bodies or of our bodies blended and mingled with his The same is refuted by that often alledged comparison of the head and members For those are co-herent and grow together but are not in mixture or mingled one with another Whence also we may easily judge of that communion which is in the Sacraments for the Sacraments seale nothing else but that which the word promiseth But to let this passe The same former errour is also hereby refuted in that this communion must be continued for ever for to this end doth Christ communicate himself to us that hee may dwell in us wherefore such as is his abiding and dwelling such is his communion But Christs abiding and dwelling is perpetuall Therefore his communion also is perpetuall This argument is most strong and firm and therefore for the assoyling of it they have been fain to devise their Ubiquity For The originall of the Ubiquity For to obtain that other communion which they would have they must needs affirm that Christ dwelleth alwayes bodily in all his saints The faithfull are called saints in three respects 1. Imputatively that is Why the faithfull are called saints in respect of that Christs sanctity and holinesse is imputed unto them 2. Inchoatively that is in respect of that conformity and agreeablenesse with the law which is inchoated or begun in them 3. In respect of their separation because they are selected and separated from all other men and are called of God to this end ever to worship or serve him By this then which hath been spoken it appeareth what it is to beleeve the communion of saints namely The meaning of the words of the Article to beleeve that the saints of which number I certainly assure my selfe to be one are united by the Spirit unto Christ their head and that from the head gifts are powred down upon them both those which are the same in all necessary to salvation as also those which being diverse and diversly bestowed upon every one are requisite for the edification and building of the Church Quest 56. What beleevest thou concerning remission of sins Answ That God for the satisfaction made by Christ hath put out all remembrance of my sins a 1 Joh. 2.2 1 John 1.7 2 Cor. 5.19 and also of that corruption within me b Rom. 7.23.24 25. Jer. 31.34 Micah 7.19 Psal 103.3 10 12. wherewith I must fight all my life time and doth freely endow me with the righteousnesse of Christ that I come not at any time into judgement c John 3.18 John 5.24 The Explication The chief Questions here to be considered are 1. What remission of sin is 2. Who giveth it 3. For what 4. Whether it agreeth with Gods justice 5. Whether it be freely given 6. To whom it is given 7. How it is given 1. What remission of sins is REmission of sins is the purpose of God not to punish the sins of the faithfull and that for the satisfaction of Christ. Or it is the pardoning of deserved punishment and the giving or imputing of anothers righteousnesse to wit the righteousnesse of Christ. But more fully it is defined on this wise Remission of sins is the will of God which to the faithfull and elect imputeth not any sin but remitteth to them both the blame and punishment of their sin and therefore doth in like sort love them as if they had never sinned and delivereth them from all punishment of sin and giveth them eternall life freely for the intercession and merit of Jesus Christ the Son of God our Mediatour Now albeit God for the merit of his Son remitteth our sins to us yet hee afflicteth us as yet in this life not thereby to punish us but fatherly to chastise us Neither yet because God doth not punish us for our sins must wee therefore think that he is not displeased with them for hee is highly displeased and offended with the sins also of his saints and chosen although he punish them not in them because he punished them in his Son For God doth not so remit sins as if hee accounted them for no sins or were not offended at them but by not imputing them unto us and not punishing them in us and by reputing us just for anothers satisfaction which wee apprehend by faith It is all one therefore to have remission of sins and to be just Object The law doth not onely require us to avoid sin but to doe good also Therefore it is not enough that our sin be forgiven but also good works are needfull and necessary that wee may be just Ans The omission of good is all sin he that can do good James 4.17 and doth it not is a sinner and accursed But God doth not hate us neither hath he a will to punish us for those sins for which Christ hath sufficiently satisfied in whom also we have remission of these and all other our sins so that by his only merit we are reputed just before God 2. Who giveth remission of sins REmission of sins is given of God onely who as the Prophet Isaiah saith putteth away our iniquities Remission of sins is the work of all three persons Chap. 43.25 And this is done both of the Father and the Son and the holy Ghost for we are baptised in the name of all three Now baptism as also is said of Johns baptism Matth. 9.6 is wrought for remission of sins and of the Son the Scripture affirmeth plainly Acts 5.9 That the Son of man hath power to remit sins Likewise it is said of the holy Ghost Ephes 4.30 That he was tempted that he was offended and grieved Wherefore he also hath power to remit sins for none can remit sins but he against whom sin is committed and who is offended by sin And Christ also in plain words in the Evangelists speaketh of the sin against the holy Ghost Now the cause that God only that is Matth. 12.31 Mark 3.29 Luke 12.10 Why God onely can forgive sin the Father the Son and the holy Ghost only remit sins is this Because none but the party offended can remit sins But onely God the Father the Son and the holy Ghost is offended by our sins Therefore God only can remit them and consequently no creature is able to grant ought of this right of God Whereupon also David saith Against thee only have I sinned and done evill in thy sight Object But the Apostles also and the Church remit sins Matth. 18.18 because it is said Whatsoever ye bind on earth shall be bound in heaven and what whatsoever ye loose on earth shall be loosed in heaven Whosesoever sins ye remit they are remitted unto them John 20.23 and whosesoever sins ye retain they are retained Therefore not only God remitteth sins Answ How the ministers the Church are said to remâ—t sins The Apostles remit sins in that they are the signifiers and declarers of Gods remission Likewise
or Crowne of any Countrey when wee intimate and signifie thereby the Kingdome of that Countrey Wherefore Paul saith 1 Tim. 3.15 1 Cor. 4.1 The Church is the house of the living God The Ministers of the Church are Gods Stewards For look what a faithfull Steward is in his Masters house ordering all things at his Masters beck the same a faithfull Minister is in Gods Church Wherefore the denouncing of Gods will in his Church is executed by the Ministers as the Stewards in his name God himself is authour of this Ministry who gave this power and priviledge to his Church and intituled it by the name of the Keys saying unto Peter I will give unto thee the Keys of the Kingdom of heaven that is the office or power of shutting and opening the Kingdome of God and unto all his Disciples Whatsoever yee binde on earth shall be bound in heaven Mat. 18.18 and whatsoever yee loose on earth shall be loosed in heaven So then the Keyes are that power of opening and shutting binding and loosing and are called Keyes from the efficacy of this power For the Church verily by the Word of God in Christs name whose place the Ministers supply doth open and shut heaven binde and loose men and the holy Ghost workes powerfully by the Word John 20.23 as Christ promised Whosesoever sins ye remit they are remitted unto them and whosesoever sins ye retain they are retained Now the chiefe and principall parts of this power of the Keyes are two The preaching of the Gospel Two parts of the power of the Keyes or Ministery of the Word and Church judgement which is called also spirituall Discipline or Jurisdiction whereunto Excommunication belongeth With either of these two parts the Church shutteth and openeth bindeth and looseth By the preaching of the Word it shutteth and bindeth when it denounceth to Hypocrites and Infidels Gods wrath and eternal damnation untill they repent and it openeth and looseth when it preacheth to the faithfull and penitent remission of sinnes and Gods favour through Christ By Ecclesiasticall judgement it shutteth and bindeth when it excommunicateth outragious and refractary or stubborne persons that is excludeth them from the communion of the Sacraments the Church and Kingdom of God Againe it openeth and looseth thereby when it receiveth the same persons upon their repentance as members of Christ and his Church Here we are to observe a difference in the order of these two parts For in the preaching of the Gospel the Keyes doe first loose and afterwards binde but in Ecclesiasticall discipline they first binde and afterwards loose Againe in the former they bind and loose the same or divers parties in the latter they binde and loose the same persons only Now What Excommunication is Excommunication is the banishing of a grievous transgressour or an open ungodly obstinate person from the fellowship of the faithfull by the judgement of the Elders or Chief men and by the consent of the whole Church exercised and executed in the name and authority of Christ and of the holy Ghost to the end that the offender being put to shame may repent and scandals in the Church may be prevented This exclusion or exile is not only from the Sacraments but even from the whole communion of the faithfull whereunto the obstinate pertain not at all Two sorts of Excommunication It is two-fold Internall which concerneth God only and Externall which belongeth to the Church The internall excommunication is manifested to men on earth by the externall and the externall is ratified in heaven by the internall according to Christs promise Whatsoever ye bind on earth Mat. 18.18 shall be bound in heaven 2. Whether Ecclesiasticall Discipline and Excommunication be necessary in the Church COncerning the Ministery of the Word there is no doubt but all the Prophets Christ and the Apostles have preached and whereas Ecclesiasticall Jurisdiction hath a necessary co-herence with the Ministery of Gods Word it is not to be doubted thereof inasmuch as God himself and Christ and the Apostle Paul have both by precepts and practice confirmed and established it Mat. 18 15. 2 Thes 3.14 1 Cor. 5.1 1 Tim. 1.20 And verily if no Territory no City can stand without discipline lawes and punishment the Church also which is the House of the living God hath need of some spirituall policy and discipline though it much differ from civill Jurisdiction Church-discipline therefore is necessary 1. In respect of Gods generall commandement of preventing the profanation of his Sacraments both in the Old and New Testament In the Old Testament God would not that the rebellious should be reputed so much as members of his people but would have them cut off much lesse would he indure that they should be admitted to his Sacraments Num. 15.30 31. The person that dothought presumptuously whether born in the land or a stranger the same blasphemeth the Lord Therefore that person shall be cut off from among his people Because hee hath despised the Word of the Lord and hath broken his commandement that person shall be utterly cut off God would that all should come unto the Passeover that is all the members of his people but the rebellious and obstinate breakers of his Covenant he utterly disclaimed and renounced from being members of his people therefore hee permitted them not to come thereunto That man that will doe presumptuously Deut. 17.11 not harkening unto the Priest that standeth before the Lord thy God to minister there or unto the Judge that man shall dye and thou shalt take away evill from Israel By these two places God will have those cut off which are rebellious against his law and that even from the civill state and Common-wealth neither doth he permit them to be any members of his people much lesse then will he have them to be accounted members of his visible Church and admitted to the Sacraments The civill or judiciall law indeed is taken away as also are the ceremonies but that especiall difference between the Citizens of the Church and others is not taken away In the first of Esay is a whole Sermon against the wicked which offered sacrifices unto God and there God will not that they should sacrifice unto him therefore now also he will not that such men be admitted to the Sacraments Bring no more oblations saith God in vaine Object God will that all should celebrate the Passeover Therefore here-hence hee excluded not the wicked Ans God will that all celebrate his Passeover that is all such as he will have accounted for members of his Church and people not the obstinate whom hee commanded to be sequestred from his congregation Againe Esay 66. he detesteth such as persist in their wickednesse and yet offer sacrifices unto him Hee that killeth a bullocks is as if he slew a man hee that sacrificeth a sheep Esay 66.3 as if he cut off a dogges necke hee that offereth
an oblation as if hee offered swines bloud hee that remembreth incense as if hee blessed an Idoll Jerem. 6.20 In the sixth of Jeremy he sharply reproveth those who being defiled with their abominations yet durst appeare in his Temple Ezekiel the 20. he threatneth that he will not answer Ezck. 20.31 when he is asked by them who goe after other gods and then present themselves in Gods Temple when they are polluted In the same Chapter he saith verse 24. that they profane his Sabbaths and pollute his Sanctuary who when they have gone a whoring after Idols appeare in his Temple Amos the fifth Amos 5.21 hee rejecteth the sacrifices and worship of transgressors I hate and abhorre your feast-dayes and will not smell in your solemne assemblies Haggai the second he prohibiteth the uncleane in soule once to touch holy things where he speaketh of morall and ceremoniall uncleanenesse Prov. 15.8 The sacrifice of the wicked is abomination to the Lord. In the New Testament John admitteth them only to baptisem who confessed their sins and repented Bring forth fruits worthy amendement of life Leave thine offering before the Altar and goe thy way Mat. 3.6 first be reconciled to thy brother and then come and offer thy gift Therefore whosoever reconcileth not first himself unto his brother hee is to be debarred the Sacraments For Christ will that all submit themselves first unto God according to all his commandements before they approach to any Sacrament For by the name of Altar here are understood any Sacraments whatsoever Amend your lives Acts 2.38 8.37 1 Cor. 10.20 21. 11.27 and be baptised every one of you If thou beleevest with all thine heart thou mayest be baptised Therefore if thou beleevest not thou mayest not The things which the Gentiles sacrifice they sacrifice to divels and not unto God Yee cannot be partakers of the Lords Table and of the Table of Divels Whosoever eateth unworthily is guilty of the Lords body But the wicked eating without faith and repentance eate unworthily Therefore they are guilty We ought not to partake in other mens sins and we ought not to wink at any mans destruction therefore wee may not admit the wicked to the Sacrament lest they eat unto themselves damnation 2. In respect of Christ and his Apostles speciall commandement If thy brother trespasse against thee goe and tell him his fault between him and thee alone Mat. 18.15 16 17 18. if hee heare thee thou hast wonne thy brother But if he heare thee not take yet with thee one or two that by the mouth of two or three witnesses every word may be confirmed And if he will not vouchsafe to heare them tell it unto the Church and if he refuse to heare the Church also let him be unto thee as an Heathen man and a Publican Verily I say unto you Whatsoever yee bind on earth shall be bound in heaven and whatsoever ye loose on earth shall be loosed in heaven But Christ will not that his Sacraments which he instituted for the faithfull alone be made common with Pagans and Publicans And lest this Mandate might be understood of some private and speciall judgement it is expresly added Whatsoever yee shall bind c. which words cannot be otherwise understood but of the publike power of the Keys I verily as absent in body but present in spirit 1 Cor. 5.3 4 5. have determined already as though I were present that hee that hath done this thing when ye are gathered together and my spirit in the name of our Lord Jesus Christ that such one I say by the power of our Lord Jesus Christ be delivered unto Sathan for the destruction of the flesh Ibid. ver 11 13. that the spirit may be saved in the day of our Lord Jesus And againe With such a one eate not Put away therefore from your selves that wicked man For what concord hath Christ with Belial 2 Thes 3.6 14. or what part hath the Beleever with the Infidels We command you brethren in the name of our Lord Jesus Christ that yee withdraw your selves from every brother that walketh inordinately and not after the instruction which yee received of us If any man obey not our sayings note him by a letter and have no company with him that hee may be ashamed 2 John ver 10. If there come any unto you and bring not this doctrine receive him not to house neither bid him God speed for he that biddeth him God speed is partaker of his evill deeds 3. The power of the Keyes is necessary in respect of Gods glory For God is reproached and despited if without difference wicked blasphemers goe in the number of his Children and his Kingdom and the divels be confounded 4. Lest the Sacraments be profaned and that given the wicked in the Supper which is denied them in the Word 5. That the purity of Gods doctrine and worship be preserved 6. For the safety of the Church which shall be punished if she wittingly and willingly profane Christs Sacraments or suffer them to be profaned 7. For the safety of the sinners that they being often admonished and put to shame may returne to repentance 8. For avoiding of offence in the Church that others weaklings be not corrupted by evill example 4.1 Cor. 5.6 Know ye not that a little leaven leaveneth the whole lump 9. For avoiding of offence among those that are without lest they who are not as yet members of the Church come not to it 10. That the name of God might not be blasphemed and evill spoken of by others and his Covenant despited and reproached 11. That from the sinners themselves punishment may be averted because the wicked approaching unto the Lords Table eate their owne damnation Wherefore that this may not come to passe the Church is bound to provide that such approach not thither 12. They who deny the faith and doctrine of Christ are to be excluded from the Church and from the use of the Sacraments For the Faithfull or Christians are not to be confounded or mingled with those who are not members of the Church or with those who are professed ungodly persons blasphemers revolters to Arrianisme Mahumetanisme and the like But they that deny and refuse to repent deny the faith and doctrine They professe that they know God but by workes they deny him And he that denieth the faith Tims 1.16 is worse than Infidels Therefore they who persist in their wickednes and deny to repent are to be shut out of the Church neither are they to be admitted to the use of the Sacraments 13. And here hath place that saying of Christ Give not that which is holy to dogges Wherefore neither to the Sacraments are dogges to be admitted namely those which persist in their wickednesse 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
