whom alone that sinne was knowen the second that if he despise his correction then he must be rebuked and admonished before one or two witnesses the third that if he contemne their admonition also he must be admonished by the Church that is the b 1. Tim. 4.14 1. Tim. 5.17 1. Cor. 12.28 Rom. 12.8 gouernours and iudges which are appointed by the Church IIII. But if sinnes be open and manifest then there is no need to proceede by those degrees for the gouernors must not a 1. Tim. 5.20 1. Cor. 5. delay to proceede in the censure and correction of such sinners V. For the correction of light sinnes a Mat. 18.15 1. Tim. 5 20. reproofe onely may suffice but b 1. Cor. 5.5 and 13 grieuous sinnes and great offences and contempt or c Mat. 18.17 contumacie against the censures and admonitions ecclesiasticall must be punished with excommunication VI. Excommunication is the a 1. Cor. 5.4 iudgement or decree of the b 2. Cor. 2.6 Church whereby any c 1. Cor. 5.11 member of the same Church for offending the Church by some d Ibid. 1. 11 grieuous sinne or great e Mat. 18.17 contempt is giuen ouer to f Ibid. 1. Cor. 5.4 Sathan according to the charge of g Ibid. 5. Christ that is he is effectually h Ibid. 4. Math. 18.18 Iohn 20.23 declared to be vnder the power and dominion of the deuill and to haue no right or interest in the kingdome of the Church of Christ and therefore this man is kept also from the communion i Mat. 18.17 1. Cor. 5.11 and 13. of the Lordes Supper vntill k 2. Cor. 2.6.7.8 he giue a probable signification testimonie of his repentance VII But yet these religious and wise gouernors must temper the seueritie of excommunication with the spirite of a Gal. 6.1 meekenesse least b 2. Cor. 2.7 this man be swallowed vp with ouer much heauinesse VIII The ende which the Church in these censures and excommunications principally respecteth are three The first that they which liue an vncleane and wicked life should not be numbred among Christians to the dishonour and a 1. Cor. 5.1 Rom. 2.24 prophanation of the name of God The second least the godly should be b 1. Cor. 5.6 corrupted by the continuall conuersation of the wicked The third that the excommunicate being confounded and c 2. The. 3.14 ashamed may so d 1. Cor. 5.5 repent and be saued IX We must not conuerse a 2. The. 3.14 2. Cor. 5 9.11 with an excōmunicate person but in priuate and domesticall duties least we chearish and increase his cōtempt by any familiaritie but so soone as he giueth any probable testimonie of his repentance he must be receiued into our societie and communion b 2. Cor. 2.6 c. of the Church againe X. And thus farre of the common discipline The discipline proper to the Ministers of the Church is contained in certaine Canons which the auncient Bishops did prescribe for themselues and their order of which sorte are these That no Clergie man or Minister be a hunter dicer reueller or pot-companion Item that no Minister practise vsurie or any marchandise that none be present at wanton lasciuious dances and the like c. CHAP. XXII Of Vowes I. APHORISME A Vow is an holy promise made to God II. A vow is either generall or speciall III. A generall vow is that which Christiās make in their Baptisme where renouncing Sathā they giue themselues to God to a Mat. 28.19 serue him that they may obey his holy Commaundements and not fulfill the wicked lustes of the flesh IIII. A speciall or particular vowe is that which any man moued with some a Gen. 28.20 c. Iud. 1.30 1. Sam. 1.11 2. Sam. 15.8 Act. 18.18 Num. 16. speciall reason maketh vnto God V. In a lawfull speciall vow foure things are required of which the first is that we be a Rom. 14.23 assured that our vowe be b Act 23 1◠agreeable to Gods word c 2. Cor. 7.7 the second that it be not aboue the strength which God hath giuen vs the third d 1. Cor. 7.4 that it be agreeable to our vocation the fourth that we vow with a good purpose of hart and for a lawfull end VI. The right and lawfull endes of vowes be foure of which the two former are in respect of the time past the other two in respect of time to come VII The first end of a lawfull vow is to testifie a a Gen. 28.20 thankefulnesse to God for benefites receiued VIII The second end of a lawfull vow is to chastise and afflict our selues for some sins cōmitted that we may be the more fit to entreate God to a 1. Cor. 11.31 remoue his wrath frō vs. IX The third end is to make vs the more warie and heedfull against sinne by a 1. Cor. 6.12 1. Cor. 9.27 depriuing our selues of the vse for a time of some speciall things X. The fourth end is to stirre vp our selues as it were with a spurre to our dutie binding our selues