according to the measure of the gift of Christ Eph. 4.7 4. It signifieth an obliging or binding of al the members to imploy refer al their gifts to the glory of christ their head to the saluation of the whole body of euery member mutually Why the faithfull are called Saintes The faithfull are called Saints in three respects 1. Jmputatiuelie that is in respect that Christs sanctitie and nolines is imputed vnto them 2. Inchoatiuely that is in respect that conformitie and agreeablenes with the law is incliâ—ated or begun in them 3. In respect of their separation because they are selected and separated for all other men By this then which hath beene spoken it appeareth what is to beleeue the communion of Saints namely to beleeue that the Saints of which number I must needes certainly be assured my selfe to bee one are vnited by the spirite vnto Christ their head and that from the head gifts are poured downe vnto them both those which are the same in all necessarie to saluation as also those which being diuers and diuersly bestowed vpon euerie one are requisite for the edification and building of the Church Now must we a litle more at large expound the fiâ—st and chiefe part of the communion of Saintes That is the vnion or coherence of al the Saintes that is of the whole bodie of the church with Christ the heade and of his members among themselues which is wrought by the Holy Ghost euen by the same spirite who dwelleth in christ the heade and in all his members And by this vnion christ conformeth his Saints maketh them like vnto himselfe by the same spirit which is common to both worketh the like in both reseruing stil a difference in working for in the heade he worketh al gifts graces those most perfectly in the members he worketh those gifts which are conuenient for euerie one so much as is for euery one requisite and necessarie This vnion of Christ with his members and of his members mutually among themselues is confirmed and declared by these places of Scripture John 15.5 J am the vine yee are the braunches He that abideth in me and I in him the same bringeth forth much fruite 1. Cor. 12.13 By one spirite are wee all baptised into one bodie 1. Cor. 6.17 Hee that is ioined vnto the Lord is one spirit 1. Iohn 4.13 Hereby know we that we dwel in him and he in vs because he hath giuen vs of his spirite Hence it is cleare how absurde their fancy is who contend that this communion is a subsistence or personal beeing of Christes body among our bodies or of our bodies blended and mingled with his The same is refuted by that often alleadged comparison of the head and members For those are coherent and grow together but are not in a mixture nor mingled one with another Whence also wee maie easily iudge of that communion which is in the Sacramentes For the Sacramentes seale nothing else but that which the word promiseth But to let this passe the same is also hereby refuted that this communion must be continued for euer For to this ende dooth Christ communicate himselfe to vs that he may dwel in vs Wherefore such as is his abiding and dwelling such is his communion But christs abiding and dwelling is perpetual Therefore his communion also is perpetuall This argument is most strong and firme and therefore for the assoyling it they haue beene faine to deuise their Vbiquite For to obtaine that other communion which they woulde haue they must needes affirme that Christ dwelleth alwaies bodily in al his Saints OF REMISSION OF SINNES THE chiefe Questions 1 What remission of sinnes is 2 Who giueth it 3 For What. 4 Whether it agreeth with Gods iustice 5 Whether it be freely giuen 6 To whom it is giuen 7 How it is giuen 1 WHAT REMISSION OF SINNES IS REmission of sinnes is the purpose of God not to punish the sins of the faithful euen as if they had neuer sinned Remission of sinne is Gods will not imputing vnto vs our sinne and imputing Christs righteousnesse which purpose of not punishing their sinnes God dooth withall declare vnto vs. Roman 5.5 For the loue of God is shed abroad in our hearts by the holie Ghost which is giuen vnto vs. It may be also defined thus Remission of sinnes is the pardoning of deserued punishment and the giuing or imputing of anotherâ— righteousnes to wit the righâ—eousnes of Christ But more fullie it is defined on this wise Remission of sinnes is the will of God which to the faithfull and Elect imputeth not anie sinne and therefore doth in like sort loue them as if they had neuer sinned and deliuereth them from al punishment of sin and giueth them eternal life freely for the intercession and merit of Iesus Christ the sonne of God our Mediator Now albeit God â—or the merit of his son remitteth our sins to vs yet he afflicteth vs as yet in this life not therby to punish vs but fatherly to chastise vs. Neither yet because god doth not punish vs for our sins must we therfore think that he is not displeased with them For he is highly displeased offended with the sins also of his Saints chosen 2 Who giueth remission of sinnes REmission of sinnes is giuen of God onelie who as the Prophet Isaiah saith cap 43. 25. putteth away our iniquities And this is done both of the Father the Son and the Holy Ghost For we are baptized in the name of all three Now Baptisme Remission of sinnes is the worke of all three persons as also it is saide of Iohns Baptisme is wrought for remission of sinnes and of the Sonne the Scripture affirmeth plainly That the sonne of man hath power to remit sinnes Likewise it is saide of the holy Ghost that hee was tempted that he is offended and grieued Wherefore he also hath power to remit sins For none can remit sins but hee against whom sinne is committed and who is offended by sinne And Christ also in plaine woordes in the Euangelists speaketh of the sinne against the holy Ghost Now the cause that God onelie that is the father the son the holy ghost only remit sins is this because none but the partie offended can remit sins but only god the father the son the holy ghost is offended by our sins Therfore god only can remit them and consequently no creature is able to graunt ought of this right of god Whereupon also Dauid saith Psal 51.4 Against thee onelie haue I sinned and done euil in thy sight How the ministers and the Church are saide to remit sinnes Obiection But the Apostles also and the Church remit sins because it is saide Matth 18.18 Whatsoeuer yee binde on earth shall bee bound in heauen and whatsoeuer yee loose on earth shall be loosed in heauen and Ioh. 20.23 Whose soeuer sins yee remit they are remitted vnto them and whose
Church he must also publikely be corrected by the Church accordong as his trespasse is if neither yet he will repent being admonished and chastised by the Church whether it be he that committed a priuate trespasse or he that coÌ„mitted a publicke offence at length excommunication must bee inflicted by the church as the extremâ— and last remedie to correct men obstinate and impenitent euen as also Christ himselfe commaundeth in these woordes next following the place before alleaged Jf he refuse to heare the church also let him be vnto thee as an heathen man and a publicane In these wordes Christ expressely commaundeth all whosoeuer being after this sort admonished by the church wil not repent to be by the common consent of the church excommunicated vntill they repent It remaineth now that we see what Excommunication is Excommunication is the banishing of a grieuous transgressour or an open vngodly and obstinate person from the fellowshippe of the faithfull by the iudgement of the Elders by the consent of the church and by the authoritie of christ and by the holy Scripture When the Church therefore pronounceth of any that they are not godly they must be excommunicated and not admitted vnto the sacrament And whosoeuer are excommunicated they againe professing shewing in their actions amendmeÌ„t ar altogether in like sort receiued into the church as they were exiled froÌ„ it namely by the iugedmeÌ„t of the Elders by the consent of the Church the autority of Christ and the Scripture Furthermore the chiefe and principall part in excommunication is denunciation whereby is denounced that hee which denieth faith and repentance is no member of the church as long as hee cotinueth such how euer he make boast of the name of christians because the Scripture dooth not acknowledge him for a christian who although he professe himself in word to be a christian yet in deedes sheweth the contrary And this denunciation whereby one is excommunicated is not in the power of the minister of the Church but in the power of the Church and is doone in the name of the Church because this commandement was giuen by christ vnto the church For hee saith expressely tell the Church And verily this commaundement hee gaue vnto the church not for the destruction of the sinner which is to be excommunicated but for his edification oâ— saluation Neither ought this denunciation of the church to be vsed without effect for as was before saide of whome the church denounceth that they are not godly the church is bound to excommunicate them and not admitte them to the vse of the Sacramentes Now who are to be excommunicated is knowen sufficientlie by that which hath beene said before namelie such as either deny some article of faith or shewe that they wil not repent or submitte not them-selues to the will of God according to his commandements neither make any doubt of persisting stubbornly in manifest wickednesse Al such are not to be admitted into the Church or if they haue beene admitted into the Church in Baptisme yet we must not goe forwarde in offering them the Lordes sacred Supper but contrariwise such as professe faith and repentance the church is bound to admitte There remaine obiections of the aduersaries whereunto we will in few woords make answere 1 Obiection The charge and office of the keies is no where commaunded Therefore is not to be ordained in the Church by consequent no man ought to be excluded from the sacraments Ans The Antecedent is false because frequently in Scripture manifest testimonies of this charge and commission are extant Mat. 16.19 J will giue vnto thee the keies of the kingdome of heauen and whatsoeuer thou shalt binde vpon earth shall be bound in heauen Here in plaine wordes is expressed the power of the keies committed to all ministers of the word Moreouer what this office of charge of the keies committed to the Church is and how the Church must discharge this charge and funâ—tion Christ likewise plainly aduertiseth and declareth Mat. 18.17 18. If he will not vâ—â—â—safe to heare them tell it vnto the Church and if he efuse to heare the Church also let him bee vnto thee as an heathen man and a publicane Verily J say vnto you whatsoeuer yee shall binde on earth shall bee bound in Heauen and whatsoeuer yee loose on earth shall bee loosed in Heauen These thinges giuen thus in precept by Christ Paul also dooth in the thing it selfe confirme 1. Cor. 5.5 Let such a one be deliuered vnto Satan for the destructioÌ„ of the flesh that the spirit may be saued in the day of the Lord Jesus 1. Cor. 11.20 When ye come together into one place this is not to eate the Lords Supper 2. Thes 3.14 Jf any man obey not our sayings note him by a letter and haue no companie with him that hee may bee ashamed 1. Tim. 1.20 Of whom is Hymenaeus and Alexander whom I haue deliuered vnto Satan that they might learne not to blaspheme In the Prophets also are manifest testimonies in which this is apparent to haue beene commaunded by God Isai 1.11 What haue I to doe with the multitude of your sacrifices saith the Lord I am full of the burnt offerings of rams and of the fat of fed beastes and I desire not the bloud of bullockes nor of lambs nor of goates Isai 66.3 He that killeth a bullock is as if he slue a man he that sacrificeth a sheepe as if he cut off a dogs necke hee that offereth an oblation as if hee offered swines bloud he that remembreth incense as if he blessed an Jdoll Ier. 7.22 J spake not vnto your Fathers nor commaunded them when J brought them out of the land of Aegypt concerning burnt offerings and sacrifices Psal 50.16 Vnto the wicked said God What hast thou to doe to declare mine ordinaunces that thou shouldest take my couenant in thy mouth Wherefore Christ also saith Matt. 5.24 Leaue there thine offering before the Altar and goe thy waie first bee reconciled to thy brother and then come and offer thy gift There are other places also of Scripture besides these where it is coÌ„manded that all professed wicked persons be excluded from the church the vse of the sacraments as wheresoeuer is reprehended the vnlawfull vse of the sacraments Likewise wheresoeuer the ministers are commaunded to receiue only such for members of the church as professe faith repentaÌ„ce Reply God indeed forbiddeth the vngodlie to come vnto the sacraments but he willeth not that the church should forbid them Ans What god forbiddeth to be done in the church that wil he haue to be auoided by the Discipline of the church that God hath willed the church to forbid exclude professed vngodly persons is manifestly prooued by the fore alleadged places 2 Obiect Men are not able to discerne the woorthie from the vnworthie they cannot know who truelie repent who persist in impietie neither can they cast anie man into hell fire
Christes kingdome Now to pronounce a man to bee a Publicane and an aliene from Christes kingdome belongeth vnto the Ecclesiastical magistrate not vnto the ciuil because a Publican and an Heathen may be a member of the cittie but not of the church of Christ 2. Christ addeth Verily verily J saie vnto you whatsoeuer yee bind on earth shal be bound in heauen Heere Christ meeteth with an obiection For the excommuned person may obiect what doth this touch me Although the church account me for an infidel for an Heathen and Publicane I wil notwithstanding in the meane season eate and drink Christ answereth therefore That this iudgement shall not be frustrate or of no effect for I may selfe wil be the executour of it Before in the 16 Chapter he said I will giue thee the keies of the kingdome of heauen but there hee speaketh of the common and general authority of the ministerie here he speaketh namely and particularly of the ministers authority in this cause To bind and loose therefore is not belonging vnto the Magistrate but vnto the church 5 The wicked maie bee accounted for Heathens and Publicanes without anie excommunication Therefore a Publicane and an excommunicate are not alone Aunswere I denie the Antecedent because to account one out of the communion of the church to excommunicat are all one Reply But they maie account one that is think of one in their mind to be such a person Aunswere If hee heare not the church thou art to knowe not what the church thinketh of him in minde but what they publikely determine of him whether thou maiest account him for an Heathen and Publicane And furthermore Paul elsewhere forbiddeth vs to eate or drinke with a wicked person Therefore it is not a knowledge only in the mind Against the Examples PAVL willeth that the incestuous person be cast out of the Catholick church 1. Corinth 5.13 that is hee will haue him pronounced to be no member of the Church Therefore this eiection or casting out is not to think only but to pronounce also excommunicate The aduersaries vrge the contrary to this on this wise 6 The Apostle expoundeth himself 2. Corinth 2.6 Jt is sufficient vnto the same man that he was rebuked of many Therefore those words Account him for a Heathen a Publicane and put him awaie from among you signifie only a rebuking Answere This reason deceiueth by a fallacy of consequent because a generall rule is not builded vpon one example For because heere was neede of rebuking onely seeing the partie repented It doth not thereof follow that alwaies the same onely is required Reply What they did that Paul commanded But they did onlie reprehend and rebuke Therefore Paul commaunded them onelie to reprehend him when he commanded them to put him awaie from among them Ans Paul commaunded that but not that only because he cōmanded also that they should reiect him if he repēted not But if he repēted it should be sufficient to reprehend rebuke him Wherefore it doth not follow They onely reprehend him Therefore Paul commaunded them onely to reprehend him This is a true aunswere vnto the former reply but there is another also cleare and manifest 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For the Greeke woorde which the Apostle here vseth signifieth not onelie reprehension and rebuking but also that excommunication which is by words onelie And in this sense not onelie it maie but also must bee taken because hee saieth So that now contrariwise yee ought rather to forgiue him Therefore he was now excommunicated and not as yet receiued but to be receiued Neither was he onely reprehended and rebuked but also cast out eiected And whē also he saith Of many hereby is cōfirmed that by the name of the church whereof Christ speaketh Matth. 18. is not vnderstoode the common multitude but the chief gouerners of the church Againe For this cause did I write saith the Apostle that J might know the proofe of you whether you would bee obedient in all things He praiseth them therefore because they obeied Wherefore before repentance he forbiddeth That they companie not together with the excommunicated person And further also hee saith I praie you that you would confirme your loue towardes him The Greeke woorde 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which we interpret to confirme signifieth by publique sentence to speake a thing So is it taken Gal. 3.15 a mans couenant when it is confirmed that is ratified by publique autoritie The Apostles meaning therefore here is that they should declare their loue towardes man by publique testimonie Therefore to forgiue was to receiue the excommunicated erson into fauour and that doth hee often repete Now there was also some space betweene the writing of the former and the latter Epistle to the Corinthians Therefore hee stoode in the meane time excommuned In the former Epistle Paul saith that hee heareth that some wicked persons were amongest the flock Them he willeth to bee excōmuned And it is likely that the Corinthians obeyed this his commandement in excommuning them and so wrote to Paul that they had obeyed him therein because in his 2. Epistle Cap. 2. he commendeth them and willeth them to receiue againe the incestuous person vppon repentance 7 Whome Paul had willed to bee noted by a letter him hee willeth the Thessalonians to account of as of a brother and therefore will not haue him to be excommunicated This consequence or sequele is proued thus Contraries can-not stand together But to excommunicate one and to account him for a brother are contraries therefore if he bee to bee accounted for a brother hee is not to bee excommunicated That these are contraries is also thus proued To Excommunicate is not to account one for a brother but not to account one for a brother and to account one for a brother are contraries Therefore also to excommunicate one and to account him for a brother are contraries and so can not stand together except not to account and to account for a brother shoulde bee all one Aunswere There is an ambiguitie and diuerse vnderstanding of these woords to account for a brother Wherefore the contrarietie is not here of force For all men are brethren both Christians and Turks But christians neuerthelesse although they account Turks for their brethren and neighbours and desire their saluation yet doe they not account them for christian bretheren If then they are to account Turks for their brethren then much more must they account them and seeke their saluation who were before time brethren that is christians 8 What Paul did that are not we to folow Paul did excommunicate Hymenaeus and Alexander without the churches consent 1. Timot. 1.20 Therefore wee must excommunicate no man Answere The Maior proposition is false if it be generally vnderstoode Reply The Maior is thus proued What Paul did by his Apostolique autoritie that are not we to follow But hee did this by his Apostolique autoritie Now this Minor is
