bene in some bodie like vnto a little cloud made of the waters which by his circular motion made the day and the night whereupon the Sunne came foorth and was framed with a most perfect light 2. When as he stretched foorth like a curtaine a Ps 104.2.3 that part of the waters wherewith the earth was ouerflowed being rarified and made thinne by which meanes that spreading abroad is called Rachiang which word the Greekes interprete but not so fitly * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Firmament especially to signifie the stabilitie and soliditie of the heauenly Circles not for the hardnesse but onely in respect of the firmenesse thereof For Moses by that word which he vseth meaneth not onely the Firmament and the celestiall Circles but also the region of the fire and of the ayre which were made in the second day b Gen. 1.6.7.8 But where it is said that the firmament or spreading abroad doth separate the waters aboue from them beneath it is to be vnderstood of the ayre which diuided the waters aboue that is the cloudes which are the cause of raines snowes dew haile and such other Meteors from c Psal 104.3 the waters of the riuers and fountaines which are beneath 3 When as the greatest part of the waters wherewith the earth was before ouerflowed and couered as it were with a garment d Psa 124.6.7 was gathered into the channels of the earth whereby the earth appeared aboue the waters and the waters being gathered into one place were called the Sea e Psal 33.7 Ier. 5.22 Job 28.9 10.11 And although there be but one sea which for the swiftnesse of it is called the Ocean which doth continually ebbe and flow and that either naturally from the North where it is deeper by reason of the cold wherby the waters are not so much dried vp but rather increased because much aire is turned into water vnto the South where because of the great heate the waters are diminished or else by some externall cause to wit by the changeable light and effectuall motion of the Moone which by the great prouidence of God doth rule waters and all moist things else by her ascending and descending in the day time doth speedily eb and flow that so the waters in the sea might be kept pure and might not putrifie yet in regard of diuers places whereby it passeth it is called by diuers names and from this there flow other seas along in the midst of the earth which also are called the Mediterranean seas and creekes besides certaine lakes and gulfes are called Seas in the Scriptures a Mat. 4.18 Ioh. 6.1 of which Eccles 1.7 All riuers either mediatly or immediatly flow from the sea and runne againe into the sea namely by certaine secret passages of the earth which also men cal veines whereby it commeth to passe that by dayly addition of so many riuers the seas neuer increase nor passe their bounds And though the waters by reason of the diuers qualities of the veines of the earth thorough which they runne are affected and some are of the nature of brimstone other sweete some salt b Exod. 35.23 some be hote and some colde some wholesome some noisome some coloured some without colour for the great and manifold vse of men yet the waters in the sea are salt and for that cause they are called Mare Mare ab amaritudine the sea because either by creation they be so or by the force of the Sunne alwayes working vpon it the more thinne and sweeter part of them is taken vp out of them but in fountaines and riuers they be sweete because as they passe through the pores of the earth they are purged of the saltnesse neither do they lie open to the continual beames of the Sun Now that part of the earth which is aboue the waters although it be beneath the sea is called drie land because it is dried from the waters wherewith before it was ouerspread and couered to the end that it may be seene planted troden vpon and inhabited for which cause the Greekes call it by a word that signifieth Habitable 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Latines by a word which signifieth that it is worne of mens feete and other liuing creatures Terra a terēdo And that is also called Habitable or Continent which containeth the Ilands of the sea which distinction was made the third day d Gen. 1 9 10. Psal 105.7.8.9.10 Into how many parts is the earth deuided Into two for the Ocean sea as it were a most large girdle or band deuideth it from the North to the South into the vpper part in which we liue and the nether part wherein liue the Antipodes or those which go with their feete against ours and which doth answer directly to ours so as when the Sunne sets with vs it riseth with them and so on the contrary For if in our time there be some found who haue trauelled thither then some also might do so before them at other times and to propagate mankind there Yea this must needs be so seeing there are found there so many millions of men although Moses maketh no mention of them What is the vse and what is the nature of the earth It is the