thereunto by a vow XI That the Monasticall vowes are vnlawfull vngodly it is manifest by foure reasons First because the life Monasticall is imagined a worship a Math. 15.9 of God secondly because they vow a Monasticall life without respect of Gods calling and without approbation from him thirdly because the Monkes and Nunnes bind themselues to many vile and vngodly seruices fourthly because they promise to God perpetuall virginitie when as yet either they haue not the b Mat. 19.11 1. Cor. 7.7 gift of continencie or if they haue it be vncertaine how long to haue it XII Vowes are of this strength and nature that if they be lawfull they a Deut. 23.21 bind but if they be b Iud. 11. Act. 23.21 vnlawfull they are voyde and of none effect CHAP. XXIII Of the Sacraments I. APHORISME SAcraments are a Exo. 12.26 ceremonies ordained b Deut. 12.32 1. Cor. 11.23 of God to illustrate and to seale vnto his c Gen. 17.10 people the d Gen. 17.11 Rom. 4.11 promise of grace contained in Gods holy e Gene. 17.7 Ier. 31.33.34 couenant II. Sacraments do a Heb. 9.15 illustrate the promise of grace as liuely b Gal. 3.1 pictures in that they represent and typically set before the beleeuers the sacrifice of Christ and the efficacie thereof III. But they seale in that they be diuine a Psal 81.6 Rom. 4.1 testimonies ordained to testifie the same thing which the promise it selfe doth testifie to wit that Christ by his b Mat. 26.28 sacrifice hath purchased for the beleeuers forgiuenesse of sins the grace of the holy spirite and life euerlasting IIII. Againe the holy Ghost by the Sacraments illustrating the promise of grace doth instruct the faithfull in the mysterie of saluation and
by sealing it perswades the truth of the promise and so confirmes faith V. Yet they do performe neither of both themselues by any vertue in them but in that the holy a Ephe. 1.13 14. chap. 4. v. 30. spirit worketh by them and his working is free b Iohn 3.8 so that he worketh where he will when he will and in what measure it pleaseth him VI. The Sacramentes some are of the old Testament some of the new VII The Sacraments of the old Testament were a Gene. 17. Leuit. 12. Circumcision b Leuit. 14. purifications and c Leu. 1.3.4.6 c. sacrifices of these the d Exod. 12. 2. Paral. 35. passeouer was a speciall Sacrament VIII Circūcisiō did illustrate the promise of grace vnder the type of cutting off of the foreskin of the flesh for by the circumcising of the foreskin was signified that the sins of the faithful were done away by forgiuenes of sins or free a Rom. 4.11 iustification Circumcision did also seale the promise of grace by applying the same to euery person so that the couenant of God was as it were sealed in euery mans c Gen. 17.13 flesh IX The purifications did illustrate the promise of grace vnder the type of washing for by them was signified that the sinnes of the faithfull were purged by the bloud a Leu. 14.7.8 of Christ and dayly are washed away by the holy Ghost X. The sacrifices did illustrate the promise of grace as being types of our a Leuit. 1.4 4.20 16.27.30 expiatorie sacrifice for by them was signified that Christ should b Heb. 9.26 28. c. 10.11.12.14 be slaine for an expiatorie sacrifice that is to satisfie for all the sinnes of all the elect XII The pascall lambe be not onely shadowed this as a sacrifice generally but also foreshewed some peculiar thing of Christes sacrifice to wit that his a Iohn 19.36 bones should not be broken and it signified that the soules of the faithfull did banquet and feed b 1. Cor. 5.7 and 8. vpō Christ as it were spiritually in a sacrifice that is they receiued hereby some feeling of Gods grace loue purchased for them by the sacrifice of Christ Againe it represented the holinesse of Christes sacrifice for it was commanded to be an c Exod. 12.5 vnspotted lambe XII But besides this shadowing of Christes sacrifice in respect whereof that ceremonie of eating the lambe was a Sacrament it was also ordained to a Exo. 12.27 prayse God for deliuerance out of the bondage of Egipt XIII And thus much of the Sacraments of the old Testament The Sacramentes of the new are two Baptisme and the Lords Supper XIIII Baptisme that a Col. 2.11.12 succeeded in place of Circumcision doth illustrate the promise of grace vnder the type of b Act. 22.16 washing for as by water the c 1. Pet. 3.21 filthinesse of the body is done away so by the bloud d 1. Iohn 1.7 of Christ shed on the Crosse and by faith sprinckled on our harts our soules are purged from sinne But Baptisme sealeth vnto vs the promise of grace in that euery one is washed in that water which is the Sacramēt of the bloud of