you into all truth for hee shall not speake of himselfe but whatsoeuer hee shal heare shal hee speake and hee wil shew you the things to come Hee shall glorify mee for hee shall receiue of mine and shall shew it vnto you To this witnes do the Apostles appeal as beeing the chiefe and alone sufficient The Apostle Paul 2. Cor. 1. And it is God which stablisheth vs with you in Christ who hath also sealed vs and hath giuen the earnest of the spirit in our hartes And 1. Thes 1. For our Gospel was not vnto you in word onely but also in power and in the holy Ghost and in much assurance And 1. Iohn 2. But yee haue an ointment from him that is holie and yee haue knowen al thinges Wherefore wee must euer remember this that by the alone witnes of the holy spirite wee are mooued forcibly in our harts to beleeue the Scripture and to submit our selues vnto it as vnto the voice of God and that by al the other before alleadged Testimonies al men indeed are conuicted and the godlie also profitably confirmed but no man is turned vnto God thereby without the spirit witnessing within him For whenas he once breedeth this most assured persuasion in our mindes that the doctrine which is conteined in the holy Bible is of a truth the wil of God worketh that comfort and change of our minds and harts which is promised and taught in this booke by our experience and feeling it is so confirmed that while this remaineth within vs though al Angels men should say contrarie yet we would beleeue this to be the voice of God Obiection The scripture beareth witnes of the spirit therefore the spirit not of it Answere but if that remaine not or be not in vs though al should say it yet we would not beleeue it Neither doth not the spirit therefore establish the autoritie of the Scripture because we are to examine what the spirit speaketh within vs by the rule of the Scripture for before that this is done of vs the spirite himselfe declareth vnto vs that the Scripture is the word of God and inspired by him that he wil teach vs nothing in our hartes which is not agreeable vnto that Testimonie before set downe of him in the Scripture And if this be not first most certainlie persuaded vs of the spirit himselfe we will neuer recal our opinions of God his worship to the Scripture as the onelie rule to trie them by Now then after it is declared vnto vs by diuine inspiration that the Scripture is a sufficient witnes of that diuine Reuelation in our harts then at length do we find our selues to be confirmed by the mutual Testimonie of the same spirite in the Scripture and in our harts and we beleeue the Scripture affirming of it selfe that it was deliuered by diuine inspiration to the holie men of God as it said 2 Tim. 3. and 2. Pet. 1. OF THE FOVRTH QVESTION For what cause no doctrine beside the holy Scripture is to be receaued in the Church The scripture is of God therefore the rule of faith WHEREAS it appeareth vnto vs that it is the woorde of God which the Prophets and Apostles haue left in writing there is no man which doth not see that the Scripture must bee the rule and squire by which all thinges which are taught and done in the church must be tried Now all thinges of which there vseth to arise questions in the Christian Church doe appertaine either vnto doctrine or vnto discipline and ceremonies That the word of God ought to be the rule vnto both sorts it is out of doubt But in this place wee speake of the doctrine of the church which consisteth in the sentences and decrees which wee are bound by the commandement of God to beleeue or obey and therefore they can not bee chaunged by the autoritie of any creature they are become obnoxious vnto the wrath of God whosoeuer submit not themselues in faith and obedience vnto them To these decrees and preceptes the Papists adde many sentences which not onely are no where deliuered in the Scripture but are repugnant vnto it and they contend that the Church or the Bishops haue autoritie of decreeing yea contrarie and besides the Scripture what the Church must beleeue or doe and that mens consciences are bound by those decrees no lesse than by the woordes of the holy Scripture to beleeue or obey Contrariwise wee beleeue and confesse that no doctrine is to bee proposed vnto the Church not onely if it bee repugnant vnto the holie Scripture but if it bee not conteined in it And whatsoeuer either is not by the expresse testimony of the holie Scripture deliuered The difference of the Scripture of other mens opiniōs or doth not consequently follow out of the woordes of the Scripture rightly vnderstood that wee hold may bee without any hurt or conscience beleeued or not beleeued chaunged abrogated and omitted 1 The Scripture only is of it selfe to be beleeued and the rule of faith For wee must euer hold a necessarie difference betweene the bookes of the Prophets and Apostles and the writinges and doctrine of others in the Church first that the Scripture onely neither hath nor can haue anie error in anie matter other teachers both maie erre and oftentimes also doe er when they depart from the written woord of God Againe that the Scriptures are beleeued on their own word because we know that God speaketh with vs in them others haue credit not because themselues say so but because the scripture witnesseth so neither a whit more than they can proue by the Scripture Wherefore we doe not reiect others doctrine and labors in the Church but onely setting them in their owne place we submit them vnto the rule of Gods word This doctrine first is deliuered of God himselfe and that not in one place onely of the Scripture as Deut. 4. You shal not ad vnto the word which I speak vnto you neither shal you take away frō it And in the last Chapter of the Apocalyps I protest vnto euerie man that heareth the words of the Prophesie of this book if any man shal ad vnto these things God shal adde vnto him the plagues that are written in this book And if anie man shal diminish of the words c. Neither onely by these wordes is forbidden that no false things openly repugnant to the written woord be added to the doctrine of the church but also that no vncertaine things or things not appertaining vnto it be mingled therewith For it is not in the power of any creature to pronounce what we are to thinke of God and his wil but this is onely to bee learned out of that which is disclosed in his woord And therefore the men of Beraea are commended Act. 17. Who searched the Scriptures daily whether those thinges were so 2 Faith is grounded only of the word Secondly
not knowing the scriptures neither were they the true Church though they seased vpon the name and place of it 2 Answere Vniuersallie Secondly the true Church indeede erreth not vniuersallie For alwaies the light of the truth especially concerning the foundation of doctrine is preserued in some mens minds wherupon the Church is called the pillar and ground of truth But yet neuertheles some also of the godly oftentimes fall into errors through ignorance and infirmitie yet so that they hold the foundation neither doe they defend their erronious opinions contrarie to their conscience and at length they forsake them euen as it is said If anie man builde vpon this foundation gold 1 Cor. 3. Ephes 4. 1 Cor. 12 siluer c. And Philip. 3. If ye bee otherwise minded God shal reueile euen the same vnto you Last of al there is giuen vnto euery man grace according vnto the measure of the gift of Christ And the spirit distributeth to euerie man seuerallie as he wil. The Apostles before they had receiued the holie Ghost at Whitsontide were the liuely members of the Church yet erred they concerning the kingdom office of the Messias There were of the Chiliasts opinion great men in the Church as Pasias Irenaeus Apollinarius Tertullian Victorinus Lactantius Methodius Martyr And therefore although the Church er not vniuersallie yet oftentimes some of her members erre when as they swarue from the woord which God suffereth not seldome to happen vnto them for to keepe vs beeing warned of our weakenes and blindnes in modestie and his true feare and in daily inuocating of him and withal to teach vs that the truth of doctrine is not to be measured by the title of the church but by the woord deliuered of him by the handes of the Prophets and Apostles as it is said Thy woord O Lord is a lanterne vnto my feet Psalm 119. and a light vnto my pathes Likewise 1 Tim. 6. Keepe that which is committed vnto thee and auoid profane and vaine bablinges This ground beeing once laied 7 Obiection The Church ought to obey Bishops by the commandement of God that so far foorth the Church erreth not as it doth not swarue from the written woord of God it is easy to answere to that which they make shew of to the contrarie that the Church is ruled by Bishops and therefore must obey them as it is saied Act. cap. 20. Take heede vnto all the flocke whereof the holy Ghost hath made you ouerseers to gouerne the Church of God And Mat. 18. If hee refuse to heare the Church let him bee vnto thee as an heathen man and a Publicane Luc. 10. Hee that heareth you heareth mee and hee that despiseth you despiseth mee And to the Hebrewes 13. Obey those who beare rule ouer you For both they must rule and the Church must obey them according vnto the prescript of Gods woord as it is said If any man preach any other doctrine let him bee accursed Aunswere Necessarilie in those 〈◊〉 things which belong to the ministery frely in traditions Gal. 1. Whatsoeuer therfore the ministers propound out of the woord of God vnto the Church wee must of necessity obey it that which the Lord teacheth Matt. 23.2 when hee saieth The Scribes the Pharisees sit in Moyses chaire All therefore whatsoeuer they bid you obserue that obserue and doe For they sit in Moses chaire who teach Moses doctrine in the Church If also they ordaine any thinges indifferen◠and of a middle sort which are profitable these also are to be obserued for maintaining of order and auoiding of offence But if they require vs to beleeue or obserue thinges repugnant to the woord of God or thinges that are in their owne nature indifferent with putting an opinion of necessitie in them and of woorshipping of God they sit no longer in Moses chaire but in the chaire of scorners and of them it is said Iohn 10. The sheepe heard them not Likewise 1. Tim. 4. In the latter times some shall depart from the faith and shal giue heed vnto the spirites of error And that the decrees of the Bishops also are not to bee receaued among the precepts and decrees of the Church is confirmed by the example of the ciuill magistrate whose iust good Lawes binde the cōsciences of the subiects 1 Inst For the dissimilitude of the examples consisteth in that that God himselfe by expresse woorde hath decreed a necessitie of obedience to the Lawes and commandements of the ciuil magistrate 1 Instance The magstrate doth bind the consciences therfore Bishops which are not repugnant vnto his Law but hath giuen a liberty of conscience in traditions of the Church so that he pronounceth himselfe to be angrie with him who obeieth not ciuil magistrats as long as they command nothing repugnant to his Lawes but not with them which without offence do contrarie to the constitutions of Bishops For of the magistrate it is said Rom. 13. We must obey him for conscience sake But of thinges indifferent in the Church Coloss 2. Let no man condemne you in meat or drink or in respect of a holy daie 2 Instance The higher power doth more bind 1 Answere Likewise Gal. 5. Stand fast in the liberty wherewith Christ hath made vs free Now if againe they reply that the office of Bishops is aboue the ciuil power and therefore hath greater force then that to bind men to obey first we graunt that more obedience is due vnto the superior power then to the inferiour as long as it commaundeth nothing contrarie to Gods woorde As long therefore as the ministers propound the word of God vnto the Church and for auoiding of offence commaund such thinges to be obserued as appertaine to decencie and order they do not now offend against them but against God whosoeuer obey them not But if they require their lawes concerning thinges indifferent to be obserued with putting an opinion of necessitie in them and of the worship of God and do make them necessarie when there is no danger of offence to ensue Because this charge is contrarie to the word of God no obedience is due vnto it Further we confesse that greater obedience is due vnto the superiour power in those things in which it is superiour that is in which God would haue other powers to obey it But the ministerial power is superiour vnto the ciuil in those things which belong properly vnto the ministerie that is which are of God deliuered commaunded and committed vnto the ministers that by them they may bee declared vnto the Church But of matters indifferent concerning which nothing is either commanded or forbidden of God the ciuil power is superiour by reason of the authoritie which God in these matters hath giuen vnto the ciuil magistrate and not to the ministers of the Church Obiection 8 But against this they returne againe That wee also doe alleadge the Testimonies of councels fathers in
fall Therefore perseuerance dependeth not of God promising but of our selues and therefore is doubtful standing vpon a doubtfull ground Aunswere This is a fallacy reasoning from that which is no cause as if it were a cause For by this verie exhortation hee goeth about to nourish make perfect and preserue the safetie of the faithfull For God vseth such threatninges thereby to retaine the godly in their dutie that they may not waxe proude and please themselues But hereof it doth not followe that hee permitteth the perseuerance of the godly in faith grace to their owne strength and arbiterment Moreouer Paul in that place speaketh not to particular men but to the bodie of the Church of Corinth in which many were hypocrites Wherefore they who truely bâ—leeue must certainly resolue that God wil saue them For if he will haue vs assured of his present fauour gâ—ace towards vs he will also haue vs assured of that which is to come because God is vnchangeable Reply 4. Salomon saith Man knoweth not whether he be worthy of loue or hatred Therefore we cannot be assured of the election of God neither resolue any thing of Gods present fauor s by consequent neither of that which is to come Answere To the Antecedent 1. Man knoweth not true as concerning second causes or by euents of thinges bee they good or euill For external and outward fortune is no certaine token whereby to iudge of Gods fauour 2. Againe man knoweth it not of himselfe but he knoweth it God reuealing it and certifiyng vs aboundantly of his loue towards vs by his word and spirite Replie 5. But no man hath knowen the mind of the Lord. Rom. 11.34 Aunswere No man hath knowen it that is before Gâ—d hath reuealed it neither after hee hath reueiled it doth any man perfectly know it for so much know we of god as himselfe hath reuealed vnto vs It is the spirit which reuealeth and witnesseth vnto vs that we are the sonnes of God 2. Cor. 1.22 Rom. 8.16 2 Obiection Ezech. 