wheresoever he dwelleth is effectuall in working the Word and Sacraments are not so Quest 66. What are the Sacraments Ans They are sacred signes and seales set before our eyes and ordained of God for his cause that he may declare and seale by them the promise of his Gospel unto us to wit that he giveth freely remission of sinnes and life everlasting not onely to all in generall but to every one in particular that beleeveth for that onely sacrifice of Christ which he accomplished upon the Crosse a Gen. 17.11 Rom 4.11 Deut. 30.6 Levit. 6.25 Heb. 9.7 8 9 24. Ezek. 20.22 1 Sam 17.36 Esay 6.6 7. Esay 54.9 The Explication THe right and direct method of interpreting this doctrine of the Sacraments requireth that first we speak of the Sacraments in generall And this way may we not unfitly intreat in special of the Supper and Baptisme to wit if we take in declaring each Sacrament in speciall the same questions and that course and order of the same questions which we must observe and follow concerning the Sacraments in generall and lastly if we apply those testimonies which speak of the Sacraments in generall to the handling and declaring of the Sacraments in speciall The chiefe Questions concerning the Sacraments 1. What Sacraments are 2. What are the ends of Sacraments 3. In what Sacraments differ from Sacrifices 4. In what they agree with the word and in what they differ from it 5. How the Sacraments of the Old and New Testament agree 6. What are signes and what the things in the Sacraments and in what the things differ from their signes 7. What sacramentall union is 8. What formes of speaking of the Sacraments are usuall to the Church and Scripture 9. What is the lawfull use of the Sacraments 10. What the wicked receive in the use thereof 11. How many Sacraments there are of the New Testament 1. What Sacraments are The originall of the word Sacrament THat we may know what Sacraments properly are the name it selfe of Sacrament is first to be considered Among the ancient Romans this word Sacrament signifieth a peece of money which two parties putting one the other in suite laid down in some sacred place or left in custody of the High-Pontife or Priest with this condition that he who gained the suite should have his part entire againe and he who was cast in the cause should lose his part to the common Treasury in lieu of his wrongfull molesting the other party This signification nothing pertaineth to this place It also signified a solemne forme of an oath taken in warre which they called a military Sacrament so called of Sacrando that is of sacring or consecrating them because by that oath every one was consecrated or destined to his Captaine and not to any other to serve him Hereof it is that some will have these ceremonies instituted by God therefore to be so called for that as Souddiers did oblige and binde themselves by that military Sacrament unto their Captaine so we binde our selves unto our Captaine Christ by a solemne oath in the presence of God Angels and Men. This truly is no unapt or unmeet Metaphor but yet I think rather that the originall of this name came from the old Latine Translations in which wheresoever the word Mystery is used in the New Testament for the same they commonly in Latine put the word Sacramentum Now Mystery cometh from the Greek verb 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifieth to institute instruct or initiate one in the holy matters or matters of Religion But that Greek verb 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is derived from another which is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifieth to shut because as Eustathius saith they who are initiated or entered in holy rites were to shut their mouth and not to utter those things which were secret Now a mystery is said to be either a secret thing it selfe or the signe of a secret thing or that which hath a secret signification which none understand but they who are initiated in holy rites By a signe we understand an externall and corporeall thing and action or a ceremony instituted and ordained by God which betokeneth a certaine internall thing and spirituall Which the Grecians call a Mystery and is otherwise called of the Latine Divines a Sacrament And some such signes God alwayes would have to be extant in his Church whereby both the good will of God towards men might be recorded and made known and that men of the other side might declare and shew their faith towards God and other duties of piety and godlinesse Sacraments therefore are so called Mysteries because they have a secret signification which none understand but they who are initiated and instructed concerning the substance of sacred matters or the points of Christian Religion Neverthelesse the word Sacrament is used in divers significations in the writings of famous Divines of which these are chiefe 1. For a rite or externall ceremony which sense is proper and naturall to the word 2. For the signes themselves 3. For the thing signified by the signes 4. For the signes and thing signified both together Having seen now what the name of Sacrament signifieth it resteth that we consider the thing it selfe and define what Sacraments are The definition whereof is this Sacraments are rites or ceremonies instituted by God to this use The definition of Sacraments That they might be signes of the Covenant to wit of Gods good will towards us and of the bond of the Church whereby it covenanteth faith and repentance and that they may be marks and cognizances whereby to distinguish Gods Church from Gentiles and Sectaries The definition of Sacraments In the Catechisme they are thus defined Sacraments are sacred signes and feales object to our eyes ordained and instituted by God that by them he might the more declare and seale the promise of his Gospel unto us The parts of this definition are in number three The first part appertaineth to the kinde of Sacraments the latter two to their difference To the kinde whereof they are it appertaineth The Sacraments are sacred seales that they are sacred and ocular signes and seales that is divine and signifying or betokening sacred things such as belong to Gods worship and the salvation of men A signe and a seale differ one from the other as a generall thing from a thing more speciall For every seale is a signe but not every signe a seale A seale certifieth and confirmeth a thing What a signe is A signe onely sheweth it A signe is a thing signifying somewhat else then that which it sheweth to the senses and inducing something else into the cogitation as Augustine defineth it or a signe is that whereby the understanding understandeth some things else besides the signe it selfe apprehended by the sense So words are the signes of things Moreover signes are of two sorts some are onely signifying others are confirming also Two
sorts of signes 1. Signifying 2. Confirming that is such signes as whereby we reason and conclude also of the thing which they signifie neither onely understand by them what they signifie but also argue and reason from them so that we are not left in doubt or uncertaine whether that be true or false which they signifie that is we are confirmed of the certaine exhibiting unto us and of our receiving of the thing signified Both these kinds of signes are conjoyned in this definition because both agree unto Sacraments for the Sacraments doe not onely signifie what is promised but also seale unto us that which is promised in the Gospel They are not onely figurative and admonitory signes and meere resemblances or lively shadowes as the Ancient terme them Lib. a. cap. 1. de doct Christ but also in their true use become assurances and evidences both exhibiting and sealing because they both exhibit unto the faithfull the things promised them in the Gospel and seale unto them the exhibiting of them Of circumcision under the law God saith It shall be a signe of the Covenant betweene me and you Paul expoundeth it He received the signe of Circumcision the seale of the righteousnesse of the faith which he had Genes 17.11 Rom. 4.11 Sacraments therefore serve in the same stead that pledges doe for both they signifie that there is something promised unto thee and withall they assure and confirme the same unto thee in regard whereof it is also added that they are seales Now these signes and seales are called sacred and holy 1. Because they are given us of God Why the signes are called holy 2. Because they are given us to an holy use For holy and sacred things are of two sorts 1. Those things which God performeth unto us 2. Those things which we perform unto God These signes are said to be object to our eyes that is visible because they ought to be such seeing they are to signifie things invisible Why they are said to be object to our eyes For if they must be staies and props of faith they must be perceived by the outward sense that the inward sense may thereby be moved For that which thou seest not is no signe And he that maketh a sign to be invisible doth imply a contradiction and speaketh contraries For not the signes signifying but the things signified are invisible Else signes could not signifie things much lesse ratifie and confirme them because if they were invisible an uncertaine thing should be confirmed by a thing as uncertaine as it selfe Whence it is that the ancient Writers define a Sacrament thus A Sacrament is a visible signe of invisible grace How the Sacraments differ from other signes By the Sacraments God sealeth unto us his promise To the difference of the Sacraments whereby they have their severall being as it were and are different from other sacred things appertaine these two properties 1. That they are ordained and instituted by God 2. That they are instituted to this end that God may by them seale and assure unto us the promise of the Gospel The former of these differences is generall common to other signes given by God as well as to Sacraments whether those signes be universall as is the Rain-bow or particular as was Gedeons fleece first wet with dew the ground whereon it lay being dry afterwards dry the ground being wet and the touching of Isaiahs tongue with a burning coale The latter difference is speciall taken from the principall end whereby Sacraments are properly distinguished from all other holy signs And that these signs were instituted of God alone it is certaine For as God alone pronounceth concerning his will and teacheth us the same and giveth us his promise of grace so he alone assureth and confirmeth this promise unto us by his Sacraments Wherefore God alone hath authority to institute and ordaine a Sacrament Why God onely may ordaine a Sacrament For the institution of Sacraments containeth two things 1. The appointing and commanding of certaine rites and ceremonies 2. The promise of grace annexed to this rite whereby God promiseth that he will give the thing signified unto such as lawfully and rightly use the signe And these things are proper to God alone For as the receiving into grace and favour and remission of sinnes belongeth to God alone so also doth the promise thereof And as God alone instituteth and appointeth unto himselfe his publike worship so he alone is able to confirme unto us by his publike worship that is by the ministery of the Word and by his Sacraments the promise of grace that is the promise of receiving all blessings and benefits necessary to salvation which are signified and confirmed by the ceremonies and rites of Sacraments The promise of the Gospel is called the promise of grace because God doth especially and chiefly in the Gospel promise it unto us Wherefore mention is made also of this promise in the definition of Sacraments that so that speciall difference of Sacraments may be the better perceived and discerned because God hath given to men promises also of other things and hath confirmed those promises with signes For Sacraments are signes not of every promise whatsoever but of the promise of grace pertaining not to one private person onely as the touching of Isaiahs lips but to the whole Church How God declareth the promise of the Gospel by Sacraments And further he declareth the same being promised in the Gospel and sheweth it more cleerly by Sacraments and this by reason of the analogie proportion and similitude which the signes have with those things which are signified by those Sacramentall signes For as a similitude declareth and explaineth that whereof it is a similitude so the Sacraments declare that whereof they are Sacraments And as a true similitude is not understood except the analogy of the similitude be understood so neither are the Sacraments except we understand the analogy and proportion which they have with the thing signified Neither doth God by his Sacraments onely declare the promise of the Gospel but also sealeth the same unto us How he sealeth that promise unto us by Sacraments 1. Because God when he speaketh with us whether it be by his word or by a signe is alwayes alike true And therefore he assureth and maketh us certaine of his will both by his Word and by his Sacraments but most of all by his Sacraments 2. Because Sacraments are seales and pledges annexed to the promise which whoso useth rightly that is with true faith and repentance unto him those pledges and seales seale and confirme most assuredly that he shall be partaker of the things themselves signified which are spirituall 2. What are the ends of Sacraments 1. Sacraments are ordained to be seales of Gods Covenant THe chiefe and principall end of Sacraments is contained in their definition namely to be signes of the Covenant that is that God may testifie that he doth in a lawfull and right use of them bestow the thing promised and so may confirme our faith or that he may instruct us of his will by his Sacraments and by them exhort us to receive and imbrace the blessings purchased by Christ and further seale by
they are offered In the objects For the word of the promise and commandement is promised without any difference to all To the unregenerate that they may either begin to beleeve and be regenerated or may be left without excuse to the regenerate that they may the more beleeve and be confirmed The Sacraments are given only to the members of the Church professing faith and repentance whose faith is by them confirmed and preserved The word is preached to all at once the Sacraments are given to every member of the Church severally one is baptised after another and the Supper is ministred to one after another Intheir use The Word is the instrument of the holy Ghost by which he beginneth and confirmeth our faith and therefore the Word must go before the Sacraments The Sacraments are the instruments of the holy Ghost by which he beginneth not but only confirmeth our faith and therefore the Sacraments must follow the Word The reason of this difference is because the Sacraments without they be understood never move nor confirm faith There is no desire after a thing which is not known Therefore some declaration and expounding of the signes out of the Word must first be used But yet in infants of the Church the case is diverse for in them faith neither is begun nor confirmed of the holy Ghost by the Word but by an inward working and efficacy and because they are borne in the Church to them in their infancy appertaineth the covenant and the promise In their necessity For the Word is necessary and sufficing unto salvation in them who are of an under standing age For faith cometh by hearing But the Sacraments are not precisely and absolutely necessary unto all neither of themselves without the Word suffice they to salvation For the seales without the Letters Patents have no force and that saying of S. Augustine is most true Not the want but the contempt of them condemneth In their manner of working The Sacraments by gesture the Word by speech declareth unto us the will of God The Word may be effectuall without the Sacraments but not the Sacraments without the Word Acts 10.44 The Word may be without the Sacraments as both in private and publike expounding of the Scripture and that effectually also as was apparent in Cornelius but the Sacraments cannot be nor be effectuall without the Word The Word is confirmed by the Sacraments The Word is that which is confirmed by signes annexed unto it the Sacraments are those signes whereby it is confirmed The Word may not be preached unto infants some Sacraments may be given them The Word is to be preached to those only who are of understanding The Sacraments are to be given unto Infants as Circumcision and Baptisme Augustine said that a Sacrament is a visible Word most briefly and most aptly expressed he both the agreeing and differing of the Word and Sacraments For when he saith That a Sacrament is a Word he sheweth in what the Word and Sacraments agree which is in that they teach the same When he addeth Visible he sheweth the difference that is that they differ in rite and ceremonie The briefe summe of all that hath been spoken is The signes by gestures declare Gods will unto us the Word by speech By the Word faith is begun and confirmed in us by the Sacraments it is only confirmed after it is once begun The Word profiteth without Sacraments but Sacraments profit not without the Word Men of yeers are not saved without knowledge they may be saved and regenerated without Sacraments if they neglect them not The Word pertaineth to all the Sacraments to the faithfull alone Quest 68. How many Sacraments hath Christ ordained in the New Testament Answ Two Baptisme and the holy Supper The Explication But two Sacraments in the New Testament IN the new Testament are onely two Sacraments the use whereof in the Church is perpetuall and universall by the consents of Ambrose and Augustine Baptisme which succeeded in the place of Circumcision and other purifyings of the Law and the Lords Supper which the Paschal Lamb and other sacrifices shadowed and prefigured These two and no moe are Sacraments of the New Testament because these two Christ did institute For those only are sacraments of the New Testament which are 1. Ceremonies 2. Instituted of Christ for the whole Church 3. Having the promise of grace adjoyned unto them But there are onely two such Sacraments as appeareth by their definition Wherefore we have two Sacraments onely The Papists other five Sacraments are no Sacraments The Papists besides those two reckon five other Confirmation Penance or private absolution Order Vnction and Matrimony But properly these are no Sacraments For it is certaine that penance and private absolution are onely the declaration and preaching of the Gospel But the preaching and publishing of grace must not be confounded with the annexed seales of the promise of grace Unction and laying on of hands and indeed ceremonies but neither were they instituted of Christ for the whole Church neither have they the promise of grace adjoyned Confirmation or laying on of hands in the Primitive Church was a signe either of a miraculous bestowing of the holy Ghost which soone ceased or of calling to the office of teaching The thing signified by extreme Unction hath ceased in the Church with other gifts of miracles Order or the ordaining of the Ministers testifieth indeed Gods presence in the ministery but God may be forcible by the ministery of the man yea though the mans person please him not Matrimony is no ceremony but a morall work The Papists reckon it among Sacraments because the old translation translateth the Greek work 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is a mystery by the word Sacrament Ephes 5.32 where the Apostle speaketh of marriage But Paul himselfe is to be heard rather then the Latine Interpreter No man is ignorant that Mystery is of as large and ample an extent in signification with the Grecians as arcanum which signifieth any secret or hidden thing is with the Latines Wherefore they must confesse and grant all arcane and secret things to be Sacraments And also if Matrimony be the seventh Sacrament the will of God shall be the eighth Sacrament Ephes 1.9 Ephes 3.3 ◠1 Tim. 3.16 Chap. 5.32 and the calling of the Gentiles the ninth and godlinesse the tenth For so doth the same Interpreter in the Epistle interpret the same Greek word But S. Paul in that place of the Ephesians useth that word mystery to designe and signifie the conjunction of Christ and his Church and not the conjunction of man and wife Certain conclusions of the Sacraments in generall 1. GOD hath alwayes adjoyned unto his promise of grace and eternal life some signes and rites These conclusions were publikly disputed at Heidelberg Aug. 23. An. Dom. 1567. which the Church calleth Sacraments Circumcision was commanded and enjoyned Abraham By Moses