tell it unto the Church Mat. 18.17 Luke 22.25 26. The Kings of the Gentiles reign over them but ye shall not be so Wherefore the consent and decree of the Church is to be expected 1. Because of Gods expresse commandement to this purpose 2. That no man be injured 3. That the processe may be better authorised 4. That the Ministery of the Church grow not unto an Oligarchy or a Papisticall soveraignity of some few persons 5. That the condemnation of the rebellious may be the more just The last abuse to be prevented by Excommunication is 5. That we kindle no schismes not give occasion of scandall and offence in the Church whilst good men see many at variance between themselves that grievous evils follow one another on the head and that the Church is divided These evils if the Ministers see or feare they may not proceed but warne and exhort both privately and publikely If they profit nothing hereby they are held excused Blessed are they which hunger and thirst after righteousnesse Mat. 5.6 for they shall be filled Others shall give an account of their obstinacy 5. How the power of the Keyes committed to the Church differeth from the Civill power THe differences are many and manifest 1. Ecclesiasticall discipline is executed by the Church the civill power by the Judge or Magistrate 2. In the civill state judgement is exercised according to civill and positive lawes in the Church judgement proceedeth according to Gods Lawes and Word 3. The power of the Keyes committed unto the Church dependeth on Gods Word and the Church exerciseth her authority by the Word when it denounceth the anger and wrath of God against Infidels and unrepentant persons and punisheth the obstinate with the Word only yet so as that this punishment pierceth even unto their consciences the civill power is armed with the Sword and punisheth the obstinate with corporall punishments only 4. The judgement of the Church hath degrees of admonition and if repentance interpose it selfe it proceedeth not to punishment the civill judgement and the Magistrate proceeds to punishment though the offender repent 5. The end and purpose of the Church is that hee which hath offended should repent and be saved for ever the end and purpose of the Magistrate is that the offender be punished and so peace and externall order and discipline be maintained in the Common-wealth 6. As the Church proceedeth against refractary and obstinate persons only so it is bound to reverse and retract her judgement and punishment if there come repentance but the Magistrate when he hath once punished is not bound to recall his judgment and punishment neither is hee able sometimes to revoke and repeale it The Thiefe repenteth on the Crosse and is received of Christ into Paradise neverthelesse the Magistrate goeth on to execute this penalty adjudged unto him and putteth him out of the Common-wealth So oftentimes the discipline of the Church hath place where there is no place for civill judgement as when the Church casteth out of her congregation the impenitent and accounteth them no more for her members whom notwithstanding the civill Magistrate tolerateth And contrariwise the civill government oft-times exileth those whom the Church receiveth as when the Magistrate punisheth Adulterers Robbers Theeves and doth no more reckon them for members of the Common-wealth whether they repent or continue obstinate whom yet the Church if they repent abandoneth not but receiveth Wherefore the difference of the Ecclesiasticall and civill power is apparent and manifest There remaine objections of the Adversaries of Ecclesiasticall Discipline whereunto wee will in few words make answer Object 1. The charge and office of the Keyes is no where commanded Therefore it is not to be ordained in the Church and by consequent no man ought to be excluded from the Sacrament Ans The Antecedenc is false because frequently in Scripture manifest testimonies of this charge and commission are extant Matth. 16.19 I will give unto thee the keyes of the kingdome of heaven and whatsoever thou shalt bind upon earth shall be bound in heaven Here in plain words is expressed the power of the keyes committed to all ministers of the word Moreover what this office or charge of the keyes committed to the Church is and how the Church must discharge this charge and function Christ likewise plainly advertiseth and declareth If he will not vouchsafe to hear them tell it to the Church Mat. 18.17 1â— and if he refuse to hear the Church also let him be unto thee as an heathen man and a publican Verily I say unto you Whatsoever ye bind on earth shall be bound in heaven and whatsoever ye loose on earth shall be loosed in heaven These things given thus in precept by Christ Paul also doth in the thing it selfe confirm 1 Cor. 5.1 5. 11.20 Let such a one be delivered unto Sathan for the destruction of the flesh that the spirit may be saved in the day of the Lord Jesus When yee come together into one place this is not to eat the Lords Supper 2 Thes 3.14 If any man obey not your savings note him by a letter and have no company with him that he may be ashamed Of whom is Hymeneus and Alexander whom I have delivered unto Sathan 1 Tim. 1.20 that they may learn not to blaspheme In the Prophets also are manifest testimonies in which this is apparent to have been commanded by God Isa 1.11 What have I to do with the multitude of your sacrifices saith the Lord I am full of the burnt offerings of rams and of the fat of fed beasts and I desire not the bloud of bullocks nor of lambs nor of goats Isa 66.3 Hee that killeth a bullocke is as if he slew a man he that sacrificeth a sheep as if he cut off a dogs neck he that offereth an oblation as if he offered swines blond he that remembreth incense as if he blessed an idol I spake not unto your fathers nor commanded them Jerem. 7.22 when I brought them out of the land of Egypt concerning burnt-offerings and sacrifices Psal 30.16 Unto the wicked said God What hast thou to doe to declare mine ordinances that thou shouldst take my covenant in thy mouth Wherefore Christ also saith Matth. 5.24 Leave there thine offering before the Altar and goe thy way first be reconciled to thy brother and then come and offer thy gift There are other places also of Scripture besides these where it is commanded that all professed wicked persons be excluded from the Church and the use of the sacraments as wheresoever is reprehended the unlawfull use of the sacraments Likewise wheresoever the Ministers are commanded to receive only such for members of the Church as professe faith and repentance Rep. God indeed forbiddeth the ungodly to come unto the Sacraments but he willeth not that the Church should forbid them Ans What God forbiddeth to have done in the Church
death which thing Pilate also himself confirmeth saying Joh. 19.10 Knowest thou not that I have power to crucifie thee and have power to loose thee Repl. 6. It is said in the Gospel Take ye him and judge him after your own law Ans He meaneth the law of Moses as if he should say If he be a blasphemer stone him to death you have my good leave and warrant Repl. 7. Josephus saith That their lawes were granted unto them by Claudius Ans Then before-time they had them not Moreover Claudius is said in this sense to have granted them their lawes because hee permitted them to observe their own lawes and rites in religion Joseph lib. 19. Antiq. cap. 5. I will saith Claudius the Emperour that their lawes be no longer infringed through my predecessour Caius his folly but by the publication of this my Edict that other of Caius be repealed and they have free liberty to persist in the ancient religion of their Fathers Repl. 8. Their Councell was taken away by Herod the Great Therefore before time they had civill jurisdiction and at that time when Christ commanded to signifie it unto the Councell they had none but the civill Wherefore by consequent it was to be signified to the civill Senate for that there was no councell but the Civill For in all there were three councels or assemblies 1. Of the whole kingdome as the high courts of Parliament in England 2. A lesse councell which was the Senate of the city of Jerusalem and that was civill and ecclesiasticall 3. The Triumviri All these were civill The Councell then was civill Christ sendeth to the councell Therefore to the civill Senate Ans 1. By retortion If the Jews lost their civill Jurisdiction under Herod the Great then they had it not in Christs time for it is cleere that Herod the Great died before Christ began to teach Ans 2. The councell was civill but not only civill for it had also Ecclesiasticall power because it handled and decided matters of religion It consisted of Pharisees and Scribes of Divines and Lawyers For they had morall and judiciall lawes The lesse Councell therefore whereof Christ speaketh was not meerely Civill but Ecclesiasticall also Now then the question is Whether Christ commanded to tell the Councell as it is Civill or as it is Ecclesiasticall That he will have it signified unto the Councell as it is Ecclesiasticall we prove out of the text 1. Because we are commanded to account the excommunicated person for an heathen and publican that is for an alien from Christs Kingdome Now to pronounce a man to be a Publican and an alien from Christs kingdome belongeth unto the Ecclesiasticall Magistrate not unto the Civill because a publican and an heathen may be a member of the City but not of the Church of Christ 2. Christ addeth Verily verily I say unto you whatsoever ye bind on earth shall be bound in heaven Here Christ meeteth with an objection For the excommunicated person may object what doth this touch me Although the Church account me for an Infidell for a Heathen man and publican I wil notwithstanding in the mean season ear and drink Christ answereth therefore that this judgement shall not be frustrate or of no effect for I my selfe will be the executor of it Before he said I will give thee the keyes of the Kingdome of heaven Chap. 16. but there he speaketh of the common and generall authority of the Ministery here he speaketh namely and particularly of the Ministers authority in this case To bind loose therefore is not belonging unto the Civill Magistrate but unto the Church Thus farre concerning the first member That in the name of the Church mention is made of the Seniory Now as touching the other member that there is mention of Excommunication in those words Let him be unto thee as an heathen or publican The excommunication is contained in the place of Scripture before alledged Repl. 1. To be accounted for an Heathen man and To be excommunicated are not all one Therefore the word Excommunication is not contained here in words of like force Now the Antecedent is proved thus Let him be unto thee as an heathen man and a publican There he speakes not of the publique judgement of the Church but of the private judgement of each man Therefore he is not presently excommunicated by the whole Church who is accounted for an heathen by private men Ans Whom each in severall account for an heathen man him the whole Church so accounteth of Therefore he speaketh of the judgement of the Church Rep. 2. But it is not said there in the text whom the whole Church accounteth for an heathen man but He that heareth not the Church account him for a heathen man Therefore thou accountest him not so according to the Churches judgement but according to thine owne judgement Answ Well I account him so because he heareth not the Church But Not to heare the Church and To be a publican and estranged from the Church are not these all one But I adde another thing which admitteth lesse questioning He saith not onely to every private man but the whole Church For To thee and To the Church are of like force For when Christ commandeth that I account a man for a publican and a Heathen doth he in the meane time will that the Church account him for a Christian No because then he would have contrary judgements to be at once given of the same man Wherefore to be accounted of one for a publican is so to be accounted of all even of the whole Church and if that denunciation should not be done in speciall and particular no man should be accounted for a Publican But To be accounted of the Church for a publican and an heathen is to be excommunicated and to be out of the communion of the Church wherefore this later member standeth still that in the Scripture alledged mention is made of Excommunication and that it is committed to the Church Repl. 3. The wicked may be accounted for heathens and publicans without any Excommunication Therefore a publican and an excommunicate are not all one Ans I deny the Antecedent because To account one out of the communion of the Church and To excommunicate are all one Rep. 4. But we may account one that is think one in mind to be such a person Ans If he hear not the Church thou art to know not what the Church thinketh of him in mind but what they publikly determine of him whether thou maiest account him for an heathen and publican And furthermore Paul else-where forbids us to eat and drink with a wicked person 1 Cor. 5.11 but conversing with a wicked man cannot be avoided on the secret cogitation but on the publick determination of the Church therefore it is not a knowledge only in the mind Thirdly in the same place he saith Put away from among your selves that wicked man that
they know and beleeve what a one Christ is and what he hath done for each of them as it is said Iohn 17.3 This is life eternall that they know thee the only true God and Jesus Christ whom thou hast sent And Iohn 3.36 He that beleeveth in the Son hath eternall life By these and the like sayings we perceive that to be a truth which Dionysius which is falsly named the Areopagite but is thought rather to be a Corinthian ascribes to Bartholomew the Apostle That the Gospel is brief and large The Gospel it a briefe largenesse Briefe It s brevity is apparently more curt than the Law of Moses ought to be and is fixed in the minds and hearts of men and therfore is the summe of the Gospel so oft delivered and repeated in the Scriptures of the Prophets and Apostles and comprised in the Creed But much lesse can ever the wisdome of the Gospel be exhausted than that of the Law But forasmuch as its certain Large that in this mortall life that which is eternall is but begun 2 Cor. 5 2 3 4. For we shall be cloathed upon with that if so be we are not found naked This is the nature of true conversion A true godly man growes in godlinesse that it suffers not those that are converted unto God to stay in their race but kindles in them a perpetuall study and desire of further profiting Therefore is it commanded 2 Pet. 3.18 Grow in grace and in the knowledge of our Lord and Saviour Jesus Christ And Eph. 2.19 20 21. it is said Yo are no more strangers and forrainers but fellow-Citizens with the Saints and of the houshold of God And are built upon the foundation of the Apostles and Prophets Jesus Christ himself being the chief corner-stone In whom all the building fitly framed together groweth unto an holy temple in the Lord. And Marke 9.24 The man prayed Lord I beleeve help mine unbeliefe And Luke 17.5 The Disciples cried Lord increase our faith Saints then are commanded and commended and are petitioners to be such as goe forward Therefore they are not of the number of them that have no minde of proceeding onward Comforts and promises for a tender heart and wounded conscience Yet let none be out of heart because they finding in themselves lesse life and vigour and acknowledging their weaknesse and corruptions doe with a true sorrow of minde bewail the same For thus saith the everlasting Father concerning his Son Esay 42.3 A bruised reed shall he not breake and the smoaking flax shall he not quench Againe the Son saith of the Father Mat. 18.14 It is not the will of your Father which is in heaven that one of these little ones should perish And the Son saith of himself Iohn 6.37 All that the Father giveth me shall come unto me And him that cometh unto me I will in no wise cast out Wheresoever piety is not dissembled it is and is cherished of God and together with it Beneficia 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 all the everlasting and unchangeable benefits of the Gospel are tyed with the indissoluble bond of divine truth For unlesse the certainty of our faith and salvation did depend upon the alone free mercy of God whereby he receiveth all that beleeve and not upon the degrees of our renovation there would be no stability at all in our comfort Hence therefore may be drawn three things which may be as grounds to judge of a Christian 1. The laying hold of the foundation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i.e. the criticall markes to discerne a true godly man 2. An earnest endeavour of increasing which two include each godly man within the general promise of eternal salvation and 3. Acomfort that notwithstanding our inequality of gifts and degrees to some others we shall not perish which consolation is to be opposed against the cogitation of our owne unworthinesse These three as inseparables hath Saint Paul comprised in those words 1 Cor. 3.11 Other foundation can no man lay than that is laid which is Jesus Christ Now if any one build upon this foundation gold silver precious stones wood hay stuble every ones worke shall be made manifest for the day shall declare c. but hee himselfe shall be saved so as by fire By that therefore which hitherto hath been said it 's apparent that both the Lords injunction and our own salvation doe exhort and bind all men and among these the youth being to wit a great part and also the Nursery of the Church to learne as soone as by age they are capable the grounds of Christian Religion Therefore doth this most earnestly and seriously admonish them to whom the charge of nurturing the younger in yeares doth belong to be carefull of this their dutie 3. Motive the preservation and propagation of the Gospel For we that are teachers and learners ought to have a diligent and earnest care of godlines not only for our own sakes but for their sakes also that are ours and our succeeding posterity For we finde by experience how easily in processe of time an oblivion and manifold depravation of that doctrine creeps in the summe whereof is not concisely and perspicuously couched together and known repeated inculcated and divulged abroad Besides we know Horat. Quo semel est imbuta recens servabit odorem Testa di◠that of what liquor a new vessell is first seasoned with be it good or bad it longest savours There is none in his right minde but will confesse seeing the evill that we learn doth so constantly stick by us that when the youth is not instructed in and inured to religion it doth threaten the leaving to the ensuing times an age of monsters contemning God and all religion and that being we are hardly by the greatest endeavours and longest care made pliable to that which is good the ground-work of the most difficult businesse should be laid in the first age 4. Motive the weake capacity of youth the more ignorant Catecheticall instruction therefore is necessary not only for the preservation of the purity and soundness of religion to us and our posterity but also for the capacities of younger age to whom we have shewed this doctrine must be taught For if it be said of the teaching youth the other arts Quicquid praecipies esto brevis ut cito dicta Percipiant animi dociles teneantque fideles Short precepts shalt thou give which being briefly told Apt wits may soon conceive and faithfull long may hold how much more in this heavenly wisdome which is a stranger to humane wit should we seek out for and apply our selves to breifness and plainness especially seeing divine testimony approves our experience in this as Heb. 5.13 Every one that useth milk is unskilfull in the word of righteousnesse for he is a babe but strong meat is of those that are of full age And therefore when Saint Paul speaketh of his manner of