18.24 The iust man is said to perish if he turne himselfe out of the right way I herefore beleeuers also may defect from godlines and fall from euerlasting saluation Answere He in that place is called iust not who is truely iust but who seemeth vnto men iust For the sonnes and heires only are indewed with true conuersion and godlines Rom. 8.14 As many as are led by the spirite of God they are the sonnes of God And if sonnes then also heires 1. Cor. 2.12 We haue receiued the spirite which is of God that we might know the things which are giuen vnto vs of God vers 16. Wee haue the minde of Christ Eph. 1.13 2. Cor. 1.22 and 5.5 The spirite is called the earnest of our deliuerie which is to come 3 Obiection Paul 2. Cor 6.1 exhorteth the Corinthians that they receiue not the grace of God in vaine so Christ likewise biddeth vs watch and pray Aunswere Thereby carnal securitie is forbidden and certainety of saluation as also faith tranquillity watchfulnes and praier is commaunded For these are the necessary and proper effects of our election an infallible Argument of saluation For al beleeuers are elected and Eph. 1. Paul teacheth that by faith wee are made partakers of Gods adoption 4 Obiection Saul failed and fell away finally Saull was one of the godlie Therefore the godly also fall away Aunswere We denie the Minor that Saul was one of the godly Replie But he had the giftes of the holie ghost Aunswere Hee had such giftes of the holie Ghost as are common to the godly with the reprobate he had not the gifts of regeneration and therefore neither shall hee the holy Ghost sanctifiyng him which is proper to the elect 5 Obiection The doctrine of the certaintie of our saluation breedeth securitie Aunswere It breedeth indeede a spiritual securitie by it selfe in the elect alone and a carnal by an accident and that onely in the wicked and reprobate but not at all in the godly Conclusions comprising the summe of the doctrine of Faith 1 FAith if wee take the word amply and largelie signifieth a certaine knowledge rising from the asseueration of witnesses who are thought not to deceiue 2 In the doctrine of the Church mention is made of fower sortâ— of faith Historicall Temporarie working miracles and Iustifieng 3 Historicall faith is a knowledge resoluing those thinges to be true which are deliuered in the bookes of the Prophets and Apostles 4 TeÌ„porary faith is the knowlege of the doctrin of the church ioined with a ioy for the knowledge of the truth or for other either true or apparent good thinges without any applying of the promise of grace to the beleeuer and therefore without either true conuersion or finall perseuerance 5 Faith which worketh miracles is a certaine knowledge by especiall reuelation of the will of God of working some certain miracle according to the petition or foretelling of him by whom it is to be wrought 6 Iustifieng faith is a knowledge whereby a man doth firmly assent to euery word of God reuealed vnto him and resolueth that the promise of gods grace through christ belongeth to him further it is a ful persuasion and coÌ„fidence in this fauor of god towards him ouercomming al fear and pensiuenes 7 For the confidence of iustifieng faith is a motion of the will heart consisting of a ioy conceiued for the certainty of the present grace of God towardes vs and of a hope of our future deliuery from al euils 8 There is no faith therefore but which resteth on the wil of God reuealed in his word 9 All faith is wrought in men by the holie Ghost either by the voice of Gods heauenly doctrine or by immediat reuelation 10 Seeing God wil kindle frame and confirme ordinary faith in vs by the doctrine of the Church al are bound to hear it and meditate thereon 11 Temporarie faith befalleth to manie hypocrites which are in the Church Historical and the faith of miracles is common to the godly and vngodly Iustifieng faith is giuen in this life to all those only who are chosen vnto euerlasting life 12 Iustifieng faith doth not alwaies comprise Historicall neither is alwaies ioined with the faith of miracles As also the faith of miracles hath alwaies either historicall or temporarie faith ioyned therewith but Iustifieng it hath not alwaies 13 Faith also in the Saintes is imperfect in this life and languishing but yet whosoeuer feeleth in his hart an earnest desire of beleeuing and a strife against doubts arising in his mind he maie and ought certainely to resolue that hee is endewed with true faith 14 True faith being once kindled in our hearts albeit often it languisheth and is darkned for a time yet is it neuer wholy extinguished 15 But after this life it shall attaine vnto a more certaine and ful knowledge of God diuine matters euen to a feeling and experience with all the blessed
he obtaineth by his power efficacie vpon beleeuers to make the wil of god known vnto meÌ„ to institute a ministerie to collect gather preserue the church that wholy Mat. 11.27 No maÌ„ hath known the father but the son he to whoÌ„ the son wil reueil him Therfore neither did Adam knowe god but by the sonne by a consequeÌ„t the son existed at that time Hither are referred the testimonies not only which speake of Christs merit to come but of his efficacie also and power Eph. 1.22 Hee hath made all things subiect vnder his feete and hath appointed him ouer al things to be the head to the Church Eph. 2.20 Ye are built vpon the foundation of the Apostles and Prophets Jesus Christ himselfe being the chiefe corner-stone Christ therefore is the the foundation head vpholder gouernor of the Church therefore also he was before the Church was John 14.6 J am the waie the truth and the life Ioh. 10.28 J giue vnto them eternal life Ioh. 1.4 Jn it was life the life was the light of men And a little after That was the true light which lighteth euerie man that commeth into the world Eph. 2.18 Through him we both haue an entrance vnto the father by one spirit Eph. 4.11 He gaue some to be Apostles some Prophets and some Euangelists some Pastors teachers 1. Pet. 1.11 The spirit of Christ is said to haue been in the Prophets foretelling the suffrings that shoulde come vnto Christ Hebr. 3.5.6 Moses verily was faithfull in all his house as a seruaunt for a witnes of the thinges which shoulde bee spoken after But christ is as the sonne ouer his owne house Iohn 17.2 As thou hast giuen him power ouer all fleshe that hee shoulde giue eternall life to all them that thou hast giuen him Therefore it is Christ who from the beginning of the woorlde did reueile the will of God vnto men appoint and ordaine a ministerie collect gouerne and saue his Church whereof he is the builder which seeing it is apparent that he hath done from the beginning of the Churches birth it is not to be doubted of that he hath alwaies beene subsisting Ioh. 6.39 This is the fathers will that of all which hee hath giuen me I shoulde loose nothing Wherefore hee saueth his Church and therefore hath alwaies beene because the Church hath alwaies beene saued and preserued To the seuenth classe are those places referred in which both the name and propertie of Iehoua are attributed vnto the Angel who appeared in the old Testament vnto the Fathers and was the leader of the people whom to haue bin the Sonne of God Christ both the Church hath alwaies confessed and the scripture doth witnesse it The Prophet Malachie hath a notable testimonie cap. 3.1 Behold I will send my messenger and he shall prepare the way before me and the Lord whom yee seeke shall speedily come to his Temple euen the messenger of the couenaunt whom yee desire This speaketh Christ himself by the Prophet which is also confirmed by this Argument Whose way is prepared he is Christ but he that promiseth is he whose way is prepared Therefore he that promiseth is Christ The Maior is manifest for not the Father but Christ was looked for and he followed Iohn Baptist The Minor is prooued out of the text it selfe Beholde I will send my messenger and hee shall prepare the way before me Wherfore Christ was before he tooke fleshe because hee sent his messenger and was also before he tooke flesh very God For hee calleth it his Temple to which he saieth hee will come But none hath a Temple builded in worship of him but god therefore it is blasphemous to say that Christ was not before he tooke fleshe Neither doth that hinder because he speaketh in the third person The Lord will come to his Temple For he sufficiently sheweth who that Lord is namely not the Father but the sonne I the Lord who send Iohn befâ—re mee and who am the messenger of the couenant And further it may be that the prophet doth not continue in making Christ speake but representeth the Father himselfe speaking of sending the sonne Psal 45.6 and Heb. 1.8 Vnto the sonne hee saith O God thy throne is for euer and euer Heb. 3. Christ Iesus is the Apostle and high Priest the builder heire and Lord of his Church Heb. 13.8 Iesus Christ yesterday and to day the same is also for euer The Argument therefore is this The messenger or Angel sent of olde vnto the Church was a subsistent or person That messenger is the sonne of God Christ Therefore the sonne of God was before Iesus was borne of the Virgin truely existing did worke and was ruler ouer his church The Minor is proued First because to bee God and to be sent of God for to teach collect gouerne and saue the church that is to bee the Mediatour are thinges proper vnto the sonne of God Christ not to the Father or the holy Ghost But these properties of the sonne are attributed to this messenger or Angel as author and effectour Exo. 3. and 4. Gen. 32.28.30 Gen. 48.15.16 Secondly the Apostle Paul 1. Cor. 10. teacheth Christ to haue beene present with the people of Israell in the desert and to haue beene tempted and prouoked by them Therefore the Messenger or Angel GOD and CHRIST are one and the same person In the eight Classe The diuine Nature in Christ both was before the flesh and is the sonne of God are conteined those testimonies of Scripture which affirme Christ Jesus to be by nature god and the sonne of god The Argument is this Christs Diuinitie existed before Jesus borne of the Virgin Christs Diuinitie is the sonne of god Therefore the sonne of god existed before Jesus was borne The Maior of this Argument is confirmed by the reasons alreadie alleadged For first God is manifested in the flesh which hee tooke Secondly Christ is the proper or naturall sonne of god and not man onelie Thirdly Christ is the woorde Fourthly Christ is that wisedome subsisting Fiftly CHRIST is the Mediatour Sixtly CHRIST is that Messenger or Angell sent of olde to his Church And to these reasons commeth the seuenth That in Christ is not anie created god-head but that eternall Deitie which alone is true god For vnto Christ not onelie the name but all the properties also and perfections of the true god are euerie where ascribed in scripture as omnipotencie infinite wisedome omniscience or all knowledge immensitie the creation and gouernaunce of thinges the saluation of the Church the woorking of miracles Romans 9.5.1 Timothie 3.16 Isai 9.6 Ieremie 23.6 and elsewhere And the attributing and giuing vnto him of the properties of the true God yeeldeth vs a more firme proofe of his Diuinitie than dooth the attributing of the name of the true God or of the Lord. For the names of God may after a sort be expounded metaphoricallie but the Diuine propertie
writing by S. Paul himselfe So Paul saith of the Lordes supper 1. Cor. 11.23 I haue receiued of the Lord that which also J haue deliuered vnto you But this tradition after the Euangelistes himselfe also hath set downe in writing The Iesuites cite the saying of Paul 2. Thes 3.6 Withdraw your selues frō euery brother that walketh inordinately and not after the tradition which hee receiued of vs. But a little after in the same chapter hee describeth what tradition he meaneth as it is manifest to him that looketh on the place And yet will they thence prooue that many thinges are to bee beleeued which can not bee proued by anie testimonie of Scripture The like impudencies they shewe in another testimony taken out of Luke Act. 16.14 They deliuered them the decrees to keep ordained of the Apostles Elders which were at Jerusalem When a little before Cap. 15.23 he witnesseth that those decrees were set downe in letters written by the Apostles But wee are to keepe and hold the notes and marcks before set downe First in respect of Gods glorie that enimies may be discerned from Sonnes Secondly In respect of our own saluation that we may ioine our selues to the true Church For there are three sorts of men 1 They who openly professe and declare themselues to be enimies 2 Hypocrits 3 The company of the Elect chosen 4 Why the Church is called holy and Catholicke THE Church is called Holy The church holy in respect of Christs holinesse imputed and their own begun Catholique in respect of place and time 1 Because Christes sanctification is imputed vnto it 2 Because al his members haue begunne al the parts of obedience It is called Catholicke 1 In respect of places because it is spread through the whole world For there is one Vniuersall Church of all places degrees of life neither is it tied to a certaine place kingdome or to certain succession 2 In respect of times Because there is but one true Church of all times which also is at all times so Catholicke as that it is dispersed through the whol world nether is at any time tied to any certain place Jt is not called Catholicke because it possesseth many kingdomes For Catholicke is a title giuen vnto the Church in the Apostles time for before time the Church was limited within narrowe bondes Nowe that there is but one Church of al times and ages from the beginning of the world vnto the end it is out of doubt For 1 It is manifested that the Church hath euer been Neither can Abrahams daies be obiected as if before he was called there had beene no worship of the true God in his familie and himselfe had beene after his calling alone without anie others For before his calling he held the foundations and grounds of Doctrine of the true God though it were darkned with superstitions mingled therewith Againe Melchisedec liued at the same time who was the Priest of the most high God and therefore neither was Abraham after his calling alone but there were others besides him worshippers of the true God whose priest was Melchisedec 2 That the Church as it hath beene euer so shall also continue euer appeareth by these testimonies Isay 59.21 My woordes shall not depart out of thy mouth nor out of the mouth of thy seed Ier. 33.20 If the night and day may bee chaunged then shall my couenant also be changed Mat. 28.20 I am with you alway vntill the end of the world Moreouer Christ was euer and euer shal be King Head and Priest of the Church Wherefore the Church was euer and euer shall be And hence also it is manifest That the Church of both testaments is one and the same that which is confirmed also by the article folowing For Christ is the sanctifier of his Church who is common to men of both testaments Hither appertaineth the Question of the authoritie of the Church Which I omit In this we wil consider here onely that opinion or saying The church doth not erre How the church may bee saide not to erre Which is true after this sort First the whole doth not erre though some members thereof doe er Secondly it doth not erre Vniuersally although in some pointes of Doctrine it may Thirdly It erreth not in the foundation 5 In what the Church differeth from the common-weal 7 Differences betweene the Church and common-weale THE Church differeth from the common-weal 1. Because common-weales are distinct and kingdomes of the world in diuerse places and times The Church is alwaies one and the same at all times and with all men 2. The kingdomes and states of the world haue many Heads or one chiefe Heade and many other inferiour Heades besides and that on earth The Church hath but one and that in heauen 3. The common-wealth is gouerned by certaine lawes made for the maintenance of outwarde peace and tranquillity The Church is ruled by the Holy Ghost the worde of God 4. The common-wealth or ciuill state requireth outward obedience onely The Church requireth both as well inwarde obedience as outwarde 5. In ciuill states and common-weales there is power and libertie to make new lawes positiue by the authoritie of the magistrate the violating of which lawes bindeth mens consciences and deserueth corporal punishmentes The Church is tied to the woorde of God vnto which it is not lawfull to adde ought or to detract ought from it 6. The ciuill state hath corporall power where-with it is armed against the obstinate disobedient For he may and ought by force to curb these and to punish them by the sword The Church punisheth by denouncing of Gods wrath out of the worde of God 7. Jn the Church are alwaies some Elect Holie but not alwaies in the common-wealth 6 Whence ariseth the difference of the Church from the rest of mankinde THE cause of the difference is the Election of God Election putteth the difference betweene the Church and others Act. 14.16 Jn times past god suffered all the Gentiles to walke in their owne waies Rom. 9.18 God hath mercie on whom he will and whom he will he hardeneth Ioh. 6.37 Al that the Father giueth me shal come to me Rom. 8.29.30 Those which hee knew before he also predestinate to be made like to the Image of his Sonne and whom he predestinate them also he called By these wordes we are also taught that the promise of grace is generall in respect of the Elect or beleeuers God verilie would haue all to be saued and that Rom. 11.7 1 Jn respect that he loueth the saluation of all But the Elect only haue attained to that saluation 2 In respect that he inuiteth al to saluation But the rest haue beene hardened The Efficient cause then of this difference is the Election of God willing to gather vnto himselfe a Church in earth Secondly the Sonne is a mediate executour of this will and purpose The holy ghost immediate Thirdly The