your salvation and the salvation of the whole Church Is broken Object But Christs body neither is nor was broken Answ Paul hath a respect to the signification which the breaking of the bread did import now this breaking signifieth the pains and renting of Christs body and the violent sundering of his soule and his body one from the other For as the bread is broken and parted into divers parts so the soul and body of Christ were separated and parted from each other Wherefore the property of the signe is here attributed to the thing signified Doe this These words are a commandement to observe the ceremony which Christ instituted This to wit this which ye see me do do you also henceforth in the Church that is being gathered and assembled together take bread give thanks break it distribute it eat it c. He understandeth the whole action which he commandeth and that to us which beleeve and not to the Jewes who were ready to crucifie him In remembrance of me That is thinking and mediating of my benefits which I have done for you and which are by these rites recalled into your memory and further verily feeling and finding in heart that I give you these my benefits and therefore celebrating them by publick confession before God and Angels yea before men also and so giving mee thanks for them Wherefore the end of Christs Supper is remembrance The end of the Supper is the remembrance of Christs benefits which is not a meer meditation on the history but a calling to mind the death and benefits of Christ and a faith whereby we apply Christ and his merit unto us and gratefulnesse or a publick confession of his benefits This remembrance is the whole whose parts are the memory of Christs benefits faith whereby we apply Christ and his merit unto us thankfulnesse or publick confession of his benefits Whence it is manifest that the Supper was instituted to this end to be unto us a memoriall of Christ putting us in mind what and how great blessings he hath purchased for us and with what and how exquisite torments and bitter death hee obtained them confirming in us also our faith whereby wee apprehend them Wherefore it followeth not Christ did institute his Supper for a remembrance of him Therefore hee did not institute it for confirmation of our faith For this objection is no lesse frivolous then if I should say The holy Ghost confirmeth our faith Therefore the Supper doth not For as it hath been said before the reason followeth not to the removing of the instrumentall cause by the putting of the principall cause as neither doth it follow to the deniall of a part by the putting of the whole for remembrance compriseth the remembring of Christs benefits faith and thanksgiving For by his sacraments Christ remembreth us of himselfe and his benefits and by his sacraments hee raiseth and establisheth in us our trust and confidence in him and further of that remembrance of Christs benefits it must follow that we also yeeld thanks unto him therefore publikely So then the Supper is not only to admonish us of our duty as some think but it must first represent unto us Christs benefit and then afterwards our duty for where no benefit is there we cannot be thankfull Drink ye all of this This commandement of Christ we oppose against the sacriledge of the Pope who bereaveth the Laity of the cup Against Popish administring the communion under one kind and against that sophisticall figment of concomitancie of the bloud with the body under the form of the bread Christ biddeth all eat and all drink The Pope will not permit all to drink but the Priest only the Lay-men he suffereth to eat only because saith he they drink it eating This shamefull dealing is reproved and confuted by Christs commandement Drink ye all of this Here the Popes Sophisters cavill with us telling us that this commandement which we urge and presse on them pertaineth only to the disciples then present who were no Lay-men but Priests But we answer 1. That they fondly imagine Christs disciples to have been Masse-mumming Priests 2. There is no such difference in Scripture as they put of Priests and Lay-men seeing the Scripture intituleth all the faithfull priests of God He hath made us kings and priests unto God Rev. 1.6 1 Pet. 2.9 5. even his Father Ye are a royall and holy priesthood to offer up spirituall sacrifices acceptable to God by Jesus Christ 3. Under this pretext and colour the whole Supper might be taken away from the Laity especially from women if it were true that such men only were to be admitted to the Supper as were at the first Supper Their tale of concomitancy is an impious and sacrilegious pretext which Christ confuteth and discovereth to be false when he calleth the bread by it self his body and the cup by it self his bloud and reacheth both apart to his disciples to be eaten and drunk and commandeth them henceforth to be so ministred apart This cup is the new Testament Or the Covenant as both the * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Greek and * Berith Hebrew word admitteth Now it is called the new covenant that is renewed or to speak in a word fulfilled And this new covenant is our reconciliation with God the communion and participation of Christ and all his benefits by faith in the sacrifice of Christ now fulfilled and finished without any observation of the ceremonies of the old Passeover The Supper is called the new Covenant How the Sacrament is called the new Covenant because it is a signe and a seale of this covenant signifying and sealing unto us our reconciliation with God and our conjunction with Christ which is wrought by faith Now Christ in calling the Supper the new Covenant 1. Comprehendeth both the promise and the condition which is expressed in the promise namely our faith and repentance whereof also it followeth that the Supper was for this cause also instituted that it might be a bond to bind us to lead a Christian life 2. Hee maketh an opposition between the new Covenant and the old Covenant which was the Passeover together with the rites thereof For the Supper signifieth Christ offered the Passeover signifieth Christ who should be offered There is notwithstanding no small similitude and agreeing of both for both signifie our reconciliation with God and conjunction with Christ Hence also we conclude that the drinking of Christs bloud is not corporall for the new Testament is but one and all the elect before Christs birth appertain thereunto In my bloud which is shed for you for remission of sins The bloud of Christ is his death In the bloud of Christ is as much as to say In the death or for the death of Christ The shedding of Christs bloud is the merit for which being apprehended of us by faith we receive remission of sins For as often as ye shall eat The
differ much from ungenerate sinners and this difference is three-fold 1. There is a purpose of God himselfe of saving the regenerate 2. The certaine finall repentance of the regenerate 3. Even in the very sins of the regenerate there remaineth some beginning of true faith and conversion But of the wicked and unregenerate in whom nature is fallen but not restored neither hath God any such purpose as to save them neither is their finall conversion certain neither have they any beginning of true obedience but sinne with their whole heart and will and rush against God and at length perish unlesse they be converted Quest 115. Why will God then have his law to be so exactly and severely preached seeing there is no man in this life who is able to keep it Answ First that all our life time wee more and more acknowledge the great pronenesse of our nature to sin a Rom 3.20 1 John 1.9 Psal 32.5 and so much the more greedily desire remission of sins and righteousnesse in Christ b Mat. 5.6 Rom. 7.24 Secondly that we being doing of this alwaies and alwaies thinking of that implore and crave of the Father the grace of his holy Spirit whereby we may daily more and more be renued to the image and likenesse of God untill at length after we are departed out of this life we may joyfully attain unto that perfection which is proposed unto us c 1 Cor. 9.24 Phil. 3.12 13 14. The Explication WHen question is made concerning the use of Gods Law wee must re-call to minde the difference of each part thereof The use of the Ceremoniall lawes of Moses was Foure uses of the ceremoniall law 1. A training of us unto Christ 1. To serve as a School master to Christ and his Kingdome that is to be a signification of spirituall and heavenly things in Christs Kingdome namely the benefits of Christ towards his Church and the duty of the Church towards God and Christ Galat. 3.24 The Law was our School master to bring us unto Christ that we might be made righteous by faith 2. A distinguishing of the Jewish Church from other Nations 2. To be as visible marks and eminent differences to discerne and sort out the Church of the Jewes from other Nations 3. For exercise of our piety and testification of our obedience toward the Morall Law 3. A testification of our obedience to the Morall law For he that willingly and diligently performes burdensome and unpleasant things if he know the same to be pleasing unto God he then doth shew himselfe to love God and to obey him with a ready mind Therefore saith God to Abraham being now ready to sacrifice his son Now know I that thou fearest God Gen. 22.12 seeing for my sake thou hast not spared thine onely son Acts. 15.10 So the ceremoniall and judiciall ordinances of the Old Testament are called a yoak and servitude 4. A confirmation of faith Gen. 17.11 Rom. 4.11 Exod. 31.17 Ezek. 20.12 Two uses of Moses Judiciall lawes 1. The continuance of that regiment 2. The representation of Christs Kingdome 4. For a confirmation of faith For there were of them certain Sacraments or signes of the Covenant and seales of Grace as Circumcision and the Paschall Lamb which did signifie and testifie what benefits God would give by the Messias unto beleevers The use of the Judiciall or Civill laws was inasmuch as they were the very form of the Mosaicall Common-weale To be as sineâ—es for the sustenance and preservation of that regiment and kingdom untill the coming of the Messias To be types of the goverment of the Church in the Kingdom of Christ seeing the Princes or Kings of that people did no lesse than the Priests represent Christ the High-Priest and King of the Church These uses together with the lawes themselves had their end when the Ceremonies were fulfilled and abrogated by Christs coming and Moses politie or forme of government overthrowne by the Romans The uses of the Morall law are divers according to the foure estates of men I. In nature being not as yet depraved or corrupted through sinne as our nature was uncorrupt and undefiled before the fall there were two especiall uses of Gods Law Two uses of the Morall law in our uncorrupt nature before the fall Full conformity of man with God The whole and entire conformity of man with God For there did shine in the minde of man not yet fallen the perfect knowledge of Gods Law and the same did worke the correspondence and congruity of all our inclinations motions and actions with his divine order and will that is perfect justice and righteousnesse before God A good consciscience A good conscience or a certaine perswasion of Gods favour and a certaine hope of eternall life For when as the law both commandeth perfect obedience and promiseth eternall life to those that performe it therefore by order of Gods justice it worketh in nature uncorrupted as perfect obedience so also certaine expectation of reward according as it is said He that doth them shall live in them Levit. 18.5 Mat. 19.17 If thou wilt enter into life keep the Commandements II. In nature now corrupted and as yet not regenerated by the holy Ghost there are also other two uses of the law Two uses of the Morall law in corruptnatuie Maintenance of discipline within and without the Church The preserving and maintaining of discipline both in the Church and without also For the law both being by God himselfe ingraven in the mindes of all men and speaking by the voice of Teachers and Magistrates doth by binding of the conscience and by denouncing and ordaining of punishments and by shame bridle and restraine the unregenerate also so that they shun open and manifest wickednesse such as are contrary to the judgement of that right reason which is even in the unregenerate and which must be removed before regeneration When the Gentiles which have not the law Rom. 2.14 15. doe by nature the things contained in the law they having not the law are a law unto themselves Which shew the effect of the law written in their hearts their conscience also bearing witnesse and their thoughts accusing one another or excusing The law is given to the lawlesse and disobedient 2 Tim. 1.9 Acknowledgement of sin The acknowledgement of sinne For the law accuseth convinceth and condemneth all the unregenerate because they are unrighteous before God and guilty of eternall damnation Rom. 3.19 10. Wee know that whatsoever the law saith it saith it to them which are under the law that every mouth may be stopped and all the world be culpable before God Therefore by the workes of the law shall no flesh be justified in his sight For by the law cometh the knowledge of sinne I knew not sinne but by the law for I had not knowne lust except the law had said Rom.
the Church in the New Testament we beleeve and teach that it is the office of publick teaching and governing the Church by the voice of the Prophets and Apostles instituted by Christ for finishing the salvation of the a elect Testimonies of Scripture a Matth. 28.19 Goe and teach all nations baptising them in the Name of the Father Son and holy Ghost Mark 16.16 Preach the Gospel to all creatures he that beleeveth and is baptised shall be saved but he that beleeveth not shall be condemned Ephes 2.20 You are built upon the foundation of the Prophets and Apostles Ephes 4.11 He gave some to be Apostles some Prophets some Evangelists and some to be pastors and doctors II. And that it is an effectuall meanes by which the holy Ghost stirs up confirmes and a operates faith and conversion in the hearts of the elect Testimonies of Scripture a Rom. 1.16 The Gospel is the power of God to salvation to every one that beleeveth Rom. 1.17 Faith is by hearing and hearing by the word of God Acts 10.44 While Peter yet spake these words the holy Ghost fell upon all them that heard this speech Acts 16.14 A certaine woman named Lydia who sold purple in the city of the Thyatirians fearing God did heare us whose heart the Lord opened that she should heare what was said by Paul 2 Tim. 3.16 17. The whole Scripture is inspired by God and profitable for doctrine for reproofe for correction for instruction in righteousnesse that the man of God may be perfect and perfectly furnished for every good worke III. Yet that internall power and efficacie by which we are sanctified is not the Ministers nor is it tied to or shut up with in their words actions but it is the holy a Ghosts The externall ministry is b mans which the Spirit of God makes use of for moving the minds and hearts of the elect when and how he c pleaseth Not as if he could not doe otherwise but because it pleased his divine wisdome by the foolish preaching of the Crosse to save such as d beleeve Testimonies of Scripture a Esay 43.25 I I am he that blotteth out thy transgressions John 3.8 The wind bloweth where it listeth and thou hearest the sound thereof but thou knowest not whence it cometh or wither it goeth so it is with every one that is born of the spirit 1 Cor. 12.11 All these things are done by one and the same spirit distributing to every one apart as he pleaseth b Matth. 3.11 I indeed baptise you with water to repentance but he who cometh after me is stronger then I he will baptise you with fire and with the holy Ghost John 1.23 33. I am the voice of him that crieth in the desart But he that sent mee to baptise with water he it is who baptiseth with the holy Ghost c 1 Cor. 3.5 6. Who then is Paul who is Apollo but ministers by whom you have beleeved and as God hath given to every man I plant Apollo waters but God giveth the increase Therefore neither is he that planteth any thing nor he that watereth but God who giveth the increase d John 3.8 The wind bloweth where it listeth and thou hearest the sound thereof but thou knowest not whence it cometh nor whither it goeth so is every one that is borne of the spirit 1 Cor. 12.11 But all these things are done by one and the same spirit distributing to every one apart as he pleaseth 1 Cor. 1.21 But after that in the wisdome of God the world by that wisdome knew not God it pleased God by the foolishnesse of preaching to save beleevers IV. But these Tenents are partly impious and partly too hyperbolicall 1. That God immediately doth infuse faith and conversion 2. That the ministerie is a dead letter but the exercise only of the outward man 3. That the faith which we have by hearing of the word is not justifying but historicall onely 4. That saving power is in the voice and under the voice of the ministerie and that Christs part is internall but ministers partly externall partly internall ARTICLE VIII Of the Sacraments in generall I. WE judge the generall doctrine of the Sacraments to be both profitable and needfull for without this we cannot know why Baptisme and the Lords Supper are Sacraments besides it gives a great light to the particular doctrine of each Sacrament by which we may avoid divers errours lest by giving them too little we esteeme them but bare Ceremonies and by giving them too much we transforme them into Idols which will necessarily be if we do not carefully observe what Sacraments are and why instituted by God and what is their use and end for Ecclesiasticall stories tell us that the Pope could not establish Transubstantiation untill he had overthrowne the nature efficacy and use of Sacraments II. Sacraments are signes of the Covenant or of the promise of a grace instituted by God for the confirmation of our b faith Testimonies of Scripture a Gen. 17.11 And you shall circumcise the flesh of your fore-skin and it shall be a signe of the Covenant betweene me and you b Rom. 4.11 And he received the signe of Circumcision the seale of righteousnesse by faith in his fore-skin Sacraments are not onely notes of profession betweene men as some imagine but they are rather signes and testimonies of Gods will towards us by which God moveth the heart to beleeve as it is in the Apology of the Augustan Confession Tit. De usu Sacramenti III. Sacraments consist of the Element and a Word or of externall signes and the promises of spirituall grace which grace in the Word and in all Sacraments is one to wit Christ with all his b benefits for there is one Christ yesterday to day and for c ever and there is one communion of Saints from the beginning of the world to the d end which is that spirituall union that is betweene Christ and the Saints and of the Saints among themselves to the same love by the holy Spirit in Christ as the Head and in us as his members in whom he dwels although this one communion according to the diversity of signes is diversly called and represented in diverse Sacraments Testimonies of Scripture and of others a Apologia August Confes Tit. De usu Sacramenti c. Sacraments are signes of Gods will towards us and not only signes of men among themselves And they define Sacraments rightly in the New Testament to be signes of grace And because two things are in Sacraments the Signe and the Word the Word in the New Testament is the promise of the remission of sins b Ibidem The same is the effect of the Word and Sacrament as it is excellently said by Austine The Sacrament is the visible Word because the ceremony is received by the eye and is as it were the picture of the Word signifying the same thing that the Word doth wherefore the effect of both is the same c Heb.