perswade not move the mind to assent without the inward testimony of the holy Ghost But the Spirit of God when he once breedeth this most assured perswasion in our minds that the doctrine which is contained in the holy Bible is of a truth the will of God and worketh that comfort and change of our minds and hearts which is promised and taught in this book by our experience and feeling it is so confirmed that while this remaineth within us though all Angels and men should say contrary yet we would beleeve this to be the voice of God but if that remaine not or be not in us though all should say it yet we would not beleeve it Neither doth not the Spirit therefore establish the authority of the Scripture Object The Scripture beareth witnesse of the Spirit therefore the Spirit not of it Answer because we are to examine what the Spirit speaketh within us by the rule of the Scripture for before that this is done of us the Spirit himselfe declareth unto us that the Scripture is the word of God and inspired by him and that he will teach us nothing in our hearts which is not agreeable unto that testimony before set down of him in the Scripture And if this be not first most certainly perswaded us of the Spirit himselfe we will never re-call our opinions of God and his worship to the Scripture as the only rule to try them by Now then after it is declared unto us by divine inspiration that the Scripture is a sufficient witnesse of that divine revelation in our hearts then at length do we find our selves to be confirmed by the mutuall testimony of the same Spirit in the Scripture and in our hearts and we beleeve the Scripture affirming of it self 2 Tim. 3. 2 Pet. 1. That it was delivered by divine inspiration to the holy men of God 6 For what cause no doctrine besides the holy Scripture is to be received in the Church The Scripture is of God therefore the rule of faith Whereas it appeareth unto us that it is the word of God which the Prophets and Apostles have left in writing there is no man which doth not see that the Scripture must be the rule square by which all things which are taught done in the Church must be tried Now all things of which there useth to rise questions in the Christian Church do appertain either unto doctrine or unto discipline and ceremonies That the word of God ought to be the rule unto both sorts it is out of doubt But in this place we speak of the doctrine of the Church which consisteth in the sentences and decrees which we are bound by the commandement of god to beleeve or obey and therefore they cannot be changed by the authority of any creature and they are become obnoxious unto the wrath of God whosoever submit not themselves in faith and obedience unto them To these decrees and precepts the Papists adde many sentences which not only are no where delivered in Scripture but are repugnant unto it and they contend That the Church or the Bishops have authority of decreeing yea contrary and besides the Scripture what the Church must beleeve or doe and that mens consciences are bound by those decrees no lesse then by the words of the holy Scripture to beleeve or obey Contrariwise we beleeve and confesse That no doctrine is to be proposed unto the Church not only if it be repugnant unto the holy Scripture but if it be not contained in it And whatsoever either is not by the expresse testimony of the holy Scripture delivered or doth not consequently follow out of the words of the Scripture rightly understood that we hold may be without hurt of conscience beleeved or not beleeved changed abrogated and omitted The difference of the Scripture and of other mens opinions For we must ever hold a necessary difference between the bookes of the Prophets and Apostles and the writings and doctrine of others in the Church The Scripture only is of it selfe to be beleeved the rule of faith That the Scripture onely neither hath nor can have any errour in any matter other teachers both may erre and oftentimes also doe erre when they depart from the written word of God Againe that the Scriptures are beleeved on their own word because we know that God speaketh with us in them others have credit not because themselves say so but because the Scripture witnesseth so neither a whit more then they can prove by the Scripture Wherefore we do not reject others doctrine and labours in the Church but only setting them in their owne place we submit them unto the rule of Gods word This doctrine first is delivered of God himselfe and that not in one place only of the Scripture as You shall not adde unto the word which I spake unto you neither shall you take away from it And I protest unto every man that heareth the words of the prophecie of this booke Dent. 4. Revel 22. if any man shall adde unto thâ—se things God shall adde unto him the plagues that are written in this booke And if any man shall diminish of the words c. Neither only by these words is forbidden that no false things and openly repugnant to the written word be added to the doctrine of the Church but also that no uncertaine things or things not appertaining unto 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 will but this is onely to be learned out of that which is disclosed in his word And therefore the men of Beraea are commended Who searched the Scriptures daily Acts 17. whether these things were so 2 Faith is grounded only on the Word Secondly faith which is spoken of in the Church is a part of divine worship that is the sure assent by which we embrace every word of God delivered unto us because it is impossible for us to be deceived by it if we understand it aright Further also that it may breed in us a true worshipping of God and comfort of our soules it must stand sure and immoveable against temptations But there is no certain doctrine concerning God and Religion besides that which is knowne to be revealed in his word We may not therefore give the honour which is due unto God unto men neither may we go from certaine things to uncertaine but cleave only to the word of God in the doctrine concerning Religion and therefore humane decrees must not be accounted amongst those which we are to imbrace by faith Faith cometh by hearing hearing by the word of God c. 3 Things necessary to be beleeved or done are part of divine worship But things not prescribed are no part of divine worship Therefore they are not necessary Thirdly for so much as the worship of God is a worke commanded of God performed
Scripture lest those things should be thrust upon us under his name which are not his Further 6 The Church doth not erre Matth 18.19 they make their boast that the Church cannot erre and that therefore the decrees of the Church are of equall authority with the holy Scripture because the Church is ruled by the same spirit by which the Scripture is inspired even as it is promised If two of you shall agree in earth upon any thing whatsoever they shall desire it shall be given them of my Father which is in heaven For where two or three are gathered in my name there am I in the midst of them And I am with you alway unto the end of the world Matthew 28.20 1 John 2.20 27. So Yee have an ointment from him that is holy and ye know all things Likewise The annointing which ye received of him dwelleth in you and yee need not that any man teach you but as the same annointing teacheth you of all things and it is true and is not lying and as it taught you yee shall abide in him But first of all wee know 1 Answer The true Church Matth. 13. Marke 4. Luke 8. that it is the true Church onely which erreth not and is ruled by the holy Spirit which is gathered in the name of Christ that is which heareth and followeth the voice of the Sonne of God And therefore these things doe nothing appertaine to a wicked multitude which openly maintaineth doctrine contrary to the Gospel though it never so much vaunt of the Churches name yea and beareth sway and rule in the Church according to that which is said To him that hath shall be given but from him that hath not even that which hee seemeth to have shall be taken away So did the Pharisees and Sadducees among the Israelites erre not knowing the Scriptures neither were they the true Church though they seised upon the name and place of it 2. The true Church indeed erreth not universally For alwaies the light of the truth 2 Answer Universally especially concerning the foundation of doctrine is preserved in some mens mindes whereupon the Church is called the pillar and ground of truth But yet neverthelesse some of the godly oftentimes fall into errours through ignorance and infirmity yet so that they hold the foundation neither do they defend their erroneous opinions contrary to their conscience and at length they forsake them even as it is said 1 Corinth 3. If any man build upon this foundation gold silver c. And If ye be otherwise minded Ephes 4. God shal reveal even the same unto you Last of all There is given unto every man grace 1 Corinth 12. according to the measure of the gift of Christ And The Spirit distributeth to every man severally as hee will Philip. 3.15 The Apostles before they had received the holy Ghost at Whitsontide were the lively members of the Church yet erred they concerning the kingdome and office of the Messias There were of the Chiliasts opinion great men in the Church as Papyas Irenaeus Apollinarius Tertullian Victorinus Lactantius Methodius Martyr And therefore although the Church erre not universally yet oftentimes some of her members erre when as they swerve from the word which God suffereth not seldome to happen unto them for to keep us being warned of our weaknesse and blindnesse in modesty and his true feare and in daily invocating of him and withall to teach us that the truth of doctrine is not to be measured by the title of the Church but by the word delivered of him by the hands of the Prophets and Apostles as it is said Thy word O Lord Psamle 129. is a lanterne unto my feet and a light unto my paths Likewise 1 Tim. 6.20 Keep that which is committed unto thee and avoid profane and vain babblings This ground being once laid that so farre forth the Church erreth not 7 Object The Church ought to obey Bishops by the commandement of God Acts 20.28 Marthew 18.7 Luke 10.16 Heb. 13.17 as it doth not swerve from the written word of God it is easie to answer to that which they make shew of to the contrary That the Church is ruled by Bishops and therefore must obey them as it is said Take heed unto all the flocke whereof the holy Ghost hath made you over-seers to governe the Church of God And If hee refuse to heare the Church let him be unto thee as an Heathen man and a Publican Hee that heareth you heareth mee and hee that despiseth you despiseth me And Obey those who bear rule over you For both they must rule and the Church must obey them according unto the prescript of Gods word as it is said If any man preach any other doctrine let him be accursed Galatians 1.9 Answer Necessarily in those things which belong to the Ministry freely in traditions Mat. 23.2 Whatsoever therefore the Ministers propound of the word of God unto the Church we must of necessity obey it that which the Lord teacheth when hee saith The Scribes and Pharisees sit in Moses chaire All therefore whatsoever they bid you observe that observe and doe For they sit in Moses chaire who teach Moses doctrine in the Church If also they ordaine any things indifferent and of a middle sort which are profitable these also are observed for maintaining of order and avoiding of offence But if they require us to beleeve or observe things repugnant to the word of God or things that are in their owne nature indifferent with putting an opinion of necessity in them and of worshipping of God they sit no longer in Moses chaire but in the chaire of scorners and of them it is said John 10. â— 1 Tim. 4.1 The sheepe heard them not Likewise In the latter times some shall depart from the faith and shall give heed unto the spirits of errour And that the decrees of the Bishops also are not to be received among the precepts and decrees of the Church is confirmed by the example of the civill Magistrate whose just and good lawes binde the consciences of the subjects For the dissimilitude of the examples consisteth in that 1 Instance The Magistrate doth bind the conscience therefore Bishops that God himselfe by expresse word hath decreed a necessity of obedience to the Lawes and Commandements of the civill Magistrate which are not repugnant unto his Law but hath given a libertie of conscience in traditions of the Church so that hee pronounceth himselfe to be angry with him who obeyeth not civill Magistrates as long as they command nothing repugnant to his Lawes but not with them which without offence do contrary to the constitutions of Bishops For of the Magistrate is is said Rom. 13.5 Wee must obey him for conscience sake But of things indifferent in the Church Col. 2.26 Let no man condemne you in me at or drink or in respect of a holy
day Likewise Galat. 5. â— Stand fast in the liberty wherewith Christ hath made us free Now if againe they reply that the office of Bishops is above the civill power 2 Instance The higher power doth more binde 1 Answer and therefore hath greater force than that to binde men to obey first wee grant that more obedience is due unto the superiour power then to the inferiour as long as it commandeth nothing contrary to Gods word As long therefore as the Ministers propound the word of God unto the Church and for avoiding of offence command such things to be observed as appertain to decency and order they do not now offend against them but against God whosoever obey them not But if they require their lawes concerning things different to be observed with putting an opinion of necessity in them and of the worship of God and doe make them necessary when there is no danger of offence to ensue because this charge is contrary to the word of God no obedience is due unto it Further we confesse that greater obedience is due unto the superiour power in those things in which it is superiour that is in which God would have other powers to obey it But the Ministeriall power is superiour unto the Civill in those things in which it is superiour that is which are of God delivered commanded and committed unto the Ministers that by them they may be declared unto the Church But In matters indifferent concerning which nothing is either commanded or forbidden of God the civill power is superiour by reason of the authority which God in these matters hath given unto the civill Magistrate and not to the Ministers of the Church 8 Object Fathers and Councels are cited But against this they returne againe That wee also doe alledge the testimonies of Councels and Fathers in confirming the doctrine of the Church which were but in vaine for us to doe if their sentences had not the force and authority of Ecclesiasticall doctrine But we never bring nor receive the testimonies of the ancient Church with that mind Answer as if without the authority of the holy Scripture they were sufficient for confirmation of any points of doctrine Neither yet is there regard had of them in vaine 2. Uses of the testimonies of Fathers in points of doctrine For 1. They which are rightly minded after they are instructed by the voice of the Scriptures concerning the truth are yet more confirmed by the Church as by a testimony of lower degree 2. They which attribute more authority unto them then they should or abuse their sayings against the truth are very well refuted by the testimony of them whom they have made their Judges Also they say 9 Object Traditions are order 1 Cor. 14. That order and decency in the Church is necessary by the commandement of God according as it is said Let all things be done comely and in order For God is not the authour of confusion Now the order and discipline of the Church doth a great part consist in traditions Ecclesiasticall wherefore they conclude that by the violating of these mens consciences are wounded Answ Of meere particulars there is no concluding A double liberty of the Church in matters of order and God offended But as God commandeth some order to be appointed and kept in the Church so hath he given a double liberty in it unto his Church To appoint it That it be arbitrary for the Church to appoint as may be most commodious for it what order shall be in every place and at every time observed To keep or not to keep it being appointed so it be without offence That also after any thing is certainly ordained it may be kept or not kept without hurt of conscience both of the whole Church and of every one of the godly if there be no danger of offence For it is necessary that ever a difference be put betwixt the commandements of God by the observing whereof God is worshipped and offended by the breaking of them and those things which God hath left to men to appoint neither is worshipped or offended as himselfe pronounceth either by the altering or omitting of them so long as there is no cause or danger of offence 1 Cor. 14.40 Galat. 5.1 Col. 2.16 And the same Apostle who commandeth all things to be done comely and in order willeth us to stand fast in the liberty wherewith Christ hath made us free and that we should be condemned of no man in meat or drinke or in respect of a holy-day Wherefore not they who without contempt of divine things or wantonnesse or danger of offence doe something otherwise in these things then is appointed but they rather offend against the commandement of God concerning keeping order who either would have no order in the Church or trouble that which is well appointed These men find fault also with the obscurity of the holy Scripture 10 Object Obscure things do not suffice without interpretation 1 Pet. 3.16 which they prove both by examples of hard places of Scripture and also out of Peter where it is said That there are some things hard to be understood in the Epistles of Paul And therefore sith that things darkly spoken without they be expounded cannot suffice to perfect and wholesome doctrine they urge that the interpretation of the Church also is necessary to be received with the Scripture But here above all things they injure the holy Ghost ascribing darknesse and obscurity unto him Answer The Minor is false if they respect the ground who of purpose endeavoured to apply himself in simplicity of speech to the capacity of the common people and the rudest For those things which appertaine to the ground of doctrine which is necessary to be known of all as are the articles of our Beliefe and the ten Commandements they are so plainly recited so often repeated so plentifully expounded in the Scriptures that they are open and easie to any but to him who will not learne even as the 119. Psalme teacheth where the word of the Lord is called a lanterne to our feet and a light to our pathes Againe the entrance into thy word sheweth light and giveth understanding to the simple The word of the Prophet is called a light shining in a darke place To which ye doe well that yee take heed as unto a light that shineth in a darke place untill the day dawne and the day-starre arise in your heart 2 Pet. 1.19 And Solomon affirmeth that hee writeth to give the simple sharpnesse of wit and to the child Prov. 1.4 20. knowledge and discretion Againe that wisedome cryeth without and uttereth her voice in the streets Paul also saith that Christ sent him to preach the Gospel 1 Corinth 1.17 1 Instance The ground of doctrine is unknowne to many Answ Yea to the reprobate 2 Cor. 4.3 Isa 65.2 Rom. 10.21 Psal 36.3 Mat. 11.25 not