common mother of all things a Eccles 40.1 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 gigno and therefore she is called by a name that signifieth to bring forth because she is most fruitfull For she begetteth within as in a wombe mettals stones gummes liuing creatures that liue vnder the earth and winds she bringeth forth all kind of fruites she 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 nourisheth and cherisheth al and preserueth all whatsoeuer good thing she hath she imparteth it vnto vs she is content to suffer all wrongs neither doth she cease to do good and to profit all men Whatsoeuer seede is cast into her she doth restore the same faithfully and liberally againe vnto vs to some an hundred fold to some sixtie fold to some thirtie fold b Mat. 17.8 Gen. 26.12 therefore she is well called the * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 tribute payer Besides she doth entertaine our dead bodies into her bosome that one day she may render them againe aliue and incorruptible yet she doth all this not of her selfe or by her selfe but by the commaundemet of God and by his power Thus much of the distinction What was the adorning of the world It is that whereby the earth is adorned with the bringing forth of herbes and plants the firmament is adorned by the creation of the two greater lights the Sun and the Moone and the fixed stars c Gen. 15.5 as also of fiue wandring starres being made of the matter of their orbes which are as it were goodly shining pearles in their rings the sea with the framing of creatures liuing in the waters the aire with fowles the earth with beasts and men inhabiting of it What are
c. To all which he gaue power to beget their like in kind by the coniunction of the male and female of the same kind which were created the sixt day f Gen. 1.24.24 And the same day was man created distinctly from them all of whom we will speake in a speciall place How manifold is the procreation of liuing creatures Twofold Extraordinarie and diuine with perfect bodie and soule without male or female without egges or seed whereof God speaketh Let the waters bring foorth Let the earth bring foorth The other is naturall and ordinarie which hath God for the principall cause for Christ saith of himselfe and his Father my Father worketh hitherto and I worke Ioh. 5.17 and the second cause not so much the water or the earth as the liuing creatures going before by their seeds through the coniunction of the male and female for the knitting together of greater loue betweene the liuing creatures either by the egges as those which lay egges or else by the fruite as those which bring foorth young that be aliue by the blessing of God whereof Moses speaketh vers 22. And he blessed them saying Increase and multiply What is the end and vse of fishes and birds For meate medicine and delight and many other vses which no man can vtter as also for the example of vertues which we should follow and of vices which we should shunne being set before our eyes in their natures As namely of humnnitie and * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 loue to man in the Dolphine of flatterie in the fish Polypus of the resurrection in the Phoenix of pietie and * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 remuneration in the Storkes of simplicitie and matrimoniall fidelitie in the Turtles of * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vnnaturall affection in the Rauens and of crying vnto God And therefore it is well said Aske the beast and he shall tell thee and the bird of the ayre and she will declare vnto thee b Ier. 8 7. Mat. 10.16 Iob 39.3 Psal 147.9 Luk. 12.24 Iob 12.7.8 And what is the vse of those liuing creatures which liue vpon the earth They are profitable to cloth nourish and to carrie men and for sundrie other vses yea to till the ground moreouer also they may serue for to direct the life of men in manners Psal 32.9 Be ye not like the horse and mule in whom there is no vnderstanding Prou. 6.6 Go vnto the Pismire ô sluggard Mat. 10.16 Be ye wise as serpents Ioh. 10.3.4 The sheepe heare the voice of the shepheard and follow it For which respect it is very behoouefull to know the natures of beasts For what cause were those beasts that liue vpon the earth created the sixt day Because they differ in kind from the former and were to dwell with man and were more like to man as wel in bodie as in wit then either fishes or birds and because many of them should be an helpe for man and that there might be an order kept beginning with those which are more imperfect and after with them which be more perfect Seeing that it is written God saw all that he had made and they were exceeding good how commeth it to passe that there be hurtfull things as Scorpions venimous Serpents death sicknesse and such like 1. We must put a difference betweene the euill of the fault and the euill of the punishment for the diuell is the author of the former but God of the latter