall wee say that those Churches offended, or that the commandement of Christ is transgressed, or that the institution is violated, where one doth not deliuer the Sacrament to another, but all receiue it at the hand of the Minister, & where they drinke also not of one, but of diuers cups? No, in no wise: because the taking of the Elements is necessarily required, but the manner is not precisely appointed and prescribed. And heereby also we see farther, that we are not seruilely bound to cleaue to the example of Christ in the administration and participation of the Supper: albeit on the other side we haue no purpose to oppose our selues any way against him; but inasmuch as he hath left it free, we haue made choice of that we thinke fit. Thus I haue finished the point which I intended, to bring backe our deceiued brethren and sisters to a willing submission to the orders of our Church in this behalfe. I haue of purpose abstained from speaking of many other points which I might haue touched, and peraduenture had beene fit to be obserued, least I should exasperate any way those that are contrary minded, and thereby driue them farther from that whereunto I goe about to perswade them, and so wound those whom I desire to win. For I am so farre from going about to kindle the coales of contention, and mouing them any way to anger, or bringing them to trouble, whom I minde to gaine to the truth▪ that if I haue let fall any thing from my pen, that they which are contrary to me in opinion and to our Church in practise, might take to be spoken to their disgrace, or vttered in contempt of their persons, I do heere freely condemne it my selfe, before it come into [Page 435] other mens hands to be read of them: I seeke for verity, I striue not for victory. In the matters of God we should be farre from bitternesse, and especially in things of this nature we ought to be patient toward al men. In all controuersies I account it an heauenly direction worthy to bee followed, set downe by the Apostle, Eph. 4.Eph. 4, 31, 32. Let all bitternesse, and wrath, and anger, and clamour, and euill speaking, be put away from you: and be ye kinde one to another, tender hearted, forgiuing one another, euen as God for Christs sake hath forgiuen you. And to conclude, I say with the same Apostle in another place, Gal. 6.Gal 6, 16. As many as walke according to this rule, peace be on them, and mercy, and vpon the Israel of God.
Thus much of the duties and rites to be practised of the Communicants, as likewise touching the rest of the outward parts of the Lords Supper.
CHAP. VII. Of the words of Consecration in the Sacrament of the Lords Supper.
ALthough we haue spoken before sufficiently of consecration,Booke 1. ca. 8. what it is, and how it is wrought, to satisfie all such as are sober minded and simple louers of the truth: yet because special points are heere to be obserued, and that the aduersaries turne the true consecration into a certaine magical incantation, to worke a miraculous or rather a monstrous transubstantiation: it shall not be amisse to assume & handle this point againe, that therby the truth of God may be cleered, the ignorant instructed, the aduersaries satisfied, and consequently their mouths stopped. Consecration is a change or conuerting of the outward [Page 436] elements into another vse, by obseruing the whole institution of Christ, which giueth it his effect. We confesse a turning and changing, not of one substance into another, not by abolishing of natures, not by close pronouncing of certaine words: but in the vse and in respect of vs,The vse of the elements is c [...]anged: the substance is not changed. and in regard of the promise of God. The water which flowed out of the rocke in the wildernesse, signified the same to the Fathers, which the wine representeth to vs in the Supper. Notwithstanding, it was a common watering to the beasts of the field, and to the people of God; the cattell dranke therof as wel as the people, & therfore there could be made no change therein but in respect of men,Num 20, 10. to whom God gaue his gracious promise; which teacheth vs to account of the outward signes otherwise then of common meats & common drinkes. The Tabernacle and the Arke, and all the instruments thereof were made of common matter, before they were sanctified of God to that purpose. The stones hammered in the quarrey, the timber hewed in the Forrest, the gold tryed in the furnace, were common stuffe, before they were laid in the building of the Temple,Mat 23, 16. and so made holy and sanctified to God and man. The sayings & sentencesAct. 17.28. Tit. 1, 12. 1 Cor. 15, 33. of the heathenish Poets were prophane, before they had passed through the Pen of God, and were taken vp by the Holy-Ghost. So we teach of the bread and wine, before the institution of Christ is vsed and obserued, they are common: but afterward they are holy. We confesse and deny not, but say plainely there is a change in the Sacraments: the elements which before were ordinary meates, now become spirituall in respect of the vse: before they serued onely to feed the belly, now they serue to seale vp the nourishment of our soules.
The discussing of this question,Two means of consecration, to wit, the word and p ayer together with the foundation of this consecration and sanctification of the creatures, is taken out of 1 Tim. 4, 4. Euery creature of God is good, & nothing ought to be refused, if it be receiued with thanksgiuing: for it is sanctified 1 Tim. 4, [...], 5 by the word of God & prayer. These are the two meanes, the word and prayer, whereby the Elements are changed, though not transubstantiated, yet [Page 437] they haue a dignity and preheminence, which they had not before, they are noIust. in Apol. 2 more common bread, common wine, common meate, but a Sacrament of Christs body, a warrant of Gods promises, an holy mystery, and seale of the couenant betweene God and vs. The first meanes of this consecration and setting apart of the creatures to our vse, is by the word of God. If we haue the euident and expresse word to warrant our vse of the creatures of God, we may vse them for our necessity and comfort: if we haue no word to beare out the practise, they are not sanctified vnto vs. The tree of knowledge of good and euill, was not sanctified vnto Adam, though it were good in it selfe (as allGen. 1.31. creatures are) because he had a word of commandement not to eate of it:Gen. 2, 17. Of the tree of the knowledge of good and euill, thou shalt not eate of it, for in the day that thou eatest thereof, thou shalt dye the death. After the fall and after the flood, all creatures were not sanctified, some were accountedGen. 7, 2. vncleane, all might not be eaten, all might not be offered: as vnder the law,Leuit. 11, 3. among the beasts, onely they were cleane that did chew the cud, and diuide the hoofe: and among the fishes of the Sea, onely such as had skales and sinnes were called cleane, the rest were vncleane vnto them, because the word did not allow but restraine the vse of them.
So likewise for this Sacrament of the Lords Supper, not euery creature is sanctified, not a lambe, not any flesh, not any fish, not oyle: but onely bread and wine. These two are consecrated, all the rest are cancelled by the word. For albeit flesh be more like vnto flesh then bread is, yet would he not make choice of any of that kinde, because he respected not the colour and outward forme, but the force of nourishment & strengthening of the body, which is greater in bread, then in the flesh of any creature.
The second meanes whereby the creatures are sanctified, is by prayer. For albeit that God by the cōming of his Son into the world hath sanctified all meates and drinkes, that nothing of it selfe is vncleane,Rom. 14.15 but to him that counteth it vncleane: yet something must necessarily bee done on [Page 438] our parts, otherwise that which is holy, we may prophane: and that which is good, we may turne into euill: & therefore the Apostle addeth prayer, which is both a thanksgiuing to the Lord that he hath sanctified and prepared them for vs, and likewise a petition that they may be healthfull for vs, and we thankefull for them, whereby our food, our apparell, and all the succours of this life are sanctified to his glory and our comfort.
These be the two meanes of consecration: if these or any of them be wanting, there can be no true consecration. If then in the time of the law they should haue eaten swines flesh, which indeedLeuit. 11, 7. part the hoofe, but chew not the cud: they should haue sinned, because it was not sanctified: and therefore albeit they had prayed for a blessing all the day long, and giuen thankes neuer so much, yet could it not make their p [...]actise lawfull, which the word of God hath made vnlawfull. Or if they had offered a cleane and holy sacrifice, and not made humble and earnest prayers to God to accept them and their oblations, it could not haue due effect, but the word of God had beene hindred by their vnworthinesse. So in the administration of the Lords sacred Supper, we vse the word of God, which warranteth vs to take the bread and wine; out of this word we alledge the promises of God to the true beleeuer: and heereunto we ioyne prayers and thanksgiuing, that God would accept vs and blesse vs in the participation of his owne ordinance. Thus albeit we haue no forged transubstantiation, we haue a true consecration: if the word of God and prayer of the Church can worke it, which are the meanes left vnto vs for this purpose: if we beIerom 20, 7. any way deceiued, it is the Scripture which hath deceiued vs.
Vse 1 It remaineth now to marke the vses of this point for our farther instruction. If by vsing the whole institution of Christ according to his commandement, wee confesse a change and conuersion wrought in the vse of the signes: then we are falsely charged and slandered to haue no consecration. We pronounce the same words of consecration that Christ pronounced: we obserue the same things [Page 439] that Christ obserued, and charged vs to do: we shew forth plainly the death of Christ as ifGal 3, 1. he were described in our sight, & among vs crucified: we speake openly in a knowne tongue, and the people vnderstand vs: wee pray vnto God to accept vs, and render him thankes for the worke of our redemption: Lastly, wee take the outward elements and ioyne the word vnto them, and thus they are made to vs a Sacrament.
Nay, if to offer vp to God, our selues, our soules, our bodies, our almes for the poore, our prayers and thanksgiuings vnto God the Father for our redemption, be an oblation and a sacrifice: we haue both a Sacrament and a sacrifice in our Churches, though we offer not vp Christs body to be a propitiatory sacrifice for the redemption both of the quicke and dead vnto his Father. We offer vp as much asWe offer vp as much as Christ commanded vs. Christ commanded vs to offer: but that sacrifice was once offered vp vpon the Crosse: he was the Priest, he was the Altar, he was the sacrifice, there is no other sacrifice left to be offered for sinne: and he which presumeth to offer him againe, is an enemy to the Crosse of Christ, treadeth the Son of God vnder his foot, counteth the blood of the new Testament vnholy, and hath renounced saluation by Iesus Christ.
Now if we cleauing precisely to the institution of Christ, doe not consecrate: what may be thought of the popish Priests, who whisper their words closely, that no man heareth? vse a strange tongue, that no man vnderstandeth: bring in priuate Masses, whereat none communicate: deliuer dry Communions, wherein no man drinketh: exhort no man, speake to no man: and if they do consecrate, they consecrate onely for themselues, & not for others? Wherefore we detest the opprobrious and blasphemous speeches of the prophane Papists, who in2 Sam 16, 7. 2 King. 18, [...]5 the spirit of Shemei and of Rabshaketh, raile falsly, vilely, and slanderously against our Communions, affirming that they are no other then common bread and wine, without grace, without vertue, without sanctification, bare signes of Christ absent, no better then our common breakfasts, dinners, and suppers. Thus [Page 440] they speake basely, proudly, and scornefully of our communions, but all the world knoweth they speake vntruely. We hold an effectual consecration in both the Sacraments, though we deny a reall conuersion into the body & blood of Christ: the water in baptisme is no more common water,Gal. 3.27. it is not void of a spirituall effect, it is not without grace and sanctification. So the bread and wine are changed, not from one substance into another, but from one vse to another; not in themselues, but to vs: not in their owne nature, but in their end; and thus they are not the same they were before.
Vse 2 Againe, are these signes sanctified and consecrated, that are deliuered and receiued? then heereby we learne, what is to be thought of the remnants and leauings remaining after the Lords Supper. For who seeth not heereby, that the bread and wine out of the holy vse and lawfull participation appointed, are not a Sacrament? They differ nothing from common bread and wine sold in other places, and taken in our houses. ThereforeHosich. in Leuit lib. 2 ca 8 among diuers, the remainder was accustomably vsed to be burned;Euagri. lib. 4. cap. 8. Niceph. lib. 17. cap 25. among some it was giuē to little childrē that were in the schooles; among others, they did eate it in theHieron com. in 1 Cor. 11. common assembly at their feasts of loue: so that out of the sacred vse of the Sacrament they did eate it as common bread, they did drinke it as common wine. We see in baptisme, the water remaining and not vsed, is no part of the Sacrament, but may be applyed to common vses. So it is in the Lords Supper (for the Sacraments of the new testament are alike and of the same worthinesse) no more is consecrated then is receiued and applied. This also is euident byNum. 10, 10 the rocke in the wildernesse: where the waters flowing from thence, represented the blood of Christ to the Israelites that drank therof, not to the beasts and cattell that were watered by it. So much was consecrated water as they receiued, not all the rest. So when Iohn Mat. 3, 6. baptized in Iordan, not all the Riuer but all that which was applyed was sanctified. So when he baptized inIoh 3, 23. Fnon, because there was much water there, not the whole streame was hallowed, but so much as he vsed. [Page 441] Wherefore, whatsoeuer remaineth after the celebration of the Sacraments, may be applyed lawfully to cō mon and ordinary vses, and therefore all superstition touching any of them is to be auoyded.
Moreouer, if the sanctification of euery creature, whether Vse 3 in the Sacraments or out of the Sacraments, be by the word and prayer, as appeareth by the Apostle: it teacheth a profitable instruction, namely, that no creature of God is to be receiued, no guift to be vsed, no blessing to be enioyed, tending to the health of the body, or comfort of the soule, without this duty of prayer and thanksgiuing to the Lord. Indeed euery creature of God in it selfe is good, and euery guift is holy: yet if we partake them without praising the name of the giuer and creator, to vs they become vnholy, vncleane, and vnpure. Now if this be needful in vsing the common creatures and guifts of God: much more is it necessary in receiuing these pledges and seales of feeding our soules to eternall life. Behold heere the cause that moued Christ when he had taken the bread, to giue thanks to his Father: wherein hee sheweth what belongeth to the duty of the Minister and of the communicants, to wit, that we ought to lift vp our hearts to God, to praise him for giuing his onely begotten Sonne to be our redeemer, & humbly to pray vnto him that our vnworthinesse hinder not the effectuall working of his Sacraments, but that through his goodnes and mercy they may haue their full force in our hearts, for the pardoning of our sinnes, for the increase of his graces, for the confirming of our faith, for the quickning of our obedience, and for the preseruing of body and soule to eternall life. Thus we blesse God when we praise him, and giue him the honour due vnto his name. Wee blesse the meates we eate, the drinkes we drinke, the things we receiue, as Paul saith,1 Cor. 10, 16 The cup of blessing which we blesse: How the signes in the Sacrament are blessed. when prayer is made to God, that they may be healthfull to vs, and we thankeful for them vnto him that is the giuer of them.
Lastly, if in the Sacrament there bee a consecration Vse 4 and separation of the outward elements to so holy an end: [Page 442] it warneth vs to be carefull to vse and receiueWe ought often to receiue the Lords supper. oftentimes this Sacrament of the Lords Supper. For heere are not bare signes, bare tokens, bare figures without fruite and without grace: they are consecrated signes, and hallowed elements, effectually sealing vp remission of sinnes. And what is more plaine then that which the Apostle teacheth, 1 Cor. 11.1 Cor. 11, 25 26. As often as ye shall eate of this bread, and drinke of this cup, ye shew the Lords death till he come? Thus the Lord Iesus speaketh, Doe this, as oft as ye shall drinke it, in remembrance of me. And haue we not many worthy and effectuallReasons rē dred to moue vs to frequēt the Lords Table. considerations, to moue such as professe the same doctrine, to resort oftentimes to the same Table of the Lord? It is the commandement of Christ, so that we ought to make some conscience of this duty, as of other commandements prescribed vnto vs. It is a commandement of GodExo. 20, 13 Thou shalt not steale. Few but doe make some conscience thereof, because it is Gods commandement. So is this heere, often to come to the Lords Table: yet what little account is made heereof al the yeare long, euery one seeth, and the faithfull soule agreeueth. The high God possessorGen. 14, 12. of heauen and earth hath required and commanded it: yet who regardeth? The Lord hath spoken, and yet who obeyeth? If a father should command a duty of his sonne, or a maister of his seruant, he could not patiently endure to be disobeyed:Mal. 1, 6. and shall we not thinke that God will require his lawes at our hands? Againe, to his commandement he hath annexed a promise, which maketh our sin and vnthankfulnes the greater, if wee shew not our selues ready in yeelding to this duty. Besides, seeing this Sacrament is a speciall prop to stay vp our saith, and bringeth with it Christ and al his merits and heauenly treasures: we are vtter enemies to our owne selues, to our owne soules, and to our owne saluation, if we neglect so great mercy offered vnto vs. Wherefore, it is not left free vnto vs, and committed to our discretion to receiue or not receiue, this were no lawfull liberty, but vnlawfull licentiousnesse. Heerein the faithfull finde very great comfort, and an effectuall meanes to strengthen their faith. Euen as the sicke [Page 443] man that feeleth his sicknes, and knoweth his owne weaknes, should haue a special care to looke to his stomack, that thereby he may receiue nourishment and gather strength: so we are all spiritually diseased, assaulted of Sathan, tempted of the flesh, ouercome oftentimes of sin, and must seeke strength of faith from this heauenly nourishment. God of his compassion: hath set vp his Sacrament as a signe vpon an high hill, whence it may be seene farre and neere on euery side, to raise vp such as are fallen, to strengthē such as stand, to comfort such as are weake, and to call vnto him such as run away from him, whereby he gathereth them vnder his wings. It is as the brazen Serpent,Num. 23, 9. that comming vnto it with a faith to be healed, we might liue and not perish. It is as a banner displayed, that euery Christian Souldior should resort vnto it as vnto his owne colours, to fight the battels of God against sin and Sathan. It is as a royal feast of the great King, whereunto we must go cheerefully, as guests inuited to a comfortable supper, to bee had in often vse and continuall remembrance, to put vs in minde of his continuall mercy laid vp for vs in the blood of Christ, and to ratifie and seale vp the same farre more liuely then the bare word onely.
When the words of Christs institution are spoken,Mat. 26, 26.28. This is my body which is broken for you: this is my blood which was shed for you: When these words, I say, are read vnto vs out of the Scriptures, they confirme our saith: but much more when the Sacrament is seene with our eyes, that we behold the bread broken and looke vpon the wine poured out: but most of all when we taste and handle, when we eate and drinke the outward signes. Wee see when one maketh a bare promise to another, with words onely betweene thē selues, hee beginneth to doubt (to whom the promise is made) of the performance thereof: if he adde an oath for confirmation, the promise is more assuredly ratified: but if he giue his hand writing and seale it to the party, the matter is made out of doubt. Thus we doe reason and helpe our faith. We haue the promises of God, we haue the oath of God, we haue the words and writings of God, we [Page 444] haue the seales and Sacraments of God, these are not reserued in the Lords keeping, but are put into our owne hands to see them, to keepe them to vse them for our comfort and assurance. I speake after the manner of men, if we haue a free promise from an honest man, penned fairely in writing, ratified vnder his owne hand and seale, and all giuen vnto vs to locke and lay vp, we doubt not of the possession, nor of our iust title vnto the same.
Now let vs consider the Lords doing, and see what hee hath done for vs: who is not as man, thatNum. 23. he should lye, nor as the sonne of man that he should deceiue. God sent his SonneGal. 4, 4. into the world to take our nature vpon him, to be like vs,Heb. 4:15. euen in his infirmities he named himselfeMat. 1, 21. Iesus, that is, a Sauiour, because hee should saue his people from their sinnes: after his death he sent his Apostles to preach the glad tidings of remission of sinnes and euerlasting saluation: he ordained his last Supper immediately before his death to testifie and assure them vnto vs, not onely by sounding them in our eares, but by beholding, tasting, smelling, feeling, and feeding to seale them in our hearts, and also daily to be repeated and ministred vnto vs. Seeing then we haue both his promises and oath, his word and writings, his seales and Sacraments in our keeping; what would we haue more? He would not make halfe so much ado in assuring his promises, if hee loued vs not: he would not set such authentike seales to his deed and obligations, vnlesse he meant good earnest. His bare word and naked promise is very good payment: but he respecteth our weaknesse, whose mercifull kindnesse must not bee neglected through our vnthankfulnes. Thus much of consecration, and the vses thereof.
CHAP. VIII. Of the first inward part of the Lords Supper.
HIther to we haue spoken of the outward parts of this Sacrament, by doing whereof consecration is performed: [Page 445] What are the inward parts of the Lords supper. now follow the inward parts to be considered. For in Sacraments we must consider not what they be of themselues, but whatAugust. cont. Maxim. in li. 3. they signifie vnto vs. These inward parts are foure in number, to wit, first the Father, secondly the Spirit, thirdly the body and blood of Christ, and fourthly the faithfull. All these haue a sacramentall relation to the outward parts, and declare the inward truth of them. The actions of the Minister are notes of the actions of God the Father: the word of institution is made effectuall by the holy Spirit: the bread and wine are signes and seales, representing the body and blood of Christ: the outward actions of euery receiuer do note out the inward actions and spirituall workes of the faithfull. Thus then the agreement answereth aptly, and the proportion falleth fully betweene the parts.The agreemēt between the outward and inward parts. As the Minister by the words of institution offereth vnto the Communicants the bread and wine to feed thereupon corporally and bodily: so God the Father by the Spirit offereth and giueth the body and blood of Christ, to the faithfull receiuers to feed vpon them spiritually. Hence it is, that the outward actions of the Ministers, and the outward actions of the receiuers are said to be signes of the second kinde, and therefore may fitly bee called parts of the Supper.
Now then, let vs remember the sensible and externall actions of the Minister, that thereby we may consider the spirituall and inward actions of God the Father. And first of all, the taking of the bread and wine into his hands, and the consecrating or blessing of them by repeating the promise, by prayers, and thanksgiuings, doth seale vp these holy actions of God the Father, by which he from all eternity euen before the foundation of the world, did separate, elect, ordaine, chuse, and call his Sonne to performe the office of a Mediator betweene God and man: and when the fulnesse of time came did send him into the world, to performe that office, whereunto he was appointed, This wee see proued vnto vs in many places, as Iohn 6. Labour not for the meate which perisheth, but for the meate that endureth vnto euerlasting life, which the Sonne of man shall giue [Page 446] vnto you: for him Ioh. 6, 27. hath God the Father sealed, that is, hath installed him into his office, to reconcile men vnto God, and to bring them to euerlasting life. And Gal. 1. Iesus gaue himselfe, that he might deliuer vs from this present euill world, Gal. 1, 4. according to the will of God euen our Father: So that whatsoeuer Christ did, he did it by the will and appointment of his Father. According to the testimony of the Apostle, Heb. 5. Christ tooke not to himselfe this honor, to be made the High Priest,Heb. 5, 5. but he that said vnto him, Thou art my Sonne, this day I begat thee, gaue it him. And as the Father ordained him to that office, so in time he sent him, as the Euangelist witnesseth,Luke 4, 18. The Spirit of the Lord is vpon me, because he hath annointed me, that I should preach the Gospell to the poore, binde vp the broken hearted, preach liberty to the captiues, &c. So likewise 1 Ioh. 4. Heerein is that loue, not that we loued God, but that he loued vs, and Ioh. 4, 10. sent his Sonne to bee a reconciliation for our sins. And Gal. 4. When the fulnesse of time was come, God sent forth his Sonne made of a woman, and made vnder the law, that he might redeeme them that are vnder the law. Thus we see the inward actions of God the Father, answering to the outward actions of the Ministers, who being rightly called of God, do worke with him, and are the dispensers of his secrets.
Vse 1 Now let vs come to the vses of this part. First of all, this sealing and sending of his Sonne, serueth to confirme and assure vs of our saluation in Christ. For seeing God hath annointed and appointed him into this office, our faith cannot faile, our confidence cannot fal, our hope cannot make ashamed,Rom. 5, 5. seeing the loue of God is thus shed abroad in our harts through the Holy-Ghost,Rom. 8, 16. who beareth witnes with our spirit, that we are the children of God, by whom weeEph. 4, 30. are sealed vnto the day of redemption.
Vse 2 Againe, let vs seeke saluation no where else then in him alone, whom God the Father hath sealed, and set apart to that end. For euen as the body is nourished by no other meats and drinkes then by such asDeut. 8, 3. Mat. 14, 4. God hath appointed to this purpose,Ezek. 14, 13 Leuit. 25, 26 as a staffe to sustaine vs: so is the soule fed by no other meanes then God hath before ordained▪ The [Page 447] cause of our saluation is in the loue of God toward vs, which is notably represented by the taking and blessing of the outward elements. He might haue left vs to our selues, to worke out our owne destruction: but his mercy is greater then his iustice.
Thirdly, by these outward actions of the Minister, we Vse 3 must seeke confirmation & strength of our faith, being assured that God the Father tooke his Sonne, and appointed him to these ends. We must not wander and gaze about, and thinke we haue nothing to do, but when we take and receiue the bread and the cuppe into our hands: we must in euery sacramentall rite consider the things signified, and ponder in our hearts the fitnesse and agreement betweene them both. So then, as we behold with our bodily eyes the Minister (representing the person of the Father) taking, blessing, and separating the bread and wine to that bodily vse: so surely and certainely wee must learne that God the Father hath ordained and sent his onely begotten SonMat. 17, 5. and 3, 17. in whom he is well pleased, to be the Mediator for the pardon of our sins. Hence we see the infinite loue of God toward vs, and let vs labour to comprehendEph. 3, 18.19. the length, bredth, height, and depth thereof, that spared not his own Sonne,Rom. 32. but gaue him for vs all vnto the death: hence we see that exceeding compassion of the Son, that loued his enemies more then himselfe, and accounted not his owne life precious to himselfe: hence we see the gracious and glorious worke of our redemption, wherein the mercy and iustice of GodPsal. 85, 10. meete together, and kisse each other, teaching vs to take sweet delight and comfort in the meditation thereof day and night with all thanksgiuing: hence wee haue assurance of saluation and consolation in all troubles and tentations: hence we see the greatnes of our owne sinnes that could not be pardoned, but by the death of the Son of god, and therefore we must hate them with an vnfained hatred as our greatest, most dangerous and deadly enemies: and lastly, hence we see, that if God the Father thus loued vs, we ought earnestly to loue him againe, and to serue him in all duties of holinesse and true righteousnesse: neither [Page 448] ought we to loue him onely, but for him all our brethren, as the Apostle reasoneth,1 Ioh. 4, 11. Brethren, if God so loued vs, wee ought to loue one another.
Thus we haue shewed, how the taking of the bread by the Minister, signifieth the Fathers appointing of his Son: the Ministers blessing, the Fathers separating and setting apart his Sonne to his office: the Ministers deliuering of the bread, the Fathers giuing of his Sonne. If then wee draw neere to the Lords table with faith, reuerence, and repentance, nothing can be more sure and certaine to vs, then the taking and receiuing of Christ, for when we receiue the bread from the Minister, wee withall receiue the body of Christ offered by the hand of God the Father, so that as we are assured of the one, we need not doubt of the other.
Vse 4 Lastly, the breaking of the bread, pouring out of the wine, and deliuering of them both into the hands of the Communicants, seale vp these actions of God, his chastising of his Sonne, and breaking him with sorrowes vpon the Crosse for our redemption, offering him vnto all, euen vnto hypocrites, and giuing him truely to the faithfull with all the benefits of his passion. Indeed the Minister giueth the outward signes to all receiuers; but God giueth and applyeth onely to the faithfull, the shedding of Christs blood for the daily increase of their faith and repentance. But heere it may be obiected, Obiection. that not a bone of him was broken,Exod. 12, 45 as it was figured by the Passeouer, and performed at his passion: the verifying and accomplishment whereof, we reade Iohn 19, 36. I answere, Answere. there is a double breaking of Christ: one corporall, whereof the places before doe speake: the other figuratiue, whereby is vnderstood,Esa. 53, 4.5. hee was tormented and euen torne with paines, as Esa. 53. He was wounded for our transgressions, and broken for our iniquities: the chastisement of our peace was vpon him, and with his stripes we are healed. Lo what is meant by the breaking of the bread: his soule was tormented, his spirit was crushed, his hands and feet were pierced, he sweat drops of Water and blood, and cryed out aloud vpon the Crosse, My Ma [...]. 27, 46. God, [Page 449] my God why hast thou forsaken me. Wherefore let these rites be rightly marked and obserued of vs for our comfort and consolation: Let vs when wee see the bread broken and wine poured out, meditate on the passion of Christ how he was wounded and torne for our transgressions. Although not a bone of his body was broken in pieces, yet hee was broken with afflictions, bruised with sorrowes, and tormented with bitter anguish of his soule, by whose stripes we are healed, by whose condemnation we are iustified, by whose agonies we are comforted, by whose death we are quickened. Whosoeuer resteth in the outward workes done before his eyes, neuer attaineth to the substance of the Sacrament. Thus much of the first inward part.
CHAP. IX. Of the second inward part of the Lords Supper.
THe second inward part is theThe second inward part of the Lords Supper, is the holy Spirit. holy Spirit, who assureth vs of the truth of Gods promise. As we haue in the word of truth, the forgiuenes of sins, increase of faith, groweth in sanctification, a great measure of dying to sin, and a greater care to liue in newnes of life, promised vnto vs: so doth the Spirit worke these thingsRom. 8, 15. Gal. 3, 2, 5. in the hearts of all the faithfull. This appeareth in many places, Rom. 8. Ye haue receiued the Spirit of adoption, whereby we cry, Abba Father: the same Spirit beareth witnesse with our spirit, that we are the children of God. To one is giuen by the Spirit the word of wisedome, & to another the word of knowledge, by the same Spirit: to another is giuen faith by the same Spirit: all these things worketh one and the selfe same Spirit, distributing to euery man seuerally, as he will. So then as we are weake in faith and slow to beleeue: so wee haue the Spirit giuen vnto vs to helpe our infirmities and to open our hearts to receiue the promises. For the Lord Iesus raigning continually in his Church, and performing the office of a Prophet, doth make the words of his Ministers liuely by his Spirit in our hearts, and causeth them to [Page 450] be of perpetuall force and efficacy, assuring vs of his promises made vnto vs, and vniting the signe with the thing signified. This truth being cleared, the vses offer themselues Vse 1 to be c [...]nsidered. And first of all, inasmuch as the Spirite worketh these things in the hearts of all the faithfulll, from hence we gather, that such as neuer finde any change or renewing of the minde, or reformation of life after the receiuing of the Sacraments, may iustly suspect themselues, whether euer they had faith or not, and whether euer they repented or not: and therefore ought to vse the meanes to come by faith and repentance. For the worke of the Spirite accompanieth the outward worke in the elect of God, as also we see in the hearing of faith preached, he must open the heart that is closed vp, before wee can receiue with meekenesseIam. 1, 21. the word of that is grafted in vs which is able to saue our soules.
Indeed euery person present may heare the words of institution, may see the wine poured out, may eat of that bread and drinke of that cup, as they may also heare the sound of the voice that commeth vnto them: but the whole force, effect, and power, resteth onely in the Spirit of God, sealing vp the truth and substance of those things in the hearts of all the Children of God.
Vse 2 Againe, seeing these things are done and performed by the working of the Spirit: they are confuted and conuinced, that thinke they cannot be made partakers of the body and blood of Christ, and be vnited to his flesh, vnlesse his body be shut vp vnder the accidents of bread and shewes of wine, and so his flesh be giuen vnto vs carnally, that we may eate him with our mouths, and conuey him into our stomackes. But we see heere the Holy-Ghost is the bond of this vnion, he worketh in vs faith, which pierceth the heauens, and layeth hold on Christ. It is said of Abraham the Father of the faithfull, thatIoh. 8, 56. he reioyced to see the day of Christ, he saw it and was glad. For as we cannot see him with our bodily eyes, nor heare him with our bodily eares, nor touch him with our bodily hands: no more can wee taste or eate him with our bodily mouths. By the hand of [Page 451] faith we reach and apply him: by the mouth of faith we receiue and eate him. Let vs beleeue in Christ, and weAug. tract. in Iohn. 26. & 27. haue eaten Christ: let vs not prepare our teeth and our belly, but a liuely faith working by loue. Wherefore albeit the humane nature of Christ goe not out of the highest heauens: yet we that liue vpon the earth are partakers of his bodye contained in the heauens, and his flesh and blood are communicated to vs as truely and effectually, as if he were there present with vs. If any say, How can this be? Obiection. Can that which is absent from vs be present with vs? Can heauen be in earth, or earth be in heauen? Heereunto I may most iustly answere, Answere. although this be a great mystery and maruellous in our eyes, yet we must confesse and consider that the Holy-Ghost is the author of this vnion, and as it were the Conduit-pipe of this coniunction, who by his diuine power ioyneth together things that are seuered in place, & begetteth faith in vs, which is the instrument & hand1 Ioh. 17, 20. whereby we receiue and apply Christ with all his guifts vnto our selues, as Ioh. 17. Father I pray thee for such as beleeue in mee, that they may be one, as thou O Father art in me, and I in thee, that they also may be one in vs. Heereunto commeth the saying of Paul, Ephe. 3. Christ dwelleth in our hearts by faith. Likewise Acts 13. By him euery one that beleeueth is iustified, that is, absolued and discharged. And Iohn 3. So many as beleeue in him shall not perish, but haue euerlasting life. Thus we see our fellowship with Christ, is from the Spirit, and by our faith. The Spirit is the principall worker: faith is the meanes and the instrument. Neither must this coniunction seeme vnto vs impossible, through the great distance and distinction of place.
