Of this Saint Paul speaks to the Corinths Iudge ye what I say 1. Cor. 10. 15. The second is the iudgement of the Prophet or minister And this is a surer kind of iudgement then the former proceeding from a greater measure of Gods grace The third is the iudgement of the Holy Ghost in scripture and this is soueraigne and absolute For the Holy Ghost iudgeth all and is iudged of none These three kinds of iudgment are set in this order The first depends vpon the second the second vpon the third and the third is absolute and iudged of none Vpon this caueat two things doe follow First that a priuate hearer though he may iudge of doctrine deliuered yet he may not censure the Teacher or his ministrie Ministers are to be iudged but their spirit is not subiect to euery priuate man but to the prophets For the spirit of the prophet that is the doctrine which the prophets bring beeing inspired by the Holy Ghost is subiect to the Prophets 1. Cor. 14. 32. Secondly a priuate man is not to publish or broach any point of doctrine but that which is plainly propounded in the word and taught by the ministers thereof This is a necessarie rule and the want of obseruation thereof is the cause of many scismes and haeresies in the Church The Lord commands the people Mal. 2. 7. to require the law at the mouth of the priest in all maine points of faith and manners The second Rule to be obserued in hearing Euery hearer must haue care that the word of God be rooted and grounded in his heart like good feede in good ground which Saint Iames expresseth Iam. 1. 21. Receiue with meekenes the ingrafted word Here generally it is to be remembred that not onely ignorant people but euen the most learned ought to be hearers of the word preached For the preaching thereof serues not onely for the increasing of knowledge but also for the reformation of the affection which may be inordinate where knowledge doth abound Now for the rooting of the word of God in our hearts sundry things are required First a true right vnderstanding therof Secondly it must be mingled with faith Heb. 4. 1. For the word is as wine or water of life our faith is the sugar that sweetneth it and giues it a pleasant relish The word therfore must be tempered and mixed with our saith that it may become profitable vnto vs. Now in this mixture there is required a double faith the first generall whereby we beleeue the doctrine deliuered to be true so as we neuer call the same into question Our Gospell to you saith Paul was in much assurance 1. Thess. 1. 5. The second special whereby we apply the word preached vnto our selues for the humbling and comforting of our hearts Thirdly we must labour to be affected with the word Thus Iosiah his heart is said to melt at the reading of the law 2. Chro. 34. 27. And the people reioyced greatly because they vnderstood the word which the Leuites had taught them Neh. 8. 12. The hearts of the two disciples that went to Emmaus burned within them when Christ opened vnto them the scriptures Luc. 24. 32. And the Iewes at Peters sermon were pricked in their hearts and said Men and brethren what shall we doe Act. 2. 37. Fourthly the word of God must dwell plenteously in vs Coll. 3. 16. This is doth when it rules and beares the greatest sway in the heart and is not ouerruled by any corrupt affection III. The duties to be performed after hearing are these First the doctrine deliuered must be treasured vp in the heart and practised in life Psal. 119. 11. I haue hid thy word in my heart that I might not sinne against thee Secondly a man must meditate on the word which he hath heard with lifting vp of his heart vnto God The beasts that were clouen footed and chewed the cudde were fittest both for meate vnto man and for sacrifice to God Levit. 11. It was the olde and auncient opinion of the Church that this chewing the cudde signified holy meditations And he that heares the word must doe as the beast doth fetch vp the meate out of his bellie againe and chewe it ouer a new The man that doth so is the fittest for the Lords vse Thirdly he must haue experience of the word of God in himselfe Psal. 34. 8. Tast and see how gracious the Lord is Fourthly he is to examine himselfe after he hath heard the word Thus Dauid saith of himselfe Psal. 119. 59. I haue considered my wayes and turned my feete vnto thy testimonies Fiftly he must be obedient vnto it and testifie his obediēce though not at all times yet whensoeuer occasion is offered Iam. 1. 22. Be ye doers of the word and not hearers onely deceiuing your owne selues II. Question touching hearers is How are they to be comforted who after long hearing of the word either profit very litle or not at all For resolution of this Question the Causes of not profiting are distinctly to be considered And they are of two sorts The first sort of Causes are the sinnes of the hearers And that sinnes are the causes of not profiting it will appeare by this signe if the memorie vnderstanding and other parts of the minde in common matters be strong and pregnant but dull and weake in apprehending and retaining the doctrine taught Now these sinnes are principally two First Hardnes of heart when a man is not inwardly mooued and affected with the word preached but remaines in the same state he was before This is set forth by the hard ground that is by the high way side and by the stonie ground Math. 13. 4 5. And such is the heart that is not mooued nor affected either with ioy sorrow feare or consolation The hardnes of heart ariseth from a custome in sinning and from that the deceitfulnesse of sinne Heb. 3. 13. Secondly worldly Cares that is a heart possessed with desire of profits pleasures honours preferments and such like which be as thornes that choake the seede of the word and suffer it not to grow and fructifie yea that fill the heart full of wandering imaginations which steale away the mind from attending to the word preached Those that are thus hindred from profiting are rather to be reprooued then comforted for that the cause of their non-proficiencie is in from themselues They are therefore to vse all good meanes for the remooueall of their sinnes that of hard hearted and carnall they may become good and profitable hearers of the word The meanes are these First they must labour to be touched in heart with sense and feeling of their spirituall pouertie and want of Gods fauour and mercie in the pardon of their sinnes The reason is giuen of Dauid Psal. 25. 9. The Lord teacheth the humble his waies And by Marie in her song Luk. 1. 35. He hath filled the hungrie with good things and the rich he hath sent
THE WHOLE TREATISE OF THE CASES OF CONSCIENCE DISTINGVISHED INTO THREE Bookes The first whereof is revised and corrected in sundrie places and the other two annexed Taught and deliuered by M. W. Perkins in his Holy-day Lectures carefully examined by his owne briefes and now published together for the common good by T. Pickering Batchelour of Diuinitie Whereunto is adioyned a twofold Table one of the Heads and Number of the Questions propounded and resolued another of the principall Texts of Scripture vvhich are either explaned or vindicated from corrupt interpretation Rom. 14. 