c Esa 45.7 2. Some things after the fall and therefore by accident by reason of mans sinne began to be hurtfull Gen. 3.17 Cursed is the earth in thy labour thornes and thistles shall it bring foorth vnto thee And Rom. 8.20 Euery creature is now subiect vnto vanitie But as for death and sicknesses although they were not created of God at the beginning yet they are ordained of God as of a righteous Iudge as things that must go before death a VVis 1.13 2.24 1. Cor. 15.21 Ro. 5..12 Iam. 1.15 3. All things are good and profitable for the whole and the conseruation of the world and the adorning thereof and that which is hurtfull for one it is b Gen. 2.17 Amos 3.6 Eccles 11.14 profitable for another and one poyson is cured by another What is the difference betweene the producing of the soule of brute beasts and of man Because that although both be and are tearmed spirits yet the soules of beasts are brought foorth by God partly of the waters and partly of the earth but now in the ordinarie procreation of the substance of their Sires as Moses teacheth when he saith that God created euery liuing soule speaking of the whole liuing creature which the waters brought foorth and therefore are mortall But touching the soules of men he sheweth that they were breathed into vs by God immediatly and therefore are incorruptible and immortall and for that cause they returne to God againe who gaue them Eccles 12.7 and are called a breath not of life as beasts haue but of * Nephesh Hachaijm liues in the plurall number Gen. 2.7 Haue brute beasts the facultie of vnderstanding and reason We do easily grant that they haue indeed sense not so much the externall as sight hearing smelling tasting touching as also the inward namely phantasie imagination memorie a certaine naturall wittinesse and prudence in some more in some lesse Moreouer some birds do well perceiue of whom they are brought vp and nourished yea they can learne certaine words of men and can tell how to imitate them as the Parrat and the Thrush And Bees do declare a singular skill in making of hony But we denie that they haue the true facultie of vnderstanding and reason For Dauid saith Psal 32.9 that there is no vnderstanding in the horse and the mule both which are seene to go farre in imitation c Gen. 2.23 Why is God said to rest the seuenth day from all his workes To wit of Creation because in the seuenth day he ceassed to create new creatures For he made not any thing afterward which in some manner did not go before in his former workes for after his workes finished he rested in himselfe because he satisfieth himselfe and fulfilleth his owne desire Againe he worketh still by conseruing sustaining and vpholding the things made without any labour by his meere prouidence alone a Ioh. 5.17 But whence come those things which haue their beginning of putrifaction or which be altogether vnprofitable or are onely hurtfull as Flies Waspes and such like They proceed of putrifaction by vertue of the Sunne or heate but yet after the fall of man as testimonies of Gods anger but yet euer by vertue of that word of God which still continueth Let the waters bring foorth Let the earth bring foorth Neither are they thought to belong vnto the workes of Creation within the compasse of the sixe dayes whereof we speake here What things are we principally
are ignorant of the true causes and looke onely vpon the inexpected euents a thing may be said to come to passe by fortune So Numb 35.29 There is a law of murthers by chaunce which that they come not by chaunce to passe it may be gathered out of Exod. 21.13 Where GOD is saide to giue him into the hands of the slayer who is slaine in this manner Yet are they said to be by fortune in the iudgement of men because they are not done of vs by premeditate aduise Where notwithstanding we must remember the saying of Basil that Chaunce and Fortune are words of Heathens and as of Augustine It repented mee that I haue vsed the word Fortune Is not Free-will taken away by this vnchaungeable prouidence of God and administration of all things No in no sort because God ruleth and gouerneth mans will according to the nature thereof But it is the nature of mens wil that whatsoeuet it willeth eyther good or euill it willeth it freely and of it owne accord not against the will and by constraint otherwise it should be no will but a Nilling For example Matth. 