weather if it be considered naturally A signe giuen is a signe which doth not by nature signifie that whereof it is a signe but it signifieth by the appointment and will of God as the rainebow is a signe by the appointment of God that the world shall not perish with a flood The signe giuen is either a miracle or a Sacrament Of miracles A miracle is a signe effected beyond the order of nature Exod. 3.2 and 14.21.22.23 Dan. 34.9 and 6.22 Mat. 14.19.20 Therefore if any thing be done according to the order and course of nature it is not miraculous but naturall There are two endes of miracles the one that God by them might manifestly shew forth his power Exodus 19. and 20. Dan. 3. The other that by them as by seales he might confirme true doctrine Mat. 16.17 It is true indeed that in miracles the order of nature by the ouerruling power of God is interrupted but neuer destroyed or ouerthrowen throwen neither are the essences of those things destroyed although the forme be sometime chaunged So when the Sunne stood while Ioshua fought when it returned backe when Ezekiah was sicke the order of nature was interrupted not ouerthrowen for afterward the Sunne kept the same course againe which was giuen to it in the creation Yet neuer thelesse the essence of the Sunne remained When the sea was deuided the course of the sea was interrupted but the worke being firnshed which God had decreed it returned againe to the former course and continued the same yea the very essence of the sea remained When Aarons rod was made a Serpent it was not the taking away of the substance but a changing of it So the water in Cana of Galile the substance was not taken away but it was turned into wine Now God worketh most freely in the effecting of miracles for be himselfe hath most freely put that order into nature therefore also whē he will he can most freely interrupt it Furthermore because he is not bound to the order of nature he may interrupt it as it pleaseth him And although God can doe all things yet must not miracles be euery where alledged especially where men cannot be well assured of Gods will neither yet where no necessitie is as for example in the holie Supper men may not imagine miracles as though the body of Christ were supernaturally and miraculously in the bread because Christ hath no where said that he would haue it so No where I say hath he sayd that he would be in the bread Furthermore it is not of necessity for Christ may become ours although he descēd not into the bread or with the bread to be thrust into our mouthes Thus farre concerning a miracle now concerning a Sacrament Of Sacramēts A Sacrament is an outward signe which God ioyneth to his couenant which he hath made with men And that is either of an eternall or temporall couenant A Sacrament of an eternall couenant is a Sacrament whereby God doth confirme the promise of eternall life And that is either of the couenāt of works or of the couenant of grace The Sacrament of the couenant of works is a Sacrament which God gaue our first parents in the state of their first integrity And that was two fold the tree of life and the tree of the knowledge of good and euill The tree of life was a Sacrament of the couenant of workes whereby that life was signified which man should haue liued if he had stood in the obedience of God Gene. 2.9 The tree of the knowledge of good and euill was a Sacrament by which was signified to man in how good estate he was whilest he performed obedience to God his creator and into how euill and miserable estate he should cast himselfe if he obeyed not God Gen. 2.17 3.7.8.9.10.11 Hitherto concerning the sacrament of the couenant of workes now concerning the Sacrament of the couenant of grace Of the Sacrament of the couenāt of grace The Sacrament of the couenant of grace is a seale of the righteousnesse of faith Rom. 4.11 Or else the Sacrament of the couenant of grace is a Sacrament by which the faithfull are both admonished and also are made sure that the couenant of grace and all the benefites of God which are promised in this couenant doe not onely belong to others but seuerally to euery one of them who doe vse the Sacrament according to Gods ordinance A misterie It is also called a Mysterie because it signifieth secret thinges and such as are vnknowne to them who haue not beene taught out of the worde of God concerning the signification and vse of them because in a mysterie one thinge is seene and an other is meant The Vbiquitaries doe thinke it therefore to be called a mystery because the manner of the bodily receiuing of it is vnsearchable but this is a false cause because the bodily receiuing hath no foundation in the Scripture but it is the deuise and imagination of men Furthermore this manner is manifested to vs namely that it is spirituall and that the receiuing is done by faith Both the Word and Sacraments doe lead our faith to Christ as to the only foundation of our saluation Therefore in the Sacraments is propeunded offered giuen and sealed no other thing then is promised and preached in the Gospell but one and the selfe same thing namely Christ with his benefites In the Sacraments we receiue no other thing then in the simple worde namely Christ with his benefites And the receiuing of Christ whether it be in the simple worde as in Iohn 6. or in the Sacraments is one and the selfe same to wit spirituall that is to say which is wrought in vs by the power of the holy spirite and by the onely instrument of faith The receiuing of Christ in the worde and Sacramentes doe not differ indeede for in both there is the same thing and the same substance to wit Christ with his benefites It doth not differ in the manner for it is spirituall in them both The difference is not in the instrument by which wee receiue it for in them both faith is the instrument to receiue it by What then is the difference betweene the receiuing of Christ in the simple worde and in the Sacraments The outwarde forme onely to wit because in the Sacraments bodily signes are ioyned with the word of promise In the simple worde God dealeth with vs by preaching and by our eares onely but in the Sacramentes he vseth beside such signes as offer themselues to the rest of the senses also whereby it commeth to passe that the communicating of Christ by the Sacraments is more forcible and plaine then by the simple word only There are two partes of the Sacrament of the couenaunt of grace namely the earthly matter and the outwarde action or the outwarde rite Genes 17.11 Exod. 12.8 and so forwarde Matth. 3.11 and 28.9 Matth. 26.26 and so forward 1. Cor. 11.23.24.25 The