Christ shed on the crosse XV. The Supper of the Lord which came a Luk. 22.15 c. in place of the passeouer doth illustrate the promise of grace partly by representing the passion b Luk. 22.19 1. Cor. 11.24 of Christ by the breaking of the bread by pouring forth the wine the c Luk. 22.20 shedding of his bloud and partly by declaring the efficacie of Christes death by this ioyfull d 1. Cor. 5.8 bāquet for that the soules of the faithfull sweetely banquet be cōforted in tasting of Gods fauour grace purchased by the death of Christ But it sealeth vnto vs the promise of grace in that the bread which is giuen to euery one of vs to be eaten is the Sacrament of Christes body crucified for vs and in that euery one of vs doth drinke of the cup which is the Sacrament of the bloud of Christ shed vpon the crosse for vs. XVI And the Supper of the Lord hath the nature not onely of a Sacrament but also of a sacrifice to wit of thankes-giuing as also the lambe which had this place before it For as that lambe was appointed to prayse God for their deliuerie from the bōdage of Pharao so the holy Supper was ordained to a 1. Cor. 11.26 prayse the Lord for our redemption from the power of the deuill by the death of Christ XVII But as the Sacramentes in respect of God are signes of grace towards his people so in respect of vs they be a Mat. 23.15 Act. 2.41 chap. 8.36.37.38 markes of our profession whereby we openly professe that we desire to be counted among the people of God and will worship onely the true God who hath manifested him self to his people as by the most sure word and doctrine of the Prophetes and Apostles so also by these Sacraments XVIII Of all these Sacraments the Scripture vsually speaketh a Gen. 17.10 and 11. Exod. 12.11 and 27. Act. 22.16 Mat. 26.26 and 28. Mar. 14.22 and 24. Luke 22.19 and 20. 1. Cor. 10.4.16 1. Cor. 11.24 and 25. metonymically that is attributing the names or properties of the things signified to the signes themselues which thing is done partly to teach vs the relation which is betweene those signes and things signified partly to signifie the truth certaintie of the working of those holy Sacramentes that the beleeuers should not doubt but that the things signified set before vs are as truly by the working of the holy spirit cōmunicated vnto them as they certainly feele that these diuine signes and seales which are named Sacraments are by the Minister of the Church giuen them XIX The difference of the old and new Sacramēts is not in the things signified for they in both are a 1. Cor. 10.2.3 4. the same but partly in the manner of signification and partly in the euidence of demonstration for the old signified and figured Christ to come but the new signifie and shew that he is come Again the new are more manifest thē the old because they represent a thing done and clearely preached by the Gospell XX. They erre that any way bind the things signified to the signes XXI As also they that attribute to the signes power to conferre grace which they onely seale and testifie XXII But the Papistes erre most shamefully in that they transforme the Lords Supper into the Masse teaching that by consecration that is by the muttering of the fiue wordes Hoc enim est corpus meum for this is my body ouer the bread the same is transubstantiated into or turned into the substance of the body of Christ as they say and by the offring vp of Christ thus created
both haue one and the selfe same substance but they differ in that the ministration is diuerse XI In the substance of the couenant three things are to be considered The first is what the scope is of the calling of Gods elect The second what is the antecedent * The Greekes call it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 antecedent or principall cause mouing cause of the couenaÌ„t The third what the stirring mouing and * The Greekes call this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the euident cause meritorious cause is XII The scope of the calling of the fathers and of establishing Gods couenant with them was the blessed immortalitie The mouing cause Gods free fauour grace in their vocation The meritorious cause was the death of the mediator XIII That God proposed and promised to the fathers not an earthly but heauenly beatitude may appeare by these arguments Frist because they were called by the a Rom 1.2 Rom. 3.21 promise of the Gospell wherein it is euident that men are called vnto an heauenly b Ephe. 1.13 2. Thess 2.14 felicitie Secondly for that they had the same c 1. Cor. 10.3 and 4. SacrameÌ„t with vs the same I say in signification that is seales of the same grace Thirdly for that God