worship and Mosaicall policie or government to be observed in that region and nation untill the coming of the Messias and lastly for the Messias to be born out of that people But the new Testament hath no such speciall promises of corporall benefits but only generall as that God will preserve his Church unto the end and give it some abiding and resting place In the circumstance of the promise of grace In the circumstance of the promise of grace for in the old Covenant the beleevers were reconciled unto God and saved for the Messias sake which should be exhibited and for his sacrifice to come in the new Covenant we are saved for the Messias being come and exhibited and for his sacrifice already offered In the signes of the promise of grace In the rights or signes added to the promise of grace In the old Covenant the Sacraments were divers and painfull as the Circumcision the Passeover the Sacrifices and Oblations But the Sacraments in the new are few and plain even Baptism and the Supper of the Lord. In cleernesse and evidence In cleernesse and evidence The old had types and shadows of good things to come all things were figurative as their Priests and Sacrifices and therefore the more obscure and dark In the new is an accomplishment of these types and so all things are more cleer as well in the Sacraments as the doctrine thereof In gifts In gifts In the old the effusion and powring out of the gifts of the holy Ghost was more narrow and sparing in the new it is more large and plentifull Jer. 31.31 1 Cor. 3.9 Joel 2.28 I will make a new covenant If the ministration of condemnation was glorious much more doth the ministration of righteousnesse exceed in glory I will powre out my spirit upon all flesh c. In continuance Jer. 32.40 In continuance The old was but for a time during untill the coming of the Messias the new is for ever I will make an everlasting Covenant with them In their manner of binding In their bond or manner of binding The old Covenant bound them to the obedience of the whole Mosaicall law morall ceremoniall and civil the new bindeth us only to the morall or spirituall law and to the use of the Sacraments In extent In extent In the old Covenant the Church was inclosed and limited within the Jewish nation whereunto it became all others that would be saved to repair In the new the Church is spread over all nations and there is an entrance into it open to all beleevers of whatsoever nation estate or language Why the old Covenant is taken for the Law and the new for the Gospel Here is to be observed that the old Testament or Covenant is in Scripture oftentimes taken by a figure of speech called Synecdoche which we use when we take the whole for a part or a part for the whole for the law in respect of that part which is especially handled there for in the old Testament the law was more urged and there were many parts thereof the Gospel was then more obscure Contrariwise the new Testament or Covenant is for the most part taken for the Gospel because in the new Testament a great part of Moses law is abrogated and the manifestation and knowledge of the Gospel is to us more cleer and ample Quest 19. Whence knowest thou this Ans Out of the Gospel which God first made known in Paradise a Gen. 3.15 and afterwards did spread it abroad by the Patriarks b Gen. 22.18 12.3 49.10 and Prophets c Isa 5.3 42.1 2 3 4. 43.25 45.5 6 22 23. Jer. 23.56 31.32 33 33.39 40 41. Mic. 7.18 19 20. Acts 10.34 3.22 23 24. Rom. 1.2 Heb. 1.1 shadowed it by sacrifices and other ceremonies of the law d Heb. 10.7 Col. 2.17 John 5.46 and lastly accomplished it by his only begotten Son e Rom. 10.4 Gal. 4.4 3.24 Col. 2.17 The Explication The order correspondence of this question in the second part of the Catechism which the third question in the first part thereof THis nineteenth Question of the Catechisme which is concerning the Gospel is like to the third For as there it is demanded Whence knowest thou thy misery and answer is made Out of the Law So here the Question is Whence knowest thou thy delivery the answer hereof is Out of the Gospel Seeing then it hath been already spoken of the Mediatour we are necessarily also to speak of the doctrine in which the Mediatour is declared described and offered unto us that doctrine is the Gospel Afterwards we are also to speak of the mean whereby wee are made partakers of the Mediatour and his benefits that mean is faith First therefore the common place concerning the Gospel cometh to be handled which is fitly annexed to the former doctrine concerning the Mediatour and Covenant between God and men 1. Because Christ the Mediatour is the subject or matter of the Gospel which teacheth who and what manner of Mediatour this is 2. Because he is the author and publisher of the same for it is part of the Mediatours office to publish the Gospel as it is said The only begotten John 1.8 which is in the bosome of the Father he hath declared him 3. Because the Gospel is a part of the Covenant and the new Covenant is often taken for the Gospel The principall Questions are 1. What the Gospel is 2. Whether it be any new doctrine 3. How it differeth from the Law 4. What are the proper effects of the Gospel 5. Whence the truth and certainty of the Gospel may appear 1. What the Gospel is Three significations of the word Gospel THe Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for which wee use Gospel signifieth 1. A joyfull message or news 2. The sacrifice which is offered to God for this joyfull news 3. The reward which is given to him who bringeth glad tidings Here it is taken for the doctrine or joyfull newes of Christ exhibited in th flesh Luke 2.10 as Behold I bring you glad tidings of great joy because to you this day Christ is born There is a difference also to be observed between the words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is the promise of the Mediatour to be exhibited hereafter How the words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sometimes differ in Scripture the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the tidings of the Messias already exhibited Neverthelesse this difference of these words is not perpetuall and it consisteth rather in the letter and words themselves then in the thing signified by the words for both of them declare the same benefits of the Messias but the difference is only in the circumstance of time and in the manner of his manifestation and exhibiting as
imparted by the Apostles and every one of them did bestow some part thereof but that cannot be proved This reason may be rendred thereof more probable that it was called a Symbole for that the Articles of faith are the square and rule whereunto the faith and doctrine of all orthodox or right beleeving Christians ought to agree and be conferred The Symbole is called Apostolick Two reasons why the Creed is called Apostolick Because it containeth the summe of the Apostolick doctrine which the Catechumenes were enforced to hold and professe Because the Apostles delivered that summe of doctrine to their Schollers and Disciples which the Church afterwards held as received from them This selfe same Symbole is called also Catholick because there is but one faith of all Christians Why it is called Catholick An answer to a question moved touching other Creeds Here some demand a reason Why after the Apostles Creed other Creeds as the Creed of the Councell of Nice Ephesus and Chalcedon with Athanasius his Creed were compiled and received in the Church Answ These Creeds properly are not others that is quite different in substance from the Apostolick Symbole but are onely a repetition and more ample declaration of this in all which certain words are added as an explication thereof by reason of Hereticks by whom because of the shortnesse thereof this was depraved there is no change either of the matter or of the doctrine but only of the form of declaring it as easily appeareth by comparing them together Other important and weighty causes there were which might compell the Bishops and Doctors of ancient Churches to compose and draw out these briefe compendious formes of confession especially the Church then increasing Four causes why other Creeds were made and received in the Church and heresies growing with and in the Church For instance in few That all both young and old might with more ease bear in minde the main and entire foundation of Christianity comprised in briefe That all might alwayes have in their sight and view the confession of their faith and consolation reaped thence knowing what that doctrine is for which persecution is to be sustained So God in times past made a short summary abstract of his law and promises that all might have it as a rule of life and ground of consolation obvious to their eyes That the faithfull might have a peculiar badge and cognisan whereby to be distinguished both then and in all future ages from infidels and hereticks which with wily glosing sophismes corrupt the writings of the Prophets and Apostles for which very cause also these Confessions were intituled Symboles 4. That there might be some perpetuall rule extant in publike plain briefe and easie to be known whereby to examine all manner of doctrine and interpretation of Scripture to approve and ratifie whatsoever accordeth therewith and refuse and disanull the contrary The Apostolick Creed preferred above other Creeds because 1. The phrase of it is most proper 2. The time most ancient 3. The copy most authenticall Notwithstanding the Apostles Creed far surpasseth the rest in authority 1. Because for the most part it literally consisteth of the proper words and phrases of Scripture 2. Because it is of greater antiquity then other Creeds and was delivered first unto the Church by the Apostles themselves or by their disciples and schollers and since them successively from hand to hand transferred unto us their posterity 3. Because it is the fountaine and originall draught even an authenticall rule of direction to other Creeds which for illustration of this to prevent the fraudulent sleights and forged corruption of hereticks have in universall and generall Synods or Councels been published and authorised by the whole joint-consent of the Church The certainty of this Creed dependeth not on the authority and arbitrement of men or definitive sentence of Councels but on the perpetuall concordance of holy Scripture with them and of the whole Church since the Apostles time retaining and holding fast the Apostles doctrine and testifying to all posterity that they received this doctrine at the Apostles mouthes and the mouthes of their hearers which consent is obvious to any man that daigneth to view it with both eyes and weigh it considerately For certain it is that no Congregation of Angels nor conventicle of men hath any power of instituting new lawes touching the worship of God or new Articles of faith binding the conscience for this is a work proper unto God Neither may we beleeve God for the testimony of the Church but the Church for the testimony of God This doctrine touching the causes and authority of divers Creeds is borrowed out of Ursinus Admonit Neustad de Concordia Burgens written Anno Dom. 1581. where young Divines may if they list reade a large discourse touching the truth and authority of Ecclesiasticall Writers learnedly discussed from 117. page unto the 142. page of the said Tract a briefe Type and Table whereof I have here decyphered THE TABLE The writings touching the doctrine of the Church are 1. Divine that is inspired immediately by God into the hearts of the Prophets and Apostles such as are the Canonicall books of the old and new Testament These alone are simply in their sentences and words full of divine inâ—piration and worthy credit and therefore are the sole rule of tryall unto all others 2. Ecclesiasticall that is written by the Doctors of the Church these are 1. Publick to wit written in the common name of the whole Church which again are subdivided into writings 1. Catholick I meane Creeds and Confessions written in the name and with the full consent of the whole orthodox right beleeving Church received and allowed by the authority thereof such as are The Apostles Creed The Creeds of the Councels of Nice ConstaÌ„tinople Chalcedon Athanasius his Creed 2. Particular namely the Confessions of certain Churches and Councels as divers Catechismes and the Augustanâ— Confession 2. Private that is written in the name and by the advice of some one private man or more as Common places Commentaries and such like ON THE 8. SABBATH Quest 24. Into how many parts is the Creed divided Answ Into three parts The first is of God the eternall Father and our Creation The second of God the Son and our Redemption The third of God the holy Ghost and our Sanctification The Explication THe principall parts of the Apostolick Creed are three 1. Of God the Father and our Creation 2. Of God the Son and our Redemption 3. Of God the holy Ghost and our Sanctification that is of the works of our Creation Redemption and Sanctification Ob. 1. Unto the Father is ascribed the Creation of heaven and earth unto the Son the Redemption of mankind unto the holy Ghost Sanctification Therefore the Son and the holy Ghost did not create heaven and earth How our Creation Redemption Sanctification are each appropriated to some one person of the
beleeved the Gospel promise that he would beleeve the Church more then the Gospel if the Church determine or propound any thing which is either contrary to the Gospel or can be proved by no testimony of Scripture This doubtlesse Augustine never meant Nay elswhere he denounceth Anathema and biddeth a curse to come to them who declare any thing besides that that we have received in the writings of the Law and Gospel And in the selfe-same place he witnesseth That he because he beleeveth the Gospel cannot beleeve Manichaeus for that he readeth nothing in the Gospel of Manichaeus Apostleship Therefore traditions or ordinances of the Church bring us unto the Scripture and tie us to that voice which soundeth in the Scripture The Papists wrangling about Traditions But here it must be observed how honestly and fairly the Papists deale For wheresoever they meet with the word Tradition that by and by they wrest to their traditions which cannot be proved out of the Word of God as when Paul saith I delivered unto you that which I received Straight-wayes they cry out Heare you traditions I hear but read on there in the words following Paul himself by writing declaring what those traditions are I delivered unto you how that Christ died for our sinnes according to the Scripture And that he was buried and that he arose the third day according to the Scripture Here you heare Pauls traditions to be double things written For first they were taken out of the Scripture of the Old Testament Secondly they were committed to writing by Saint Paul himselfe So Paul saith of the Lords Supper I have received of the Lord that which I have delivered unto you 1 Cor. 11.23 But this traditions after the Evangelists himself also hath set downe in writing 2 Thes 3.16 The Jesuites cite the saying of Paul Withdraw your selves from every brother that walketh inordinately and not after the traditions which yee received of us But a little after in the same Chapter he describeth what tradition he meaneth as it is manifest to him that looketh on the place And yet will they thence prove that many things are to be beleeved which cannot be proved by any testimony of Scripture The like impudency they shew in another testimony taken our of Luke Acts 16.4 They delivered them the decrees to keep ordained of the Apostles and Elders which were at Jerusalem Ibid. 15.23 When a little before he witnesseth that those decrees were set downe in letters written by the Apostles How the Church may be said not to erre That opinion or saying of the Papists The Church doth not erre is true after this sort 1. The whole doth not erre though some members thereof doe erre 2. It doth not erre universally although in some points of doctrine it may 3. It erreth not in the foundation 5. In what the Church differeth from the Common-weale Seven differences betweene the Church and Common-weale THe Church differeth from the Common-weale 1. Because Common-weales are distinct and Kingdomes of the world are in divers places and times The Church is alwayes one and the same at all times and with all men 2. The Kingdoms and States of the world have many heads or one chiefe Head and many other inferiour heads besides and that on earth The Church hath but one and that in heaven 3. The Common-wealth is governed by certaine Lawes made for the maintenance of outward peace and tranquillity The Church is ruled by the holy Ghost and the Word of God 4. The Common-wealth or civill State requireth outward obedience onely The Church requireth both as well inward obedience as outward 5. In civill States and Common-wealths there is power and liberty to make new Lawes positive by the authority of the Magistrate the violating of which Lawes bindeth mens consciences and deserveth corporal punishments The Church is tied to the Word of God to which it is not lawfull to adde ought or to detract ought from it 6. The civill State hath corporall power wherewith it is armed against the obstinate and disobedient for he may and ought by force to curb these and to punish them by the sword The Church punisheth by denouncing Gods wrath out of the Word of God 7. In the Church are alwayes some elect and holy but not alwayes in the Common-wealth 6. Whence ariseth the difference of the Church from the rest of mankinde Three sorts of men in the world THere are three sorts of men very much different one from another For 1. Some men are even in profession estranged and alients from the Church as who deny faith and repentance and therefore are open enemies of God and the Church 2. Others are called but not effectually which are Hypocrites who professe indeed the faith but without any true conversion unto God 3. Others are called effectually which are the elect who are but a little portion according to that of Christ Many are called Mat. 20.16 Election putteth the difference between the Church and others but few are chosen Now the difference being known let us in a word see what is the cause of this difference 1. The efficient cause of this difference is the Election of God willing to gather unto himselfe a Church in earth 2. The Sonne of God is the mediate executor of this his will and purpose the holy Ghost the immediate Acts 14.16 Rom. 9.18 John 6.37 Rom. 8.19 30. 