inward or outward The outward calling is a calling which is done by the Ministers of Gods word And that is two fold effectuall or vneffectuall Mat. 22.2 The effectuall calling belongeth to the elect in whose harts the word preached doth abide The vneffectuall calling belongeth to the reprobate in whose harts the word of God either findeth no abode or else vanisheth away so that it is become to them the sauour of death and a matter of more grieuous condemnation Thus much concerning the outward calling now concerning the inward The calling that is inward is a calling which is wrought by the holy spirit by whoÌ„ the father draweth vs and giueth vs to his sonne Iohn 6.37.44 and 17.11 Hitherto concerning our calling to Christ now concerning our calling to some office The calling to some office is the separating of a fit person to some office Rom. 1.1 Thus farre concerning our calling now concerning Gods couenant Gods couenant is a bargaine which God hath made with meâ— in which God promiseth to men some good requireth of them again that they performe those things which he commandeth And that couenant is either eternall or temporall The eternall couenant is a couenant in which God promiseth men eternall life And that is two fold the couenant of workes or the couenant of grace The couenant of workes is a bargaine of God made with men coÌ„cerning eternall life to which is both a condition of perfect obedience adioyned to be performed by man also a threatning of eternall death if he shal not performe perfect obedience Gene. 2.17 The couenant with Moses is the couenant of workes The repetition of the couenant of workes is made by God Exod. 19.5 Deut. 5.2 1. King 8.21 Heb. 8.9 and that chiefly for foure causes 1. That God by all meanes might stirre vp men to performe obedience 2. That euery mouth might be stopped and all the world might be made subiect to the condemnation of God for not performing perfect obedience Rom. 3.19 3. That he might manifest mans sinne and naughtinesse Rom. 3.19.20 and 7.7.8.9.10.11 4. That he might thrust vs forward to seeke to be restored in the couenant of grace Gal. 3.22 and 5.23 Thus much concerning the couenant of workes now concerning the couenant of grace Of the couenaÌ„t of grace The couenant of grace is the reconciling of the elect with God by the death of the only mediatour Rom. 8.30 2. Cor. 5.17.18.19.20.21 Heb. 9.15 The mediatour That onely mediatour is our Lord Iesus Christ who onely doth reconcile vs to his father by his satisfaction and merit Gene. 3.15 and 11.35 Gal. 3.12.13.14 Gene. 15.18 17.2.10.11 Exod. 6.4 the Epistle to the Heb. Chap. 7.8.9 10. The couenant made with Abraham is the couenant of grace Actes 3.25 The couenant of grace is also called the Testament because this reconciliation was made and ratified by the death of the testatour Christ comming betweene Heb. 9.16.17 Christ purchased reconciliation between his heauenly father and vs by his death and there withall left it vnto vs no otherwise theÌ„ parents dying doe leaue their goods to their children And that perpetually is one and the selfe same if we consider the substance thereof as there is but one Church in all ages one true faith ReligioÌ„ of Saints one God one mediatour Christ but one sacrifice for sins but one righteousnesse redeÌ„ptioÌ„ of the world one manner for all the ages of the world to obtaine saluation namely by faith in Christ Heb. 13.8 Reuel 13.8 1. Tim. 2.5 Rom. 12. and 4.3 Ephes 1.10 Rom. 9.5 Col. 1.18 Ephe. 2.21 Actes 4.2 Mat. 11.27 Iohn 14.6 Luke 10.24 Iohn 8 56. Gene. 3.15 and 22.18 But by the circumstances it is called the old or new Testament It is called the old Testament or couenant because it was hid from the faithfull by diuers shadowes and figures before Christ was manifested in the flesh Gene. 12.7 Heb. 9.4.18 Exod. 24.8 It is called the new TestameÌ„t or couenaÌ„t because it is clearely manifested to the faithfull by Christ himselfe shewed in the flesh Heb. 8 6. Therefore the faithfull in the old Testament had Christ as yet couered in a type or rather they looked for a true manifestation of him but we haue him manifested indeede They had figures we haue the thing it selfe they did reioyce in outward and ceremoniall things we triumph in spirituall and the things signified without types Ierem. 31.31 Matth. 26.28 1. Cor. 11.25 Heb. 8.9.10 and Chap. 9. and 10. Of the couenant of grace there be two parts the promise of grace the answering againe of a good conscience The former respecteth God the later respecteth the faithfull Heb. 8.10.11.12 Of the promise of grace The promise of grace is the first part of the couenant of grace by which God promiseth freely his benefites purchased by Christ vnto all those who beleeue in Christ The benefites purchased by Christ for vs and promised in the Gospell are these the giuing of the holy spirit the communion with Christ and our preseruation in this communion and the giuing of eternall life Of the giuing of the holy spirit The giuing of the holy spirite is a benefite of God by which he giueth vs his holy spirite who maketh vs partakers of Christ and of all his benefites Of the knowledge of the holy spirit there be two parts the first concâ—rning the person of the holy spirite the second concerning his office If we consider his person he is true God equall with the father and the sonne Actes 5.3.4 Gene. 1.2 Math. 28.19 Mar 16 15. But the office of the holy spirite is this that by him the father and the sonne doe shew foorth their power and execute the decrees of their will in creating sustaining and mouing all things but chiefly in mouing the harts of those that heare Gods word and in sanctifying and quickning the elect with eternall saluation Thus farre concerning the giuing of the holy spirite now concerning our communion with Christ Of our communion with Christ Our communion with Christ is the benefit of God whilest he giueth to the beleeuers Christ himselfe and his merits that he might powerfully worke in them eternall life Iohn 3.16 Rom. 8.32 That is also called our ioyning vnion knitting together with Christ our ingrafting into Christ the eating of Christes flesh the drinking of Christes bloud the bringing of vs vnder one head ioyning into one body vnder one head to wit Christ Ephes 1.10 our washing in the bloud of Christ the quickning of vs the raysing of vs from the dead the placing of vs in heauen together with Christ Ephes 2.5.6 Now the communion of all Saintes with Christ is one and the selfe same that is to say onely spirituall There is not a bodily entrance and remayning of Christ within the bodies of the Saints neither doth Christ dwell spiritually in some and bodily in other some but in all beleeuers spiritually onely And that is