retained pure and uncorrupt the additions of Antichrist are to be taken away and those things which he took away are againe to be added The presons receiving who must be beâ—eevers Acts 8.37 Mat. 3.6 When those persons use those rites for whom God hath ordained them Wherefore the houshold of Christ only that is Christians who by profession of faith and repentance are the Citizens of the Church must use these rites If thou beleevest withall thine heart thou maiest be baptized So also they are baptized of John Who confesse their sinnes The end for which they were instituted When the rites and Sacraments are used to that end for which they were instituted which we have heretofore handled It any of these conditions be broken to wit if either the rite or end be changed without authority from God or the signe be received without faith it is cleare that the thing and the signe doe no longer continue united after Gods ordinance Of the person receiving the Sacrament it is said Circumcision profiteth thee if thou keep the law Of the breach of the rites Paul pronounceth when yee come together therefore into one place this is not to eat of the Lords Supper Of mistaking the end Rom. 2.25 1 Cor. 11.20 Hos 5.6 Hosea the Prophet saith they shall go with their sheep and with their bullocks to seeke the Lord but they shall not finde him For sacrifices were not instituted by God to this end to merit justification and salvation Why we may not change the rites in the Sacraments Wherefore it is not lawfull to transforme the rites to any other end or use besides that whereunto they were ordained 1. Because that is not to obey Gods commandement 2. Because if the signes be changed or converted to another use or the Covenant not kept the consent of him that promiseth is lost without which the signe or earnest confirmeth nothing Wherefore the Sacraments without their right use are no Sacraments but rather vaine and fruitlesse spectacles neither have they the nature of Sacraments But the right and lawfull use of them consisteth especially in faith and repentance They who have not this unto them the Sacraments are no Sacraments Wherefore they are besides themselves who say that unbeleevers and infidels receive together with the signes the things signified by the signes 10. What the wicked receive in the use and administration of the Sacraments The wicked receive the bare signes without the things thereby signified IN the Sacraments we are specially to consider what to whom and how God offereth and communicateth The wicked although God in his Sacraments offer to them also his benefits yet seeing they are without faith they receive the bare signes onely and those to their judgement and condemnation This is proved 1. Because the benefits of Christ are received onely in the right use of the Sacraments but they neglect the right use of them who receive them unworthily without faith and repentance Wherefore Paul also saith Whosoever shall eate this bread 1 Cor. 11.27 and drinke the cup of the Lord unworthily shall be guilty of the body and bloud of the Lord. But the wicked eat it and drink it unworthily because they prophane the Sacraments and transforme God into the Devill and the sons of God into the sons of the Devill 2. Unto whom nothing is promised in the word to him the Sacraments seale nothing To the wicked nothing is promised in the word for all promises in the word have a condition of faith and repentance annexed unto them The Sacraments therefore seale and bestow nothing on the wicked For after what manner and unto whom a Charter promiseth any thing after the same manner and unto the same men doth the signe and seale annexed unto the Charter promise the same also Semblably God performeth his benefits after the same manner and unto the same persons after which manners and unto which persons he promiseth them But unto the wicked he hath promised nothing so long as they remaine in their unbeliefe 3. We receive spirituall things by faith The wicked have no faith Therefore neither doe the wicked receive spirituall things 4. To be wicked and to receive the Sacraments entirely implyeth a contradiction 11. How many Sacraments there are of the new Testament THis point shall be answered in the sixty and eighth Question of the Catechisme Quest 67. Doe not then both the Word and Sacraments tend to that end as to lead our faith unto the sacrifice of Christ finished on the Crosse as to the onely ground of our salvation Answ It is even so For the holy Ghost teacheth us by the Gospel and assureth us by the Sacraments that the salvation of all of us standeth in the onely sacrifice of Christ offered for us on the Crosse a Rom. 6.2 Gal. 3.27 The Explication 4. In what Sacraments agree with the Word and in what they differ from it THe Sacraments have some things in them agreeable with the Word and some conditions also different from the same The Sacraments and the word agree The Sacraments agree with the Word in these things In exhibiting the same thing unto us Both exhibite the same things unto us For by both God doth testifie unto us his will and by both he purposeth the same benefits the same grace and the same Christ unto us neither doth God confirm or represent by his Sacraments any other thing then he hath promised in his Word and they who seek for any other thing in the Sacraments then is prescribed in the Word of God frame and make Idols In proceeding from the H. Ghost Both are instruments of the holy Ghost to kindle and strengthen faith in us and so both also confirme and establish faith In being instituted and offered by God God instituteth both God offereth both In being accomplished by God God accomplisheth both by the Ministers of his Church For he speaketh with us in his Word by the Ministers and by the Ministers he offereth and giveth us these signes in the Sacraments But the things themselves which are signified by these signes the Son of God immediately offereth unto us He saith Receive the holy Ghost The bread which I will give you John 20.22 John 6.51 Matth. 3.11 is my flesh And John saith of him Indeed I baptise you with water to amendment of life but he that cometh after me will baptise you with the holy Ghost and with fire The Sacraments differ from the Word in these things They disagree In substance and nature In substance and nature For words signifie according to the appointment of men whom it pleased that things should be so expressed and signified Signes signifie according to a similitude which they have with the things by them signified Words we heare and read signes we perceive also by feeling seeing and tasting Words signifie onely Symboles and signes confirme also In the persons to whom
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
can receive a good or evill specification according to the naturall mans will 70. Or that it is a speciall influx but onely suasive the efficacy of which is in mans will against these Scriptures God giveth to will and to do And No man can come to me Phil. 2.13 John 6.44 except the Father draw him 71. Another impious falshood That they whom God predestinated to glory were by their fore-seene merits predestinated or after and for their fore-seene merits against these Scriptures Before the children had done good or evill Rom. 9.11 Ephes 1.4 5. He elected us before the foundation of the world that we might be holy and without blame He elected us according to the purpose of his will unto the praise of the glory of his grace 72. Which Pelagian dreame is not to be called predestination but post-destination 73. Another impious falshood that they can absolutely fulfill Gods Law against this Scripture In many things we offend all And Jam. 3.2 Rom. 8.3 What was impossible to the Law 74. Yea that they can do more then by the Law they should do against this Scripture When you have done all you can say We are unprofitable servants Luke 17.10 we have done what we ought to do 75. Yea that they can be free from all sin in this life if they will against this Scripture Surely there is none just upon earth Eccles 7.21 who doth good and sinneth not 76. Of this the Pelagians of old did brag Mat. 6.12 Luke 11.4 therefore were bid blot out of the Lords Prayer these words Forgive us our sins that is to make an officious lye or to mock God 77. And another impious falshood That by good works they merit life eternall of condignity Rom. 6.23 against this Scripture Life eternall is the gift of God 78. Another falshood That by reason of their good works they can be confident in the day of Gods judgements Psal 130.3 against this Scripture Lord if thou observe our sinnes who can indure it 79. Another blasphemy That by their merits they make God indebted to them that if he do not give them life eternall he must be unjust who forsooth may be sued for such an injurie against these Scriptures Rom. 2.13 11.35 9.20 We are debtors Who gave to him first and it shall be restored to him What art thou that answerest God 80. And it is no lesse blasphemous that Christ alone is not our Mediatour but the Saints Canonized by the Pope make Intercession for us 1 Tim. 2.5 as mediatours in heaven against this Scripture There is one Mediatour of God and man the man Christ Jesus 81. Such as this that They who depart in the faith go into Purgatory fire to suffer for their veniall sins against the Gospell Blessed are they from henceforth who die in the Lord. Rev. 14.13 John 2.24 He that beleeveth in me hath life eternal neither doth he come into judgement but passeth from death to life 82. Another hypocriticall falshood is That the Sacraments instituted by God are not signes of grace confirming faith but vessels containing and confirming grace by the work wrought against this Scripture Rom. 4.11 Abraham received the signe of Circumcision the seale of the righteousnesse of faith 83. And this also of the seven Sacraments of the New Testament unknowne in the Gospell and in the primitive Church 84. And this also of forbidden meats which in the New Testament the Apostle calleth the doctrine of Devils 85. And this doctrine which prohibits Bishops to marry against this Scripture 1 Tim. 3.2 Tit. 1.6 Let a Bishop be the husband of one wife 86. And this blasphemous falshood That the Priests by the five words of consecration do transubstantiate in the Masse the Host into the very body of Christ daily sanctifying it to God the Father and destroying it for the sins of them that live on the earth or that are dead in heaven and Purgatory Rom. 6.9 Heb. 10.13 against these Scriptures Christ dieth no more By one oblation he hath consummated all 87. And who is able to rehearse their other falshoods impieties and blasphemies concerning the Cup of which sacrilegiously they have robbed the people of Contritions Confessions Satisfactions Indulgences Jubilees Holy-dayes Fastings c 88. Therefore Popery by maintaining so many false impious blasphemous doctrines hath fallen from the faith and hath overthrowne salvation both to it selfe and friends 89. Which apostacy from the Faith the Spirit hath plainly fore-told 1 Tim. 4.2 3. That in the latter times some shall fall from the faith giving heed to deceiving spirits and doctrines of Devils speaking falshoods forbidding to marry and commanding to abstaine from meates which God hath made to be received with thanksgiving 1 Thes 2.3 90. The Apostle also foretold that this apostacy should be the signe of revealing the Man of sin and son of perdition that is Antichrist 91. This is that great earth-quake by which Christ the Son of righteousnesse was made black as a sack-cloth the Moone that is the Church was turned into blood the Stars that is the Bishops fell from heaven to earth the firmament of the Scripture being foulded up departed in the second vision of the Revelation 92. This pestilent fume whilst the fifth Trumpet blew openly flying out of the bottomlesse pit by Antichrists meanes that apostaticall Star the black inchantments of Papall decretals and of Schoole Divinity by which Christ the Son of righteousnesse and the heire of heavenly doctrine was obscured and the innumerable vermine of Clericall and Monasticall Locusts eating up the greene pasture of the Church and tormenting men were brought into the Christian world in the third vision of the Revelation 93. These are the great blasphemies but yet not all to which the Beast that came out of the sea opened his mouth And this is the Dragon-language of that earthly Beast making shew of the Lambs two hornes in the fourth vision of the Revelation 94. These are the darknesses with which his kingdome was obscured when the fifth Violl was powred out upon the Beasts throne c. in the fifth vision of the Revelation 95. We have the apostacy of Popery from the Faith fore-told long agoe by the Angel to John and the revolution of an age being accomplished it is revealed againe by the renewed light of the Gospell 96. Which was the most urgent cause why our Parents forsooke Popery and this is the cause why we do the same and so it is concluded 97. That a Church apostatising from faith it to be deserted and forsaken for 2 Cor. 6.14 15. What union is there betweene light and darkenesse 98. Popery is that Church that is fallen from the faith as is said 99. Therefore Popery is to be deserted and avoided II. The horrible Idolatry of Popery 100. God onely is to be religiously worshipped 101. For Religion by Lactantius his definition is the bond of piety by
bulwarke Now the cavill about the condition annexed to the promises doth nothing hinder our Arguments as was shewed Neither is the perseverance of the Saints prejudiced by that calumny of scandalous preaching and licentious beliefe of perseverance For otherwise the Apostles preaching of this doctrine had beene scandalous and the Churches beleeving thereof at that time had beene licentious De bono persev c. 18. I saith Austine will not exaggerate this matter with my words but will rather leave it to them to consider that they may see what this is which they have perswaded themselves to wit that the preaching of perseverance doth rather wrong the hearers by desperation then helpe them by exhortation for this were as much as if you would say that then man despaires of his owne salvation when he hath learned to put his trust not in himselfe but in God Neither doth the Paralogisme non causae concerning the neglect or nullifying of the meanes and fore-warnings c. hinder us for by these same meanes the holy Ghost doth worke and support the certainty of perseverance in the hearts of the Saints nor are we moved with the examples of hypocrites and Apostates in their fourth Engine of whom also the five marginals of the Article speake For these men had nothing common with the true faithfull but the bare name onely of faith of all which it is therefore said 1 Joh. 2.1 They went out from us because they were not of us for if they had beene of us they had remained with us but that is might be knowne they were not of us therefore they went out See Austine De bono perseverantiae c. 8. The great and grievous falls of Moses Aaron David Salomon Peter Judas and of others trouble not us for if they did any thing prejudice perseverance it was in the totality not in the finality thereof for it may be easily proved that all those whom the enemies of perseverance do object either were not true beleevers but hypocrites or repented in the end But neither can their totall perseverance be overthrowne from hence except withall Gods promises be overthrowne too which is impossible should be overthrowne by the exception of a pretended condition But the failings of the Saints that I may speake this by the way must not too peevishly be canvased by those who will be accounted among the number of Saints but prudently according to the rule of Charity are to be deplored 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 rather then censured considering God is a Father who is to judge his owne sons when they offend and the Saints are his children who are to give an account of their actions to their Father Oftentimes in a family the son and the servant commit the same offence and the son offends more hainously then the servant yet an earthly father thrusts the servant out of doores whereas he will not dis-inherit the son but chastise him onely for his good therefore the offence of a Son committed in the folly of his youth as it doth not induce him to hate his father so it doth not extinguish the fathers affection to his son David trecherously killed Vriah Joab Amasa Peter three times perfidiously denied his Master Judas once betrayed him put aside the event and Peters sin will seeme greater then that of Judas yet Christ looked with pity upon him not upon this Now let our Censors come and prove that Peter utterly lost that faith for which Christ prayed that it might not faile Now for their faults As in sharpe diseases mans life is endangered till the Physicians helpe come yet it is not presently extinguished even so in great sinnes the Saints faith is shaken and weakened but it is not therefore presently lost or dead because the heavenly Physician by his unspeakeable grace sustaines in their hearts that immortall seed of God from which their faith proceeds and supports them with his hand that when they fall they may not be bruised 1 John 3.9 Psal 37.24 This doctrine humane equity not to speake of Christian charity cannot upon any pretence subvert Lastly the two last foolish Paralogismes do not hurt the Saints perseverance if they be even scholastically examined for though both of them should directly conclude as they ought to do the contradictory to perseverance to wit That some truly and actually beleeving and regenerate do lose their faith and spirit of regeneration they must necessarily conclude lest either of the Premisses be false out of pure particulars and the first of them thus Some baptised children of faithfull parents do utterly lose faith and the Spirit of regeneration the reason is because otherwise all without exception should be saved which to them seemes an absurdity but by us is to be wished in charity But some baptised children of faithfull parents do truly and actually beleeve and are regenerated Therefore some truly and actually beleeving and regenerate do utterly lose faith and the Spirit of regeneration but the latter concludes thus Some excommunicate for their wickednesse doe utterly lose their faith Some excommunicate for their wickednesse are truly faithfull and regenerate Ergo Some truly faithfull and regenerate do utterly lose their faith or else of necessity seeing these are childish foolish that the consequences may be mended the former Paralogisme most assume the Minor universally false and the latter must suppose the Major universally false also so that the former must be thus made in Disamis otherwise they cannot conclude except they had rather have a Major universally false Some baptised children of faithfull parents utterly lose their faith and regeneration All the baptised children of faithfull parents truly and actually beleeve and are regenerate Therefore same truly and actually beleeving and regenerate utterly lose their faith and regeneration Here the Remonstrants themselves cannot deny but that the universall Assumption is false except they understand it sacramentally and so againe the consequence should be faulty For Austines doctrine which the orthodox Churches follow is this As in Isaac who was circumcised the eighth day the signe of the righteousnesse of faith went before and because he imitated his fathers faith there followed in him as he grew in yeares the righteousnesse it selfe the seale whereof went before in the Infant even so in baptised Infants the Sacrament of regeneration goeth before and if they have Christian piety conversion followes after the mystery whereof goeth before in the body Neither doe the words of the Catechisme page 74. any thing availe to the proofe of the Assumption universally false The latter from an universall Major in Datisi or a Minor converted in Darii otherwise they cannot conclude will be thus All excommunicated for wickednesse do utterly lose true faith and the holy Ghost Some excommunicate for their wickednesse are truly faithfull and regenerate Ergo Some truly faithfull and regenerate do utterly lose faith and the holy Ghost That here the Major is universally false was rightly answered by the Orthodox in the Conference and not refuted by the others For they may be excluded out of the Church and kingdome of Christ who never were truly in the state of grace but were alwayes hypocrites being destitute of true faith and Gods Spirit And so we have demonstrated that the orthodox truth concerning the perseverance of the Saints in faith doth subsist altogether unhurt by their Engines and let these suffice concerning the fifth Article FINIS