23. VVhatsoeuer is not of Faith is sinne HINC LVCEM ET POCVLA SACRA ALMA MATER CANTABRIGIA PRINTED BY IOHN LEGAT Printer to the Vniversitie of Cambridge 1606. And are to be sold in Pauls Church-yard at the signe of the Crowne by Simon Waterson TO THE RIGHT HONOVRABLE EDWARD Lord Dennie Baron of Waltham c. RIght Honourable There is no one Doctrine reuealed in the Word of God or dispensed by the Prophets and Apostles of greater vse and coÌ„sequence in the life of man then is that which prescribeth a Forme of releeuing and rectifying the Conscience The benefit which from hence issueth vnto the Church of God is vnspeakable For first it serveth to discouer the cure of the dangerousest sore that can be the wound of the Spirit Which how great a crosse it is the Wise man reporteth out of true experience when he saith that the Spirit of a man will sustaine his infirmitie but a wounded Spirit who can beare it And his meaning is that no outward griefe can fall into the nature of man which will not be with patience indured to the vtmost so long as the minde is not troubled or dismaied But when once the Spirit is touched and the heart which beeing well apaied is the very fountaine of peace to the whole man smitten with feare of the wrath of God for sinne the griefe is so great the burden so intolerable that it will not by any outward meanes be eased or asswaged Secondly it giueth for all particular Cases speciall and sound direction whether man be to walke with God in the immediate performance of the duties of his Seruice or to conuerse with man according to the state and condition of his life in the Familie Church or Common-wealth The want of which direction of what force it is to turne the actions of men which are good in themselues to sinnes in regard of the agents S. Paul affirmeth in that generall Conclusion Whatsoeuer is not of faith is sinne Wherein he would teach vs that whatsoeuer is done or vndertaken by men in this life whether it concerne the knowledge and worship of God or any particular dutie to be performed by vertue of their Callings for the common good whereof they haue not sufficient warrant and assurance in Conscience grounded vpon the Word that it is to be done or not to be done to them it is a sinne Thirdly it is of all other Doctrines beeing rightly vsed the most comfortable For it is not founded in the opinions and variable conceits of men neither doth it consist of Conclusions and Positions which are onely probable and coniecturall for the Conscience of the doubting or distressed partie can not be established and rectified by theÌ„ but it resteth vpon most sufficient and certaine Grounds collected and drawne out of the very Word of God which as it is mightie in operation pearcing the heart and discerning the thoughts and intents thereof so is it alone auaileable and effectuall to pacifie the minde and to giue full satisfaction to the Conscience And as the benefit is great so the want of this Doctrine together with the true manner of applying the same is and hath beene the cause of many and great inconueniences For euen of those that feare God and haue receiued to beleeue there be many who in the time of their distresses when they haue considered the waight and desert of their sinnes and withall apprehended the wrath of God due vnto them haue beene brought vnto hard exigents mourning and wayling and crying out as if God had forsaken them vntill they haue beene releeued by the Spirit of Christ in the meditation of the word promise of God But those especially who haue not beene instructed in the knowledge of the truth nor acquainted with the course of Gods dealing with his distressed children by reason of ignorance and blindnes in matters of Religion and pietie when the Lord hath let loose the cord of their Consciences and set before their eyes both the number of their sinnes committed and the iust anger of God purchased thereby what haue they done surely despairing of the mercie of God and their owne saluation they haue either growne to phrensie and madnes or els sorted vnto themselues fearefull ends some by hanging some by drowning others by embruing their hands in their owne blood And if not in regard of griefe and trouble of minde yet for want of better resolution in particular cases within the compasse of their generall or personall callings though otherwise men indued with some measure of knowledge and obedience they haue either abused or els quite relinquished and forsaken their callings and thereby become scandalous and offensiue vnto others Now then as by these and sundrie other Instances of proofe the matter it selfe appeares to be of great waight and importaÌ„ce so it is most meete that the best and fittest course should be taken in the teaching and inforcing of the same In which regard we haue iust cause to challenge the Popish Church who in their Case-writings haue erred both in the substance and circumstances of this Doctrine as shall appeare in the sequele First because the dutie of releeuing the Conscience is by them commended to the sacrificing Priest which though according to their owne Canons he should be a man of knowledge and free from imputation of wickednes yet oft times it falls out that he is either vnlearned or els wicked and lewd of conuersation and consequently vnfit for such a purpose Secondly they teach that their Preists appointed to be comforters and releeuers of the distressed are made by Christ himselfe iudges of the Cases of conscience hauing in their owne hands a iudicarie poâ—…er and authoritie truly and properly to binde or to loose to remitte or to retaine sinnes to open or to shut the kingdome of heauen Whereas the Scripture vttereth a contrarie voice that Christ onely hath the keyes of Dauid which properly and truly openeth and no man shutteth and properly and truly shutteth and no man openeth And the Ministers of God are not called to be absolute Iudges of the ConscieÌ„ce but onely Messengers and Embassadoâ—rs of reconciliation wherevpon it followeth that they cannot be the authors and giâ—ers of remission of sinnes but onely the Ministers and Dispensers of the same Thirdly the Papists in their writings haue scattered here and there sundrie false
and erronious Grounds of Doctrine much preiudiciall to the direction or resolution of the Conscience in time of neede as namely I. That a man in the course of his life may build himselfe vpon the faith of his teachers and for his saluation rest contented with an implicite and vn-expressed faith Which doctrine as it is an onely meane to keepe men in perpetuall blindnes and ignorance so it serueth to no other purpose in the time of TemptatioÌ„ but to plunge the hart of man into the pit of despaire it being vncapable of coÌ„fort for want of particular knowledg vnderstaÌ„ding of the word promise of God Iâ— That euery man ought to stand in feare and doubt of the pardon of his sinnes and that no man can be assured by the certentie of faith either of the present fauour of God or of his owne saluation True it is that in respect of our owne vnworthines and indisposition we haue iust cause not onely to doubt and feare but to dispaire and be confounded before the iudgement seat of God Yet that a man should not be certainely resolued by faith of the mercie of God in and for the merir of Christ is a comfortlesse doctrine to a distressed soule and contrarie vnto the sauing word of the Gospel which teacheth that certentie floweth from the nature of faith and not doubting III. That euery man is bound in conscience vpon paine of damnation to make speciall confession of his mortall sinnes with all the particular circumstaÌ„ces therof once euery yere to his Priest This position practise besides that it hath no warrant of sacred writte nor yet any ground of Orthodoxe antiquitie for 800. yeares more or lesse after Christ it maketh notably to the disturbing of the peace of Conscience in time of extremitie considering that is impossible either to vnderstand or remember all many beeing hidden and vnknowne And the minde being in this case informed that forgiuenesse dependeth vpon such an enumeration may thus be brought into doubt and distrust and will not be able to rest by faith in the sole mercie of God the onely soueraigne medicine of the soule Againe the griefe of the mind doth not alwaies arise from all the sinnes that a man hath committed neither doth the Lord set before the sinners eies whatsoeuer euill hath bin done by him but some one or more particulars And these are they that doe lie heavie vpon the heart and to be eased of them will be worke inough though he doth not exhibite vnto the Confessour a Catalogue of all the rest IV. That some sinnes are veniall because they are onely besides the Lawe of God not against it and because they binde ouer the sinner onely to temporal and not to eternall punishments This conclusion first is false For though it be granted that some offences are greater some lesser some in a higher degree others in a lower Againe that sinnes in regard of the euent beeing repented of or in respect of the person sinning beeing in Christ and therefore accounted iust are pardonable because they are not imputed to condemnation yet there is no sinne of what degree soeuer which is not simply and of it selfe mortall whether we respect the nature of the sinne or the measure and proportion of diuine iustice For in nature it is an anomie that is to say an aberration from the perfect rule of righteousnesse therefore is subiect to the curse both of temporarie