of Christ 9. Because if at any other time in suffering the griefes of this life yet especially in the agony of death the power of comfort which the spirite of Christ ministreth doth beyoÌ„d all account ouercome the sorrowes of death 10. Because the flesh indeede is weake but the spirit is ready Mat. 26.41 Therfore the whole man doth not feare death indeede but his meaner part namely the flesh 11. Because the desire that we haue clearely to behold God and to be deliuered from whole sinne doth greatly diminish mitigate the feare and sorrow of death 12. Because our loue towardes the faithfull who ouercoÌ„ming death haue gone before vs and with whom we greatly desire to be ioyned in one country ought to be no lesse then it is towardes them whom we leaue aliue behind vs in this miserable exile and from whom we are loth to be separated who must yet notwithstanding by and by follow after vs. 13. Because we do so euidently and so often perceiue the mercy of God towardes our children being dead therefore it becommeth vs to be of a resolute mind especially sith we know that we are sealed with the pledge of the holy spirite 14. Because we must not make greater account of this naturall life then of the spirituall for so it is meet that the desire hereof might lessen the feare of death 15. Because we certainly know that the soule indeede is immortall and is caried by Angels to the assembly and congregation of the first borne who are written in heaueÌ„ Luke 16.22 Heb. 12.13 And we know that the body resteth in the earth neither indeed hath one vnfitly called the graue the hauen of the body 16. Because we beleeue the resurrection of the body and life eternall 17. Because as in the whole life so in the agony of death God doth not suffer his seruants to be teÌ„pted aboue that which they are able to beare but doth giue euen the issue with the teÌ„ptation 1. Cor. 10.13 That in deed is a wonderfull thing which Gregory saith in his Morals Some dye laughing But we had rather say that death is ouer-come in vndergoing it manfully 18. Because we must not thinke so carefully of a quiet death as of an holy life For as Augustine said excellently We must not thinke that death euill before which hath gone a holy life And as the same man sayth He cannot dye euilly who hath liued well and he hardly dyeth well who hath liued euilly 19. Because death neuer is altogether vntimely whether we respect the good or wicked For the godly are called before the time that they should no loÌ„ger be vexed of the euill but the euill and wicked are taken away that they should no loÌ„ger persecute the good As the same Augustin saith 20. Because this life is filled with so many great miseries that death compared with it is taken to be a remedy not a punishment as Ambrose iudged 21. Because he that hath an extreme feare to dye doth not hope to liue aâ—â—â—r death as saith Chrysostome 22. Because it is better to offer that I meane our spirit for a free will offering to God which otherwise we are bound to restore because it is his due as Chrysostome saith 23. Because as death is euill to the euill so it is good to the good to whom all things worke together for good 24. Because death is the way to life as Ambrose wisely saith 25. Because this death is the reparing of life as the Church singeth 26. Because as Bernard saith The death of the iust is good by reason of the rest it bringeth with it better because it reneweth vs best because it putteth vs out of daunger And as the same man saith the death of sinners is bad worser worst of all but the death of the good is good better best of all 27. Because that death is good which taketh not away life but traÌ„slateth it into a better estate This a senteÌ„ce of the same Bernard 28. Because as the same man also witnesseth death hath freed vs from death life from errour grace from sinne 29. Because faithfull men take death to be but a name onely as saith Chrysostome 30. Because God ruleth death that it cannot be a cause of any euill Hitherto concerning comfort now concerning the rest of the benefites The hearing of the elects prayers is a benefite of God whilest the elect praying in Christes name God performeth vnto them all things which profit their saluation Iohn 9.31 Psal 145.18.19 Iohn 14.13.14 and 15.16 Defence against enemies is a benefite of God whilest he so defendeth the elect against their spirituall and bodily enemies that by no meane they can hinder their saluation Deliuerance out of dangers is a benefit of God whilest he doth often beyond all hope of man deliuer his elect being in distresse that so trying his presence in their perils they might reioyce in him The gift of perseuerance is a benefite of God whilest he doth so seale in the elect the grace of Iesus Christ by the holy spirite that they continue in it euen to the end and can not fall from it Rom. 11.29 Matth. 24.24.1 Iohn 2.19.27 2. Pet. 2.18 Iohn 10.28 Rom. 8.35 Luke 22.32 Hitherto concerning our preseruation in this communion with Christ now concerning the gift of eternall life The gift of eternall life is a benefite of God purchased for vs by Christ when after this life God will giue the elect that they may liue with him for euer Hitherto concerning the promise of grace now concerning the answering againe of a good conscience The answering again of a good conscieÌ„ce is the other part of the couenant of grace whereby the beleeuers do againe promise to God that they will in true saith receiue his benefites and that they will serue him in true righteousnesse and holynesse the better to declare their thankefulnesse towardes him Hitherto concerning the eternall couenant now concerning the temporall couenaur Of the temporall couenant The temporall couenant is a couenant in which God promiseth men temporall good things Of this sort was the couenant which God made with mankind after the flood that he would not destroy the world any more with a flood Gene. 9.8 and so forward And that standeth vpon the eternall couenant is as it were belonging thereunto Hitherto concerning Gods couenant now concerning the diuine signe Of sigues August in his 2. book of Christian doctrine Chap. 1. Phil. Melanct. The diuine signe is that which of it selfe doth cause some diuine thing to come into maÌ„s mind besides that shew which it offereth vnto the senses Or else it is some thing offering it selfe vnto the senses which putteth men in minde of some other thing which is ioyned with that signe A signe is either naturall or giuen A naturall signe is a signe which by nature hath that selfe same thing in it which it signifieth Of this sort is the rainebow signifying either showres or faire