of gods grace blinding hardening perseueraunce in sinne raising to iudgement and casting into eternal torments Obiection Diuers or contrarie causes haue contrarie effectes The effectes of election are good woorkes Therefore euil works are the effectes of reprobation Aunswere The Maior is not alwaies true in voluntarie causes For there is a dissimilitude Because God purposed onely to permit euil woorks but to worke good in vs. But the proper cause of euill works is the Diuel and euil men Replie But god hardeneth and blindeth men Blindnes is an effect of reprobation and a sinne Therefore sinne is an effect of reprobation Aunswere Blindnesse is a sinne in respect of men who admit it and as it is receiued of them and purchased by their owne demerite but as it is inflicted of God it is a iust punishment And that God doth deliuer some from that blindnesse is of his mercie Obiection Hardenesse or induration is an effect of reprobation and is a sinne God is autor of reprobation therefore of hardnes also and so of sinne Aunswere Hardnesse is an effect of reprobation but so that it is done according to reprobation but commeth not from it Hardnesse and blindnesse or exâ—ecation are according to reprobation or according to predestination as they are sins But they are effects of reprobation or predestination as they are most iust punishmentes 5 Whether Predestinatiâ—n â—e vnchaungeable PRedestination is firme sure and vnchaungeable which maie appeare euen by thâ— generall reason Predestination vnchangeable Because God is vnchaungeable and doth not depend on the interchangeable course of thinges but the same rather dependeth on his decree What therefore hee hath from euerlasting decreed of sauing the elect and condemning the reprobate that hath he vnchaungeablie decreed And therefore both election and reprobation is firme and vnchaungeable For whom he woâ—ld and hath decreed from euerlasting should be sauâ—d them also hee now will and so hereafter perpetually The same alâ—o wee are to think concerning reprobation Neither are there wanting testimonies of Scripture whereby the same is confirmed Iohn 6.39 This is the Fathers wil that of al which hee hath giuen mee I shoulde loose nothing Isai 46.10 My councel shal stand and J wil doe whatsoeuer I wil. Mal 3 6. I am the Lord I chaunge not Ioh. 10.28 None shal pluck my sheepe 〈◊〉 of my hand Ioh. 1. â—6 Yee beleeue not for yee are not of my shâ—epe â— Tim. 2.19 The foundation of god remaineth sure and hath this seale the Lord knoweth who are his The foundation which Paul so calleth is the decree of sauing the Elâ—ct 1. Because it is the beginning and welspring of our saluation and the end thereof and of al the meanes tending to saluation 2. It is called the foundation for the surenesse and firmenesse thereof because the same is neuer shaken These things are needefull for vs to knowe that wee maie haue firme comfort and consolation that wee may beleeue eternall life and so al other Articles of christian faith The reason is often repeated and therefore often to bee meditated of because he that denieth himself to be certain of the gracâ— to come is vncertaine also of the present grace of God For God is vnchangeable 6 How far forth Predestination or Election and Reprobation is knowen vnto vs. IT is knowen vnto vs in general as That some are Elect and some Reprobate but not in speciall whether this or that man be But of our own Election euery of vs not only may but also ought to bee in speciall certaine and assured And verily thereof we shall be certaine by the effectes Euerie man ought to bee assured of his owne Election in speciall namelie by conuersion that is by true faith repentance For that we may beleeue and know that we are certainly chosen to eternal life wee are bound to beleeue in Christ and to beleeue also eternal life But this wee cannot beleeue except wee haue true faith and repentaunce And as euerie one ought to haue both these So also euery one ought certainly to hold that he is of the number of the Elect. Otherwise they shal accuse God of lying Rom. 5.2 Wee reioice vnder the hope of the glory of God Christ is our intercessour woorking our euerlasting saluation I beleeue euerlasting life that is not spiritual life onely but euerlasting also which being heere begunne I carrie hence with mee out of this life Neither onely in speciall dooth euerie one know his owne Election by faith and conuersion but it is in generall also knowen that some are Elect. The Election of others is to bee beleued in generall And in general thou oughtst not only to hope but also certainely to beleeue that there are other besides thee elected For thou art bound to beleeue the Article of the Church because that hath bin at al times nowe is But thou alone by thy selfe art not the Church and therefore thou must not saie with Elias I am left alone But to discerne of particulars and of euerie single man is not thine to do Thou art notwithstanding wel to hope of the Election of others eueÌ„ as concerning euery particular man In generall is the whole Election of all in speciall there is a diuerse consideration of himselfe and of others No certainetie of reprobation eitheâ— concerniâ—g our selues or others Of Reprobation no man ought to iudge or determine any thing certainely either as touching his owne or as touching an â—thers reprobation before the end of his life For he that is â—or yet conuerted may be here after conuerted before he dâ—â— No maÌ„ therefore ought to iudge of others that they are reprobates but to hope wel of them of himselfe euerie man ought certainely to beleeue that he is an elect For wee haue a generall commandement 7 Whether the Elect be alwaies members of the Church and the Reprobate neuer The elect are then first member of the Church when they are regenerated THE Elect are not alwaies members of the church but then first when they are conuerted and regenerated by the holy Ghost For it is said Rom. 8.9 Jf any man hath not the spirite of Christ the same is not his Likewise the church is called holy But then first are the Elect holy when they are conuerted For Saint Paul expressely saith 1. Corint 6.11 And such were some of you but yee are washed Againe Coloss 1.13 He hath translated vs into the kingdome of his deare Sonne Now some are borne liue and die in the church others are not born in it but are called either soone or late vnto the visible church some both to the visible inuisible church as the theefe on the crosse As also those of the Gentiles of whome Christ spâ—ke Joh. 10.16 J haue other Sheepe Some either are borne in the visible church or come vnto it who neuerthelesse are not members of the inuisible and who sometimes depart from the visible Such are the reprobate who
is begunne by the holy Ghost neither is confirmed by the Word but by an inward working and efficacie and they who are borne in the Church to those in their infancie appertaineth the couenaunt and the promise 4. The Woorde is necessarie and sufficing vnto saluation in them who are of an vnderstanding age 4 In their necessitie For faith commeth by hearing But the Sacraments are not preciselie and absolutelie necessarie vnto all For that saying of S. Augustine is most true Not the want 5 In their manner of working 6 The word may be effectuall without the sacraments but not the sacraments without the Worde 7 The Worde is confirmed by the sacraments 8 The Word may not be preached vnto Infants some sacrameÌ„ts may bee giuen them but the contempt of them condemneth 5. The Sacraments by gesture the Woorde by speech declareth vnto vs the will of God 6. The Woorde may be without the Sacraments as both in priuate and publique expounding of the scripture and that effectually also as was apparent in Cornelius Act. 10. But the Sacraments cannot be so without the Word 7. The Woorde is that which is confirmed by signes annexed vnto it the Sacraments are those signes whereby it is confirmed 8. The Word is to bee preached vnto those onelie who are of vnderstanding the Sacraments are to be giuen vnto Infants as Circumcision and Baptisme Austine saide That a Sacrament is a visible Word most brieflie and most aptly expressed he both the agreeing differing of the Word Sacraments For when he saith That a Sacrament is a Word he sheweth in what the Worde Sacraments agree which is in that they teach the same When he addeth Visible he sheweth the difference that is that they differ in rite ceremonie 5 How the sacramentes of the olde and new Testament agree and how they differ The Sacraments of the old and new Testament differ 1 In rites 2 In number 3. In signification THey differ first in rites whereof chaunge alteration was made at christs coÌ„ming that thereby might be signified the ceasing of the old TestameÌ„t the beginning or succeeding of the new Testament 2. They differ in multitude and number There were mo and more laborious here fewer and more easie rites 3. In signification Those signified christ to come these Christ that was come The significatioÌ„ is diuerse as the circumstance of time is diuerse which the sacraments of the old and new Testament signifie For the sacramentes of the old church signified the time to come of christ which should come our sacramentes signifie the time past of Christ already manifested in the flesh 4. In the persons whom they bound 4. Jn binding and obliging men The old bound only Abrahams posterity ours bind the whole church of all nations countries 5. In continuance 6. In clearnes 5. Jn continuaunce The ould were to endure but vntill the comming of the Messias the new vntill the end of the world 6. Jn clearenesse Those are more obscure and dark because they signifie things to be manifested but these more clear and plaine because they signifie thinges already manifested They agree 1. In the Autor 2. In substance They agree 1 Jn the author 2. Jn the thinges signified or in substaunce For by the sacramentes of both testamentes the same thinges are offered signified and promised vnto vs euen remission of sinnes and the gift of the holy ghost and that by christ alone This is prooued in the Epistle to the Hebrues Jesus christ yesterday and to daie the same is also for euer But these are not in respect of rites and ceremonies the same therefore they are the same in respect of the thing by them signified 1. Corinth 10.2 The Fathers vnder the Lawe were baptised in the cloude and in the Sea and did al eate the same spiritual meate Coloss 2.11 By christ ye are circumcised with circumcision made without handes that is In Baptisme we receiue the same benefites which they did in circumcision without Christ therefore who is the thing signified of all the sacramentes both of the ould and newe testament no man was euer saued or now is or euer shall be saued Whence it followeth that the Fathers in the old testament had the same communion with christ which also we haue that it was no lesse signified confirmed then vnto them by the word and sacraments than it is now vnto vs in the new couenaunt Wherefore it is not only idolatry to seeke another communion of christ than is in the word but also to seek another communion of christ in the sacraments of the new Testament than which was in the sacraments of the old testament 6 What the sacramental vnion is THE foundation or matter in the Sacraments are the rites ceremonies or externall visible actions instituted by God which are perfourmed by men after a certaine solemne maner are called by a relatiue or respectiue name signes or sacraments The terme respected or correlatiue is Christ al his benefits or the internal spiritual working of God in vs according to the promise of the gospell this is called the thing signed or signified by the sacrament because it is signified and confirmed by the outward rite The relation it selfe that is betweene these which maketh both to become relatiues or respectiues being in their own nature absolute thinges is the order instituted by God the signifieng of a spirituall thing by a corporall thing and the sealing of the thing signified The correlatiues are the things signified and the signes Heereby now appeareth that this coniunction of thinges with their signes or sacramentall vnion is not corporall or local Nowe this vnion consisteth in two things 1. Jn a similitude and proportion of the signes with the thinges signified 2. In the ioint-exhibiting or receiuing of thâ— thinges and in the lawfull and right vse The faithful onely in the lawful and right vse receiue the signs of the ministers and the things signified of Christ and when we so receiue both that is the signe and the thing signified the same is called sacramental vnion For in these it consisteth and not in a presence of the thing and the signe in one and the same place and much lesse in any transmutâ—â—ion or transsubstantiation Sacramentall vnion therefore is such as agreeth to all sacraments and such as was the vnion of Christ with the ould sacraments such is it also now A sacrament is a respectiue or relatiue word The foundation we said to bee a ceremony instituted by GOD Christ or the communion of Christ and al his benefits are the terme The relation is the ordination of that rite or ceremony to the thing signified that is both Christ himselfe his benefits or the coÌ„munion and participation of christ and his benefits For in euery sacrament are these two the thing signified and the signes Now the thing and the sacrament differ as the relatiue and the
signifie Christ which hereafter shoulde bee exhibited the newe Christ who alreadie was exhibited is apparant by the interpretation deliuered of them in holy writ whereof wee spake in the definition Now they differ in clearenes because in the newe Testament the ceremonies are purer signifiyng things complete and perfect In the old were moe rites shadowing thinges to come all the circumstances whereof were not as yet declared The confirmation of the 15. conclusion What the Ministers doe in Gods name in the administration of the sacraments also that God by the sacramentes signifieth that is teacheth offereth promiseth vs the communion of Christ was declared in the second confirmation Hereof followeth the next which is that the holie ghost dooth mooue our heartes by them to beleeue For seeing the sacraments are a visible promise they haue the same authoritie of confirming faith in vs which the promise it selfe hath which was made vnto vs. Of this followeth the third For that which serueth for the kindling or raising of faith in vs the same also serueth for the receiuing of the cōmunion of Christ his benefits And because we attaine vnto this by faith Therefore it is said The bread is the communion of the bodie of Christ Baptisme doth saue vs. Neither yet doth the holy Ghost alwaies confirme and establish faith by them as the examples of Simon Magus and of infinite others doe shewe That the vse of them hurteth without faith hath beene prooued in the second Conclusion The confirmation of the 16. conclusion The sacraments without the word going before doe neither teach nor confirme our faith because the meaning and signification of them is not vnderstood except it be declared by the woorde neither can the signe confirme anie thing except the thing bee first promised An example hereof are the Iewes who obserued and nowe doe obserue the ceremonies but adioine thereto the not vnderstoode promise of the grace and benefites of Christ Without the Word those who are of vnderstanding are not saued either by doctrine as by ordinarie means or by an internal and extraordinarie knowledge Joh. 3.18 Hee that beleeueth not in the sonne is alreadie condemned Rom. 3.17 Faith commeth by hearing and hearing by the woorde of god But they may bee saued without the sacramentes because although by some necessitie they bee depriued of these yet they may beleeue as the theefe did on the Crosse Or if they be infants according to the condition of their age they are sanctified as Iohn in the wombe and many infants also in the wombe who died before the day of circumcision The Woord also is to bee preached vnto the wicked because it is appointed to conuert them But the sacraments are to bee administred vnto them who are acknowledged for members of the church because they are instituted for the vse of the church onely Act. 8.37 Thou maiest be baptized if thou beleeuest The confirmation of the eighteenth conclusion The confirmation thereof is manifest by the Passeouer and other sacrifices as also by the sabboth which all were commaunded by God that the godly might celebrate and worship God and shew themselues gratefull vnto him and might withall take the signes and tokens of those benefits of God which they receiued by the Messias So Baptisme is a confession of christianity and a signe whereby Christ testifieth that wee are washed by his bloode The supper of the Lord is a thankesgiuing for the death of Christ and an aduertisement that we are quickened reuiued by his death are made his members shall remaine continue with him for euer OF BAPTISME THE principall questions are 1 What Baptisme is 2 What are the ends of Baptisme or for what it was instituted 3 What is the sense and meaning of the words of the institution thereof 4 What are the formes and kindes of speaking of Baptisme 5 Who are to be baptized 6 The lawful and right vse of Baptisme 7 In place whereof Baptisme did succeede 8 Howe Baptisme agreeth with circumcision and in what is differeth from it WHAT BAPTISME IS BAptisme is an externall washing instituted by the sonne of God with the pronouncing of these words I baptize thee in the name of the Father and the Sonne and the holy Ghost to bee a testimonie that he who is so washed or dipped is reconciled through Christ by faith and is sanctified by the spirite vnto eternall life Goe saith Christ and teach all nations baptizing them in the name of the Father and the son the holy ghost It may also be fitly defined on this wise Baptisme is a ceremony instituted by Christ in the new testament whereby wee are washed with water in the name of the Father the sonne and the holy ghost to signify that we are receiued into fauor for the bloode of Christ shed for vs and are regenerated by his spirite and also to bind vs that hereafter we endeuour in our actions and deedes truly to testifie newnesse of life We are said to be receiued into fauour for the blood of Christ shed for vs to wit on the crosse that is for christs whole humiliation applied vnto vs by faith Baptism no bare signe onely Obiection Baptisme is said to be an external washing of water therefore baptisme is a bare signe onelie Aunswere This is a fallacy of diuisiō diuiding those things which are to be ioined Because when wee say that Baptisme is an externall signe we ioine with the signe the thing signified Moreouer there is no particle added which excludeth the thing And Baptisme is in it owne nature a bare signe but the promise commeth thereto and is ioined with this signe The differences betweene Baptisme and the washings of the olde Testament 2 Obiection There were washinges also in the oulde testament Baptisme is a washing Baptisme therefore is a sacrament of the old testament Aunswere The washings in the oulde testament were not a signe of the receiuing into the church as is Baptisme They signified Christ to come They did bind the Iewes only Baptisme extendeth and belongeth to al nations or to the whole church They were also instituted to wash away a ceremoniall vncleannesse Baptisme to wash away a morall vncleannesse and hence is it that Baptisme is called in the scripture a lauour or washing to wit in respect of that washing of the morall vncleannesse that is in respect of that inward or spiritual washing wherby we are washed or cleansed from our sinnes Nowe this washing is of two sortes The washing of Baptisme is of two sorts 1 The washing of bloud 2 The washing of the spirite 1. The washing of blood when we are washed by the bloode of Christ which is the remission of sinnes for the bloudshed of christ 2. The washing of the spirit when we are washed by Christs spirite which is our renewing by the holy Ghost that is the chaunging of euill inclinations into good which is wrought by the vertue of the holy Ghost in our