For there are diuers manners of presences: that which is present to the sight is not present to the hand,Molin. de Eucharist. cap. 2. and that which is present to the eare is not present to the eye: that which is present to the body is not present to the soule; and things present to the soule are oftentimes absent from the body. Things are said to bee present with vs according as they cause themselues to bee perceiued of our senses or of our soules. Whereby it appeareth very [Page 452] plainely, after what fashion Christ may be said to be presēt with vs in his Supper, to wit, according as he communicateth himselfe vnto vs, which is to our spirits, not to our bodies, and therefore his presence is spirituall, and not corporall. And the Apostle telleth vs, Romanes 8.Rom. 8, 9, 11. that the Spirit of Christ dwelleth in vs, which teacheth vs how we are vnited to Christ, namely, by the bond of one and the same Spirit dwelling both in him and in vs. Thus is the coniunction wrought betweene him and vs: so that there is another presence which is true and in deed, besides that which is bodily. This is that which we reade in the Apostle Iohn, 1 Ioh 4, 13. Heereby know we that wee dwell in him, and hee in vs, because he hath giuen vs of his Spirite. And Paul saith, Romanes 8.Rom. 8, 9. Hee that hath not the Spirite of Christ, hee is none of his. For as by one and the same soule all the members of the body are knit and coupled with the head and so doe liue: in like manner all the faithfull albeit they remaine vpon the earth, and their head be in the heauens, are really vnited with him through one and the same Spirit, and being vnited do liue thereby.Ioh. 6, 63. The like wee may say of faith, whereby Christ dwelleth in our hearts, Ephesians 3, 17.Eph. 3, 17. And our Sauiour teacheth, that by beleeuing in him we eate his flesh and drinke his blood, Iohn 6, 35.Ioh. 6, 35. If then any aske how we may obtaine and hold fast Christ Iesus, seeing hee is absent from vs? Or how wee may put forth our hands to take him sitting at the right hand of his Father in heauen? I answere with Austine, August tract. 50, in Iohan. fide mitte, et tenuisti: Send forth thy faith, and thou holdest him fast. Thus Christ being absent from vs, is present with vs: for except he were present with vs, he could not be possessed of vs, nor communicated by vs. These are the two hands giuen vnto vs, which the soule hath, to wit, the Spirit and faith. The hands of the body lay hold on bodily things; the hands of the soule lay hold on spirituall things. There is a presence also to the sight.
We see the Sun daily with our eyes, which though it be scituate in the heauens, & separated frō vs in place cōmunicateth his effect & power to vs that dwel on the earth, neither [Page 453] doe we maruell thereat, and yet is the Sunne but a creature subiect vnto vs, and distributed to all the people vnder the whole heauen to serue their vse. Shall not Christ then the Sonne of righteousnes make vs truely partakers of his flesh by the vnsearchable power of his Spirit, and the supernaturall guift of a liuely faith, who can as easily ioyne together things farre off, as those that are nigh? Are not the faithfull seuered in place, and scattered through the world, ioyned as neerely together as the mēbers are,1 Ioh. 1, 3. to become one body whereof Christ is the head? As the Apostle teacheth, That which we haue seene and heard, declare wee vnto you, that ye may also haue fellowship with vs, and that our fellowship also may be with the Father, and with his Sonne Iesus Christ. We see this likewise liuely laid out before vs in the estate of marriage, though the husband and wife be sundred for a time and separated one farre from another, yet the band of matrimony doth so ioyne and vnite them, that the wife is one flesh with her husband, albeit he be a thousand miles distant from her; so is it betweene Christ and the faithfull, he loued the Church and gaue himselfe for it, and they are members of his body, of his flesh, and of his bones, which coupling and combining together with Christ is wrought (as we haue shewed) by the Spirit principally, by faith instrumentally, by both most effectually. Wee neede not therefore any carnall & bodily presence of Christ to ioyne vs to him, seeing it is truely and certainely performed by these meanes, whereby we grow to a perfect man in him. For as the Sunne is more comfortable to the world by his refreshing beames and sweete influence being absent, then if his naturall body and compasse lay vpon the earth: so the flesh of Christ being in the glory of his Father, much more comforteth and refresheth our soules and bodies by his heauenly grace and spirituall influence, then if he were present fleshly before our eyes. And as the Sunne, not discending from heauen nor leauing his place, is notwithstanding present with vs in our Chambers, in our houses, in our hands, and in our bosomes: so Christ being in the highest heauens, not comming downe, nor forsaking his [Page 454] glorious habitation, yetMat. 28, 20. neuerthelesse is present with vs in our congregations, in our hearts, in our prayers, in our meditations, and in the Sacraments. But of this we shall haue occasion to speake more in the chapter following, and wee haue already spoken some-what of it in the former bookes.
CHAP. X. Of the third inward part of the Lords Supper.
THe third inward part isThe third inward part of the Lords Supper, is the body & blood of Christ. the body and blood of Christ, that is, the body of our Lord deliuered vnto death for vs, and his blood shed for the remission of sinnes, and consequently whole Christ. This is the chiefest part of this Sacrament. For the body and blood of Christ signified by the bread and wine are thus made and separated to bee the liuely meat of our soules, and haue that force and efficacy of feeding in our soules, which bread and wine haue in our bodies. This is the cause whyIoh. 6, 48 50 Christ often calleth himselfe the bread of life, Ioh. 6. I am that bread of life: this is that bread of life which commeth downe from heauen, that hee which eateth of it should not dye; I am that liuing bread, if any man eate of this bread, he shall liue for euer. Thus euery receiuer is giuen to vnderstand, that as God doth blesse the bread and wine in his Supper, to preserue, strengthen, and comfort the body of the receiuer: So Christ apprehended and receiued by faith doth nourish vs, and preserueth body and soule vnto eternall life. He dyed in the flesh, that he might quicken vs: and he poured out his blood, that hee might clense vs from our sinnes. WhereforeHow the sacramentall rites do serue to strengthen our faith. whensoeuer as the Lords guests we see the bread on the Lords Table, we must set our mindes on the body of Christ: when we behold the cup of the Lord, we must thinke vpon the blood of Christ: when we looke vpon the bread broken, and the wine poured out, we must consider how the body of Christ was pierced, punished, crushed, crucified, torne, tormented, and his blood poured out for our sakes: when we feele, that by bread our bodies are nourished & strengthened, and by the wine our vitall spirits are comforted & [Page 455] refreshed, we beleeue that by the body of Christ deliuered to death for vs, we are fed to euerlesting life, and that by his blood poured out vpon the Crosse, our consciences are sanctified, and we feele his quickening power, which doth confirme vs in our communion with him. Thus is this part of the Supper spiritually to bee applyed: thus are the bread and wine made a Sacrament to vs, & not bare signes: thus the memoriall of Christs death is repeated, which albeit it were once finished on the Crosse, and now his passion is past long ago: yet to the faithfull in regard of the force, it is still fresh and alwaies present. Now it is not without cause and good consideration, that Christ would haue the bread first deliuered as a signe of his body, & then afterward the wine as a signe of his blood, seuerally and apart administred, because his body and blood are not represented to vs, as his humanity now dwelleth glorious in the heauēs, but as he was offered vp a sacrifice on the crosse, his blood being shed out of his body. For to the ende it may be nourishment to vs, it must bee crucified. For as corne of it selfe is not fit food for vs, vnlesse it be threshed, winnowed, ground, and baked for vs: so is it touching Christ, he must suffer, be crucified, and dye, that wee may liue by him, and raigne with him.
This is the truth which in this point is to be considered. Vse 1 Now let vs lay open the vses which of vs are to be learned. Is Christ the inward part of the Lords Supper represented by the bread and wine, offered to all, but receiued only of such as are faithfull: then his body is not inclosed in the bread or in the accidents of bread, nor his blood included in the wine or vnder the shewes of wine:Against the real presence. he is not personally, locally, carnally, corporally, naturally, really, substantially, and sensually present in the Sacrament. The question is notThe true state of the question set downe. whether the words of Christ be true, for they are knowne, confessed, and beleeued, so that as he is the truth, so all his words are words of truth: neither is the question whether the Sacrament be a bare signe or bare figure, we say Christ is truely represented, sealed, and exhibited: neither is the question whether God be omnipotent [Page 456] & almighty, this is a part of our faith & an Article of christian beleefe: neither is the question simply of the presence of Christ, whether he be truely and vndoubtedly present in the Sacrament of his last Supper, we acknowledge and receiue as much. For Christ is present among vs sundry waies, by his Spirit, by his grace, by his diuinity, by faith dwelling in our hearts, he is present in his word, he is present in the ministry of baptisme, he is present in the Sacrament of his body: we onely deny that grosse and fleshly presence which many go about to fasten vpon vs. But the whole question is of the meaning and vnderstanding of the words of institution, and of the manner of his presence. We confesse & teach the people committed vnto vs, that ChristsConfess Gal. lic. art. [...]7. Confess. Anglic. art. 12. Cal instit. lib. 4. cap. 17. body and blood are truely, verily, and indeed giuen vnto vs, that we truely eate and drinke them, that we are releeued and liue by them, that we are made bone of his bone, that Christ dwelleth in vs, and we in him: yet we say not that the substance of bread and wine is abolished, or that Christs body descendeth from heauen, or is grosly & corporally present in the Sacrament: we are taught to lift vp our hearts to heauen,Col. 3, 1, 2, 3 where Christ sitteth at the right hand of God the Father, and there to seed vpon him. But heere is the state of the question and controuersie betweene vs. The Church of Rome teacheth, that afterCon. Trid. sess. 13. cap. 1. the words of consecration the bread and wine are abolished, and the body and blood of Christ come in place, so that they make them corporally present, not onely in the Sacrament to be eaten with the mouth, but in the pixe, in the Masse, and in their solemne processions, where is neither eating nor drinking. Yea Berengarius in his recantation was taught to say, and forced to subscribe, thatDe con dist. 2. ego Bereng. Christ is in the Sacrament sensibly (or sensually) is touched with the fingers, diuided, broken, & rent with the teeth, and not onely the accidents. Moreouer, they make it to be eatē, not only of euill men, but of beasts, and to fill vp the measure of blasphemy, to be cast out into the draught, as some of them haue taught and affirmed. Thus then the difference standeth betweene vs, they hold that Christs body, and blood are carnally eaten of wicked [Page 457] men without faith, of brute beasts without reason: but we deny that Christ is thus present in the Sacrament, for his body cannot be vnder so little a quantity of bread and wine: besides, it is impiety to auouch that the person of Christ or his bodye and blood can be truely receiued of Dogges, Swine, and Mice, be chewed with the teeth, swallowed downe the throat, digested in the stomacke, and be cast out into vncleane places. This we deny, this we do not beleeue, this we abhorre and detest from the bottome of our hearts. What is it then we teach and professe? We deny that the body and blood of Christ are carnally contained vnder the shewes and shaddowes of bread and wine: we deny them to be eaten and drunken of wicked men or vnreasonable creatures: we deny that they are truely and properly both in heauen and on the earth, in pixes, and on the Altars. These areAug tract. 25 in Iohan. meate for the minde, not for the mouth: for faith, not for the teeth: for our beleefe, not for the belly: for the soule, not for the body. For this cause Chrysost. hom. 24. in 1 Cor. saith well, Vbi cadauer, ibi aquilae, &c. that is, where the carkasse is, there are the Eagles: the carkasse is the Lords body, because of his death: he calleth vs the Eagles, to shew that he must flye vp on high that will come neere to that body.
This carnall eating of Christ isSundry reasons rendred to refel the real presence. confuted and conuinced by many reasons. First, Christ sate downe at the Table and the Disciples with him, afterward he tooke bread, gaue thanks, brake it, gaue it, and said, This is my body: likewise he tooke and gaue the cuppe and saide, Drinke yee all of this: whereby we see, when the Apostles receiuedLuk. 22, 19. the Sacrament, Christ sate at the Table with his true body: but the body which they tooke, sate not at the Table, therefore they tooke the signe of his body. Likewise the blood which they receiued was not in the body which sate at the Table, therefore it was not properly Christs blood which was not as yet really and actually shedde. The same body could not sit at the Table, and not sit at the Table: the same body could not be in their hands, and out of their hands: the blood of Christ could not be out of his [Page 458] veines in the cup, and in his veines within his body: hee could not sit visible at the Table, and be inuisible in the mouths and bellies of the Disciples. Wherefore the reall prsence bringeth with it reall contradictions which cannot stand together.
Secondly, the end of the Lords Supper, is to call his death to a continuall remembrance, as Luke 22. Do this in Luk. 22, 19. remembrance of me: and the Apostle, 1 Cor. 11. Ye shew the Lords death vntill he come. Now to what end should we neede the remembrance of Christ, if hee were corporally present in the Sacrament, if he were taken in the hands, if he were holden in the mouth, if he were eaten with the teeth? And to what purpose should wee shew the Lords death till hee come, if he come daily and be present bodily in the Sacrament. Besides, the wisest among the Philosophers teach vs thatArist. lib. de memoria. sence is of things present, but remembrance is of such things as are absēt: as hope is of such things as are to come, not seene,Rom. 8, 24. and this the Apostle teacheth.
Thirdly, Christ receiued a true body with all the naturall properties of an humane body, like to vs in all things sinneHeb. 4, 15. onely excepted, and is therefore called the sonne of Dauid, the sonne of Mary, the sonne of man, our brother partaker of flesh and blood, he is said to haue taken vpon him the seede of Abraham, and not the Angels natureLuk. 24, [...]9. to be visible, Luk. 24, 39. Behold my hands and my feet, for it is I my selfe, handle me and see, for a spirit hath not flesh and bones as ye see me haue. For if he may be in many places together, in some place visible, and in some inuisible: in some to be handled, in others not to be handled, hee can haue no true body of a true man. And if this were not a strong reason, It is not felt and seene, therefore no humane body: the Disciples might haue answered vnto Christ, why doest thou bid vs behold thy hands, and see thy feete, and handle thy body, and therby to try thy humanity, seeing thou hast a body which cannot be seene, touched, or handled?
[...]ourthly, Christ hath left the earth with his bodily presence, and is ascended vp into heauen, farre aboue all principalities and powers, and is sit downeAct. 1, 9. and 3 22. on the right hand [Page 459] of his Father, as Act. 1. While they beheld, hee was taken vp. And Mar. 26. After the Lord had spoken vnto them, he was receiued into heauen, and sate at the right hand of God, So Act. 3. Whom the heauens must containe, vntill the time that all things are restored. Likewise Phil. 3. Our conuersation is in heauen, from whence we looke for a Sauiour. And againe, Luk. 24. As he blessed them, he departed from them, and was caried vp into heauen. So Ioh. 12. The poore alwayes ye haue with you, but me ye shall not haue alwayes. I am come out from the Father, and came into the world: againe, I leaue the world and goe to my Father. If these things be true, that Christ isCatechism. Triden. in exposit. Simbo. Apostol. departed from vs, if he be no longer among vs, if he be taken vp into heauen, if he must be contained there vntill the restoring of al things, if we must looke for a Sauiour frō heauen to change our vile bodies, if he be carried vp to his Father and haue left the world: then he is not now present with vs, his body is not in euery Altar, he doth not lurke and lye vnder the shewes of bread and wine. For to be departed from vs, and not to be departed from vs; to be contained in heauen, and not to be contained in heauen; to leaue the world, and yet to remaine in the world; to sit at the right hand of God, and to lye vnder euery Altar, cannot stand together any more, then to be a man and no man, to be Christ and not Christ, to be a Sauiour and no Sauiour, to be God and not God.
Fiftly, Christ reproueth the Caparnaits, because they thought his body was to be eaten in fleshly manner, with the mouth of the body, & should descend into the stomack, which is the way that all other meates do passe: when they heard him preach of eating his flesh & drinking his blood, they said,Ioh. 6, 60.36. This is an hard saying, who can heare it? They murmured and departed from him, because they thought they must eate him with the mouth and teeth, chew him, and swallow him vp. But Christ expoundeth himselfe, and declareth that he meant not carnally but spiritually. I [...] is the Spirit that quickeneth, the flesh profiteth nothing: the words that I speake vnto you are spirit and life, that is, the flesh of Christ thus eaten, thus chewed, thus digested bodily, [Page 460] carnally, and grosly, cannot profit: but truely and spiritually taken it is meat indeed. Whereby it appeareth, that the flesh and blood of Christ are not bodily nourishment, for then we should hold his body in our hands, eate it with our mouths, teare it with our teeth, swallow it downe our throats, concoct it in our stomacks, and haue it distributed to our fleshly parts.
Now to shewWhat it is to eate the body of christ spiritually. what it is to eate spiritually, and to pull off the garment of this similitude that the truth may more plainely appeare, by spiritual eating we do not vnderstand, that which is fained, standing in a conceit, opinion, or imagination; neither that the body and blood of Christ are turned into a spirit, but we meane by spirituall eating such a communion and participation of Christ, as is wrought by the powerfull working of the Holy-Ghost, inasmuch also as it is attained by faith onely, and pertaineth to a spirituall and eternall life. And howsoeuer the benefit of this coniunction reach vnto the body, which thereby is mortified, and sanctified, and afterward shall be glorified: yet this fruition of Christ is not called corporall, but spirituall, because this food doth not pertain to the maintaining of this present life, but it is referred to the life which is eternall. Now this life euerlasting is called spirituall, albeit the bodies themselues shall be partakers thereof which therefore1 Cor. 15, 44 by the Apostle are called spirituall bodies. Thus then standeth the comparison, as there is a present life that is bodily,Sadcel de Spirit. Mand. cap. 1. so there is another life to be thought vpon which is spirituall and eternall: as we are borne to this present life, so are we borne againe to life eternal: as this bodily life is sustained by bodily meat and drinke, so Christ with all his merits and mercies is the food of the spirituall life: as the body hathComparison betweene the bodily & spiritual eating. his mouth, whereby the meat and drinke is receiued, and so passeth into the body by bodily feeding: so the soule hath her mouth, namely faith, which apprehendeh the most holy nourishment of the body & blood of Christ: and lastly, as the meat by a naturall force is concocted and digested that it may passe & disperse it selfe into the whole body, so the efficacy of the Spirit beginning faith in vs, [Page 461] doth so powerfully and mightily worke in our soule, that it quickeneth vs through Christ, to whom we are neerely vnited. Thus we see we haue no carnall communion with Christ, nor bodily eating of Christ. Wherefore let the capernaiticall Papists, or popish Capernaits, prepare their faith, not their teeth, their soules, not their bellies, to eat the flesh of Christ, and drinke his blood. And if they be ashamed of the name of the Capernaits, let them also be ashamed of the error of the Capernaits: but if they cleaue to their error, they must bee content to borrow their name, for the name and opinion must go together.
Sixtly, Christ exhorteth the people to beware of false Prophets, that come in sheepes cloathes,Mat. 7, 15. but indeed haue Wolues hearts, saying, If any shall say vnto you, Loe heere is Christ, or there, Mat. 24, 23. beleeue it not: behold he is in the desart, go not forth: behold he is in the secret places, beleeue it not. And the Apostle Paul exhorteth, Col. 3. To seeke those things that are aboue, where Christ sitteth at the right hand of God. But if Christ lurke and lye hid vnder the accidents of bread and wine, thē we might beleeue such as say, Loe, heere is Christ, there is Christ, he might be pointed out with the finger on euery Altar, and so often as the Priest lifteth vp his Idoll, he might say to the people, behold heere is Christ whom wee haue newly made, looke vpon him whom wee haue newly fashioned: but then we must answere with Christ, beleeue i [...] not.
Seuenthly, the Fathers vnder the law, did eate the same spirituall meate and drinke the same spirituall drinke that the1 cor. 10, 1, 2 Corinthians and other Christians did, though they had differing signes, they had the same Christ signified. But they did not eate the flesh of Christ and drinke his blood bodily, for as yet he was not come in the flesh, therefore he is not present in his natural body in our Sacraments. This Paul setteth downe, 1 Cor. 10. They did all eate the same spirituall meat, they did all drinke the same spirituall drinke: for they dranke of that spirituall rocke that followed them, and that rocke was Christ. Where the Apostles purpose is to proueAug. tom. 6. tract. in Ioh. 26 and in Psal. 77 Gratian can. inquit. 80. that the Israelites were not in feriour to the Corinthians [Page 462] in respect of the Sacraments of Gods fauour, and therefore had no more to boast of, then the Israelites had: whereupon he saith, they had the same meat, the same drinke, the same Christ. Now if they did not eat the same in substance which the Corinthians did eate, then the Israelites were farre inferior to them touching their Sacraments, and so the Apostles reason should be of no force.
Eightly, Christ is in such sort in heauen in his humanity, as that he is not on the earthMat. 9, 15. Ioh. 13. &c. with his body, and consequently not in the Sacrament, as we see, Mat. 9. Can the children of the bride-chamber mourne as long as the bride-groome is with them? But the daies will come, when the bride-groome shall be taken from them, and then they shall fast. But if hee were remaining on the earth and contained in the pixe, the bride-groome could not nor would not be takē away. And the same Euangelist,Mat. 26, 11. chap. 26. saith. Ye haue the poore alwaies with you, but me ye shall not haue alwaies. Likewise Ioh. 13.Ioh. 13, 1. and 14.2, 3.28. & 17, 11, 12, 13. When Iesus knew that his houre was come, that hee should depart out of this world vnto the Father, he riseth from Supper, & cha. 14. I go to prepare a place for you, but I will come againe: If I go away to prepare a place for you, I will receiue you vnto my selfe, that where I am, there may ye be also: and verse 28. Yee haue heard how I said vnto you, I go away and will come vnto you. And chap. 17. Now I am no more in the world, but these are in the world, and I come to thee. Againe, Act. 1. Yee men of Galile, why stand ye gazing into heauen? This Iesus which Acts 1, 11. is taken vp from you into heauen, shall so come as yee haue seene him goe into heauen. If then Christ according to his humane nature be not on earth, how can his true body bee on euery Altar? How can they eate him with their teeth? How can they swallow him downe their throat?
Ninthly, such an eating and drinking of the body and blood of Christ must be holden, as is profitable and comfortable to the receiuers: for nothing is more auaileable & fruitefull then these, being rightly receiued Mat. 26, 26. hauing thereby remission of sinnes assured, and eternall glory sealed vp vnto vs. But no fruite to our faith can come vnto vs by this kind of bodily eating the body, carnall drinking the [Page 463] blood of Christ: for wicked men haue as great a portion in this as the godly. Nay, by their owne doctrine it may bee eaten of Birds, of Beasts, of Mice, of Dogs, of Hogs, of vermine: to whom no profit, no comfort, no benefit can come: whereas God would haue the fleshIoh. 6.50. of the Sonne of man to be eaten of those to whom it shall be auaileable to life and saluation, as Ioh. 6. I am the liuing bread which came downe from heauen, if any man eate of this bread, hee shall liue for euer: and the bread that I will giue it my flesh, which I will giue for the life of the world.
Tenthly, nothing can be more grosse, barbarous, or inhumane then to deuoure mans flesh, and to drinke mans blood. What doth more transforme men into sauage and cruell beasts? Nay worse then beasts which deuoure not their owne kinde? What is more contrary to the purenes and holines of Gods lawPsal. 12, 6 and 19, 9. then this? The words of the Lord are pure words, as the siluer tryed in a furnace of earth fined seauen fold. The feare of the Lord is cleane: the law of God is spirituall, holy, iust, and good. And the Gospell bringeth saluation to all degrees, and teacheth vs, that we should deny all vngodlines and worldly lusts, and that we should l [...]ue soberly, r [...]ghteously, and godly in this present wo [...]ld. But what can be more repugnant to godlines, sobernes, and righteousnes, then to teare with the teethCyril. anot. 11. and iawes mans flesh, and to drinke his blood, from which the Capernaus abho [...]red? What more crosseth the religion of Christ, the law of God, & the light of nature, then man to deuoure man, and the bowels of one to be in the bowels of another? And are not their stomacks strong to digest this meat? Did not God in the law cōmandLeuit. 17, 13 to abstaine from eating the blood of beasts & from strangled? Did not the Apostles for a time renue itAct. 15, 20. among the Christians, in respect of the weakenes of the Iewes, because Moses was read in their Synagogue euery Sabboth day? To what end should this be done, if the Church had tasted the blood of Christ with their mouth, or swallowed his bodye in their bellies? And do not the Scythians and all the Gentiles that are not vtterly voide of humanity, abstaine from mans blood, and from deuouring his flesh? Wherefore [Page 464] these men are worseHom Odis. li. 10. Virg aeneid. l [...]b. 3. Plin. nat hist. lib. 7. cap 2. [...]d M [...]t. li. 3. then the Scithians, Barbarians, & Gentiles, yea worse then the Canibals and Indies that eate their enemies: but these deuoure Christ, whom they call their Lord and Maister, like Acteons hounds (to compare one fable with another) onely heere lye the differences, they deuoured their Lord vnder the shape of a Stag or Hart, they eate their maister vnder the formes of bread & wine: these fastened their mouths vpon their maister because they thought him absent and not present vnder that shape, they openly confesse their Maister to be present, and yet odiously professe to deuoure him with their iawes, and swallow him in their stomacks, wherefore these men are more cruell then they: yea heerein they passe the Idolatrous Gentiles; for the Egiptians did not eate those creatures which they adored as Gods: but these doe deuoure their God and Sauiour like bread.
Eleuenthly, if Christ be present in the Sacrament bodily and carnally: in what body shall he be present? Whether in his glorified body as he is in the heauens, or in his mortall body as he was vpon the earth? In one of these he must be present necessarily, if hee bee present fleshly. Whatsoeuer they answere, they are taken on both hands, and are strokē downe as with a sword that hath two edges. Dare they say he is present in his mortall body? This cannot be. For it is certaine he hath not now a mortall body but a glorified body: this corruptible hath put on incorruption,1 Cor. 15, 54 this mortall hath put on immortality, and death is swallowed vp in victory. This theRom. 6, 9.10 Apostle confirmeth▪ this the Scripture teacheth, this Christian faith beleeueth▪ Christ being raised from the dead, dyeth no more: death hath no more dominion ouer him: For in that he dyed, he dyed once to sinne, but in that he liueth, he liueth to God. Likewise Heb. 7, 25. This man because he endureth euer, hath a Priesthood which cannot passe from one to another, seeing he euer l [...]ueth to make intercession for them. And chap. 9. of the same Epistle, he is entred into heauen, not that he should: offer himselfe often, but he was once offered to take away the sins of many. These testimonies duely considered, hee cannot bee present in a [Page 465] mortall body. What then, will they be helped to say he is present in his glorified body? Then he cannot now be present in the Sacrament of the Supper, as hee was present to the Apostles, sitting at the table with them, and preaching vnto them of his death: he cannot be present in the same body that he did deliuer to his Disciples in the institution of his last Supper. For the body of Christ was then mortall and not glorified, then he had not suffered death vpon the Crosse, he was not risen and ascended into the heauens, to sit at the right hand of his Father: so that they must seeke another place then these words of Christ,Mat. 26, 26. This is my body, this is my blood, to build their reall presence and transubstantiation, for they pointed out his mortall body, because his body was not yet glorified, when the Sacrament was instituted. Besides, what a miserable glorified body should this be, to be subiect to the pleasure of euery Priest, to come at his call, to stay till he commandeth, nay to suffer himselfe to be torne with the teeth of euery receiuer? Wherefore the presence of his glorified body, cannot be grounded vpon these words of Christ touching the Sacraments, This is my body. Neither let them say as Camp [...]on that boasting Champion like another Goliah, 1 Sa. 17.10. challenging the hoast of God, sometimes said in the Tower-conference, that this is a fallation,Conferēc [...] day 3. inasmuch as his glorification maketh it not a diuers body, and that a man whole, & a man sicke, at sundry times make not a seuerall man. This Iesuiticall deuice hath no colour of reason, but a tricke of euasion. For we speake not of the difference between Christs glorified and mortall body, but of the meaning of the words, This is my body: whether Christ vnderstand his naturall and mortall body wherein shortly he was to be glorified, or whether he vnderstand it of his body glorified? Either it must be vnderstood of the one, or of the other, or of both: or rather indeed of neither, except they will haue the words taken and spoken one way to the Disciples, and another way to vs. Thus the meaning of them when they were first vttered should be, This is my mortall body: but now spoken to vs, they should be taken in another sense of vs to the end of the world, This [Page 466] is my glorified body. So then the same words spoken to the Disciples should be false as we are to vnderstand them: and the Disciples should be deceiued, vnderstanding them as we do take them. What is this but to bring vs back againe to the reproachfull comparisons and blasphemous assertionsPighi. Hierar. lib. 3, cap 3. Consur. colon dial 4. pa 112. Cusan. epist. 2. and 7. of sundry popish writers, to compare the Scriptures to a nose of wax, and a rule of leade, that they may be expoū ded diuersly, and framed to times, so as at one time they may be vnderstood one way, and at another time they may be interpreted another way. These things being duely considered, we may safely conclude, that Christ is not present in his naturall body.
Lastly, the presence of Christ in his naturall body, abolisheth the light of reason, and confoundeth the nature of things, and bringeth in an heape of absurdities and impossibilities. For what is more repugnant to reason, then for a man to beare himselfe in his owne hands? that a man should eate vp himselfe? that another should eate him, yet he remaine vntouched, vntasted, and vncorrupted? that one and the same man should be visible and inuisible, present and absent, in the teeth of the Disciples, and at the table with the Disciples, be a man of stature, and yet be contained and comprehended in a little Cake and cantle of bread?
Now as by these reasons and sundry other that might be alledged, the reall presence is sufficiently conuinced: so the arguments brought to maintaine and vphold it, are easilyObiections alledged to maintaine the real presence are answered. answered. For as the doctrine is false: so the reasons are weake and foolish. First they obiect the words of institution, for the defence of this cause. For as in questions of the supremacy, of Peters pretended, of the Popes vsurped, (which are many) they alwayes alledge the words of Christ to Peter, Pasce oues meas, Bellar. tomo. primo. feed by sheepe: so do they deale in controuersies of the Supper, where we misse not Obiection 1 long, Hoc est corpus meum, This is my body. His words (say they) are true therefore we must beleeue them: he is a man of his word, therefore we must credite him: if then we be deceiued holding his body to be present, he hath deceiued [Page 467] vs. I answere, Answere. the question is not of the truth of the words whether they be true or false, but of the interpretation and meaning thereof, which we say is figuratiue, and yet no other then is vsuall when the Scripture speaketh of other Sacraments of the Church,Gen. 17, 11. as circumcision is the couenant: the lambe is the Passeouer: the cuppe is the new testament; the breaking of the bread is the communion of the body of Christ: the rocke is Christ: baptisme is the washing of our new-birth. Are not all these places like to the words of Christs institution? Or can they deny them to be vnderstood figuratiuely and not properly? So the meaning of those words is, that the bread which he had taken, broken, and giuen, is a signe and figure of his body: it is now no longer common bread, but a representation of his body truely offered to all, and truely giuen to al the faithfull. Our Sauiour Christ spake many things vnto his Disciples figuratiuely, not litterally to be taken: he saidMath. 5, 13. they were the salt of the earth, the light of the world, a citty set on a hill: he speaketh of cutting off the hand, & pulling out the eye: he calleth himselfeIohn 10, 9. a doore,Iohn 15, 1. a vire,Iohn 14, 6. a way: are not these figuratiue and metaphoricall speeches? Againe, the circumstances of the text, the nature of a Sacrament, and the Articles of our faith will not suffer vs to take them properly: besides this, that they should command vs an horrible and wicked thing, to eate mans flesh, & drinke his blood, and therefore when we are commended to eate his flesh and to drinke his blood, it is a figure (as Austine, teacheth) requiring of vs to be partakers of his passion, & to keepe in remembrance that his flesh was crucified for vs.