and eternall death It is an offence against the highest Maiestie and consequently man standeth by it ingaged to euerlasting torment Secondly it is a weake and insufficient ground of resolution to a troubled Conscience For whereas true and sauing ioy is the daughter of sorrow and the heart of man cannot be lifted vp in assurance of Gods fauour to the apprehensioÌ„ and conceipt of heauenly comforts vnlesse it be first abased and by true humiliation brought to nothing in it selfe The remembrance of this that the offence committed is veniall may in some cases too much inlarge the heart and giue occasion to presume when haply there will be reason to the contrary And if not that yet in case of falling by infirmitie after grace receiued the mind beeing forestalled with this erronious conceipt that the sinne is lesse then it is indeede because veniall may in the issue be lesse quieted and more perplexed V. That a man may satisfie the iustice of God for the temporall punishment of his sinnes committed To omit the vntruth of â—â—is position Howe it maketh to the casing of the heart or the asswaging of the griefe of minde in temptation I appeale to common experience For when a man beeing assured of the pardon of his sinnes shall yet consider that there is something more behind to be done on his part how can he in probabilitie rely himselfe wholly vpon Christs satisfaction How can he reape vnto himselfe from thence any assurance of reconciliation to God whome he formerly offended If we may and must doe something in our owne persons whereby to appease the wrath of God why hath our Sauiour taught vs for our hearts releife wholly and onely to make the plea of pardon for our sinnes True it is indeede that Popish Confessours doe teach their Penitents when they feele the wrath of God vpon them for sinne to stoppe the mouth of Conscience by performance of a formall humiliation and repentance yea to offer vnto God some ceremoniall duties in way of satisfaction But when sorrow seazeth vpon the soule and the man falls into temptation then it will appeare that these directions were not currant for notwithstanding them he may want sound comfort in Gods mercie and runne into despaire without recouerie And for this cause vpon experience it hath bin prooued that euen Papists themselues in the houre of death haue bin content to renounce their owne workes yea the whole body of humane satisfactions and to cleaue onely to the mercie of God in Christ for their saluation By these instances and many more that might be alleadged to this purpose it is apparent vpon how weake and vnstable Grounds the Case-diuinitie of the Popish Church standeth and how indirect a course they take for the resolution and direction of the troubled Conscience Now by the benefit and abuse of this Doctrine we see how necessary it is that in Churches which professe ChristiaÌ„ religion it should be more taught and further inlarged then it is And to this purpose it were to be wished that men of knowledge in the Ministerie that haue by the grace of God attained vnto the Tongue of the learned would imploy their paines this way not onely in searching into the depth of such points as stand in bare speculation but in annexing thereunto the grounds and conclusions of practise wherby they might both informe the iudgement rectifie the conscience of the hearers By this means it would come to passe that the poore distressed soule might
lurking euen in our owne flesh And vpon this consideration that we should be at coÌ„tinuall defiance with them vsing all holy meanes to get the victorie ouer them by the daily exercises of inuocation and repentance and by a continuall practise of new obedience vnto all the lawes and commandements of God according to the measure of grace receiued And so much of the third Ground CHAP. III. Of the subiection and power of Conscience THe fourth and last Ground is touching the subiection and power of Conscience Wherein we are to remember two things what Conscience is and what is the naturall condition of it in every man For the first the name of Conscience will giue light to the thing it selfe For it signifieth a knowledge ioyned with a knowledge and it is so tearmed in two respects First because when a man knowes or thinks any thing by meanes of Conscience he knows what he knowes thinks Secondly because by it man knowes that thing of himselfe which God also knowes of him Man hath two witnesses of his thoughtes God and his owne conscience God is the first and chiefest and Conscience is the second subordinate vnto God bearing witnes vnto God either with the man or against him Therefore it is nothing els but a part of the vnderstanding whereby a man knowes what he thinkes what he wills and desires as also in what manner he knoweth thinketh or willeth either good or euill Wherevnto this must be added that as conscieÌ„ce knowes our thoughts wils actions so it testifies thereof vnto God either with vs or against vs. In the second place The naturall condition or propertie of euery mans conscience is this that in regard of authoritie and power it is placed in the middle betweene man and God so as it is vnder God and yet aboue man And this naturall condition hath two parts the first is the Subiection of conscience to God and his word Concerning which subiection we haue this rule That God alone by his word doth onely bind the conscience by causing it in euerie action either to excuse for well doeing or accuse for sinne And this God doth properly For first he is the onely Lord of the conscience which created it and gouernes it 2. Againe he is the only Law-giuer that hath power to saue or destroy the soule for the keeping breaking of his Lawes Iam. 4. 12. 3. And further mans conscience is knowne to none besides himselfe but to God What man knoweth the things of a man saue the spirit of a man which is in him 1. Cor. 2. 11. And it is God onely that giues liberty to the conscience in regard of his owne lawes Vpon this it followeth that no mans commandement or Law can of it selfe and by it owne soueraigne power bind conscience but doth it onely by the authoritie and vertue of the written word of God or some part thereof And therefore if it be alleadged that subiection is due to the Magistrate for conscience sake Rom. 13. 5. the Answer is at hand that subiection is indeede to be performed to ciuill authoritie ordained by God and obedieÌ„ce also to the Lawes of the Magistrate for feare of wrath and for auoiding of punishment but not for conscience of the said authoritie or lawes properly and directly but for conscience of Gods commandemeÌ„t which appointeth both Magistracie and the authoritie thereof This is it that bindes the conscience immediatly that by vertue of a superiour Law whereby it standeth in force namely the Law of God The Second part of the naturall condition of conscience is the Power which it hath ouer man to accuse or excuse him in respect of things done And this is plaine by Saint Pauls Conclusion Whatsoeuer is not of faith that is whatsoeuer man doth whereof he is not certenly perswaded in judgement and conscience out of Gods word that the thing may be done it is sinne More plainely a thing may be said not to be done of faith three waies First wheÌ„ it is done with doubting and vnresolued conscience as in those that are weake in knowledge Of which sort were some in the Primitiue church who notwithstanding they heard of the doctrine of Christian libertie yet they were of opinion that after Christs ascension there was a difference to be made of meates and thereupon thought they might not eate of some kind of meats Suppose now that these persons by accident should haue been drawne to eate swines flesh which themselues had holden a thing forbidden These men vpon this very fact had sinned because that which they did was vpon an vnresolued conscience So saith the Apostle Rom. 14. 