vouchsafed to make these holy fathers partakers of his word whereby soules are d 1. Pet. 1.23 quickened and men are lift vp vnto the hope of life euerlasting Fourthly for that God promised those fathers that he wold be their e Leui. 26.12 Math. 22.32 God that is that he would be not onely the God of their bodies but also principally the God and Sauiour of their soules for euer and therefore he promised to knit their soules vnto himselfe in righteousnesse that he might make them partakers of life f Psal 144.15 Psal 33.12 Haba 1.12 Deut. 33. â—9 euerlasting Fiftly for that God in his couenant testified not onely that he was now their God but also promised that he would be their God for g Gen. 17.7 euer in which promise assuredly the heauenly felicitie life euerlasting is plainly signified vnto vs. Sixtly for that God promised also that he would be the God of their h Ibid. seede after them that is of the posteritie of them after their death for their sake and for their comfort Seuenthly for that God i Exod. 3.6 Math. 12.32 professed of Abraham Isaac Iacob after their death that he is their God Eightly because those holy fathers were exercised with many and great k Gene. 4.8 Gen. 6.7.8.9 Gene. 12.13 c. Gene. 26.27 Gene. 28.29 c. miseries in this life whereby it is manifest that they waited and looked to receiue at Gods hand not an earthly but an heauenly rest and happinesse otherwise they should be frustrate of their hope and so deceiued by the oracles and diuine promises of God Ninthly for that Paule to the Hebrues testifieth that Abraham Isaac and Iacob did by faith l Heb. 11 9.1â—0 abide in the land of promise as in a straunge countrey looking for desiring and minding their heritage and Citie and countrey in heauen Tenthly for that if these fathers had not expected the complement of Gods promises in heauen they had bin more blunt and m 1. Cor. 15.19 voyde of vnderstanding then very blockes for that they so egerly sought after these promises for the which there could be no hope that euer they should be performed on earth Eleuenthly for that those fathers Abraham Isaac and Iacob n Gen. 47.9 Psal 39.13 confessed that they were strangers in the land of Chanaan and therefore we must necessarily vnderstand that the o Gen. 15.18 promise made of God vnto them coÌ„cerning that land may not principally and properly be vnderstood of that land or of any earthly happinesse to be enioyed in that place but of life euerlasting as signified by type and figure Twelfthly for that those holy fathers would be p Gene. 47.29.30 Gene. 50.24 buried in the land of Chanaan to retaine the seale or Sacrament of eternall life which God had giueÌ„ theÌ„ Thirtenthly for it is very apparant that those holy fathers in all their q Psal 119.166 174. desires purposes set euer before theÌ„selues the blessed state of eternall life Fourteenthly for that Iacob being euen ready to die professed that he expected the saluation of the Lord that is the Lord had promised and should giue him and then could he not r Gen. 49.18 looke for in this life because that anon after he died departed from the same Fifteenthly for that the Prophets testifie that the couenant made with the fathers was Å¿ Esa 51.6 Iob. 19.25 c Iohn 13.15 Esa 66.22 c. Da. 12.1 c. spirituall and therefore that life euerlasting was promised vnto theÌ„ therin Sixteenthly because Christ promising eternall life to his Disciples saith they should t Math. 8.11 rest with AbrahaÌ„ Isaac and Iacob Seuenteenthly for that Peter u Act. 3.25 promising that EuaÌ„gelicall benediction that is remission of sinnes and life euerlasting to the faithfull Iewes of his time he made them herein equall to their fathers Eightenthly For that Christ in his x Mat. 27.52 resurrection raised vp many of the Saints with him vnto life euerlasting and therfore because there is one the like reason of all the elect the rest also shal be aduanced in due time vnto the kingdome of haeuen Nineteenthly for that those holy fathers had the selfe same spirit of y 2. Cor. 4.13 Gene. 15.6 Hebr. 11. faith we haue therefore they were as well as we regenerate vnto the hope of eternall life XIIII Againe it may appeare by the premises that the couenant whereby the fathers were reconciled vnto God rested not vpon any of their merites but onely on the free a Ios last 2.3 mercy of God which called them to his grace and fauour againe it is manifest that they receiued and knew b Heb. 11.4 Iohn 8.56 Dan. 9.17 Christ a mediatour by faith for by him they were receiued to coÌ„mun with God and made partakers of his holy promises XV. Thus far we haue shewed the likenesse and agreement of both Testaments now it foloweth that we declare also how they differ and disagree XVI The difference of both Testamentes consisting in the maner of administration hath foure parts XVII The first difference is this that the couenant of grace in the old TestameÌ„t that is before the comming of Christ that glorious appearaÌ„ce of the holy Ghost was administred to a Gen. 15.18 chap. 17.7 Abraham onely with his posteritie and of these principally to the people of the Iewes b Math. 10.5 6 c. 15.24 Rom. 15.8 the Israelites But in the new Testament that is after the incarnation of Christ and his Ascension into heauen the same is administred to other c Mat. 28.19 Mar. 16.15 Act. 9.15 nations which