Moreouer, the Euangelists neuer say the bread is transubstantiated into his body, or the wine into his blood, or that the body and blood of Christ are in the bread, or vnder the bread, or with the bread: all the circūstances teach, that the bread is a Sacrament of his body, the wine is a Sacrament of his blood, as circumcision was a signe of the couenant, the lambe a signe of the Passeouer, the rocke a figure of Christ.
Lastly, as Christ speaketh to the euill seruant,Luk 19, 22 Out of thine owne mouth will I iudge thee: so the aduersaries thēselues giue sentence on our side, and one arch-papist condemneth another. Bishop Fisher writing against Luther, affirmeth thatFish. cont. capti. Babilon. no man can proue by the words of the Gospell, that any Priest in these dayes doth consecrate the very body and blood of Christ, and thereforeLindan. pa. nopl. lib. 4. Liudanus among the rablement of traditions which he reckoneth, rehearseth the real presence. Likewise Tonstall, another Bishoppe of the same birth holdeth, that it wereTonst. lib. 1. de Sacr p 46. better to leaue euery man to his owne coniecture, as they were before the counsel of Lateran, then to bring in such questions. And Biel a man of the same stampe, not inferior to the rest,Gab. Biel in can. lect. 40. confesseth that it is not found in the canonicall Scriptures, that Christs body is in the Sacrament. And let them tel vs their opinion whether that Hildebrand held this bodily presence,Ben. in vit. Greg. 7. when he cast the Sacrament into the fire, contrary to the liking of certaine Cardinals present with him? Thus wee see, Counsels, Fathers, Reasons, Doctors, Schoole-men, Bishops, Cardinals, Popes, & others of the aduersaries themselues fight against the carnall presence of Christ; and the Scriptures themselues ouerthrow it.
Obiection 2 Secondly they obiect the words of Christ, Except ye eate Ioh. 6, 53. the flesh of the Sonne of man, and drinke his blood, yee haue no life in you. I answere, Answere. these words are not vnderstood of the Sacrament, they were vttered long before the institution of the Supper, and therefore could not be referred vnto that which as yet was not: so that Christ speaketh of spirituall eating, not of carnall: by faith, not by the mouth, whereby we abide in him and he in vs: but many eate the Sacrament of his body that haue not him abiding in them, nor themselues in him. Againe, without this eating of his flesh heere spoken off,Ioh 6, 54. no man can attaine eternall life: but many have eternall life, that never are partakers of the Lords Supper as the theefe crucified with Christ, and many others. Besides, how absurd is it for those to imagine that Christ naming bread, speaketh of the Sacrament of the Altar? for they would haue no substance of bread to remain, [Page 469] but onely the figure, shew, and likenesse of bread: so that according to the deuice of their new-found doctrine, hee might more truely say, I am no bread, or, I am the shewes of bread, then as he doth, Ioh. 6, 32. I am the true bread. Moreouer, if Christ promising to giue bread for the redemption of the world, had pointed out the Sacrament of his Supper: then he should haue giuen his flesh for the saluation of mankind, not vpon the Crosse, but in his last Supper. Wherefore then serued his death? What neede was there to shed his blood on the Crosse?
Furthermore, if these words be referred to his Supper, then the Supper may be celebrated without materiall bread and wine, without giuing of thankes, without blessing, without consecration, without breaking and distributing of the bread, without pouring out, and deliuering of the wine, and without remembrance of the death of Christ. For in this place we haue no mention of these things. And shall wee imagine that the Sacrament is spoken off, where neither the matter, nor forme, nor word of institution nor Minister, nor externall rite is once remembred? Lastly, to eate the flesh of Christ and to drinke his blood, is nothing else but to come to Christ, and to beleeue in Christ, as appeareth in the Text,Ioh. 6, 35, 4 [...]. I am that bread of life he that commeth to me shall not hunger, and he that beleeueth in me shall neuer th [...]rst. And speaking of faith he saith. No man can come to me, except the Father which hath sent me, draw him. This truthBle [...] sect. 84. super cam [...] ▪ is so cleere and euident, that many of the aduersaries are driuen to confesse it, howsoeuer some of them seeke to cast mistes before the eyes of men, that they may not espie it, among the which are Sanders and Bellarmine. And as we haue shewed before, how the Schoole-men and Doctors of the Church of Rome are together by the eares in sundry controuersies about the Supper: so are they about the true interpretation of Ioh. 6. Some vnderstanding it of the sacramentall eating, some of the spirituall eating,Hos C [...] de [...]u [...]. and some of both.
Thirdly, they obiect the omnipotency of God: that he Obiection 3 is able to turne the bread into the body, and the wine into [Page 470] his blood: he is able to make it really present in heauen & earth, a [...]d wheresoeuer Masse is said: he is able to make a body to be in many places at once, and yet not occupie a place. I answere,A [...]swere. when all other reasons faile, they slye to Gods omnipotency as vnto a sanctuary and place of refuge. But this will not proue a reall presence. For albeit God be omnip [...]tent and almighty: must he therefore doe all things, yea offer violence to his owne body, to maintaine their a [...]urd and hereticall opinions of the reall presence and of transubstantiation? Must his power attend vpon their fancies and dreames? Cannot he be omnipotent except their positions and assertions be granted? There is no [...]e [...]e of Gods power, albeit we withstand their carnall presence. For touching the omnipotency of God,Two rules to obseru [...] [...] Gods o [...]po [...]ency. we must obserue these two rules and conclusions. First, Gods power is neuer to be opposed and set against his expresse w [...]ll, plainely and certainely knowne: for God is not contrary to himselfe. Now then it is not enough to prooue that God can turne bread and wine into the bodye and blood of Chr [...]st, vnlesse they proue he will turne them into his flesh and blood. We our selues can doe many things which we do not, and which we will not do: so we must know it is with God; he c [...]uld haue added wings to man, hee might haue made many worlds if it had pl [...]ased him, Christ ofMat 3.9. the stones could haue raysed vp children vnto Abraham. Christ could haue prayed to his Father in his afflict [...]on, to send himMat. 26, 3. more then 12. legions of Angels, but how then should the Scriptures be fulfilled? Wherefore we [...]e n [...]t to reason of his power, vnlesse we be assured o [...] his w [...]ll reuealed in his word; as we see Christ disputing against the [...]du [...]es saith, Ye are deceiued, not knowing the [...]r ptures, n [...] the power of God. Mat. 22, 9. Where we see he ioyneth the Scriptures and the power of God together: so that he is truely said to be omnipotent.A [...] 1 [...]. because he can bring to passe whatsoeuer he will: neither can the effect of his will be hindred or res [...]ed. Now it is the knowne will of God that Christ shoul [...] haue a true body, that he might be a true man with his quantity and dimensions. The second rule to be [Page 471] remembred is,No contradiction is in God. that in God there is no contradiction: and that whatsoeuer necessarily implieth a contradiction, is an argument not of power, but of weaknesse. This the Scriptures decree, this the Fathers d [...]liuer, this their owne Schoolemen determine. For2 Cor. 1.59. in God is not yea and nay: he abideth saithfull, he cannot deny himselfe: hee cannot dye, he cannot lye he cannot deny his word, he c nnot sin, he cannot deceiue, hee cannot be deceiued. These and such like he cannot do: which if he should doe, he were not omnipotent. For thisAug de trin. cap 15 l [...]b [...]. [...] l [...]b. 2. cap 1 [...]. were a token of impotency, not of omnipotency: of debility, not of ability: of want and weakenesse, not of strength and power. For in euery contradictionArist [...] [...] terp li 1 ca. 5. there is [...]a [...]shood and a lye which cannot agree to God, who is truth it selfe, and therefore he cannot make affirmation and negation, truth and falshood yea and nay to be true together which things are impossible. Yea the popish Schoole-menThom contra gent. lib. [...] cap. 84. [...]n [...] lib. 2. [...]a. 25. confute this popish fancy of the reall presence, when they teach that God cannot doe any thing wherein a contradiction is implyed, and that al other things he can do, and therefore is omnipotent. Now who seeth not that heerein is a manifest and notable contradiction? that Christs body is made visible and inuisible together; finite and infinite; circumscribed and vncircumscribed; to haue dimension and to want dimension; to be cō passed in one certaine place, and to be in a great number of Sacraments in many places; to be included in a litte bread on earth, which is contrary to the nature of a mans true body, and not to be contained therein; as sitting in heauen, and there hauing the naturall properties of a true body, which cannot be brought within so narrow a compasse as the wa [...]er-cake. Wherefore, the absurd conceit of the reall presence cannot be maintained without many contradictions. For if Christs body be visible how can it bee inuisible? If it haue all the properties of a naturall body, how can it be without the properties of a naturall body? If it be finite how can it be infinite. Lastly, if it be an inseparable and necessary adioynt to a true body to be contained in one certaine place: how then can it be true, that his [Page 472] body is in ten thousand places without any circumscription? So then Gods omnipotency cannot build vp the mō strous worke of the reall presence: inasmuch as the body of Christ cannot be brought within the slender compasse of a piece of bread, without falshood and destruction of all the properties incident vnto a true and naturall body.
Obiection 4 Lastly, as an effect of Gods omnipotent power, they obiect, the bread and wine are turned into the flesh and blood of Christ (appearing bread and wine still) by a wonderful miracle which is wrought by the words of consecration and by a mighty worke of God. This obiection hath beene sufficiently answered already.
Answere. Wee haue proued that euery miracle may bee seene and discerned by the outward senses, as the miracles of Moses, of the Prophets, of Christ, and the Apostles: and therefore the I wes said vnto ChristIoh. 1, 18. Shew vs a miracle, teaching that miracles are to be iudged by sight and sense. When Moses turnedE [...]o [...], &c the waters of the Egiptians into blood, the sight perceiued, the taste discerned it. The miraclesIoh. 2 9. of Christ appeare euidently, and were apprehended by the senses of the body. He turned water into wine: the taste iudged thereof 'the dumbe spake, the eare heard them speake. The lame walked, the dead were raised: the eyes perceiued the motion, all maruelled and were astonied. In like manner, if the bread and wine were changed, either the eye or taste should perceiue it, and all the Disciples would be astonied.
Againe, after the Gospell was plentifully confirmed and had taken roote, and the Apostles were dead, such miracles ceased, as experience teacheth. Besides, the holy Supper is an ordinary Sacrament of the Church: but euery miracle is extraordinary, or else it is no miracle: so that vnlesse we will turne ordinary into extraordinary, and make miracles as common as Sacraments,No miracle in the Lords Supper. we must remoue miracles from the Supper. Furthermore, if the real presence were wrought by a miracle, euery Priest should be a worker of miracles & wonders, and an ordinary calling should alwayes bee accompanied [Page 473] with extraordinary guifts. But their office of Priesthood hath not this guift (in their owne iudgement) generally giuen vnto it. Wherefore miracles beingChrysost. in 5. Cor. ca. 2. hom 6 now ceased, are not found in the Supper. Lastly, Augustine gathering all the miracles written in the Scripture,Aug. de Trin. lib. 3. cap. 10. yet speaketh not of this: nay he not onely omitted it, but flatly denyeth any miracle to be in the Sacrament, when hee saith, It may haue honour or reuerence as an holy thing, but cannot be wondred at as a strange or miraculous thing. If then it be a miracle, it must bee in the number of lying miracles spoken off by the2 Thes 2, [...]. Apostle: so that transubstantiation and the reall presence are reall contraries or contradictions, repugnant to the Scripture, to faith, to reason, to learning, to sense, to nature, to Gods ordinance, absurd and impossible: and therefore of all Gods people to be abhorred and abiured, being a renewing of the olde heresie ofThe errors of Eutiches & Marcion. Eutiches, who held that Christs body after his incarnation, was made equall with his diuinity: and likewise of Marcion, who held that Christ appeared not in the very natural body of a man, but onely in a fantasie or shew of a mans body.
To conclude this vse, we do not exclude all presence of Christ out of the Sacrament: but distinguish the manner of his presence: which we haue shewed to bee in the Supper truely, not grosly: effectually, not fleshly: spiritually not bodily: sacramentally, not carnally: mystically, not naturally.
The former vse was touching knowledge and faith, instructing Vse 2 what to hold of the reall presence. The next vse is touching our obedience and duty. For is Christ the chiefe substance of this Sacrament, and his body and blood giuen vs for the food of our soules: a guift farre aboue heauen and earth? Then we are bound to hunger after him, to desire him with an earnest appetite and desire, as wee come to our meate and drinke. Hunger is a great thing, and we say it maketh men lea [...]e ouer a stone well: he that is hunger bitten, will eate his owne flesh from his armes. In this corporall hunger then are two things that pine and pinch men: first, a paine in the lower part of the belly, arising [Page 474] from emptinesse: Secondly, an exceeding appetite to be filled and sati [...]fied: such haueDeut 28.53 57. killed, dressed, and deuouted their owne children, rather then they would starueKing 6, 29. Lam 4, 10, this paine hath beene so great, this longing hath bin so extraordinary. So must it be with vs in the spirituall hunger after Christ: we must be inwardly pained in soule for sinne, and for the wrath of God kindled for our sinne: and then haue an hungring desire & longing appetite, that we may possesse Christ, and lay hold on him to our saluation. Whosoeuer commeth to his ordinary meat without hunger, it were better not to eate: it ingendreth grosse and euill humors, and bringeth a surfet to the body. So whosoeuer desireth not Christ with an hungry soule, earnestly longing after him, and crauing nourishment from him, cannot be filled with good things. The want of this hunger is a cause why so few receiue Christ, and profit not by the meanes ordained to that end, as the word and Sacraments: these come to them of custome rather then with conscience, and for fashion rather then with faith: these men are not fit to be Christs guests, that hunger not after him. WhereforeE [...]ay 55, 7, the Prophet calleth all such as faint in their soules through hunger and thirst of this food, Ho, euery one that thirsteth, come to the waters, and ye that haue no siluer, come buy and eate: come I say, buy wine and milke without siluer and without money. And the Apostle, Reu. 22, 17. Let him that is athirst come, and let whosoeuer will, take of the water of life freely. Likewise the Euangelist, Luke 1, 53. Hee filleth the hungry with good things, and sendeth the rich empty away. But where is the desire of these things? Where is the hunger after this heauenly food? Where is the thirst after the waters of life? Truely of all gifts this is the greatest: yet the greatest number care nothing for Christ nor for his guifts. As the Israel tes in the wildernesse loathedNum 11, 5. &c. Manna, and desired to returne into Egipt: such are there among vs, no desire, no affection, no zeale this way: they spend their cogitations & indeuors to gaine honour, they thirst after siluer and gold, they delight in earthly pleasures, they couet houses, lands, and wealth of the world: these things they abound in, these [Page] things they make their happinesse and their heauen. Such as these there are thousands in the bosome of the Church, that hunger more after these transitory things, then after heauenly: Such areHeb. 12, 16. prophane persons as Esau, who preferred a messe of pottage before the blessing: and as the Gadarens, who preferred their swine before Christ, and therefore besought him to depart out of their coasts, But let vs learne better things: for all these shall vanish & come to nothing. And what shall it profitMat. 16, 26. a man if he winne the whole world, and loose his owne soule? Let vs not labour for the meate thatIoh 6, 27. perisheth, but for the meat that endureth to euerlasting life, which the Sonne of man shall giue vnto vs. All the dainties and delicates in the world cannot be compared to that which is heere offered to bee eaten of the soule. Therefore let vs remember whensoeuer we come to his table to be partakers of this Supper, to come with a great longing after life & saluation from him, as we desire bodily meate when we are hungry, and drinke when we are thirsty: then shall we by him be satisfied and saued, otherwise we cannot lay hold on him: we may recei [...]e the outward signe but we cannot receiue the graces o Christ offered vnto vs.
Lastly, consider with me, that if Christ be an inward part of the Sacrament of the S ppe [...], as it were the hidden Manna, Reuel. 2, 17. then no man by nature, I meane which is a meere naturall man, doth know, desire, o [...] seeke after him, to be fed and nou [...]ished by him to eternall life, but he is concealed from the wisest men of the world, and such as haue deepe vnderstanding in earthly things. Nay, there are many brought vp in the bosome of the Church, and presume to approach to the Table of Christ, that do not know Christ to be their heauenly [...]ood, for if they did know him aright, they would quickly feele the spirituall want of him. They would vnderstand that they do not more want the ayre to breathe, the earth to tread vpon, the Sunne to shine, their meat to put in their bellies their garments to cloath and attire their bodies, then they stand in need of Christ, to make him as their food, and to put him on as their apparell, A man [Page 476] that is not hungry knoweth not what meat & drinke meaneth, or at least considereth not the necessity of them: so a man that seeleth not what lacke he hath of Christ, doth not indeed know what Christ is, nor what benefits he hath obtained for him. What a shame is this, that any should be found so simple and ignorant! and what danger is this vnto themselues! Alasse, alasse, how many silly soules and ignorant people are there, that blesse themselues in their blindnesse, and thinke themselues happy men, who neuer selt the want of Christ, they were neuer troubled in minde to finde him, they were neuer hunger-bit for him, they neuer regarded to know Christ and him crucified for the redemption of their soules, for the remission of their sinnes, and for their deliuerance from the gulfe of hell? It is noted touching the church, whē Christ had for a season withdrawne himselfe from her,Can. 5, 4, her bowels were moued for him, her soule failed and fainted within her, and she was sicke of loue to f [...]inde him againe. We must account all things but dung that we may winne Christ, after the example of the Apostle, Phil. 3.Phil. 3, 8. We must not labour for the meat that perisheth, but for the meat which endureth to euerlasting life, which the Sonne of man will giue vnto vs, Ioh. 6, 27.Ioh. 6, 27. We are bound to endeuour earnestly, and to vse all good meanes to haue him as the most excellent food and most precious guift in the world, far aboue al the riches of the whole earth. Let vs seeke him where he is to be found,Where Christ is to be found. that is, in the word and Sacraments: in them he is as it were daily crucified before our eyes, Gal. 3.1. Consider heerein I pray you the prophanesse of this wretched world, of which we spake in part before. He is the most worthy portion that can befal vs, the most royall feast that euer was prepared, the most costly banket that euer was furnished: he is the bread that cāe downe from heauen: the water of life; the meat & drinke that endureth to euerlasting life: the heauenly Manna giuen to eate: [...] 12. [...]. the tree of life in the midst of the Paradice of God, which yeeldeth fruite euery month, and the leaues of it are for the healing of the Nations: yet not one among an hundred doth seeke after him, or any whit seeme to regard [Page] him, or this Sacrament, which may fitly be called the marriage Supper of the Lambe. We are like the Israelites in the wildernesse, who preferred the Onions and garlicke of Egipt before Angels food more sweet then hony. Such Onion-mungers, or rather earth-wormes are we, that delight our selues in serpents food, breaking our braines, bestowing our studies, and imploying our wits and thoughts day and night, to obtaine the treasures of this life and the riches of this world, but care not to be rich in God through Iesus Christ. How can we perswade our selues that this will be answered at the day of iudgement, thus to disgrace and dishonour the Lord Iesus, like Iudas that sold his maister for thirty pence, or like the Iewes that preferred a murtherer before the Lord of life, or like Esau that sold his birth-right for a messe of pottage. Hence it is, that many haue fat and full bodies, and abound with plenty of outward things, that haue poore, and leane, and staruen soules, like to perish and pine away. The wise man saith,Prou. 29, 18. When vision faileth, the people perish: and Christ chargeth Peter againe and againe, to feed his sheepe and his Lambes, to wit,Ioh. 21.15. with wholesome doctrine of the word, and sound nourishment by the Sacraments. For the soule hath need of meat and drinke as well as the body, and doth oftentimes decay and dye eternally for want of this spirituall food as well as the body doth through the want of temporall food.1 Sam. 30, 12▪ This hath made the faithfull from time to time acknowledge, that there is no bodily food so sweet, so delicate, so delightsome, and so to be desired as the immortall food of the soule. The Apostle saith, All flesh is as grasse, 1 Pet. 1, 24, 25 and al the glory of man as the flower of grasse, the grasse withereth, and the flower thereof falleth away, but the word of the Lord endureth for euer, &c. The Prophet Dauid declareth as much. Psal. 19.Psal. 19, 10. The iudgements of the Lord are more to be desired then gold, yea then much fine gold: sweeter also then hony and the hony-comb. And Psal. 84.Psal. 84, 2. My soule longeth, yea euen fainteth for the Courts of the Lord; my heart and my flesh cryeth out for the liu ng God. Likewise in another Psalme,Psal. 41, 1, 2. As the Hart panteth after the water brooks, so panteth my soule after thee, O God. [Page 478] Wherefore we ought all of vs to bee more carefull to seede our soules then our bodies, and to frequent with great desire and delight the heauenly and precious feasts that are kept and solemnized in the house of God. We are content to take long walkes, & wearysome iournies, & great paines to feed our hungry bodies,Gen. 42, 1, 2. as we see by the example of Iacob and his sonnes in the time of famine. God hath richly prepared his Table for vs, and giuen vs his owne and onely Sonne to be meat indeed and drinke indeed: howbeit it is not made ready for such carrion-creatures as hop below vpon the earth, and minde onely their backe and belly, but it is furnished for Eagles that flye vp aloft to heauen and minde especially spirituall things. Woe then to the fearefull negligence, or rather open and odious contempt of many dissolute professors that come sildome to the Lords Table: some once a yeare, some scarce so often, if they could tell how handsomely to shift it off and to couer their fault that they might not be espied: some cut off themselues quite and cleane from the house of God and the place of his worship. Let all such take heed, least when they would enter into the kingdome of heauen, they bee shut out and cut off from Gods mercy for euermore.
Thus then we see, that so often as we resort to this Sacrament, we must call to minde that we are going to a spirituall feast appointed to feed the soule, and not to fill the body. He that tasteth of this banket aright, hath eternall life.Iohn 6.54. Now such as the meat and drinke is, such also is the manner of eating and drinking; the meate is spirituall, the partaking of it therefore must needs bee spirituall. For the flesh of Christ which is meat indeed, and the blood of Christ which is drinke indeed, hath the consideration of meate and drinke, not as it is flesh and blood, or in regard of the substance thereof, for so it should be corporall food, but as they were giuen for the life of the world, inasmuch as he suffered for all the elect of the whole world. Hee suffered the most bitter death of the Crosse, and was as it were broken with paines that cannot bee expressed; hee [Page 479] sweat drops of blood in great measure, Math. 26.31. and 27.46.Mat 26, 31. & 27, 46. and complayneth that he was forsaken of God and men; his Soule was exceeding sorrowfull euen vnto death. Reuel. 19.15.Reuel. 19, 15. and he trod the wine-presse of the fiercenes and wrath of almighty God. If the Church did lament and complaine thus. Lament. 1, 12.Lamen 1, 12. Haue ye no regard, O all ye that passe by the way? Consider and behold, if euer there were sorrow like my sorrow which was done vnto mee, wherewith the Lord did afflict mee in the day of the fiercenesse of his wrath: much more may Christ renue this complaint, to whome it doeth more fully and fitly agree, then vnto any other: for he was in such great distresse as neuer was any, and in that distresse he had no man to regard him, no man to pitty him, no man to comfort him, no man to care for him. Now whereunto tend al these his sorrowes and sufferings, but to make vs a feast of his owne flesh? For all this he endured for our sakes, that he might bee made a most pleasant meat to refresh vs, and a most comfortable drink to quicken vs, according to the testimony pronounced from his owne mouth: Hee that eateth my flesh and drinketh my bloud hath eternal life: Ioh 6, 54. which he hath giuen to death for the life of the world.
Seeing therfore Christ Iesus hath done so great thinges for vs, shall we doe nothing againe vnto him? Or rather shall we doe nothing for our selues? Shall we absent our selues from the feast that he hath furnished? And will wee not taste of the meate which he hath prepared at so deare a rate? Doubtlesse we deserue to perish for euer, and are worthy to haue our soules famished vnto death, that refuse to come to his holy Supper.
And if we will not suppe with him heere in his Church, he will neuer suppe with vs heereafter at his Table. If we will none of his banket prouided on earth, we shall be sure to bee shutte out of his banket that hee will make in heauen.
And if we will not bee his guests to eate the bread of the LORD set foorth for them that will receiue it, wee shall neuer eate breade in his heauenly kingdome.
Thus much of the third inward part of this Sacrament, to wit, the body and blood of Christ.
CHAP. XI. Of the fourth inward part of the Lords Supper.
THe last inward part of this Sacrament of the Supper remaineth, which is theThe fourth inward part of the Supper is the faithful receiuer. faithfull and Christian receiuer. As euery Communicant sensibly and outwardly taketh the bread and wine giuen vnto him: eating the bread & drinking the wine for the nourishment of his body: so the faithful receiuer apprehendeth and layeth hold on Christ by the hand of faith, and applyeth him particularly, that the feeling of his true vnion with Christ may daily be increased,Ioh. 1, 12. according to that saying, Ioh. 1. As many as receiued him, to them he gaue prerogatiue to be the Sonnes of God, euen to them that beleeue in his name. And 1 Cor. 10. The cup of blessing which we blesse, is it not the Communion of the blood of Christ? The bread which we breake, is it not the Communion of the bodye of Christ? Wherefore when we do faithfully and worthily take the bread and the cup into our hands, we must consider that withall we take and receiue Iesus Christ himselfe offered vnto vs. When we eate the bread and drinke of the cup, and so apply them to our bodily vses: we must consider that we apply Christ Iesus to our selues, euen to our soules particularly, that he is meate indeed, and that he is drink indeed vnto vs, if we bring with vs the hand of faith. For faith is likeFaith is like the mouth of a vessell. the mouth of a vessell: if you poure liquor vpon it all the day long, vnlesse the mouth of the vessell be open to receiue it, the water is spilt on the ground, and the vessell remaineth empty: so may a man come to the Lords Table euery month, receiuing the bread and wine that represent whole Christ, yet except he bring with him faith, which is the mouth of the soule, he receiueth not Christ vnto a spirituall life, to be his righteousnesse and sanctification. And this is the reason why we receiue a little portion [Page 481] and a smal quantity as well of bread as wine,Concil Nicen. ex Biblie. vatican. because the end of our eating and drinking serueth for the sanctification of the Spirit, not for the filling of the body.
Now let vs see what vses are offered to our consideration, Vse 1 in the meditation of this truth. First, seeing onely the faithfull are partakers of the things signified in this Sacrament▪ we see all do not receiue alike, there is a difference to bee made among receiuers. But as they which snatch after the leaues of the tree, and let go the fruite, want the profite of their labours: so is it among many men in this world, who take the signe of Christ, but let go Christ. Now as Moses intreating of thingsLeuit. 11, 4. cleane and vncleane, noteth out foure sorts of beasts, some onely chew the cud, and some onely diuide the hoofe, some neither chew the cud nor diuide the hoofe, & some both chew the cud and diuide the hoofe: or, as in the dayes of the Gospell, some were circumcised in heart not in flesh, asGal 2, [...]. Titus; some were circumcised in the flesh not in the heart, as Esau, Iudas, and many others: some were circumcised neither in flesh nor in the Spirit,Eph 2, [...]. as the Gentiles: and some were circumcised both in the flesh and in the Spirit,Act. 16, [...]. as Timothy: so there is a difference among receiuers,Foure [...] o [...] receiuers some receiue Christ only spiritually, not sacramē tally: some onely sacramentally, not spiritually: some neyther receiue him spiritually, nor sacramentally: and some receiue him both spiritually and sacramentally. Of these we wil speake briefly and in order, as they haue beene propounded.
The spirituall eating is by faith, whereby we are made one with Christ, and partakers of his benefits without the Sacraments,Ioh. 6, 5 [...]. whereof Christ speaketh, Hee that eateth my flesh and drinketh my blood, dwelleth in me and I in him. Thus to eate him, is to beleeue in him: and therefore hee vseth these words,Ioh. 6, 2 [...]. [...]3 35. as being of one force to beleeue in him and to eate him: to drinke him, and to come vnto him, This is the worke of God, that ye beleeue in him whom be hath sent: I am that bread of life, he that commeth to me shall not hunger, and he that beleeueth in me shall neuer thirst. Againe,Ioh. 6, [...] ▪ 40. Christ attributeth the same fruite & effect to them that beleeue in him, that he [Page 482] doth to them which eate his body and drinke his blood: therefore by eating and drinking he meaneth nothing but beleeuing. He that eateth my flesh and drinketh my blood, hath eternall life: And in the 40. verse of the same Chapter hee saith, This is the will of my Father, that euery one that beleeueth in the Sonne, should haue eternall life, and I will raise him vp at the last day. Heereby we may see that Christ attributeth the same to beleeuing, which in the other place he did to eating and drinking: so that the meaning of Christ is, that to beleeue in him is to eate him. And thus many receiue Christ, eating and drinking his body and blood, that neuer came to the Sacraments. Heere peraduenture some will obiect, Obiection. If this doctrine be true, then are the Sacraments needlesse. For if we may eate Christ by saith spiritually without any vse or comming to the Lords Supper, to what end serueth the Supper? Answere. It seemeth by this, to bee made void and superfluous. God forbid: for the Sacraments are the holy ordinances of Christ by his blessing appointed for our helpe and benefit, so that the most perfect Christians of the strongest faith, haue need to seeke the strength of faith against weakenesse and wauering in the promises of God.
Notwithstanding we must confesse to the glory of God and the great comfort of many persons, that the faithfull soule may and doth often feed vpon Christ to saluation, beside the vse of the Sacrament. For the spirituall grace is not of necessity tyed to the outward signes, as if without them God cannot or doth not sometimes bestow the same. We see in the Acts of the Apostles,Act. 10, 2, 44 Cornelius and his company was sealed with the Spirit of God before the receiuing of the outward Sacrament. Abraham beleeued the promise being strong in faith,Rom. 4, 18.10 18. & vnder hope beleeued aboue hope before circumcision was giuen vnto him.
Thus also the beleeuing theefe vpon the Crosse, though he did neuer receiue the Sacrament of Christ, yet he did eat the body and drinke the blood of Christ to eternall life: so that he beleeued in him,Luk. 23, 10 and was the same day with him in Paradise. He was not crucified for the professiō of Christ, [Page] but was condemned for the merit of his transgression: neither did he suffer because he beleeued,Lamb s [...]nt. lib. [...]. dist. ca. 1. but hee beleeued while he suffered. He was not baptized, he receiued not the Lords Supper, yet hisRom. 10, [...]0. faith saued him, spiritually eating the true food of euerlasting life, as Rom. 10. With the heart man beleeueth vnto righteousnesse, and with the mouth man confesseth vnto saluation: for the Scripture saith, whosoeuer beleeueth in him shall not be ashamed. According to that in the Prophet, The iust shall liue Hab. 2, 4. by faith. And Ioh. 11. I am the resurrection and the life, he that beleeueth in me, though he were dead, yet he shall liue, and whosoeuer liueth and beleeueth in me, Ioh, 11, 25 26. shall neuer dye. This ministreth great comfort in trials and tribulations, to consider that howsoeuer by sicknesse, by persecution, by imprisonment, wee may be separated from the Supper of ChristRom. 8, 35. yet we cannot be separated from Christ: though we may be hindred from eating him sacramentally, yet wee cannot bee hindred from eating him spiritually: though we may be kept from eating the bread and drinking of the cup of the Lord, yet we cannot by the malice of Sathan or violence of his instruments, be kept from feeding vpon Christ by faith to saluatiō. And in this case God will accept the will for the deed, if there be in vs a desire to be partakers thereof: for as the word of God is not bound, so his grace is not tyed vp.
Againe, other receiue Christ onely sacramentally and not spiritually, who are partakers of the outward Elements of bread and wine, and so receiue the bare signes of the body and blood of Christ. For as they are said to eate the true body of Christ spiritually, which receiue Christ with the mouth of the soule, that is, by a true faith, and are truely ioyned to him: so they eate him sacramentally, that handle, eate, and drinke the signes and seales of his true body: but because they want faith, they want the meanes to receiue Christ himselfe.