wil and hart that we may haue a hatred of sinne and contrariwise a purpose to liue according to the wil of God That this two-fold washing from sinnes is signified by the sacrament of Baptisme is apparant by this place Mar. 1.4 He preached the Baptisme of amendment of life for remission of sinnes Wherefore Baptisme is a Symbole and signe of both washinges or of both benefits namely both of remission of sinnes and amendment of life not only because this sacrament hath some similitude and correspondence with both but also because these two benefits are euer ioined together neither can bee without the other Roman 8.9 If anie man hath not the spirite of Christ the same is not his In summe to be washed by the bloode of Christ is to receiue remission of sinnes for the blood-shed of Christ To be washed by the holy ghost is to be regenerated that is to haue our euil cogitations in vs chaunged into good and also to haue in our will an heart a desire and endeuour to obey God Now then our iustification and our regeneration differ in that our iustification is a washing by the bloode of Christ our regeneration is a washing by the holie Ghost as hath been alreadie said But Baptisme is the signe or seale of both both of iustification and of regeneration Regeneration or the mutation of our euill inclinations into good although it bee not perfect in this life yet the beginning thereof is here in al the godly and that mutation is felt of al the godly in this life so that they are greatly also grieued for the defect thereof Wherefore Baptisme comprehendeth 1. The signe which is water 2. The ceremonie as the sprinkling of water or the dipping into and againe returning out of the water 3. The things themselues which are First the sprinkling of the bloode of Christ and the imputation of his righteousnesse Secondly the mortification of the old man for which cause we are said to put on Christ in Baptisme Thirdly the quickening of the newe man into a certaine hope of the resurrection to come by christ Fourthly The signe which not only signifieth but also confirmeth Fiftly The signe which hath that autority and power of confirming from the commandement and promise of god 2 What are the endes of Baptisme THE ends of Baptisme are 1. That it should be a mark whereby the church maie be discerned from all other nations and sects Goe and teach all nations baptizing them 1 To be a discerning badge of Christians as if hee should say Gather the church by baptisme and the word and whom ye shal make my Disciples beleeuing with their whole hart al them them alone baptize separate vnto me Act. 10.47 Can anie man forbid water that these should not be baptised which haue receiued the holie ghost as wel as wee 2 The chiefe and proper end of Baptism is 2 To confirme our faith to be a confirmation of our faith that is a testification when Christ testifieth that he washeth vs with his bloode that he bestoweth on vs remission of sins iustification and regeneration Or the chief end of Baptism is to be the sealing of god also the sealing or obsignation of the promise of grace and a testimonie of gods wil that hee giueth vs these giftes at this present and will giue them euer hence forwarde For hee baptizeth vs by the hands of his minister and by him signifieth vnto vs this his wil. That Baptisme is a testimonie and confirmation of this will of god concerning his bestowing saluation on vs appeareth by this also which followeth namely because wee are baptised in the name of the father and the sonne and the holy ghost that is wee are assigned and deputed to God the father the sonne and the holy ghost and are claimed to be his owne 2. Because god hath promised saluation vnto him who shal beleeue and shall be baptised 3. Testimonies of Scripture also confirme the same Act. 22.16 Why tariest thou Arise and bee baptised and wash away thy sinnes in calling on the name of the Lord. Mat. 16.16 He that shal beleeue and shall bee baptised shall bee saued Roman 6.3 Know yee not that al we which haue beene baptised into Iesus Christ haue beene baptised into his death We are buried then with him by Baptisme Tit. 3.5 According to his mercie he saued vs by the washing of the new birth and the renuing of the holie Ghost 1. Pet. 3.21 To the which also the figure that now saueth vs euen baptisme agreeth By this end of baptisme it appeareth why baptisme is not reiterated or vsed againe namely because baptisme is a signe of our receiuing into fauour and the couenaunt which is euer firme and ratified to them who repent seeing it dependeth not on the person of him that baptizeth Moreouer regeneration is wrought but once onelie For hee who is once truely engraffed into Christ is neuer cast out and therefore it is sufficient that baptisme which is the washing and signe of regeneration bee receiued but once onely chiefly seeing regeneration or saluation hath not a necessary dependance on baptisme 3 To bind vs to be thankful vnto God and to be a testimony of this our duty 3 Baptisme is instituted to bee a testification of our dutie towards God and a binding of vs and the church to the knowledge and worshippe of God into whose name wee are Baptised Wee binde our selues in Baptisme to thankefulnes namelie fiâ—sâ— to faith that is to receiue the promised benifits with faith and then withall vnto repentance and amendment of life Rom. 6.3 Wee are Baptised into the death of Christ 1. Cor. 9.11 Such were some of you but ye are washed To bee baptized into the death of Christ is 1. To be partakers of Christes death no otherwise than if our selues were dead 2. To die also our selues which is to mortifie the lustes of our fleshe This mortification god promiseth vs in baptisme bindeth vs vnto it 4 Baptisme is instituted to be a signification or an aduertisement vnto vs of the Crosse 4 To aduertise vs of the Crosse of our preseruation and deliuerance and of the preseruation of the church therein and of the deliuerance of the Church from it Mat. 20.22 Are ye able to be baptised with the baptisme that J shall be baptised with Deliuerance from the Crosse the verie ceremony it selfe of Baptism doth shew For we are dipped in deed but we are not drowned or choked in the water Moreouer in respect of this end Baptisme is compared vnto the floud For as in the floud and diluge some were shutte into the Arke the rest of mankind perishing so in the Church they who cleaue vnto Christ although they bee pressed with calamities yet at length in their appointed time they are deliuered Hither also belongeth that place of Paul where he coÌ„pareth the passing ouer the red Sea to Baptism 1. Cor. 10.2 Al were baptised
required 1. That they who vse the sign shew forth the death of the lord 2. That they trie thēselues whether they haue faith repentance or no. And seeing the age of Infants can not doe these things Infants are for good cause excluded frō the Supper 6 What is the right and lawfull vse of Baptisme The drosse which the Papistes blend with the simplicity of Christes institution in baptisme is to be reiected THE right and lawfull vse of baptisme is when the ceremonies or rites instituted by Christ in baptisme are not changed Whence it is manifest that the drosse and filth of Papists as oile spettle and exorcisme or coniuration is to bee throwen away Obiection But these appertaine and belong to order and comlinesse Aunswere The Holy Ghost knew well enough what did appertain thereunto Reply But they appertaine to the signifieng of some thing Ans It belongeth not to men to Institute any sign of Gods wil. This also we are to thinke iudge of others of the same hatching 2. The vse of baptisme is right when baptism is giuen to them for whom it was instituted which are al the cōuerted or mēbers of the church 3. When baptisme is vsed to that ende whereunto it was instituted not for the healing of cattle but when the true endes thereof are respected Briefly the lawful and right vse of Baptisme is when hee that is conuerted is baptized according to the lawfull rite and end Now Baptisme may not be reiterated 1 Because it dependeth not on the person of him that baptizeth And further he that is once engraffed into Christ shal neuer bee cast out or reiected and therefore it sufficeth to be once receiued 2 Saluation doth not depend on baptisme 7 In place whereof baptisme succeeded Baptisme succeeded in the roome of circumcision BAptisme succeeded in the place of circumcision which is prooued first by the woord of the Apostle before alleadged For he saith That we are circumcised in Christ with circumcision made without handes by putting off the sinful body of the flesh through the circumcision of Christ The Apostles purpose is by this speech to shew that there is no fruit or vse now Of the circūcision which was made with hands because that was accomplished fulfilled in christ which was by it prefigured and shadowed Now to declare expound these words he presently addeth that they are buried together with christ by baptisme by which words he sheweth that the complement truth of baptism is the cōplement truth of circumcision seeing baptism signifieth one the selfe same thing to vs which circumcision signified of old time vnto the Fathers which is that spiritual circumcisiō which christ accomplisheth performeth in vs. This only is the difference that baptisme is the signe of the thing exhibibited which circūcision prefigured when it was yet absent not exhibited Wherefore wee are taught by this place of Paul that baptism is the same to Christians which circumcision was before to the Iewes 2. That baptism was substituted in the place of circumcision this also conuinceth for that as circumcision so also baptisme is a signe of admission and receiuing into the Church For as the infantes of Iewes and Proselytes beeing borne citizens of the church were thorough grace circumcised but those who were of elder yeares were then first admitted vnto circumcision when they professed Iudaisme so also the infantes of christians are presently baptized but the elder sort are not vntill they haue made profession of true christian doctrine insteede of which profession it serueth the infantes that they were born in the church There are other reasons also besides the testimonies of holy scriptures drawen especially from the vse of Baptisme whereby it may be confirmed that Baptisme succeeded circumcision Now to succeed any sacrament is the former being abolished to be substituted in place thereof and that so as to haue the same vse and end which the former sacrament had and to haue also the same thing signified So is there the same thing signified by baptisme which was before by circūcision Moreouer the citizens of the church are no lesse receiued by baptisme and are discerned from al other men than in times past by circumcision Obiect If baptisme succeeded circumcision then now also only the males are to be baptized if the circumstances of circumcision be kept Answere The circumstances are not now determined as then because also these were peculiar special which maie be omitted without breach of the commandement But this is general agreeing to both that the children of the godly ought by this sign to be engraffed into the church whether that be doone on the eight day or presentlie after their birth 8 How baptisme agreeth with circumcision and wherein it differeth from it CIrcumcision and baptisme agree Baptisme circumcisiō agree 1 In the end which they respect 2 In the thing which they woorke 3 In the thing which they signifie The differences of Circumcision and baptisme 1. In the chiefe and principal end whereas in both is sealed the promise of grace by christ which is alwaies one and the same 2. By both of them is wrought our receiuing into the Church 3 By both is signified regeneration Ye are circumcised in christ with circumcision made without hands Circumcision and baptisme differ 1. In rites For the same are not the rites of circumcision and of baptisme 2. Circumcision on gods behalfe promised grace for the Messias to come baptism for the Messias exhibited The circumcised were receiued into fauour for christ which was to be exhibited the baptised are receiued for christ exhibited 3. Circumcisiō had a promise also of a corporal benefite that is it was a testimonie also that god would giue a certain place for the church in the land of Canaan vntill the comming of the Messias Baptisme hath no promise in particular of any temporall benefite 4. Circumcision on our behalfe did binde to the obseruing of the whole Law ceremonial iudicial and moral Baptisme bindeth vs onely to faith and amendment of life that is to obserue only the morall law 5. Circumcision was instituted for the Jsraelites Baptisme was instituted for all nations that are desirous and willing to come vnto the society of the church 6. Circumcision was to last vntil the comming of the Messias baptisme shal continue vntil the end of the world CERTAINE CONCLVSIONS OF BAPTISME 1 BAptisme is a sacrament of the newe testament whereby christ testifieth vnto the faithful which are baptised in the name of the Father and the Sonne and the holie Ghost remission of all their sinnes the giuing of the holy Ghost and their engraffing into the church and his bodie and they of the other side professe that they receiue these benefites from God and therefore wil and ought hereafter to liue vnto him and to serue him And further the same baptisme was begun by Iohn Baptist and continued by the Apostles because he
posteritie Vnto other Nations but not vnto the Iewes it was free to be circumcised or not to be circumcised Wee must here obserue that they of the olde testament were of three sorts 1. Jsraelites which were of Abrahams posteritie and were necessarily bound by the Lawe to obserue circumcision the ceremonies 2. Proselytes who of the Gentiles were conuerted vnto the Iewes did more more for cōfirming of their faith submit thē selues vnto circumcision and the whole ceremonial lawe 3. Those of the gentiles who were conuerted vnto the Iewes but did not obserue the ceremonies For vnto the gentiles and Prosylites it was free to keepe or not to keepe circumcision and the ceremonies These latter were called also Religious men who embraced onely the doctrine and promises of god Obiect The males onelie were circumcised therefore the women were shut out from the couenant of grace Aunswere The women were comprehended in the circumcision of the males And God spared the weaker sex And it sufficed for them to come of godly progenitors 2 What are the ends of circumcision CIrcumcision was instituted 1. That it might bee a signe of the grace of God towardes Abrahams posteritie and that doubly First that God woulde receiue the beleeuers by the Messias who was to come Secondly that he would giue them the land of Canaan and graunt his church a certaine place there vntill the comming of the Messias 2. That it might be a bond to bind Abraham and his seede vnto thankefulnes or to faith and repentance and so to keepe the whole law 3. That it might bee a marke to distinguish the Iewes from other Nations and Sects 4. That it might bee a sacrament of initiating and receiuing them into the church 5. That it might bee an accusation and a signification of vncleannes For that rite did shewe that all men were subiect to sinnes and vnclean 6. That it might bee a signe which shoulde shewe and signifie that the meanes of their deliuerance through Christ which was to come shoulde not come elsewhence than from the bloud of Abraham 3 Why circumcision is abolished CIrcumcision is abolished 1. Because the thing signified is exhibited For among other things it signified that the Messias promised vnto the Fathers should come at length in his appointed time and should in our behalfe take our nature 2. Because circumcision was instituted for the seuering of the Iewes from all other Nations but now the church that difference being abolished is collected and gathered out of al Nations And now the sacrament of baptisme performerth the same vnto vs which circumcision did vnto them Moreouer as circumcision was a signe vnto them of their receiuing into the people of God So is baptisme vnto vs the first mark which seuereth the church from the wicked 4 Why Christ was circumcised CHrist was circumcised 1. That hee might signifie that hee was also a member of that circumcised people 2. That hee might shew that he receiued and tooke our sinnes on himselfe that he might satisfie for them 3. That he might testifie that he did entirelie and fullie fulfill the law in our behalfe 4. The circumcision of Christ was a part also of his humiliation and Ransome OF THE LORDS SVPPER THE chiefe questions 1 What the Supper of the Lord is 2 What are the ends thereof or wherefore it was instituted 3 What is differeth from Baptisme 4 What is the sense and meaning of the words of the institution 5 What is the difference betweene the Lords Supper and the Papists Masse 6 What is the right vse of the Supper 7 What the wicked receiue in the Supper 8 Who are to come and to be admitted vnto the Supper 1 WHAT THE SVPPER OF THE LORD IS FIrst we wil see by what names the Supper of the Lorde is called then wee wil in few woordes define what it is This action or ceremony or rite instituted by a Christ a little before his death is called A supper Why it is called a Supper from the first institution of it that is in respect of the originall or first beginning of this rite or in respect of the time wherein this ceremony was instituted which circumstance of time the church hath chaunged Jt is likewise called Synaxis that is Why a conuent a conuent in respect of the assembly and conuent of the church because some either few or many assemble and meete together in celebrating of the supper For in the first celebration the Disciples were present Take this and diuide it among you Wherefore it must needs be that there was some number there which also appeareth by the Apostle repeating the first institution 1. Cor. 11. where in the end he addeth When ye come together to eat tarry one for another And further that moe ought to come together to celebrate the supper this end of the supper doth euidently enough shew in that it was instituted to be a token and euen a bond of loue For we that are many are one bread and one bodie It is called also the Eucharist Why the Eucharist Why a sacrifice Why Missa because it is a rite and ceremony of thankesgiuing Last of all it is called also a sacrifice because it is the commemoration of christs propitiatory benefit And at length it was also called Missa frō the offering or from the dimissing of the rest who might not communicate after the sermō which went before the celebration was finished Now let vs come to define the Lords Supper The definition of the Lordes Supper THE Lords supper is a ceremonie or sacrament instituted and appointed of christ vnto the faithfull for a memorial of him whereby christ dooth certainly promise and seale vnto mee and all the faithfull first that his body was offered and broken on the crosse for mee and his bloode shed for me as truely as I see with my eies the bread of the Lord to be broken vnto me and his cup distributed and moreouer that hee doth as certainlie with his body crucified and his blood shed feed and nourish my soul vnto euerlasting life as my body is fed with the bread the cup of the lord receiued from the hand of the minister which are offered to me as certaine seales of the body blood of Christ It may be also more briefly defined on this wise The lords supper is a distributing receiuing of bread and wine commaunded of Christ vnto the faithfull that by these signes he might testifie that hee hath deliuered and yeelded his body vnto death and hath shedde his bloode for them and dooth giue them those thinges to eate and drinke that they might be vnto them the meate and drink of eternall life and that thereby also he might testifie that he would dwel in them for euer And againe that of the otherside hee might by the same signe bind them to mutuall dilection and loue seeing Christ spareth not to giue his body and bloode for vs. This