23. He that doubteth is condemned if he eate because he eateth not of faith Secondly when a thing is done vpon an erronious conscience it is not of faith and therefore it is a sinne Thus the Masse-Priest sinneth in saying Masse though he thinke in his conscience the thing he doth is the ordinance of God And thus Heretikes doe die Heretikes though when they die they be fully perswaded there opinions be the truth Againe in the same manner Put the case a man should be of opinion that fornication or theft were things arbitrarie and indifferent and hereupon his conscience should tel him he might take opportunitie and commit either of these sinnes whether is this action in the partie thus perswaded a sinne or no I answer the case is plaine that the fact is done vpon an erronious conscience and therefore must be a sinne in the doer For the error of the iudgement cannot take away the nature of that which is simply euill Sinne is sinne and so remaineth notwithstanding any contrarie perswasion of the conscieÌ„ce The reason is because though the conscience erreth and is misinformed yet it bindeth so farre forth as that if a man iudge a thing to be euill either simply or in some respect though falsely and yet afterward doth it he hath sinned and offended the Maiestie of God as much as in him lieth Thirdly when a thing as done with a repugning or gainsaying conscience though vpon error and false iudgement of the conscience it is in the doer a sinne Thus an Anabaptist that holdeth it vnlawfull to sweare sinneth if he take an oath not in swearing simply for that is Gods ordinance but because he sweares against the perswasion of his Conscience CHAP. IIII. Of the distinction of Cases THus much touching the Preambles or Grounds of this doctrine Now it remaineth that we come to the Questions of Conscience These Questions may be fitly deuided according to the matter or subiect of them which is Man Now as Man is considered diuers waies that is to say either a part â—y himselfe or as he stands in relation to an other and is a member of a Societie so the Questions of Conscience are to be distinguished some concerning man simply considered by himselfe some againe as he stands in relation to an other Man standeth in
saluation And the principall grounds of assurance which are there laid downe may be reduced to three heads The first is this He that hath communion or fellowship with God in Christ may be vndoubtedly assured of his saluation This conclusion is propounded Chap. 1. v. 3 4. Where the Apostle tels the Church that the end of the preaching of the Gospell vnto them was that they might haue fellowship not onely mutually among themselues but also with God the father and with his sonne Iesus Christ. And further that hauing both knowledge assurance of this heauenly communion to be begun in this life and perfected in the life to come their ioy might be full that is they might thence reape matter of true ioy and sound comfort vnto their soules and consciences Now whereas it might be haply demaūded by some beleeuers how they should come to this assurance S. Iohn answeres in this Epistle that the certainty therof may be gathered by foure infallible notes The first is Remission of sinnes For though God be in himselfe most holy and pure and no mortall man being vncleane and polluted by sinne can haue fellowship with him yet God hath shewed his mercy to those that beleeue in him and hath accepted of the blood of Iesus Christ his sonne whereby they are clensed from all their corruptions v. 7. If here it be asked how this pardon and forgiuenes may be knowne It is answered by two signes One is Hūble and heartie Confession of our sins vnto god for so saith the Apostle If we confesse our sins he is faithfull and iust to forgiue vs our sins and to clense vs from all iniquitie v. 9. The other is the pacified Conscience for being iustified by faith we haue peace with God and If our heart condemne vs not that is if our conscience in respect of sinne doth not accuse vs then haue we boldnesse towards God Chap. 3. v. 21. The second note of fellowship with God is the sanctifying Spirit wherby we are renewed in holines righteousnes Hereby we know that he abideth in vs euen by the Spirit which he hath giuen vs Chap. 3. v. 24. The third is holinesse and vprightnes of heart and life To this end the Apostle saith If we say that we haue fellowship with him and walke in darkenes we lie and doe not truly but if we walke in the light as he is in the light we haue fellowship one with an other c. Chap. 1. 6 7. The fourth is perseuerance in the knowledge and obedience of the Gospel So the same Apostle exhorteth the Church Let therefore abide in you that same doctrine concerning Christ which ye haue heard from the beginning If that which ye haue heard from the beginning remaine in you that is if ye beleeue and obey it you also shall continue in the same and in the father Chap. 2. 24. The second Ground He that is the adopted sonne of God shall vndoubtedly be saued This point the Apostle plainly declareth when he saith Be loued now are we the sonnes of God And we knowe that is we are vndoubtedly assured by faith that when Christ shall appeare in glory we shal be like vnto him for wee shall see him as he is That the latter part of these words is thus to be expounded I gather out of Chap. 2. 28. as also by comparing this text with that of S. Paul where he saith When Christ which is our life shall appeare then shall we also appeare with him in glorie And againe If we be sonnes we are also heires euen the heires of God and heires annexed with Christ if so be that we suffer with him that we may also be glorified with him Nowe put the case that the conscience of the beleeuer will not rest in this but desires to be further resolued touching the certaintie of his adoption Then I answer that he must haue recourse vnto the signes wherby a sonne of God may be discerned from a child of the deuill and these are principally three First is truly to beleeue in the name of the sonne of God for those that haue God for their father are made the sonnes of God by faith in Iesus Christ. And this faith snewes it selfe by obedience For hereby we are sure that we knowe Christ that is that we beleeue in him and apply him with all his benefits vnto our soules If we keepe his commandemēts Nay further He that saies I know him and keepes not his commandements is a liar and the trueth is not in him chap. 2 3 4. The second signe is a heartie desire and earnest in deauour to be cleansed of his corruptions Euery sonne of God that hath this hope purifieth himselfe euen as Christ is pure chap. 3. vers 3. The third is the loue of a Christian because he is a Christian for hereby saies the Apostle are the children of God knowne from the children of the deuill because the sonnes of Satan doe hate their brethren as Cain did his brother Abel euen for the good workes which they doe On the other side Gods adopted sonnes may hereby know themselues to be translated from death to life because they loue the brethren Chap. 3. 10 11 12 c. The third Ground They that are assured of the loue of God to them in particular may also be certainly assured of their owne saluation This doctrine follows necessarily vpon the Apostles words chap. 4. v. 9. For those whome God hath loued from all eternitie to them he hath manifested his loue by sending his onely begotten Sonne into the world that they might liue through him eternally But how may a man be assured of Gods speciall loue and fauour The same Apostle answers by two notes The first is the loue of our brethren and that according to Gods commandement wherein it is commanded that he that loues God should loue his brother also 4. 21. And if any man say I loue God and hate his brother he is a liar For how can he that loueth not his brother whome he hath seene loue God whome he hath not seene 4. 20. Now that a man deceiue not himselfe in the loue of his brother Saint Iohn giues three rules One that Christian brotherly loue should not be for outward respects or considerations but principally because they are the sonnes of God and members of Christ Euery one that loueth him which did beget that is God the father loueth him also which is begotten of him 5. 1. Another is that it must not be outward in shew onely but inward in the heart Let vs not loue in word or in tongue onely but in deede and in truth 3. 18. Lastly that it be not onely in time of prosperitie but when hee stands in most neede of our loue For whosoeuer hath this worlds good and seeth his brother haue neede and shutteth vp the bowels of cōpassiō from him how dwelleth the loue of God in him 3. 17. The second note