Thus many haue bin baptized, that were neuer regenerated and inwardly purged,Act. 8, 23. appeareth in Symon the sorcerer whose heart was not vptight, so that albeit he were [Page 484] partaker of the Sacrament of regeneration and repentance, yet he remained in the gall of bitternes, and in the bond of iniquity. So many haue resorted to the Lords Supper, that neuer drew nourishment or strength of faith from him to life and saluation: and thus many thousands in the world come to the Sacraments: but because they come vnworthily, they depart away vnprofitably. Let no man therefore slatter himselfe in the worke done, but labour to come aright, that so he may finde comfort to his soule.
Moreouer, some neither receiue Christ spiritually nor sacramentally: and such are they that neuer come to Christ nor receiue the sacraments of Christ: such are they that liue cut of the bosome of the Church, as it were out of the Arke of Noah, as Infidels, Iewes, Turkes, Sarizens, Persians, and such like, these must needs perish in the deepe floods of Gods endlesse iudgements. For as Christ is the fountaine of life, and the well-spring of allC [...]. 1, 19 & [...], [...]. heauenly treasures that accompany saluation, and the Sacraments his instruments whereby these graces are conueyed vnto vs, & the Church the parties to whom both these belong: so such as are without Christ, without the Sacraments, without grace, without the Church, and consequently without the priuiledges that pertaine to the heires of his eternall kingdome, lye in darkenesse and in the shaddowe of death,Mat [...]5, 26. and are as Dogges to whome the childrens bread doth not belong.
Lastly, other receiue Christ both spiritually by faith, & sacramentally with the mouth, who are partakers both of the signes and of the things signified, who [...]g Tract. [...]5▪ [...]4 Iohan eate of the bread of the Lord and the bread which is the Lords. And thus the Apostles that sate at the table with Christ at his last Supper, did receiue him, applying the outward part to their bodies, and the inward part to their soules. Also thus all the faithfull that come to the table of Christ to the end of the world, doe receiue him spiritually and sacramentally to the great comfort of their owne soules: and thus must euery one of vs seeke to come to Christ whensoeuer wee come to the Sacrament of Christ. Wherefore, we see what [Page 485] difference & distinction is to be made betweene those that receiue Christ, that we be not deceiued in the manner of the receiuing of him.
Againe, seeing onely the faithfull are the inward part of Vse 2 this Sacrament, it is not to be administred to such as shew themselues vnfaithful and vnrepentant, so farre as they may be knowne so to be. Such as are without faith, without repentance, without sanctification, haue no right and interest in this blessed communion. For if euery one should without difference be admitted and receiued: the Church of God which is a blessed fellowship of Saints, should be turned into a stye of vnclean swine, a stable of vncleane beasts, a cage of vncleane birds, and as Christ speaketh, theIoh. 2, 16. Luk 19, 46. house of God should be made a denne of theeues. God did shut out of hisEzek. 44, 9. sanctuary euery stranger vncircumcised in heart and in the flesh: he commanded also the Priests to put a difference betweene the holy and prophane, betweene the cleane and vncleane. Hitherto belongeth that saying of Christ, Mathew 7. Giue ye not that which is holy to dogges, neither cast ye your pearles before swine, least they tread you vnder their feet, and turning againe all to rent you. If therefore such as remaine in grosse and open sinnes of blasphemy, swearing, contempt of Gods word, adultery, fornication, vncleannes, wantonnesse, drunkennesse, maliciousnesse, and such like, offer themselues at any time with the rest of the members of the Church to partake this Supper, and as it were infectious leapers come into the Lords hostLeuit. 13, [...]. 45, 46. Num. 5, [...], 3. to bee admitted to the sacrifices: it is the Pastors duty to vse the power of the keyes, and barre them from this Sacrament, vntill there appeare in them the testimonies of repentance, and the confession of their offences. Should not the shepheard seuer the rotten and infected sheepe from the rest of the fold? Doth not1 Cor. 5, 6. a little leauen sower the whole lump? Will an housholdder admit into his house euery one that vanteth himselfe to be of the houshold? The Idolaters by the light of nature,Hesiod liber oper & dier. Eustath. in Iliad lib. 1. Virg. Aeneid. lib. 2. & 6. would not suffer all to approach to their sacrifices, their heathenish sacrifices, but cryed out that prophane persons should be packing and get them [Page 486] thence, and not i presume to offer with vnwashen hands. Such as haue a very cleere fountaine and spring of waters committed vnto them, if they see filthy swine come toward it,Chrys hom. 83 in Mat cap 37. must not suffer them to trouble the spring and annoy the water. Shall they then that haue the sacred and hallowed spring, not of common water, but of the precious blood of Christ springing vp to eternall life committed vnto them,Zeph. 3, 4. suffer such as are notoriously defiled with sin, to prophane the blood of Christ, and make a mocke of him to their owne destruction? Wherefore such as are open wicked persons are not without opē repētance to be admitted to the Sacram. of the Supper, but to be separated from the Church as dead members from the body, as withered branches from the tree, and as rotten sheep from the flock,1 Co. 5 7. that the rest may bee preserued in sound doctrine and in innocency of life and conuersation.
Vse 3 Moreouer, if onely the faithfull receiue Christ, let euery one prepare a true and liuely faith in his heart. It is not enough to haue the bodily hand to receiue, the mouth to taste, and stomacke to digest: but we must bring with vs the hand of faith. For this holy Supper, albeit by Gods ordinance it be a spirituall thing, yet through the vnworthinesse of the receiuers, it becommeth a meere corporall and earthly thing. The passeouer was a liuely figure of Christ,Reuel. [...]3.8 representing the lambe slaine from the beginning of the world: but such as did eate thereof vnworthily, it was to them an instrument of destruction, and as the messenger of death. Iudas was one of the twelue, and did eat the Paschall lambe with the rest, but he did not eate Christ with the rest: he did receiue damnation to himselfe,Ioh 13.2. Sathan entring into him, and procuring the confusion of soule and body. It seemeth he receiued not the Supper of the Lord,Ioh. 13, 30. forasmuch as the Euangelist noteth, that as soone as he had receiued the sop, he wēt immediately out. WherforeLuk 22, 21. that which Luke affirms, ch. 22. Behold the hand of him that betrayeth me is with me at the Table, albeit it be set downe after the supper, yet was vttred before supper, acording to the vsual manner of the Scripture, which trāsporteth things done before, [Page 487] to that which is afterward, as appeareth plainely in the words following. And therefore it is a sure and certaine rule, that all things are not set downe in the old and new Testament in order as they were done; but oftentimes that is set downe after, which was done before; and before, which was done after, Besides, after that the Supper was ended and a Psalme sung,Mat. 26, 30. Christ went out into the mount of Oliues; now if Iudas had staied till the Supper had bin ended, he could not haue made such preparation at a suddaine to get together those that should take Iesus: for there came with him a great multiude with swords and staues from the chiefe Priests and Elders of the people. The councell and conuocation of the chiefe Priests, and the Scribes, and the Pharisies, and the Elders, and their sitting in iudgment determining what to do, required some time, and before Iudas could receiue a band of men from them, it must take vp more time: to omit the time spent in departing frō Christ and in returning vnto Christ againe, which could not be done speedily, and therefore no doubt he was gone before. As then Christ bad him do quickly that which he did, so he stayed not, but was glad he was gone from his sight and company.
Thirdly, it cannot be but the guiltinesse of the conscience of Iudas did accuse him and sting him who had beene with the high Priests and couenanted with them to betray his Maister, especially seeing Christ our Sauiour was euermore speaking of it, and putting his Disciples in minde that one of them should betray him.Ioh. 8, 7, [...] It is noted touching the Scribes and Pharisies, that when Christ willed him that was without sinne to cast the first stone at her that was taken in adultery, They being conuicted by their owne conscience went out one by one, beginning at the eldest, euen vnto the last. So likewise he feeling an hell and horror in his conscience, and knowing that (notwithstanding his secret plotting) his diuelish dealing was detected and his prophane heart espied, could not abide to haue his sore touched, but no doubt made all hast to be gone out of the sight & presence of his Maister.
Lastly, this was done by the speciall prouidence and appointment of God, who would shew thereby, that wicked men and hypocrites which lead a life vnworthy the profession of the Gospell, are not to be admitted to the Lords Supper. And this is the iudgement of sundry writersHil in Mat c. 30 & lib. 8. de Trinitate. Clem Rom. con. lib. 2. cap. 61. both old and new. But inasmuch as he was present at the Passeouer, which was a figure of the passion of Christ, God by this ore fearefull example teacheth, that he neuer suffereth the abuse of his Sacraments to goe vnpunished. The Apostle saith, 1 Cor. 11. He that eateth and drinketh vnworthily, eateth and drinketh his owne iudgement: Zanch. de redemp. lib. 1. cap. 19. and [...]6. Beza in Ioh. 13. & Tractat. de excem. for this cause many are sicke and weake among you, and many sleepe: Vngodly persons that lye and liue in sinne, together with all impenitent persons, attribute too much to the outward signe, & rest therin as in the comfort of their soules. Adam thoght after his fal, if he could reach out his hand & take the fruite of the tree of life and eate thereof,Gen. 3, 22. he should liue for euer. For these words vsed in that place, Least he put forth his hand to the tree of life, and eate and liue for euer: do respect the purpose and intent of the man, not the euent and issue of the matter: inasmuch as the eating of that fruite all the daies of his life could not giue grace, or restore him to that life hee had lost, and to that high estate from whence he was fallen. Now as he imagined if he could but taste of the tree of life againe, it should go well with him: so his posterity in all ages, dreame of a secret power inherent in the Sacraments, whereas by taking the same vnworthily, and by iudging of them corruptly, sinne is increased, God is offended, and the punishment is doubled. The Arke was a testimony of Gods presence, a witnesse of his loue and league with man, and an assured signe that God would make his dwelling place among them, that he would abide with them, that he would walke before them, that he would be their gratious God, and that they should be his people: but the Priests, Elders, and people, attributed ouermuch vnto it, and farre greater things then they ought, they said,1 Sam. 4, 3. Wherefore hath the Lord smitten vs this day before the Philistims? Let vs bring the Arke of the couenant of the Lord out of shiloth vnto vs, that when it [Page 489] commeth among vs, it may saue vs out of the hands of our enemies. Euen as the Church of Rome, when any iudgement or calamity is vpon them, carry forth their breaden-God on procession, hold him vp to be seene, and adored, and thereby thinke to haue themselues deliuered, and Gods wrath to be appeased. These neuer thought of turning to God with all their hearts, and of changing their liues: but ascribe saluation and deliuerance to the Arke it selfe, and attribute power to the outward signe, which of it selfe and in it selfe was no better then a few boards ioyned together, and therefore through their vaine confidence1 Sam 4, 10 &c, they were destroyed, the Arke was taken, the two sonnes of Ely were slaine, and the whole hoast was discomfited. Thus is it with the Sacrament, and with such as come without faith to the Sacrament. The Sacrament indeed is holy, the sacramentall rites are holy, the bread and wine are holy: but let them be receiued of persons that are prophane and vnholy, they make the Sacraments to themselues vnholy, so far are they from conferring grace and holinesse to all receiuers of thē. For can the Sacraments make him holy that is vnholy? Or a godly man that is vngodly? Or make him to feare an oth, that is a blasphemer? They cannot: nay to such the Sacraments become vnholy, and the receiuers grow more vnholy, as Iudas did after the partaking of the Passeouer. Wherefore God as a iust Iudge would driue Adam out of the garden of Eden, least putt [...]ng forth his hand to the tree of life, hee should Gen. 3, 22. take and receiue it vnworthily, therebyMercer in 3. cap. Gen. Aralis. Franc. Iun. in Gen. prophaning the Sacrament, and so eate to himselfe iudgement. The sacrifices were holy ordinances of God, yet when men that liued vngodly came vnto them, they turned to bee sinne to them: so is it with all those that come without faith & feeling to the Supper of the Lord, let vs not therfore be faithlesse but faithfull.
Lastly, if the faithfull onely receiue with profite: then Vse 4 such as are hypocrites and wicked liuers cannot bee partakers of the body and blood of Christ, no more then God and Sathan can be ioyned together. True it is, such may receiue the bare signes, but they receiue them to their condemnation, [Page 490] becauseWicked mē do not rec [...]iue Christ. through want of faith & repentance they offend God, repell Christ from them and all his benefits, and draw vnto themselues temporall and eternall punishments. For no man can eate Christ, and withall eat his owne damnation. Againe, whosoeuer eateth the flesh of Christ and drinketh his blood, shall liue for euer, and hath Christ dwelling in him to saluation (for Christ can neuer be separated from his sauing graces) but the vngodly shall not liue for euer by Christ with God. For Christ is not eaten with the teeth or mouth, as in the Gospell he directly determineth, Ioh. 6. Whosoeuer eateth my flesh, and drinketh my blood, hath eternall life: my flesh is meat indeed, my blood is drinke indeed, Ioh. 6, 14. he that eateth my flesh and drinketh my blood, dwelleth in me and I in him. But Infidels and wicked persons haue not eternall life, neither abide in Christ, therfore by the doctrine of Christ our Sauiour,A [...]g. tract. in [...]. 25. they neither eate his flesh, nor drinke his blood. We must open the eyes of our faith to behold him, and the mouth of our soule to receiue him: for by faith onely we are made partakers of him, which the vngodly want, hee thatIoh. 4, 14. drinketh of the blood of Christ shall neuer be more athirst.
Thirdly, we know that Sathan the Prince of darknesse ruleth in all the hearts of the children of disobedience, and sitteth in their Consciences2 Cor. 14, 4. as the God of this world, and filleth them full of iniquity, as we see in the example of Iudas. Now if these receiue the body of Christ: then Christ and the diuell should dwell in one subiect together, and be ioynt possessors of one and the same house:Luk. 11, 21. but this cannot be: these cannot be at one: these can neuer be friends reconciled: there is no2 Cor. [...], 14 fellowship betweene righteousnesse and vnrighteousnesse, there is no communion betweene light and darknesse, there is no concord betweene Christ and Bel all. Fourthly, the Apostle teacheth, that where Christ isRom. 8, 9. he worketh mortification and dying to sinne, Rom. 8. If any haue not the spirit of Christ, the same is not his: and if Christ be in you, the body is dead because of sin, but the Spirit is life for righteousnesse sake. But the wicked are not dead to sin, they are dead in their sins and trespasses: [Page 491] and they haue sinne not only remaining but raigning in them, therefore Christ cannot be in them. Fiftly, where Christ is, there are all things necessary to saluation: and to whom God giueth his Sonne,Rom 8, 31. to him he giueth iustification, sanctification, redemption, repentance, remission of sinnes, and eternall life, as Rom. 8. If God be on our side, who shall be against vs? Who spared not his owne Sonne, but gaue him for vs all to death, how should he not with him giue vs all things also? But the wicked haue not these guifts accompaning saluation, they are not iustified, they are not sanctified, they are not regenerated: therefore they cannot haue Christ from whom these flow. Sixtly, we are charged to try and2 Cor. 13, 5. proue our owne hearts, whether Christ be in vs or not, that thereby we may discerne of our estate and standing in the faith. 2 Cor. 13. Proue your selues whether ye are in faith: examine your selues, know ye not your owne selues, how that Iesus Christ is in you, except ye be reprobates? To what purpose serueth this tryall and examination, if Christ may be in vs and yet we remaine reiected? Wherefore Christ cannot bee in vs, if we be not approued, but refused of God. Seuenthly, if such as eate the bread of the Lord vnworthily, do withall eate the body of Christ, it will follow frō hence, that to eate is no longer to eate, but to reiect and refuse. For these two (take ye, and eate ye,) are ioyned together by Christ himselfe: so that the eating it selfe is a kinde of receiuing. As then he that refuseth the bread cannot bee said to eate the bread▪ so they which reiect the bodye of Christ, cannot eate the body of Christ: for if they did eate it, they would also take it and receiue it. Lastly, the Apostle chargeth the Church of the Corinthians, not to eate things sacrificed to Idols in1 Cor. 10, 20. the Idols temple, because they cannot be partakers of Christ and the diuell, nor drink of the cup of Christ and of the cup of diuels. 1 Cor 10, 20. These things which the Gentiles sacr [...]fice, they sacrifice them to diuels and not vnto God and I would not that ye should haue fellowship with the diuels, ye cannot b e partakers of the Lords Table and of the table of diuels. Where he sheweth that a man may come poluted with Idoll sacrifices to the Lords Supper, [Page 492] but then he cannot be partaker of Christ indeed and in truth. Thus we see the doctrine of the Church of Rome striken to the ground, which hold it as a principle of their faith, and teach it to others, that wicked men do receiue & eateBel. de Sacra. Euch. li 1 c. 14 Lumb. lib. 4. sen. dist. 9. ca. 2. Christ himselfe in the Supper, making Christ indeed to be no Christ. For whereas we haue shewed, that this Sacramēt consisteth of the outward signes which are bread and wine, and the inward truth represented by them which is Christs body and blood, according to the doctrin of the holy Scripture, and the common consent of all antiquity: the Romanists haue turned this truth topsie turuie, & haue laid a new plat-forme of the parts of the Supper. Hence it is, that they haue abolished the signes of bread and wine,Bellar. de Sacra. Euch. lib. 1. cap▪ 13. and make Christ Iesus an outward part, as it were thrusting him out of the doores to be receiued of all both good and bad, and the grace of Christ to be the inward part taken onely of the faithfull. Thus they make a diuorcement and a separation betweene Christ and his sauing graces, which can neuer be parted and deuided. For whosoeuer receiueth Christ, partaketh the merits and graces of Christ: and whosoeuer enioyeth the graces of Christ, imbraceth withall Christ himselfe. Besides, if Christ bee the signe, and the sanctifying graces of Christ the thing signified, according to the rule of the Church of Rome: what shall we say of the accidents and shewes of bread and wine, whereunto shall they be reduced? What part shall they acte and play in this Comedy? Wherefore we hold it as a strong truth, which we haue euinced by sundry reasons, that wicked mē are not made partakers of Christ.
CHAP. XII. Of the first vse of the Lords Supper.
HItherto we haue spoken of all the parts of this Sacrament, as well outward as inward, which is the first point to be considered in the doctrine of them as we shewed before: now we are to handle▪ the vses or endes of the [Page 493] Lords Supper, which areThree ends o [...] the Lord [...] Supper. principally these three: first to shew forth with thanksgiuing, the death, Crosse, and sufferings of Christ. Secondly, to teach vs our communion and growth with and in Christ. Thirdly, to declare our communion and growth in and with our brethren. In these three standeth the knowledge of those rich and great benefits which are bestowed vpon all worthy communicants, which haue sanctified and prepared their hearts for this holy action. These things being duely considered,The false ends o [...] this [...]acrament rehearsed & [...]e [...]elled. do directly condemne the Church of Rome, who burying these true ends of the Lords Supper, the commemoration of his passion, the merit of his crosse, our communion with Christ, and our fellowship one with another, haue altered it like the ship-mans hose into all formes and fashions, and make it profitable for all purposes, for peace and warre▪ for tempests and calme weather, for the fruites of the earth, and distemperature of the ayre, for the whole and sicke, for men and beasts, for the liuing and for the dead. And to begin with the last, as none of the least corruptions of this Sacrament, it was concluded in a Counsell, that as a prayer therin is made for the liuing,Con Cabi [...]. c [...]. 33. so the remembrance of the dead is to be made in all Masses. It is adiudged an excellent remedy against stormes and tempests of the sea, and therefore al seamen are warned in times of danger to call to their mindes and remember to sing the Masses which are accustomed to be sung for tempests. And as they make it good in stormes: so they make it serue their turn in the day of battel to saue them from the sword of the enemy; for the Priests are charged to say the Masses vsed for them that go to wars. Besides these abuses, they make it auaileable to purge and cleere offendors suspected of any crime,Num. 5, [...]9. like the bitter and cursed waters, making tryall of the suspected wife, whereupon the Counsell of wormes determineth, that If any in the Monestary be suspected of theft, let him be purged by the taking of the Sacrament. Thus Sybicon Bishop of Spire in the Counsell of Mentz, did by it purge himselfe of adultery, about the year 110. an vse neuer intended by the Spirit of God, nor practised by any of the Apostles, to institute it to discouer secrets. [Page 494] Like wise, sometimes it is taken to be good against inchanters and inchantments: sometimes to bee good for the remedy and recouery of sicknesse, to deliuer soules out of purgatory, to preserue from the plague, to saue cattell, to cure the feuer, to recouer againe things lost, to take away tooth ach, to cleere the eyes, and what not. For we shall heare of greater impieties then these. They make the Lords Supper a sacrifice not onely profitable to saue men from death, but auaileable to deliuer their Pigs and their swine from diseases. For they haue a Masse commonly called the Masse of Saint Anthony. The Masse of Saint Anthony A [...]an. de Sacra. Euchar. cap. 32 Yea if a poore womans henne be sicke and ready to be lost, she may procure a masse to be said for it. And no maruel, for although no good redownd heereby to the party, yet some gaine shall returne to the Priest, who if he see no mony will say no Masse. But all this is nothing in comparison of that which now you shall heare. For these miscreants and monsters do abuse the Supper of the Lord to couer and conceale most vile and shamefull practises and horrible designes plotted among them, and so make the Sacrament of God a sacrifice of the Diuel. It is now grown to be a common custome,See the treatise of the powder trea [...]on. when they consort themselues together and attempt vnnaturall villanies and rebellions for the destruction of Prince and people, & for the ouerthrow of the Church and true religion, to combine themselues in one for further secresie, by taking the Sacrament, as appeareth by sundry examples in the late powder treason: as if Christ had ordained it to hide falsehood rather then to helpe our faith. Neither is this onely a fault in practise, but an error in doctrine. For whatsoeuer is reuealed to the Priest vnder the seale of confession, they hold to be so sacred and secret,T [...] [...]. 10. that it ought not to be broken vp or made knowne to others, thought it should concerne his owne life and saue the whole kingdome. And furthermore they teach that in treacheries and conspiracies against Kings and Princes, they may binde their consorts and confederates to keepe silence by receiuing of the Sacrament, as appeareth by the late examples of Garnet, Oldcorne, and other Iesuites.
Thus is the holy Supper made a prouocation to treason: as if it had beene institued not to testifie our piety toward God, but to manifest our disloyalty toward Princes: not to shew the death of Christ, but to procure the mur [...]hering of Kings: not to declare openly out profession, but to conceale priuily wickednesse and rebellion.
All these fancies and supposed ends of this Sacrament agree not with the institution of CHRIST, nor with the former vses set downe, which now wee come to handle and to prooue out of the doctrine of the Apostles themselues.
Touching the first and principall end that is, the remembrance, meditation, and shewing forth the death of Chrst with all thanksgiuing: this he commanded to vs at his last departing from vs, which ought much to stick in our minds, because the last words of a deare friend ready to part from vs, do oftentimes leaue behind both deepe impressions and deuout affections in vs. Indeed when we reade of the passiō and death of Christ, it doth much moue vs: to heare it opened & expounded, it moueth in a farther degree: but more then these, to haue before our eyes a visible representation of the crucifying of Christ in his last Supper, doth mooue vs most of all. The institution of this Sacrament he did in wisedome reserue till the approching of his death, that we might not forget him when he is gone from vs. So God the Father after the vniuersal flood drowning the whol world, for a remembrance of his mercy in deliuering Noah and his family from the waters, and of his promise madeGen. 9, 14. neuer to destroy it so againe: left to them and all posterity the Rainbow. When he had iustly smitten the first borne of the Egiptians, and gratiously saued the first borne of Israel: he commanded Moses Exo 13, 1, 2▪ to sanctifie to him all the first borne that first openeth the wombe, to remember the day in which they came out of the land of Egipt. When he had miraculously sed the Israelites with Manna from heauen, that men did eate Angels food,Exod. 16, 32 he would haue a golden pot ful of it to be reserued in the Arke of remembrance, for the better remembrance of so great a worke. So likewise being deliuered [Page 496] by the precious blood of Christ from the floods of sin that haue gone ouer our heads, and eased of the heauy burthen that pressed downe our hearts: wee haue receiued baptisme to keepe vs in remembrance thereof, that we are cleansed from the filthinesse of sin. Againe, being nourished with Christs body crucifyed, and his blood shed for vs, we are commanded to vse this mystery, to continue an holy remembrance of his death and passion to our endlesse comfort.
This end, to wit, to be to vs a remembrance of Christs sacrifice on the Crosse, is taught by the Apostle, So often as ye shall eate of this bread and drinke of this cup, Luk. 22, 19 ye shew the Lords death till he come. In like manner the Euangelist Luke of the bread saith, Do this in remembrance of me: and of the cuppe, Do this as oft as ye shall drinke it in remembrance of me, by declaring his death. And we declare the Lords death, when we publikely confesse with our mouth, and beleeue with the heart, that our whole hope and affiance for life and saluation is surely set in the Lords death, that we may glorifie him by our confession, and exhort others by our example to glorifie him, because his death is our life, his passion is our saluation, his suffering is our reioycing. We our selues are the principall and proper causes that he was torne and tormented: our sins wounded him, we our selues crucified him: we, euen we are the causes, for he was chastised for vs, that by death he might deliuer vs from death, and fromHeb. 2, 14. him that had the power of death. Our euill motions, our vile thoughts, our corrupt words, and our sinfull works, did set on worke Pontius Pilate, Herod, Annas, Caiphas, Iuda [...], the Gentiles and the Iewes, who were but instruments, as the Crosse, nailes, the hammer, and speare: these were as our seruants and workemen, in the euill action of his crucifying. We are all of vs ready to accuse and condemne these men, wee complaine against them, and pronounce sentence vpon them, because they offered so great iniuries to our sweet Sauiour. We lay all the blame vpon others, we sticke not to call Pilat a corrupt Iudge; Herod a time-seruer and a man-pleaser: Annas and Caiphas brethren in euil; Iudas [Page 497] the sonne of perdition: the Iewes and Gentiles notorious offendors: but all this while we haue forgotten our selues. Wherefore, to speake the truth, not Sathan the tempter, not Iudas the traytor, not Caiphas the high-Priest, not Pilat the chiefe Iudge, not the Iewes that conspired against him, not the false witnesses that accused him, not the band of men that scorned him, not the passengers that nodded their heads at him, not the souldior that pierced him, not the executioners that railed at him, and nailed him on the crosse, are so much to be accused and reproued for his sufferings, as we, we I say our selues and our owne sinnes. Not that we can excuse those cursed instruments that crucified the Lord of glory, who shall receiue according to their works,Z [...]ch. 12, 10. Iob. 19, 37. when they shall see him whom they haue pierced, but to teach vs chiefly to accuse and condemne our selues. We bound him with cords, we beate him with rods, we buffetted him with fistes, we crowned him with thornes, we reuiled him with our mouths, we railed at him with reproches, wee nodded at him with our heads, we thrust him through with speares, we betraied him with a kisse, we pierced his hands & feet with nailes, we crucified him between two theeues, we condemned him through false witnesses, we poured shame and contempt vpon his person, we iudged him as plagued and smitten of God. For inasmuch as our faults and offences procured these things to bee done vnto him, we were the dooers by them, and the dealers in them, and the causes of them. And surely, then we are profitably grounded in the doctrine of theWho they are that profit aright by Christs passiō passion of Christ, when our hearts cease to sinne, and we are pricked with an inward griefe of those great and grieuous transgressions,1 Ioh. 3, 6. Esay 53, 5, 6. whereby as with speares, we pierced the side and wounded the very soule of the immaculate lambe of God, as Ioh. 3. Who so sinneth, neither hath seene him, nor knowne him. And the Prophet Esay teacheth, cha. 53. He was wounded for our transgressions, he was broken for our iniquities: the chastisement of our peace was vpon him, and with his stripes we are healed: the Lord hath laide vpon him the iniquity of vs all. Seeing then Christ was slaine for our sins, let vs kill sin in our selues; seeing [Page 498] he died for vs, let vs labour that sin may be dead in vs: seeing he was crucified for vs and our saluation, let vs crucifie our own lusts that they raigne not in our mortal bodies: seeing his heart was pierced with a speare, let vs haue our hearts thrust through, pierced and pricked with vnfaigned sorrow for all our iniquities. This is the right vse, this is the true end, this is the sound comfort following and flowing from the death of Christ.
To conclude, we must learne and hold for euer, that wee haue the beginning and chiefe cause in our selues, which did crucifie Christ and crush him with most bitter sorrows: let vs then be reuenged of our sins, and do al despite we can vnto them: let vs endite them, arraigne them, accuse them, condemn them and naile them to his crosse: let vs kill them, mortifie them, and bury them in his graue for euer. This is the first end of the supper, which is signified by the breaking of the bread and powring out of the wine, declaring vnto vs, that as the body of our Lord was broken, and by violent meanes afflicted, so his bloud gushed out and flowed plentifully out of his gaping and bleeding woundes. This must be our meditation whensoeuer wee come to the Lords table.
For the passion of Christ, as the breaking of his body vppon the crosse, the powring out of his bloud, and the separating of the Soule from the body, must be both spoken of by the Pastor, and remembred by the receiuer in the Supper if the one would deliuer it faithfully, and the other receiue it fruitfully. We must call to minde that Christ humbled himselfe to death for vs, euen to the accursed death of the crosse, that hee apprehended and felte the whole wrath of God vpon him in Soule and body, whereby he was brought into a grieuous agony; his body being rent with nayles, beaten with scourges, pricked with thornes, pearced with a speare, and his Soule pressed with the burden of all our sins which were cast vpon his shoulders, he standing as a pledge and surety in our places. What shall wee returne vnto him for this mercy, and what loue ought wee to render for this great loue? Shal we not crush the very head of sin, that hath [Page] thus crushed our head? Let vs not therefore wound him that hath cured vs: nor pierce him with our sinnes, that was killed for our sins, or crucifie him by the lusts of the old man who was crucified to make vs newe men. And thus much of the first end of the Lords Supper.
CHAP. XIII. Of the second vse of the Lords Supper.
THe second vse of the Lords Supper is our spirituall vnion and communion with Christ.1 Cor. 10 16, This the Apostle declareth, The cup of blessing which we blesse▪ is it not the cōmunion of the blood of Christ? The bread which we breake, is it not the cō munion of the body of Christ? Whereby hee meaneth, that the faithfull which come conscionably & worthily to the lords table, are ioyned and vnited wholy to Christ, by the bread Sacramentally, by faith instrumentally, by the Holy ghost spiritually, and by them almost effectually. For wee take the bread in our hands, and likewise we take the cuppe into our hands as Christ commaunded, saying,Mat. 26, 26. Take ye, eate ye, drinke ye, deuide ye, Neither doe wee lay them apart, or hide them aside, or reserue them in a boxe, or abstaine from them: but when we haue taken them, we eat them, we digest them, we are nourished by them, and they are turned into our substance. So Christ, being eatē of the godly by saith, is vnited to them by his spirit (as wee haue shewed before) whereby they are made one with Christ and he one with them. And as meate plentifully prepared, daintily dressed, and onely seene vpon the table, doth not nourish the body, or take away hunger: so if the Gospell be preached, and the Sacraments administred, except we apply the promises of the gospell, and beleeue that Christ with all his guifts is ours, they profite nothing towards our saluation. Such therefore as lawfully and worthily come to the Lords Supper, as to a table richly furnished, and to a banket liberally prouided, must not onely generally beleeue that Christ suffered in the flesh and dyed for sinners, butGal. 2, 20 particularly for themselues, yea communicateth himselfe and all his guifts vnto them [Page 500] aboundantly, as certainely as themselues eate of the bread and drinke of the cup.