his couenant despited reproched 9. That froÌ„ the sinners theÌ„selues punishment may be auerted because the wicked approching vnto the Lords table eate their own damnation Wherefore that this may not come to passe the church is bound to prouide that such approch not hither 10 They who denie the faith and doctrine of christ are to be excluded froÌ„ the church from the vse of the sacraments For the faithful or christians are not to be confounded or mingled with those who are not members of the Church as with those which are professed vngodly persons blasphemours reuolters to Arrianism Mahumetisme the like But they that deny refuse to repeÌ„t deny the faith doctrine Tit. 1.6 They professe that they know god but by works they deny him And he that denieth the faith is worse then Infidels Therfore they who persist in their wickednes deny to repent are to be shut out of the church neither are they to be admitted to the vse of the sacraments And heere hath place that saying of Christ Matth. 7.6 Giue not that which is holy to dogs Wherfore nether to the sacraments are dogs to be admitted namely those which persist in their wickednes and make a mocke of Gods word For if Christ speaketh this of his audible word to wit the word preached which yet was instituted for the coÌ„uerted vnconuerted or such as were yet to be conuerted much more shal this bee spoken of his visible word namely of the sacraments which were ordained and instituted for the conuerted onely 11 Open blasphemers ought not to be baptized For they ought not to bee baptized who beleeue not with their whole hart Wherefore Philip saith to the Eunuch If thou beleeuest with al thine hart thou maiest be baptized So Iohn also Baptized none but such as confessed their sinnes Now if blasphemers and vnbeleeuers are not to be baptized it followeth that they are to bee shut out of the church not to be admitted to the receiuing of the sacraments They who ought not to be baptized neither ought they to be admitted vnto he Supper For there is one and the same reason in â—oth 12 They who are not as yet baptized are not to be â—â—mitted vnto the supper but to them who forsake their Baptism Bapâ—â—â—m is no Baptisme according to that of the Apostle 〈◊〉 2.25 If thou be a transgressor of the Law thy circuÌ„cision is made vncircumcision Therfore they who forsake their Baptism are not to be admitted vnto the Supper Obiection Then they who forsake their Baptism are also to be baptized after their receiuing into the church Answer Their receiuing into the church by Baptisme is firm and in force to them that repent without any iteration of the signe But seing Baptism is an entrance into the church they who forake it are not in the church and therefore as long as they continue such they are not to be admitted either into the Church or vnto the supper 13 Vnto whom the promise of grace doth not belong vnto theÌ„ the sign of grace ought to be extended otherwise the church should deale corruptly admitting them whom God excludeth should be diuerse disagreeing froÌ„ her selfe for she should absolue them by the visible woord whom she condemned by the audible word Wherefore whom God hath reiected depriued of his grace they are not to be admitted vnto the sacraments which are the signes of Gods grace 14 The institution of the sacrameÌ„ts or the condition which must be obserued in comming to the sacraments requireth repentaunce Therefore they who shew not repentance ought not to be admitted This argument foloweth by a counterpositioÌ„ They which haue repentance faith are to be admitted Therfore they which haue not repentance faith are not to be admitted 4 How the power of the keies differeth from the ciuil power 1 THE power of the keies coÌ„mitted vnto the church depeÌ„deth on Gods words the ciuill power is armed with the sword 2 Jn the church iudgemeÌ„t proceedeth according to Gods lawes in the ciuill state iudgement is exercised according to ciuil Lawes 3 The church punisheth the obstinate with the word of God onlie yet so as that this punishment pierceth euen vnto their consciences The ciuil state punisheth the obstinate only with corporal punishment The church punisheth with the word when it denounceth the anger and wrath of God against infidels and vnrepentant persons 4 Oftentimes the Discipline of the church hath place where there is no place for ciuil iudgement as when the church casteth out of her congregation the impenitent and accounteth them no more for her members And contrariwise the ciuil gouernment oft times hath place where there is no place left for church Discipline as when the Magistrate punisheth adulterers robbers theeues with death and dooth no more reckon them for members of the commoÌ„ wealth whether they repent or continue obstinate whom yet the church assoone as they repent and shee receiue them is bound to hold for her members 5 The iudgement of the church hath degrees of admonitions For first repentance must be sought for before they come to punishment But the ciuil iudgement proceedeth to punishment whether he which sinned promise repentance or continue vnrepentant 6 The end and purpose of the church is that hee which hath offended should repent and be saued for euer the end and purpose of the Magistrate is that the offender bee punished and so peace and externall order and Discipline be maintained in the common-wealth 7 The church is bound to reuerse and retract her iudgement and punishment if there come repentance But the Magistrate is not bound to recal his iudgement and punishment neither is he able sometimes to recall it Wherefore the difference is apparent and manifest of the ciuil and Ecclesiasticall power or the power of the keies deliuered by christ vnto the church And this power may easily stand and consist without that For the church acknowlegeth him for her member whom the Magistrate dooth not acknowledge nor suffer 5 What order is to bee obserued in exercising the power of the keies WHen a man hath coÌ„mitted some priuate trespasse he must first bee curteously admonished by one according to the commandement of Christ Mat. 18.15 Jf thy brother trespasse against thee go and tel him his fault betweene thee and him alone Jf he heare thee thou hast wonne thy brother Moreouer Jf being admonished by one he dooth not yet repent he must bee againe priuately admonished by thee taking one or two with thee And such admonitions must be doone according to gods word and with signification of good-will towardes the offender and that not but for causes iust weighty necessarie And if neither so admonished by one or two he repent hee is to be corrected by the whole Church Which also Christ hath commaunded Jf hee will not vouchsafe to heare them tell it vnto the Church Nowe if a man transgresse publikely by offending of the whole
which are written in the booke of the Law to doe them Now that the Law dooth not take away the intercession of Christ is apparant out of the gospell which teacheth that it is correspondent and agreeable vnto the iustice and Lawe of God that sinners should be receiued into fauour a sufficient satisfaction and their conuersion being interposed and comming between For god is not at variance with himselfe in the doctrine of the Law and the gospel The Ceremonial or lawes deliuered of god by Moses concerning Ceremonies binding the Iewes vntill the comming of the Messias that they should distinguish this people the church from others and should be signes symboles types or shadowes of spirituall thinges to be fulfilled in the New Testament by Christ That this definition may be vnderstood we must know what ceremonies are to wit solemne externall actions that is often to bee after the same maner with the same circumstances reiterated ordained of God or of men also to be vsed in the seruice and woorshippe of God for order or signification sake But the Ceremonies which are ordained of God are simple absolutely diuine worship The ceremonies which are ordained and instituted of men if they be good are a woorship onely seruing for diuiuine worship The Judicial or Lawes concerning the ciuill order or ciuil gouernement that is of the offices of Magistrates iudgementes punishments contractes and of the distinguishing and bounding of dominions deliuered of God by Moses for the settling and preseruing of the Jewes common wealth binding al Abrahams posteritie vntil the comming of the Messias and furder that they should be the bond of the preseruation and gouernment of this Mosaicall common wealth vntill the Messias was manifested and certaine markes whereby this people which was bound vnto them should be discerned from al others and should withall bee kept in honest discipline and good order lastlie that they might be types of that order which should be in Christs kingdome that is of the spiritual regiment of the Messias Ceremoniall and ciuill Lawes whether they be diuine or humane so that they be good are verily agreeable vnto the Decalogue But yet are they deduced thence onely by a necessary consequence and serue thereto as certaine prescriptions of circumstances Hereby plainly appeareth the difference of these Lawes which yet is diuerse because there is not one and the same gouernement of the common-wealth and of the church neither is there the same end of al these Lawes neither are al these Lawes after the same maner abrogated But the chiefe and especiall difference of these lawes is drawen frō the binding time knowledge or manifestation 1. The Moral ordinances are knowen by nature The ceremonial and ciuil are not knowen by nature but are instituted according to the diuersity of causes and circumstaunces 2. The Moral bind al men and euen the Angels also The ceremonial and ciuill were onely prescribed vnto the people of Israel And therefore Iob Iethro Naaman the Cyrian and others who are recounted for religious men that is such as were borne of Paynims and liued amongest them but yet worshipped the God which was manifested among the people of Israell they did not obserue the Leuiticall ceremonies and yet did neuerthelesse please God And the verie ordinaunces themselues concerning the ceremonies and the forme of ciuill gouernement shewe that they bind Abrahams posteritie onelie whom God woulde by this fourme of gouernment and worshippe distinguish from other nations 3. The Lawes of the Decalogue are perpetual in this life and after this life The ceremonial and ciuill were deliuered of God at a certaine time and againe abolished 4. The Moral Lawes speak of both internall and external obedience The ceremoniall and ciuil speak of externall obedience only albeit neither doth this please God without the internall and morall obedience 5. The moral Lawes are not limited by certain circumstances but are general as that there is a time to bee granted for the ministery and seruice of God and that the ministery is to be preserued that adulterers and theeues are to be punished But the ceremonial and ciuil Lawes are special or a limitation of circumstances which are to be obserued in external rites or actions both ecclesiastical and ciuil as that the seuenth daie is to be alotted for the ministery and seruice of God that the Tenths and first-fruits are to bee giuen to the Priestes that adulterers are to be stoned that theeues are to be amerced with a four-fold restitution 6. The ceremonial and the ciuil Lawes also are types or figures of other things for whose cause they were ordained The moral signifie or prefigure nothing but are signified by the rites and ceremonies 7. The morall are the end for which other causes are to bee made or they are the principal seruice and worshippe of god The ceremonial and ciuil serue for the moral ordinances that to them obedience might be rightly and duely perfourmed that a certain time and certain rites may be obserued in the publique ministery of the church that the ministery it selfe maie bee maintained and preserued 8. The ceremoniall giue place vnto the Morall The Morall giue not place vnto the Ceremoniall The Morall Lawe the Naturall and the Decalogue differ The Decalogue is the summe of the morall Lawes which are scattered throughout the whole Scripture of the olde and new Testament The Naturall lawe dooth not differ from the Morall in nature not corrupted but in nature corrupted a good part of the natural law is darkened by sins and but a little part only concerning the obedience due to god was left remaining after the fall For which cause also God hath in his church repeated againe and declared the whole sentence and doctrine of his Lawe The distinctions of these Lawes are to bee knowen both in respect of the differences of the same and also in respect of their aborgating and lastly for the knowing and vnderstanding of their vse 3 What the vse of the Lawe is THE first and principall vse of the ceremoniall and iudiciall Lawes of Moses was to serue as a schoolemaster vnto Christ and his kingdome that is to bee a signification of spirituall and Heauenly things in Christs kingdome namely the benefites of Christ towardes his Church and the duty of the Church towardes God and christ Gal. 3.24 The Law was our Schoolmaster to bring vs vnto Christ This S. Paul prouounceth of the whole Lawe of Moses But that it is true concerning the forme of ceremoniall worshippe and ciuill gouernment for a type and signification of christs kingdome the Epistle to the Hebrues doth purposely teach from the beginning of the fourth chapter to the end of the tenth all places of Scripture which referre the ceremonies and kingdome of the old people vnto Christ as Coloss 2.11 Wee are circumcised with circumcision made without hands 1. Cor. 5.7 Christ our passeouer is sacrificed for vs. Psal 110. Thou art a Priest for euer Dan. 9. The
most holy shal be annointed And of the ciuill Lawes it is saide Ezech. 44 24. Jn controuersie shall the Priest stand to iudge and they shall iudge it according to my iudgements Ierem 23.5 Behold the daies come saith the Lorde that I will raise vnto Dauid a righteous branch and a king shall raign and prosper and shall execute iudgement and iustice in the earth Wherefore that forme of woorshippe and ciuill gouernment was ordained of god principally vnto this that thereby the old people might be aduertised of the thinges signified and to be performed by the Messias Now whereas the allegories or figuratiue speeches of all the Lawes are not in speciall expressed and expounded in the woorde of god First we are to make or receiue none but such as reteineth an analogy with faith and loue againe these onlie are to be accounted and held for true and certaine which can bee prooued by Scripture But those which are not declared either by plain expositiō or by the maners of speaking in the scripture the same may be verily tolerated as orher similitudes which are brought by way of example but may not be admitted as certain and as proofes of doctrine And in those which are not declared in speciall it is sufficient to rest in the general signification Secondly by these as by visible markes and eminent differences God would haue his people with whom the true worship of god and the promise of the Messias was left to bee discerned and sorted out from al other nations that both for his own glorie that the true god and true religion might be discerned from Idoles and the inuentions of men and also for mens saluation that they seeking after the church in the world might find and behold it Deut. 4.6 Keepe them therefore and doe them for that is your wisedome and your vnderstanding in the sight of the people c. And chapter 12.30 Beware that thou aske not after their gods saieng How did these nations serue their gods that I may do so likewise Thou shalt not doe so vnto to the Lord thy God for all abomination which the Lorde hateth haue they done vnto their gods Eph. 2.14 Which hath made of both one and hath broken the stop of the participation wall In abrogating through his flesh the hatred that is the Law of commandementes which standeth in ordinances The third vse is obedience or the obseruing performāce of the moral ordināces For because the moral law requireth not only internal obedience but also external whereof the vse of the ministerie of the church and ciuil order are not the lowest parts that these two therfore may be maintained preserued a defining or limitation of many circūstances is necessarie without the equable form obseruatiō wherof order cannot bee maintained in the church and common wealth As therfore in the new testamēt god hath left free in the ministery cōmonwealth such constitutions ordinances as may be necessarie for the maintaining of this order so in the old Testament what he would haue obserued himselfe did constitute and ordaine For this is Moral That there be a publique and solemne inuocation and seruing of God The furtherance and forme hereof god would haue the ceremonies to bee which himselfe prescribed Againe this is Moral that there be a iust and vpright ordering of iudgementes contractes punishmentes in the common wealth This order God prescribed vnto the Iews by Iudicial Lawes Wherefore the ceremonies are an adherent of the first table and the iudiciall lawes are an adherent of the second because those informe concerning the outwarde and externall forme of the ministery of the church or diuine seruice and worship these concerning the functions and duties of the Magistrates and of the citizens of that common wealth towardes their Magistrates and towardes one another Fourthly that manifold obseruation of rites and ceremonies was also an exercise and a testification of their obedience towardes God For he that dooth willingly and diligently perfourme burdensome and vnpleasaunt thinges if he know the same to be pleasing to God he then dooth shew himselfe to loue God and to obey him with a readie mind Therefore saith god to Abraham beeing now ready to sacrifice his Sonne Now I know that thou fearest God seeing for my sake thou hast not spared thine onlie Sonne So the ceremonial and iudicial ordinances of the old Testament are called a yoke Acts 15. and seruitude Galat. 