which is the cause of this violent distresse And here we are to know by the way that it is an vsuall thing with the parties thus distressed to dissemble and cloake their sinnes and therefore they will alleadge that their trouble ariseth from some euill thoughts from wicked affections and from the corruption of nature whereas commonly men are not distressed in violent manner for euill thoughts affections c. but the violent distresse commeth from soâ—…e actuall and odious sinne or sinnes done which wound the conscience and are the causes of great distraction of minde and they are many which hauing bin vpon occasion before rehearsed I will not now repeat them Onely this must be remembred that the greater sinns against the third sixt and seuenth commandements are the maine and proper causes of violent distresses and the more secret the sinne is in regard of the practise thereof the greater horror of Conscience it bringeth and open offences doe not giue so deepe a wound vnto it as secret and hidden sinnes SecoÌ„dly the particular sinne being known Inquirie must be made as much as possibly may be by signes whether the partie distressed repenteth yea or no. For except he hath repented he cannot be fitted to receiue comfort vnlesse he be first fitted to receiue coÌ„fort he cannot be releeued in Conscience Now if it be found that the partie hath repented then care must be had in the next place that his repentance may be renued for the particular sinne committed Thirdly hauing thus done the comfort must be ministred for the moderating or taking away of the distresse And here remember by the way that the comforts ministred vsually and ordinarily must not goe alone but be mingled and tempered with some terrors of the Law that beeing thereby feared with the consideration of sinne and of the wrath of God due vnto the same the comfort may appeare to be the sweeter The ministring whereof in case of this distresse would not be direct and present but by certaine steppes and degrees except onely in the point of death for then a directer course must be vsed These degrees are two First the partie is to be informed of a possibilitie of pardon that is that his sinnes are pardonable and though in themselues they be great and hainous yet by the mercie of God in Christ they may be remitted Now put the case that the afflicted apprehendeth onely the odiousnesse of his sinnes and the wrath of God due to the same and in this fitte puts off the pardon from himselfe and cannot be perswaded that his sinne may be forgiuen what then is to be done Ans. Then for the effecting of this first degree certaine Grounds are to be laid downe whereupon assurance in that case may be built vp in his heart The first Ground of possibilitie of pardon is That the mercie of God is infinite yea ouer all his works Psal. â—45 9. That the death of Christ is of infinite price merit and value before God That God is much in sparing Isa. 55. 7. That with the Lord is mercie and with him is plenteous redemption Psal. 130. 7. That Christs satisfaction is not onely a price but a counterprice 1. Tim. 2. 6. able to satisfie for the sinnes of all men yea for them that haue sinned against the holy Ghost For that sinne is not therefore vnpardonable because the offence thereof is greater then the merit of Christ but because thâ— partie offending neither doth nor can applie the merit of Christ vnto himselfe An ancient father vpon Cains wordes My punishment is greater then I can beare saith Thou liest Cain for Gods mercie is greater then the sinnes of all men The mercie of God was very great to Manasses to Salomon to Peter and to many others though they were great offenders The second Ground Men of yeares liuing in the Church of God and knowing the doctrine of saluation shall not be condemned simply for their sinnes but for lying in their sinnes Vpon this ground I say that men distressed must be grieued not so much for committing of sinne as for lying and continuing in sinnes committed A third Ground It pleaseth God many times to leaue men to themselues and to suffer them to commit some sinne that woundeth conscience It is true and cannot be denied But we must withall remember that sinnes committed doe not vtterly take away grace but rather make it the more to shine and shew it selfe For God in mercie turneth all things euen sinne it selfe to the good of them that be his and therefore sinne committed cannot either waste or extinguish grace receiued but by diuine dispensation serueth to amplifie and inlarge the same so as where sinne aboundeth there grace aboundeth much more Rom. 5. 20. And the Lord saide to Paul beeing in great extremitie 2. Cor. 12. 9. My grace is sufficient for thee for my power is made perfect through weakenes Hence it appeareth that the grace of God is not vtterly lost but appeareth liuely in the time of distresse The fourth Ground is this The promises of God touching remission of sinnes and life eternall in respect of beleeuers are generall and in regard of all and euery man indefinite that is they doe not define or exclude any person or any sinner or any time onely they admit one exception of finall impenitencie Here a question may be mooued How long he that ministreth comfort must stand vpon the possibilitie of pardon I answer vntill he hath brought the partie distressed to some measure of true repentance and this beeing done then he is to proceede to the second degree of comfort The Second degree of comfort is to teach that the sinne or sinnes of the partie distressed are indeede pardoned But it may be asked vpon what signes may this comfort be applyed I answer vpon these two First if the partie distressed confesse that he or shee is heartily grieued that by their sinne or sinnes they haue offended so louing and so mercifull a God Secondly if they professe that they desire with all their heart to be reconciled vnto God in Christ and at least doe desire to repent for their sinnes and withall doe carrie in heart a purpose to sinne no more but in all things as much as in them lieth to performe new obedience vnto god Luc. 15. 11. c. Now for the better enforcing of this comfort some textes of Scripture fitting this purpose must be rehearsed aâ— for example Matth. 9. 12 13. I came not to call the righteous that is to say those that iudge themselues righteous but sinners that is those which are grieued because in their owne conscience they are vile and hainous offenders to repentance Againe Matth 11. 28. Come vnto me all ye that are wearie and heauie laden and I will refresh you And Christ saith it was the end of his coÌ„ming to preach deliuerance to the captiues and to set at libertie them that are bruised Luk. 4. 18. To
emptie away The second meanes is to heare the word of God with an honest heart ioyned with a constant purpose of not sinning The third to be as carefull to bring good affections as a good vnderstanding For affections are the feete that carrie the heart and Salomon biddes vs to take heede to our feete when we enter into the house of God Eccl. 4. 17. They are the very key of knowledge and memory and therefore Dauid saies The secret of the Lord is reuealed to those that feare him and his couenant is to giue them vnderstanding Psal. 25. 14. And that which he saith of Feare may be said also of other good affections The second sort of Causes are ordinary and vsuall defects of naturall gifts as of capacity or conceipt of memory and vnderstanding For all men haue not the like gifts of nature and therfore all men cannot reape benefit by the word preached These wants may be discerned thus If the mind and memory be weake or wanting as well in common wordly matters as in diuine things that belong to gods kingdome And to this kinde of men which are thus troubled for not profiting there belongeth comfort Yet not simply but vpon these conditions First if they know the principall grounds of religion Secondly if they haue care to profit and increase in knowledge Thirdly if they liue according to the measure of their knowledge in obedience to Gods will These beeing obserued such parties are to comfort themselues in this that God in mercy will accept of their indeauour forgiue their ignorance and beare with their infirmities This is to be seene in the example of Peter whose faith was highly commended by Christ when he said the gates of hell should not preuaile against it Matt. 16. 