Sermons upon Deuteronomy

Besides this,¹ they were also forbidden to admit any heathen man to it, unless he were circumcised. True it is that God commanded that the bondmen being strangers borne should eat thereof. Yea, but that was not before they were first incorporated into his Church by receiving the sign of circumcision. Hereby it is done us to understand, that it was a peculiar token given of God to his own people. For Sacraments are peculiar to the Church. They be no things for men to put to unholy uses, nor to leave at at adventure. For our Lord will have us to be gathered together under his name. When we use the Sacraments, let us think thus with our selves, Behold here is a treasure that God hath kept and laid up for us as for his children. And in deed, if a man should nowadays admit as many to the Lords Supper as would offer to come to it: were it not a defiling of the Sacrament? And yet there are a number to be seen, which would have all men indifferently both tag and rag to be admitted to it: but such folks never wist yet how to use the Sacraments aright. For (as shall be declared hereafter) the Supper of our Lord Jesus Christ is to us at this day the same that the Paschal Lamb was, to the people of the Jews. Wherefore let us mark in few words, how our Lord hath showed that this Sacrament was a warrant given of him to his people, that he took them to be his Church, and therefore that it ought not to be set forth at adventure to all comers. True it is that Circumcision likewise was a Sacrament: but there was diversity of respects between the one and the other. For by circumcision, folk were received into the number of Gods people, so as it was an entrance into the Church as Baptism is at this day: by means whereof such as by nature are not numbered in the company of Gods children, are received and incorporated into them by Baptism. And so stood the case with the Jews for circumcision: But as for the Paschal Lamb, that was to be kept to the Jews themselves.

Besides this,¹ they were also forebidden to admit any heathen man to it, vnlesse hee were circumcised. True it is that God commanded that the bondmen being straungers borne should eate thereof. Yea, but that was not before they were first incorporated into his Church by receiuing the signe of circumcision. Hereby it is done vs to vnderstande, that it was a peculiar token giuen of God to his owne people. For Sacraments are peculiar to the Church. They be no things for men to put to vnholy vses, nor to leaue at aladuenture. For our Lorde will haue vs to bee gathered together vnder his name. When we vse the Sacramentes, let vs thinke thus with our selues, Beholde here is a treasure that God hath kept and layde vp for vs as for his children. And in deede, if a man should noweadayes admitte as many to the Lordes Supper as woulde offer to come to it: were it not a defiling of the Sacrament? And yet there are a number to be seene, which would haue al men indifferently both tag and ragge to be admitted to it: but such folkes neuer wist yet howe to vse the Sacramentes aright. For (as shall be declared hereafter) the Supper of our Lorde Iesus Christ is to vs at this day the same that the Pascall Lambe was, to the people of the Iewes. Wherefore let vs marke in fewe wordes, howe our Lorde hath shewed that this Sacrament was a warrant giuen of him to his people, that he took thē to be his Church, and therefore that it ought not to bee set foorth at aduenture to all commers. True it is that Circumcision likewise was a Sacrament: but there was diuersitie of respectes betweene the one and the other. For by circumcision, folke were receiued into the number of Gods people, so as it was an enterāce into the Church as Baptisme is at this day: by meanes whereof such as by nature are not nōbered in ye cōpany of Gods children, are receiued and incorporated into thē by Baptisme. And so stoode the case with ye Iewes for circumcision: But as for the Pascall Lambe, that was to be kept to the Iewes themselues.