That the Law and Gospel are the two onely parts of Christian doctrine proved by 4. reasons THE parts of the doctrine of the Church are two the Law and the Gospel in both which the summe of the whole Scriptures is contained The Law is tearmed the Decalogue and the Gospel is the doctrine touching Christ our Mediatour and the free remission of sinnes through faith This division of Church doctrine is clearly demonstrated to be sufficient by these evident arguments 1. All doctrine comprised in sacred writ concerneth either the nature of God or his will or his workes or sinne which is the proper worke of men and divels But of all these we are taught either in the Law or in the Gospel or in both Wherefore the Law and the Gospel are the chiefe generall heads which comprehend all the doctrine of the Scripture 2. Christ himselfe maketh this division of that doctrine which he commandeth to be preached in his name saying So it is written and so it behooved Christ to suffer and to rise from the dead the third day and that in his name should be preached repentance and remission of sins Now the whole summe of all this is delivered in the Law and the Gospel 3. The writings of the Prophets and Apostles doe containe in them the old and new Testament or covenants between God and man Therefore it must needs be that in them is declared what God promiseth and what hee doth unto us to wit his favour remission of sinnes his holy Spirit righteousnesse and life everlasting as also what he requireth of us that is to say Faith and Obedience And these are the things which are taught in the Law and Gospel 4. Christ is the foundation and ground of the whole Scripture and the doctrine of the Law and Gospel is necessary to conduct us to the knowledge of Christ and of his benefits For the Law is our Schoolmaster unto Christ Gal. 3.24 constraining us to flee unto him and shewing us what that justice is which Christ hath recovered and restored unto us The Gospel of purpose amply treateth of the person of Christ his office and benefits Therefore all Scripture and heavenly doctrine is comprehended in the Law and the Gospel 3. Differences of the Law Gospel The maine differences of these two parts of Christian doctrine consist in three things In the matter it selfe In the subject or matter and kind of doctrine which they diliver because the Law is a doctrine prescribing unto men what is to be done and prohibiting whatsoever ought to be left undone whereas the Gospel is a preaching of free remission of sinnes by and through Christ In the manner of revealing In the manner of their revealing because the Law is knowne by nature the Gospel is revealed from above In their promises In their promises because the Law promiseth life with condition of perfect obedience the Gospel promiseth the same life on condition of our stedfast faith in Christ and the inchoation or beginning of new obedience unto God But hereof more shall be spoken hereafter in his due place 3 Wherein the doctrine of the Church differeth from the doctrine of other Sects and from Philosophy also and why these differences are to be retained THE differences betweene the doctrine of Gods Church and other Religions 4 Differences betweene Church-doctrine and other Religions are foure In their Authors GOD is the author of the doctrine of the Church from whom it was delivered by the ministry of the Prophets and Apostles other Sects are sprung from men and have been invented by men through the suggestion of Sathan In their testimonies of confirmation The doctrine of the Church alone hath divine testimonies firme and infallible such as quiet consciences and convince all other Sects of errour In teaching and not teaching aright the whole Law In the Church the entire and uncorrupt Law of GOD is perfectly retained and kept as for other Sects and Religions they maime and corrupt the Law of GOD. For they utterly reject the doctrine of the first Table concerning the true knowledge and worship of GOD either framing unto themselves another God besides that GOD who by his word and workes hath revealed himselfe unto his Church or seeking to know God but not by and in his Son or worshipping GOD otherwise than hee hath commanded in his word They are also altogether ignorant of the inward and spirituall obedience of the second Table That little good and truth which they have is a part of the commandements of the second Table concerning externall discipline and civill duties towards men In preaching not preaching aright the whole Gospel The Gospel of Christ is wholly taught and rightly understood in the Church onely other Sects are either cleane ignorant of it and despise it as the Ethnickes Philosophers Jewes and Turkes or they doe patch some little part of it out of the doctrine of the Apostles unto their owne errours of which part yet they neither know not perceive the use as the Arrians Papists Anabaptists and all other Heretickes of whom some maintaine errours concerning the person others concerning the office of our Mediatour These maine discords doe prove that the doctrine of the Church alone is zealously to be followed and kept and the Religion and doctrine of other Sects repugnant to the truth warily to be prevented and avoided according as it is said in Scripture BEWARE of false Prophets and FLY Idols The case holdeth not alike in Philosophy For true Philosophy howsoever it vary much from the doctrine of the Church yet it impugneth it not it is no lye as are the false doctrines of other Sects but it is absolute truth and as it were a certaine bright-shining ray of Gods divine wisdome fixed in mans understanding at the creation For it is a doctrine treating of God and his creatures The nature of Philosophy with the lawfull and fruitfull use thereof and other things good and profitable unto mankind compiled by wise and grave men through the light of Nature and grounded on principles in their own nature plaine and evident Whence it followeth that it is a thing not only lawfull but profitable also for Christans to imploy their labour and travell in the studies of Philosophy whereas contrariwise we may not busie our wits in the doctrine of other Sects but detest them all as untruths and lies coined by the Divel Notwithstanding between Philosophy the doctrine of the Church there is great difference especially consisting in these points 3 Differences between Philosophy and Church-doctrine In their grinciples They disagree in their principles For Philosophy in her principles is meerly naturall founded and built on things naturally knowne unto every man but the doctrine of the Church although it contain many things depending on nature yet the chiefest part thereof I meane the Gospel so far surpasseth the reach and capacity of nature
that the regenerate neither perfectly nor continually can obey God and that Reasons to prove the former doctrine as the beginning so the continuance of our conversion dependeth of God is confirmed besides these testimonies by evident reasons as 1. We receive all good things from God much more then these good things which are the greatest of all Jam. 1.17 that is our conformity with God and perseverance therein 2. Nothing can be done besides the eternall decree of God but the good works which the converted doe Ephes 2.10 God from everlasting did decree We are his workmanship created in Christ Jesus unto good workes which God hath ordained that wee should walke in them Jer. 1.5 Before I formed thee in the wombe I knew thee and before thou camest out of the womb I sanctified thee Wherefore they are able to doe neither more nor lesse of such workes then God hath decreed to worke in them by his Spirit 3. The gifts of the holy Spirit are not in the will and power of men but in the power of the Spirit who dispenseth them All these things worketh even the selfe same Spirit distributing to every man severally as he will 2 Cor. 12.11 Ephes 4.7 2 Thes 3.2 Vnto every one of us is given grace according to the measure of the gift of Christ All men have not faith Now perseverance in true godlinesse and a will and desire to persevere and the craving of the confirmation strengthening and aide of the holy Spirit are no lesse the gift of the holy Spirit then regeneration it selfe and faith and conversion as hath been shewed before Wherefore to persevere in faith and conversion is no more in our power then to beleeve and be converted 4. In whose power and arbitrement our perseverance is be is the preservation of our safety But God and not we is the author and preserver of safety John 10.28 No man shall plucke my sheep out of my hand Therefore our perseverance is not in our owne power and arbitrement but in Gods 5. As our conversion so also our perseverance is the free gift of God that is As God findeth no cause in us why to convert us so neither findeth he cause in us whereby he should be moved to keep us being converted that wee doe not defect or fall For neither is there cause in us why he should more keep us from falling away then our Parents in Paradise neither is the chiefe cause in the Saints themselves why God should defend some rather then some against temptations and sins as Samuel and Josaphat rather then Sampson and David But if to persevere were in our power or not to persevere then the cause of this diversity should be in us Wherefore perseverance in godlinesse and abstaining from sin is not to be ascribed to our selves but to the mercy of God But against the former sentence to wit that even the best workes of the Saints in this life are not perfectly good and therefore are not able to stand in the judgement of God and to please God but by the imputation of Christs satisfaction the Papists oppose themselves Object 1. The Workes of Christ and the holy Spirit say they cannot be impure and not please God The good workes of the regenerate Christ worketh in them by his Spirit Wherefore it is necessary and must needs be that they are pure and perfect and please God even as they are considered in themselves For God cannot condemne his owne workes although he examine them according to the rigour of his judgment The good workâ— of the regenerate are not perfect so long as themselves who work joyntly with the spirit are not perfect We answer to the Major The workes of God are pure and worthy no reprehension as the workes of God and such as God worketh but not as they are depraved by the creature neither are they alwayes pure which are not the workes of God only but the creatures also For these as they are of God are voide of all fault but as they are done by the creatures they are good also and without reprehension if the creature by which God worketh them be perfectly conformable to the will of God but impure and unperfect and according to the sentence of the Law subject to damnation if the creature by which God worketh them be corrupt and vicious that is depraved by the not knowing of God and by averting from God Object 2. God cannot condemne the members of his Son There is no condemnation to them that are in Christ Jesus Rom. 8.1 The regenerate are the members of Christ Therefore even as they are considered of themselves they and their workes cannot be condemned in the judgment of God Answ There is more in the conclusion then in the premisses The imperfections of the regenerate and their workes are blotted out and pardoned in Christ For this only followeth that the Saints cannot be condemned but this cometh in respect of Christ his satisfaction imputed to them not in respect of their owne obedience which pleaseth God not because it perfectly agreeth with the Law but because the defects and faults which cleave unto it are pardoned through Christ Object 3. Christ in judgment will render unto every one according to his workes But the severity of Gods justice doth not render good according to workes which are not perfectly good Wherefore the workes of Saints are so perfect as that they cannot be condemned in the judgement of God We answer unto the Major The justice of God doth not render good but according unto perfect workes if hee judge legally according to the covenant of perfect obedience towards the law But he rendreth good also according to the imperfect workes How Christ will render unto every one according to his workes and such as deserve damnation except the sin that cleaveth unto them be pardoned when as he judgeth according to the Gospel that is not according to the covenant of workes or our owne obedience which should satisfie the law but according to the covenant of faith or of the righteousnesse of Christ applied unto us by faith and yet according to workes as according to the tokens or testimonies of faith from which they proceed and which they as effects thereof doe shew to be in men Object 4. The Scripture in many places ascribeth perfection of good workes to Saints even in this life and saith that they are perfect and did walke with their whole and perfect heart before God I have sought thee with my whole heart Psal 119.10 Psal 119.2 Genes 6.9 2 Chro. 15.17 Matth. 5.48 In what sense the Scripture sometimes ascribes perfection of works to the regenerate in this life And in the same Psalme Blessed are they that keepe his testimonies and seeke him with their whole heart Noah was a just and upright man in his time The heart of Asa was perfect in all his dayes Be ye perfect as your Father
reconciled witnesse Peter who saith He was put to death concerning the flesh Repl. But Christ is the Intercessor and God the Testator Therefore the reconciliation is not of force Ans They differ in person and offices the person of Christ differeth from the person of the Father and the holy Ghost in office not in efficacy and power and in respect of him it is an intercession in respect of us a reconciliation or receiving into favour 2. How a Covenant may be made between God and men THat Covenant could not be made without a Mediatour for we could neither satisfie nor come again in favour with God no nor receive the benefit of reconciliation procured by another Furthermore God in his justice would not admit of us without sufficient satisfaction we were the enemies of God therefore the entrance and accesse to God lay not open to us before he was pacified by the merit of our Mediatour as it hath been shewed more at large before in that question Why a Mediatour is necessary for us The reconciliation could not be plenarily accomplished without the satisfaction and death of the Mediatour Again without the Mediatour regenerating us we should not have been able to stand to the conditions and so had the Covenant been made of no force 3. Whether there be one or moe Covenants There is but one Covenant in substance two in circumstance THe Covenant of God is but one in substance and matter but two in circumstances that is it is one in respect of the more generall conditions by which God combineth or compoundeth with us and we with God but it is two in respect of lesse principall conditions or as some speak it is two as touching the manner of the administration thereof There is but one in substance How one in substance 1. Because there is but one God one Mediatour between God and men Christ Jesus one mean of reconcilement one faith one way of the salvation of all who are saved and have been saved from the beginning It is a great question Whether the ancient Fathers were saved by any other means then we are which except it be well and circumspectly construed obscureth with palpable darknesse the light of the Gospel But these testimonies of Scripture doe lesson and schoole us the truth herein Hebr. 13.8 Eph. 1.22 4.1 Jesus Christ yesterday and to day and the same also for ever God hath appointed him over all things to be the head of the Church By whom all the body is coupled and knit together c. No man hath seen God at any time the only begotten Son which is in the bosome of the Father John 1.18 he hath declared him There is given no other name under heaven whereby we must be saved No man knoweth the Father but the Son and he to whom the Son will reveale him Acts 4.12 Matth. 11.27 John 14.6 I am the way the truth and the life no man cometh to the Father but by me Hee meaneth I alone am the way by which even Adam attained salvation Luke 20.24 John 8.56 Many kings have desired to see these things which ye see and have not seen them Abraham rejoyced to see my day and he saw it and was glad All therefore as well under the Law as under the Gospel who were to be saved had respect to the onely Mediatour Christ by whom alone they were reconciled unto God and saved Therefore there is but one Covenant 2. The Covenant is only one because the principall conditions which are termed the substance of the Covenant are the same both before and since Christs incarnation for in both Testaments before and after the exhibiting of Christ God promiseth remission of sins to beleevers and repentant sinners and men bind themselves to beliefe and repentance There are said to be two Covenants How two in circumstance the old and the new as concerning the circumstances and those conditions which are lesse principall which are the forme of administration serving for the principall conditions that the faithfull may attain unto them by the help of these Now what these principall conditions are shall appear out of that which followeth A rule here may be observed The diversity of Covenants is known by the diversity of their conditions In all Covenants their conditions are ever to be considered which if they be the same then are the Covenants also the same if diverse then the Covenants also diverse if partly the same and partly diverse then the Covenants are also in part the same and in part diverse as in this Covenant 4. In what the old and new Covenant agree and in what they differ The old and new Covenant agree in three things WHereas the Covenant is one and yet the Scripture speaketh thereof as of two we are to consider wherein the old and new Testament concurre and agree and wherein they differ They agree In their Author and Mediatour In their Authour which is God and in their Mediatour which is Christ Object But some man will say Moses was the Mediatour of the old Covenant Ans True as in a type adjoyned to the Mediatour which was signified who then also was Mediatour but now is sole Mediatour without that typicall Mediatour For he is manifested in the flesh and is no more covered with types In the promise of grace In the promise of grace touching remission of sins and life everlasting to be given freely by and for Christ the Mediatour to those only who beleeve which promise was common to the old Church as well as to us For God promised the same grace and mercy unto all who beleeve in the Mediatour In thy seed shall the nations of the earth be blessed Gen. 22.18 Gen. 3.15 Gen. 17.7 John 3.36 The seed of the woman shall break the head of the serpent I will be thy God and the God of thy seed He that beleeveth in the Son hath life everlasting We beleeve through the grace of our Lord Jesus Christ to be saved even as they doe Now here wee speak not in particular of the circumstances of grace but in generall of the promise of grace But Covenants have the same corporall promises also but that only in generall In their condition in respect of us Gen. 17.1 Mark 1.15 In their tenour and condition in respect of us for in both God requireth of men faith and obedience Walk before me and be thou upright And Repent and beleeve the Gospel The new and oâ—d Covenant therefore agree as concerning the principall conditions of the Covenant both in respect of God and in respect of man But the two Covenants differ The old and new Covenant differ In promises of corporall benefits In the promises of corporall benefits for the old Covenant had speciall promises of some certain definite corporall blessings as the promise of the land to be given to the Church of the form of ceremoniall
justifying faith The summe of all is If the word justified in this text of James be understood properly of justification before God then the name of faith there signifieth a dead faith If faith be taken for true justifying faith then the ambiguity rests in the word justified Object 9. That which is not required unto justification is not necessary to be done but it is necessary that good works be done Therefore they are required to justification Ans The Major is false because there may be many ends of one thing Though good works are not required to justification yet they are required in token of thankfulnesse and to the setting forth of Gods glory As it is said Let your light so shine before men that they may see your good works Mat. 5.16 and glorifie your Father which is in heaven For this cause good works are necessary to be done More causes of them shall hereafter in the doctrine of mans thankfulnesse be alledged and declared Obj. 10. It is said that Phinees work and deed was imputed unto him for righteousnesse Therefore good works justifie Psal 106.31 Ans This is a mis-construing of the phrase used in the place alledged For the meaning of it is that God approved of this work but not that he was justified by that work Gal. 2.16 Psal 143.2 For by the works of the law flall no flesh be justified in his sight Object 11. Ten crownes are part of an hundred crownes in payment of a debt Therefore good works may be some part of our justice before God Ans There is a dissimilitude in these examples For 1. Ten crowns are a whole part of an hundred crowns and being ten times multiplyed make up the whole summe of the debt but our workes are not a whole and perfect part but an imperfect part of the obedience we owe and being multiplyed an hundred thousand times yet never make any perfect obedience 2. Ten Crownes may be accepted by the Creditour for a part of the debt due unto him because there may be some hope of payment of the rest but good works are not accepted by God as a part of our justice because there is no hope of full payment to be made by us and all imperfection or defect is condemned by the law Object 12. The justice or righteousnesse which Christ brought is eternall Dan. 9.24 Osianders arguments against imputed righteousnesse For the Messias as Daniel saith bringeth everlasting righteousnesse But imputed righteousnesse is not eternall Therefore imputed righteousnesse is not given by Christ. Ans We deny the Minor for imputed justice is eternall 1. By perpetuall continuation of imputation in this life 2. By perfection of that justice which is begun in us For both that righteousnesse which is imputed unto us and that which is begun in us is the righteousnesse of Christ and both of them shall be eternall For we shall be acceptable and pleasing unto God for ever through his Son Christ Therefore imputation also shall be continued or rather shall be changed into our owne justice and righteousnesse Repl. Where sin is not there is no place for remission or imputation In the life to come sin shall not be Therefore there shall be no place there for remission or imputation Ans We grant the whole reason if it be conceived aright In the life to come shall not be remission of any sin then present yet there shall be a remission of sins past inasmuch as the remission which was once granted in this life shall continue and endure for ever that is our sins which were long since forgiven us in this life shall never be imputed to us againe And moreover that conformity which we shall have with God in the life to come shall be an effect of this imputation Object 13. The Lord is our righteousnesse Therefore we are not justified by imputed righteousnesse Jerem. 23.6 but God himself essentially dwelling in us is our righteousnesse Ans In this saying of Jeremie the effect is put for the cause The Lord is our justice or righteousnesse that is our Justifier even as Christ is said to be made unto us of God wisedome righteousnesse sanctification and redemption that is a Teacher of wisdome a Justifier a Sanctifier and Redeemer 1 Cor. 1.30 That justice which is God himself is not in us because so God should be an accident to his creature and become justice in man For justice and vertue are things created in us not the essence of God Osiander who objecteth this doth not discerne the cause from the effect that is uncreated justice from created justice As we live not or are wise by the essence of God for this is all one as to say that we are as wise as God so also we are not just by the essence of God Wherefore nothing is more impious than to say that the essentiall justice of the Creatour is the justice of the creatures for thereof would follow that we have the justice of God yea the very essence of God OF THE SACRAMENTS Quest 65. Seeing then that onely faith maketh us partakers of Christ and his benefits ON THE 25. SABBATH whence doth it proceed Answ From the holy Ghost a Ephes 2.8 6.23 John 3.5 Phil. 1.29 who kindleth it in our hearts by the preaching of the Gospel and confirmeth it by the use of the Sacraments b Mat. 28.19 20 1 Pet. 1.22 23. The Explication THis Question pointeth out unto us the coherence and connexion of the doctrine of Faith and the Sacraments For Faith whereon the former immediate discourse hath insisted is ordinarily wrought in us of the holy Ghost by the Ecclesiasticall Ministery whereof there are two parts the Word and Sacraments The holy Ghost by the Word kindleth faith in us and fostereth strengtheneth and sealeth it unto us when it is once kindled by the Sacraments For the Word and Gospel is as a Charter or Letter Patent the Sacraments are as seales thereunto annexed For whatsoever is promised us in the Word of the obtaining of our salvation by Christ the same the Sacraments as signes and seales annexed unto the Word as it were unto a Charter or Letters Patents confirme unto us more and more thereby to help and relieve our infirmity It remaineth therefore that we now proceed to intreate of the Sacraments the signet of faith adjoyned to the Word and Gospel Object It is said that the Spirit and the Word work faith in us and the Sacraments nourish it being wrought How then differ these three one from another Answ Very much Three differences between the Spirit and the Word and Sacraments in working faith in us 1. The holy Ghost worketh and confirmeth faith in us as the efficient cause thereof the Word and Sacraments as instrumentall causes 2. The holy Ghost also can work faith in us without them and the Word and Sacraments without the holy Ghost can work nothing 3. The holy Ghost