earthly matter alone is not a perfect and whole Sacrament but there must be adioyned to it the outwarde action or ceremonie or the vse of the earthly matter appointed by Christ For nothing hath the force of a Sacrament except there be adioyned to it the vse of it according to Christes institution Of the earthly matter The earthly matter in the Sacrament is a signe or token by which vnder a certaine promised similitude a heauenly matter is signified and represented to the faithfull that so they might bee assured that the heauenly matter is as certaine spiritually present as they doe certainely see the earthly matter to be bodily present before their eies Gen. 17.11 Rom 4 11. Eze. 36 25. Christ himselfe by the holy spirite doth make the thinges promised present to our faith and faith receiueth them Faith worketh not that presence but Christ himselfe worketh it The heauenly matter signified in the Sacrament by the earthly matter is the new Testament or couenant of grace in the bloud of Christ Therefore we must not respect the minister and earthly elements but turne the eyes of our fayth to the thinges promised Of a Sacramētall metaphor Wherefore also the earthly matter by a manner of speaking both vsuall in the Scripture and Church and also plaine in it selfe is also oft-times called by the name of the heauenly matter because the heauenly matter is signified and meant by the earthly Exod. 24.8 The bloud of the sacrifices is called the bloud of the couenant Genes 17.10 Circumcision is called the couenant Exod. 12.11 The Paschall Lambe is called the Passeouer Titus 3.5 Baptisme is called the washing of regeneration Now howe these speeches concerning the Sacramentes ought to be vnderstoode and expounded the Scripture it selfe doeth declare because the earthly matter is a signe of the couenant Genes 17.11 Because it is a seale of the righteousnesse of fayth Rom. 4.11 Because it is a remembrance of Christes death And it is so called by a metaphor in which the signe is eyther put for the thing signified or is called by the name of the thing signified Hitherto concerning the earthly matter now concerning the outwarde action in a Sacrament Of the outward action in the Sacrament The outward action in a Sacrament that is to say a rite or ceremonie which we must obserue in the Sacramēt according to the institution Christ is a signe of the inward action Deut. 30.6 Matth. 3.11 Rom. 6.3 1. Cor. 6.11 Col. 2.11 Act. 22.16 This action is two fold one of the minister administring the Sacrament the other of a faythfull man vsing a Sacrament The action of the Minister administring the Sacrament is two folde the sanctification of the earthly matter and the administring of the same earthly matter The sanctifying of the earthly matter is an action of the minister in the which by Gods commaundement hee appointeth the earthly matter to a holy vse Therefore the rehearsing of the wordes of the institution of the Sacrament is necessarie both that the manner of instituting the Sacrament may bee layde open as also that by it the earthly matter may bee sanctified and consecrated to a holy vse because therein the commaundement of God is contayned Therefore Augustine sayth The worde commeth to the element and so there is a Sacrament 1. Corinth 11.23.24.25 The administring of the earthly matter is the other action of the minister whereby is meant that God doth as certainely offer and giue the benefites that he hath promised as we do certainely see that the earthly matter is offered and giuen vs by the minister of the word 1. Cor. 11.23 The minister of the worde distributeth and offereth the earthly matter but Christ himselfe distributeth and offereth the heauenly matter Matth. 3.11 I baptize you with water there is an other who baptizeth with the holy spirite Hitherto concerning the action of the minister that administreth the Sacrament The action of a faithfull man vsing a Sacrament is also two folde namely the receiuing of the earthly matter and thankesgiuing The receiuing of the earthly matter is the action of a faithfull man vsing the Sacramēt whereby he receiueth the earthly matter to signifie that he doth so certainely receiue spiritually the benefits that God hath promised as he doth certainly receiue bodily the earthly matter Rom. 4.11 Matth. 26.26 We receiue the worde of the promise of grace and the earthly matter from the mouth and hand of the minister but we receiue the heauenly matters from the hande of Christ himselfe The outward receiuing is wrought in the body the inward is only wrought by faith by the powerfull working of the holy spirit in our harts for the inward receiuing comprehendeth iustification and regeneration We receiue the earthly matter by the body that is to say by the members actions senses of the body by the eies eares handes mouth stomacke sight hearing touching tast and smell but we receiue the heauenly matters by faith and the powerfull working of the holy spirite in our hearts And therefore not onely the faithfull but euen infidels receiue the earthly matter but the faithfull onely receiue the heauenly matter Thankesgiuing is the action of a faithfull man vsing the Sacraments whereby he with his mouth and heart giueth thanks to Christ for the whole worke and benefite of his redemption 1. Cor. 11.25.26 These therefore are the partes of a Sacrament which are required to the perfecting of euery Sacrament by which the couenant of grace is sealed vp with which if in the true vse thereof the heauenly matters and the inwarde action be ioyned together this coniunction is called a Sacramentall vnion which is also the cause of the speeches proper to a Sacrament Of the Sacramētall vnion Therefore the Sacramentall vnion is a spirituall ioyning together of the Sacrament with those things whereof it is a Sacrament or else it is a ioyning together of the signes and things that is to say of the earthly matter with the heauenly and of the outwarde action with the inward action This vnion is not naturall and locall but spirituall and belonging to couenants and hauing respect to others which is in the diuine disposing of the signe to the thing it selfe and in the spirituall offering and receiuing of things truely ioyned with the bodily offering and receiuing of signes As therfore there are two parts of a Sacrament so also of the sacramentall vnion The first part is the vniting of the earthly matter with the heauenly It is not necessary that this heauenly matter be substantially and bodily in the earthly matter or in that place in which the earthly matter is because this vnion is meerly spirituall Neither doth it follow if Christ be not bodily present on the earth in the earthly matter or in the place in which the earthly matter is that therefore he is not present because that indeede is truly present which is present spiritually The other part