3. The word of God is the instrumentall cause In times past God suffered all the Gentiles to walk in their owne wayes God hath mercy on whom he will and whom he will he hardneth All that the Father giveth me shall come to me Those which he knew before he also predestinate to be made like to the Image of his Sonne and whom he predestinate them also he called c. By these words we are taught that the promise of grace is generall in respect of the Elect or Beleevers God verily would have all to be saved and that 1. In respect that he loveth the salvation of all But the Elect onely have attained to that salvation 2. In respect that he inviteth all to salvation But the rest have beene hardened Rom. 11.7 7. Whether any one may be saved out of the Church NO man can be saved out of the Church None saved out of the Church John 13.5 Because without the Church there is no Saviour therefore no salvation also Without me you can doe nothing 2. Because whomsoever God hath chosen and elected to the end which is eternall life them he hath chosen to the meanes which is the inward and outward calling The elect therefore though they be not at all times members of the visible Church yet they are all made such before they die Object Therefore election is not free Answ It is free because God chose freely both to the end and to the meanes But after he hath once destined and ordained men to meanes he never
is unknown unto us in generall as That some are elect and some reprobate but not in speciall Every man ought to be assured of his owne election in speciall Whether this or that man be But of our owne election every of us not only may but also ought to be in speciall certain and assured And verily thereof we shall be certain by the effects thereof namely by conversion that is by true faith and repentance For that we may beleeve and know that we are certainly chosen to eternall life we are bound to beleeve in Christ and to beleeve also eternall life But this we cannot beleeve except we have true faith and repentance And as every one ought to have both those so every one ought certainly to hold that hee is of the number of the elect otherwise they shall accuse God of lying We rejoice under the hope of the glory of God Christ is our intercessour working our everlasting salvation Rom. 5.2 I beleeve everlasting life that is not spirituall life onely but everlasting also which being here begun I carry hence with me everlasting life Neither only in speciall doth every one know his own election by faith and conversion but it is in generall also known that some are elect And in generall thou oughtest not only to hope The election of others is to be beleeved in generall but also certainly to beleeve that there are other besides thee elected For thou art bound to beleeve the article of the Church that it hath been at all times and now is but thou alone by thy selfe art not the Church and therefore thou must not say with Elias I am left alone But to discern of particulars and of every single man 1 King 19.14 is not thine to doe Thou art notwithstanding well to hope of the election of others even as concerning every particular man In generall is the whole election of all known in speciall there is a diverse consideration of himselfe and of others Of reprobation no man ought to judge or determine any thing certainly either as touching his own No certainty of reprobation either concerning our selves or others or as touching others reprobation before the end of his life for he that is not yet converted may hereafter be converted before hee die No man therefore ought to judge of others that they are reprobates but to hope well of them and of himself every man ought certainly to beleeve that he is an elect for we have a generall commandement that all beleeve the Gospel and repent 7. Whether the elect be alwayes members of the Church and the reprobate never THe elect are not alwayes members of the Church The elect are then first members of the Church when they are regenerated Rom. 8.9 1 Cor. 6.11 Col. 1.13 but then first when they are converted and regenerated by the holy Ghost for it is said If any man hath not the Spirit of Christ the same is not his Likewise the Church is called holy But then first are the elect holy when they are converted for Saint Paul expresly saith And such were some of you but yee are washed Hee hath translated us into the kingdome of his dear Son Now some are born live and die in the Church others are not born in it but are called either soone or late unto the visible Church some both to the visible and invisible Church as the theefe on the Crosse as also those of the Gentiles of whom Christ spake I have other sheep which I must bring Also John 10.16 Acts 18.10 I have much people in this City namely through mine election Some either are borne in the visible Church or come unto it who neverthelesse are not members of the invisible and who sometimes depart from the visible Such are the reprobate who are not alwayes estranged from the Church but are sometimes made members of the visible Church though at length they depart from it They went out from us 1 John 2.19 Acts 20.29 Grievous Wolves shall enter in among you Object All that beleeve are alwayes members of the Church but all the Elect doe beleeve because these terms are mutually affirmed one of another To be saved elected To beleeve For all beleevers are elected and to be saved And all who are to be saved and are elected doe beleeve Therefore all the elect are alwaies members of the Church Ans These termes indeed are mutually one affirmed of another but yet with a certaine limitation All true beleevers and all that are to be saved are elected and that alwayes and at all times but all that are elected are both beleevers and to be saved but yet not alwayes The elect are to be saved alwayes but are not both beleevers and to be saved alwayes For at one time they may be said that they are to be saved and at another that they are all beleevers at another that they are saved Thus farre then are these termes mutually affirmed each of other as that all the elect doe beleeve or shall beleeve before the end of their life For now is the time of grace then shall be the time of judgement Object 2. Christ notwithstanding calleth those which are not as yet converted of the Gentiles his sheep I have saith he other sheep which are not of this fold that is of this part of the Church which is to be gathered out of the Jewes Wherefore those other sheep seeme to be of the generall flock Ans They were then sheep according to the providence and counsell of God but they were not sheep as concerning the fulfilling of his decree that is they were predestinated sheep In summe The elect are not alwayes members of the Church but yet it is required of necessity that in this life they be brought unto the Church though it be sometimes even at the very point of death This is it which is said that all the elect must in this life begin eternal life The reprobate are indeed sometimes members of the Church neither are they alwayes estranged from it but their coming is no true coming to the holy Church neither are they ever members of the invisible Church that is of the Church and company of Saints For from this they are ever aliens 8. Whether the Elect may fall from the Church and the Reprobate abide alwayes in the Church The Elect cannot fall wholly and finally from the Church THis question is declared and laid open by those things which are spoken of the unchangeablenesse of Election and of the perseverance of the Saints and godly The Elect when they are once indeed come unto the Church of the Saints they may sometimes fall from it but wholly and finally forsake it they never can Not wholly because they never so defect or fall that they can become enemies of God and the Church Not finally because they persist not in this Apostasie but at length returne to repentance They went out from us
signified by the Sacraments Furthermore Baptisme and the Lords Supper are Sacrifices not indeed principally but as they are our work which we performe to God that is as we receive these signes as it were from the hand of God and so declare our obedience towards God 4. In what Sacraments agree with the Word and in what they differ THis agreement and difference shall be handled in the 67. Question of the Catechisme 5. How the Sacraments of the Old and New Testament agree and how they differ THey agree They agree In the authour In the author for both were instituted by God In substance In the things signified or in substance for by the Sacraments of both Testaments the same things are offered signified and promised unto us even remission of sinnes and the gift of the holy Ghost and that by Christ alone This is proved in the Epistle to the Hebrewes Hebr. 13.8 Jesus Christ yesterday and today the same also for ever 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 Cor. 10.2 Colos 2.11 The Fathers under the law were baptised in the cloud and in the sea and did all eate the same spirituall meate By Christ ye are circumcised with circumcision made without hands that is in Baptisme we receive the same benefits August Tract 26. in John which they did in circumcision Augustine saith The Sacraments of the Old and New Testament differ in their signes but agree in the thing signified by the signes All the Fathers did eate the same spirituall meate I say they verily did eate the same spirituall meate For indeed the corporall meate they ate was diverse from our corporall meate seeing their meate was Manna but ours is of another kind But they did eate the same spirituall meate which we eate Without Christ therefore who is the thing signified of all the Sacraments both of the Old and New Testament no man was ever saved or now is or ever shall be saved Whence it followeth that the Fathers in the Old Testament had the same communion with Christ which also we have and that it was no lesse signified and confirmed then unto them by the Word and Sacraments then it is now unto us in the new Covenant Wherefore it is not only idolatry to seek another communion of Christ then is in the Word but also to seek another communion of Christ in the Sacraments of the New Testament then which was in the Sacraments of the Old Testament The Sacraments of the old new Testament differ 1. In rites They differ first in rites whereof change and alteration was made at Christs coming that thereby might be signified the ceasing of the Old Testament and the beginning or succeeding of the New Testament In number They differ in multitude and number There were moe and more laborious here fewer and more easie rites In signification In signification Those signified Christ to come these Christ that was come The signification is divers as the circumstance of time is divers which the Sacraments of the Old and New Testament signifie For the Sacraments of the old Church signified the time to come of Christ which should come our Sacraments signifie the time past of Christ already manifested in the flesh In the persons whom they bound In binding and obliging men The old bound onely Abrahams posterity for the converted Gentiles were not bound to observe circumcision Cap. 2.5 such as were those religious men spoken of in the Acts ours bind the whole Church of all Nations and Countries Baptise all nations Mat. 28.19 Mat. 26.27 Drinke ye all of this In continuance In continuance The old were to indure but untill the coming of the Messias the new untill the end of the world In cleernesse IN cleernesse Those are more obscure and dark because they signifie things to be manifested but these more cleere and plaine because they signifie things already manifested 6. What the signes are what the things and in what they differ IN every Sacrament are two things the signe and the thing signified The signe in the element and the whole externall action The thing signified is Christ himselfe and his benefits or the communion and participation of Christ and his benefits Differences of the signes from the things signified The signes therefore differ from the things signified 1. In substance for the signes are corporall visible earthly the things heavenly invisible spirituall Obj. But the body and bloud of Christ are things corporeall Ans The things are here called spirituall not as touching their substance but acrording to the manner of receiving them because through the working of the holy Ghost they are received by faith onely and not by any part of our body For that which is called spirituall in Scripture sometimes signifieth an incorporeall nature or spirit What is mean by that which the scripture calleth spirituall 1 Cor. 10.2 sometimes an effect or gift of the holy Ghost sometimes an object of the spirit and of spirituall motions which object is received by the spirit that is by the motion of the holy spirit or which is given to them in whom the holy Spirit dwelleth as All did eate the same spirituall meate And in this sense the body and bloud of Christ in the Sacraments are called things spirituall 2. They differ in manner of receiving The signes are received visibly by the hand mouth and parts of the body and therefore also of unbeleevers The things are received by faith only and the spirit and therefore of the faithfull only 3. In the end or use The things are given for the possessing of eternall life they are eternall life it self or some part thereof or purchase it unto us The signs are received for the sealing and confirming of our faith concerning the things themselves promised 4. The things signified are necessary unto the salvation of all the members of the true Church The signs are not simply necessary for all but for them only who are able to receive them because it is not the want but the contempt of the Sacrament which condemneth the despisers thereof 5. The signes are divers in divers Sacraments the rites and ceremonies are variable but the things are perpetuall and the same in all Sacraments 7. What the Vnion of the signes and the things is which is called Sacramentall UNion in generall is the conjunction of two or moe things whereby in some sort they are made one Hypostaticall or personall union is the coupling of two natures in one person The combining of the signe and the thing signified in Sacraments is called Sacramentall union The question is what kinde of union this is The Papists opinion confuted The Papists imagine that in the Lords Supper there is a conversion and change of the signes into the things signified But a change is no