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
offer our obedience unto God 18. Wherefore also one and the same ceremony may be considered both as a Sacrament and as a Sacrifice as whereby God in giving us visible signes testifieth his benefits towards us and we in receiving them testifie again our duty towards him And this testification of our faith and thankfulnesse dependeth of that testification of Gods benefits towards us as of the chiefe and proper end and use of the Sacraments and is thereby raised in the minds of the faithfull The confirmation of such of the former conclusions as most require it THe confirmation of the second conclusion The definition therein delivered of Sacraments is expressed Genes 17.11 Exod. 20.20 Exod. 31.14 Thou shalt keep my Sabbaths Now that Sacraments are rites commanded and prescribed to the Church by God is apparent by the institution of them as also that they are rites adjoyned unto the promise as visible signes and tokens thereof Deut. 30.6 Heb. 8.9 10. because all Sacraments are necessary duties towards God But chiefly and principally they are Gods benefits towards us as Circumcision did portend and shew remission of sinnes and mortification Neither onely doe we signifie them in confessing and celebrating them but chiefly God himselfe doth signifie them unto us testifying and confirming them unto us by the ceremonies of Sacraments For the Ministers as well in the administration of the Sacraments as in the preaching of the Word beare the person and possesse the place of God in the Church Teach and baptise all Nations Mat. 28.19 John 4.1 2. Jesus did baptise when yet not he himselfe but his Disciples did baptise So of the signe and ceremony of inauguration or annointing one to be King it is said The Lord hath annointed thee 〈◊〉 Sam. 10.1 when yet Samuel was sent to annoint Saul They further are therefore said to confirme our faith because the Scripture witnesseth them to be the signes and tokens of the muâ—uall and everlasting Covenant betweene God and the faithfull which God signifieth unto us in the bestowing of his benefits promised us in the Gospel But God is alike to be beleeved whether by signes or by words which signifie his will because not onely our sacrifices and obedience but also the signes of grace delivered to us by God have in their right use the promise of grace adjoyned unto them As He that shall beleeve and shall be baptized shall be saved And lastly because the Scripture to signifie the receiving or want of the thing signified alledgeth the receiving or want of the signes Psal 51.7 Deut. 30.6 Rom. 3.6 2 Cor. 10.16 As Purge me with hysope and I shall be clean The Lord will circumcise thy heart All we which have beene baptized The bread which we breake is it not the communion of the body of Christ And hereof also follow the other ends specified in the definition in the second conclusion As That the Sacraments discerne and sever the Church from other Sects This is manifest both by effects and by restimonies A stranger shall not cate thereof Exod. 12.45 What is the profit of Circumcision Much every manner of way Rom. 3.1 Ephes 2.11 because unto them are committed the Oracles of God Yee being in times past Gentiles and called Vncircumcision of them who were at that time without Christ and were aliants from the Common-wealth of Israel and were strangers from the Covenant of promise Genes 17.11 and had no hope and were without God in the world It shall be a signe of the Covenant betweene me and you and it shall be my Covenant in your flesh Another end is that that they preserve the memory of Gods benefits As often as yee shall eate this bread ye shew the Lords death untill he come 1 Cor. 11.26 Exod. 12.14 Deut. 6 8. Luke 22.11 This day shall be unto you a remembrance Thou shalt binde them for a signe unto thy hand and they shall be as signes of remembrance betweene thine eyes Doe this in remembrance of me Lastly They are also bonds of love because they who are confederated with God Ephes 4.5 1 Cor. 10.17 are united also among themselves One Lord one faith c. We being many are one body The confirmation of the fourth conclusion The distinction there delivered is manifest in it self The receiving of the signs is corporal and external But the things especially signified are not received without faith because they are promised to beleevers onely And the signes are no otherwise true then the promises unto which they are annexed Againe The signes declare the same to the eyes which the promise declareth unto the eares As therefore the promise is but an empty sound without faith so also are the ceremonies vaine spectacles Againe the things signified are the communion of Christ and all his benefits but this can no man have otherwise then by faith either in the use or without the use of the Sacrament The confirmation of the sixth conclusion Such is the conjunction of all signes with their things signified as that they represent the things signified and confirme the acceptation of them For the pledges or tokens and symboles testifying other things are though not in the same place yet together with the things testified and signified The reason is Because To make one thing a signe of another thing is not to include or tye the thing with the signe as that they should be in one place but to ordaine the signe to signifie the thing the signe being in the same place with it or in some other place Againe the nature of the things signified by the Sacraments doth not admit the locall union For some are subsisting formes some accidents not inherent in the sacramentall signes but in the minds of men as the gifts of the holy Ghost Some are corporeall and in one place onely and not locally existent wheresoever the Sacraments are used as the flesh and bloud of Christ The confirmation of the seventh conclusion The Scripture speaketh thus of the Sacraments Circumcision is the Covenant the Lamb is the Passeover the bloud of the Sacrifices the bloud of the Covenant the expiation of the Sacrifices the Sabbath the everlasting Covenant the mercy-seat of the Arke Baptisme a cleansing or washing Bread and Wine the body and bloud of Christ And so the Scripture expoundeth it self when Circumcision is called the signe of the Covenant the Paschall Lamb the signe of the Passeover the Sabbath a perpetuall signe of grace and sanctification the ceremonies types and shadowes of true things the beleever and baptized shall be saved and of the signes and symbols of the Lords Supper it is said that they are to be received of our reconciliation The confirmation of the tenth conclusion The signes of the Covenant confirme nothing unto them who keep not the Covenant or who referre them to another end But the Sacraments are signes of the Covenant whereby God bindeth himselfe to give unto us
remission of sinnes and eternall life freely for Christs sake and we binde our selves to the yeelding and performance of faith and new obedience Therefore they confirme not neither assure them of Gods grace who are without faith and repentance or use other rites or to some other end then God hath appointed Moreover It is superstitious and idolatrous to attribute the testification of Gods grace either to the externall work and rite without the promise or to any other works invented by men Wherefore the abusing or not right using of the Sacraments hath not the grace of God accompanying it or assureth any man of it As it is said Circumcision is profitable Rom. 2.15 if thou doe the law c. The confirmation of the eleventh conclusion The figure of Baptisme being correspondent to the Arke of Noah doth also save us not the outward washing away of the filth of the flesh but the inward testifying of a good conscience towards God The bread which we breake is it not the communion of the body of Christ And seeing the Sacraments are an externall instrument whereby the holy Ghost fostereth and preserveth faith it followeth that they serve for the salvation of Beleevers as doth the Word But contrary the wicked through the abuse of the Sacraments and the contempt of Christ and his benefits which are offered unto them in his Word and Sacraments and through the confession of his doctrine which they imbrace not with a true faith purchase unto themselves the anger of God and everlasting pains according to the saying of the Prophet Esay 66.3 He that killeth a Bullock is as if he slew a man he that sacrificeth a sheep 1 Cor. 11.20 is as if he cut off a dogs neck And S. Paul Whosoever shall eate this bread and drink the cup of the Lord unworthily shall be guilty of the body and bloud of the Lord. But the things signified because they are received by faith only and are either proper unto salvation or salvation it selfe as Christ and his benefits they cannot be received of the wicked neither can they at all be received but unto salvation The confirmation of the twelfth conclusion A promise and the signe of a promise having a condition of faith and fidelity adjoyned unto it are ratified whensoever the condition is performed But such is that promise which is signified and confirmed by the Sacraments therefore if in the use of them faith doth accompany which beleeveth the promise the things promised and signified are received together with the signes I might deale with thee as thou hast done when thou diddest despise the oath in breaking the covenant Ezek. 16.59 Neverthelesse I will remember my covenant made with thee in the dayes of thy youth and I will confirme unto thee an everlasting covenant The confirmation of the thirteenth conclusion The iterating of circumcision or baptisme hath beene no where received or admitted Neither is the reason hereof obscure or unknowne because those Sacraments were instituted to be an initiating or solemne receiving of men into the Church which is alwayes ratified to him that is penitent and persisteth therein But the use of other Sacraments is commanded to be iterated as of the Sacrifices the Passeover worshipping at the Arke Cleansings as also of the Lords Supper The cause is because they are a testimony that the covenant which was made in circumcision and baptisme is ratified and firme to him that repenteth And this exercising of our faith is alwayes necessary The confirmation of the fourteenth conclusion That there is one common definition agreeing to the Sacraments both of the Old and New Testament hath bin shewed before That the difference of them consisteth in the number and forme of the rites is apparent by a particular enumeration of them For in the New Testament it is manifest that there are but two because there are no other ceremonies commanded of God and having annexed unto them the promise of grace And that the old Sacraments signifie Christ which hereafter should be exhibited the new Christ who already was exhibited is apparent by the interpretation delivered of them in holy Writ whereof we spake in the definition Now they differ in clearnesse because in the New Testament the ceremonies are purer and signifying things complete and perfect In the Old were moe rites shadowing things to come all the circumstances whereof were not as yet declared The confirmation of the fifteenth conclusion What the Ministers doe in Gods name in the administration of the Sacraments and also that God by the Sacraments signifieth that is teacheth offereth promiseth us the communion of Christ was declared in the second confirmation Hereof followeth the next which is that the holy Ghost doth move our hearts by them to beleeve For seeing the Sacraments are a visible promise they have the same authority of confirming faith in us which the promise it self made unto us hath Of this followeth the third For that which serveth for the kindling or raising of faith in us the same also serveth for the receiving of the communion of Christ and his benefits And because we attaine to this by faith therefore it is said The bread is the communion of the body of Christ Baptisme doth save us Neither yet doth the holy Ghost alwayes confirme and establish faith by them as the examples of Simon Magus and of infinite others doe shew That the use of them hurteth without faith hath been proved in the second conclusion The confirmation of the sixteenth conclusion The Sacraments without the word going before doe neither teach nor confirme our faith because the meaning and signification of them is not understood except in be declared by the word neither can the signe confirme any thing except the thing be first promised An example hereof are the Jewes who observed and now doe observe the ceremonies but adjoyn thereto the not-understood promise of the grace and benefits of Christ Without the word those who are of understanding are not saved either by doctrine as by the ordinary means or by an internall and extraordinary knowledge He that beleeveth not in the Son John 3.18 Rom. 1.17 is already condemned Faith cometh by hearing and hearing by the word of God But they may be saved without the Sacrament because although by some necessity they be deprived of these yet they may beleeve as the theefe did on the Crosse Or if they be infants according to the condition of their age they are sanctified as John in the womb and many infants also in the womb who died before the day of circumcision The word also is to be preached unto the wicked because it is appointed to convert them But the Sacraments are to be administred unto them who are acknowledged for members of the Church because they are instituted for the use of the Church only Thou maâ—st be baptized if thou beleevest Acts 8.37 The confirmation of the seventeenth conclusion The confirmation thereof is manifest
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
be baptized The use of the Sacrament without faith doth not save therefore with faith it doth save The want of the Sacrament doth not condemne yet so as that want of the Sacrament be without contempt For not the want but the contempt of the Sacraments condemne as which cannot possibly be where faith is And hence it cometh that if we convert this proposition He that shall beleeve and be baptized shall be saved we cannot retaine both necessarily Now we convert it thus He that shall be saved shall beleeve and be baptized this proposition is not necessary because some may be saved which are not baptized but none can be saved which doe not beleeve Wherefore there is not the same necessity of faith and the Sacraments The Sacraments are then necessary when they may be had according to the ordinance and institution of God For the contempt of the Sacrament when it may so be had is repugnant unto faith Object Christ attributed salvation both to faith and to baptisme Therefore in converting the proposition we must affirme both of it and so affirme of him that is to be saved that he is also to beleeve and be baptized Answ Christ attributeth salvation to both but not to both alike to Faith as the meane to Baptisme as the sign whereby salvation is sealed to us ON THE 27. SABBATH Quest 72. Is then the outward Baptisme of water the washing away of sins Answ It is not a Mat. 3.11 1 Pet. 3.21 Ephes 5.2 For the bloud of Christ alone cleanseth us from all sin b 1 John 1.7 1 Cor. 6.11 The Explication Proper and unproper formes of speaking of baptisme AS it is true of the Sacraments in general that some forms of speech concerning them are proper some unproper which are termed Sacramentall phrases So also the forms of speaking of Baptisme in speciall are either proper or unproper Proper formes of speaking are these 1. When they who take the signe are said to take the thing signified as He which shall beleeve and be baptized shall be saved 2. When the signe is said to signifie the thing as Baptisme is a signe of the washing away of sinne He gave unto them circumcision to be a signe of the covenant Vnproper or figurative kinds of speaking are 1. When the signe is said to be the thing it selfe thereby signified as Baptisme is the laver or washing of regeneration 2. When the Sacrament is said to give the thing signified or other things by consequence belonging to the thing signified as Baptisme saveth us The three latter rules and formes of speech proportioned by them are equivalent with Christs promise He which shall beleeve and shall be baptized shall be saved And all of them signifie this one speech Baptisme is a certaine signe or token of remission of sins and everlasting salvation unto beleevers For these and the like figurative speeches of the Sacraments are to be interpreted like as the figurative speeches of the Sacrifices The Sacrifices are called oftentimes an expiation or doing away of sins and yet the Apostle affirmeth that it is unpossible that the bloud of Buls and Goats should take away sins So when it is said Heb. 9.13 Baptisme saveth us or it is the washing of the new birth or it is the washing away of sinnes it is all one as if it were said Baptisme is the signe or token of all those Quest 73. Why then doth the holy Ghost call Baptisme the washing of the new birth and forgivenesse of sinnes Ans God speaketh so not without great cause to wit not only to teach us that as the filth of our body is purged by water so our sins also are purged by the bloud and spirit of Christ a Revel 1.5 Revel 7.14 1 Cor. 6.11 but much more to assure us by this divine token and pledge that we are as verily washed from our sinnes with the inward washing as we are washed by the outward and visible water b Mar. 16.16 Gal. 3.17 The Explication THree causes there are why the Scripture speaketh after this sort mutually changing the names of the signes and things 1. In respect of an analogie or proportion between the signe and the thing signified For such a manner of thing is the thing signified in his kinde as the signe is in his kinde For as water that is the signe washeth away all filth so also the bloud of Christ that is the thing signified washeth and cleanseth us from sin And as the sign is applied outwardly by the Minister so God will bestow and apply inwardly the thing signified by the vertue of his spirit unto them who receive the signe with a true faith For as the Ministers work without so God doth work within 2. For confirmation of faith in us For the signes testifie Gods will towards us which they testifie by reason of the promise adjoyned as is this He that shall beleeve and shall be baptized shall be saved But why speaketh the Scripture thus for our confirmation Because in the lawfull and right use of the Sacraments there is a joynt-exhibiting and receiving both of the signes and of the things Wherefore to teach us what the Sacrament giveth being received aright and to confirme unto us that it giveth it for this cause the Scripture changeth the names attributing that to the signe which pertaineth to the thing and that to the thing which pertaineth to the signe This is the third cause depending on the second namely this joynt-exhibiting of the things with the signes Quest 74. Are infants to be baptized also Ans What else For seeing they belong as well unto the Covenant and Church of God as they who are of a full age a Gen. 17.7 and seeing also unto them is promised remission of sinnes by the bloud of Christ b Mat. 19.14 and the holy Ghost the worker of faith as well as unto those of full growth c Luk. 1.14 15. Psal 22.11 Isa 44 1 2 3. Acts 2.39 they are by Baptisme to be ingraffed into the Church of God and to be discerned from the children of infidels d Acts 10.47 in like sort as in the old Testament was done by Circumcision e Gen. 17.14 in the place whereof is Baptisme succeeded in the new Testament f Col. 2.11 12 13. The Explication They are not to be baptised who be eeve not the doctrine FOr the more easie understanding of this Question let us first positively define in generall Who are to require baptisme and Who are to be admitted unto it 1. They who are not as yet the disciples of Christ that is of the number of them which are called neither agreeing unto the doctrine nor obedient unto the ministery are not to be admitted unto baptism 2. Neither ought they to desire baptisme who feel themselves not to be as yet the disciples and scholers of Christ The reason of both these is because Christ saith first