of the sacramentall vnion is the ioyning together of the outward action with the inward action For in the right vse of the Sacrament the offering and receiuing of the signe and thing signified is ioyned together the offering receiuing of the sign indeede is bodily by the hand of the minister but the offering and receiuing of the thing signified is spirituall through true faith by the haÌ„d of Christ himselfe For a Sacrament is not onely an earthly and bodily action but a heauenly and spirituall action also in which not only the earthly matter which is on earth but also those things which are in heauen which are in God and which are in the hearts of the faithfull are present with vs. And the holy spirit ioyning vs together with Christ doth couple vs euen we being most farre asunder as in regard of distance of place much more nearly and straightly then either the soul is ioyned with the body or the vine with the braunches Hitherto concerning the parts of the couenant of the Sacrament of Grace the ends follow Of the ends of the Sacrament of the couenant of Grace There are seuen ends of the Sacrament of the couenant of Grace 1 That it might be a remembraunce of Gods benefits both already offered and hereafter to be offered that is to say that it might put the faithfull in minde of Christs benefites eyther already bestowed or hereafter to be bestowed on them So the Passeouer was a remembrance not only of the deliueraunce out of Egypt already past but also of the deliueraunce to come by Christ So the holy Supper is a remembrance not onely of our redemption made vpon the erosse but also of that which is to be performed when he shall come to iudge the quick the dead and shall fully deliuer his elect from sin and all their enemies Luk. 21.28 2 That our faith might thereby be increased exercised and strengthened 3 That by it we might be stirred vp to thanksgiuing for the benefit of our redeÌ„ptioÌ„ 4 That it might be a bond of mutuall loue and concord in the Church that is to say that by the partaking thereof we might more and more be bound amongst our selues in mutuall loue for we that are many are one bread and one body 5 That it might be the bond of publicke meetings of the preseruing of the ecclesiasticall ministery Exod. 12.16 1. Cor. 11.20 6 That it might be a note of our profession whereby as by a cognisance the Church is discerned froÌ„ infidels Exo. 12.45 So by circuÌ„cisioÌ„ the Iews were discerned froÌ„ the GeÌ„tiles As all vncleane men were to be kept from eating the things offered to God this threatning being added that whatsoeuer vncleane man did eat of them his soul should be cut off froÌ„ his people Leu. 7.20 euen so no vncleane or vnbeleeuing man ought to vse the Sacrament of the couenant of Grace 7 That it might be a witnesse of our confession and society with the church The sixt end pertaineth to the whole Church but the last end pertaineth to euery beleeuer He that shall not be circumcised his soule shall be cut off froÌ„ the people of God Whosoeuer vseth not the Sacraments wheÌ„ he may he sheweth that he is not a member of the Church and the companion of our confession For the Sacrament is a witnesse which testifieth that he who vseth the Sacraments doth pertaine to the company of the church that he is a member of the Church and that he hath fellowship with it Whosoeuer in any congregation vseth the Sacrament he by this vse doth testifie that he embraceth the confession of that company and that he hath fellowship with it Thus farre concerning the ends of the couenant of grace Of the Sacraments ef the couenant of grace in the old Testament The Sacrament of the couenant of Grace is two fold of the old Testament or of the new The Sacrament of the old Testament is that which before the coÌ„ming of Christ was instituted for the Church of the old Testament Gen. 17. Exod. 12. 16.15 17.6 1. Cor. 10.1.2.3.4 The Sacraments of the old TestameÌ„t were either ordinary or extraordinary Ordinary Sacraments were those which did ordinarily and alwayes pertaine to the Church of the old Testament Genes 17. Exod. 12. And they were two Circumcision and the Passeouer Of circumcisioÌ„ Circumcision was a Sacrament of the old Testament by which all the males amongst the people of Israell circumcised in the foreskin of their flesh were ingraffed into the couenant that God made with Abraham Gen. 17.10.11 Ios 5.2 Rom. 4.11 The parts thereof are two the foreskin and the outward action in the Circumcision Genes 17.11 The foreskin was a signe that our nature is corrupted that men are borne guilty in this carnall generation and therefore stand in neede of the regeneration and renewing which was to come by â—he blessed seede who should bruise the head of the serpent and in whom all nations should be blessed The outward action in Circumcision was two fold the one of the minister administring Circumcision the other of a faithfull man receiuing Circumcision Gen. 17.9.10 Rom. 2.19 4.11 The action of the minister administring Circumcision was two fold the laying open of the institution of Circumcision and the Circumcision of the foreskin The Circumcision of the foreskin was a signe of the Circumcision of the heart that is to say of iustification by faith Rom. 4.11 of forgiuenesse of sinnes and of regeneration Deut. 30.6 The action of a faithfull man receiuing Circumcision was two fold the receiuing of circumcision and thankesgiuing The receiuing of Circumcision was that wherby a faithfull man through the circumcision that was done by the haÌ„ds of the minister did put off the foreskin of the flesh to signifie that he put off from him the sinnes of the flesh Col. 2.11 Rom. 4.11 Thankesgiuing was done by the parents and kinsfolkes in stead of the infants being circumcised Thus farre concerning circumcision now concerning the Passeouer Of the Passeouer The Passeouer was a Sacrament of the old Testament whereby the faithfull hauing eaten the Paschall Lambe were put in minde of their deliuerance out of Egypt whether it were bodily already past or spir uall and was to come Exod. 12.1.2.3.5 11. The parts of the Passeouer were two the Paschall Lambe and the action pertaining to the vse thereof The Paschall Lambe The Paschall Lambe by a spirituall signification did note Christ the lambe of God taking away the sinnes of the world 1. Cor. 5.7.8 10.3 The action in the Passeouer was eyther of the minister or of the receiuer The actioÌ„ of the Minister is two fold both the laying open of the institution of the Sacrament of the Passeouer and also the offering of it to men Exod. 12.3.4.5.21 The laying open of the institution of he Sacrament of the Passeouer is commanded Exod. 12.26.27 The offering of the Paschall Lambe to others