16. And yet at that very time Peter was ignorant of many maine pointes of Religion as of the death resurrection and ascension of Christ. And in his person the other discisples are commended also for their faith because they held Christ to be the Messias and Sauiour of the world though they were ignorant of the manner of his redemption thinking he should haue beene an earthly king Act. 1. Againe the want of knowledge in such as haue naturall defects may be supplied by good affection if they be not wanting in an honest heart and carefull indeauour of godly life Thus the Church of the Iewes in the old Testament did farre exceede the Church of the new in good affection though it came farre short of it in knowledge and apprehension CHAP. VIII Of the Sacraments in generall the reeeiuing and vse of them IN the next place follow the Questions of conscience touching the third part of Gods Outward worship namely the Sacraments and these concerne either the administration or the receiuing of them The Administration I will here let passe and handle those Questions onely that concerne the receiuing and vse thereof both in generall and in particular Touching the receiuing of the Sacraments in generall there is one onely Question Whether the Sacraments ministred by Heretickes Idolatours and vnsufficient ministers be Sacraments or no For answere hereunto we are to knowe there be three sorts of men that may administer the Sacraments Some are true lawfull ministers lawfully called by God men to that function keeping the right forme of the Sacrament according to the institution Some againe are more priuate persons that haue no authoritie at all to administer whome we may oppose to the former sort as contrary to them in this action Others againe be admitted to stand in the roome of lawfull ministers by the acceptation consent of men or by custome though corrupt and these are in a meane betweene the two former sorts Of the first there is no question But the Sacramēt administred by the second is in truth a meere nullitie because they haue no calling thereto neither can they doe it of faith forasmuch as they haue neither precept nor exāple out of the word of God Now for the third sort though they be not indeede lawfull pastors yet beeing in the place of such by the consent allowance and custome of men though corrupt their action is of force and the Sacrament which is administred by them is in deede a true Sacrament which I prooue by these Reasons First the preaching of the word and administration of the Sacraments are all one in substance For in the one the will of God is seene in the other heard Now the word preached by Heretikes is the true word of God and may haue his effect The Scribes and Pharises great Doctors of the Iewes were not all of the Tribe of Levi but descended frō other Tribes Againe euen the principall of them liued by extortion and bribery and were wicked men yea Heretikes and Apostataes deposed excommunicated persons And yet because they occupied the places of good teachers and sate in the chaire of Moses that is read the doctrine of Moses Law Christ bids his disciples to heare them Matt. 23. 3. Prouided only that they tooke heed of the leauen of their false doctrine and wicked life Now if the word taught by their ministery was powerfull why may not the Sacraments ministred by the Heretiques standing in the roome of true ministers be true Sacraments In the daies of Paul Phillip 1. 15. Some preached Christ through enuy and strife and some of good wil what was the Apostles iudgement in this case Himselfe answereth v. 18. What then yet Christ is preached all manner of wayes whether it be vnder a pretence or sinceerely and I therein ioy yea and will ioy Secondly this point is plaine by examples The Leviticall priests vnder the Lawe were Heretickes and taught after a sort the breach of the morall law Yea they held iustification by workes Rom. 10. 3. and yet Circumcision by them administred was in force neither was the passeouer celebrated by them or the sacrifices which they offered any other then the true Passeouer and true sacrifices Iudas was a very hypocrite yea Christ calls him a Deuill Ioh. 6. 70. and yet he preached the word at Christs commandement and baptized with the rest of his Disciples Ioh. 4. 1 2. Thirdly the Sacrament if it be administred in the name and by the power of Christ is the ordinance of God beeing receiued by faith yea a true Sacrament of Christ and the force and efficacie thereof doth not depend vpon the worthines of the Minister but vpon Christ. The letters or epistle sent from one man to an other are authenticall and serue fully to expresse the minde of the author though the messenger or carier be a wicked or a naughtie man And in like manner the sinne of any man that stands in the roome of a lawfull Minister doth not nullifie the Sacrament and therefore not heresie or vnsufficiencie S. Cyprian who liued 300. yeares after Christ was of this opinion that Sacraments administred by Heretikes were no Sacraments But the Churches of Africa in
are by the word of God to bring vp their children in the feare of God The second answere is that though such persons are not necessarie to the essence of Baptisme yet they are not simply to be reiected this alway presupposed that they be fitte men and well qualified Their fittenes stands in foure things First that they be of yeares of discretion sufficient to vndertake such a charge And therfore it is a fault when children are called to be Godfathers and Godmothers which neither are come to yeares of discretion nor able to consider what they doe or ought to doe Secondly that they haue at least some knowledge and vnderstanding not onely in generall of the principles and grounds of religion but also of the nature and end of the Sacrament and of the substance of the promise wherewith they bind themselues in the behalfe of their God-children It was in ancient times required of such persons as were to be witnesses that they should know and vnderstand the Creed and the Lords Praier Therefore those are iustly to be blamed that call such persons to be witnesses to their children which though they haue yeares sufficient yet they haue little or no knowledge of the grounds of the Catechisme or of the bond wherby they oblige themselues for the good and godly education of the infants in time to come Thirdly they be knowne to be of an honest and reformed life not iustly chargeable of impietie incivilitie or dishonesty that by their example the children may in time to come be drawne to holines of life conversation For how can he that is of a dissolute and wicked life be able to bring others committed to his charge to the embracing of true religion Fourthly that they be carefull to perform theirpromise made in the face of the Church for the good education and instruction of the child in the feare of God specially when the parents be negligent and careles in that behalfe Nor the reasons why these sureties are not to be simply reiected if they be qualified as hath beene said are these I. Because this custome though it be not directly grounded vpon scripture yet it is not repugnant thereunto For beeing righty vsed and kept it tendeth to the furtherance of religion and Godlines in particular families and consequently to the edification of the Church II. It is no new thing but an ancient comendable practize continued in the Church of God aboue the space of 1200. yeares III. Because these parties doe supply the defect of naturall parents when they be wanting either by death or by negligence while they liue if they be answerable to their promise made in the behalfe of the children touching the things that belong to their saluation Yet further touching these persons three Questions are mooued I. Q. What dutie are they to doe in the behalfe of the party baptized Ans. Papists teach that the principall and proper act of the suretie is the taking of the infant baptized from the hands of the preist into his owne armes and custody But this though it be an action neither good nor euill yet considering it may as well be done by another as by him and the doing of it by another is no whit preiudiciall to the ende for which such persons were first appointed in the Church namely the good education of infants baptized it cannot be the principall dutie of the suretie But the things required of them are especially these I. To be speciall witnesses of the admission and entrance of the partie baptized into