Teach all nations that is make all nations my disciples and then he willeth them to be baptised Wherefore all they and they alone are to be baptised according to the commandement of Christ unto whom the covenant doth belong namely such as are and so ought to be accounted members of the visible Church whether they be of understanding professing faith and amendment of life or infants born in the womb of the Church for all the children of the faithfull are in the covenant and Church of God except they exclude themselves Or All that are the scholers oâ— Châ—â—â—â— are to be baptised All they are to be baptised who are to be accounted for the disciples and scholers of Christ but for the disciples of Christ are to be accounted all those of understanding who professe faith and repentance neither they only but their infants also which are born in the Church that is in the school of Christ which also teacheth and instructeth them by his holy Spirit according to their capacity or as the condition of their age will bear Out of this generall position thus concluded we may easily determine of this speciall Whether infants are to be baptised For if they be disciples of Christ and part of the Church they are to be baptised But such they are Therefore they ought to be baptised The Major is the flat prescript of Christ The Minor is most evident out of the form of the covenant and other places Baptism of infants confirmed by four arguments The reasons alledged in the Catechism for the baptism of infants are four 1. All that belong to the covenant and Church of God are to be baptised The infants of Christians as well as the aged belong to the covenant and Church of God Therefore the infants of Christians are to be baptised as well as the aged The Major is proved because the whole Church is to be baptised according to Christs commandement Go and teach all nations baptising them Mat. 28.19 and according to that of S. Paul By one Spirit are all baptised into one baptism 1 Cor. 12.13 The Minor is cleer out of the form of the covenant I will be thy God and the God of thy seed Gen. 17.7 and out of Christs commandement Suffer little children to come unto mee Matth. 19.14 for of such is the kingdome of God 2. Unto whom belongeth the benefit of remission of sins and regeneration they may not be forbidden baptisme But unto the infants of the Church belongeth the benefit of remission of sins and regeneration that is remission of sins by the bloud of Christ and the holy Ghost the worker of faith is promised to infants as well as to the aged Therefore the infants of Christians ought to be baptised The Major is confirmed out of those words of Peter Amend your lives Acts 2.38 39. and be baptised every one of you in the name of the Lord Jesus Christ For the promise is made unto you and to your children Again Can any man forbid water that these should not be baptised 10.47 who have received the holy Ghost as well as wee This is also proved by manifest reason For unto whom the things signified belong unto them also doth the signe belong except some condition in the manner of using it hinder or except there be some expresse circumstance of the institution hindering and letting the use of the rite and ceremonie as in ancient times the women were excluded and debarred circumcision in regard of their sex and at this day the shewing forth of the Lords death and the proving of themselves which infants cannot perform excludeth them from the Sacrament of the Supper The Minor is apparent out of the form of the covenant I will be thy God Gen. 17.7 Matth. 19.14 and the God of thy seed and out of the promise Suffer little children to come unto me for of such is the kingdome of God and out of these sayings To you Act. 2.39 3.25 1 Cor. 17.14 Rom. 11.16 and to your children is the promise made Yee are the children of the Prophets and of the covenant which God hath made unto our fathers Your children are holy If the root be holy the branches also are holy So also John Baptist was sanctified in the womb If a man diligently weigh these testimonies of Scripture he shall perceive doubtlesse not only that it is lawfull but also that this Sacrament of baptism must and ought to be given to infants because the infants are holy The promise is made unto them theirs is the kingdome of God And God saith also that he is their God who certainly is not the God of the wicked Moreover there is no condition or circumstance in the infants hindering the use of Baptism Can any man then forbid water that those should be baptised who are partakers of the same benefits with the whole Church 3. A Sacrament which is instituted of God to this end that it may be a solemn receiving into the Church and a severing or signe of distinguishing the whole Church from all other sects must be communicated to all ages whereunto the covenant and receiving into the Church and distinction from infidels agreeth But baptism is such a Sacrament Therefore it must needs be administred to all ages and by consequent hereof to infants also The consequence is good being drawn from the proper finall cause to the effect For to whomsoever the finall cause agreeth to them the effect is rightly and necessarily attributed 4. Circumcision in the old Testament belonged both to aged and to infants Baptisme in the new Testament succeedeth circumcision and indeed so succeedeth as it hath the same use which circumcision had in the old Testament Col. 2.11 Ye are circumcised in Christ 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 Therefore baptism is our circumcision that is a Sacrament whereby the same things are confirmed and conferred and that unto as many now in the new Testament which were confirmed and conferred and to as many as they were confirmed and conferred in the old Testament by circumcision Wherefore the Anabaptists denying baptism to infants born in the Church not only spoil them of their right but also obscure the grace of God who will that the seed of the faithfull should from their birth-day yea and from their mothers womb be reckoned for members of the Church yea further they derogate manifestly from the grace offered in the new covenant and scantle it lesse then the grace of the old covenant seeing they deny that baptism is now extended unto those infants to whom circumcision was extended they weaken the comfort of the Church and faithfull parents they cancell the solemn bond whereby God will have the seed of his people from their first infancy bound
Major holdeth not generally Wee might for instance oppose unto them the example of circumcision which was given to infants who could not yet beleeve It is true therefore of those who are of understanding that of them none are to be baptised but such as beleeve Neither yet are they able to pronounce of those who are of understanding that they do beleeve Wherefore if infants are not to be baptised because they have no faith neither are they then who are of age and understanding to be baptised of whom it cannot be known whether they do beleeve or no as Simon Magus was baptised and yet was an hypocrite But say they profession of faith is sufficient for the Church We confesse that this is true and we adde further that to be born in the Church is to infants in stead and in place of profession 2. Where they say that unto the use of baptisme faith is required we grant it but yet distinguishing of faith so that we say Actuall faith is required in those of understanding but in infants is required an inclination only to this actuall faith So unto the use of circumcision was required actuall faith in those of understanding but in infants an inclination thereto only There are then foure terms in their Syllogism or there is in it a fallacy of taking that to be spoken but in part which is more generally spoken They which beleeve not to wit simply neither in profession nor in inclination Infants beleeve by an inclination to faith and therefore are to be baptised are not to be baptised But the infants of the faithfull beleeve in inclination 3. We deny the Minor proposition which denieth that infants do beleeve for infants do beleeve after their manner that is according to the condition of their age whereby they have an inclination to beleeve or doe beleeve by inclination for faith is in infants potentially and by inclination albeit faith be not in them actually as in those who are of age and understanding And as wicked infants which are without the Church have no actuall impiety and wickednesse but an inclination onely to wickednesse so godly infants which are in the Church have not actuall piety and godlinesse but an inclination onely to godlinesse not by nature indeed but by the grace of the covenant Furthermore infants also have the holy Ghost and are regenerated by him as John was filled with the holy Ghost Jerem. 1.5 when as yet hee was in the womb and it is said unto Jeremy Before thou camest out of the womb I sanctified thee If infants have the holy Ghost then doubtlesse he worketh in them regeneration good inclinations new motions and all those other things which are necessary unto salvation or at least he himself supplieth all these things Acts 10.47 and sufficeth for their baptism as Peter saith Who can forbid water from them who have received the holy Ghost as well as we Wherefore Christ numbred little children amongst the faithfull Matt. 18.16 Hee that offendeth one of these little ones which beleeve in me Wherefore infants do not profane baptism as the Anabaptists shamefully slander us Object 3. If the signe of the covenant pertain unto all to whom the promise of the covenant pertaineth then the sacrament of the Lords Supper must be administred to infants because the Supper also is a signe of the covenant But the Supper as you grant is not to be administred to infants Therefore neither baptisme Answ This objection proceedeth against the Major of our first and second reasons before expressed where wee conclude not thus Therefore every signe but thus Therefore some signe is to be tendred and given to infants to wit that signe 1. Which hath no conditions excluding infants 2. Which is an initiating or entering of them into the Church And in the new covenant baptisme alone is such a signe Which we prove thus Baptism only requireth the holy Ghost and faith whether actuall or potentiall that is in inclination as appeareth by Peters words Can any man forbid water that they should not be baptised who have received the holy Ghost Again Baptism onely is a receiving into the Church Therefore it alone is such a signe as is afore specified If they thus urge their argument If infants are to be baptised they are also to be admitted unto the Supper for the Supper is to be given to the whole Church as well as baptisme But they are not to be admitted to the Supper as your selves confesse Therefore neither to baptism Infants are not to be admitted to the Supper although they are to be baptised Two reasons hereof Ans This reason doth not follow because there is a great difference between baptisme and the Supper For 1. Baptism is a Sacrament of entrance and receiving into the Church whence it cometh that the Supper is to be granted to none except he be first baptised But the Supper is a signe of our abode in the Church or a confirmation of our receiving into the Church For the Supper is instituted for our confirmation to be a signe whereby God might confirm and seal unto us that he having once received us into the Church will also evermore preserve us in it that we never fall from it or forsake it and also that hee will continue his benefits once bestowed upon us and will cherish and nourish us by the body and bloud of Christ This confirmation they who are of age and understanding stand in need of as who are diversly tempted 2. Unto baptism regeneration by the holy Ghost and faith or an inclination to faith and repentance sufficeth but in the Supper conditions are added and required which hinder the use thereof to be granted unto infants for in the Supper it is required 1. That they who use the signe shew forth the death of the Lord. 2. That they try themselves whether they have faith and repentance or no. And seeing the age of infants cannot do these things it is manifest that infants are for good cause excluded from the Supper and yet not from baptism And therefore although they are to be baptised yet they ought not to be admitted unto the Supper for unto those Sacraments onely are infants to be admitted which are signes of receiving into the Church and covenant and which have no such condition adjoyned whereby their age is excluded Such a Sacrament is Baptisme in the new Testament not the Lords Supper Obj. 4. If baptisme succeeded circumcision then now also only the male children should be baptised and in the eighth day But this is not so Therefore baptism succeeded not circumcision Ans The Major is denyed for baptism succeeded circumcision not in every circumstance but in the thing signified in the end and use And in these the two Sacraments accord though the circumstances of sex and age be not common to both For God expresly restrained circumcision to the males and spared the females howbeit he comprehended them
and his Apostles using the keyes of the kingdome of heaven ought to drive them from the Supper till they shall repent and change their manners The Explication Who are to be admitted to the Supper THey are to be admitted of the Church to the Lords Supper 1. Who are of a fit age to prove themselves and to re-call to minde and meditate on the Lords death according to that commandement Do this in remembrance of me Let a man examine himself and so let him eat of this bread Shew forth the Lords death till he come Luke 22.19 1 Cor. 11 2â— 28. Therefore the infants of the Church though they be reckoned among the faithfull yet they are exempted from the use of the Sacrament 2. Who are baptised and by baptisme made members of the Church For in the Supper the covenant plighted with God in baptism is renewed Therefore in old time none might eat of the Passeover except hee were first circumcised So that Turks Jewes and other aliants from the Church are to be debarred of the Supper 3. Who in words and deeds professe true repentance and faith or they who expresse and shew a profession of faith and repentance in the actions of their life whether they doe this truly and sincerely or of secret and hidden hypocrisie For of things concealed the Church judgeth not Therefore it admitteth all whom it may judge to be Christs members that is whom it heareth and seeth professing faith and repentance in publick confession and outward actions whether they be truly godly or hypocrites not yet unmasked But they are not to be admitted whosoever simply do avouch that they beleeve all things and yet live wickedly for hee that saith he beleeveth and hath not works is a liar and denieth in deed that which he affirmeth in words according to that of the Apostle Tâ—â— 1. â—6 They professe that they know God but by their works they deny him and are abominable and disobedient and to every good work reprobate So S. James sheweth James 2.20 Why they onely who professe faith and repentance are to be admitted to the Supper That faith which is without works is dead The reasons why they are to be admitted onely who both by their profession and life professe faith and repentance are these Profaning of Gods covenant What it is to profane Gods covenant Gods covenant two wayes profaned Because the Church should profane Gods covenant if it should admit unbeleevers and men impenitent For he that doth a thing and he that consenteth unto it are both obnoxious to the same law To profane the Covenant of God is to commend and acknowledge them for the confederates or friends and fellows of God who are Gods enemies and so to make God such a one as hath entered a covenant and is in league with hypocrites and wicked men Now the covenant of God is two wayes profaned namely as well by communicating and imparting the signe of the covenant to them unto whom God promiseth nothing as by receiving and using the signes without faith and repentance For not only they profane the covenant who being as yet impenitent take the signes of the covenant unto them but they also who wittingly and willingly give the signes unto those whom God hath shut from his covenant They make therefore God a fellow and friend of the wicked and the sons of the divell they make the sons of God whosoever reach the signes to the wicked Fear of Gods wâ—ath They are not to be admitted to the Supper who professe not faith and repentance both in life and confession because If such should be admitted the Church should stir up the anger of God against her self as of whom wittingly and willingly this should be committed Now that by this means the wrath of God is stirred up against the Church 1 Cor. 11.31 the Apostle sufficiently witnesseth saying For this cause many are weak and sick among you and many sleep For if we would judge our selves we should not be judged God therefore is angry with the consenters or winkers at the profanation of the Sacrament and so punisheth them because he punisheth the wicked whom they consenting thereto admitted for by both the Supper of the Lord is alike profaned Christs commandement Christ hath commanded that the wicked be not admitted And if any deny that any such commandement is extant yet the substance and tenour of the commandement shall be easily proved For Christ instituted his Supper for his disciples and to them alone he said Iuke 22.15 17 19 20. I have earnestly desired to eat this passeover with you Take this and part it among you This is my body which is given for you This cup is the new Testament in my bloud which is shed for you Wherefore the Supper was instituted for Christs disciples only all others for whom Christ died not are excluded To these three reasons we may here adde a fourth 4. This is an evident demonstration They who deny the faith are not to be accounted for members no not of the visible Church But all that refuse to repent deny the faith according to that saying of the Apostle They professe that they know God but by works they deny him Tit. 1.16 and are abominable and disobedient and to every good work reprobate Therefore they who refuse to repent are not to be reckoned members no not of the visible Church and therefore are not to be admitted to the Sacraments of the Church but to be secluded as aliants from them untill they repent and change their evill manners But yet for all this those hypocrites are to be admitted together with the godly unto the Supper who are not as yet manifested because they professe in confession and outward actions faith and repentance But none ought to approach thither but true beleevers for these only excepted all others yea even those hypocrites which are not as yet manifested eat and drink unto themselves damnation and profane the Lords sacred Supper Object The Church profaneth the covenant if it admit the impenitent Answ To the Antecedent we answer that the Church sinneth not in admitting hypocrites to wit as yet concealed and not unmasked to the view of the world seeing the Church is forced to acknowledge them for sincere members who confesse with their mouthes and counterfeit repentance It should sin indeed if wittingly and willingly it admitted open and professed hypocrites which in word or deed deny faith and repentance Rep. But many impenitent persons intrude themselves and profane the covenant especially where excommunication a part of Church discipline flourisheth not and these the Church admitteth without sin Therefore it offendeth not in admitting others which deny repentance Ans The Church herein sinneth not not because it is no sin to admit the unrepentant but because it admitteth them without knowledge that they are such But the impenitent persons themselves who presse unto this table profane the