all Nations or to the whole Church 5. Legall washings are taken away by Christ because ceremoniall uncleannesse and the ceremoniall Law ceased at the coming of Christ contrariwise our Baptisme is perpetuall for it is said Baptise all Nations Mat. 28.19 20. and lo I am with you alway untill the end of the world This argument therfore deceiveth by the ambiguity of the word washing For those washings have nothing but a bare name wherein they agree with our Baptisme 2. What are the ends of Baptisme 1. To confirme our faith THe chiefe and proper end of Baptisme is to be a confirmation of our faith that is a solemne testification when Christ testifieth that he washeth us with his bloud and spirit that is that he bestoweth on us remission of sinnes justification and regeneration Or the chiefe end of Baptisme is To be the sealing of God and also the sealing or obsignation of the promise of grace that is of our justification and regeneration and a testimony of Gods will that he giveth the baptized these gifts at this present and will give them ever henceforward For he baptizeth us by the hands of his Minister and by him signifieth unto us this his will That baptisme is a testimony and confirmation of this will of God concerning his bestowing salvation on us appeareth 1. By the forme of Baptisme namely because we are baptized in the name of the Father the Sonne and the holy Ghost that is we are assigned and deputed to God the Father the Sonne and the holy Ghost and are claimed to be his owne 2. By the promise annexed to the rite Because God hath promised salvation unto him Marke 16 16. who shall beleeve and shall be baptized 3. Testimonies of Scripture also confirme the same Why tarriest thou Arise and be baptized and wash away thy sinnes Acts 22.15 Marke 16.16 Rom. 6 3. Tit. 3.5 1 Pet. 3.21 in calling on the name of the Lord. He that shall beleeve and be baptized shall be saved Know yee not that all we which have beene baptized into Jesus Christ have beene baptized into his death We are buried then with him by Baptisme According to his mercy he saved us by the washing of the new birth and the renewing of the holy Ghost To the which also the figure that now saveth us even Baptisme agreeth By this end of Baptisme appeareth why Baptisme is not re-iterated or used againe namely Why Baptisme may not be re-iterated 1. Because Baptisme is a signe of our receiving into favour and the Covenant which is ever sure and ratified to them who repent Therefore when we have fallen we need no Baptisme but Repentance onely 2. Moreover Regeneration is wrought but once onely we are borne but once and we are regenerate but once For he who is once truly ingraffed into Christ is never cast out Him that cometh to me I cast not away John 6.37 and therefore it is sufficient that Baptisme which is the washing and signe of regeneration be received but once onely chiefly seeing regeneration or salvation hath not a necessary dependance on Baptisme Otherwise as often as we sinne we should be re-baptized 3. Againe our Baptisme succeeded Circumcision which Circumcision was but once received By this end also of Baptisme it appeareth How Johns Baptisme agreeth with our Baptism and differeth from the same Acts 19.4 Marke 1.4 that the Baptisme of John is the same in substance with our Baptisme For John preached the baptisme of repentance for remission of sinnes saying unto the people that they should beleeve in him which should come after him that is in Christ Jesus Such is our Baptisme also only herein it differeth that we are not baptized in the name of Christ to come but of Christ already come in the flesh Wherefore Johns Baptisme and ours are one and the same in nature and substance howsoever they differ in the circumstance of signifying whereas John baptized in the name of Christ which should suffer and be raised againe the Apostles baptized and we at this day are baptized in the name of Christ which hath suffered and hath risen againe For if it be not so we cannot but say our Baptisme is not the same with Christs Baptisme For Christ was baptized of John Object John saith I baptise you with water Therefore his baptisme was onely a washing with water Ans John in that his speech distinguisheth that his ministery from Christs efficacy in Baptisme for if he meant otherwise it would follow that Christ was only baptized with water and that we also are only baptized with water or have not that Baptisme which Christ had To bind us to be thankfull unto God and to be a testimony of this our duty Baptisme is instituted to be a testification of our duty towards God and a binding of us and the Church to thankefulnesse that is to faith and repentance To faith that we might acknowledge for very God this God alone who is the eternall Father of our Lord Jesus Christ the Sonne and the holy Ghost into whose name we are baptized that we worship him only and receive the promised benefits with faith To repentance that our whole life time we being admonished by this rite how we are washed with the bloud of the Son of God and regenerated by his Spirit should in witnesse of our gratefulnesse walk in newnesse of life according to those sayings of Scripture Mar. 1.4 1 Cor. 6.11 Rom. 6.2 3 4. John preached the baptisme of amendment of life And such were some of you but ye are washed How shall we that are dead to sinne live yet therein know ye not that all we which have been baptized into Jesus Christ have been baptized into his death We are buried then with him by baptisme into his death that like as Christ was raised up from the dead by the glory of the Father so also we should walke in newnesse of life To be baptized into the death of Christ is What it is to be baptized into Christs death 1. To be partakers of Christs death no otherwise then if our selves were dead 2. To die also our selves which is to mortifie the lusts of the flesh by the vertue and power of Christs death and to rise againe with Christ unto newnesse of life This mortification God promiseth us in baptisme and bindeth us unto it To be a token of our entrance into the Church Act. 8.38 10.48 16.15 33. Baptisme is instituted to be a token and Symbole of our receiving and entrance into the Church For these are opposed and contradictory To be and Not to be in the Church To enter and Not to enter into the Church For God will have all the Citizens of his Church thus enfranchised and those who are not baptized when they may he will not have reckoned in the number of his Church Hither appertaine all those places in which those who were become Christians as the Ethiopian
in the males in asmuch as To be born of circumcised parents was to them in stead of circumcision The women therefore were circumcised in the men that is were reputed circumcised because they sprung of them whence Christ calleth a holy woman a daughter of Abraham Luke 13.16 and the sons of Jacob oppose these two between themselves our sister and and uncircumcised person when they said Wee cannot give our sister to an uncircumcised man Gen. 34.14 Wherefore God excepted the woman in times past from circumcision and determinately set down the circumstance of the eighth day but in baptism these circumstances of sex and age are not expresly mentioned but there is a generall commandement that all the children of the godly must by this symbole be ingraffed into the Church whether that be done on the eighth day or presently after their birth OF CIRCUMCISION THe two last Questions touching baptisme before proposed have relation to the doctrine of circumcision and whatsoever can be said of circumcision is fitly annexed to the doctrine of baptisme It remaineth therefore that we briefly discusse those Questions which are especially to be observed concerning circumcision 1. What circumcision was 2. Why it was instituted 3. Why abolished again 4. What succeeded in place thereof 5. How baptisme and circumcision agree and how they differ 6. Why Christ was circumcised 1. What circumcision was CIrcumcision was a rite and ceremony whereby all the males among the children of Israel were by Gods commandement circumcised that this rite might be a seal of the covenant made with Abrahams posterity Or It was a cutting off of the fore-skin from all the men-children of the people of Israel enjoyned by God to be a signe of the covenant entered with Abraham and his posterity signifying and sealing unto them the cutting off of the fore-skin of their hearts by the promised seed which should be born distinguishing them from other nations and binding them to faith and obedience towards God Gen. 17.10 This is my covenant which ye shall keep between me and you and thy seed after thee Let every man-child among you be circumcised Rom. 14.1 He received the signe of circumcision as the seal of the righteousnesse of faith The Lord thy God will circumcise thine heart Deut. 30.6 and the heart of thy seed c. Circumcision therefore bound the Jewes only other nations had free choise if they perhaps imbraced the Jewish religion and repaired to their Church to be circumcised or not circumcised Wee must here observe that they of the old Testament were of three sorts Three estates of men in the old Testament Israelites There were Israelites which were of Abrahams posterity and were necessarily bound by the law to observe circumcision and other ceremonies Proselytes There were Proselytes that is out-comers who came from out of the Gentiles to enter the Jewish religion and for confirmation of their faith they yeelded themselves to circumcision and to the whole ceremoniall law Of these mention is made Acts 2.10 Mat. 23.15 Religious men There were religious men converted from Gentilisme to the Jewish religion who beleeved the doctrine and promises of God but were not circumcised nor observed the ceremoniall law because it was lawfull for the Gentiles to submit or not submit themselves to circumcision and the ceremoniall law Such were Naaman the Syrian the Ethiopian eunuch and others specified in the Acts Acts 2.5 See the fourth Objection of the Anabapt p. 743. There were dwelling in Jerusalem Jews men that feared God Object The men children onely were circumcised Therefore the women it seemeth were excluded from grace Ans No for the women were comprehended in the circumcision of the men and sith God spared their weak sex it sufficed that they should be reckoned for the seed of Abraham and have interest in the covenant in that they came of circumcised parents 2. What were the ends of circumcision CIrcumcision was instituted 1. That it might be a signe of the grace of God towards Abrahams posterity and that doubly First That God would receive into the covenant the beleevers by the Messias who was to come Secondly That he would give them the land of Canaan and grant his Church a certain place there untill the coming of the Messias 2. That it might be a bond to bind Abraham and his seed unto thankefulnesse or to faith and repentance and so to keep the whole law 3. That it might be a mark to distinguish the Jewes from other nations and sects 4. That it might be a sacrament of initiating and receiving them into the visible Church 5. That it might be an accusation and a signification of uncleannesse by naturall propagation in all men Or That it might be a remembrance unto them of naturall uncleannesse and of casting from them the masse of sin especially of uncleannesse Deut. 10.16 rebelling against the law of chastity Circumcise the fore-skin of your hearts and be not any more stiffe-necked Jerem. 4.4 Be circumcised unto the Lord and take away the foreskins of your hearts 6. That it might be a signe which should shew and signifie that the means of their deliverance through Christ which was to come should not come else whence then from the bloud of Abraham Gen. 22.18 In thy seed shall all nations be blessed 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 unto 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 severing of the Jewes from all other nations but now the Church that difference being abolished is collected and gathered out of all nations Wherefore the Messias being exhibited and the difference of that people from other nations being revoked the type of circumcision was likewise to be cancelled For it is a point of a wise Law-giver when the causes are changed to alter such lawes and decrees also as depend on them and concern them And now the Sacrament of baptism performeth the same unto us which circumcision did unto them Moreover as circumcision was a signe unto them of their receiving into the people of God so is baptism unto us the first mark which severeth the Church from the wicked 4. What succeeded in place of circumcision Baptisme succeeded circumcision What the succeeding of one Sacrament in place of another is BAptism in the new Testament succeeded in place of circumcision One Sacrament succeedeth another when one being abolished another is substituted in the room thereof and that so that under divers rites and ceremonies the same thing be signified and so as to have the same use and end which the former Sacrament had That baptisme thus succeeded circumcision is proved 1. By the authority of Paul the Apostle Col. 2.11 12 13. In whom also ye are circumcised
with circumcision made without hands by putting off the sinfull body of the flesh through the circumcision of Christ In that ye are buried with him through baptism in whom ye are also raised up together through the faith of the operation of God which raised him from the dead And you which were dead in sins and in the uncircumcision of your flesh hath he quickened together with him forgiving you all your trespasses Here the Apostle by two reasons proveth that there is no fruit or use of externall circumcision or that circumcision is now no longer to be retained in the new Church first because wee have circumcision not made with hands that is spirituall in Christ a signe whereof was the corporall circumcision that is because that is now accomplished and fulfilled in Christ which was by circumcision prefigured and shadowed Again hee proveth it because baptisme now hath the same signification and use which heretofore circumcision had this only is the difference that baptisme is the signe of the thing exhibited which circumcision prefigured when it was yet absent and not exhibited Wherefore wee are taught by this place of Paul that baptisme is the same to Christians which circumcision was before to the Jewes 2. That baptism was substituted in the same place of circumcision the end common to both these Sacraments convinceth because both these Sacraments are a signe of our adoption into the people of God and a Sacrament of our admission and receiving into the Church For as the infants of the Jewes and Proselytes as born citizens of the Church were forthwith circumcised on the eighth day but those who were of elder yeers were then first admitted into circumcision when they professed Judaisme so also the infants of Christians are presently baptised but the elder sort are not untill they have made profession of true Christian doctrine in stead of which profession it serveth the infants that they were born in the Church 5. How baptisme agreeth with circumcision and how it differeth from it CIrcumcision and baptisme agree They agree In end Rom. 4.11 Tit. 3.5 In the chiefe and principall end whereas in both is sealed the promise of grace by Christ which is alwayes one and the same In signification Colos 2.11 Deut. 30.6 Jerem. 4.4 Mark 1.4 By both of them is signified regeneration and a promise is made on mans part of faith and obedience towards God In effect Rom. 6.3 Both of them is a Sacrament of our entry admission and ingraffing into the Church Circumcision and baptisme differ They differ In tires In rite or ceremony For the same are not the rites of circumcision and of baptism In circumstance of sex and age Gen. 17.10 Mat. 28.19 In circumstance of sex and age For circumcision was injoined the males alone on the eighth day but baptisme pertaineth to both sexes in the Church presently after their nativity and birth In the manner of signifying In the manner of signifying Circumcision on Gods behalfe promised grace for the Messias to come Baptisme for the Messias exhibited The circumcised were received into favour for Christ which was to be exhibited the baptised are received for Christ exhibited In a parcicular promise Gen. 17.8 In a particular promise For circumcision had a promise also of a corporall benefit that is it was a testimony also that God would give a certain place for the Church in the land of Canaan untill the coming of the Messias Baptism hath no promise in particular of any temporall benefit In manner of binding In manner of binding Circumcision on our behalfe did bind the Church to observing of the whole law ceremoniall judiciall and morall Baptism bindeth us only to the morall law that is to faith and amendment of life In objects and continuance In their objects and continuance Circumcision was instituted only for Abrahams posterity and it was to continue but untill the coming of Christ Baptism was instituted for all nations that are desirous and willing to come unto the society of the Church and it shall continue unto the end of the world 6. Why Christ was circumcised THere was no cause of circumcision in Christ for nothing could be sealed or bestowed on him neither did any uncleannesse cleave unto him the pruning whereof should be sealed unto him howbeit he would be circumcised 1. That he might signifie that he was also a member of that circumcised people as also he would therefore be baptised that he might testifie that he was a member of those which are baptised He would therefore be sealed with the initiatory Sacrament of both Churches to intimate and signifie that he was the Head Saviour and corner-stone of both and would one day make one of both 2. That he might shew that he received and took all our sins on himself that he might satisfie for them and cleer us from all guilt Gen. 5.21 He hath made him to be sin for us which knew no sin that wee should be made the righteousnesse of God in him Isa 53.5 6. The chastisement of our peace was upon him and with his stripes we are healed The Lord hath laid upon him the iniquity of us all 3. That he might restifie that for our sakes he was made subject to the law and that he did intirely and fully fuifill the law on our behalf deriving the curse thereof on himselfe so to redeem us from the same 4. The circumcision of Christ was a part also of his humiliation and ransome paid for our sins Certain conclusions of baptisme BAptism is a Sacrament of the new Testament whereby Christ testifieth unto the faithful which are baptised in the name of the Father and the Son and the holy Ghost remission of all their sins the giving of the holy Ghost and their ingraffing into the Church and his body and they of the other side professe that they receive those benefits from God and therefore will and ought hereafter to live unto him and to serve him And further the same baptism was begun by John Baptist and concinued by the Apostles because he baptised into Christ who should suffer and rise again and they into Christ who had suffered and was risen again 2. The first end of baptism instituted by God is that God might thereby signifie and testifie that he cleanseth by his bloud and the holy Ghost them which are baptised from their sins and so ingraffeth them into Christs body and maketh them partakers of his benefits 2. That baptism might be a solemn receiving or matriculating and admitting of every one into the visible Church and a distinguishing mark of the Church from all sects 3. That it might be a publick and solemn profession of our faith in Christ and our bond whereby we are obliged to faith and obedience towards him 4. That it might advertise us of our sinking into afflictions and of cur rising out of them again and deliverance from them 3. Baptism