This vnion and communion is neere, and wonderfull great: and therefore the Apostle fitly calleth it a mystery, euenEph. 5, 32. a great mystery, speaking of Christ & of the Church. For what vnion can be greater then that which is betweene the thing nourishing, and the thing nourished? We haue nothing in Adam, but that which conueyeth death vnto vs: so that it is needfull to be ioyned to one which may giue life to vs, that as we dye in Adam, Rom. 5, 19. so we may liue in him. This vnion cannot by reason be expressed, or fully vnderstood. As Christ in the daies of his flesh, had a double kindred, one earthly and carnall kinred, the other spirituall, that by faith receiued his word, and beleeued in his name, of whom he said,Mat. 12, 44. Behold my mother and my brethren; for whosoeuer shall do my Fathers will, which is in heauen, the same is my brother, sister, and mother: so is it in this vnion and fellowship with him, one is outward & bodily, which al mankinde hath with him, in that he is partaker of our flesh and blood, the other inward & spirituall, whereby we are made partakers of him and of all his sauing graces to euerlasting life. As Christ was borne of the Virgin Mary & vnited our nature to him, taking vpon him,Heb. 2, 16. not the Angels nature, but the seed of Abraham, euery reprobate hath this vnion with him, in that hee tooke vpon him the shape of a man: but there is a mysticall and maruellous vnion, whereby he dwelleth in vs by faith, whereby we are truely coupled to him, made partakers of him, deliuered from sin, and made heires of euerlasting life, quickning and sustaining vs, as food which preserueth the life of the body. If the arme ioyned to the body haue no life, no sence, no benefit of vitall spirits, it is no part of the body, though it be vnited to it: so the wicked liuing without faith, are as it were sencelesse, they haue no forgiuenesse of sinnes, no sanctification, no saluation, and therefore are no true members of Christ. If he poure not life and grace into them, they are not his members: if he kill not sinne in them, they are not vnited spiritually vnto him. The bodily vnion with him [Page 501] shall profite nothing: it is the Spirit that giueth life.
Seeing then the receiuing of the bread and wine which Vse 1 turne into our substance, teacheth the mysticall vnion betweene Christ and his members: wee learne from hence, that all the faithfull and godly are truly made partakers of Christ and his graces, as the members receiue life from the head, and the tree moisture from the root. For euen as the wife ioyned to her husband in marriage, is thereby made partaker of his body and goods, hath interest with him in the commodities of this life,Gen. 20.16. and looketh for nourishment, food, fellowship, protection, and gouernment from him: so being made one with Christ, we are indued with his heauenly guifts and blessings. This must be our comfort in all dangers and tentations in all tryals and assaults, to consider that we are one with Christ, we are not onely deare vnto him, but neerely ioyned with him, as members to the head, as the wife to the husband, and as the branches to the vine, and therefore can neuer be separated from him in life or death. We haue in him a communion of goods, so that as he hath taken vpon him our sinnes and the punishments of them, so he hath againe communicated to vs his righteousnesse and life, and we may through his free guift challenge as our owne whatsoeuer is his.
We see in the corporall marriage, so long as one is rich, the other cannot be poore. The Lord is our shepheard,Psal 23, 1. what then can we want? Christ Iesus is rich to all that cal vpon him, he is become all things vnto vs; the light by which we see: the life by which we liue: the way wherein we must walke: the doore by which we must enter: the garment which we must put on: the food whereby we must be nourished and strengthened. Of our selues we are void of all good things. We liue in darknes and in the shaddow of death: we are borne dead in sinnes and trespasses: we wander wide out of the way: we haue no entrance into Gods kingdome: the shame of our nakednesse appeareth to the loathing of our persons.
But through CHRIST IESVS, both these defects are taken away, and all the merits of his passion are made [Page 502] ours through this vnion which we haue in him sealed vp vnto vs in this Sacrament.
Vse 2, Secondly, this straight vniting of the faithfull to Christ sheweth plainly that the vngodly haue no part nor fellowship in him and with his graces: though they be ioyned to a communion of the same nature, and haue many common guifts of knowledge and vnderstanding, yet Christ neuer dwelleth in them with his sauing graces, and with his spirit of sanctification; he possesseth not their hearts; he worketh not in them a particular perswasion of their reconciliation to God▪ neither an hungring desire aboue all things to be at vnity and peace with him, neither a distast and dislike of sinne, neither the comfortable Spirit of grace and prayer, all which are in some measure in all the faithfull. Wherefore although they may be clothed with the flesh of Christ, they cannot be said to be couered with the grace of Christ: although they be like vnto him in regard of this naturall body, yet they are not indued with his heauenly Spirit: they haue many priuiledges through him, but they want such as accompany saluation and seale vp our redemption.
Vse 3 Lastly, haue we a communion with Christ? then wee may be assured by this holy Supper, that there is also betweene him and vs a communion in all estates, and he is touched with a compassion of all our infirmites. In all our troubles he is troubled: in our afflictions he is afflicted: in our persecutions he is persecuted: and he that toucheth vs, toucheth the apple of his eye. In the naturall body, if at any time the foot be trodden vpon, the head complaineth, Why hurt you me? and in the mysticall body, if Saul make hauock of the Church at Damascus, the head in heauen cryeth out by and by,Acts 9, 4. Saul, Saul, why persecutest thou me? This putteth vs in minde of two things, one concerning Christ, the other concerning our selues. First, is there such an vnion betweene vs? Are we so neerely knit together as the husband and the wife,Similites expressing the vn [...]ō between Christ and vs. as the head and the members, as the foundation of the house & the rest of the building, as the Vine and the branches, as the nourishment & the thing [Page 503] nourished? Let vs learne heereby, how Christ is affected toward vs, he suffereth with vs when we suffer,1 Cor. 12.16, and accounteth our chastisements as his owne, euen as when one member suffereth, all the members suffer with it. This is a notable comfort vnto vs in all sorrowes, to consider that hee is very compassionate and pittifull toward vs: he hath a feeling of our miseries, and his soule is after a sort greeued for them. Secondly, as this sheweth how he is affected toward vs, so it teacheth how we should be affected toward him. If we be feeling members of his body, there is nothing done against him, or committed to the preiudice of his glory, but we should bee greeued more then if it were done vnto our selues.Psal. 139, 21. The Prophet did hate them that hated the Lord, and was greeued with those that rose vp against him. Riuers of waters did runne downe his eyes,Psal. 119, 136. because men kept not his law. But alasse, where is this feeling to be found on our parts? When the Lord is spitefully abused and wounded euen as it were vnto the heart, who is wounded with him, or accounteth himselfe euilly intreated? We are as sencelesse men, and haue not a teare to shed on his behalfe, which argueth against vs, and prooueth to our faces, that the spirituall life is very weake in vs, if there be any life at all.
CHAP. XIIII. Of the third vse of the Lords Supper.
THe third vse of the Lords Supper is a spirituall communion and growth with ourThe [...] Supper is the band of charity. brethren, to be one body with them, flowing from the Communion which we haue with Christ. For as the vnion betweene brethren and sisters of the same blood and of the same flesh, springeth from the neere coniunction they haue from father and mother as from a fountaine: and as the vnity and concord among seruants of the same society, ariseth by me [...]nes of the same Maister: so the faithfull that haue communion with Christ, haue likewise communion one with another. This Paul testifieth euidently, writing to the Corinthians, [...]o [...]. 1 [...], [...]7 We that are [Page 504] many are one bread and one body, because we all are partakers of one bread. This is to be vnderstood of that communion and fellowship which the members haue one with another, who receiue food and nourishment from the same Table, thereby professing themselues to be of the selfe same family & houshold. Besides, by the vniting together of many graines is made one bread: of many clusters of grapes, one wine is pressed out: so out of many members groweth vp one body of the Church▪ which is the body of Christ. This maketh much to the reconciling, renuing, and maintaining of friendship, that we are all partakers of one bread made of many cornes, and drinke of the same cup of wine made of many clusters,1 Cor. 12, 13 as the Apostle setteth downe, 1 Cor. 12 We are all made to drinke into one Spirit. Wherefore we are not onely to looke to our vnion with Christ, but also our ioyning our selues with them who are of the same mysticall body, be they neuer so many that receiue with vs this holy Supper: in respect whereof, this Sacrament hath beene called a communion.
Vse 1 Now let vs consider what vse may be made heereof to our selues. Is this one end of the institution of Christs last Supper▪ to lay before vs our communiō one with another? then what gifts soeuer we haue receiued from Christ, we must imploy them to the benefit & good of others. If God haue giuen vs knowledge, we must vse it to instruct the ignorant: if the gift of zeale, we must apply it to kindle and stir vp others to remember from whence they are fallen: if faith and sanctification, we must bestow them to the gaining and winning of others: if the outward things of this life & this world [...] good, we must communicate them to others, according to their want and our wealth, their pouerty and our plenty. The Candle hath receiued light not for it selfe but for others. The trees bring forth fruite, the clouds drop downe raine, the fountaines send downe water, the Sun shineth, the earth flourisheth, the Bee gathereth, the beast laboureth, to profite others: And wherfore haue we all receiued moysture from the roote, light from the Sun, fruit from the tree, water from the fountaine, euen [Page 505] life from Christ, but to impart it to others as freely as wee receiued: This is taught vs in many places:1 Pet. 4, 10. 1 Cor. 12.7. Let euery man as he hath receiued the gift minister the same one to another. And in another place, The manifestation of the Spirit to giuen to euery man to profite w thall: God hath tempred the body together, least there should be any diuision in the body, that the members might haue the same care one of another. So then the gifts that we haue receiued, of vnderstanding, wisedome, zeale, exhortation, reprehension, and whatsoeuer gifts externall, internall, or eternall: let vs consider that we are stewards not maisters of them, and therefore must render and giue an account vnto the author and giuer of them, when he shal say, Giue an account of thy stewardship, Luk. 16, 12. for thou maist bee no longer Steward.
Againe, is the Lords Supper the bond of charity? And Vse 2, doth it put vs in minde of our communion with the Saints, and fellowship which one hath with another? then al such as receiue the same doctrine, imbrace the same religion, & meete at the same table,Aug. tract. 26 in Iohan. must be vnited in Christian loue, gentlenesse, meekenesse, and patience one toward another, supporting one another, bearing the burthen one of another, being alike affected and disposed, guided by one spirit, nourished by the milke of the same word, acknowledging one Father, professing one faith, liuing in one body, walking in one calling, looking for one kingdome, worshipping one LORD▪ meeting at one Supper, and washed with one Baptisme for our regeneration and sanctificationEph. 4, 1, 2, [...] Ruth. 1, 16, 1 [...] according to the saying of the Apostle, Ephesians 4. Walke wo [...]thy of the vocation whereunto ye are called, endeuoring to keepe the vnity of the Spir t in the bond of peace, there is one body and one Spirit, euen as ye are called in one hope of your vocation, There is one Lord, one faith, one bapt [...]sme, one God and Father of all, which is aboue all, and through all, and in you all. And in the samePhil. 2.1 [...].3 Epis [...]le to the Philippians, If there be any consolation in Christ▪ i [...] any comf [...]rt of loue, if any fellowshippe of the Spirit, if any compassion and mercy: fulfill my ioy, that ye bee like minded, hauing the same loue, beein [...] of one accord and of one iudgement, that nothing be done through contention.
And Luke Act. 4. describing theAct. 4, 3 [...]. notes of the Church of Christ, saith, The whole multitude of them that beleeued were of one heart and one soule, neither any of them said, that any thing of that which he possessed was his owne, but they had all things common. Let vs acknowledge our selues to be fellowes of one houshold, and members of one body: and euermore bring with vs this fruit of loue to the Lords Supper, otherwise we shall neuer be the Lords guests. If brethren that are the children of the same father, malice and maligne one another, will not the father be angry? And if fellow-seruants brought vp in one family fall together by the eares, wil not their Maister be displeased and offended? Seeing thē God hath vouchsafed to call vs his children, to admit vs into his house, to nourish vs at his owne Table, and to preserue and reserue vs to his heauenly kingdome: he wil take from vs all these priuiledges and prerogatiues if we bee hatefull and hating one another, and deale with vs, not as with his owne children, but as with his vttter enemies:
Vse 3 Lastly, this end of the Supper serueth to reproue al such as professe their vnion with Christ the head, but hold not the bond of peace among themselues, who doe much deceiue themselues and faile in the duty which he requireth of them. For whosoeuer is fast and firmely vnited vnto the head, must needes bee more firmely vnited vnto the the body, because all the life that is in the body proceedeth from the head. We must not therefore thinke that loue is required onely in preparing our selues to this Sacrament, but it standeth vs greatly vpon, to come in loue, to depart in loue, and to continue in loue: yea as we increase the times of receiuing, [...]. 4, 10. drawing neere to the Table of the Lord again and againe, so we should labour to increase in loue & as it were to double our affection toward our brethren. It is a vaine thing solemnely to professe before God and men and the holy Angels and al the world, that we come in loue and are in charity with al persons, if by and by we be ready vpon the least occasion to take vp hatred and contention, and to fall out one with another. For we shall need no [...]her witnes against vs to seale vp our condemnation, then [Page 507] this Sacrament of the Supper, except we shunne and shake off these vipers, not from our hands, but from our hearts. All such as come with enuy, hatred, rancor, malice, and desire of mischiefe, are as a generation of vipers, seeking to eate out the bowels one of another: because these are as it were the poyson or venome of the minde. Let vs not make the seale of righteousnesse to be a signe vnto vs of certaine iudgement hanging ouer our heads,1 Cor. 11, 18.30. as it fel out among the Corinthians, who nourished diuisions among them & therefore were iustly and sharply chastened of God many waies. Do not the members of our naturall body loue one another? Yes they seeke the good one of another: the foote enuyeth not the hand; nor the hand the eye; nor the eye the heart. It would be strange in nature to see the hands beate and teare the face or the feet: then what is it but euen monstrous in religion for one Christian to deuoure another, to pray vpon another, to swell against another, and to do hurt one to another. There is no difference of grapes when they are all in the wine-presse: so there is no difference of Christians (in respect of Christ) comming to his Table; so that being made one body in Christ, there ought to be no diuision or contention among vs, but we should be knit together in loue with so firme and fast a knot as may not bee broken. Thus much of the third and last end of the Lords Supper.
CHAP. XV. Of Examination before the Lords Supper.
WHat the Supper of the Lord is, what are the parts and vses thereof, and what an heauenly banket it is for all worthy receiuers, hath hitherto beene sufficiently declared: now it followeth to set downExamination necessary before we come to the Lords Table. the way & means how we may come worthily. For the whole fruite of this Sacrament standeth in the right partaking thereof. The right manner standeth in preparing our selues to come, and in examining our selues before we come. No great thing can be done well, without good care and endeuour. In all humaneCicer de [...]s [...]sic lib. 1. things of any importance, nothing is attempted [Page 508] or atchiued without some preparation more or lesse going before, according to the nature of the matter. Before men sit downe to eate or drink their ordinary food, before they sleepe, before they wash, before they walke, before they worke, some preparation goeth before. Before therem. 4, 4. ground is tilled, it is prepared. Before the law was deliuered, before theExo. 19, 10. Sabboth was sanctified, before the sacrifice was offered, before the Passeouer was killed, before the word was receiued, before prayers were vttered, the hart was in some sort prepared. One of the greatest duties required of vs, is to dye well: whereunto all our life should be a preparation, and euery day should be a meditation of death, that we may not be found vnready & vnpreparedMat. 25, 13. when the bridegroome shall come. So the Supper of the Lord being an excellent mystery and the food of our soules, whereby we receiue Christs body and blood: there is required of euery one, a trying, prouing, and examining themselues, least seeking comfort by their comming, they bring vpon thēselues iudgement through want of preparing. This truth deliuered, hath the witnesse and consent2 Chr. 35.6. of many Scriptures for the confirmation thereof. The Prophet 2. Chron. 35. saith, Kill the Passeouer and sanctifie your selues, and prepare your brethren, that they may do according to the word of the Lord by the hand of Moses. And the holy man Iob, when the dayes of the banketting of his children were gone about, sent and sanctified them, and rose vp earely in the morning, and offered burnt offerings according to the number of them all. Also the wise man Eccle. 4. Take heed to thy foote when thou entrest into the house of God, and be more neere to heare, then to giue the sacr [...]fice of fooles, for they know not that they do euill. Likewise the Prophet Ieremy, Lament. 3. Wherefore is the living man sorrowfull? Man suffereth for his sinne: let vs search and try our wayes, and turne againe to the Lord. To the same purpose the Prophet Dauid saith, Psal. 4. Tremble and sinne not, examine your owne heart vpon your bed and be still: and Psal. 119. I haue considered my waies, and turned my feet into thy testimonies. The Apostle Paul is very direct in this point, as Gal 6.4. Let euery man proue his owne worke: and then shall he haue reioycing in [Page 509] himselfe onely, and not in any other. Also 1. Cor. 11. Let a man examine himselfe, and so let him eate of this bread, and drinke of this cup: where he speaketh of purpose of the Lords Supper. So then it is a duty required of all persons that come to the Lords Table, or any other exercise of religion to search their owne hearts and consciences narrowly how they be affected & disposed touching the discharge of this duty.
And if we would farther consider the necessity of this examination: we should finde it standeth vpon many sufficientReasons of this duty of examination. reasons and causes as vpon certaine foundations that cannot be remoued. Do we not see men when they come into the presence of some honourable and noble person,Gen. 41, 14. to addresse themselues to do it with all reuerence? Ioseph being sent for, to come before Pharaoh King of Egipt shaued his head, and changed his rayment: and Prou. 23. When thou sittest downe with a Ruler at meate, consider diligently what is before thee. Therefore when we sit at the Lords Table to sup with him, and are admitted to be his welcome guests: we ought much more to be carefull to sanctifie our soules with all solemnity. Consider with me a little our owne practise. We will not put our ordinary meates in a dish vnwashed, nor our common drinks into a cup vncleansed: and shall wee put the signes of bread and wine which are chosen instruments to conueigh Christ vnto vs, into vnsanctified soules, vnprepared hearts, and filthy consciences? Doth not our Sauiour Christ reproue such hypocrisie, when he saith,Mat. 16, 3. Ye can discerne the face of the skie, and can you not discerne the signes of the times? And if that vpper chamber, where the Supper was first administred, were trimmed and garnished: should not our hearts bee prepared, into the which it is receiued? Shal Christ himselfe offer to come into our houses: and shall not we sanctifie our hearts to entertaine such a guest? This were too great carelesnes and contempt.
Moreouer, waigh with me the profit that commeth to our selues to moue vs to this examination. The comfort is great, the fruite is excellent, the benefit is vnspeakeable to [Page 510] those that partake the mystery of the Supper worthily, they receiue Christ they receiue remission of sins, they receiue saluation, they receiue assurance of eternall life. For, if the woman diseased Math. 9, 20. with an yssue of blood, loe twelue yeare, comming behind Christ, and touched onely the hemme of his: garment, was made vvhole; then assuredly the spiritual receyuing of the body and bloode of Christ shall not bring lesse profit, if the faith be equall, which notwithstanding is wholy lost without preparation. Ponder with me also how by neglect of this triall of our selues, not onely this profite is lost, but the Sacrament it selfe is after a sort defiled. For, howsoeuer it be in it selfe by the ordinance of God an holy and heauenly banquet, yet vnto the vngodly, vnregenerate and vnsanctified, it becommeth vnholy and wholy earthly,Hag. 2.14. as the prophet Haggai teacheth, Chapter 2. If a polluted person touch an holy thing it shall be vncleane. The person must be holy that will haue sound profite by the holie things of God: the man that is vnholie, defileth euery thing he toucheth, the polluted person polluteth all thinges. For as toTit. 1, 15. the pure all things are pure, but vnto them that are defiled and vnbeleeuing is nothing pure, but euen their minds and consciences are corrupted: so the prophane person defileth all thinges, and turneth wholesome meate into noysome poison. We must therefore vse sanctifyed things with sadctifyed hearts: and for spirituall meate wee must haue spirituall vessels.
Furthermore, marke the great danger & punishment that is procured and purchased by the want of preparation. For the vnworthy receiuer is guilty1 Cor 11, 27 of the body and blood of Christ, as the Apostle specifieth 1 Cor. 11. Whosoeuer shal eat this bread and drinke the cup of the Lord vnworthily, shalbe guilty of the body and blood of the Lord. And againe, He that eateth and drinketh vnworthily, eateth and drinketh his own iudgment, because he discerneth not the Lords body: for this cause many are sicke and weake among you, and many sleepe. Where he teacheth that such as come vnworthily, vnreuerently, and otherwise then such mysteries should be handled, do despise & tread vnder their feete Iesus Christ himselfe, prouoke the Lords [Page 511] wrath, and bring on themselues swift damnation. Not that be is carnally and bodily present, but because the reproach which is vsed to the signes, toucheth the bodie and bloode of Christ signified by them. Euen as if a man shoulde rent, disgrace, deface, spit vppon, treade and trample vnder his feete, and villanouslie abuse the image, seale, and letters patents of a Prince, he should be adiudged Ren. Iaesae Maiestatis. guiltie of a greeuous crime against the person of the Prince himselfe, not which hee receyueth but despiteth: so, such as come vnthankefully and vnworthily to this supper, are guiltie of his body, not which they haue eaten, but which they haue refused and reiected being offered vnto them, and therefore are guilty of their owne death, inasmuch as God with the signes offereth his owne Son.
Wherefore seeing the presence of God mooueth, seeing our owne profit perswadeth, seeing our owne practise furthereth, seeing the defiling of the Sacrament, and the danger of vnwoorthy receiuing teacheth, and lastly seeing our owne iudgement in humane affayres (when the daunger is not so great, nor the losse so certaine) cryeth out for this necessary preparation, it standeth vs vpon, before wee enter into this holy worke (whereunto of our selues wee are more vnfit and vnto warde, and which in it owne nature is most profitable) to set our selues before the Lord, who shal examine and iudge the quicke and the dead: to search into our owne waies, and to keepe a sessions in our owne soules: to looke into our secret and hidden corruptions, how wee haue gone forward or backeward in godlinesse: to try whither wee haue a knowledge, feeling, and disliking of our sinnes, and whether we haue any feare of Gods iudgments, or faith in his promises, or hope in his mercie: to iudge our selues, that we may not be iudged of the Lorde: to labour to finde our speciall sinnes, striuing against them by earnest prayer to God, and condemning them for euer in our selues. If we would thus iudge our selues, we should not be condemned with the world [...]. Let vs be grieued for our naturall blindnesse. Let vs acknoledge confusion of faces to be due vnto vs, Let vs deepely imprint in our owne [Page 512] hearts the horror of our sins past and present. The more we perceiue and discerne our owne vnworthines, the greater shall be our fitnes to come to this Sacrament: and the lesse we espy our owne imperfections, the more we incurre the danger of Gods iudgements. So then to touch vs with true humility, and to breake our stony hearts in pieces with remembrance of our daily offences, let vs often meditate on the death and passion of Christ, who was forsaken, scorned, buffetted, and crucified for vs: he was led as a lambe to the slaughter and shunned not the shame of the Crosse: then the powers of heauen and earth were moued,Mat, 27, 45 Iudea was darkened, the earth quaked, the stones claue in sunder the graues opened, the Sunne was in the ful-moone eclipsed, the vaile of the Temple was rent, the dead were raised, the theefe repented, the Centurion glorified God, and the whole order of nature was changed. All these things doe set before vs the heinousnesse of our sins, and the greatnes of Gods wrath, which could not be appeased, but by crucifying of the body and by shedding of the blood of Christ, which is represented to vs as in a glasse in this Supper. Thus we haue shewed by testimonies and effectuall reasons, that as in the Passeouer they were commanded to chuse them a lambeExod 12, 3. on the tenth day, but to kill him on the fourteenth, so that they had foure dayes liberty betweene the separating and the killing of him, for preparation and sanctification of themselues: in like manner in the Supper, which is the same to vs, that the Passeouer was to the Iewes, the Spirit of God chargeth this duty vpon vs, that we prepare our hearts reuerently thereunto.
Vse 1 Now as we haue seene the necessity of this examination: let vs consider what vses are to be made thereof. It is required of all Communicants that come to the Lords table, diligently to examine themselues? Then from hence it followeth, that all men are bound to know the word of God, and to be skilfull in the Scripture, that thereby they may be able to try their owne hearts, and examine themselues by that rule. But if the rule be vnknowne, the tryall spoken oft cannot be made, the examination commanded cannot bee [Page 513] practised. Especially there is required of vs the knowledge in the doctrine of the law, not onely to be able to rehearse the words, but to know the end and meaning of them, the speciall braunches of them, what are the duties commaunded, what are the sinnes condemned: for byRom, 3, 20. the Lawe commeth the knowledge of sinne, and the Apostle had not knowne sinne,Rom. 7, 7. but by the Law: for hee had not knowne lust, except the law had sayed, thou shalt not lust. As then, hee that will trie Golde from Copper, must haue his touchstone: so hee that will rightly examine his obedience, must familiarly be acquainted with the Canon of the Scriptures. This our Sauiour teacheth,Iohn, 5, 3 [...]. Search the Scriptures, for in them ye thinke to haue eternall life, & they are they which testifie of me.
If then we search them, they will giue vs light to search our selues. And the Apostle requireth the Colossians, Col. 3, 16. to haue the word of God dwell plentifully in them in all wisedome. Wherefore he that said, examine your selues, ment we should also know the Scriptures, and especially the law of God, which must bee the glasse of ourIam. 1, 23, liues to behold our offences: and the very ground-work of this examinatiō.
Againe, are we charged to try out our waies, and examine Vse 2 our selues? Then wee learne from hence to acknowledge a difference between Baptisme and the Lords supper. For Baptisme is due to the whole Church, and euery member thereof, whether olde or young, to all Infants, who are the children of faithful parents, that haue giuen their names to Christ, and are entred into the profession of the Gospell. And howsoeuer confession of faith & fruites of repentance, are required of the elder sorte (as wee haue shewed) yet touching infāts it is sufficient if they be born in the church, of such as are members of the church. But the Supper of the Lord belongeth onely to such as are able to examine themselues, to try their owne hearts, and to remember his death, which things cannot agree with children. As we see in the passe-ouer, not all the children of the faithfull were admitted thereunto: but onely such as could enquire and require a reason thereof,Exod 12, 2 [...] and did desire to be instructed of their parents, and such as had learned to make the law a frontlet before their eyes, and a signe vpon their hands, that so the [Page 514] doctrine of God might not depart out of their mouths. Besides, if we consider the outward workes in both the Sacraments aright,This ouerthroweth the opin [...]on of Innocentius Augustine, Musculus, & others, who teach it to be fit and needfull that children be admitted to the Supper. Innocent. 1. Epist. ad patr. Concil. Mile. Aug epist. 107 ad Vitalem. Muscul. loc. Cō mu [...]titul de Euch [...]r. we shall plainely see the truth of this diuersity. For in Baptisme the action of the Minister is to wash the body with water, which requireth not discretion in him that is to be baptized, forasmuch as we can clense and wash the things that are without reason, without vnderstāding, without sense, and without life. But in the Sacra. of the Supper, a reuerent giuing, an attentiue hearing, a certaine vnderstanding of that which is spoken, a wise receiuing and eating, & a careful considering of whom to take, & what to take is required in the outward worke: how much greater iudgment is required, to know that God the father giueth the body & blood of his Son to be receiued by faith? Thus thē, this examinatiō maketh a distinctiō between both the Sacraments of the new testament, & sheweth, that it is not necessary to the saluation of infants, that they come to the Lords table.
Thirdly, seeing no man must presume to come thether without a serious examination of himselfe:Sixe sorts of persons barred from the Lord, supper it debarreth Vse 3 from the Lords Supper, sixe sorts of persons, to wit, the vnbaptized children, idiots, ignorant persons, prophane persons, and all sorts of Infidels. First of all, such as are not yet entred into the church by baptisme, whatsoeuer their knoledge and faith is, cannot claime any priuiledge or right to this Sacrament. Secondly, if there be a necessity of searching and trying our selues, it excludeth all Infants and children in age, who vnderstand not what the holy Spirit speaketh in this Sacrament, what God the Father offereth, what the Son performeth, & what faith receiueth, they know not what it is to eate Christ spiritually, and to be nourished by him effectually. Thirdly, all foolish, furious, and mad-men, being such idiots as that they want the vse of naturall gifts of reason, wit, discretion, and iudgement, the defect wherof, whatsoeuer they are in age and yeares, maketh them as children in gifts, not being able to examine themselues, are to be separated. Fourthly, howsoeuer many haue yeares of discretion, and the common vse of naturall gifts of vnderstā ding: yet if they neither haue the knowledge of God, nor the knowledge of themselues, nor the knowledge of the [Page 515] doctrine of the Sacraments, and other fundamentall points of religion, they are not to be admitted but refused. Fiftly, if they haue al these things, and want neither baptisme, nor ripenesse of age, nor yeares of discretion, nor vse of reason, nor knowledge of the doctrine which is according to godlines: yet if they remaine prophane, vngodly, vnrepentant, stubborne, malicious, reuenging, open contemners of God, of godlinesse, and of his word, Idolaters, adulterers, blasphemers, drunkards, and such in whom appeareth no amendment of life, these and such like are not interessed in this Sacrament. Lastly, it excludeth & shutteth out all such as are without God in the world, al Atheists, Infidels, Turks, Iewes, and Hereticks, all such as haue not yeelded themselues to the Church of God, & haue not made profession of their faith, and such as are worthily excommunicated from the Church by the power of the keyes, which are no better thē heathen & Publicans. Where by we see, that all not yet baptized, infants & children that want years, al furious & foolish persons that want the vse of reason, al blind & ignorant persons, that want the knowledge of God and of themselues, all vnrepentant persons that bring not with them faith and repentance, all Infidels and vnbeleeuers with others that are out of the bosome of the Church, are to be kept backe from this Supper, being such as either cannot or will not submit themselues to this holy and necessary duty of examination, thereby hauing no right or title to come to his table. For such as haue not the Church to be their mother, cannot be nourished with this meate of the Church, to wit, the Supper of the Lord. Among all these that are thus excluded, we do not name the hypocrite, because his wickednes is in his heart and kept secret to himselfe and therefore the Church can take no notice of him, but leaueth him to God, who searcheth the heart and trieth the raines.
Fourthly, if all persons are to prepare themselues to this Vse 4 Sacrament: then none are willingly and wilfully to abstain and refraine from comming vnto it. For as such sinne grieuously, who present themselues vnworthily to this blessed Communion: so doe they greatly offend on the other side, that of set purpose absent themselues from this spirituall [Page 516] banket prouided for them. God is dishonored both these waies, as well by receiuing vnreuerently, as by abstaining carelesly from this Sacrament. For he lyeth vnder an heauieIer 48, 10. curse deseruedly, that doth any of the Lords workes negligently. Euen as the patient, which being sick maketh no account of the diet which the Physition hath prescribed, is no lesse blame woorthy, then hee that abuseth it disorderly, inasmuch as both sorts do it oftentimes to their danger and destruction: so is hee no lesse faulty, that maketh no reckoning of the receite which the chiefe Physition of our Soules the Lord Iesus hath appoynted, then hee that misuseth and misapplieth the same, because both doe it with great perill and hazard to themselues. We know that such, as being biddenMat. 22.7. by the King to the wedding of his Sonne, made light of it and refused to come, were destroyed as well as he that came without his wedding garment. We know when the word of God is preached, which isRom. 1, 16. the power of God to saluation to all that beleeue, such as absent themselues from the hearing of it, perish iustly, as wel as they that come without faith and repentance. We know when the passeouer was celebrated, such persons as were negligent to obserue and keepe the same according to all that the Lorde had commanded Moses were to be cut off from his people,Num. 9, 13. Because they brought not the offering of the Lord in h [...]s due season, they shall beare their sin. In like manner such as neglect to come to this communion, & abstain frō it, for feare of communicating vnworthily, depriue themselues of great comfort. And this is the very cut-throat of al godlines & religion. For why doe they not, by like proportion of reason, refrain from inuocation and calling vpon the name of God, for feare of praying amisse? And why may they not absent themselues from hearing the word of God, fearing to heare amisse? So that if this pretence were a lawful warrāt to abstaine from the Lords Supper for feare of vnworthy receiuing, we might bid all godlines farewell, in as much as it openeth a gap for men to abstaine from perfourming all duties of piety and godlines. VVherefore, let not such persons flatter themselues with vaine excuses and lying wordes that cannot profite, neither daube with vntempered morter, saying, [Page 517] we are vnworthy, we cannot come: rather let them labour to shake off their vnworthines, & to cast awayHeb. 12, 1, euery thing that presseth downe, and the sin that hangeth so fast on, that so they may be worthy receiuers. Let them not contemne the commandement of Christ which saith, Take yee, eate ye, do this in remembrance of me. Christ hath commanded, we must obey: he saith, come: shall we be so vnthankfull to say, we will not come? He calleth, shal we not answere? He biddeth his guests, shall we make excuses? He sendeth his messengers and prepareth his feast, shall we not prouide and prepare to eate thereof? He offereth himselfe vnto vs, shall we contemne the blessed remembrance of his death and passion, euen the price of our redemption, and shutte our selues from the Communion which the faithfull haue with him and one with another? So that wee are to perswade our owne hearts, that God is prouoked to anger, as well by negligence in abstaining, as by vnworthines in receiuing the Supper.