was made by the father of the family and did signifie that God would giue his son that he might be sacrificed for the sinnes of the world 1. Cor. 5.7 The action of the faithfull receiuer was also two fold the eating of the Paschall Lambe and thankesgiuing By the eating of the Paschall Lambe was signified the participation of Christs passion 1. Cor. 5.7.8 In the thankesgiuing was remembred to the praise of God the benefite of bringing forth the people of God from the bōdage of Egypt as also the benefite of the deliuerance that should be from the spirituall Egypt that is to say from the bondage of sin both which were to be wrought by the sacrifice of the Messias Exod. 12.24.26 13.8.9.10 Thus farre concerning the ordinary Sacraments of the old Testament now concerning the extraordinary The extraordinary Sacraments were those which were extrordinarily both before the instituting of the two ordinary Sacraments as also those which were added to them afterward Before the ordinary Sacraments were the sacrifices from Adam euen to Abraham Genes 4.4 The extraordinary Sacraments which were added to the former two were also two The Baptisme of the cloud and of the sea and the supper of Manna and of the water flowing out of the rocke The Baptisme of the cloud and sea was an extraordinary Sacrament in the old Testament whereby the Israelites being vnder that cloud and passing through the sea were all baptized into Moses in that cloud and in that sea 1. Cor. 10.1.2 The supper of Māna of the water flowing out of the rocke was a Sacrament of the old Testament whereby the Israelites were nourished with meat sent from heauen to signifie the spirituall nourishment of the flesh of Christ and did drinke the water flowing out of the rock to signifie the spiritual drink of the bloud of Christ 1. Cor. 10.3.4 Hitherto concerning the Sacraments of the old Testament now concerning the Sacraments of the new Testament Of the Sacramēts of the new Testament A Sacrament of the new Testament is that which being by Christ himselfe instituted for his owne Church came in the roome of the Sacraments of the old Testament Matt. 26.26 28.19 The Sacraments of the new Testament are two Baptisme and the Lords supper Of Baptisme Baptisme is a Sacrament of the new Testament wherby is signified and sealed vp to vs that we are as certainely washed in the bloud of Christ from sinnes as our body is certainly washed through water in the name of the father the sonne and the holy Ghost Mat. 28 19. Acts. 2.38 Mat. 3.11 Mark 16.16 Rom. 6.3 Mar. 1.4 Luk. 3.3 Baptisme commeth in the place of Circumcision and kepeth the analogy and proportion thereof for both of them is a Sacrament of entrance into the Church and of regeneration And as the Israelites were but once circūcised so we are but once baptized onely because we are but once borne onely and as circumcision was the first beginning of Iudaisme so Baptisme is the first beginning of Christianity Of Baptisme there are two parts the water of Baptisme and the outward action in Baptisme By the water of Baptisme is signified the bloud of Christ shed on the crosse Heb. 12.24 1. Pet. 1.1 Zach. 13.1 Ezec. 36.25 The outward action in Baptisme is two fold the one of the minister administring Baptisme the other of a faithfull man vsing Baptisme The action of the minister is two fold the sanctification of the water and the outward washing The sanctification of the water is the appointing of it to this end that it might signifie the bloud of Christ The outward washing is a signe seale and very sure pledge of the inward washing whereby we with the bloud of Christ are washed from sins Reue. 1.5 Rom. 6.3 1. Cor. 1.6.11 1. Pet. 3.21 Eph. 5.26 1. Ioh. 1.7 For as the filthinesses of the body are purged with water so our sinnes are taken away by the bloud of Christ Reue. 1.5 7.14 1. Cor. 6.11 Gal. 3.17 1. Ioh. 1.7.3 Therefore the outward Baptisme is called the washing of regeneration Tit. 3.5 The washing away of sinnes Acts 22.16 not because the washing is properly and by it selfe that by which we are regenerated for we are properly regenerated by the holy spirite but because it is the signe and seale of the inward washing that is to say of regeneration and adoption according to the forme of the couenant I will be thy God and the God of thy seede The minister washeth outwardly with water but Christ washeth inwardly with his bloud Mat. 3.11 Reue. 1.5 Thus farre concerning the action of the Minister administring Baptisme now concerning the actions of a faithfull man receiuing Baptisme The actions of a faithfull man vsing Baptisme is also two fold the receiuing of Baptisme and thankesgiuing In the receiuing of Baptisme is signified that the infant is by the bloud of Christ so certainely washed from sinnes as his body is certainly sprinckled and washed with water Reuel 7.14 Ezech. 36.25 To be washed with the bloud of Christ is is to be made partakers of the benefites of the couenant of Grace that is to say to be reconciled iustified regenerated adopted by God to be his sonnes to be endued with the freedome of the sonnes of God and so forth The outward man feeleth the force of the water but the inward man feeleth the powerfull working of the bloud of Christ Euen Infidels are washed with water but beleeuers onely with the bloud of Christ Therefore all who are Baptized are not regenerated but onely the beleeuers Now not onely those that are of yeares of discretiō are to be Baptized but also infants 1 Because they also do pertaine to the couenant of the grace of God 2 Because to them also belōgeth the promise of forgiuenesse of sinnes through the bloud of Christ 3 Because they belong to the Church of God 4 Because they are redeemed by the bloud of Christ 5 Because to them is promised the holy Spirite 6 Because they are to be discerned from the children of Infidels 7 Because also in the old Testament infants were circumcised Thankesgiuing is eyther presently done by the party Baptized if he be of yeares of discretion or else it is performed by the the witnesses in his stead if he bean infant who yet when he commeth to ripe yeares ought afterward in the whole course of his life to be thankefull to God for this benefite Hitherto concerning Baptisme now concerning the Lords Supper Of the Lords Supper The Lords Supper is a sacrament of the new Testament by which is signified sealed vp vnto vs that we are as certainely nourished to eternall life by the body of Christ crucified and by his bloud shed as we do certainely with the mouth of our body eate the bread broken and drinke the wine out of the cup. Mat. 26.26.27.28 Mark 14.22.23.24 Luk. 22.19.20 1. Cor. 10.16.17 11.23.24.25 12.13 In the fame sense it is called