the church of God II. To binde themselues by solemne promise in the name of the child before the whole church assembled that they will be carefull so soone as he comes to yeares of discretion that he be brought vp in the feare and seruice of God and be instructed in the principles of faith and repentance and acquainted with the promise made by them in his behalfe that he may frame his life thereafter III. To haue speciall care of the performance of their promise that by all good meanes which God hath appointed both publicke as hearing the word and receiuing the Sacraments and priuate as exhortations and admonitions in time to come he shal be moved and incited to forsake the Deuill c. and to pay his vowes made at his Baptisme II. Q. Whether children baptized come to be of spirituall kindred with the whole Church by reason of their Godfathers and Godmothers The Papists answer yea and they explane their answer in this manner Looke as by carnall propagation a man hath a naturall beeing so by the Sacrament of Baptisme he hath a spirituall being in the state of grace according to which he is born againe Now as by carnall propagation ariseth a bond of kindred betweene one man and an other so by the receiuing of Baptisme there ariseth a bond of kindred betweene the members of the Church by meanes whereof the sureties become as Fathers and Mothers to the parties baptized We on the other side answer negatiuely that persons baptized doe not by their Baptisme become spiritually a-kinne to the Church Now that this is the truth the contrary doctrine of the Papist erronious will appeare by these reasons I. The Sacrament it selfe doth not giue a spirituall beeing to any man that is partaker thereof neither is it of force to make a man a Christian or a member of the inuisible Church of God But that which doth this is the Couenant of grace wherein is promised remission of sinnes and life eternall in and by Christ. And the Sacrament is only a seale of that couenant and no more Now if baptisme cannot make a Christian much lesse can it giue vnto him a spirituall beeing in the body of Christ and consequently any such spirituall alliance whereby one member may be allied vnto another II. There is not the same reason of Baptisme that is of carnall propagation or birth For Baptisme is not regeneration it selfe but the Sacrament that is the signe and seale of regeneration And therefore though naturall kindred comes by carnall seed and birth yet spirituall kindred cannot come to any by baptisme III. The scripture mentions onely two sorts of kindred and no more the one which ariseth properly from societie and communion of blood which we call Consanguinitie the other which comes by carnall coniunction of man and woman in the estate of marriage commonly termed Assinitie And besides these the scripture acknowledgeth none If it be said that God is the father of all beleeuers and that they are his sonnes and daughters and Christ their elder brother and therefore there must needes be a spirituall alliance betweene them all I answer it is true but that this kinred hath his originall from baptisme and beginneth with that relation that is betweene the Sureties and their god-children in that Sacrament it is a Popish inuention deuised by the wit of man without ground or warrant in the word of God III. Q. But be
pray and heare the word cheerefully when their stomacks are emptie These persons may eate in the day of a solemne fast so that they obserue the caueats before remembred It is not with vs in these countries as it was with the Iews They could fast one two or three daies together without any inconvenience we cannot doe the like And the reason is plaine Men that liue in those hotte countries haue colde stomackes and so may fast the longer but in colder climates such as ours is in respect of theirs men beeing of hotter stomackes are not able to continue fasting so long as they Sect. 3. The third point is concerning the Right endes of a religious fast and they are foure The first is to subdue the flesh that is to bring the body and so the bodily lusts into subiection to the will and word of God By eating and drinking the body is made heauie the heart oppressed the senses dull and the whole man vnfit for the duties of humiliation praier and hearing of the word Luk. 21. 24. That therfore this vnfitnesse may be taken away not onely the body it selfe but the vnruely lusts of the flesh are to be mortified and subdued by this exercise of fasting The second end is to stirre vp our deuotion and to confirme the attention of our mindes in hearing and in praier To this purpose in the Scripture fasting and prayer are for the most part if not alwaies ioyned togither because when the stomacke is full the body and minde are lesse able to doe any good dutie and contrariwise when abstinence is vsed the heart is lighter the affections in better order the whole man more quicke and liuely in the seruice of God For this very cause Anna is saide to worshippe God night and day with fasting and praier Luk. 2. 37. And the intent of the Holy Ghost there is to commend her for the feruencie of her praier which shee testified in that by such exercises shee stirred vp and increased the attention of her minde The third ende is to testifie the humilitie and contrition of our hearts that is to say our inward sorrow and griefe for sinne and our repentance and effectuall turning vnto God Without this ende the fast is but a vaine ceremonie And therefore the Prophet Ioel calls vpon the people to turne vnto the Lord with all their hearts with fasting weeping and mourning to rent their hearts and not their garments c. Ioel 2. 12 13. The Prophet Esay in like manner reprooveth the Iewes because when they fasted they would afflict their soules for a day and how downe their heads as a buâ—rush and lie downe in sackcloath and ashes But made no conscience to turne from their euill waies Esay 58. 5 6. Therefore their outward humiliation was but hypocrisie The fourth end of a fast is to admonish vs of our guiltines before the Lord and to put vs in mind of the acknowledgement of our sinnes wherby we become vnworthy of any blessing gift or mercie yea vnworthy to goe vpon the ground to breath in the aire to eate drinke sleepe or inioy any other benefit In a word that we haue deserued by our sinnes all the plagues and punishments threatued in the Law against sinners The Malefactor in the day of Assises cannot giue greater testimonie of the true confession of his guiltines then by comming before the Iudge with the rope about his neck neither can we bring a more notable signe of our true humiliation before God then by comming before him in the day of the solemne fast with open confession and Proclamation of our guiltinesse both of sinne and punishment Hence it was that in the fast of Nineueh not onely men but euen the beasts were forbidden to feede or drinke water for this very end that the Niuevites might acknowledge their sinnes to be so great and heinous in the sight of God that in regard therof not onely the reasonable creatures themselues but also the beasts of the field for their sakes were vnworthy of life and nourishment III. Question Whether Popish Fasts be lawfull and approoued of God Ans. They are wicked and therefore neither approoued of God nor to be obserued by man and that for three speciall causes First the patrons maintainers of them doe appoint set times of fasting which are necessarily to be kept vpon paine of mortall sinne And abstinence from flesh with them is made a matter of conscience Now to prescribe set times necessarily to be obserued is contrarie to that libertie which the Church of God and the gouernours thereof haue for this purpose onely vpon speciall occasion When the question was mooued to our Saviour by Iohns Disciples Why they and the Pharises fasted often whereas his fasted not Answer was giuen in this manner Can the children of the marriage chamber mourne as long as the bridegrome is with them But the daies will come when the bridegrome shall be taken away from them and then shall they fast Mat. 9. 