Lastly, this serueth to reprooue two sorts. First, seeing Vse 5 we are commanded to deale with our owne hearts, the popish shrift and auricular confession of all sinnes in the eare of a Priest, which is a needlesse burthen of the minde, and a fruitelesse practise of the superstitious. True it is, as we haue prooued already, we must examine our owne Consciences, and confesse our owne sinnes to God against whom we haue sinned:Psal 5 [...]. and when we are afflicted in conscience and can finde no comfort, we are to resort to the Minister that hath the tongue of the learned, being able and willing to minister a word in season, or to some faithfull brother in time of need, as the patient doth to a skilfull Physitiō: howbeit there is great abuse therof in the church of Rome. Against au [...]icular confession. We do not deny or go about to take away al confession of sinnes before men and vnto men, forasmuch as the Apostle willeth, that we confesse our faults one to another, Iames 5, 16.Iam. 5, 16. All the question is concerning the manner and order of making confession. But he alloweth it to be made to any man, and of one priuate person mutually to another; whereas popish s [...]rift is limitted onely vnto [Page 518] the Priest, and a straight law enioyned to the people to acknowledge all their mortall sinnes to him, with all the circumstances of them so farre as possibly they can remember at the least once euery yeare, if not oftner. Againe, the forme of confession of sinne required and practised, is vttered in a strange tongue & an vnknowne language, which is foolish and ridiculous: for so they know not what they speake to God. They would seeme to aske him forgiuenesse, and yet they know not what they aske. Lastly▪ they make confession of sins not onely to God, but to the dead, to the Saints departed, which is impious and blasphemous. For they make prayer to them and craue their intercession for the better obtaining of the pardon of their sins, which giueth a part of the diuine worship to them, and maketh them equall with God, as if they could search and see the heart as well as he doth. The Iesuites in their Annotations vpon 1 Cor. 11. where the Apostle willeth a man to proue and examine himselfe, giue this note, A man must examine his l [...]fe dil gently, Rhem. annot. vpon 1 Cor. 11.28. whether he be in any mortall sinne, and must confesse himselfe of euery offence which hee knoweth or feareth to be deadly, before he presume to come to the holy Sacramēt. For so the Apostles doctrine heere, with the continuall custome of the Cathol ke Church, and the Fathers example binde to do. Thus they abuse the Apostle which maketh not for them; and pretend antiquity, which they are not able to auouch: and alledge the Fathers which serue not their turne. The Apostle in this place speaketh of examination, not of confession: of prouing our selues, not of putting our selues to the proofe of others. The commandement of the Holy-Ghost, to confesse one to another, bindeth the Priest to confesse to the people, as well as the people to confesse to the Priest. And whereas the Euangelist declareth Math. 3.Mat. 3, 6. Act. 19, 18. that many were baptized of Iohn confessing their sinnes: and likewise Luke in the Acts sheweth that many beleeued, and confessed and shewed their workes: we must vnderstand it of a confession that is voluntary, not constrained: open, not secret: generall, not particular: before others, not in the eare. True it is, the Fathers speake much and [Page 519] often of confession, but they meane it either of such confession as is made to God, or of such persons as had openly fallen in time of persecution, or of them that of their owne accord vncompelled, accused their owne weakenesse and purpose of shrinking backe, albeit they had not as yet fallen indeed. Now that it may be knowne that these things do not concerne vs, nor yet helpe our aduersaries,Diuers sorts of confession I will set downe what confession we hold, and how it is to bee made, and in what respect. First, wee allow the publike confession of the whole Church, confessing themselues to be sinfull before God, Neh. 9, 4.5, &c. Secondly, wee hold the priuate confession of euery one, powring out his owne heart before God in his priuate and secret prayers, Lu. 18.13. Thirdly, we maintaine the confession made to the Church, when any person hath openly offended the Congregation by any notorious crime and is for the same excommunicated. This doth testifie the conuersion and repentance of such as haue fallen. Lastly, we teach that confession ought to be made to our neighbour for the offences which we commit one against another, when wee haue vpon any occasion wronged and offended him: and therefore our Sauiour saith, Math 5.Mat. 5, 23, 24. If thou bring thy guift to the Altar and there remembrest that thy brother hath ought against thee: leaue there thy guift before the Altar, and go thy way, first be reconciled to thy brother, and then come and offer thy guift. These kindes of confession we confesse and beleeue: but what maketh all this for the whispering confession vsed in popery? and iudged to be necessary to saluation? A tirrannous law, binding vs to reckon vp euery one of our sinnes in the eare of a Priest, as if forgiuenesse of our sinnes stood in this? Whereas we say and are not afraid to auouch, that this confession pressed vpon men to be made of all sinnes to a popish Priest vpon paine of damnation is no better thē another Inquisition. Would wee then know what this shrift is? and how to esteeme of it? and what effects it worketh? It is the mocking of God,What popish shrift is. the inuention of the diuell, the pride of the Clergy, the pick-pursse of the people, the racke of the Conscience, the shame and reproach [Page 520] of the offender, the bewrayer and discouerer of the secrets of Princes and states, the piller of popery, the ape of repentance, the nurserie of despaire, the cherisher of vncleannesse, and to be short, the bawd of all sinnes. It getteth a pardon for all that is past, it giueth free passage for such as are present, and purchaseth a priuiledge for them that are to come. Thus sinne is made no sin, it is a light matter, that no man need to trouble himselfe for it, for asmuch as the Priest may pardon him with a word speaking. Wherefore, albeit this institution be ful of humane wisedome and policy for the vpholding and strengthning of the kingdome of Antichrist, yet there is no title in the word of God to prooue it or confirme it. I confesse indeede it was a custome sometimes in the Church of Constantinople,Sozomen. Eccl. [...]ter. lib. 7 cap. 17. but when it hapned that a noble matron was dishonoured and dishonested by a certaine Deacon of vncleane life: Nectarius the Bishop of that place by the consent of others, did abolish it out of the Church. VVhat would he haue done if hee had liued in the times and places of popery, where such examples are not straunge but common.
If one fast were of sufficient force to thrust it out of that Church, doubtlesse many hundred presidents that might bee produced not inferiour vnto it, ought to serue as a whip to whippe and scourge it out of other Churches, and as a strong barre to keepe it out for euer, that it neuer get footing and en [...]rance into it againe. Hence it is that the Church remained in the liberty of Confession twelue hundred yeares, and had no snare to intangle the conscience laide vppon it vntill the Councell of Lateran, in which the law of auricular Confession was first of all inacted: whereby it is come to passe that they haue secret intelligence of all secretes, for by this occasion they know the hearts, affections, and dispositions of all persons: and by this meanes they finde an easie way to enrich that couetous and ambitious See, with the riches and reuenues of the world: and by them both ariseth a twofold benefite, because both they knowe howe to shift for themselues, and to preuent a mischiefe before it come vpon them. But to leaue these, wee exhort men to make Confession of their sinnes to GOD, the onely beholder of our thoughtes [Page 521] and heartes, who hath promised to forgiue them: and will neuer vp-braide vs with them.
And herein wee doe no otherwise then the holy and ancient fathers of the Church did before vs, who send the people from men to God, from the earth to heauen, from the fellow seruants to the common maister of all. It was well sayed of Augustine, What haue I to doe with men, Confess lib. [...]0. cap 3. Curiosum genus ad cognoscendum vitam. alicita [...]. that I should make confession to them, as if they could heale all my sores? It is a curious kinde of people, to search into other mens liues, but most slothfull to reforme and amend their owne The like we might say of Chrysostome who is plentifull in this argument. I doe not compell thee to confesse thy sinnes to others. And againe, If thou be ashamed to confesse them to any man because thou hast sinned, say them dayly in thine owne soule. Homil. 2. in Psal. 50 ser. de poenit. Hom. 4. de Laza, I doe not bid the confesse them to thy fellow seruant who may cast them in thy teeth, but confesse them vnto God who is able to heale them. In another place hee sayeth: Why should we be ashamed to confesse our sinnes, that he may pardon them? Doth God therefore commaund them to be confessed, that after the manner of men he might punnish vs? Hee doeth it not to punn [...]sh vs, but that he might pardon vs. I will alledge one testimony more and then conclude.Homil. de incomprehens. natura dei. I doe not leade thee as it were into an open stage of thy fellow seruants, I doe not compell thee to vncouer thy sinnes to men, vnfould thy conscience before God, shew thou thy woundes to the Lord the best Physitian, and craue of h [...]m to heale them. Thus ought we to do, let vs fly to God when we want helpe, who is the God of all mercy and the father of all consolation. And when wee minde to come to the holy Communion of the body and bloud of Christ; let vs not think to fit our selues vnto it by a foolish numbring vp of our sins to men, but not to God: of custom, but not of conscience: by obseruing the traditions of the Church, but not by seeking to obtaine pardon of our offences. The order which we ought to obserue in the examination of our selues is laid downe vnto vs in the Chapters following. Thus much touching the first reproofe.
The second reproofe2. Reproofe, serueth to condemne all such as are very precise and curious in searching into the liues and conuersations of others, that say, stand aparte and [Page 522] come not neere me, for I am holier then thou. These abstaine from the Communion, becau [...]e of the presence of euill men, and cannot be perswaded to take the Supper with them.Such as are of the separation reprooued for not ioyning with vs in the worship of God.
In the former part of this Booke we haue answered sundry obections which sundry persons alledge for themselues why they refuse to ioyne with the people of God among vs that come with loue and zeale to his Table. I haue not to doe with them in this place: they were for the most part carelesse men, secure in the matters of God, and sencelesse in al good things: but those that now we are to encounter withall pretend greater care and conscience in the worship of God then our selues.
These are they of the separation, who haue left our Church as no Church, and abhorre our Sacraments as no Sacraments, and reuile our Ministers as no Ministers. And yet if they would confesse the trueth and giue God the glory, they must for the most part of them acknowledge that they receiued to beleeue in our Church, & were begotten a new by our ministery, and haue reaped strength of faith by our Sacraments, if they may bee called ours which are deliuered by vs, but instituted by God. Neuerthelesse, I wish and desire from the bottome of my hearte, that our Church were once so happy as to separate notorious offenders, & to cut off all occasion of this question. But because we cannot yet obtain this mercy through our sinnes, and that through the iniquity of the times euill men preuaile: wee must not consider so much what ought to be among vs, as how farre wee ought to submit our selues: neither should we fixe our eyes so much vppon that which is wanting and missing in our Church, as what great guifts and good thinges GOD hath vouchsafed vnto vs and bestowed vpon vs: we confesse we are not in all poyntes that which we should be, howbeit by the grace of our GOD wee are farre from that which they charge vs withall: But let vs see what they obiect.
Obiection. 1 Cor. 5.11.First, they alledge that we are forbidden to eat and drink at our common Tables with them, 1, Cor, 5, From hence they reason from an vnequall comparison of the lesse to the [Page 523] greater, that if we may not doe that which is lesse then wee may not eate and drinke with them at the LORDS Table, which is the greater.
I answere, Answere. this consequent will not follow: For wee cannot conclude the abstaining at the Lords Supper from their company, whose company we are to auoide at our owne table. It is in our owne power for the most part to depriue whome wee will of our priuate Suppers, but it lyeth not in vs to barre whome we please from the Lords Supper. This belonge [...]h to the officers and ouer-seers of the Church. But as in the priuate family euery one may not be a gouernour [...] and in the Common-wealth euery person may not be a Magistrate to order the affaires thereof: so is it in the Church, no man may seuer the holy from the prophane, but such as are called to sit in the sterne of it.
Again, they alledge the sentence of the Prophet, Come Obiection 2 out from among them, and separate your selues from them, and touch no vncleane thing. Esay 52.11. 2, Cor. 6, 17.18.Esay 52, 11. 2 Cor. [...], 17. Answere.
I answere three things: First the place must be vnderstood not somuch of the separation by place, as by affection: not somuch of the company, as of the coruptions of others.
Secondly Paul speaketh of the communion of Idolatry, which is nothing at all to the holy Communion, which is commaunded vnto all Christians without any such limitation as these would bring in. For they can neuer proue any such exception: to wit, that we may abstayne if we see any offer themselues to receiue which doe seeme to vs vnworthy.
Lastly, here is mention of such as were straungers from the faith, and did not so much as professe the Christian Religion: and therefore it serueth not their purpose who refuse to communicate at the Table of the Lord with such as embrace Christianity, and make profession of the Gospell, albeit pe [...]aduenture their life be not answerable thereunto: so that th [...]y abuse this place who will by no meanes bee brought to come to the Supper of the Lord▪ when they perceiue those to haue accesse vnto it whome they account [Page 524] wicked and prophane. Ioseph and Mary frequented the sacrifices in the publike assemblies at Ierusalem at the solemne feasts, Luk. 2. So did Christ himselfe, as appeareth in many places of the Gospell. The Church was then full of scandals, as a body full of sores, but because he had no calling nor commission to remedy those euils, he chose rather to ioyne himselfe with the company of the wicked, thē to separate himselfe from the Sacraments and other holy things. Thus it was with Simeon, Hannah, Zachary, Elizabeth, and other of the faithfull. There are two certaine rules, with which I will conclude: First, that our being in company with the wicked, vnwillingly, not willingly: by compulsion, not by free election, shall not hurt vs. It is our delight in them, and desire of them, and striuing to be with them, that bringeth danger vnto vs: but if it be against our will, there is no feare of being infected by them. The second rule is this, that we are greatly hurt in our saluation, and wounded in our soules by separation from the exercises of our religion, and therfore there is no iust cause why we should leaue the fruite of the one for the presence of the other. It is a part of Gods spirituall worshippe to heare his word, and indeed one of the principall seruices we can performe vnto him, yet may a Christian lawfully heare it where there are Infidels and vnbeleeuers, yea not onely communicate with them, but be glad that they will vouchsafe to communicate with vs. And touching ioyning in prayer, and participation of the Sacraments, if it were in our choyce and liberty to auoid them, wee might not ioyne with them, nor make one among them: but because we haue no power nor authority to make any separation, wee ought not to refuse or renounce the seruice of God which is enioyned and commanded vnto vs: and let vs take heed, least while wee go about to separate our selues from the wicked, we separate our selues from God himselfe. For there is no man that forsaketh his worship, but after a sort forsaketh God, seeing that to cleaue vnto him and not to his worshippe is vnpossible, and to diuide betweene these which are alwaies ioyned together, is to turne him into an [Page 511] Idoll. And thus much touching Examination in generall.
CHAP. XVI. Of the knowledge of God: the first part of Examination.
AS we haue waighed the necessity of preparing and examining our selues: so let vs consider the manner how it is to be performed. Such as will in an holy manner prepare themseluesFour points required in Examination of our selues. to celebrate the Lords Supper to the glory of God, the discharge of their duties, and comfort of their owne soules, must diligently acquaint themselues with these foure points, with knowledge, faith, repentance, and reconciliatiō to those whom they haue offended. First, it is required of all persons that come to this Sacrament, to know the grounds of religion, and vnderstand the doctrine of the Sacraments. Secondly, to beleeue in Christ, and to looke for sal [...]ation in him alone, inasmuch as there is no other name vnder heauen by which we must be saued. So then we must come with faith, which is the hand to apprehend Christ. Thirdly, to abhorre and detest our sins, to hate them with an vnfained hatred as our deadly and most dangerous enemies, and to haue godly sorrow for them which may cause repentance not to be repented of. Lastly, to loue our brethren truely and sincerely, yea euen our enemies. If we finde not these things in our selues, we must carefully vse all holy meanes appointed for this purpose, to begin them in vs: otherwise our estate will prooue to be fearefull and dangerous. We must with all sincerity, conscience, and zeale, vse prayer, the word read and preached, conferrence, meditation, and such like helpes as may further them in vs. If we do finde them in vs, though feeble and in great want and weaknesse, we are not to abstaine from the Sacrament, but to come therunto to seek strength of faith and increase of obedience. Wherefore,Mat. 11, 28▪ our Sauiour calleth such vnto him, Come to me all ye that are weary and sore laden, and I will ease you: take my yoke on you, and yee [Page 526] shall finde rest vpon your soules: for my yoake is easie, and my burden it light. And chap. 12. A bruised Mat. 12, 26 reeds shall he not breake, and smoaking flax shal he not quench till he bring forth iudgment vnto victory.
Touching the first, we are to obserue,The 1. part of examination is knowledg of Gods word. that such as will come aright to the lords supper, must haue the knowledge of Gods word, which is the foundation and ground-worke of faith. Wee must know what to beleeue, and must learne the doctrine of saluation out of the Scripture. Our Sauiour Christ, in that heauenly prayer which hee made a little before his passion, vseth these words to his Father,Iohn, 17, 3. This is eternal life to know thee to be the onely very God, and whome thou hast sent Iesus Christ. We must know how miserable all men are of themselues, that we are separated from god, the children of wrath by nature as wel as others, and the verie fire-brands of hell. They that want this knoledge, cannot iudge aright of the parts and vses of this Sacrament, nor desire this heauenly meate which nourisheth to eternall life. So then, knowledge must necessarily go before faith: for it is the nature of faith to beleeue that which it knoweth, and therefore where there is small knowledge, there can bee but little faith: and where there is no knowledge, there can be no faith: acordingRom. 10, 17. to the doctrine of the Apostle, Faith commeth by hearing, and hearing by the word of God. The knowledge required of vs when we approach to this Sacrament, standeth in these twoWhat particular pointes [...]re necess [...]tie to be knowne o [...] al that com to the Communion. pointes: first, in the knowledge of God, secondly in the knowledge of our selues. In these two branches standeth the first part of examination. And these two points are so neerely ioyned and knit together, that no man can thoroughly know God, vnlesse he know himselfe: and no man can haue the perfect knowledge of himselfe, except he know God in whomActs 17, 28 he liueth, mooueth, and hath his being. Vnder these two heads, many particular points are containd, necessary to be known of those that offer themselues to bee partakers of this Sacrament. First, that there is onely one God, that hath made himselfe knowne in three persons,Iohn 5, 7. the Father, the Sonne, and the Holy-ghost. Secondly, that God made man and all other [Page 527] creatures good, and gouerneth all things well. Thirdly, man did fall through the enticement of the Deuill, and his own wilfull disobedience in breaking the commandements of God. Fourthly, there are ten commaundements diuided into two tables: whereof the foure first commaundements concerne our duties to God, the sixe last our duties toward our neighbour. Fiftly, we cannot keepe these commandements, nor anie one of them, but wee breake them daily, in motion, in thoght, in word, and in deed: the breach wherof deseruethDeut, 27, 25 the curse of God, that is, all miseries in this life, death in th [...] end of this life, and hell fire after this life. Sixtly; there is no meanes or remedy in our selues or in any creature but onely in Iesus Christ the eternall Son of God,Luke 1, 35 who is God and Man: God that he might ouercom death, and Man that he might die for our sinnes. Hee hath pacified Gods wrath, fulfilled the righteousnesse of the Law, sanctified our nature, adopted vs to be the children of God, and maketh our duties (though weake) acceptable vnto his Father. Seuen [...]hly, all haue not deliuerance by him, but onely such as beleeue in Chr [...]st,1 Cor. 1, 30. whose obedience and righteousnesse is made ours by a liuely faith, whereby we are perswaded that through him our sinnes are forgiuen, and we made the children of God. Eightly, faith is a gift of God, applying Christ and all his merits particularly to our selues, and teaching that he is a Sauiour vnto vs. Ninthly, beeing saued by Christ through faith,Luke, 1, 74▪ we may not liue as we lift: this vnspeakable mercie teacheth vs to deny all vngodlinesse, and all worldly and sinnefull lusts, to liue soberly, righteouslie, and godly in this present euill world, and to walke in newnesse of life,Ephesia, 6, 5 because no vnrighteous person shal enter into the kingdome of heauen.
Tenthly, this Faith which bringeth foorth a reformed life, is wrought within our heartes by the Holie-ghostRom, 10, 14. through the preaching of the word, being truely expounded, and profitably applyed with doctrine, consutation, exhortation, correction, reformation, and consolation: and it is encreased besides, by reading, praying, and receyuing of the Sacraments. Eleuenthly touching prayer, wee haue a [Page 510] perfect platforme left vs byMat 6, 9. Christ in the Gospell, which containeth 6. petitions, the three first concerning the glory of God, and the three last concerning the necessities of our owne bodies and soules. Twelfely, the Sacraments are another helpe to strengthen and increase faith, which are outward signes and seales ordained of God, to assure vs that Christ & all his sauing graces are giuen vnto vs. These are two in number. Baptisme, the Sacrament of our regeneration and new birth, assureth vs by the washing of water, that our sins are forgiuen by the blood of Christ, & we borne anew to God. The Lords Supper assureth vs, that by bread and wine giuen and receiued according to Gods ordinance, Christ is giuen vs to be our spirituall nourishment to euerlasting life.
These grounds of religion must be knowne and vnderstood, that we may learne how wretched and miserable we are by nature, and what remedy God hath ordained for our deliuerance. We shall neuer feele the sweetnesse of Gods mercy, vntill we finde the greatnes of our owne misery. We cānot perceiue how greatly we stand in need of Christ, vntill we know our owne wofull and wretched estate by reason of sin. Such then as are ignorant in these necessary points of Christian religion, and especially in the doctrine of both the Sacraments, can neuer come aright vnto them, can neuer shew forth the Lords death, can neuer discerne his body, but blindly run on to the danger of their owne soules. Wherefore it standeth all men vpon, to desire the sincere milke of the wordPet. 2, 10 that they may grow thereby, to seeke after knowledge, as for siluer, and after vnderstanding as precious stones. A loathing stomacke neuer well digesteth the meat that is put into it: and he that is full, despiseth the Hony-combe. What is the reason that they remaine blinde in the matters of God and their owne saluation, and as bruite beasts in vnderstanding? Surely, because they desire not the wayes of God, they regard not his feare, they contemne knowledge, as Esau did the blessing, and the Israelites did their Manna. For no man truely desired the knowledge of God and of godlinesse vnfainedly, [Page 529] but he had the meanes offered vnto him at one time or other. Cornelius desiring to be throughly instructed in the way of saluation, was directed by the Angell to send for Peter, Act 11, 13. Who should speake words vnto him, whereby he and his houshold should be saued. Thus Dauid going the way of al flesh, instructeth his son Salomon, 1 Chr. 28, 9. Thou Salomon know thou the God of thy Fathers, and serue him with a perfect heart and with a willing mind: if thou seeke him, he will be found of thee, but if thou forsake him, he will cast thee off for euer. This is it also which the Prophet proclaimed, 2 Chro. 15. O Asa and all Iudah & Beniamin, heare yee me: the Lord is with you, while yee bee with him: and if ye seeke him, he will be found of you: but if ye forsake him, he will forsake you. Likewise the Euangelist teacheth, that when Zaccheus sought to see Iesus, he shewed himselfe vnto him, he entred into his house, and that which is more into his heart,Luk. 19, 3. &c, and that day saluation was begun in him & in his family, being made the childe of Abraham. Hereby is fulfilled that which the Prophet speaketh, Psal. 145. The Lord is neere Psal. 145.18 &c. vnto all that call vpon him, euen to all that call vpon him in truth: he will fulfill the desire of them that feare him, he will also heare their cry, & will saue them. Where he teacheth, that if we truely desite knowledge, we shall effectually obtaine it. God wil not be wanting to vs, if we be not wanting to ourselues. When the Eunuch came to Ierusalem, & exercised himselfe in the Scriptures, in reading the Prophet for increase of knowledge, as he sate in his chatiot: did not the Lord direct Philip to go to him,Act. 8, [...]8 [...]9 & ioyn himselfe to his chariot, by whom he was farther instructed & baptized? So shall it be with all that hunger & thirst after the doctrin of godlines, they shal not be left destitute, but be filled with the knoledge therof to their endles comfort. The hand of God is not shortned, he is as ready to help vs as euer he was,Mat 5 6. according to the promise of Christ, Blessed are they that hunger and thirst after righteousnes, for they shalbe filled. Hereunto tendeth the general promise, deliuered in the general words of him that is the author of grace,Mat. 7, 7, 8 A [...]k and ye shall rece [...]ue, sick and ye shal find: knock & it shalbe opened vnto you: for whosoeuer asketh, receiueth: & he that seeketh, findeth: & to him that knocketh, [Page 530] it shalbe opened.
Here we haue an excellent comfort and encouragement, to consider that our holy indeuours shall not be in vaine in the Lord.
CHAP. XVII. Of faith in Christ, the second part of Examination.
HItherto we haue spoken of knowledge which is the first part of this examination. Now a man may haue knowledge, and yet want faith. Wherefore theThe second part of examination, is to proue whether we haue faith or not. next point which we are to try and proue, is our faith in Christ. For euery man receiueth so much as he beleeueth he receiueth, according as our Sauiour speaketh to the woman of Canaan, Mat. 15, O woman, great is thy faith, be it vnto thee Mat. 15, 23. and 9, 29. as thou desirest. And the Apostle saith to the same effect,Heb. 4, 2. Vnto vs was the Gospell preached, as also vnto them, but the word that they heard, profitted thē not, because it was not mixed with faith in those that heard it. All those are worthy receiuers, that ground thēselues on the free fauour of God in Christ Iesus, beleeue thēselues to be deliuered by him from eternall dā nation, and desire daily to go forward in godlines. Hereunto commeth the exhortation of Paul, 2 Cor. 13. Prooue your selues, 2 Cor. 13, 5. whether ye be in the faith: examine your selues: know ye not your own selues, how that Iesus Christ is in you, except ye be refused? This true faith is the mouth of the soule, whereby we receiue Christ crucified to our saluation. Wherefore, it is required of vs, not onely to haue knowledge and vnderstanding in the mystery of our redemption: but likewise a iustifying faith,What a true faith is. which is a wonderfull gift of God, whereby the elect doe apply Christ and the sauing promises of the Gospell to themselues particularly. We must knowGal. 1, 4. the purpose and ordinance of God, appointing and setting apart Iesus Christ to be the person inThe hand [...] of faith what they are. whom and by whom he hath decreed & determined the saluation of al the elect. Againe, we must haue a perswasion of Gods true meaning toward vs, in offering saluation through Christ, and that [Page 531] all sufficiency and ability is in him to saue vs, whereupon we shall feel a sweet and comfortable resting vpon him in whom God meaneth to saue vs. These are the handes whereby we apply Christ to our selues, both by knowing that he gaue himselfe for our sinnes according to the will of GOD euen our Father, and by relying on his all-sufficiency to performe that high worke of redemption whereunto he was sealed and ordained,
This faith is not borne and bred with vs, but is vvrought in vs by the Holy-ghost,2 Thes. 3, 2. who is therefore called The Spirit of Faith. Except he giue it, no man can haue it: it is natural to vs to presume on the one side, and to despaire on the other side: but to beleeue (which is seated in the middest) is supernaturall. To haue a dead faith commeth of our selues, but to haue a liuely faith proceedeth from God, to whome we ascribe all glory and praise. Now the proper office and function of this iustifying faith standeth in apprehending, receiuing, and laying hold vppon Christ and all his benefites. Euen as the hand stretched foorth layeth hold vpon a thing, and pulleth the same vnto it, so dooth faith apply the sauing promises of the Gospell to the soule, as the Apostle teacheth Gal. 3. That the blessing of Abraham might come vnto the Gentiles through Iesus Christ, Gal 3, 14 that we might receiue the promise of the Spirit through Faith.
Where he teacheth that we embrace and receiue the precious promises of saluation and forgiuenesse of our sinnes by faith, beleeuing the same to belong vnto our selues. The Scripture calleth Christ a redeemer indefinitely; Iob calleth him his redeemer particularly, Iob, 19, 25. I know that my Redeemer liueth. The Scripture setteth out the Lord as the God of his Church. Thomas vpon a speciall feeling of Christes sauour toward him,Ioh 22.28. acknowledgeth him to be his Lorde and God. Iohn 20. Thou art my Lord and my God. The Scripture propoundeth Christ as the Sauiour of his people, the blessed virgin taketh this as spoken vnto her selfe,Luke 1, [...]. and accounteth him her Sauiour, My spirit reioyceth in God my Sauiour. The Scripture maketh Christ the Lord & Protector of his church: Elizabeth maketh a speciall Luk. 11, 43. application thereof, calling [Page 532] him her Lord. Luk. 1 Whence commeth this to me, that the mother of my Lord should come vnto mee. It is an Article of our holy and Christian faith to beleeue the forgiuenes of sins: this must euery one beleeue, this must euery one hold, this must euery one apply,Math. 5, 2. as Christ did to the sick man of the Palsey, Mathew. 9. Sonne be of good comfort, thy sinnes are forgiuen thee.
It is the hardest thing in the world thus to beleeue, whether we respect Christ or our selues.An hardthing to beleeue. It is an easie matter for a man, when he neither knoweth nor feeleth the burden of sin, to say he hath faith, and beleeueth in Gods mercie: but when Sathan shall sist him, when his owne heart shall accuse him, when sinne shall lye heauie vpon his soule, when the vnsupportable and vnsufferable anger of God shall presse his conscience to the nethermost hell, and the flame thereof consume his bones, and turne his moysturePsalm 32, 4. into the drought of Summer: if then he can stand vpright, and build himselfeMath, 7, 24. vpon the rocke, when the floods come, when the winds blow and beat vpon his house, and when the ground shaketh vnder his seete, this man with boldnesse and confidence may truely say, and seale it vppe for an euerlasting truth, My sinnes are forgiuen mee. For if then he can comfort himselfe in his God, and apply his gracious mercies to his owne faint heart, and cry out:Iob. 13, 15. Though the Lorde woulde kill me, yet still will I trust in him: this is the propertie of a sound faith, against which the strongest gates of hell shall not preuaile.
This appeareth euidently vnto vs in the example of Abraham,Ro. 4, 17, &c who beleeued that of his olde, weake, withered, and as it were deade body, should spring childrenGenes▪ 1 [...], 5 like to the sande on the Sea shore, and like the Starres of Heauen for multitude, and that hee should haue a seede in whome himselfe and all the nations of the world should bee blessed. If hee had consulted with flesh and bloode, what Discourses might a naturall man alleadge to hinder the crediting of this promise? yet he doubted not, he disputeth not the matter, but beleeued that the weake should bee made strong, that the barren should be made fruitfull, and a ioyfull [Page 533] mother of children, that the dead should be made a liue to dwell with a family, springing out of his owne body, which was to reason as vnlikely and vnpossible, as for a dry and dead tree pulled vp by the rootes, to bud, beare, and bring foorth plentifull fruit. So what can be more difficult and hard then for vs to beleeue and be perswaded, that by the death of Christ, we shall haue euerlasting life? By his shame and dishonour we shall haue glory and praise? That by his wounds and reproches we shal haue the curing and healing of our sores? That by his agonies and bloody sweate, we shall haue peace and rest? By his condemnation we shall haue saluation? Is not this after a sort, in hel to see heauen? In cursing, to see blessing? In humiliation, to see exaltation? In death, to see life? In condemnation, to lay hold of saluation? In feeling of sinne, to beleeue the pardon of sinnes? Lastly, in our vnrighteousnesse and misery, to be both righteous and accepted to eternall life: and in the breach of the law, to beleeue the fulfilling of the law?
This is indeed to haue the sauing faithTit. 1, 1. of Gods elect. And to say that this is an easie matter, or a small thing is plainely to betray and discouer, that we neuer knew what true faith meaneth.
For this faith, let euery one of vs labour that we mayGal. 2, 20. specially and particularly apprehend the promises, as the Apostle declareth, Galathians 2. I am crucified w th Christ, but I liue; yet not I any more, but Chrict liueth in me: and in that that I now liue in the flesh, I liue by the faith in the Sonne of God, who hath loued me, and giuen himselfe for me. And againe,2 Tim, 4, [...]. I haue fought a good fight, I haue finished my course, I haue kept the faith, hence forth is la [...]d vp for me a Crowne of righteousnesse, which the Lord the righteous Iudge, shall giue vnto me at that day.