27.1 Herode Pilate and the Iewes condemned Christ of their owne free-will and of set purpose yet the Apostles say they did nothing but tbat which the hand and counsell of God had decreed to be done Actes 4.27.28 Doe not these places of Scripture seeme to make against Gods prouidence where it is said It repented God Gen. 6.6 1. Sam. 15.11 and those abrogations of his decrees which are recorded Ioan. 3.4.10 Isai 38.1.5 No because in those places the Scripture descendeth and applyeth it selfe to our capacitie and describeth God not such as hee is in himselfe but such as we vnderstand him euen as when the same Scripture saith of God that he is angrie But those denuntiations of iudgement doe containe a condition not expressed Gen. 20.3.7 Is it not vnseemely for the highest Maiestie of God to abase it selfe euen to take care of these lowest things No for as it was no disgrace to create them no more it is to take care of them being created What is the peculiar prouidence of God That whereby God by his grace or holy Spirit liueth and raigneth in his Church gouerneth and cherisheth the godly worketh in them both the will and the deed he maketh them to walke in his precepts a Ezech. 36 27 defendeth them terrifieth restraineth and vanquisheth their enemies Shew me some testimonies of this Psal 1.7 God knoweth the way of the righteous Psal 34.16 The eyes of the Lord are vpon the righteous And the whole Psalm 91. He that dwelleth in the secret of the most high c. To this purpose serueth that place Math. 10.30 Euen all your haires are numbred Math. 16.18 The gates of hell shall not preuaile against the Church 1. Tim. 4.10 God is the Sauiour of all men especially of the faithfall And innumerable others like to these Doth God gouerne all things by himselfe alone without meanes or by meanes and second causes Neyther simply but partly by himselfe without meanes yea often against or besides ordinarie means he bringeth things to passe As without meanes he sustained Moses fortie daies in the mount b Exod 34.28 and the Prophet Elias c 1 Reg 19.8 But against meanes and naturall causes he deuided the red Sea d Exod 14.16 as likewise by his power the waters of Iordan stood e Iosue 3.19 and the waters were deuided into two parts f 2 King 2 8 He made the Sunne to go backe g 2 King 20.11 He restrained the force of the fire in the Babylonian furnace that it could not burne the young men h Dan. 3.21.91 He turned the rocke into pooles of waters and the crag into fountaines of waters i Psa 114.8 He made the Iron to swim in the water k 2 King 6.6 Partly also he ruleth and administreth by himselfe and with meanes or second causes yet so as God is alwaies present with them and in them sheweth his speciall power according to that Deut. 8.3 Man liueth not by bread onely but by all that which proceedeth out of the mouth of God So with fiue loaues he feedeth a great multitude l Iohn 6.9.11.12 From second causes he produceth another effect then their nature and disposition affordeth and when the second causes are in action actually he hindereth their effect changeth mitigateth or maketh it more grieuous As in Elias his time it rained not for the whole space of three yeares m 1 Kings 17 1.7 Isay 5.6 I will commaund the clouds that they shall not raine Why doth God ordinarily vse middle or second causes seeing he can do all things by himselfe without meanes 1 He doth it for our cause that we may more easily perceiue God helpeth vs in them or by them for seeing we are carnall we need visible things that our faith may be the better confirmed and rest assured in Gods promises And also that he may declare his goodnes to vs whilest he maketh vs as it were fellow-workers with himselfe in ruling our selues or others 2 That he may shew himselfe Lord of all things which vseth creatures and means as he pleaseth to his glory and our saluation 3 That we should not abuse meanes as being ordained of God 4 Least in the pretense of Gods prouidence we should neglect meanes or second causes odained by God for who so neglecteth them despiseth the ordinance of God For God hath not onely decreed the ends of actions but their meanes also which meanes are therefore subiect and subordinate to prouidence as the drinking of a potion belongeth to the sicke man and bread to him that is hungrie So God promised victorie to Dauid but thus if he fought and laied ambush a 2. Sam. 5.19.24 he hath promised to nourish man but with condition if he labour b Psa 128 2 If therefore the determination of God be vnchangeable and all things come to passe infallibly by the counsell and will of God is there anie place left for our deliberations counsels comaunds prayers teaching cautions and endeuors It is certaine that to euents certaine and decred by God it is in vaine to vse and applie those meanes without which God hath decreed or hath said that he will effect such things but those meanes which both himselfe hath decreed to vse and which he hath shewed both in his word and the course of nature them he will vse and also hath commaunded vs to vse them it can not be said of these without a wicked contempt of Gods word and the order by him appointed that they are vsed in vaine For where the first cause is granted we ought not remoue or take away the second nor contrarily And as God hath made the ends so likewise hath he created and prescribed vnto vs the means wherby it pleaseth him to bring vs vnto them which meanes to neglect is to tempt