15. From whence we may gather that times of fasting must be according to the times of mourning For Christ giues them to vnderstand that they were to fast as occasions of mourning were offered As therefore there can be appointed no set time for mourning no more can there be enioyned a set time for fasting but must be left to the libertie of the Church to be prescribed as God shall giue occasion Againe the Apostle reprooueth the Church of Galatia for obseruing set daies and moneths times and yeares in way of Religion Gal. 4. 10. Montanus the Hereticke is thought in Ecclesiasticall stories to haue beene the first that made lawes for set-fasting And the Churches of God in ancienter times fasted of their own accords freely not inforced by law or commandement but as time and occasion serued It is alleadged that this doctrine seemes to chalenge the Church of England of Heresie for it appointeth and obserueth set times of fast Ans. Nothing lesse For our Church inioyneth and approoueth these times not vpoÌ„ necessity or for religions sake but for ciuill and politicke respects whereas the Romish church holds it a mortal sinne to put off a set fast appointed so much as till the next day following The second reason They of the Church of Rome make a distinction of meates For they wholly forbid flesh to be eaten vpon daies of fast and allow whit-meates onely then to be vsed and that of necessitie Now this difference of meates is partly impious partly absurd and foolish Impious it is because they make it for Religions sake For since the coÌ„ming of Christ there is a libertie giuen to all men whatsoeuer to eate of all kindes of meates without any distinction commanding abstinence froÌ„ nothing which God hath created to be receiued with thanksgiuing It is true indeede we hold a difference betweene meate and meate but how not in way of religion but in regard of temperance health for ciuill and politike
those times concluded the contrarie against him according to the doctrine that hath beene deliuered The Vse I. By this doctrine they are iustly to be blamed who would haue their children rebaptized which were before baptized by Popish priests because the Sacrament though administred by a Papist if he stand in the roome of a true Pastour keep the forme thereof is a true Sacrament II. Others by this doctrine come to be reprooued that refuse to receiue the Sacraments at the hands of vnpreaching ministers For though the minister be vnsufficiēt preach not yet if he be called by the Church he hath the place of a lawfull Pastour his administration is warrantable and the Sacrament by him administred a true Sacrament If it be said that then the true Sacraments may be out of the true church as in the church of Rome at this day because Hereticks and such like Ministers are not of the church I answer that there is in the church of Rome the hidden church of God and the Sacraments are there vsed not for the Romish church but for the hidden church which is in the midst of Papacie like as the lanterne beareth light not for it selfe but for the passengers yet hence it followeth not that we should communicate with Idolaters Hereticks and wicked persons And so much of the Administration of the Sacraments in generall I come now to the Particular Sacraments CHAP. IX Of Baptisme THe first Sacrament in order is Baptisme And the Questions touching it I reduce to fiue heads I. Question Whether Baptisme be necessarie to saluation or no For answer to this Question we must rightly distinguish of necessitie A thing is said to be necessarie two manner of waies either absolutely and simply or in part Absolutely necessarie is that which is in all respects necessarie and the contrarie whereof is vtterly vnnecessarie Necessarie in part is that which in some respects or vpon certaine causes and considerations is necessarie This distinction premised I answer Sect. 1. First that Baptisme is necessarie the second way in part and respectiuely that is in diuers and sundrie regards I. As the lawfull vse thereof is a note whereby the true church of God is discerned and distinguished from the false church Not that the church of God cannot be a church without this Sacrament For it may want Baptisme for a time and yet remaine a true church as well as the church of the Iewes in auncient times wanted circumcision for the space of fourtie yeares Iosh. 5. 6. and yet ceased not to be a true church and loued of God II. As it serueth for necessarie vses and purposes to men of yeares that are to be baptized as first to testifie vnto the church and themselues that they are receiued into the bodie of Christ which is the companie and societie of the faithfull Secondly to testifie their obedience to Gods commandement their subiection to his ordinance appointed by him for their good Thirdly to be a necessarie proppe to vphold their weaknesse a seale to confirme their faith in the couenant of grace and an instrument to conuey Christ vnto them with all his benefits III. It is necessarie to Infants as it serueth to enter and admit them into the visible Church and withall to signifie their interest in the couenant of grace and consequently their right and title to Life euerlasting Sect. 2. Secondly I answere that Baptisme is not absolutely or simply necessary so as the partie that dies without it remaines in the state of damnation and cannot be saued My reasons are these I. Baptisme is appointed by God to be no more but a seale annexed vnto and depending vpon the couenant therefore we must put a difference betweene it and the couenant The Couenant of grace and our beeing in Christ is absolutely necessarie for no man woman or childe can be saued vnlesse they haue God for their God But the signe thereof is not For looke as to the essence of a bargaine the consent and agreement of the parties alone is of meere necessitie required and this beeing yelded the bargaine is a bargen though it be neither sealed subscribed nor confirmed by witnesses so likewise a man may be saued if he be within the couenant of grace though he haue not receiued the seale and signe thereof the Sacrament of Baptisme II. The bare want or priuation of Baptisme when it cannot be had is pardonable doth not condemne the partie vn-baptized The thiefe vpon the crosse was saued though he was neuer baptized Luk. 23. And sundrie Martyrs in former times who were Gods deare children and died for the maintenance of his truth though they wanted the outward and visible baptisme yet by Gods mercy they were not destitute of the inward and consequently were not condemned but saued And so many children vnder the law died before the eight day vncircumcised Yea when any among them were weake and could not indure to haue the foreskinne of their flesh cutte in probability their circumcision was deferred and some of them died in the meane time which neuerthelesse being borne of beleeuing parents were vndoubtedly saved according to the promise of God made to Abraham I will be thy God and the God of thy seede For as Christ saith of the Sabaoth so may we say of Circumcision It was made for man and not man for it And it were a iudgement both rash and vncharitable to thinke that all the males of the children of Israel that died before circumcision were condemned Yet on the other side the wilfull contempt and carelesse neglect of this ordinance when it may conueniently be administred and receiued is deadly and damnable And to them that are guilty of this sinne is the threat of God iustly denounced Gen. 17. 14. Euen that person shall be cut off from his people III. The grace and mercy of God is free and not tied or bound to the outward elements Ioh. 3. 8. The wind bloweth where it listeth that is God giues grace and vouchsafeth fauour to whome where and when it pleaseth him And hence it is that they whome he would not haue perish but come to eternall life shall be saued though they be not partakers of this Sacrament IV. Infants borne of beleeuing parents are holy before baptisme and baptisme is but a seale of that holinesse 1. Cor. 7. 14. The children of beleeuing parents are holy Rom. 11. 16. If the first fruits be holy so is the whole tumpe and if the root be holy so are the branches Yea to them belongs the kingdome of heauen as well as to others Christ saith Suffer litle children c. for to them belongeth the kingdome of heauen Mark 10. 14. It is alleaged that those which are sanctified haue faith which infants haue not Ans. God saith I will be thy God and the God of thy head By vertue of this promise the parent layes hold on the couenant for himselfe and for his child and the childe