hath commanded If hee will not vouchsafe to heare them tell it unto the Church Now if a man transgress publikely by offending of the whole Church he must also publikely be corrected by the Church according as his trespasse is If neither yet he will repent being admonished and chastised by the Church whether it be he that committed a private trespasse or he that committed a publick offence at length excommunication must be inflicted by the Church as the extreme and last remedy to correct men obstinate and impenitent even as also Christ himself commandeth in these words next following the place before alledged If he refuse to heare the Church also let him be unto thee as an Heathen man and a Publican In these words Christ expresly commandeth all whosoever being after this sort admonished by the Church will not repent to be by the common consent of the Church excommunicated untill they repent This then is the lawfull course of reclaiming such as goe aside and refractary persons in Christs Church if the degrees prescribed be observed in the execution The degrees prescribed are foure 1. A brotherly private admonition 2. An admonition by many 3. An admonition by the Church 4. The publike deceee and sentence of the Church The first and second degree take place in private offences the third in notorious and grievous publike crimes or scandals the fourth in a case of contumacy in which only the Church proceedeth to excommunication reputing the obstinate party for an Heathen and Publican that is for an aliant and stranger from the Church and Kingdom of God untill he repent Wherefore necessarily before excommunication first goeth a knowledge of some slip or errour and a knowledge of obstinacy or stubbornesse If then any man become a Papist or an Arrian or a Davidian or an Apostata in any other kind he must not be reputed a member of the Church though himselfe professe that hee is and desire to continue therein unlesse he abjure and detest his errour and live according to the doctrine of the Gospel The reason is because God will have his Church separated from all other Sects and limbes of the Divell but they who reverse their oath made in Baptisme are limbes of the Divell Therefore they are to be exiled the Church yea though they professe themselves Christians For in deeds they deny what they professe in words and therefore it is evident that they lye and dissemble seeing faith and a Christian life cannot be dis-joyned and they who separate them mocke God and his Church Now an Apostata is not such an one as sometimes Who is an Apostata or oftentimes offendeth in life and doctrine and repenteth againe but such an one as who being apparently convicted of open errours and out-rages refuseth to desist from them Howbeit if any professe repentance and make outward shew thereof though inwardly he be an hypocrite the Church is bound to admit such an one untill he bewray himself For the Church may not judge of things secret and hidden 3. What are the ends of the Ecclesiasticall discipline and what abuses are therein to be avoided CHrist hath given to his Church the power of Excommunication not for the destruction of the sinner which is to be excommunicated but for his edification and salvation Wherefore the end of this discipline is not to establish the soveraignty and tyranny of the Ministers The Kings of the Gentiles reign over them Luke 22.25 but ye shall not be so The Ministers themselves must most of all be subject to this discipline and with this bridle they are specially contained within the bounds of their vocation because the Keyes belong not to Ministers alone but to the whole Church Much lesse is this the end of Ecclesiasticall discipline that wretched sinners should be vexed oppressed The ends and uses of Excommunication and driven to desperation these are the slanders of the enemies of this discipline but the true ends are those which the Apostle delivereth and sheweth 1. That the rebellious by this means disgraced and terrified may bethinke themselves and repent Let such a man be delivered unto Sathan 1 Cor. 5.5 for the destruction of the flesh that the spirit may be saved in the day of the Lord Jesus 2. Lest other Christians by the example and conversation of wicked ones should be corrupted For one scabbed sheep unlesse he be cured or excluded may infect the whole flock and a litle leaven leaveneth the whole lump Your rejoycing is not good 1 Cor. 5.6 know ye not that a little leaven leaveneth the whole lump 3. That others may be put in feare of offending Them that sin rebuke openly that the rest may feare 1 Tim. 1.20 4. That the Church be not defaced with scandals and to avoid the profanation of the Sacraments and Gods anger consequent thereon Purge out therefore the old leaven 1 Cor. 5.7 that yee may be a new lump as yee are unleavened For Christ our Passeover is sacrificed for us These then are the ends and uses of Ecclesiasticall discipline or excommunication The abuses that are to be avoided in Excommunication are 1. That the degrees of admonition be not neglected The abuses of it and that we begin not preposterously from the last but from the first First therefore let private admonition take place and let him be gently and courteously admonished which hath offended and let the admonition be a detecting and reproofe of his errour out of Gods Word and an exhortation to amendment 2. Let it be done in such sort as it ought that is according to Gods Word with signification of our brotherly love and desire of succouring them that erre and that to their salvation For God will not execute anothers sentence but his owne Therefore our offending brother must not presently be reckoned for an enemy or aliant from the Church but be admonished as a brother according to that of the Apostle Yet count him not as an enemy 2 Thes 3.15 but admonish him as a brother 3. Let it be done on just weighty and necessary causes and not on wrong doubtfull and causes of no importance Wee may not proceed on every suspicion to Excommunication but upon urgent necessity as Physicians who come not to lancing untill meere necessity inforce them Now this necessity is then when errours against the foundation of faith and open out rages are obstinately maintained and the whole congregation or some parties thereof are indangered 4. The cause must with circumspection be weighed by all the Elders the decision and judgement approved of the whole Church it may not be managed by any severall mans private authority or swayed by the Minister alone For this power is not appropriated by Christ to some few or to the Ministers onely howsoever the execution be devolved by the Church to a few or to the Minister alone but to the whole Church If hee will not vouchsafe to heare them and others
temporal rewards and punishments only but eternall also and spirituall and they are the ends for which humane lawes are made Divine lawes are some eternall and unchangeable some changeable yet so that they can be changed of none but of God himself who made them Three parts of Gods Law The parts of the Law of God are in number three the Morall Ceremoniall and Civill or Judiciall Law 1. The Morall Law The Morall Law is a doctrine agreeing with the eternall and immortall wisedome and justice which is in God discerning things honest and dishonest knowne by nature and ingendered in reasonable creatures at the creation and afterwards often repeated againe and declared by the voice of God by the Ministery of Moses the Prophets and Apostles teaching that there is a God and what he is and what we ought to doe and what not to doe binding all the reasonable creatures to perfect obedience both internall and externall promising the favour of God and everlasting life to those which perform perfect obedience and denouncing the wrath of God and everlasting paines and punishments unto them who are not perfectly correspondent thereunto except there be granted remission of sins and reconciliation for the Son of God the Mediatours sake An explication of some clauses in the definition Agreeing with the eternall and immortall wisedome That this Law is eternall is hereof apparent and manifest because it remaineth from the beginning unto the end of the world one and the same and we therefore were created and are redeemed by Christ and are regenerated by the holy Ghost to observe and keep this law in this life and in the life to come to wit that with all our heart we love God and our neighbour I write no new commandement unto you but an old commandement which yee have had from the beginning 1 John 2.7 Afterwards often repeated againe God repeated the law of nature which was ingraven in our minds 1. Because it was obscured and darkned by the fall yea and many points thereof were wholly blotted out and altogether lost 2. Lest the remnant of it which was yet in mens mindes should be reputed for a meere opinion without any truth or ground and so at length be quite extinguished 2. The Ceremoniall law The Ceremoniall or lawes derived of God by Moses concerning ceremonies that is externall solemne actions and gestures which in the publike worship of God are to be performed with the due observation of the same circumstances which are prescribed binding the Jewes untill the coming of the Messias that they should distinguish this people and the Church from others and should be signes symbols types or shadowes of spirituall things to be fulfilled in the New Testament by Christ What Ceremonies are That this definition may be understood we must know what Ceremonies are to wit solemne externall actions that is often to be after the same manner and with the same circumstances reiterated ordained of God or of men also to be used in the externall service or worship of God for order or signification sake But the ceremonies which are ordained of God are simply and absolutely divine worship The ceremonies which are ordained and instituted of men if they be good are a worship only serving for divine worship 3. The Judiciall law The Judiciall are lawes concerning the civill order or civill government or maintenance of externall discipline among the Jewes according to the tenour of both Tables of the Decalogue that is of the order and offices of Magistrates judgement punishments contracts and of the distinguishing and bounding of dominions delivered of God by Moses for the settling and preserving of the Jewes Common-wealth binding all Abrahams posterity and distinguishing them from the rest of mankinde untill the coming of the Messias and further that they should be the bond of the preservation and government of the Mosaicall Common-wealth untill the Messias was manifested and certain marks whereby this people which was bound unto them should be discerned from all others and should withall be kept in honest discipline and good order lastly that they might be types of that order which should be in Christs Kingdome that is of the spirituall Regiment of the Messias The Morall Law is the fountaine of all other good lawes even as many as deserve the name of lawes and it wholly agreeth with the Decalogue and is thence also deduced by necessary consequent so that whosoever violateth the one transgresseth the other also Ceremoniall and Civill lawes whether they be divine or humane so that they be good are verily agreeable unto the Decalogue but yet they are not deduced thence by a necessary consequence as the Morall laws are but serve thereto as certain prescriptions of circumstances Hereby plainly appeareth the difference of these lawes For it is one thing to follow necessarily out of the Decalogue and another thing to agree with and serve to the performance and execution of the Decalogue How the Morall differeth from the Ceremoniall and Judiciall law This difference yet is diverse because there is not one and the same government of the Common-wealth and of the Church neither is there the same end of these laws neither are all these lawes after the same manner abrogated But the chief and especiall difference of these lawes is drawn from the binding time and knowledge or manifestation 1. The Morall ordinances are knowne by nature The Ceremoniall and civill are not known by nature but are instituted according to the diversity of causes and circumstances 2. The Morall binde all men and even the Angels also The Ceremoniall and Civill were only prescribed unto the people of Israel And therefore Job Jethro Naaman the Syrian and others who are re-counted for religious men that is such as were born of Paynims and lived amongst them but yet worshipped the God which was manifested among the people of Israel they did not observe the Leviticall Ceremonies and yet did neverthelesse please God And the very ordinances themselves concerning the Ceremonies and the forme of civill government shew that they binde Abrahams posterity only whom God would by this forme of government and worship distinguish from other Nations 3. The lawes of the Decalogue are perpetuall in this life and after this life The ceremoniall and civill were delivered of God at a certain time and again abolished 4. The Morall laws speak both of internall and externall obedience The ceremoniall and civill speak of externall obedience only albeit neither doth this please God without the internall and morall obedience 5. The Morall lawes are not limited by certain circumstances but are generall as that there is a time to be granted for the ministery and service of God and that the ministery is to be observed that adulterers and theeves are to be punished But the ceremoniall and civill lawes are speciall or a limitation of circumstances which are to be observed in externall rites or actions both Ecclesiasticall and
sufficing for the true knowledge of God 13. Moreover although naturall testimonies teach nothing that is false of God yet men except the light of Gods word come thereto gather and conceive out of them nought else but false and erroneous opinions concerning God both because these testimonies shew not so much as is delivered in the word and also because even those things which may be perceived and understood by naturall judgement men notwithstanding by reason of that blindnesse and corruption which is ingendred in them take and interpret amisse and diversly deprave and corrupt 14. Wherefore in the first Commandement of the Decalogue the ignorance of those things is forbidden and condemned which God hath proposed unto the Church to be knowne of us concerning him in his word and in his works both of our creation and redemption Likewise all errours are condemned of such as imagine either that there is no God as the Epicures or moe gods as the Ethnicks Manichees and those that pray to Angels dead men and other creatures and the vanity of superstitious men which put their trust in other creatures or things diverse from him who hath manifested himselfe in the Church as Jews Mahumetists Sabellius Samosatenus Arius Pneumatomachists and such like who acknowledge not God to be the eternall Father with the Son and the holy Ghost co eternall Hitherto have we delivered certaine generall rules for the better understanding of the true meaning of the Decalogue Now we are to speake of the sense and meaning of the Decalogue in speciall that is of the meaning of every particular Commandement An exposition of the first Commandement THe first commandement hath two parts a preface and a commandement The preface goeth before being comprehended in these words I am Jehovah the Lord thy God which have brought thee out of the Land of Egypt out of the house of bondage This preface belongeth to the whole Decalogue because it describeth and discerneth God the Law-giver from all creatures Law-givers and false gods and further it containeth three severall reasons why the obedience both of this first Commandement Three reasons why obedience is to be performed unto God in this and in all the other Commandements and of the rest which follow is to be performed unto God 1. He saith he is Jehovah whereby he distinguisheth himselfe the true God from all creatures that he may shew himselfe to have the chiefe right of ruling I am Jehovah That is I whom thou hearest speaking and giving the Law unto thee am the true God who is and existeth from himselfe and by himselfe and giveth unto all other things their being and therefore hath chiefe authority and soveraignty over all Creatour of all things eternall omnipotent author and preserver of all that are good therefore obey me 2. He saith that he is the God of his people that through the promise of his bountifulnesse he might allure us to obey him God verily is the God of all creatures as touching both the creating and preserving and governing of them all but he is the God of his Church by the singular participation and manifestation of himselfe How God is said to be out God God then is our God when we acknowledge him to be such as he hath manifested himselfe in his word namely who imployeth his omnipotencie justice wisdome and mercy unto our salvation or who tendereth us with an especiall and peculiar favour in his Sonne For God is properly said to be their God whom he loveth and favoureth above all others Whereupon also the Prophet David affirmeth that Nation to be blessed whose God is the Lord Psal 33.12 even the people that he hath chosen for his inheritance 3. He saith Which have brought thee out of the Land of Egypt As if he should say I am he I am he who have manifested my selfe unto thee and bestowed all those blessings upon thee This he addeth that by the mentioning of his late and notable benefit he might declare unto them and admonish them that they were bound therefore to shew thankfulnesse and obedience unto him This also belongeth unto us because it doth figuratively comprehend and imply all the deliverances of the Church by the mentioning of so famous and notable a benefit And further also this was a type of our wonderfull deliverance atchieved by Christ Now when he saith that he Jehovah is this God and deliverer of the Church he opposeth himselfe both to all creatures and to Idols challenging all divine honour and obedience unto himselfe alone according to the exposition hereof delivered Deut. 6. Esa 43. and in other places Wherefore it followeth not onely that this Jehovah is to be worshipped but that he alone is to be worshipped and to be accounted for our God Some of the ancient made this preface to be the first Commandment and for the second Commandement they took the words following Hesychius Thou shalt have no other gods before me But it is manifest that these words I am the Lord thy God c. are not the words of commanding ought but of one recording or rehearsing something of himselfe Howbeit the words which follow Thou shalt have no other gods c. have the forme and nature of a Commandement The end of the first Commandement The Commandement then is Thou shalt have no other gods before me The end of this Commandment is the immediate internall or inward worship of God that is that we acknowledge the true God alone revealed in the Church and give due honour unto him with our whole minde will and heart Moreover this Commandement is in such wise a negative and denieth other gods as that it containeth also an affirmation thus Thou shalt have none other gods therefore thou shalt have me that Jehovah which have manifested my selfe in my Church thy God alone Now to have God What it is to have God is 1. To know and acknowledge God namely that there is a God that he is one God that he is such a God as he hath manifested himselfe in his Church and that he is such a God also towards us 2. To trust in God onely 3. With great humility and patience to subject and submit our selves unto God 4. To expect and looke for all good things from God onely 5. To love God 6. To reverence and worship God Herein consisteth the obedience of this Commandement whose parts are the vertues which follow immediatly after the explication of the words of the Commandement What is meant by the words other God What it is to have other gods An other God is every thing to which the properties and works of God are attributed though the thing it selfe have them not and they be not agreeable to the nature of the thing whereunto they are attributed To have other gods is not to have the true God that is either to have no God or to have moe gods or an other then the knowne God or not