by faith and yet this is by a spirituall presence not by a locall or bodily presence or placing by a Sacramental presence and such as belongeth to a couenant not by a naturall presence the body bloud of Christ are present by such a kinde of presence as faith requireth would haue not as the bodily mouth such a one as the spirit requireth and not the letter such a one as the purpose of Christ calleth for not a Capernaiticall interpretation and therefore rather we should by our minde be caried vp into heauen then to haue the blessed and glorious flesh of our Lord Iesus Christ pulled out of heauen vpon this miserable earth to imagine his inuisible descending into the bread and againe his ascending into heauen after the holy supper is celebrated Hitherto concerning the earthly matter in the holy Supper now concerning the outward action The outward action in the Lordes supper as in other Sacraments is two fold one of the minister that administreth the Lords supper and another of a faithfull man vsing the holy supper The action of the minister that administreth the holy supper is two fold the sanctifying of the bread and wine and the administring of it Of the sanctifying of the bread The sanctifying of the bread and wine is an action of the minister whereby according to the commandemēt of Christ he ordaineth the bread and wine to a holy vse The reciting of the words of the institutiō and promise is done for the blessing of the bread and wine that is to say that of the cōmon bread wine they might be made holy signes of the body bloud of Christ Which consecrating sanctifying and appointing of the bread and wine to a holy vse was called of old writers a change that is to say such a chaunging as belongeth to Sacraments Of the change belonging to Sacraments Which chaunging of the earthly matter is not a change of the substāce as the Papists erroniously affirme but a change of the end because the bread wine are no more common meat and drinke but serue to a holy end and vse For the mysticall signes Theod Dial. 2. euen after sanctifying doe not loose their owne nature Paul after the blessing calleth the bread still bread The administring of the earthly matter is the other part of the ministers actiō wherby he administreth the earthly matter in the holy supper And that administring is two fold partly of the bread partly of the wine Of the administring of the bread there are two parts the breaking and the distributing Of the breaking of the bread The breaking of the bread is an action of the minister whereby is signified that the bodie of Christ was no lesse certainely offered and broken on the crosse for me then I with my eyes see the bread of the Lord broken for me The distributing of the bread is an action of the minister whereby is signified that the body of Christ is as certainely offered to me as the bread broken is certainely offered to me Of the administring of the wine there are also two parts the powring of the wine into the cup and the distributing of the cup. The powring out of the wine is an action of the minister whereby is signified the shedding of the bloud of Christ done on the crosse The distributing of the cup is an action of the minister whereby is signifyed that the bloud of Christ is as certainely giuen vs as the cup is certainely deliuered vnto vs. Thus farre concerning the action of the minister now concerning the outward action of a faithfull man vsing the holy Supper The outward action of a faithfull man vsing the holy supper is two folde the receiuing of the bread and wine and thankesgiuing The receiuing of the bread and wine is an action of a faithfull man vsing the holy supper wherby he eateth the bread and drinketh the wine to signifie that he doth as certainely by faith eate the body of Christ and drinke his bloud as hee doth certainely with the mouth of the body eate the bread and drinke the wine out of the cup. To eate the body of Christ is to be made a partaker of the benefites of the couenant of grace that is to say of reconciliation iustification and regeneration in Christ of adoption c. Abraham did eate the flesh of Christ before that by his owne substance he had any being in his manhood We eate the flesh of Christ no otherwise then Abraham did neither are wee made partakers of the flesh of Christ otherwise then Abraham was Ioh. 6.51 1. Cor. 10.16 This eating is onely spirituall because it is done by faith and the spirite Whereby it appeareth that the beleeuers only doe eate the body and drinke the bloud of Christ the reprobate doe not because they haue no faith Now the flesh of Christ in that respect only that it was slaine and dead for vs is eaten to quicken the godly the bloud of Christ onely as it was shed on the crosse is drunke for the forgiuenesse of our sinnes For although Christ being once dead and raysed from the dead dyeth not anie more and so is not now any more in the state of humiliation but of glory yet the Sacraments leade our faith to the sacrifice of Christ performed on the crosse as Christ sayth Doe this in remembrance of me and Paul sayth As oft as you shall eate of this bread and drinke of this cuppe yee shall preach the death of the Lord vntill he come Hitherto concerning the receiuing of the bread and wine now concerning thankesgiuing Thankesgiuing is an action of a faithfull mā vsing the holy supper by which through true faith he thinketh speaketh of Christs death to his praise 1. Cor. 11.26 Thus farre concerning the parts of the Lordes Supper now concerning the preparation of a faithfull man before the vse thereof Of the preparation of a faithfull man before the vse of the holy supper The preparation to the vse of the holy Supper is two fold inward and outward The inward preparation is spiritual which consisteth in a mans examining of himselfe or in trying his owne worthinesse or vnworthinesse The worthinesse and vnworthinesse of those who come to the holy Supper and the effects of them both are two folde either of the person or of the vsing The worthines of the person is faith or the righteousnesse of Christ imputed by fayth which whosoeuer hath they are worthy guests receiue this food to eternal saluatiō Therfore the worthines of the person cōsisteth in faith alone and the effect of it is the escaping of eternall punishment The vnworthines of a person is infidelity wherewith whosoeuer are possessed they are vnworthy of this table and receiue to themselues iudgement and eternall damnation The worthinesse of the vsing is true reuerence inward and outward forgiuenes loue a serious bewayling of sinnes repentance the meditation of the benefites of Christ the