Where we see a speciall application to himselfe of the benefits of CHRIST, and therefore it is not sufficient to beleeue that Christ came into the world, that he was crucified, died, was buried, rose againe from the dead, and ascended into heauen: for this is a generall faith, this is the [Page 534] faith of the reprobates, yea the Deuils know it, and haue as great a part and portion therein as wee, yet they tremble at the remembrance of their iudgement to come, as Iames sheweth,Iames 2, 19 Thou beleeuest there it one God, thou doest well: the deuils also beleeue and tremble. There is more required of vs, then to beleeue the histories and doctrine of the Scriptures to bee true, and to make an outward profession of it, to vnderstand and assent vnto the couenant of grace made by Christ, that it is certain and shalbe verified in the members of the church: we must besides this generall and confused faith, applie and appropriate vnto our selues the promises of saluation. Wee must not onely see them a farre off, but feele them in our hearts. Wee must beleeue not onely that Christ is a Sauiour, but that he is our Sauiour and Redeemer.
Thus wee must euerie one of vs for his owne part make prop [...]r to himselfe all the riches and graces that are in Christ Iesu [...], because in giuing himselfe to vs, hee giueth all his benefi [...]s: in that he is God, he maketh vs after a sort2 Peter 1, 4 [...] partakers of the diuine nature, being heire of all things in heauen and earth,1 Cor 3, 22. and Lord of the world, hee maketh all thinges ours, whether life or death, whether things present or thinges to com, recouering in him the possession of those things which we lost [...]n Adam, being the beloued sonne of the father, hee maketh vs acceptable and well-pleasing vnto him: leading captiuity captiue, and giuing giftesEph. 4, 8. to men, hauing Dominion ouer the diuell, sinne, hell, the world, the flesh, and all our enemies, he protecteth vs that they cannot ouerthrowe vs, and hathReuelat. 1, 6 made vs Kings and Priests to God euen his father: in that he is happie and immortall, he maketh vs partakers of his blessednesse and immortality.
When we shall seuerally and particularly apply all the actions and benefits of Christ our Lorde vnto our selues, wee may boldly come to the Lords Table, where we shall finde Christ, and enioy him to our endlesse comfort, knowing that we liue alwaies by faith, but not alwaies by feeling.
Neither are we to abstaine and hang back from comming to the Supper, nor to dispaire of our selues, nor to bee too much cast downe, when we feele sundry defectes and wants [Page 535] in our faith, ForThere are 2. degrees of true faith. there is a weake and feeble saith, which is yet a true faith as well as the strong faith. There are two degrees of faith profitable to be knowne, and comfortable to be considered.
The weake faith,what a weak Faith is. is an earnest and vnsaigned desire to bee reconciled vnto God in Christ, which willing desire in vs God accepteth as the deede it selfe, he accounteth the desire of faith as faith it selfe: the desire of reconciliation and forgiuenesse of sinnes by the death of Christ, shall be auaileable to worke out our attonement and redemption. The strong faith is a full perswasion & assuranceWhat a strong faith is of the mercies of God when the faithfull can truly say with the Apostle, Rom. 8, 38,Roma. 8, 38. 39. I am perswaded that neither life nor death, nor things present nor things to come, neither Angels, nor principalities, nor powers, neither het [...]hth nor depth, nor any other creature shall separate vs from the loue of God which is in Christ Iesus our Lorde. To this assurance we labour to come, and in this assurance we endeuour to grow and to go on from saith to faith, and from strength to strength, vntill we learne to stand fast as it were vpon the battlements of heauen, and to set the world at defiance, and to treade the earth vnder our feete, saying with the Apostle, Who shall lay any thing to the charge of Gods elect? Or who shall separate vs from the loue of Christ?
This is the greatest measure and highest degree of faith▪ this is the top, strength, and full ripenesse of faith: heere vnto wee are to striue and endeuour, and neuer to giue rest vnto our soules, vntill we be resolued and setled in our consciences, that all our sinnes are assurredly pardoned, and we accepted to euerlasting life. This greatnesse of faith was in Abraham, Rom. 4, 20 who was not weake but strengthened in faith, being fully perswaded, Hee that had promised was able also to do it. All that liue in the bosome of the Church doe not attaine to this full measure of a perfect faith: but euen as it is in the estate of the body, we are Babes before wee come to be men of ripe yeares, first we be weake before we be strong,1 cor▪ 3, 1▪ [...]. first we are fedde with milke before wee can digest strong meate. We seeMar. 4 2 [...]. Corne first in the grasse, then in the blade, before it come to the stalke, and haue ripe corne in the eare. [Page 556] There must bee in all things a beginning before there can be a proceeding to perfection. The tree sendeth foorth his tender branches, and putteth foorth his leaues before his fruite commeth. So is it with euery Christian man and woman, first they are babes in Christ, and haue certaine seeds and beginnings of faith springing in them to eternall life: afterward they grow from strength to strength, from grace to grace, from degree to degree,Roma 1, 17. and from faith to fayth vntill they come to a full perswasion and assurance vvithout wauering,Psalme 23, 6 which ariseth after many experiences of Gods manifolde mercies and fauours in the course of our liues, as we see Psal. 23. Doubtlesse kindnesse and mercie shall follow me all the daies of my life, and I shall remaine a long season in the house of the Lord. Wherefore let vs not be dismayed & discouraged when our faith is feeble, for a feeble faith wil apply Christ as well as a strong faith: it will drawe Christ home to dwell in our hearts,Ephes. 3, 17. through whom we shall not perish but haue euerlasting life. He that had but a weak eie and a dim sight to behold the brazen Serpent in the wildernesse,Numb, [...] 1, [...]. was healed from the deadly stinging of the fiery serpents, as well as he that saw clearly and perfectly afarre off. He that hath but a leprous and sickly hand is able to holde that which is offered vnto it, as well as a sound and strong hand. So he that hath a little faith in the son of God, shall neuer haue his saluation denied, nor forgiuenesse of his sins kept from him, if with an humble heart hee pray to God to haue them pardoned.
The Apostles beleeued, that Christ was the Sauior of the world:Luke 24, [...]5 yet they were ignorant of his death and resurrection, which are the chiefe meanes of saluation, and they are saide to be men of little faith. So our Sauiour, when theLuke 17, 5, 6 Disciples had asked encrease of their faith, declareth that if our faith be in quantity but as a graine of Mustard-seed, it should be powerfull and effectuall, seeing hee will notMarke 2, 23 quench the smoaking flaxe, nor breake the bruised Reede, but cherish the lost sparke and measure of grace giuen vnto vs from aboue. This likewise was the faith of that Father, whose childe was possessed with a dumbe and deafe spirit, [Page 557] when Christ said to him,Math. 7, 7, 8 If thou canst beleeue, all things are possible to him that beleeueth: straight way he cried with tears saying, Lord I beleeue, helpe mine vnbeleefe. Christ doth not reiect him for his weaknesse of knoledge and faith, to teach that we should not despaire, or be dismaide, when we finde wauering, wantes, distrust, and imperfection in our selues, but rather confessing our frailty with that Father in this place, pray to be strengthned, and to haue our Faith encreased. For, whosoeuer vnfainedly desireth any grace of God tending to saluation, shal receiue it: if he continueReu 21, 6. knocking at the gate of his Mercie, it shall bee opened, and his prayer shall be granted, as Christ hath promised,Phil 1, 6. I wil giue to him that is a thirst of the Well of the water of life. Thus, if wee long after the graces wanting vnto vs, as the earth after a great drowth for the comfortable showers of refreshing raine, vsing the meanes appointed of God to attaine them, as earnest prayer, reuerent attending on the continual hearing of his word, diligent receiuing of the Sacraments, being careful to giue honor and glory to him for his gifts we haue already of his onely mercie obtained and enioyed, we shalbe satisfied and replenished: for then He that hath begun his good worke in vs, will perfect the same in our hearts vntill the day of Iesus Christ. Thus much of faith the second part of true examination, which is the instrument whereby we lay hold vpon Christ, and are made liuely members of him: without which whosoeuer come to the Lords Supper, depart awaie without fruite and comfort: because of an action without faith, commeth an end without fruite.
CHAP. XVIII. Of Repentance, the third part of examination.
THe next thing in this triall to be considered isRepentance from dead works requyred of al that come to the Lords table. repentance, which is, a renewing of the minde, a change of the heart▪ a turning of the soule, and a reformation of our life and affections. As knowledge is the beginning, and as it were the verie fore-runner of faith, like a Messenger [Page 538] going before his Maister to prepare for his comming: so repentance is an especiall fruite of faith▪ without which, whosoeuer draweth neare to the Lords Table, prophaneth the Sacrament, and departeth without comfort.
For, it is an altering of our liues and conuersations vnto God, ioyned with a godly sorrow and detestation of all sin, together with an vnfeined loue and desire of righteousnesse. This appeareth in the chaunge of the whole man, of our thoughts, affections, meditations and delights: in all these the old man with his deceitfull lusts must be put off, and the new man must be put on,Ephe [...], 24 which after God is created vnto righteousnesse and true holinesse. This duty is taught in diuers places of the Scripture. Heereunto come the words of the Prophet Esaiah, When [...]say 1, 12. ye come to appeare before me, vvho required this at your hands, to treade in my Courts? Bring no mo Oblations in vaine: Incense is an abhom nation vnto me, I cannot suffer your New Moones, nor Sab [...]othes, nor solemne daies, (it is iniquity) nor assemblies. And when ye shall stretch out your hands I will hide mine eies from you: and though yee make manie prayers I will not heare, for your hands are full of blood. Wash you make you cleane, take away the euill of your workes from before mine eies: cease to do euill learne to do well, &c. And Chap. 66. He that killeth a Bullocke, [...]say 66, 3. is as if he slew a man: he that sacrificeth a sheepe, is as if he cut off a Dogges necke: he that offereth an oblation, as if he offered Swines flesh: he that burneth incense, as if he blessed an Idoll: yea they haue chosen their owne waies, and their Soule delighteth in their abhominations. Wherby the prophet meaneth, that God accepteth no sacrifices without faith and repentance.
This also was figured and shadowed out, by washing the Garments, and chaunging the attire of such as came withGen, 35, [...]. 3 their Oblations vnto God, and prepared themselues vnto his seruice. Th [...] Iacob commanded, when he reformed his houshold, and went vp with them to Bethell the house of GOD. Thus Moses prepared the people, before the Lawe was deliuered in Mount Sinai. And heereunto the Prophet Dauid allude [...]h, Ps [...]l. 26. I will wash mine hands in innocency, O Lord, and [...]a [...]p [...]sseth [...]. As if he should say, I wil endeauor to liue [Page 539] most vprightly toward thee and toward men, and so come and offer sacrifices at thine Altar.
Wherefore, such as feele not themselues to haue penitent hearts, to be humbled and grieued for their sins, to sigh and grone vnder the burthen of them, to tremble at God, iudgments, cannot come aright to this holy Supper, but eate & drinke certaine iudgement to themselues. The broken and contrite heart is the path-way to heauen,1 Cor 7, 10.11. and an vnseparable companion of repentance. This the Apostle teacheth, 2 Cor. 7. Godly sorrow causeth repentance vnto saluation, not to be repented off, but worldly sorrow causeth death: but behold this thing, that yee haue beene godly sorry, what great [...]e it hath wrought in you: yea, what cleering of your selues: yea, what indignation: yea, what feare: yea, what desire: yea, what zeale: yea, what punishment.
Heere be theSigns wherby to examin our repentance. notes and tokens whereby we may try our repentance, whether it be sincere or not. It hath these signes to discerne it, a care to leaue that sin into which we are fallen, otherwise we haue not repented, as Act. 2. They which had crucified the Lord of life, and deliuered him into the hands of sinners, were pricked in their hearts, and said to Peter and to the otherAct, 1. 37.38 Apostles, Men and brethren what shall we do? And Peter said vnto them, Amend your liues, and saue your selues from this froward generation. The other signes of repentance are a confession of our sins to God, & a condemning our selues for them: an holy and inward anger against our selues for our carelesnesse in looking to our owne waies: a feare nor so much of Gods iudgements, as least we fall into the same sins againe, and so offend our mercifull Father: a desire euer after to please God with all our hearts: and last of all a renewing and punishing of our owne soules for our offences committed against him. Now to the end we may repent aright, and sit in iudgement of our selues, according to the forme of God; iustice: it shall be needfull for vsIn examining our selues, we must [...] the order of the Comandements. Command. 1. to examine our selues by the ten words of the law, and out of the same to frame ten seueral encitements against our selues, whereby wee shall finde a great defect of righteousnes, a great spoile of obedience, a great [Page 540] accesse of disobedience, and a great heape of all kinde of corruptions. This then may serue and suffice for the true examination of our selues. We must consider and confesse that we haue not loued and feared God, we haue not beleeued & depended vpon him in all estates as we ought, but haue oftentimes feared and loued the creatures aboue him, we haue preferred a filthy pleasure before him, wee haue doubted of his promises through vnbeleefe, and relyed vpon an arme of flesh and blood. We haue beene carelesse Command. 2 in the worship of God, we haue not prayed vnto him with stedfast assurance to be heard, we haue not serued him in spirit and in truth as he requireth of vs, but hypocrisie hath crept into our best actions and meditations, we haue more laboured after the outward shewes and appearances of religion, then to expresse the power of godlinesse: and haue more esteemed to seeme to others to be true Christians then to be such indeed. We haue not reuerenced the Command. 3 eternall Maiesty of God as is meet to doe, who is infinite, inuisibe, vnchangeable; we haue not blessed and praised his name with thanksgiuing for all things, and at all times, as well for aduersity as prosperity: We haue not heard, read, and meditated in his word with such affection, reuerence, and zeale, as is requisite: when occasion hath beene offered to speak of the works of Gods prouidence, we haue not acknowledged in them the greatnes of his wisedome, power, and goodnes as we ought: nay rather the glorious and dreadfull name of God (which ought to be more deare vnto vs then our owne liues) hath beene blasphemed, dishonoured, and abused by vs. Touching the Sabboth, wee Command. 4 must consider and confesse how we haue prophaned it: we haue beene more carefull to follow our worldly workes & affaires, then to seeke the kingdome of God and his righteousnesse, hauing had more care of the body then of the soule: we haue sent out our seruants to dispatch our businesse on that day, and haue not suffered them to attend on the businesse of the Lord for the saluation of their soules: and our selues haue neglected the ministry of the word of God, haue defiled his sanctuary, and haue polluted that holy [Page 541] day with feasting, playing, sporting, drinking, idlenesse, and other vanities. Wee haue not yeelded reuerence to superiors for conscience sake, nor beene affrayed to offend them as God hath commaunded: we haue not alwaies spoken Command. 5 of them and their gouernment as we should: wee haue not had such a reuerence opinion and perswasion of our Pastors and teachers as wee ought, which haue the charge of our soules, and labour among vs in the Lord. Againe, we haue not beene carefull to teach and instruct such as are vnder vs, as our Children, Seruants, and whole family as wee are bound, praying with them in our houses, exhorting them in all wisedome, conferring with them in all gentlenesse, and furthering them in all the waies of godlinesse.
Touching the sixt Commaundement, we haue not loued Command. 6 our Neighbours as our selues, procuring their good as our owne; wee haue broken out thorough debate, contention, chyding, reuyling, brawling, quarrelling and reuenging: we haue not reioyced at the good and prosperity of our bretheren, but when GODS eye haih beene good towards them in blessing them we haue repined and grudged at it. Wee haue not possessed the vesselles of or bodies in holinesse and honour, as the Temples of the Holye-Ghost, knowing we are bought with a price: we haue not tamed and brought into subiection this flesh as we should, to make it in all respectes subiecte and obedient vnto the spirite: wee haue not made a couenat with our eies, with Command. 7 our eares, with our tongues, to turne them from all vncleane sights, wanton wordes, and filthy communication, but haue suffered them to wander after vnlawfull lust and concupisence: neither haue wee vsed such sobriety, abstinence, and temperancie, as hath beene fit to keepe vnder our affections, but riotousnesse, excesse in apparrell, surfetting, sloathfulnesse, idlenes, pride, and fulnesse of breade, (which were the sinnes of Sodome. Ezekiel 16.) are vsed in many places: as for drunkennes, it hath taken away the heartes, and euen washed away the braines of many. Wee must confesse, that our dealinges with our neighbours in Command. 8 buying, selling, bargaining, and contracting, haue not bin [Page 542] with such vprightnesse, soundnesse, iustice, sinceritie, and truth as God requireth: we haue bene giuen to oppression, couetousnesse, and hard dealing one towards another, and not considered that godlinesse is great gain, if a man be contented with that he hath, that if we haue food and rayment, we must bee content, and can carry nothing with vs out of this world, we haue not at all times beene giuen to mercie and compassion towards the poore, for the maintenance of them and their families, especially in times of famine, derth, pestilence, sickenesse, and other mortalities and necessities.
Command 9 Wee must acknowledge, that we haue not Loued the truth in the inward parts, neither maintained the credit and good name of men as wee ought, but haue beene addicte to lying, enuying, backe-byting, flattering, or defaming, one of another, and to heare others with comfort and delighte to do the like: we haue not beene couragious and constant to confesse and defend the truth against the enemies thereof, but haue beene ashamed to set our selues against lies, errors and slanders: we haue kindled the coales of contention by false furmises, carrying of tales, and publishing of infirmities vnto the great damage, hurt and hinderance of our brethren.
Command. x. Lastly, we must remember (to shut vppe this confession) that our whole Nature is vile and wretched, the heart of man is deceitfull aboue all things, and past finding out: wee are sinful as an euil tree, which can bring forth nothing but euill fruite, our thoughts are vaine and corrupt, our first motions and imaginations are euil against the law of God that saith,Exod 10, 17 Thou shalt not lust, requiring a pure heart towards our neighbors, holy cogitations of the spirit, and a continuall conflict against euil affections and lusts of the flesh.
Thus must euery one of vs araigne and endite our selues. Thus wee must accuse our selues, and condemne our owne workes. Thus wee must search our owne wayes, confessing that ifIohn 3, 20 our owne hearts accuse vs, God is greater then our hearts, and knoweth all thinges. Then let vs appeale to the throne of grace, let vs desire saluation in Christ for his mercies [Page 543] sake, let vs cast all our comfort vpon him, couering our faces through shame of our sinnes that are past, humbling our selues through griefe of them that are present, and working out our saluation with a feare of that which may come heereafter.
If thus we iudge our selues, God will acquite vs: if thus we condemne our selues, God will iustify vs: if wee accuse our selues, he will discharge vs: if we be displeased with our selues for our sinnes, God wil bee well pleased with vs, and cloath vs with the righteousnesse of Christ. But if wee stand vpon our owne righteousnesse and worthinesse, if we say we haue neede of nothing, if wee flatter and deceiue our selues, comparing our selues with our selues or with others, and not with the rule of Gods word, God will examine vs, and sit in iudgement vpon vs. If he enter intoPsal. 130, [...], iudgement with vs no flesh shall be iustifyed in his sight: for if thou, O Lorde, streightly markest iniquities, O Lord, who shall stand? Hee will be reuenged of our sinnes, and bring many plagues vpon vs: he will send sundry diseases vppon our bodies, and a troubled spirit vpon our soules, he will add one punishment to another vntill we repent, as he teacheth by manie examples in the scriptures.
The Apostle saith, He that eateth and drinketh vnworthily, eateth and drinketh 1 Cor. 11, 29 30, 32. iudgement to himselfe. For this cause many are weake and sicke among you, and many sleepe: for if wee would iudge our selues we should not be iudged. But when we are iudged we are chastened of the Lord, because we should not be condemned with the world. So the Israelites being myraculously fedde by the Lords owne hand, lusted and became vnthankfull, and therefore while the meate was yet in their mouthes,Psa. 78, 30 32 The wrath of God fell downe vpon them, and slew the strongest of thē, and smote downe the chosen men of Israel.
Iudas chosen to be one of the twelue,Iohn 13, 27. comming vnwoorthily to the Passeouer, Satan entred further into him, wroght in him his owne confusion, and brought vpon him fwift dam nation. The ghest in the Gospell,Mat. 22, 22, 13. that pressed vnto the supper without his wedding garment, was taken speechelesse, bound hand and foot, and cast into vtter darkenesse, where [Page 544] shalbe weeping and gnashing of teeth. Let no man therefore put off, and deferre his repentance from day to day, least he draw vpon himselfe finall destruction of soule and body, and find his hart exceedingly hardened through continuance in sinne: but while2 Cor. 6, 2. the acceptable time is, let vs both purpose and endeuour to forsake our euill waies, our wicked workes, and all knowne sins reuealed vnto vs by the sacred Oracle of the word of God.
And because we haue daily wants, and do commit daily and new sins through infirmity of the flesh,Renewed faith, and renewed repentance required of vs. we must haue renewed faith & renewed repentance,Luk. 22, 32 because euery new sinne requireth a new acte of repentance, and appealing to Christ by faith. Then we are aright disposed to the Lords table, when we are liuely touched with a sense and feeling of our corrupt dispositions and daily fallings in our saith & obedience. For the repentance of euery faithfull man must be double: first generall, repenting of originall and actuall sinnes generally, receiuing power of God to change our minds, wils, and affections,Mat. 3, 1. whereof Iohn Baptist faith, Repent, for the kingdome of heauen is at hand. This is giuen and granted vnto vs at that time, when first we receiue to beleeue, it maketh an alteration in vs, slayeth the olde man, quickeneth the life of the new man; beginneth in weaknes, continueth in greater strength, and groweth more & more vnto perfection. Secondly speciall, for speciall sinnes and continuall failings into which we fall, which we must practise to the end of our dayes.
Now as we said in the former chapter, that no man for the feeblenes of his faith, is to absent himselfe from this Supper, so must wee remember touching our repentance, though it be in great weaknesse and frailety: yet if it be a sound and sincere hatred of all sin, not a forsaking of some sinnes onely, as Saul, Herod and Iudas did, keeping other in themselues to their own confusion: our imperfections shal be couered, our wants shall be supplied, our weaknesse shal be remitted by the death of Christ, who was annointed & sent to preachLuk. 4, 18. the Gospell to the poore, to heale the broken hearted, to publish deliuerance to the Captiues, recouering [Page 545] of sight to the blinde, and to set at liberty them that are bruised. And he pronounceth suchMat. 5.3. blessed as are poore in spirit. For theirs was the kingdome of heauen. Wherefore if thou feele in thy selfe great defects of faith, of repentance, of sanctification, pray to God earnestly that hee will vouchsafe to increase his gifts, let vs confesse with Dauid, 2 Sam 12.13 we haue sinned; let vs weepe with Peter, Luk. 22, 62 and 7, 38. and the sinfull woman: let vs acknowledge our vnworthines, and say with the Centuriō, Lord,Mat. 8, 8. We are not worthy that thou shouldst come vnder our roofe. Let vs cry out with the Publican,Luk. 8, 13 O God bee mercifull to me a sinner. Let vs not be ashamed to speake it with Daniel, that to vs belongeth open shame and confusion of faces. This is the way to make vs worthy: this is the means to fit vs to the Lords Table: this is to be practised of such as will be his guests.
CHAP. XIX. Of reconciliation to our brethren: the last part of Examination.
HItherto, in examination of our selues, we haue shewed what we are to doe in respect of God, the root whereof is knowledge, the body is faith, the fruite is repentance. Now to conclude, we are to handle the last part, which isLoue toward their brethren is required of al that come to the Lords Table. loue toward men, and reconciliation of our selues vnto our neighbours, for iniuries, wrongs, and offences done vnto them, which are as poyson to this banket. For in vaine we shall pretend knowledge, boast of faith, glory of repentance, if we faile in duties toward our brethren. First we must looke to be at peace with God, and to be reconciled to him. For we shall neuer be at peace with our brethren, except we be reconciled to God. The greatest war is betweene God and our owne soules, so that nothing can bring peace to vs, vntill we be at one with him: but when once we are at one with him, we shall quickly be at one with all others. For heere is the touchstone and tryall of all the rest, euen our obedience to the second Table, which concerneth the duties of loue toward our brethren. Heereunto [Page 556] commethMat. 5, 23. the doctrine of Christ set downe in the Euā gelist, Mat. 5. If thou bring thy guift to the Altar, and there remembrest that thy brother hath ought against thee, leaue there thy gift before the Altar, and goe first be reconciled to thy brother, then come and offer thy gift. Where he teacheth, that he so approueth this duty, that he will haue his owne immediat seru ce cease, and giue place for a time, till i [...] be performed. So in the Sermon which he made to his Apostles, before he was betrayed to death, he did diligently beat vpon this point, saying,Ioh 13, 35. By this shall all men know that ye are my Disciples, if ye loue one another. This is my commandement, that ye loue one another, as I haue loued you: greater loue then this hath no man▪ that a man bestow his life for his friends: ye are my friends if ye do whatsoeuer I command you. This likewise theCol 3, 12. Apostle teacheth, that we may know him to be the scholler of the same maister, Col. 3. As the elect of God, holy and beloued, put on tender mercy, k ndnesse, humbleres of minde, meeknes, long-suffering, forbearing one another▪ and forgiuing one another, if any man haue a quarrell vnto another, euen as Christ forgaue you, euē so do ye: and aboue all these things put on loue, which is the bond of perfectnesse. As euery one hath a comfortable experience in his owne heart of Gods mercy toward him in the pardon of his sinnes which are many and great; so let him shew mercy againe, as he hath receiued mercy, and deale vnto others kindly, as God hath dealt gratiously toward him. Our Sauiour Christ auoucheth this, Math. 18. in the parable of the lender that had many debters: he called them toMat. 18, 23 take an account of them, and forgiueth the debt, hauing compassion on him that was not able to pay: but when hee was departed, and had found one of his fellow-seruants which ought him an hundred pence, he laid hand on him, thratled him, and cast him in prison till he should pay the debt. Thē the Lord called him and said, O euill seruant, I forgaue thee all that debt, because thou prayedst me: Oughtest thou not also to haue pitty on thy fellow-seruant, euen as I had pitty on thee? So his Lord was wroth, and deliuered him to the tormenters, till he should pay all that was due to him. Then followeth the application of the whole, So likewise shall mine heauenly [Page 557] Father do vnto you, except ye forgiue from your hearts each one his brother their trespasses.
Now the Lords Supper was ordained of God for this end, that it might be a band of loue, and a chaine to vnite and ioyne vs together among our selues, that if it were possible we should not breake from him: as Paul teacheth, 1. Cor. 10. We that are many, 1 Cor. 10, 17 are one bread, and one body, because we all are partakers of one bread. Wherefore this Supper may fitly be called, a Sacrament of vnity, and a seale of our agreement one with another. Behold heere a chaine consisting of many linkes to knit vs together, that we breake not from God and our brethren. Do we not all come to one table? Do we not all eate of the same bread? Do we not all drinke of the same cup? Is not the same loafe compact of many cornes? Is not the same wine pressed out of many clusters? Do we not all ioyne together in the same receiuing? Were we not baptized into the same baptism? What a shamefull thing is this, full of infamy and reproach, to see the branches of the same vine, the sheepe of the same shepheard, the children of the same Father, the seruants of the same Maister, the fellowes of the same houshold, the heires of the same kingdome, the guests of the same banket, the obtainers of the same promise, the partakers of the same hope, the members of the same body, and the professors of the same faith, to contend and striue one against another, to delight in brawling, fighting, quarrelling, and to nourish hatred, malice, reuenge, rancor, spite, enuy, biting, & backbiting one of another. If Ephraim be set againstE [...]y 9, [...]1 Manasses, and Manasses against Ephra [...]m, if brother bee diuided against brother, if we bite one at another, let vs take heed least we be consumed one of another. The Sons of God are renewed into the Image of God, to resemble their heauenly Father in true holines, and do all weare the same cogni [...]ance & liuery. For the Sacraments are the marks of Christs sheepe, whereby they are knowne and discerned: so that al our dissentions, diuisions, raylings, [...]eu lings, disgracings, and defacings one of another, tend to the reproach and dishonour of our common [...]ather, and do giue an heauy testimony [Page 548] against our soules with God and his elect Angels. For how do we approach vnto God? how do we come into his presence? With what hearts do we pray before him & vnto him? Are we not taughtMath. 6, 12. to aske forgiuenesse of our sinnes, as we forgiue the trespasses done vnto vs? If then we be malicious and enuious, and cary the fresh remembrance of wrongs in our hearts to pursue them with reuenge: do we not pray against our selues? Do we not beseech God to poure vengeance vpon vs? Do we not open our mouthes to our owne destruction? For when wee vse our tongues to say,Luke 11, 4. Lord forgiue vs, for euen we forgiue, is it not asmuch as if we should pray, forgiue vs not Lord, for we do not, we wil not forgiue others? Therefore, after the forme of prayer giuen to the Disciples, Christ addeth, If yee do forgiue Men their trespasses, your heauenly Father will also forgiue you: but if ye do not forgiue men their trespasses, no more will your Father forgiue you your trespasses. And as he exhorteth that when they stand and appeare before the Altar,Mark. 11, 25 they must forgiue: so when we appeare at the Lords Table, we must forgiue, if we haue any thing against any man, that our father also which is in heauen may forgiue vs our trespasses Now if we would be direct [...]d to know whether this loue bee in vs or not, we may try our owne hearts by these1 Cor. 13, 4. holie properties and blessed effects described by the Apostle, 1 Cor. 13. Loue (saith he) suffereth long, it is bountifull, loue enuieth not, loue doth not boast it selfe, it is not puffed vp: it disdaineth not, it seeketh not her owne thinges, it is not prouoked to anger, it thinketh not euill: it reioyceth not in iniquity, but reioyceth in the truth: it suffereth all things, it beleeueth all thinges, it hopeth all things, it endureth all things.
Heere we may see what manner of loue ought to bee in vs. Euery one of vs must endeuour that all the parts of this description may rightly agree to euerie one of vs, and trulie be found in vs toward all men, euen our enemies, as we see Iesus Christ hath left vs an example of his loue,Luk. 23, 35 when hee prayed for his enemies, that crucified and cruelly entreated him father forgiue them for they know not what they do, and this did Stephē to those that stoned him, lord lay not this sin to their [Page 547] charge. This is the truth, let vs acknowledge it. This is the way, let vs walke in it: this was their practise, let vs follow it.
Thus we haue shewed the necessity of examination of our selues before we come to the Lords Supper, and declared the parts wherein it standeth, and the manner how it is to be performed. If we come furnished with these things, with sauing knowledge, with iustifying faith, with vnfained repentance, with a louing and longing reconciliation toward our brethren among whom we liue, hauing as muchRom. 12, 15. as is possible, Peace with all men, yea euen our enemies: let vs not abstaine from the Lords table, by reason of some fraileties and infirmities in vs: for God couereth them, o and wil not bring them into remembrance, as we see 2 Chro. 30. A multitude of people had not clensed themselues, yet did eate the Passeouer, but not as it was written: wherefore Hezekiah prayed for them, saying, The good God be mercifull toward him that prepareth his whole heart to seeke the Lord God, the God of his Fathers, though hee bee not clensed according to the purification of the Sanctuary: and the Lord heard Hezekiah, and healed the people. Where we see, that because their heart was vpright & sincere, their wants and imperfections were not imputed vnto them. For God respecteth the truth of the inward parts, and pardoneth their sinnes that thus prepare their hearts to seeke him. So thenThe sacrament is not honoured by abstayning from it. they were greatly deceiued, that thought they honoured the Sacrament by abstaining from it: it is not honoured, but dishonoured: not hallowed, but prophaned: not regarded reuerently, but reproched greeuously by our wilfull abstinence,1 cor, 11, 28 as the Apostle teacheth, 1 Cor. 11. Let a man examine himselfe, and so let him eate of this bread, and drinke of this cup. He doth not say, let him proue himselfe and so let him abstaine. For the Sacrament is abused, as well by forbearing, hauing examined our selues, as by not examining our selues, and receiuing vnworthily. And thus much of Examination, and the manner to be obserued therein.
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 haueThe 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 assuranceGen. 2, 9, &c for the confirmation of them, thereby magnifying his owne mercie 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 vs, in giuing vs 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 haue one and the same Author, they are instruments of the same grace, their whole force & effect dependeth on God, they require faithHebru. 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 become1 Cor. 14, 24 hearers thereof; and whereas the word affecteth one onely 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 [Page 549] 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,What 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 vnto vs.