dependeth this power Not vpon the person or worthines of the ministers for indeed they cannot properly eyther bind or loose any man or open or shut the kingdome of heauen vnto any man at their pleasure but it dependeth vpon their lawfull ministerie or rather vpon God himselfe who by the holy ghost is powerfull in the ministerie of the word as often as the minister doth duely execute his office a heb 4.12 In which sense those sayings Marke 2.7 Who can forgiue sinnes but God alone namely in his owne right and by his owne authoritie and that Iohn 20 23. Whose sinnes ye remit namely instrumētally or by preaching in the name of Christ they are remitted must be reconciled To whom are these keyes giuen Not to Peter alone but equally to all the Apostles and to the faithfull Pastors of all ages to whom Christ saith Receiue the holy Ghost if you remit the sinnes of anie they are remitted vnto them if you retaine the sinnes of any they are retayned Iohn 20.23 Which is the other part of Ecclesiasticall power It is called the power of Order because it hath a certaine and set rule namely the word of God which it must alwaies follow And it is rhar power of the Church whereby it is occupied both about doctrine and the principles of faith and is callled 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Doctrinall and also about the making of lawes in the Church for the outward gouernment thereof and is specially called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is ordained or appointed VVhat is the power of the Church concerning Doctrine It is of two sorts Common and Speciall Common is the common right belonging to the whole Church not to the Pastors onely but to euerie member thereof 1 To keepe and preserue the scriptures with verie great faithfulnesse like a Notarie or Register diligently to read them and not by way of authority to iudge of the scriptures for the Church it selfe is subiect to the scriptures but to iudge according to the scriptures and to distinguish and discerne like a Moderator the true naturall and right scriptures from the false imaginarie and counterfeit the spirit of God being their guide for the sheepe know the voyce of the shepheard Iohn 10.4 2. To know admit and approoue true Doctrine out of the scriptures Iohn 5.39 Search the Scriptures And to reproue false doctrine Mat 7.15 Beware of false Prophets And Luke 12.1 Take heede of the leauen of the Pharises And Galat. 1.8 If any man teach another doctrine let him be accursed Whereupon Augustine lib. 11. Contra Faustum cap. 5. The scripture is set in a seat on high whereunto euerie faithfull and godly vnderstanding must stoope And in another place lib. de Religione cap. 31. It is lawfull with pure hearts to know the eternall Law but to iudge it is altogether vnlawfull and wicked Speciall power the Church hath none to frame new Articles of faith or to teach any thing beside the word of God written but like a Cryer to publish and preach the scriptures to propound onely the word of the Prophets and Apostles to omit nothing 〈◊〉 alter nothing to adde or inuent nothing of their owne a Deut. 4.2 12 32 Reue. 22.18 19 and to referre all things according to the word to Gods glorie and the edification of the Church Furthermore so to expound and prooue the Principles out of the Canonicall scriptures and to interptete the same Scriptures not out of any preiudicate opinion or the priuate sense of any one man but out of the fountaines and originals by examination of euerie seuerall word by obseruation of the style and phrase of the scripture by consideration of the state of the question and matter in hand and of the things going before and comming after and by conference of one scripture with another that they may agree with the Analogie rule and square of faith briefly comprehended in the Apostles Creed a Mat. 23.8 28.20 Rom. 12.6 1 Pet. 4.11 Lastly to take away all ordinances or rather phantasies of all men of what degree soeuer they bee that the decrees of God alone may remaine firme and established 2. Cor. 4.7 These are those spirituall weapons mightie b 2 Cor. 10 4.5 through God to cast downe strong holds whereby the faithfull souldiers of God may cast downe the imaginations and euerie high thing which is exalted against the knowledge of God wherby they may build the house of Christ ouerthrow Sathan feed the sheep driue away the Wolues instruct them that are apt to learne to proue them that are stubborne and froward lastly whereby they may lighten and if neede be thunder and resting themselues vpon the power of Christ may rule and gouerne all from the highest to the lowest but all things according to the word of God and so as no man must take vnto himselfe any authoritie to teach in the Church eyther by writing or word without a lawfull calling where indeede Order preuaileth which no man with a good conscience can despise for this were to open a window to the Anabaptistical furie and that The Spirits of the Prophets may be subiect to the Prophets 1. Cor. 14.30.31 Albeit that all Christians ought mutually to teach