in preaching in administring the Sacraments in visiting the sicke and captiue and in other things pertaining to the holy ministery Thus farre concerning Deacons now concerning Deaconesses Deaconesses are widowes who serue to the vses of the poore and sicke Act. 6.11 Tim. 5.9 Hitherto concerning the Ministers of the church now concerning the hearers The hearers are all the rest of the saints in the Church besides the ministers whose duty is willingly to submit themselues to the ecclesiasticall discipline and to further it according to their ability with gifts labour and by what meanes soeuer they can Heb. 13.17 1. Tim. 5.17.18 Otherwise they are called ley men priuate men Thus farre concerning the proper gouernment of the church now concerning the common The common gouernment of the Church is that which doth pertaine to all the members of the whole body of the Church And that appeareth in the ecclesiasticall counsels for euery one may and ought to be heard in them so that it be done duely and in order Of counsels The ecclesiasticall counsell is an assembly instituted for the causes of the Church Otherwise it is called a Synode But the cause of calling together of counsels is two fold One that the Church may defend the sincere doctrine comprehended in the word of God against hereticks and approoue it by open testimony Act. 15. In this regard the Church is called the piller or ground of truth to wit whereof it is a faithfull witnesse 1. Tim. 3.15 The other that it might appoint lawes or rules of the ecclesiastical gouernment according to the diuers respects of times places and persons The counsell is generall or particular Generall is that which is gathered in the name of the whole Church as was that of the Israelites 1. King 18.19 and of the Apostles Act. 15.6 The particular counsell is that which is gathered in the name of some certaine church And that is called prouinciall or nationall when the chosen ministers of the church of one prouince or nation meete together The Synod of some choise of learned and godly men is to be gathered together by the authority of the magistrate We must not make any decree concerning the order and manner of conferring with the aduersaries except the magistrate be present or else men chosen by the magistrate The order must be according to method The positions must be definitions distributions short axiomes The manner of disputing must be alwayes by syllogismes But all things that are done by writing are to be subscribed with the very hand of those who are to confer or if they do rather choose to deale by speach the sayings of both parties are to be written by approoued notaries of good credit and chosen by the consent of either partie which afterward both parties may ouersee and confirme it by adding the subscription For this truly is the iust and sincere forme of conference that so falsehood may be preuented The positions of the conference which are propounded must be vndoubted and very few also let not liberty be giuen to wander from them neyther yet are all the iudgements and interpretations of priuate men to be defended but euery part must clearely propound and defend his owne iudgement for it is neither needefull nor necessary that all the iudgements and sayings of all men be approued by vs. For why should we defend the particular iudgement and authority of other men if we our selues be of another minde The controuersies after both parties heard are finally to be determined From which determination deciding the ciuil magistrats are not to be excluded but admitted to it For both Zenas the Lawyer is highly commended by Paul and ioyned with Apollo as equall with him Tit. 3.13 Hitherto concerning the true church now concerning the false Church The false Church is that which followeth a false religion A false religion is what religion soeuer is contrarie to the word of God deliuered in the holy Scripture Whosoeuer embrace this are the enemies of Christ and his kingdome or true Church The enemies are either open or dissembled The open enemies are those who do manifestly shew thēselues enemies to the name of Christians And they are both blasphemous Iewes and Gentiles The blasphemous Iewes are the open enemies of the christian religion who though Iesus Christ the promised Messias be already manifested yet looke for an other and speake euil of the Lord Iesus and his mēbers neither will they beleeue the Gospell concerning Iesus Christ In them especially we must consider both their reiection and also restoring The reiection of the Iewes is a most iust punishment which by God is layd vpon thē whilest he hath blinded and hardened them being vnthankefull towardes Christ and his Gospell and reiected them from his couenant that he might call and adopt the Gentiles in their stead Act. 13.46 Rom. 11. chap. almost throughout And that is neither generall nor perpetuall Rom. 11. Of therestoring of the Iewes The restoring of the Iewes is a benefite of God when God after that the fulnesse of the Gentiles is come in into the Church shall conuert the Iewes that they being kindled with an emulation of the mercy shewed to the Gentiles might embrace that Gospell which concerneth Christ and be ingraffed againe into the couenant of Grace made with Abraham and their fathers and might be saued Rom. 11.23.24.25.26.27.28.29.30.31.32 Hitherto concerning the Iewes now concerning the Gentiles The Gentiles are open enemies to the Christian religion who worshippe false and counterfeit Gods And they be either Mahumets or other Pagans Mahumets are open enemies to the Christian religion who worship Mahumet and embrace the Alcoran deliuered vnto them by him They are also called Turkes Other Pagans are also besides the Mahumets which worship fained gods And thus farre concerning open enemies now concerning dissembled enemies The dissembled enemies of Christ and the true Church are those who vnder the name of Christ do fight against him and by many lying signes seduce men And they are eyther Antichristes or false Christs Antichrists are the dissembled enemies of Christ who euery manner of way are against the doctrine of Christ whose followers they professe themselues to be 1. Iohn 2.18.22 4.3 2. Ioh. vers 7. And the same are also called false Prophets Matth. 7.15 Antichrist is two fold for either he is against one part or other onely of the Christian doctrine or else almost against the whole bodie of it Of the first kind are all Heretikes Of Heretikes An Heretike is he who doth erre in the foundation of eternall saluation that is to say who doth fight against eyther the perfon or office of Christ and doth stubbornely perseuere in errour Many such haue been euen from the times of the Apostles and yet also there are some as Cerinthus Valentinus Marcion Sabellius Arrius Nestorius Ertiches Pelagius and others Of Antichrist Of the latter kind is that notorious aduersary of Christ who by an excellency