4. Fiftly vnto most of the ceremonies namelie such as signified Christes benefites was proper and peculiar the sealing of Gods couenaunt or the confirmation of faith For this is meant when they are said to be the signes of the couenant Gen. 17. Rom. 4. Exod. 31. Ezech. 20. namely to signifie and testifie what benefites God would giue by the Messias vnto beleeuers Sixtly the iudiciall or ciuill Lawes in asmuch as they were the verie forme of the Mosaical common wealth serued for the preseruation of that regiment kingdom vntil the comming of the Messias Seuenthly Albeit now the ceremonial and iudicial Lawes are so abolished that the obseruation of them is not required as concerning the types yet those things are perpetual which are signified by them And therefore they are a confirmation of the newe Testament as well as the oracles and prophecies of the ould Testament concerning the Messias and his kingdome For types are visible promises Wherefore when as wee see those thinges to be fulfilled in Christ which were foretold of him by the prophecies and shadowed or prefigured by the old types it is also cōfirmed vnto vs that both he is exhibited that this Iesus in whom wee beleeue is that Messias which of oulde was promised And although also we are not bound to keep and obserue the same rites yet notwithstanding out of those ould pictures wee learne and vnderstand what spirituall obedience holynesse and worship god continuallie requireth in his church Whence it is said Hosea 14.2 We wil render the calues of our lyps Hebr. 13.15 Let vs by him offer the Sacrifice of praise alwaies to God that is the fruite of the lyps which confesse his name 1. Pet. 2.5 And yee as liuely stones be made a spiritual house and holy Priesthoode to offer vp spirituall sacrifices acceptable to God by Jesus Christ These maie suffice for the refuting of Anabaptistes and such like who shut the old testament out of the church of Christ Furdermore of the Morall Lawe there are other and greater vses because the worshippe of God dooth properly consist therein and other Lawes were made for this About these chiefely doe mens mindes dispute when they heare mankind so to bee plunged into sin that the reprobate cannot so much as begin any obedience acceptable to god neither the Elect in this life attain by any means to the perfectiō thereof yet notwithstanding god wil haue the Lawe preached both to the regenerate and vnregenerate For they maruel to what vse or end the Law
is vrged when obedience cannot possibly bee performed But here it is necessarie that we distinguish and discerne the nature of men corrupted from it selfe being vncorrupted For in nature beeing not as yet depraued or corrupted through sinne there were and shal be againe also in nature perfectly restored these two vses of gods lawe especially The first is the whole and entire conformity of man with god For there did shine and againe shall shine in the minde of man the perfect knowledge of god and his will and the same did woorke againe shal worke the correspondence and congruity of all our inclinations and motions with this diuine order that is perfect iustice and righteousnesse before god For the mind iudging aright doth rightlie also gouern guide the hart wil not being through stubburnesse peruerted depraued Nowe that both there was perfect knowledge of the law in mans nature not yet fallē and did woorke also in it perfect conformity with god the doctrine concerning the image of god doth testify whereunto man was created which is by Christ in vs restored The other vse of the Law in nature vncorrupted is a good conscience or a certaine perswasion of gods fauour and a certaine hope of eternall life For when as the Lawe both commandeth perfect obedience and promiseth eternall life to those that perfourme it Therfore it worketh in nature vncorrupted as perfect obedience so also certaine expectation of the reward according as it is saide Leuit. 18. Rom. 10. Gal. 3. He that doth them shall liue in them Mat. 19. If thou wilt enter into life keepe the commaundements But in nature now corrupted there are other effects or vses of the Law those partly accidental partly the remaines of those proper effectes which it hath in nature vncorrupted partly in the regenerate partly in the vnregenerate As therefore the whole Law is a Schoolemaster to Christ so likewise is the Morall whereof the first vse is both in the regenerate and vnregenerate the preseruing and mantaining of discipline both in the church and without also For the Lawe both being by god himselfe engrauen in the mindes of all men and speaking by the voice of teachers magistrats doth by binding of the conscience and by denouncing ordaining of punishments by shame bridle restraine the vnregenerate also so that they shunne open and manifest wickednesse and some order is thereby kept in the world amiddest the furies of Diuels and wicked men that mankinde may be preserued and the church thence collected and gathered 1. Tim. 1.9 The Law is giuen to the lawlesse and disobedient But albeit this vse of the law doth chiefely belong vnto the vnregenerate who are not bridled by the loue of god and righteousnesse but by the feare of punishment onely shame not to make open profession of wickednesse yet hath it place also in the godly For they indeede haue another bridle whereby they are guided euen the holy ghost illightening and inclining their harts vnto obedience but yet by reason of the weakenes and corruption of the flesh prone to sinne experience teacheth that this chaine and bonde also is profitable and necessary for them for the shunning and auoiding of transgressions Many places also of Scripture witnesse this which threaten euen vnto the saintes if they run into grieuous offences grieuous punishments As Ezech. 18. If the righteous turne away from his righteousnesse and commit iniquity hee shall die for it And the examples of punishmentes as of Eli of Dauid and many others For therefore both threatnings and examples are set before the godly to keepe them in good order The second vse is the acknowledgement and accusing of sinne in the regenerate and vnregenerate Rom. 3.20 By the Law commeth the knowledge of sinne Rom. 7.7 J knew nothing but by the Lawe for neither had I knowen lust except the Law had said Thou shalt not lust This vse of the Law belongeth vnto all men because all haue so much knowledge of the Lawe as is sufficient to breede in them a pricke and remorse of conscience But there is a double effect hereof For in the vnregenerate the knowledge of sin of the iudgement of God against sin engendereth an hatred of god an increase of sinne For so much the more doth nature not yet regenerated desire to commit and excuse sinne and murmureth against gods iudgemēt how much the more the law vrgeth and presseth the prohibition and condemnation of sinne Rom. 4.15 The Law causeth wrath Rom. 7. Sinne took an occasion by the commandement and wrought in mee al manner of concupiscence Moreouer if those vnregenerate be also reprobate then woorketh it at length in them despaire and blasphemy Therefore 2. Cor. 3. it is called the ministery of death But in the elect the knowledge of sinne is a preparing of them vnto conuersion For it woorketh in them a desire of Gods fauour and of deliuerance from sinne enforceth them despairing of their own righteousnesse to seeke for righteousnesse and life in Christ their Mediatour And after they are once conuerted it continually instructeth them with due contrition truely to humble themselues in the sight of God and maketh them to profit and goe forwarde daily in true conuersion vnto God and in the dread fear of God Now although many wicked men beeing blinded with security doe not acknowledge their sinne for a time yet the Law accuseth all and the terrours and torments of conscience doe at length oppresse them Vnto the regenerate also although they neither are subiect to damnation neither liue without the acknowledgement and bewailing of their sinne yet necessary is the preaching meditation of the Law that thereby they more and more knowing the remnants of sinne which are in them may continue and go foreward in true repentance and amendment of life Moreouer concerning both these vses namely the maintenance of Discipline and acknowledgement of sinne it is said that the Lawe is a Schoolemaster vnto Christ For neither can men be instructed concerning god neither doth the holy ghost woorke faith and conuersion in their heartes except open and manifest transgressions be eschewed and they persist not in sinnes against their conscience Jsai 66. J will regard the poore and contrite in spirite Rom. 8.13 If yee mortifie the deedes of the bodie by the spirite ye shall liue but if yee liue after the fleshe ye shall die Neither do they indeede seeke for desire earnestly deliueraunce from sinne and death who doe not truely knowe and agnise the greatnesse of sinne Joh. 9.41 If yee were blind yee should not haue sinne but now yee say Wee see Therefore your sinne remaineth The third vse of the moral Law is proper vnto the regenerate to witte an instructing and informing of them concerning the true seruice and woorship of God This is done by the doctrine of the Lawe in teaching and exhorting For seeing there are yet remaining manifold ignorāces
Law indeed that is not by our owne obedience but yet not against the Lawe that is not without anothers perfect satisfaction for vs we are iustified before God but the Lawe is also established by faith through the beginning of newe obedience in this life and the acomplishing of the same in the life to come Acts. 15. Purifieng their hearts by faith Gal. 5.5 We through the spirite waite for the hope of righteousnesse through faith These and the like asseuerations that the Decalogue is to be taught in the new Testament and the commaundementes of christ and the Apostles agreeing with the Decalogue doe most euidently refute the impiety of Antinomies Libertines and such like who contend that the law is not to be taught in the church of christ The same also may be gathered out of the vse of Gods Law which vse thereof seeing it must be continuall in the church it followeth that the Law it selfe also must be perpetual Which that it may be the more manifest let the chiefe obiections opposed against it be considered 1 Obiection Christ is not the Law-giuer as it is said The Lawe was giuen by Moses but grace and trueth came by Christ Therefore neither he nor the ministers of the Gospell should teach the Law Aunswere Christ is not the Law-giuer as concerning the chiefe and principall function and office of the Mediatour For that is to bring foorth the gospell out of the bosome of his father to make request and intercession to be made a sacrifice for vs and by the gift of the Holy Ghost to reconcile vs vnto God But a part notwithstanding of this office is to shew and take away those errours wherewith the Lawe is corrupted and to propound the pure Doctrine thereof to this end that the mindes of men may thereby bee prepared to heare the preaching of the gospel which is proper vnto the Messias and that they being conuerted may be instructed what thankefulnes God requireth of thē for the benefit of their redemption Christ then is the Law-giuer as he is God and author of the law together with the father but as hee is Mediatour hee is not indeed the law-giuer because he publisheth not the Law as it is saide 1. John 2. but yet notwithstanding hee is the purger repairer and restorer of the law from corruptions and this not principally but that hee might performe the principall function of his Mediatourship to wit our reconcilement saluation The same answere we make also concerning the ministers of the gospell in asmuch as they are to propound no other Doctrine vnto the Church than Christ hath deliuered 2 Obiect Hee that hath satisfied the Lawe by punishment is not bound to obedience because the Lawe bindeth either to punishment or to obedience but not vnto both together But wee haue satisfied the Lawe by Christs punishment Therefore we stand not bound to perfourm obedience Aunswere We distinguish the Maior First he that hath suffered a sufficient punishment is not bound to obedience to witte not to the same obedience for the omitting whereof he suffered punishment but after that satisfaction hath been made by punishment for sinne committed he is bound notwithstanding hence forwarde to obey the lawe or to suffer newe punishment if through new disobedience he breake the lawe Secondly hee that hath satisfied not by his owne punishment but by anothers and is receiued into fauour without his owne satisfaction ought to obey the lawe though not as thereby to satisfie for sinnes yet to shewe his thankefulnes that is hee ought to order and direct his life according to his will by whom he is redeemed and of whom he is receiued into fauour For no man is therefore punished for sinne committed or deliuered from the crime therof that he should persist in it but that he should leaue off hence forwarde to commit sin any more and to offend him vnto whom hee is reconciled Wherefore in like manner wee also because Christ hath satisfied for our sins stand bound to performe the obediēce not of the time past but of the time to come and this also are we bound to perfourme not for any expiation or recompence of those sins which either wee haue committed or doe commit or hereafter shall commit but for the shewing of our thankefulnesse for the benefite of Christ whereby wee are deliuered from sinne and death This doth S. Paul teach Rom. 6. Hee that is dead is free from sinne Againe Likewise thinke ye also that yee are dead to sinne but are aliue to god in Jesus Christ our Lord. 3 Obiection Christians are not ruled by the Lawe but by the spirite of regeneration according as it is said ye are not vnder the lawe but vnder grace Againe The lawe is not giuen vnto the righteous man Therefore it is not to be taught in the Church of Christ Aunswere Christians are not ruled that is are not compelled and constrained by the law and feare of punishment vnto whatsoeuer discipline or order like as are the wicked but yet they are taught and instructed by the law of God what worship is pleasing vnto god and the holy Ghost vseth the voice of the Lawe to teach and incline them to an obedience not constrained or hypocritical but true and voluntary so that not only the Law commandeth them what to doe but the spirite also of grace dooth giue them ability to obay For this is not to be vnder the Law and the Law not to be giuen vnto the righteous So then the bond and Doctrine remaineth albeit the condemnation and constraint is taken away For vnto this are wee bound that our obedience be most free and voluntary Rom. 8.12 We are debters not to the flesh to liue after the flesh 4 Obiection The Lawe is not necessarie vnto saluation Therefore it is not to be taught in the Church Aunswere This reason is a fallacie reasoning that not to bee simplie so which is not in some respect so For albeit the Lawe is not necessarie to this that wee shoulde through our obedience vnto it be saued yet is it necessarie vnto other thinges as hath beene taught already in the doctrine concerning the vse of the Law 5 Obiection Coloss 2.3 Jn Christ are hid all the treasures of wisdome and knowledge Againe Yee are complete in him Therefore there is no neede of the Lawe in the Church of Christ Aunswere This reason deceiueth by inferring a false consequent because it proceedeth from the putting of the whole to the denial of a part The whole wisedome and knowledge that is the Doctrine of Christ deliuered by him vnto vs is sufficient necessary for the Church But a part of that Doctrine is the Morall Lawe also because Christ commanded not faith only but repentance also amendment of life to be preached in his name he himselfe deliuered and declared the Lawe The compleatnesse therefore and perfection of our wisedome and saluation which we haue in Christ doth not exclude but include