exhort reprehend and comfort one another in the Lord and that all housholds should so be gouerned of the maisters and mistresses of the family that they should beare a representation of so many priuate Churches no man will denie Are we simply to heare the voyce of the Church to receiue whatsoeuer it teacheth No but whatsoeuer it is taught of God and commaunded to teach and is able to approoue by the authoritie of the word of God Is it in the Churches power to consigne the Canon of Scripture The Church cannot make Bookes not Canonicall to be Canonicall but onely is a meanes that such Bookes be receiued as Canonicall which in truth and of themselues are such The Church I say doth not make Scripture to be Authenticall but declareth it to be so For that onely is called Authenticall which is of it selfe sufficient which commendeth supporteth and prooueth it selfe and from it selfe hath credit and authoritie May not yet the Church be a meanes to beleeue that there is a word written and other thinges which pertaine to saluation It is indeede a meanes not a principall meanes but onely an externall and ministeriall meanes but the principall cause of beleeuing is the spirit of God and the Church is a lesse principall instrument that is by which not for which we beleeue Paule doth plant and Apollo doth water but God giueth the increase 1 Cor. 3.6 The church hath no efficacie to reueale without the spirit neither can the Church make that true thinges in themselues be beleeued of vs for true but by the testimonie of the holy Ghost shee doth commend the Scripture which is her chiefe office Truely the Church sometimes may compell men by her authoritie and perpetuall testimonie that they
beleeuer righteousnes or the washing away of his sins obtained by Christ his bloud to testify his adoption into the couenant of grace his engrafting into Christ the regeneration renuing of his nature or repentance vnto amendmēt by the grace of the holy ghost procured vnto him by the same bloud his communion or fellowship with Christ in all his goodnes and heauenly inheritance ioynt free denization among the citizens of the visible Church of the kingdom of heauen to be held of them in the number of the children of God to enioy the same priuiledges which they do To witnes also that being in like maner baptised he promiseth himselfe to be willing to be reckoned among the people of God to defie Sathan sin the world the flesh al false sects promiseth professeth that he wil liue to Christ to the glory of God Or thus baptisme is a sacrament or seale of the righteousnes of faith that is of our entrance or beginning of our incorporation with Christ of the forgiuenes of our sins of the gift of the holy ghost of regeneration whereby we are seale◠vnto Christ incorporated buried with Christ that we die vnto sin by the power of the death of Christ that we rise againe to newnesse of life by the vertue of his resurrection a Rom. 6.3 4.5 1 Pet. 3.22 that we are bound to the true worship of God alone to innocency of life and vnity of the Church wheof it is called the stipulation of a good conscience b that is a mutuall obligation of God of man baptised of God witnessing that he receiueth the person baptised into grace and of the person baptised couenanting with God that he will duly worship and loue him wherof it commeth that none are admitted to the holy supper of the Lord but such as are first baptised because he must first be admitted into the church before he be nourished in the same c Mat. 28.19 Act. 2.41 Ioh. 4.1.2 Mat. 3.11 Ioh 3.5 7 Gal 3 27 1 Cor 6 11 10.2 Tit 3.5 Eph 5.26 How many fold is Baptismes Baptisme in specie or kind is one One Lord one faith one baptisme But seeing in baptisme not the water external actiō is to be considered only but also the inward operation of God in this respect Baptisme is twofold External which is also called the baptisme of water wherwith the minister of the word doth baptise and Internal which is also of the spirit wherby Christ only doth clense our hearts by his blood and giueth his holy spirit and yet the one is not to be separated from the other For the externall is a testimony of the internall that is the Baptisme of water is a pledg of spirituall baptisme and of inward washing and clensing which is done by the blood and spirit of Christ And therefore Christ is said 1. Iohn 5.6 to come in water in the spirit in blood VVho is the author or instituent cause of Baptisme God the father the sonne and the holie ghost 1. by the ministery of Iohn Baptist for it is certaine that Iohn was called of God and sent to baptise and preach repentance amongst the Iewes and therefore Christ saith the baptisme of Iohn was by a metonymie from heauen d Luk. 3.2.3 Ioh. 1.38 that is of God and not of men 2 Further Christ by his owne example confirmed baptisme when he suffered himselfe to be baptised of Iohn e Mat. 21.25 Mat. 3.15 And the whole trinity with most plaine and euident testimonie allowed the same