observation of them necessary except the omitting of them breed offence So it is no worship of God but a thing indifferent and not binding mens consciences to use this or that forme of prayer to pray standing or kneeling to pray at this or that time at this or that houre in this or that place to reade or interpret this or that Text of Scripture to eat or not to eat flesh c. Neither hath the Church only this right and power to constitute or abrogate or alter by her own authority these ordinances as she judgeth it to be most expedient for her common edification but the consciences also of particular men retain this liberty so that they may either omit these or do otherwise without any offence against God if there arise no scandall or offence thereby amongst men that is if they do it neither of contempt or neglect of the Ministery nor of wantonnesse or ambition or of a desire of contention and novelty nor with the offending of weak ones The reason is because then lawes are rightly observed when they are observed according to the mind and purpose of the Law-giver But the Church ought to will that such ordinances and statutes as are made concerning things indifferent be observed not in respect of our owne authority or commandement but only for the maintenance of order and comelinesse and for the avoiding of scandals and offences Wherefore as long as comelinesse or order is not violated neither offence given it leaveth every mans conscience free to himself For not in respect of the Churches or Ministers commandement but in respect of the just causes of commanding things indifferent are necessary sometimes to be done or â—o be omitted and the conscience is hurt not by the neglect of any humane commandement as in Civill matters but by the neglect of the causes for which they are commanded Hither belongeth the precept of S. Paul If any of them which beleeve not call you unto a feast 1 Cor. 10.27 and ifâ—e will go whatsoever is set before you eat asking no question for conscience sake But if any man say unto you This is sacrificed unto Idols 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 say not thine but of that other for why should my liberty be condemned of another mans conscience For if I through Gods benefit be partaker why am I evill spoken of Acts 15. for that wherefore I give thanks Likewise the decree of the Councell of the Apostles 1 Cor. 11. of things sacrificed to Idols of bloud and that which was strangled Likewise the precept given concerning women to be covered Likewise the Lords day substituted by the Church in place of the Sabbath for the exercise of the Ministery c. Object If the Edicts of Magistrates binde mens consciences why then do not the traditions of the Church binde them also A difference between Civill and Ecclesiasticall Laws Answ There is a difference in these examples God gave this power and authority of making Civill Laws unto the Magistrate and hath strengthned it with this band in that he threatneth and denounceth his anger against them which breake these Laws but unto the Church and to his Ministers he hath not given any such authority but yet notwithstanding he would have these Laws and constitutions to be observed which the Ministers and the Church of their own authority command not for any necessity that there is of obeying these Laws commanded by the Church but according to the rule of charity that is for a desire of avoiding offence Mat. 20.25 This answer is delivered in these places of Scripture Ye know that the Lords of the Gentiles have dominion over them and they that are great exercise authority over them But it shall not be so among you but whosoever will be great among you let him be your servant Not as if yee were lords over Gods heritage but that yee may be ensamples to the slock 1 Pet. 5.3 Coâ—os 2.16 Gal. 5.1 Two causes of this difference Let no man condemne you in meate you in meate and drink or in respect of an Holy-day or of the new Moone or of the Sabbath dayes Stand fast in the liberty wherewith Christ hath made us free Neither are the causes obscure or hard to come by for which God made this difference namely 1. That there might be an evident difference between the Civill Magistrate unto whom it belongeth to beare rule over his subjects and to constraine by corporall force such as obey not and the Ministers of the Church unto whom no such rule and power is granted but unto them is committed the charge and office of teaching and instructing men concerning the will of God 2. Because of the breach of Ecclesiasticall Laws if it be done without giving offence the first Table of the Decalogue for which they are to serve is not broken but by the breach of Civil Laws albeit no offence be given thereby the second Table is broken inasmuch as either some thing is taken from the Common-wealth Repâ— or some occasion is given of injuring it Neither is this reply of force That unto the greater and worthier office greater obedience is due and therefore the constitutions of the Ministers of the Church are no lesse necessary to be kept then the Laws of the Civill Magistrates Answ For unto the worthier greater obedience is due in those things which are properly belonging unto his office Now the proper office of the Civill Magistrate is to make Laws which are for the commandement it selfe to be observed but the proper office of the Ministery of the Church is to sound forth Gods Commandements and the proper office of the Church is to ordaine ceremoniall decrees which must be kept not for the commandement of man but for avoiding of offences 4. Humane ordinances 4. Wicked ordinances of men Acts 5.29 Mat. 15.3 which are repugnant unto the ordinances of God These God forbiddeth us to obey whether the Civill Magistrate command them or the Church or the Ministers of the Church We ought rather to obey God then men Why transgresse you the Commandement of God by your tradition Object Answ Having now considered these foure kinds of ordinances delivered by men it is easie to make answer unto that first objection God commandeth us to obey the commandements of men He doth so 1. Such as be good that is not repugnant unto the word 2. Such as he himselfe hath commanded by men that worship may be given him 3. Civill ordinances which depend on the authority of men not obeying them for divine worship but for conscience sake 4. Ecclesiasticall or ceremoniall ordinances obeying them but not respecting therein any divine worship or conscience neither of which they import but only the avoiding of offence Object 2. What things the Church commandeth by the
and how manifold shall hereafter be shewed Here God speaketh emphatically as of a thing most strictly charged and injoyned Remember that thou keep holy that is with great care and religion keep holy the Sabbath day and else-where hee commanded him to be put to death which breaketh the Sabbath The causes why God doth so severely command the keeping of the Sabbath Three causes why the observing of the Sabbath was so severely commanded are 1. Because the breach and violating of the Sabbath 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 so severe exacting of the ceremoniall or typicall Sabbath God would signifie the greatnesse and necessity of the thing signified by this type namely the spirituall Sabbath 3. Because God will have the externall Sabbath to serve for the beginning and perfecting of the spirituall Sabbath Keep holy To sanctifie and keep holy the Sabbath is not to spend the day in slothfull idlenesse What it is to keep holy the Sabbath but to eschew and avoid sin and to doe good works on the Sabbath Now God is otherwise said to sanctifie the Sabbath than are men God is said to sanctifie the Sabbath because he appointeth it for divine worship How God and how man are said to sanctifie the Sabbath Men are said to sanctifie the Sabbath when they referre it to that use unto which God hath appointed it Six dayes shalt thou labour Six dayes God allotted unto men to labour in the seventh hee selected to his worship not that hee would that on other dayes the worship of God and the meditation of divine things should be omitted but hee requireth these two things 1. That on the Sabbath day there be not onely a serving of God Two things required by God of us on the Sabbath as on other dayes but also a publike serving of him in the Church 2. That on that day all other labours should give place to the private and publike service of God which on other dayes every one doth exercise according to his vocation What workes are forbidden on the Sabbath Thou shalt doe no worke God forbiddeth that on the Sabbath day wee should worke not any worke whatsoever but onely servile workes or such as hinder the worship of God and exercise of the Ministery which declaration is expresly elsewhere set down Yee shall doe no servile worke Levit. 23.25 Therefore Christ defendeth his Disciples pulling the eares of corne on the Sabbath day to drive away hunger and himselfe healeth a man having a dry hand and saith that an Oxe or any Beast Mat. 12.3 Luke 14.4 5. falling into a pit on the Sabbath may be drawn out thence without any sin Macchabaeus fighteth on the Sabbath day that there might be some preserved which should keep the Sabbath And of the like actions there are two reasons given 2 Maccab. 15. 1 Mac. 2.40 41. If we doe all as our brethren have done and fight not against the heathen for our lives and for our lawes then shall they incontinently destroy us out of the earth Therefore they concluded at the same time saying Whosoever shall come to make battell with us on the Sabbath day wee will fight against him For the maintenance of their life and religion they say it is lawfull to fight even on the Sabbath day By the same reasons doth Christ defend his Disciples and himselfe citing a place of Hosea cap. 6. If yee knew what this is Mat. 12.7 Marke 2.27 I will have mercy and not sacrifice yee would not have condemned the innocent And The Sabbath was made for man and not man for the Sabbath that is ceremoniall works must give place to the morall works so that rather the ceremonies must be omitted than such works of charity as our necessity or the necessity of our neighbour requireth And Have yee not read in the law how that on the Sabbath dayes Mat. 5.6 the Priests in the Temple break the Sabbath and are blamelesse but I say unto you Here is one greater than the Temple Also Yee on the Sabbath day circumcise a man If a man on the Sabbath day receive circumcision that the law of Moses should not be broken be ye not angry with me John 7.22 23. because I have made a man every whit whole on the Sabbath day By which words hee sheweth that such works as hinder not the use of the Sabbath but rather further and establish it such as are the works which appertain to the service of God or sacred ceremony or to charity and love towards our neighbour or to the saving of our owne or anothers life as that present necessity will not suffer them to be deferred untill another time doe not break or violate the Sabbath but are most of all required to the right and lawfull observation or keeping of the Sabbath Thou and thy Son and thy Daughter He will also have our children and family to cease from their labours for two causes Two causes why our children and family must cease from labour on the Sabbath 1. Principally that these also may be brought up by their Parents and Masters in the service of God and may be admitted unto the Ministery of the Church For God will have these also to be members of his Church 2. Because he will have especially on the Sabbath day love and bountifulnesse towards our neighbour to be shewed and seen in the Church Why Converts strangers must cease from labour on the Sabbath Why Infidels strangers must cease from labour on the Sabbath The stranger c. He willeth also strangers to intermit their labours and that if they were converted to true religion because they were of the houshold of the Church if they were Infidels he commandeth it them not in respect of themselves but in respect of the Israelites 1. Lest by their example they should give offence to the Church 2. Lest their liberty might be an occasion to the Jewes to accomplish by them those labours which it was not lawfull for them to work by themselves and so the law of God should be deluded Hereby is answer made unto three questions 1. Whether other Nations were also bond unto Mosaicall ceremonies if any of them lived among the Jewes 2. Whether they which are aliens from the Church may or ought to be forced to religion 3. Whether the Sacraments among which was also the Sabbath ought to be common unto Infidels with the Church Unto these questions we thus answer To the first and second as concerning binding and constraint the strangers which conversed among the Jewes Three questions concerning the Sabbath answered were not forced either to all ceremonies or to religion but to externall discipline which was necessary for the avoiding of breeding offences in the Church wherein they lived For a Magistrate ought to be a maintainer
by the Passeover and other Sacrifices as also by the Sabbath which all were commanded by God that the godly might celebrate and worship God and shew themselves gratefull unto him and might withall take the signes and tokens of those benefits of God which they received by the Messias So Baptisme is a confession of Christianity and a sign whereby Christ testifieth that we are washed by his bloud The Supper of the Lord is a thanksgiving for the death of Christ and an advertisement that we are quickned and revived by his death and are made his members and shall remain and continue with him for ever OF BAPTISME ON THE 26. SABBATH Quest 69. How art thou admonished and assured in Baptisme that thou art partaker of the onely sacrifice of Christ Ans Because Christ commanded the outward washing of water a Mat. 21.19 adjoyning this promise thereunto b Ibid. Mar. 16.16 Acts 2 38. John 1.33 Mat. 3.11 Rom. 6.3 4. that I am no lesse assuredly washed by his bloud and spirit from the uncleannesse of my soule that is from all my sins that I am washed outwardly with water c 1 Pe 3.21 Mar 1.4 Luke 3.3 whereby all the filthinesse of the body useth to be purged The Explication The principall Questions touching Baptisme 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. The lawfull and right use of Baptisme 5. What are the formes and kinds of speaking of Baptisme 6. Who are to be baptized 7. In place whereof Baptisme succeeded 8. How Baptisme agreeth with Circumcision THe two former of these questions touching Baptisme are handled under the 69. and 70. questions of the Catechisme the third and fourth under the 71. the fifth under the 72. the sixth under the 73. the seventh and eighth under the Common place of Circumcision which followeth immediatly after those questions of Catechisme aforenamed 1. What Baptisme is THe word Baptisme signfieth a dipping in water or sprinkling with water Those of the East Church were dipped their whole body in the water Those of the North in coâ—der countries are only sprinkled with water This circumstance is of no moment or weight For washing may be either by dipping or sprinkling and Baptisme is a washing The Catechisme definition is Baptisme is an outward washing with water commanded by Christ adjoyning this promise thereunto that we being baptized are no lesse assuredly washed by his bloud and spirit from the uncleannesse of our soules that is from all our sinnes then we are washed outwardly with water It may be also fitly defined on this wise Baptisme is a ceremony instituted by Christ in the New Testament whereby we are washed with water in the name of the Father the Sonne and the holy Ghost to signifie that we are received into favour for the bloud of Christ shed for us and are regenerated by his spirit and also to bind us that hereafter we endeavour in our actions and death truly to testifie newnesse of life Or It is a Sacrament of the New testament ordained and authorised by Christ whereby is sealed unto the faithfull being baptized with water in the name of the Father the Sonne and the holy Ghost remission of all their sinnes the gift of the holy Ghost and a planting of them into Christs body which is his Church whereby they also professe that they receive these blessings from God and will ever hereafter live unto him Or yet more briefly Baptisme is an externall washing instituted by the Son 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 be a testimony that he who is so washed or dipped is reconciled through Christ by faith and is sanctified by the spirit unto eternall life We are said to be received into favour for the bloud of Christ shed for us to wit on the Crosse that is for Christs whole humiliation applied unto us by faith The Scriptures confirme this definition Mat. 28.19 Go and teach all Nations baptising them in the name of the Father the Sonne and the holy Ghost that is testifying by the signe of Baptisme that they are received into favour of God the Father through the Son and are sanctified by his Spirit Marke 1.4 Marke 16.16 John did baptize in the wildernesse and preach the baptisme of amendment of life for remission of sins He which beleeveth and is baptized shall be saved Wherefore Baptisme comprehendeth Three things comprehended in baptisme 1. The signe which is water and the whole ceremony as the sprinkling of water or the dipping into and againe returning out of the water 2. The things themselves signified by the ceremonies which are the sprinkling of the bloud of Christ the mortification of the old man the quickning of the new man into a certaine hope of the resurrection to come by Christ 3. The commandement and promise of Christ whence the signe hath authority and power of confirming Baptisme not a bare signe only Object 1. Baptisme is said to be an externall washing of water Therefore Baptisme is a bare signe onely Ans 1. This is a fallacy of division dividing things which are to be joyned because when we say that Baptisme is an externall signe we joyn with the signe the thing that is signified Ans 2. There is no particle added in our definition which excludeth the thing And Baptisme is in its owne nature without the promise adjoyned a bare signe and to the unbeleeving who receive not the promise by faith it is indeed an externall washing only with water but the promise cometh thereto The differences betweene Baptisme and the washings of the Old Testament and is joyned with this signe when it is used aright Object 2. There were washings also in the Old Testament Baptisme therefore is no Sacrament proper to the New Testament Ans There is a great dissimilitude and difference between the washings under the Law and our Baptisme 1. The washings in the old Testament were not a signe of the entrance and receiving into the Church as our Baptisme is 2. They were instituted to wash away a ceremoniall uncleannesse as when a man had defiled himselfe by touching a dead carkasse or any such uncleane thing his ceremoniall uncleannesse was to be purged with a ceremoniall washing our Baptisme is ordained to wash away a morall uncleannesse that is sinne And hence it is that Baptisme is called in Scripture alaver or washing to wit in respect of that washing of the morall uncleannesse that is in respect of that inward or spirituall washing whereby we are washed or cleansed from our sins 3. They signifie a washing by Christ which was to come our Baptisme sealeth that washing which is by Christ already exhibited in the flesh 4. They did bind the Jewes only Baptisme extendeth and belongeth to