This description being receiued teacheth vs these points, first that the force of the Sacraments dependeth not on the worthinesse or vnworthinesse of the Minister, but vpon the ordinance of God,Mat. 23, 2, 3. so that an euill Minister may deliuer the good things of God. And this was the cause thatIohn 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,Deutro 4, 2 none must adde vnto 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 absent1 Cor. 10, 16 but sure and certain seales of Gods promises, and of the righteousnesse of Christ who is offered vnto all, but receyued onely of the faithfull: so that the presence of vngodly men meeting vs at the same Table, cannot any way hurt vs in our worthy receiuing. In aIn 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 areThe partes are outwarde and inward. partly outward and partly [Page 550] inward. The outward parts areThe 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,Math. 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 partEsay 6, 6, 7 is the word of institution, consisting of a Commandement and a promise: so that it is required of vs 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 isMarke 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 theGene. 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 1 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 isTitus 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 vpon extraordinary reuelations, which openeth a wide doore vnto all disorders, inasmuch as the Spirite is not separated from the word.
The third inward part is Iesus1 Cor. 10, 3 Christ, who is the truth & the life of all Sacraments: nowe if God the Father haue giuen him vnto vs,Rom, 8, 32. how shal he not with him giue vs al things else? Let vs therefore lay hold vpon 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 [Page 551] weRo 14, 23 send out faith to bring Christ home to dwell with vs 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 onely receiue the outwarde signe without Christ, inasmuch as they are without faith: but after they are called with an holie calling effectually, and haue receiued to beleeue vnfaignedly, they are partakers both of the signe and of the thing signified.
These are the outward and inward parts. Now thereActes 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 haue 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 Sacrament3. cheefe vses of a Sacrament. are chiefelie three: first,Rom. 4, 11. to strengthen secondly,Ge. 17, 1, 11. to seale vp the couenant betweene God and vs: thirdlie,Ephes. 2, 11 to be a Badge of our profession, and as a banner displayed to witnesse our warefare vnder our chiefe Captaine Christ Iesus.
If these be the true vses and ends of the Sacraments, then we learne to take notice ofMark 9 23 our owne failinges and infirmities of Faith; that GOD refuseth none for weakenesse and wauering of Faith,Rom. 4, 11 that there is an assurance of Fayth to be attained vnto, in this life; that as God euermore keepeth his promise with his people,Num 23, 15. who is not as man that hee should lie,1 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 vs, namely to beleeue his word, to loue our bretheren, to obey his will: that the Sacraments [Page 552] belong not to the vnfaithfull, and can do them no good at all, forasmuch as they be effectual vnto vs 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,1 Cor. 6, 19 20. but are bought at a great price, not with1 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 SacramentsThe Sacraments of the new testamēt are onely two of the new testament are two, baptisme and the Lords Supper, neither are there any moe left vnto the Church. For Christ taught no moe1 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 loue of God toward vs, who hath eased vs of theAct. 15, 10. heauy burthen of infinite ceremonies prescribed in the law, and deliuered vsA [...]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 vnto them. Thirdly, seeing God hath giuen vnto vs two signes, and added two seales to his word and writings, we ought to haue 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 was [...]. 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 [Page 553] counterfeit Church.
For besides baptisme and the Lords Supper, which wee receiue, theyThe number of seauen Sacraments is fa [...]se and forged haue 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,Confirmation 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 howsoeuerAct, 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 haue 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 vpon 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 vpon them: So likewise after that children haue 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 haue 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 vs. 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 [Page 554] 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 haue it in greater estimation then the Sacrament of baptisme, because they permit the administration of it to euery 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 onely the power of Confirmation, as if it had greater power to strengthen the soule against the Diuell.
Secondly,Penance 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 satisfaction1 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 haue. Thirdly,Matrimony is no Sacrament. matrimony, albeit it be a diuine ordinance, honorableHeb, 13, 4. among all estates, yet can be no Sacrament of the Church of Christ, because it was instituted beforeGen, 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,1. 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 nextOrders 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 haue they any outward Element and visible signe.
Lastly, we are come to extreame vnction, which we suffer not to mask vnder the name of Sacraments, but pull off the [Page 557] 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 haue this miraculous guifte of healing bestowed vpon him, we like well that hee shoulde annoint the sicke, and in the name of God vse the gifte bestowed vpon 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 onely and the Church of Rome enstructeth her children in [...]o the number of seauen Sacraments neither moe nor lesse: they must pardon vs, 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 onely in the new Testament, but also in the olde: so that we would haue no man slander vs or mistake vs 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 haue no warrant in the word of God.
Hitherto we haue spoken of the Sacraments in generall,The sum of the 2. Booke. of their parts, of their vses, and of the number: now wee [Page 558] 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 haue 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 [Page 559] vnto Christ, and admit men to haue 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 onely, and this latter was communicated vnto 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 vnto 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 vs, as though it did nothing at all belong vnto vs, 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 vnto vs to offers prayers vnto God for the infant that is present to be baptized, like as others did in former time for vs, and so as it were pay the debt we owe to the church and performe to others that Christian duty which others haue already performed vnto vs.
Let vs 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 vnto whom to resort [Page 560] when they haue 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 vs 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 [Page 561] baptize but when there is preaching, then that we may not preach, but when there is baptizing. For none of vs 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 vpon 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 onely vpon the Sabaoth, but euery day in the weeke, and peraduenture oftentimes in the day, forasmuch as children were brought at all times to be circumcised, being precisely tied vnto the eight day, and therefore as children were borne euerie day of the week, so doubtlesse they were brought to be circumcised euery 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 [Page 564] 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 vnder the Law that died without Circumcision; God is not more rigorous vnder 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 haue 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 [Page 565] 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 vnder 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 vnto 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 haue ended their daies by martyrdome, that neuer had their blood shedde and powred out of their bodies.
Fourthly, it is agreed vpon on both sides, that baptisme is once onely 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 [Page 564] 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 vnder 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 vs 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 euery of them that haue life, nor all that haue sense, nor all that haue reason haue 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 haue 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 loue of God vnto all beleeuers, who vouchsafeth to bee their God and the God of theyr seede. Hence likewise it appeareth,Infants haue interest in baptisme as well as their parents. that infants are to be baptized. For baptisme succeedeth in place of Circumcision, the Apostles baptizedColos. 2, 11. whole houses, Christ calleth infants and sucklingsAct. 16, 15, 33 vnto himselfe, and saith that vnto such belongeth the Kingdome of Heauen: they are Christs sheepe and members of his body: Hence we learne, [Page 565] 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,1 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 incouragedPsal. 51, 5. to bring vp their children in the instruction and reformation of the Lord.
Hitherto of the outward parts: now followEph. 6, 4. the inward parts, which also are four in number. First,The 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 SpiritMat. 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,1 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 baptismAct. 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 vpon the body baptized,Act. 2, 38. the blotting out of all our sins by the blood of Christ Iesus. The 4. inward part is the soule clensed,1 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,Ep. 5, 26, 27 so that God must worke in vs both the will and the deed. These are the foure inward parts of baptisme. The agreemēt between these outward and inward partsThe 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 [Page 566] manie Controuersies, vntimely raised, hotly pursued, and vncharitably continued among vs. For if we did aright discerne the outward baptism from the inward, & that which the Minister doth deliuer from that which God doth giue 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 33 maketh 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 haue also audience vvith God, so it is with the Sacraments, albeit they be administered by euill men, yet haue 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. [Page 567] 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 vnto vs 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 vnto 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 euery Congregation had his learned Pastor, that so the occasion of this Question might be cut off: but because wee cannot haue so flourishing a Church, we must consider the matter as the case standeth with vs, 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: Euery Ministery of the New-Testament [Page 568] 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, Euery Ministerie of the New-Testament is an vnblameable ministery,
Therefore Sacraments are void that are deliuered by them that are not vnreprooueable.
Indeede euery 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 haue 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,Three 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,1 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 vpon earth, as soldiers in warefare, haue one and the same spirite of Christ dwelling in them, and therefore are one with him. Secondly, to assure vs of the remission of our sinnes, that we may be able to stand in the presence of God,Gal. 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 onely decent, but greatly to be desired, to haue baptisme deferred vntill olde age, nay vnto 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,Marke, 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 vs [Page 569] 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 vs to expresse the strength & power of baptisme, as the Prophets oftentimes exhort the Iewes toDeut: 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 toThe 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 the1 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 vs of vnitie and concord among our selues.
Sometimes, it is1 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 Loue towards vs. Wee must also come with an earnest desire hungring after Christ, that we may be satisfied with his righteousnesse. Sometimes, it is called theActes 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 the1 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 vnto 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, [Page 570] 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 haue seene the seuerall names of this Sacrament, which shew the nature thereof vnto vs: so now we will set downeWhat 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 vnto vs his owne Son for our iustification, and therefore this Supper must be reuerently regarded, and diligently frequented of vs.
In this SacramentIn 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 [Page 571] Church of Christ touching this Supper, if this distinction had heene wisely obserued, and if what is proper vnto 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 areThe outward parts are foure. foure. First the Minister, who is to take the bread and wine into his handes1 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,Luke 22, 19 This is my body, that is, this bread isTertul. 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 ofGen. 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 haue one onely signe, but in this supperMark 14, 12 we haue 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 [Page 572] wine: but he gaue them true bread, and the true fruite of the vine,1 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 haue an infinite body, who is like to vs in all thingsHeb. 4, 15 sinne onely 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,Aug. epist. 57. ad Dardan. as Austine hath well determined. Againe, if Christ deliuered both signes, the people ought to receiue vnder both kindes, so that they may be iustly called Church-robbers, who haue takan frō the people the vse of the cup, andGal. 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,Mat. 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 [Page 573] so much innocent blood of the blessed martyrs to be shed,Reu. 6, 7.10 who being killed for the word of God, and the testimony which they maintained, their soules vnder the Altar cry day and night with a loud voice vnto 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,1 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 vpon another, but receiued the Supper of the Lord together.
The outward parts haue bin hitherto handled, which being rightly performed,What 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,The 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,Rom. 4, 2 5 who dyed for our sinnes, and rose againe for our iustification. Secondly, the Holy-Ghost, who assureth vs of the truth of Gods promises. This sheweth, that he is trueReuel. 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 vs in a carnal and fleshy manner: wheras the Spirit worketh faith in our hearts,Heb. 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,Luk. 22, 19 is the body & blood of Christ, deliuered for vs vnto 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,Ioh 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 [Page 574] 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 vs hunger and thirst after him and lay hold on him to our saluation: for [...] 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 vs all prepare the true and liuely faithTit. 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 relationThe 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 vpon them spiritually. Thus much of all the parts of the Lords Suppeer: now follow the vses to be vnfolded. TheThe 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 stripes1 Pet. 2, 24 we are healed: so that we haue the chiefe cause in our selues, which did crucifie Christ. Secondly, to teach our communion with Christ, being made fleshE [...]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,Rom. 8. [...]3. and therefore neither life, nor death, [Page 575] 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 vs from the loue of GOD, which is in Christ Iesus our Lord. But on the other side, the vngodly and vnbeleeuers haue no part or portion in Christ and his graces, they are as branchesIoh. 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, and1 Cor. 10, 17 agreement with our brethrē, meeting together at the same Table, and partaking together of the same Supper. Wherefore, seeing we haue not onely 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 loue, 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 haue handled the doctrine of the Lords Supper, declaring what it is, what are the parts and vses thereof; the preparation to this worke followeth,1 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 vs,Ier. 17, 9. for the heart of man is deceitful aboue al things, and the secret corners of it past finding out. We haue 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 theHag. 2 14 Sacrament it selfe is defiled, by vnworthy receiuing. This preparation principally standeth in these foure points: in theIoh. 17, 3. knowledge of God and of our seluess especially of the whole doctrine of the Sacraments: in a2 Cor. 13, 5 liuely faith in Christ, seeing euery one receiueth so much as he beleeueth he receiueth: in repentancePsal. 26, 6. from dead workes: and lastly inMat. 5, 23. reconciliation toward our brethren, hauing peaceRom. 12.18. with all men, and loue toward our enemies.
Thus I haue opened plainely, yet truely, the doctrine of the Sacraments, deliuered in the Scriptures, and taught in [Page 576] the reformed Churches. I haue 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 vpon 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.
A Table of the principall Contents of this Booke.
- ABsence from the Communion. Page 296. 304. 515. 306.
- Absolution of the Papists, what. p. 128.
- Abstinence from the Supper. See Absēce.
- Accidents without subiects. p. 348.
- Adoration of the Sacraments. p 386. 387.
- Aduersaries confesse two Sacraments. pa. 115.
- Agreement betweene the word and Sacraments. p. 2 betweene Sacraments of the old Testament and New. p. 117. Betweene Circumcision and Baptisme p. 226.
- Altars not vsed in the Supper. p. 288.
- Anabaptists reuelations. p. 74. they deny Childrens Baptisme p. 232.
- Aquarij old Heretikes. p 385.
- Articles of faith ouerturned by Transubstantiation. p. 362.
- Assemblies must continue till Baptisme be administred. p. 163. reasons of it. Ibid.
- Assurance of saluation. p. 95. 118. 146.
- Attention required to the signes p 447.
- Auricular confessiō reproued. p. 127, 517. diuers sortes of confession. pa. 519. what the Popish shrift is. Ibid.
B
- Baptisme taken many wayes p. 150 what it is pa 151. the parts of it pa. 158. 174. who haue interest in it. p. 210.
- Baptisme of heretikes how far good. pag. 155. administred by eu ll ministers it is good p. 566. and by ignorant ministers. pa. 567
- Baptisme ought not to bee delayed. page 160. not tyed to a certaine day. p. 161. [...]27. in what sort necessary. page 108. it must be handled by the ministers onely. p. 175. the reasons of it. p. 176.
- Baptisme of Christ and Iohn all one. pag. 166. 167.
- Baptisme vsed by the Church of Rome lawfull pa. 186. whether we may bring our children to be baptised of Popish Priestes. p. 187.
- Baptisme no humane tradition. pa 229. 230. 239. it is the Ch [...]istian badge. pa 259. not to bee handled in sport. pa. 261. 263. it belongeth to all present. pa. 262. it engrafteth vs into Christ. page 266. it can make none Christians. p. 269. it cannot conferre grace. pa. 270. it sealeth vp forgiuenesse of all dnne. p. 270. 272. what vses it hath. page 266. it is auailable without a sermon. page 561.
- Baptised in heart. pa. 275. it is the trueth of baptisme. p. 277.
- Baptising in the name of the Trinity how to be vnderstood. pa. 194 corruptions of it in the Church of Rome p. 199. belles baptised, [Page] p. 213, it belongeth not to Angels, nor to the dead, p. 215. we may not Baptise one for another, Ib nor infidels, p. 217
- Bastards may be baptised, p. 220, & saued Ibid.
- Blind custome, p. 318.
- Body of Christ truely receiued, p. 296.
- Bread may not bee chāged in the supper, page 350, why it was chosen before other things p. 437.
- Bread and wine remaine in their proper nature, p. 354.
- Breaking of bread what vse it hath, p. 287 448, it is not to be omitted. Ib. it expresseth Christs passion, p. 288, how it is necessary, p. 331.
C
- Calling euery one must haue, page 179.
- Carnal presence, See Real.
- Change of the bread wherein, p. 53.
- Chastisements of the body, p. 124.
- Children dying before baptisme, See Infants.
- Children are within the couenant p. 211. of such as cōe of vnbeleeuing parēts p 212
- Children of Turks and Pagans how they may be baptised, p. 218, of impenitent persons, p. 119, of such as are born in adultery, p 220, of Papists, p. 121, and of excommunicate persons, Ibid.
- Children not to bee admitted to the supper, p. 514.
- Circumcision the same with baptisme, p. 226, it is double. 275, vsed now of the turks & Moores, p, 228.
- Christ is offered to all. p. 2 [...]. hee is receiued by faith, p. 76. he is the substance of all Sacraments, p. 75 of baptisme, p. 253, of the supper, p. 454. he was a Lambe slaine from the beginning, p. 79, he is our foode, pa. 84. he receiued a true body, pa. 458, hee suffereth with vs, p. 502.
- Christ how present, p 456.
- Comfort for the lowest in the Church, p. 162, for parents, pa. 241, for children touching their baptisme, pag 264 and for the whole Church, Ibid.
- Communion between Christ & the faithful, p. 267, 281, 499. it is wonderfull neere, p 500 expressed by mariage, p. 455.
- Communion with our brethren, pag 503. we must imploy our gifts to their good, pa. 50 [...]. loue one another, p 505.
- Communion vnder one kind, p. 369.
- Cōmunicants a part of the Supper, p 385
- Comparison betweene bodily & spiritual eating, p 460.
- Confession no part of repentance, pag. 125, the kinds of it, p. 126.
- Confirmation no Sacrament. pa. 119, the reasons, p. 120. the ceremonies vsed in it, p. 121, it is preferred before baptisme, p. 122.
- Concomitantia, p. 380.
- Consecration what, p. 51, 435, wherein it consisteth, p 52, not a charme pag 53, 436, the meanes thereof, pag. 436. we haue it in our Churches, p. [...]8.
- Coniunction, See Communion.
- Contempt of the Sacraments damnable, p. 5, 100, 160.
- Contrition no part of repentance, p. 125.
- Contradictions touching transubstantiation, p. 366.
- Contradictions not in God, p. 471,
- Corruptions in baptisme. p. 200.
- Couenant between God & man, what, p. 96. who are within the couenant, pa. 102, who are without it, pa. 103, it hath 2. seales, p. 110.
D
- Death not to be feared, p. 146.
- Declaring the Lords death, what, p. 496.
- Departing out of the Church before baptisme vnlawfull, p. 163.
- Despaire remedied, See Remedies.
- Difference between word & Sacramēts, p. 4, between Sacrifice & Sacrament, p. 63. between the Sacraments of the old Testament & the New, pag. 116, between Iohns baptisme & Christs, pa. 167, betweene circumcision & baptisme, p. 226, between baptisme & the Lords Supper, p 239, 347, 513
- Difference between the childeren of the saithful & infidels, p. 240, between the Papists & vs touching christs presence. p. 456.
- Dipping not necessary in baptisme, p. 152
- Diuision of hell, p 81.
- Dry communions forbidden, p. 375.
- Duties of them that are baptised, p. 195.
E.
- Eating of Bread how vnderstood, p 378. spirituall, what, p. 460.
- Eleuation of the Sacrament, p. 386.
- Endes of a Sacrament, p. 89, of Baptisme, p. 266, of the Lords Supper, page 493, false ends deuised by Papists, Ibid.
- Euil ministers may deliuer sacramēts p. 17
- Eucharist, see Supper.
- Examinatiō necessary, p. 507, reasons vrging it, p. 509, wherein it consisteth, p. [...]25. the want of it bringeth iudgement, p. 543.
- Examinatiō of others how reproued p. 522
- Excellency of the faithfull, p. 105.
- Excommunicate persons, p. 319.
F.
- Faith what it is, p. 530, what are the hāds of it, p. Ib. it standeth in applying, p 531, it is the hardest thing to beleeue, page 532, though weake, yet auaileable, pa. 535, two degrees of it, Ibid.
- Faith like the mouth of a vessell p 480, it must be brought with vs to the Supper, p. 486, 530, it goeth not alwaies with feeling, p. 305, it is assaulted with doubting pa. 93, none reiected for the weaknes of it, p 94.
- Fa [...]se Sacram. of the Roman Church, p. 42
- False ends of the Supper, see Ends.
- Falling from grace, p 1 [...]6.
- Fasting not necessary before the Supper, p. 402.
- Fathers dying, went to heauen, p. 80.
- Fellowship with Christ, p. 268, the means that worke it, p. 269.
- Forgiuenesse of sinnes, p. 395,
- Forme of baptism p. 157, 193, the means thereof, p. 194.
G.
- God the Author of Sacram [...]n [...]s, p. [...]6, hee alwaies gaue them to his Chu ch, p. 1. his loue to the [...]aithfull, p. 242.
- Godly are made partakers of christ, p. 501 they cannot be separated f om him, Ibid.
- God fathers and God mothers ancient, p. 244, a commendable custome, pag. 245. whence it came, Ibid.
- Grace not tyed to the Sacraments, p. 65, none reiected that hath my grace, p. 310.
H.
- Hands of the soule, what, p. 452.
- Hereticks baptisme, p 155, 186.
- Hildebrand cast the Sacrament into the fire, p. 468.
- Hope well of the seed of the faithfull, pa. 212, 224. Hunger after Christ, p. 473.
- Hypocrites ascribe too much to the Sacraments, p. 488, they are not partakers of Christ, p. 489.
I.
- Iewes bos [...]ed of circumcision, p. 275, their sacraments wer not figures of ours, p. 112.
- Ignorant persons partake not the Sacraments aright, p. 40, 44.
- Infants dying before Baptisme not damned, p. 202. reasons thereof, pag. 203. they haue not actual faith p. 224, they ought to be baptised, p. 22 [...]. proou [...]d by reasons, p. 225, 226. they ought not to be admitted to the Supper, pp. 233, 234, they are guilty of orig [...]nal sin, p 237. 230.
- Infidelity, p. 147.
- Infidels not to be Baptised, p. 217.
- Iohns Baptisme & Christs alone, p. 559.
- Intention of the minister not necessary, p. 54, 62, Popish shifts to iustifie it, p. 58.
- Inward parts of a Sacrament, p. 61, of Baptisme, p. 248, of the Supper, p. 444.
- Iudas receiued not the Supper. page 486.
- Iudging our selues wherein it consists, p. 89.
K.
- Kneeling at the Communion lawful, pa. 40 [...], it is not Idol [...]try, p. 405, reasons to iustifie it, p 419, 424, no learned man against it, p. 410, what is obiected against it, Praefac. it is not vsed to the bread.
- Kneeling fittest at Prayer, p. 407.
- Knowledge ought to be [...]n all, p. 10 [...], 512 in what particulars it cōsisteth, p. [...]16. God offereth the meanes therof at one time or other, p. [...]29.
L
- Leaning at the Supper, [...] 414.
- Little faith is true faith▪ p. [...]6.
- Loue feasts not called the Lords Supper, p. 28 [...].
- Loue required of such as come to the supper, p. 5 [...]5, it is the trial o [...] other duties, p. Ib. it is one end of the Supper, p 557, without it we pray against our selues, pag. 548▪ the properties of it, Ibid.
M.
- Malicio is cannot receiue aright, p. 282
- Marcionites, p 216.
- Marriage betweene Christ and the faithfull, p. 2 [...]7.
- Masse whence, p. 391, the n [...]me not euill in it selfe, Ibid, an [...]dol of the Papists, p. 392, reas [...]ns against it, Ibid it cannot stand with the Communion, p. 282, 291, it is no propitiatory sacrifice, p. 294
- M trimony no Sacrament, p. 42, 131. the reasons thereof p. 132.
- Messalians, p. 271.
- Midwiues not to baptize, p. 1 [...]1.
- Min [...]sters onely may deliuer Sacraments, p. 13, the reasons of it, p 34, their worke in the Sacram [...]nts p. [...]6, they can but deliuer the signes, p. 37 what to do when they cannot be had p 184.
- Ministers must be ready to baptize children, p. [...]89 what actions he must perform in baptisme Ibid. & in deliuering the Supper, p 325, they are not sacrificing Priests, p. 32 [...].
- Ministers intent. See Intention, Myracles ceased p. 472.
N
- By nature all sinfull, pa. [...]58.
- Necessary how far the Sacraments are, p. 32.
- Neglect of baptisme, pa. 160, 161 of patents sinne in this, p. 208.
- Neglect of comming to the Communion, p 321.
- Number of Sacraments two, p. 109. the reasons thereof, pa. 110. taught by the Fathers, page 114, 115.
O.
- Obi [...]ctions o [...] Papists, that the Sacraments conferre grace, p. 60, 67.
- Obiections vsed in d [...]fence of womens baptism [...], p. 81.
- Obiecti [...]ns vsed to proue children without baptisme damned. p. 205.
- Obiections of Anabaptists against childrens baptisme, p. 232, 233.
- Obiections of carelesse Communicants, p. 299, of such as make the breaking of the bread essentiall, p 329. of such as make it indifferent, p 332.
- Obiections pretending that priuate persons may deliuer the Communion, p. 327.
- Obiections for taking the cup from the people, p 375, for priuate Communions, p. 399.
- Obiections of the necessity of sitting at the Supper, p. 410, against kneeling, p. 417.
- Obiections touching the reall presence, p. 466.
- Obiections of those of the separation, why they cannot Communicate with vs, p. 522.
- O [...]ten receiuing required, p. 316, 297, 284, 302, 442. reasons to perswade it, Ibid. the contrary came from the Diuel, p. 297.
- Offering for sinne, p. 392.
- Omnipotency proueth not the real presence, p 470. Two rules touching it, Ibid.
- Once Christ was offered, p. 393.
- Orders no Sacrament, p. 42, 136. the reasons thereof, p. 137.
- Orders of Angels, p. 81.
- Originall sinne in Infants. See Infants.
- Originall sinne p. 273 it is forgiuen by Christ, p 255.
- Outward parts of a Sacrament, p. 32, of baptisme, p. 174, of the Supper, p 323.
- Outward washing not the chiefe part of baptisme, p. 250. it assureth the inward clensing, p. 258.
P
- Paraphrase vpon the words of institution, p. 340.
- Parents must teach children, p. 30, 243. not neglect their baptisme, p. 208.
- Pennance no Sacrament, p 123. the reaons thereof, p 129, the parts of it, p. 124, what the Papists meane by it, p. 130.
- People must resort to Ministers for baptisme p. 189.
- Popish ceremonies in baptisme, p. 201 202.
- [Page]Popish shifts to iustifie the Priests intention, p, 8 See intention.
- Popish orders of Angels, See orders,
- Popish diuision of hell, See Diuisions,
- Poore comforted, p, 162, 199,
- Prayer not in a strange tongue, p. 346 a meanes of Consecration, p. 437, it must be vsed for Gods bles [...]ing, p. 441.
- Presēce cōsidred many waies, p. 451. 465.
- Presence of vngodly men at the Supper, cannot defile vs▪ p. 23.
- Princes allowed to receiue in both kinds, p. 373, the reasons thereof, Ibid.
- Priuate Communions vnlawfull, p. 396. they ouerthrow the nature of a Sacramēt, p. 401.
- Priuate Masse: See Masse.
- Priuate persons must not meddle with Church-censures, p. 24, nor with the Sacraments, p. 36, nor with the Supper, p. 327.
- Profession of the faith, p. 10 [...], against such as scoffe at it, p. 107.
Q
- Questions, whether the children of Iews and Turks may be baptised, pag, 218, whether the childeren of impenitent persons may, p [...]. 219. whether children borne in adultery may, pa. 220. whether children of professed Papists may be baptised, pa. 221. whether the childeren of excommunicate persons may, Ib whether we may bring our children to be baptized of Popish Priestes, pa. 187.
- Question between Papists and vs about Christs presence, p. 296.
- Question whether the Apostles onely receiued at Christs hand, p, 375, 376.
R
- Reall presence▪ pa, 455. confuted by reasons, p, 457, it bringeth many contradictions p. 458.
- Reasons why wee ought oftentimes to communicate. pa. 3 4. why the breaking of bread [...] nec [...]ssary. p. 331. why Christ made choice of bread, page 346. why hee made choice of wine, p 347.
- Reasons against Transubstantiation, p. 354.
- Receiuer a part of the Sacrament. p 48. without receiuing, no Sacrament, page 49. what duties are required of receiuers, p. 50 they must not rest in outward receiuing, p. 51.
- Rebaptziation vnlawful, p 154. whence it arose p 155.
- Reconciliation, pa. 283. 284. See Loue.
- Remedies against despaire. p. 147.
- Remnants left after the Supper, pa. 440,
- Repentance required of all communicants p, 108, 109, what it is, p, 123, 538 not to be delayed. p. 313.
- Reprobates receiue the signes alone, p, 87
- Reseruation of the Supper, p, 386.
- Reuolters from babtisme. p, 2 [...]0.
- Rites, Looke Sacramentall.
S
- Sacraments profit not alwayes by & by, p, 3, they cannot beget faith, p, 5, a list and in need of them, pa. 10, how more effectua [...]l men the word, p, 11, the parts of them, pag. 26, 32.
- Sacrament what it signifieth, p, 14, not to be adored, p, 388,
- Sacraments instituted of God, p, 16, their force depends not on the minister, pag, 17, they cannot confer grace, pag, 25, they depend not on the intent of the minister, pag, 55, 56, 57, they seale the couenāt betweene God & vs, pag, [...]6, they are badges of our profession, p, 104.
- Sacraments why called mysteries, pa, 138. they profit not without the spirit, p 253.
- Sacramental rites strengthen faith, p, 454.
- Sacramentall eating what, p, 483,
- Sacrifice how the Supper is, p, 397,
- Satisfaction no part of repentance, p, 127, reasons against it, p, 128,
- Seale & signe how they differ, p, 15.
- Sermon not necessary before baptisme p 560.
- Sicke how to be comforted, pa, 142, how they may put away the paines of sicknes. p, 146, how they should behaue themselue [...] toward their families, page 148: how they should comfort themselues wanting the [Page] Supper, p. 328.
- Sinnes committed by such as come not to the Supper p. 10.
- Sitting at the Supper not necessary, p. 407, 408. Sitting of Christ not the same with ours, p. 413, how the institution may be broken sitting, p 417.
- Soule clensed an inwarde part of baptisme, p 257.
- Spirit makes the Sacramen [...]s profitable, p. 64, 72, 251, 449 he is true God, pa. 252, wee must craue his assistance comming to the word and Sacraments, Ibid, he ioyneth vs to Christ, page 451.
- Spirituall eating what, page 481.
- Spirituall sluggards, page 312, 313.
- Supper called by many names, pag. 280, why called a Supper, pa. 285, it is no sacrifice, page 289, what it is, p. 293.
- Supper how abused prophanely, pa. 295, it must be often receiued, p. 297, it is rightly a costly banket, p. 303, it was instituted for the weake, p. 310, how it is physicke, p. 311, sixe sorts baried from it, p. 514.
- Sufferings of Christ, p 479, causes thereof in our selues, p. 496, who profite aright by them, p. 497.
T.
- Testament of Christ, p. 250.
- Tongue vnknowne, see prayer.
- Transubstantiation ouer throwne, p. 45, 354, it is full of contradictions, p. 366, it is the life of popery, p. 369.
- Types of baptisme, p. 274.
V.
- Victor poisoned in the Chalice, p. 358.
- Vnderstanding of the instituion necessary, p. 140.
- Vnction no Sacrament, p. 139, the reasons thereof pa. 140
- Vngodly not partakers of Christ, pa. 502, th [...]y haue no benefit by the Sacraments, p. 552.
- Vnion betweene Christ and the faithful, p. 267.
- Vnleauened bread not necessary, p. 382.
- Vnlawfull to stand by and not receiue, page 298, 299.
- Vses of the Sacraments, p. 90, of baptism p 266, of the Supper, p. 493.
- Vse of spirituall things breeds not contempt, p. 307.
W.
- Water an outward part of baptisme, page 158, it cannot clen [...]e away si , p 253, 254.
- Weake faith applieth Christ, p. 76, 72, 94
- Weake haue interest in the Supper, pag. 310.
- Weaknesse no cause to abstaine from the Supper p. 525.
- Wicked receiue onely the signes, pa. 29, they are to bee separated from the Sacraments, p. 485, they do not receiue Christ, p. 400
- Will, see Testament.
- Wine why chosen to bee the signe in the Supper, p. 347, it may not be changed, pag. 350, it is not to be mingled with water pa. 384.
- Word and Sacraments must go together, pag 10, it is required to the essence of a Sacrament, p. 38, no word, no Sacrament, p. 41 word of institution, p. 337, it is expounded. p. 338, it is a meanes of Consecration, pa. 437.
- Woemen may not baptize, pa. 177, 178. no assurance to receiue the truth of a Sacrament from them, p. 178.
- Woemen after as [...]r [...] circumcised, p. 226.
- Worthinesse of the Sacrament d [...]pends not on man, p. 18.
Y.
- Youth must remember God▪ p. 248.