him 8. Now when Christ saith This that is This bread is my body and This cup is my bloud the speech is sacramentall or metonymicall because the name of the thing signified is attributed to the signe it self that is it is meant that the bread it the sacrament or signe of his body and doth represent him and doth testifie that Christs body is offered for us on the crosse and is given to us to be food of eternall life and therefore is the instrument of the holy Ghost to maintain and increase this food in us 1 Cor. 10. as S. Paul saith The bread is the communion of the body of Christ that is it is that thing by which we are made partakers of Christs body And else-where he saith We have been all made to drink into one Spirit The same is the meaning also when it is said that the bread is called Christs body for a similitude which the thing signified hath with the signe namely that Christs body nourisheth the spirituall life as bread doth the corporall life and for that assured and certain joint-receiving of the thing and the signe in the right use of the sacrament And this is the sacramentall union of the bread which is shewed by a sacramentall kind of speaking but no such locall conjunction as is by some imagined 9. As therefore the body of Christ signifieth both his proper and naturall body and his sacramentall body which is the bread of the Eucharist so the eating of Christs body is of two sorts one sacramentall of the signe to wit the externall and corporall receiving of the bread and wine the other reall or spirituall which is the receiving of Christs very body it self And to beleeve in Christ dwelling in us by faith is by the vertue and operation of the holy Ghost to be ingraffed into his body as members to the head and branches into the vine and so to be made partakers of the fruit of the death and life of Christ Whence it is apparent that they are falsly accused who thus teach as if they made either the bare signes only to be in the Lords Supper or a participation of Christs death only or of his benefâ—â—s or of the holy Ghost excluding the true reall and spirituall communion of the very body of Christ it self 10. Now the right use of the Supper is when the faithfull observe this rite instituted by Christ in remembrance of Christ that is to the stirring and raising up of their faith and thankfulnesse 11. As in this right use the body of Christ is sacramentally taken so also without this use as by unbeleevers and hypocrites it is eaten sacramentally indeed but not really that is the sacramentall symboles or signes bread and wine are received but not the things themselves of the sacrament to wit the body and bloud of Christ 12. This doctrine of the Supper of the Lord is grounded upon very many and those most sound and firm reasons All those places of Scripture confirm it which speak of the Lords Supper and Christ calling not any invisible thing in the bread but the very visible and broken bread it selfe his body delivered or broken for us which whereas it cannot be meant properly himselfe addeth an exposition that that bread is truly received in remembrance of him which is as if he had said That the bread is a sacrament of his body So likewise he saith The Supper is the new testament which is spirituall one and everlasting And Paul saith It is the communion of the body and bloud of Christ because all the faithfull are one body in Christ who cannot stand together with the communion of the divels Likewise he maketh one and the same ingraffing into Christs body by one spirit to be both in baptism and in the Lords supper Moreover the whole doctrine and nature of Sacraments confirm the same all which represent to the eyes the same spirituall communion of Christ to be received by faith which the word or promise of the Gospel declareth unto the ears Therefore they are called by the names of the things signified and in their right use have the receiving of the things adjoined unto them The articles also of our faith confirm it which teach that Christs body is a true humane body not present at once in many places as being now received into heaven and there to remain untill the Lord return to Judgement and further that the communion of saints with Christ is wrought by the holy Ghost not by any entrance of Christs body into the bodies of men Wherefore this sentence and doctrine is of all the purer antiquity of the Church with most great and manifest consent held and professed 13. The Supper of the Lord differeth from Baptism 1. In the rite and manner of signifying because the dipping into the water or washing signifyeth a remission and purging out of sin by the bloud and spirit of Christ and our society and fellowship with Christ in his afflictions and glorification But the distributing of the bread and wine signifieth the death of Christ to be imputed unto us unto remission of sins and our selves ingraffed into Christ to become his members 2. They differ in their speciall use because Baptism is the testimony of our regeneration and of the covenant made between us and God and of our receiving into the Church But the Lords Supper testifieth that we are ever to be nourished by Christ remaining in us and that the covenant made between God and us shall ever be established and ratified unto us and that we for ever shall abide in the Church and body of Christ 3. They differ in the persons to whom they are to be given Baptism is given to all those who are to be accounted for members of the Church whether they be of yeers and understanding or infants The Lords Supper is to be given to them only who are able to understand and celebrate the benefits of Christ and to examine themselves 4. They differ in the often celebrating of them Baptism is to be received but once only because the covenant of God being once made is alwayes firm and of force to the penitent But the Supper is often to be received because an often renewing and recalling of that covenant to our remembrance is necessary for our faith 5. They differ in the order which is to be observed in the use of them Because Baptism is to be given before the Supper and the Supper may not be given unto any except he be first baptised 14. They come worthily to the Lords Supper who examine themselves that is are endued with true faith and repentance They who find not this in themselves ought neither to come without it lest they eat and drink their own judgement not to defer repentance wherewith they should come lest they draw upon themselves hardnesse of heart and eternall pains 15. The Church ought to admit all those unto it who professe themselves to imbrace the
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
the effect of Predestination in which God hath preferred a us to others although we neither were better nor were to be better then others But if faith either in part or in whole should proceed from us presently justification by faith without workes should brag against b God Then secondly that we may be assured that as faith and salvation are not from our selves so they are not in our power but are founded upon Gods immutable and eternall predestination and consequently that these are not uncertaine but sure and immutable howsoever the Divell on the contrary may tempt us And so Luther writes And truly saith he this stable doctrine and immoveable necessitie of predestination is very needfull for wee are so feeble of our selves In praef epist ad Rom. that if wee were in our owne power few or none of us should be saved for Satan would be too hard for us all Now seeing this stable and most certaine determination of God cannot be changed or shaken by any creature surely some hope we have that at last we shall master sin although yet it rageth in our flesh Testimonies of Scripture a Ephes 2.3 5. We were by nature the sons of wrath and dead in our sins 1 Cor. 4.7 What hast thou that thou hast not received But if thou hast received why boastest thou as if thou hadst not received b 1 Cor. 1. 29. Lest any flesh should glory before him Rom. 3.19 For we know that whatsoever the Law saith it saith to them who are under the Law that every mans mouth may be stopped and that the whole world may be under condemmation c John 10.28 I give unto my sheep life eternall and no man shall take them out of mine hand Matth. 24.24 If it were possible the elect should be seduced Luke 22.32 I have prayed for thee that thy faith may not faile 2 Tim. 2.19 The foundation of God standeth sure having this seale The Lord knoweth who are his 1 Pet. 1.5 Who are preserved by the help of Gods power through faith unto salvation which is prepared to be revealed in the latter time XIX Wee reject then the Pelagian inconsistent and selfe-destroying opinions of Puccius Huberus and such like as strangers from faith and Christian consolation 1. That in God there is no purpose of election and reprobation 2. That there is a generall election of all 3. That Paul Ephes 1.4 generally teacheth all men to be elected in Christ before the foundation of the world Hub. thes 741. 4. That all men were elected in Christ since the fall of Adam Hub. thes 1001. 5. That some are named elect from the event because they are better then others as pure gold is called elect or choice gold and the aire from its serenity and cleernesse is called pure 6. That there is in respect of God no particular election but in respect of men who apply universall grace to themselves thes 735. which is as much as if you would say Not God but we men have chosen our selves 7. That many elect perish 8. That there is not with God any certaine number of the elect 9. That the doctrine of Predestination is not to be taught because it breeds profanenesse and desperation 10. That if God hath chosen some and not others by this means he will be accounted unjust cruell a tyrant a rejoycer at others evill envious the author of sin and corruption in man 11. That faith is the cause not the effect of election that is that God hath chosen us for our faith ARTICLE VI. Of Faith and Perseverance 1. WE beleeve that faith in Christ is the gift of a God not a generall gift and common to b all but a particular effect of Gods c predestination which is given to all and solely to the d elect not only in respect of its increase but also in respect of its first e beginning De vocat gentium l. 1. c. 1. as 't is truly said by Ambrose God is the doner both of the beginning and of the increment of faith And Luther in his Preface on the Epistle to the Romanes saith that properly it ariseth from Gods eternall predestination who ought to beleeve or not to beleeve that by these meanes our holinesse may not be in our owne hands but in the power of God alone Testimonies of Scripture a John 6.29 This is the work of God that you beleeve on him whom he hath sent Galat. 5.22 The fruit of the spirit is faith Ephes 2.8 By grace you are saved through faith Phil. 1.29 Because it is freely given to you in the behalfe of Christ not onely to beleeve in him but also to suffer for him b 2 Thes 3.2 Every one hath not faith c Acts 13.48 So many as were ordained to life eternall beleeved d Tit. 1.1 According to the faith of Gods chosen Phil. 2.13 It is God that worketh in you both to will and to doe according to his free pleasure Phil. 1.6 Who hath begun in you a good worke will perfect it till the day of Jesus Christ II. Perseverance by which men continue in faith to the end and without which no man shall be saved is such a gift of God as is assuredly given to all the elect Matth. 24.14 III. For this God hath a promised I will put my feare in their hearts Jerem. 32.40 De bone persev cap. 2. that they shall not depart from mee c. which what else is it saith b Austine but such and so great a feare which I will put in their heart that they shall with perseverance adhere to mee IV. And the Saints doe daily begge of God perseverance in a faith Lead us not into temptation undoubtedly then they obtaine it of God according to Christs promise John 16.23 Verily verily I say unto you whatsoever you aske of the Father in my name he shall give it to you So Austine in the same place Why is perseverance begged of God if it be not given by God V. They aske then and they receive of God not onely that grace that in the end of their life they may have faith but also that they may perpetually retaine the same which in the Schooles is called a finall and totall perseverance VI. For although many times they offend God by grievous falls and grieve the holy Spirit they cast away and lose many of his gifts they defile their conscience they weaken their faith and as much as in them is break it off as the examples of David and Peter shew yet they doe not so oppose God with all their hearts as to become his enemies and to lose his favour for ever and totally to shake off the holy Ghost and utterly to lose faith because the seed of God a remaineth in them although that powerfull force and sense of Gods gifts doth not at all times shew it selfe but doth under the infirmity of the flesh as the Sun under a cloud or fire under ashes for awhile lurk untill God
by true repentance stirre the same up againe which is done before death lest they perish Wherefore totally they never fall from the grace of God but God is so angry with them for sinne that notwithstanding he hates them not being his sons he so corrects them that yet he doth not totally reject b them Even as an earthly father will not presently thrust his son out of doores when he offends him much lesse will he shake off his fatherly affection although he may severely reprove and correct him Testimonies of Scripture a John 3.9 Whosoever is borne of God sinneth not because his seed is in him nor can he sin because he is borne of God b Psal 37.24 Though he fall he shall not be cast off for the Lord helpeth him with his hand 2 Sam. 7.14 15. I will be his father and he shall be my son whom when he offendeth I will visit with the rod of men and with the stripes of the sons of men but my mercy shall not depart from him VII With this comfort David erected himself when hee fell Cast mee not away from thy presence and take not thine holy spirit from me Psal 51.11 If the righteous man fall he shall not be cast off for the Lord puts his hand under him VIII This maine comfort the Saints have in their spirituall conflicts that they know they doe beleeve and by Gods grace will more and more beleeve and that their faith shall not totally faile them as to be damned because by the Gospel they are taught that it is sustained by Gods immutable a election and Christs most effectuall merit and b intercession and that it is preserved by the power of c God Testimonies of Scripture a Ephes 1.4 He hath elected us in Christ before the foundation of the world was laid Rom. 8.39 Whom he predestinated these he hath called and whom he hath called these he hath justified whom he justified these he hath glorified 2 Tim. 2.19 The foundation of God standeth sure having this seale The Lord knoweth who are his b Rom 8.33 Who shall lay any thing to the charge of Gods elect It is God that justifieth Who shall condemn It is Christ that is dead yea rather that is risen againe who is also at the right hand of God and maketh intercession for us John 17.15 I desire that thou shouldst keep them from the evill Luke 22.31 Simon Simon Sathan hath sought to winnow thee as wheat but I have prayed to my Father that thy faith may not faile c 1 Pet. 1.5 Who by the help of Gods power are preserved through faith to salvation IX To these may be added other express assurances out of Scripture of this * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fulnesse of faith That it is impossible for the elect to be a seduced for Christs sheep to be taken out of his b hands for the faithfull to be separated from the love of God in c Christ That vocation and the gifts of God are without d repentance * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That an inheritance incorruptible undefiled unfading is reserved for us in e heaven That by the power of God through faith we are preserved to f salvation That God is faithfull who will not suffer us to be tempted above our strength but with the tentation giveth an issue that we may g beare it Testimonies of Scripture a Matth. 24.24 It is impossible for the elect to be seduced b John 10.28 My sheep shall never perish nor shall any man take them out of mine hand c Rom. 8.39 Nothing can separate us from the love of God in Christ Jesus our Lord. d Rom. 11.29 These gifts and calling of God are such as are not to be repented of e 1 Pet. 1.4 5. Christ hath againe begotten us to an inheritance which cannot perish nor be defiled nor wither reserved for us in heaven f Ibid. Who by the help of Gods power are preserved through faith to salvation which is ready to be revealed in the last time g 1 Corinth 10.13 God is faithfull who will not suffer you to be tempted above your strength but will with the temptation also make a way to escape that you may be able to beare it X. But they who doubt of perseverance beleeve not life eternall yea they slight faith and all hope seeing that is an assured confidence of Gods mercie both present and to come this a certain expectation of life eternall which maketh not ashamed Rom. 5.5 Hope maketh not ashamed because the love of God is shed abroad in our hearts by the holy Ghost which is given to us Faith is the substance of things hoped for the evidence of things not seen Hebr. 11.1 But doubting confoundeth Jam. 1.6 XI Neither is this a doctrine of securitie except of a spirituall for with the certaintie of perseverance in the Saints there remaines alwaies a purpose to avoid sin or to repent for b sin God working all this immutably according to his eternall purpose in them nor withdrawing his mercie utterly from them lest they c perish Testimonies of Scripture a Rom. 8.38 For I am perswaded that neither life nor death nor angels nor principalities nor powers nor things present nor things to come nor any other creature can be able to separate us from the love of God in Christ Jesus our Lord. 1 John 5.10 He that beleeveth in the Son of God hath the witnesse in himselfe 2 Tim. 1.12 I know whom I have beleeved and I am perswaded that he is able to keep what I have committed to him against that day b Rom. 7.15 For what I would doe I doe not but what I hate that I doe if I doe that which I would not I consent to the law that it is good c Ephes 1.11 In whom we have obtained an inheritance when we were predestinated according to his purpose who doth all things according to the counsell of his will 2 Sam. 7.14 and Psal 89.30 I will keep my mercy for him for ever and my covenant shall stand fast to him XII We reject the opinions of Puccius Huberus and others who have been bred in the schoole of Pelagius as being contrary to this most comfortable doctrine 1. That faith now in the state of grace is naturall that it is Gods gift common to all as the Sun by Gods bountie shines on the good and bad 2. That faith hath its increase from God but not its beginning 3. That it is our work to beleeve that is to suffer God to help us 4. That we may doubt of our perseverance to the end 5. That the certaintie of Gods gifts which wee brag of out of the Apostle Rom. 11.29 is vaine So Huberus thes 777. 6. That the Saints as soon as they sin mortally utterly fall off from grace utterly cast off the holy Ghost and altogether lose their faith and so many of the elect are damned and perish ARTICLE VII Of the ministery of the Church I. COncerning the ministery of
is performed by God washing the soule inwardly for I saith the Baptist baptise you with water Christ baptiseth you with the holy Ghost And Ambrose With water the body is washed by the Spirit the soul is cleansed from sin Testimonies of Scripture and of others a Augustine in Joh. Tract 8. de Catechis c. 3. b 1 Pet. 3.21 Baptisme also saveth us not as if by it the filth of the flesh were done away but the answer of a good conscience toward God c John 1.33 He it is who baptiseth you with the holy Ghost Ephes 5.26 Christ sanctifieth his Church having purged her through the washing of water in the Word d Ambrose in Luc. lib. 2. cap. 3. III. Yet we do not for this make a double Sacrament of Baptisme when we name the washing of water and of the Spirit or externall and internall but we say there are two parts of one Baptisme that we may distinctly teach what is done by man the Minister and what by God the Authour Neither did Paul divide the Sacrament of Circumcision into two when he distinguished the circumcision of the flesh and of the a heart which distinction whosoever takes away either they leave nothing or surely lesse to God in the Sacrament then to the Ministers allowing to God onely the internall parts but to the Ministers both externall and internall Testimonies of Scripture a Rom. 2.28 29. For he is not a Jew which is one outwardly neither is that circumcision which is outward in the flesh But he is a Jew which is one inwardly and circumcision is that of the heart in the spirit and not in the letter IV. In the lawfull use of Baptisme the internall is signified by the externall and is truly exhibited and sealed according to the promise He that beleeveth and is baptised shall be saved As for hypocrites and Infidels when they are dipt in water they are not baptised by the Spirit because the holy Ghost flies from a counterfeit man and he dwels not in a body subject to sins Hom. 5. in Mat. operis impers and therefore he cannot be the child of God as Chrysostome most truly saith V. Baptisme then washeth away sins it regenerates it saves c. not by any secret force annexed or imprinted in the water nor by the work wrought but by a Sacramentall phrase because there is a neere conjunction of both the washings in the lawfull use that is attributed to the externall which is proper to the internall or by a Synecdoche that is given to the whole which belongs to the part VI. Whereas Baptisme hath succeeded Circumcision that it might be the Sacrament of initiation in the new Covenant it ought not to be iterated although it hath beene unworthily received or before conversion because it remaines alwaies ratified to those that are converted as the promise of the Gospell is and the Covenant but to those that repent it is both ratified and it is saving and the use thereof before unlawfull is now made lawfull to them to which purpose Austine saith If he that receiveth the Sacrament Contra Crescent l. 2. c. 28. had never received it is not so cut off but is acknowledged which of it selfe was hurtfull to him that is amended will be profitable Testimonies of Scripture Jerem. 3.1 Thou hast gone a whoring after many lovers but returne to me saith the Lord. Ezek. 16.59 60. I will even deale with thee as thou hast done which hast despised the oath in breaking the covenant Neverthelesse I will remember my covenant with thee in the dayes of thy youth and I will establish unto thee an everlasting covenant VII The Church should conferre Baptisme as Christ hath commanded upon all that are in yeares professing the faith of Christ and a repentance and upon Infants also borne in the Church or who with their parents are come into the Church because to these also the promise and covenant b appertaine and these are to be brought to c Christ which should be done by the ordinary Ministers not by women or other persons having no calling to the Ministeriall d function the administration of which is a part of the e Sacrament Testimonies of Scripture and of others a Mat. 28.19 Teach all Nations baptising them b Mark. 16.16 He that beleeveth and is baptised c. Gen. 17.7 I will be thy God and the God of thy seed Acts 2.38 39. Repent and be baptised every one of you in the Name of Jesus Christ for the remission of sins and ye shall receive the gift of the holy Ghost For the promise is unto you and to your children and to all that are a far off even as many as the Lord our God shall call c Mat. 19.14 Suffer these little ones and forbid them not to come to me for to such belongs the kingdome of heaven d Mat. 28.19 Mark 16.16 e Concil Carthag 4. Canon 100. Let not a woman presume to baptise for that addition Except necessity urge is not in the Canon of the Councell but is foisted in by the Pope Decret dist 4. de consecr C. Mulier against the meaning both of the Councell and the command of Christ which cannot without sin be violated except some other speciall command from God should be given VIII These contrary doctrines we impugne 1. That Baptisme is no signe of grace but onely a badge or marke by which Christians are discerned tying them to faith and to the Crosse 2. That water and the Word are not the essentiall parts of Baptisme but water and the person of the holy Ghost included in the Word 3. That there is annexed and affixed a secret vertue which confers upon the baptised the grace of the holy Ghost 4. That the holy Spirit with his effects are tied to Baptisme 5. That the effects of the holy Spirit and of Baptisme are alike or equall 6. That baptised Hypocrites and Infidels as Judas and Simon Magus c. are regenerated in Baptisme by the holy Ghost no lesse then the faithfull 7. That Ministers baptise not onely with water but also with the holy Ghost and so they do more in baptisme then Christ himselfe did 8. That the Infants of the Church are not to be baptised that the baptised are to be re-baptised 9. That the Infants of the Church before Baptisme are spiritually possessed by Satan and therefore are to be exorcised with certaine words and crossings 10. That the children of the Church before Baptisme do no more belong to the Covenant of God then the children of Turks and that there is no difference at all betweene Turkish and Christian children 11. That in case of necessity Mid-wives or any other that have no calling do duely baptise ARTICLE X. Of the Lords Supper I. WE beleeve the holy Supper to be the communion of the bodie and bloud of Christ which is by taking the bread broken and the cup being a blessed in memorie of Christs death till he b come that is to say that it