in the baptisme of Christ 3 Besides Christ before his passion sent his disciples to baptise a Ioh. 4.1.2 againe after his resurrection he instructed the same his disciples their successors how to teach and baptise among all nations by this commandement Go thorough the world preach the gospell to euerie creature baptizing them in the name of the father and of the sonne and of the holy ghost Mat. 28.19 whereby it appeareth how greate the dignitie of Baptisme is with what reuerence it should be vsed What is the efficient cause The primarie and true efficient cause is Christ himselfe for he indeede it is who baptiseth vs properly truly into himselfe into his death and resurrection Ephes 5.18 It is Christ that clenseth his church with the washing of water in his word The secundary and instrumentall causes are the ministers for so saith Iohn I baptise you with water b Mat. 3 11 Christ commanded them saying baptise c Mat. 28.19 VVhether may ministers be truly said to baptise that is to clense from sinn and to regenerate No doubt they may for Christ did not restraine his commandement to the washing of water but in general termes said baptise them and Iohn 20.23 they are said to remit sins to beget againe or regenerat 1 Cor. 4.15 I haue begotten you againe in Christ by the Gospell And 1. Cor. 3.6 the Apostle saith that he ministred vnto them the spirit not the Letter but yet sacramentally that is so farre forth as he hath administred those sacraments by which as by instruments Christ himselfe doth wash and regenerate Whose office is it properly to administer Baptisme Theirs to whom the Ministerie of the word is commttted for to whom Christ said Preach the Gospell to them also hee said Baptise And Ephes 5.26 the Apostle conioyneth the washing of water with the word of the Gospell So Iohn Baptist and the Disciples of Christ Baptised who also preached the Gospell Whether may many Ministers baptise any one together They may not for none is said perfectly to baptise but hee who vseth these words saying I baptise thee and therefore that he may speake truly the same men must also administer water VVherin differ the Baptisme of Iohn Baptist and of Christ or his Apostles or those Ministers that followed them Not in the Author in substance in doctrine in signe or ceremonie neither yet in effect or signification For the same sacrament is instituted of God and the same forgiuenesse of sinnes and grace of the holy Ghost is signified offered and sealed whether it bee Iohn that administer or the Apostles or the suceeding Ministers a Luk. 1.3 2.3 The onely difference is touching the verie circumstance and maner of the manifesting of Christ for the same baptisme ia called Iohns because he baptised first and Christs because baptisme hath respect vnto him Again Iohn baptised into him which came immediatly after him that is into Christ who should shortly suffer rise again b Act. 19. ◠But the Apostles after thē all Minsters now baptise into Christ that hath suffered and is risen againe VVhy doth Iohn say then Mat. 3.11 I baptise you with water and attributeth onely vnto Christ that he baptiseth with the holy Ghost and and fire Not that he denieth that forgiuenes of sins is giuen by his ministerie and the holy Ghost also for
of other men b 1 Thes 5 12. c. 1 Tim. 1.22 3. Because whatsoeuer we take in hand euen in things indifferent that is in things mean indifferent least matters as meate and drink with a doubting conscience not being assured of the lawfulnesse therof by the word of God it is sin Ro. 14.5.23 Wee must not do euill that good may ensue therof Rom. 3.8 And it becōmeth vs to to professe Christ not alwaies to flatter our owne weaknesse too much 4. Because we are bidden to fly from the Temple of Idols and to take heed of Idols c Isa 52.11 2 Cor. 6 14 15.16 to hold accursed whosoeuer teach any other Gospel Gal. 1.8 to heare the voice of Christ not to heare a strangers voice but to fly from it Ioh. 10.3.4.5.27 d 1 Ioh. 5.23 and finally to beware of the leauen that is the pestilent Doctrin of the Pharises Sadduces Mat. 16.6.11.12 The Galathians ioyning the obseruation of ceremones to their profession of the Gospel are said by the Apostle to haue forsaken the gospel to haue reiected Christ and to haue receiued his grace in vaine although they acknowledge him for their Sauiour 5. Because that the administration of pure baptisme should be of such excellēt estimation amongst godly men that they should spare no labour nor cost to obtain the same for their dear children and ofsping 6. Because that if by reason of this godly purpose baptisme being deferred which indeede ought to bee done the children in the meane time dye yet notwithstanding they are partakers of Gods couenant and are heires of eternall saluation For not the priuation but the contempt of the Sacrament doth condemne What is the matter of Baptisme It is twofold externall and internall or sensible and intelligible externall or sensible is first