Decalogue in speciall that is of the meaning of euery particular commaundement THE FIRST COMMANDEMENT I AM Iehoua the Lord thy god which haue brought thee out of the land of Aegypt out of the house of bondage Thou shalt haue no other gods before me This commandement hath two parts a preface and a commandement The preface goeth before being comprehended in these words I am Iehouah the Lord thy god which haue brought thee out of the land of Aegypt out of the house of bondage This preface belongeth vnto the whole Decalogue because it describeth and discerneth God the Lawe-giuer from all creatures Law-giuers and false gods and farder it conteineth three seuerall reasons why the obedience both of this first commaundement and of the rest which followe is to be perfourmed vnto God First he saith that he is Iehouah whereby he distinguisheth himselfe the true god from all creatures that he may shew himselfe to haue the chiefe right of ruling I am Iehouah That is I whom thou hearest speaking giuing this Law vnto thee am the true God who is and existeth from himselfe and by himselfe giueth vnto other things their being Creator of al things eternall omnipotent author and preseruer of all that are good Therefore obay me Secondly he saith that he is the god of his people that through the promise of his bountifulnesse he might allure vs to obay him God verilie is the God of all creatures as touching both the creating and preseruing and the gouerning of them al but he is the God of his Church by the participation and manifestation of himselfe God then is our God when we acknowledge him to be such as he hath manifested himselfe in his word namely who emploieth his omnipotency iustice wisdome and mercy vnto our saluation or who tendereth vs with an especiall peculiar fauour in his Son For God is saide to be their god whom he loueth fauoureth aboue al others Psal 33.12 Whereupon also the Prophet Dauid affirmeth that nation to bee blessed whose God is the Lord euen the people that hee hath chosen for his inheritance Thirdly he saith Which haue brought thee out of the land of Aegypt as if he should say I am hee who haue manifested my selfe vnto thee and bestowed all these blessings vpon thee This he addeth that by the mentioning of his late and notable benefit he might declare vnto them and admonish them that they were bound therfore to shew thankfulnesse and obedience vnto him This also belongeth vnto vs because it dooth figuratiuelie comprehend implie all the deliueraunces of the church by the mentioning of so famous and noble a benefit And further also this was a type of our woonderful deliuerance atchieued by Christ Nowe when hee saith that hee Iehoua is this god and deliuerer of the Church he opposeth himselfe both to all creatures to Idols challenging all diuine honour obedience vnto himselfe alone according to the exposition hereof deliuered Deut. 6. Jsa 43. and in other places Wherefore it followeth not only that this Iehoua is to be worshipped but that he alone is to be worshipped to be accounted for our God Next enseweth the commaundement Thou shalt haue none other Gods before me The end of this commaundement is the inward or internal woorship of God that is that due honour may bee giuen vnto God in the minde will and heart of man Moreouer this commaundement is in such wise a negatiue and denieth others as that it conteineth also an affirmation Thou shalt haue none other gods Therefore thou shalt haue me that Jehoua which haue manifested my selfe in my Church thy god alone Now to haue god is 1. To know and acknowledge God namelie that there is a god that he is one god that hee is such a god as hee hath manifested himselfe first in himselfe and then towardes vs. 2. To trust in god onelie 3. With great humilitie and patience to subiect and submit our selues vnto god 4. To expect and looke for all good thinges from god onelie 5. To loue god 6. To reuerence and worship god Thou shalt then haue none other gods that is besides me the onely true god And thou shalt not haue them before mee that is in my sight therefore neither shalt thou haue straunge gods in the closet of thy heart which is not close or hidden in my sight but lieth wholy open is altogether manifest vnto me the searcher of the hearts reines The most ready and easie way of explicating each commaundement is to distribute the obedience of euery commandemēt into his vertues as parts adioining afterwards those vices which are opposite vnto the same vertues Here then in the first commandement are signified seuen vertues The knowledge of god Faith Humilitie Patience Hope the loue of god the feare of god These vertues as beeing the partes of the obedience of the first commaundement wee will brieflie and in few wordes vnfolde and declare 1 The knowledge of god is so to iudge of God as hee hath manifested himselfe in his worde and workes and to bee mooued and stirred vp by that knowledge to a confidence loue feare and woorship of the true God Rom. 10.14 How shall they beleeue in him of whom they haue not heard Ioh. 17.3 This is life eternal that they know thee to be the onelie verie god and whom thou hast sent Jesus Christ 2 Faith is a sure and certaine persuasion whereby wee assent vnto euerie woorde of God deliuered vnto vs and whereby we are resolued that the promise of the free mercy of God for Christes sake dooth belong vnto vs and further also it is a confidence receiuing this benefite of God and resting therein being kindled of the hole ghost by the word in our mindes will and hearts and working in them a reioicing in God inuocation and praying vnto God and obedience according to all his commaundements 2. Chron. 20.20 Put your trust in the Lord your god and ye shall be assured 3 Humilitie is to acknowledge all those good thinges which are in vs are doone by vs not to come from any worthines or abilitie of our owne but from the free goodnes of god so by the acknowledging of gods diuine Maiestie our infirmitie vnworthines to subiect submit our selues vnto god to giue the glorie of all good thinges which are in vs to him alone truely to feare god to acknowledge bewaile our owne defects vices not to couet any higher place or condition neither trusting in our owne gifts but in the helpe and assistance of God to hold our selues contented with our owne vocation and calling not to despise others in comparison of our selues neither to let or hinder them in the discharging of their duety but to acknowledge that others also are and may bee made profitable instruments of god and therefore to giue place and honour vnto them not to attribute vnto our selues thinges aboue our force and power not to
nothing vnto his words least he reproue thee and thou bee found a liar And 1. Timoth. 1. Commaund some that they teach none other doctrine 2 The ciuill ordinances of men which are determinations and prescriptions of circumstances necessarie and profitable to the keeping of the morall commandements of the second Table Such are the positiue Lawes of magistrats parents masters of al who bear rule ouer others in the ciuil state The obedience of these Lawes as touching the generall is the worshippe of God because the generall thereof is morall and commaunded by God himselfe namely obedience towards magistrates and others which beare rule in the common-wealth But as concerning the special of the action or as touching the circumstances it is no diuine worship because those woorkes are diuine woorshippe which must necessarilie be doone in respect of Gods commaundement although no commandement or respect of any creature were adioined but these except they were commanded by the magistrates might be done or omitted without any offence against god but yet notwithstanding such ciuil ordinances of magistrates and other gouernours binde the consciences of men that is we must necessarily perfourme them neither are they neglected without the displeasing of God and therefore by reason of these commandements of Magistrates we are bound also to performe the works enioined vs by these commandements euen although wee could omit them without giuing any offence if wee meane to reteine our obedience pure and sound So to carrie weapons or not to carry weapons to pay a lesser or greater tribute or subsidie is not in it selfe the worship of God but the obedience which is in these and the like matters due to bee rendered vnto the Magistrate is Gods worshippe Therefore if the Magistrate neither command nor forbid either it is free to be either but if he command any one thing he sinneth whosoeuer doth the contrarie although he coulde keepe it neuer so close neither offend any man thereby The reason is because the generall namelie obedience towardes the Magistrate which is gods worshippe is violated Wherefore these specials and particulars are by an accident made the worship of god to wit by the commaundement of the Magistrate 3 The Ecclesiastical or Ceremonial ordinances of men which are determinations or prescriptions of circumstances necessarie or profitable for the keeping of the commaundementes of the first table For they belong either to the keeping and maintaining of order and comelines in Church-assemblies and in the Ecclesiastical administration of the ministerie or to externall exercises of godlines both publique and priuate or to auoide the giuing of offence vnto the weaker to bring them vnto the Church and knowledge of the truth Of which kind are the time place form course of sermons prayers readings in the Church likewise fastes the manner of proceeding in election of ministers in gathering and distributing almes and such like whereof god hath commaunded nothing in speciall The generall also of these Lawes as of the ciuil is moral if they be rightlie profitably made and therefore is it the worship of God as it is gods worship to heare the woord of god to pray vnto god as wel publiquely with the company of the faithfull as priuately to bestowe almes vpon our poore brethren to receiue the sacramentes But the Ceremonies themselues are not onelie no worship of God but neither doe they binde mens consciences neither is the obseruation of them necessarie except the omitting of them breede offence So it is no worship of god but a thing indifferent and not binding mens conscience to vse this or that forme of praier at this or that time at this or that houre in this or that place to heare the woorde of god to pray to receiue the sacraments Neither hath the Church onely this right and power to constitute or abrogate or alter by her owne authoritie these ordinances as she iudgeth it to be most expedient for her common edification but the consciences also of particular men reteine this libertie so that they may either omit these or doe otherwise without any offence against god if there arise no scandal or offence thereby among men that is if they doe it neither of contempt or neglect of the ministerie nor of wantonnes or ambition or of a desire of contention noueltie nor with the offending of weake ones The reason is because then lawes are rightlie obserued when they are obserued according to the mind and purpose of the law-giuer But the Church ought to will that such ordinances and statutes as are made concerning thinges indifferent bee obserued not in respect of her owne authoritie or commaundement but onely for the maintenance of order and comlinesse and for the auoiding of scandals and offences Wherefore as long as comlinesse or order is not violated neither offence giuen it leaueth euerie mans conscience free to himselfe For not in respect of the Churches or ministers commandement but in respect of the iust causes of commaunding thinges indifferent are necessarily sometimes to be done or to bee omitted and the conscience is hurt not by the neglect of any humane commaundement as in ciuill matters but by the neglect of the causes for which they are commaunded Hither belongeth the precept of Saint Paul 1. Cor. 10.27 Jf anie of them which beleeue not call you vnto a feast and if yee will goe whatsoeuer is set before you eate asking no question for conscience sake But if anie man saie vnto you this is sacrificed vnto Jdoles eate it not because of him that shewed it and for the conscience for the earth is the Lords and all that therein is And the conscience I saie not thine but of that other For why should my libertie be condemned of another mans conscience For if J thorough Gods benefite bee partaker why am I euill spoken of for that wherefore J giue thankes Likewise the Decree of the councell of the Apostles Acts. 15. Of thinges sacrificed to Jdols of bloude and that which was strangled Likewise the precept giuen concerning women to be couered 1. Cor. 11. Likewise the Lordes daie substituted by the Church in place of the Sabboth for the exercise of the ministerie c. Reply If the edictes of Magistrates binde mens consciences why then doe not the traditions of the Church bind them also Answere God gaue this power and authority of making ciuill lawes vnto the Magistrate and hath strengthened it with this band in that hee threatneth and denounceth his anger against them which breake these lawes but vnto the Church and to his Ministers hee hath not giuen any such authoritie but yet notwithstanding hee would haue these lawes and constitutions to bee obserued which the Ministers the Church of their own authoritie command not for any necessity that there is of obeying these lawes commaunded by the Church but according to the rule of charitie that is for a desire of auoiding offence This aunswere is deliuered in these
is that some certaine time be alotted to the ministery of the Church or to the publick seruice of God The other part is Ceremoniall and Temporarie namely that that time be the seuenth day that therin be kept the Leuitical ceremonies That this part bee temporarie and the other perpetual is vnderstoode by the end of the commaundement and by the causes of both parts whereof more shal be spoken afterwardes Now we wil in few words expound the wordes both of the commaundement and of the reason adioined vnto the commandement Which being once knowen so much the easier shal bee vnderstoode those things which are afterwardes to bee spoken concerning the sabboth Remember thou keep holy the sabboth daie that is with great care and religion keepe holy the sabboth day Not without cause doth God so seuerely commaund the keeping of the sabboth 1. Because the breach and violating of the sabboth is the breach and violating of the whole worship of God For the neglect of the ministery doth easily corrupt the doctrine and worship of God 2. Because by the exacting of the ceremoniall or typical sabboth God would signifie the greatnesse and necessitie of the spiritual sabboth 3. Because god wil haue the external sabboth to serue for the beginning and perfecting of the spiritual sabboth in vs. 4. Because he willeth the sabboth to bee kept holy and to be sanctified that is that sinnes should be eschued and auoided therein good works done and that it should not be spent in slothful idlenesse Now god is otherwise said to sanctifie the sabboth than are men God is saide to sanctifie the sabboth because he appointeth it for diuine worship men are saide to sanctifie it when they referre it to that vse vnto which god hath appointed it Thou and thy sonne and thy daughter c. He will haue also our children and familie to cease from their labours for two causes 1. Principallie that these also may be brought vp by their parents and masters in the seruice of God and may be admitted vnto the ministerie of the Church For God will haue these also to be members of his Church 2. Because hee will haue especiallie on the Sabboth day loue and bountifulnesse towards our neighbour to be shewed and seene in the Church The strainger c. Hee willeth also straingers to intermit their labours and that if they were conuerted vnto true religion because they were of the houshold of the Churche if they were infidels he commandeth it thē not in respect of themselues but in respect of the Israelites 1. Least by their example they should giue offence vnto the Church 2. Least their libertie might bee an occasion vnto the Jewes to accomplishe by them those labours which it was not lawfull for them to woorke by them selues and so the lawe of God should bee deluded Hereby is aunswere made vnto three questions 1. Whether other nations were also bound to the Mosaical ceremonies if any of them liued among the Iewes 2. Whether they which are aliens from the church may or ought to be forced to religiō 3. Whether the sacraments among which was also the Sabboth ought to be cōmon vnto Infidels with the Church Vnto these questiōs we thus answer As concerning binding constraint the strangers which conuersed among the Iewes were not forced either to al ceremonies or to religion but to external discipline which was necessary for the auoiding of breeding offences in the Church wherein they liued For a Magistrat ought to be a maintainer of discipline order according to both tables of the Decalogue amongest his subiectes and to forbid manifest idolatry and blasphemies Moreouer as cōcerning the binding there was a peculiar consideration and respect of the sabboth which was not then first by Moses prescribed vnto the Israelits but commanded by God from the beginning of the world vnto all men and so did bind all men vntill the comming of the Messias Although indeed this commaundement and ordinance was so growen out of vse among other nations that they accounted it among the number of the chiefe reproches wherewith they derided and scoffed at the Iewes Furdermore the sabboth was no sacrament vnto Jnfidels because neither did the promises belong vnto them that God would be their sanctifier neither were they therefore constrained to cease from their daily labours as for a testification or confession of this promise but onely for auoiding of offence and for preuenting of such occasion of breaking the sabboth as might bee giuen by them vnto gods people These thinges are also the better vnderstood by this that their cattle also are commaunded to rest whose rest had no respect or consideration either of Gods woorshippe or of a Sacrament but was commaunded only in respect of men 1 That all occasion of labouring might be cut off by forbidding the labour or vse of their beasts 2 That also they sparing brute beasts might learne how greatly God wil haue regard to be had of mercie and fauourablenesse towards men For in sixe daies This reason which is annexed vnto the commaundement is drawne from Gods rest appertaineth to the ceremonial commaundement concerning the Seuenth day And rested on the seuenth day That is hee ceased to create anie newe partes of the world as being nowe perfect and such as god would haue it to be This seuenth day he consecrated to diuine seruice 1. That by the example of his owne rest as a most forcible and effectuall argument hee might exhort men to the imitation thereof And so the imitation of this rest is double Ceremoniall or signifieng and Morall or spirituall or signified 2. That this rest of the seuenth day might bee a monument of the creation then finished and absolued by God and of his perpetuall preseruation and gouerning of his worke euer since that day vnto his owne glorie and the safetie of his chosen and that so it might be a pricke to stir vs vp to the consideration magnifieng of Gods workes towardes mankind Furdermore God did not therefore grant six daies vnto labour and the seuenth to diuine woorship that on other daies the worshippe of God shoulde bee omitted but hee requireth these two thinges 1 That on the sabboth day there bee not onely a priuate seruing of God as on other daies but also a publike seruing of him in the Church 2 That on that day all other labours should giue place both to the priuate and publicke seruice of God which on other daies euerie one doth exercise according to his vocation We are furder to beware of a Jewish superstition which Christ also doth once again refute in the Gospel namely to thinke it vnlawfull to performe on the sabboth day whatsoeuer woorkes belonging to the necessitie either of his owne life or of anothers For by the end of the commaundement it appeareth that only seruile woorkes or such as hinder the exercise of the ministerie are forbidden of God but not those which hinder not the