is the other Sacrament of the New Testament instituted by Christ by which he testifieth to us who receive the consecrated bread and wine with a faithfull remembrance of his death that he feeds us with his bodie which was given for us and with his bloud which was powred out for us and that hee quickneth d us that with him and amongst our selves we may grow up into one e bodie and that the covenant begun with God in Baptisme may remaine f ratified to us for ever Testimonies of Scripture a 1 Cor. 10.16 The cup of blessing which we blesse is it not the communion of the bloud of Christ the bread which we breake is it not the communion of the body of Christ b 1 Cor. 11.26 As often as you shall eat of this bread and drink of this cup you shall declare the Lords death untill he come c Matth. 26.26 Mark 14.22 Luke 22.17 1 Cor. 11.21 While they were eating he took bread and blessed and brake it then gave it to his disciples and said Take eat this is my body d John 6.54 He that eateth my flesh and drinketh my bloud hath life eternall and I will raise him up at the last day e John 6.56 Who eateth my flesh and drinketh my bloud he abideth in me and I in him 1 Cor. 10.17 Because there is one bread we being many are one bread and one body for we all partake of that one bread 1 Cor. 12.13 We have all drunk into one spirit f 1 Cor. 11.25 This cup is the New Testament in my bloud II. We say also that this Sacrament consisteth of externall signes and of the promises of grace in the word annexed to the a signes and consequently of a twofold food and a twofold eating or taking to wit an externall of bread and wine which is done by the mouth of the bodie out of the hand of the Minister as our sense witnesseth and an internall spirituall of Christs bodie and bloud which is by faith out of the hands of God himselfe and by the externall it is both signified exhibited and sealed in the lawfull use of the Sacrament as the promise annexed to the Symboles b witnesseth Testimonies of Scripture and of others a Apolog. August Confes tit De use Sacram. c. And because in the Sacraments there are two things to wit the signe and the word the word in the New Testament is the promise of grace added to the signe The promise of the New Testament is the promise of the remission of sins as this Text saith This is my body which is given for you This is the cup of the New Testament with my bloud which is shed for many to the remission of sins The word then offers remission of sins and the ceremony is as it were the pledge of the word or feale as Paul calls it shewing the promise b Matth. 26. c. III. For whereas all Sacraments are seales of grace promised in the a Gospel it is not to be doubted but these words of promise in the Supper This is my body which is given for you This is my bloud which is powred out for you c. are the very same Evangelicall promise in b John The bread which I will give you is my flesh which I will give you for the life of the world for my flesh is meat indeed and my bloud is drinke indeed being covered with the sacramentall ceremonie and confirmed with a symbolicall eating for the greater safetie or assurance but that it speaketh of the spirituall food of Christs bodie and bloud which is by faith is c manifest Testimonies of Scripture and of others a Rom. 4.11 And he received the signe of circumcision the seale of the justice of faith received in the fore-skin Apolog. August Confes tit De usu Sacram. c. The word in the New Testament is the promise of grace as above b John 6.5 I am that living bread that came downe from heaven if any man eat of this bread he shall live for ever But the bread which I will give is my flesh which I will give for the life of the world c John 6.35 I am that bread of life he that cometh to me shall not hunger and he that beleeveth in me shall never thirst IV. Christ never promised in the Gospel any orall manducation of his flesh but by expresse arguments rejected a it and therefore never established it by the Sacrament of his Supper And doubtlesse they sin grievously who at this day disturb the Church with their orall manducation which to acknowledge is no waies necessary to salvation to any but rather pernicious to many Testimonies of Scripture a John 6.61 62 63. When Jesus knew in himselfe that his disciples murmured at it he said unto them Doth this offend you What and if you shall see the Son of man ascend up where he was before It is the Spirit that quickneth the flesh profiteth nothing the words that I speak unto you they are spirit and they are life V. The particle This as we teach and beleeve doth demonstrate the bread which Christ brake and that it is the true bodie of Christ not by conversion into the bodie nor by any reall co-existence with the bodie but by a sacramentall way because it is the Sacrament of Christs bodie or a sacred signe of it So the Apostle interprets Christs a meaning when he calls the cup The New Testament that is the Sacrament of the New Testament the bread The communion of Christs b body that is the Sacrament of that communion So c Austine The Lord saith he doubted not to say This is my bodie when he gave the signe of his bodie So d Prosper saith The bread is after a manner called the bodie of Christ and the sacramentall action is called the passion death and crucifying of Christ not in a reall veritie but in a signifying mysterie Testimonies of Scripture and of others a 1 Cor. 11.25 This cup is the New Testament in my bloud b 1 Cor. 10.16 The bread which we break c. c August cont Adimant cap. 12. d Prosper in Decret de Consecrat dist 2. cap. Hoc est VI. And whereas Christs bodie neither in the bread nor under the species of bread but rather in the word of promise is exhibited to us to be eaten by faith the wicked indeed eat the signes to their owne condemnation by abusing of which they sin against Christ himselfe but being destitute of faith they receive not his bodie Of which notwithstanding by the Apostles testimony they are guilty not that they receive it which by their infidelitie they tread upon but because they unworthily eat that bread which is the symbole or a signe of it Testimonies of Scripture a 1 Corinth 11.27 29. Whosoever shall eat this bread and drink this cup of the Lord unworthily shall be guilty of the body and bloud of the Lord. Also Who eateth and drinketh unworthily eateth and drinketh damnation to himselfe
Ephes 1.5 conversion and perseverance by the word and grace of the holy Ghost that they may be infallibly saved and that to declare the praise of his glorious grace On the contrary that he hath from eternity decreed not to save those who in time neither beleeve nor persevere nor are saved and that he hath not appointed to elect them in Christ nor to ordaine them to life eternall Rom. 9.22 nor to give them faith and perseverance but to leave them in their originall blindnesse and infidelity and to condemne them for their sins and that to declare his wrath and make knowne his power upon them Both parts of this divine Decree are manifest both by Scripture experience and the continued Story of the world The first part to wit the election and predestination of the Saints to glory is delivered Rom. 8.30 Ephes 1.3 Acts 13.48 Phil. 2.13 1 Thes 1.4 2 Thes 2.13 Mat. 24.24 c. The other part Fulgentius l. 1. ad Monim which by Divines is called reprobation and predestination of wicked men to punishment Mat. 11.25 John 10.26 Rom. 9.21 22. Prov. 16.4 1 Pet. 2.8 Jude ver 4. c. The continued History of the world also and experience do witnesse that God sometimes did so discriminate people that on some he vouchsafed to bestow the grace of his Covenant and vocation by the word on others not that he also differenced the individuals of those he cals that upon the one he conferres effectuall grace faith conversion perseverance and salvation but on the other not and that without any merit of people or individuals or without any regard had to the excellency of their natures and dispositions for he found all alike averse from heavenly things and he might have drawne and directed all to himself equally had he pleased this difference then proceeded meerely from his will and goodnesse So he chose the Israelites for his peculiar people other Nations being rejected Psal 147.19 His judgements he declares to Israel he hath not done so to any other Nation Jer. 41.9 I have chosen thee and have not reprobated thee But why Deut. 7.7 Not because you were greater or more then other people did the Lord love and choose you but because he loved you c. Againe of these Israelites that were called some he elected others he reprobated Jacob have I loved Esau have I hated Rom. 9.11 c. And that not of workes but that the purpose of election might remaine firme c. And in this Age he vouchsafes to call us Christians by the word of the Gospell which favour he sheweth not to Turks Pagans c. And of these Christians whom he calls to some he gives true faith conversion perseverance and eternall salvation to others he gives not but leaves them in ignorance and hypocrisie Neither can this discrimination of people and persons be derogated from divine providence and ascribed to mens dispositions without blasphemy otherwise for choosing us by vocation and adoption above others there should be no need of prayers to God nor should we give thanks to God nor should that of the Apostle stand 1 Cor. 4.7 Who hath separated thee What hast thou which thou hast not received but if thou hast received why doest thou glory as if thou hadst not received it Then Atheisme must stand which the Pelagian Heresie brought in I have separated my selfe I have that which I have not received which is the gulfe of hell But Acts 15.18 Ephes 1.3 c. in Divinity there is an undoubted Rule depending on the authority of the holy Scripture Whatsoever God did in time he decreed to doe it from eternity seeing in God there is no change Therefore among Christians it ought to be out of doubt why God from eternity made this difference of the elect and not elect but reprobate of those that shall be saved and not saved but for sin condemned which we see God hath done De servo arbitrio c. 143. and doth in time and therefore decreed to do it before time For God being spoiled of his power and wisdome in choosing saith Luther what will he be else but the Idoll of Fortune by whose Deity all things were done temerariously And at last it will come to this that men shall be saved and damned without Gods knowledge as who did not by any certaine election discriminate who should be saved who damned but offering to all a generall lenity tolerating and obdurating then a mercy correcting and punishing hath left to mens choise whether they will be saved or damned he himselfe perhaps being gone to the Ethiopian feast as Homer speakes And this is the summe of the orthodoxall doctrine of predestination and so the word appointed in the Article is to be understood altogether according to experience and Scripture But to them it signifieth far otherwise to wit that God from eternity appointed to save those who in time beleeve and persevere under this condition that they beleeve and persevere otherwise that he hath no more ordained them to salvation then all other men nor hath elected them in Christ but onely casually so far as they above others would beleeve in Christ and persevere for they make faith and perseverance antecedent to election but that these rather then others should beleeve and persevere God did not decree to effect this in them by any singular grace but decreed to offer unto all men a certaine universall exciting and preventing grace but indifferent and resistible to which they who make no resistance but by using well their free-will do assent and co-operate for the begetting of faith and performing of perseverance to the end they I say are elected and predestinated in Christ and therefore God from eternity hath casually and out of their fore-seene faith and perseverance elected them in Christ and hath predestinated them to salvation or hath appointed to save them but who resist the same or will not co-operate with faith and perseverance these are not elected and predestinated in Christ and therefore God from eternity casually also of their fore-seene infidelity hath predestinated them to damnation or hath decreed to condemne them That this is their proper meaning all their Declarations shew and that this was the opinion of the Semi-pelagians Marsilians and Syracusians he that will not beleeve let him reade in Austine in the places formerly alledged And it is manifest that according to this opinion neither faith nor perseverance nor conversion nor salvation nor our separation from others are due to Gods grace alone but to our will and cooperation For example when in one City of many that heare the same Sermon and have the same exciting grace the one beleeves the other doth not the one perseveres the other failes if the Apostle Paul should demand of the beleever and perseverer Who separated thee What hast thou which thou hast not received He will answer I separated my selfe because I was willing to co-operate
those Sacraments these benefits and blessings of Christ unto us Now the Sacraments seale these benefits and blessings unto us 1. Because Sacraments are signes 2. Because they are pledges having a promise Therefore by these signes and pledges of Gods favour towards us the holy Ghost effectually moveth our hearts no lesse then by the Word The second end is the distinguishing of the Church from Painims 2. To distinguish the Church from others and all other Sects whatsoever For God will have his Church to be beheld in the world and to be knowne by these sacred signes as souldiers are knowne by their military tokens and sheep by those marks which their shepheard seareth seareth in them He willeth the Jewes to be circumcised and Christians to be baptized he interdicteth aliens and strangers and excludeth them from eating of the Paschall Lamb. God will have his Kingdome discerned from the Synagogue of Sathan for these two causes 1. For his owne glories sake 2. For our comfort and salvation For as he will not have himselfe shuffled and mingled with Idols so neither will he have his people shuffled and mighled with the Kingdome of the Devill The third end is the profession and testification of our thank fulnesse and duty towards God 3. To prosesse and testifie our thankfulnesse which is the bond whereby we are obliged unto Christ to be his people as he is our God to shew true repentance to beleeve in him and to receive of him his benefits offered unto us The fourth is the propagation and maintenance of the doctrine 4. To propagate and maintain the doctrine because God will not have the use of his Sacraments to be without the Word and application thereof The fifth is an occasion thereby given to the yonger sort to inquire what these things meane 5. To give an occasion to the younger to inquire and learne the things by them signified Exod. 13.14 and so an occasion also of explicating and preaching the benefits of Christ unto them As also the Lord saith unto his people When thy son shall aske thee to morrow saying What is this Thou shalt then say unto him With a mighty hand the Lord brought us out of Egypt out of the house of bondage The sixth and last end is that they may be bonds of mutuall dilection and love because they 6. To unite us in mutuall love and affection who are entred into an association or confederacy with Christ the head of the Church ought not to be at difference among themselves By one spirit are we all baptized into one body In like manner the Sacraments are the bonds of publike meetings and congregations in the Church When ye come together to eate tarry one for another For we that are many are one bread 1 Cor. 12.13 11.33 10.17 Ephes 4.5 and one body because we are all partakers of one bread One God one Faith c. But we cannot settle among us this communion neither maintaine and continue it being once settled neither profitably annunciate and shew sorth the death of the Lord as long as we dissent and jarre among our selves contentiously about the institution of the Sacraments For the Sacraments are pledges of that communion which Christians have first with Christ and then between themselves In what Sacraments differ from Sacrifices WE must hold and observe a difference betweene Sacrifices and Sacraments that we may know what to doe when we come unto the Sacraments and not make Sacrifices of Sacraments that is present our owne workes imagining that they please God for the very work done and deserve remission of sinnes as Papists doe Now the difference betweene these consisteth especially in two things In their kind and nature In their kinde and nature For Sacraments are onely ceremonies witnessing unto us Gods will Sacrifices may be ceremoniall and morall works also as our Sacrifices of thanksgiving of praise and thankfulnesse the calves of our lips our almes c. are morall works whereby we yeeld unto God due obedience and honour without any ceremony In their principall end In their principall and chiefe end In the Sacraments God offereth unto us his benefits but Sacrifices are testimonies of our obedience towards God This appeareth out the definition of both A Sacrament it a work wherein God giveth us something to wit the signes and the things signified A Sacrament A Sacrifice and wherein he testifieth of his offering and bestowing his benefits upon us A Sacrifice is a work wherein we yeeld unto God obedience or the worship which he hath commanded us Or it is our work done in faith and to this end principally That God may have his due honour and obedience They differ then as these two To give and To take differ For God giveth Sacraments unto us and he receiveth Sacrifices of us Howbeit the same rite or ceremony may be in diverse respects both a Sacrament and a Sacrifice A Sacrament as it is given of God A Sacrifice as it is used by the godly performing to God their obedience and yeelding him tanks Therefore a Sacrament and Sacrifice are often one and the selfe-same thing The same thing or work may be a Sacrifice and a Sacrament in a diverse respect but still they differ in respect All Sacraments then in respect of us are Sacrifices also but those onely Eucharisticall and of thanksgiving not propitiatory For there is but one onely Sacrifice propitiatory to wit the ransome of Christ offered for us on the Crosse Hence we easily may answer unto that objection Object The Passeover and other ceremonies of the Old Testament were both Sacrifices and Sacraments Therefore the Sacraments doe nothing differ from Sacrifices Ans More is in the conclusion then in the premisses because this only followeth That the same thing may be a Sacrament and a Sacrifice So Baptisme and the Lords supper are Sacraments and Sacrifices in a diverse manner and respect They are Sacraments and that principally because they are the work of God who giveth us something in them and doth therein testifie his gift unto us For in them he reacheth unto us certaine symbols and tokens by his Ministers as also by his Ministers he speaketh as by his mouth unto us according as it is said Luke 10.16 He that heareth you heareth me So therefore every Minister reacheth with his hand the Sacraments unto us and we receive them at their hands as at the hands of God if so we take them with reverence but much more God giveth and as it were reacheth with his hand unto us in the lawfull and right use of the Sacraments the things themselves which are