of all as well a signe which is of water true pure cleane and naturall and without difference simple vsuall and common not first consecrated with peculiar exorcismes not mixt mingled nor made or distilled nor any simple or vulgar liquor not oyle nor bloud nor fire nor grauell or any other element For by the word of Institution in the verie action comming to the Element of Water Baptisme is consecrated and sanctified to be the lauer of regeneration of the holy Ghost a Mat. 3.11 Eph. 5.26 Heb 10 13 As also the ceremonie or action it selfe namely the externall washing performed by the minister of the Church with water which consisteth of dipping abiding vnder the water and as it were swimming of the bodie out of the water or sprinckling at least and especially of the head and each of them either Trinall to signifie that Baptisme is made in the name of the three singular persons of the Trinitie or in one to note the vnitie of the essence in three persons 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For it is all one whether hee that is to be baptized be dipped all ouer in the water as the ancient manner of old was in riuers and fountaines whereof came the lauer or fountaine that is a great vessel ful of water vsed in the Churches of the Christians and the Apostle alludeth Ioh. 3.13 Act. 1.31.19 to the rite of Baptizing in the ancient Church which was not a bare aspersion but as I may say an immersion of the naked bodie which after was cloathed with new garments to put such in minde of newenesse of life in these phrases Gal. 3.27 All yee that haue beene baptized into Christ haue put on Christ And Col. 5 6.9 Ye haue put off the old man with his workes or whether he be dipped or sprinkled with water as appeareth Act. 2.41 as now the manner is for to baptize signifieth not only to drench but properly to dippe and moysten So that the manner of wetting Christ hath leaft free to the Church notwithstanding the sprinkling of water is most agreeable and correspondent to the true signification For Peter saith we are elected vnto sāctification by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is the sprinkling of the bloud of Christ 1. Pet. 1.2 which is signified by externall baptisme Heb. 9.29 and was figured and shadowed forth by the sprinkling of bloud in the Lawe neither doth the vertue and force of baptisme depend vpon the quantitie of water vsed therein 2. The cleere and intelligible rehearsall of the words of Institution and the promise but especially inuocation on the name of the Father Son and Holy Ghost Therefore these three namely water sprinkling the word are the externall essential parts of baptisme although sprinkling and inuocation in the lawfull vse may be called also the formal cause but the external or outwards of Baptime Whether besides the Symbol of water is it lawfull to vse in Baptisme any other visible signe and Element as Salt which is put into the mouth of the baptized Spittle wherewith the eares and nose are touched together with the pronouncing of the word Ephata that is bee opened Milk and honie whereby is signified a right or title to eternall life a figure whereof was the land of Canaan flowing with milke and hony Chrisme or holy oyle wherewith the brest shoulders and forehead are annointed to shewe that hee is annointed or Christened and armed with the oyle of the spirit like a Champion an hallowed burning wax candle Wherby is meant that he is translated out of the Kingdome of darknesse into the Kingdome of light Exsufflation or breathing on the face of the body to be baptized a white garment c. No for in Baptisme being instituted by God of no lesse force than in the rest of Gods commaundements should bee that Deut. 12.32 Whatsoeuer I commaund you keepe the same to do it you shall not adde thereto nor diminish therefrom For whereas those things being of themselues not ill and some of them brought in by the antients as milke honie breathing and white garments as may appeare in Tertullian without warrant of the word of God instituted by men D. Corona Militis being now full of superstition are held as things necessarie they do rather defile than adorne baptisme and therefore are to be taken away by the example of Ezeckias who brake in sunder the brasen Serpent notwithstanding it had beene fore-appointed by God because that the Israelites began now to abuse the same against the honour of God a 2. Kings 18 4 And whereas it is pretended that many profitable things are signified and taught by those rites and traditions of men It may bee answered that wee should not make our selues wiser then Iesus Christ that types and figures belong to the old Testament but such things as Christ would haue vs learne in the New Testament he would that it should bee declared by the light of his word and not by figures And such rites as hee would haue to bee vsed with his word himselfe hath instituted 2. The beautie and dignitie of the Sacraments is to bee gathered from the