by the Priest all their sins for whom the Masse is celebrated are purged whether they be as yet aliue or euē long since dead and in Purgatorie XXIII Lastly they sinne also grieuously whiles they adore that fained Christ as lying hid vnder the forme of bread CHAP. XXIIII Of Baptisme I. APHORISME BAptisme is the first Sacrament of the new Testament or couenant of grace wherein according to Christs a Mat. 28.19 institution the Christian is dipped in water or sprinkled with water by the Minister of the Church to represent the shedding of the bloud of Christ vpon the Crosse and to testifie to him that the remission of sinsis purchased for him by the bloud of Christ and to seale his regeneration by the holy Ghost which grace is purchased also fot the elect by the bloud of Iesus Christ and lastly to seale his communion and felowship with Christ in the kingdome of heauen and so in like manner the Baptised makes publique profession that his harts desire is to be one of the people and Church of God II. Whereas we say that Baptisme is a Sacrament we haue already shewed in the former Chapter what this word signifieth III. We ad that Baptisme is a Sacrament of the new Testament or couenant of grace because it was instituted by Christ after his incarnation first administred amongst the Iewes by Iohn the Baptist Christ himselfe next among all nations by the Apostles and their successours IIII. We call Baptisme the first Sacrament of the new Testament in respect of the second which is the Lords Supper for Baptisme is the Sacrament of our first a Act. 2.4.1 Iohn 41. entrance and admission into the visible Church of Christ that we may be of the number of Gods childrē so accounted may enioy their b Ibid. v. 42. priuiledges And therfore men vnbaptised may not be admitted to the Lordes Supper like as in times past vnder the old Testament the Sacracrament of their first c Mat. 23.15 entrance into the Church was Circumcision and none d Exod. 13.48 vncircumcised was to eate the passeouer V. We say that the person to be Baptised ought to be a a Mar. 16.16 Act. 8.36.37.38 Act. 2.41 Act. 16.14.15.31.32.33 Christian by which name we vnderstand not onely men of yeares lately conuerted to the Christiā faith but also young b Act. 16.33 Exod. 12.48 infants the children of Christian parents whereby may appeare that the speach of the common people is erroneous when as desiring Baptisme of the Pastour of the Church for their infants they say God hath giuen me a child I pray you make it a Christian soule For Baptisme doth not make a Christian but signifieth and marketh vs for Christians VI. We adde further that Baptisme is to be administred by the Minister of the Church bicause Baptisme is a part of the Ecclesiasticall a Mat. 28.19 Ministerie which none may b Heb. 5.4 meddle with but they which are thereunto lawfully called for to whom Christ gaue cōmission to Baptise to them also he gaue charge to preach his holy word and what God hath ioyned together c Mat. 19.6 no man may put asunder Those women therfore sinne which in their fained cause of necessitie do administer this holy Sacrament yea they sin dangerously for baptizing without any commission frō God nay d 1. Cor. 14.34 1. Tim. 2.22 contrary to his word and for ascribing to any externall thing our euerlasting saluation which is to be sought only in the death of Christ and in the promise of grace The same is to be thought also if any man not called to the Ministery of the Gospell do Baptise VII Water onely is to be vsed in Baptisme and no other liquor for that Gods commandement is of water only and the practise of the faithfull seruauntes of God which first ministred the same as Iohn Baptist Christ and his Apostles and their successours can teach vs. VIII And whether the Baptized be dipped in water and that once or thrise or haue the water sprinkled or powred vpon him it is a matter indifferent and ought to be free in the Church according to the diuersitie of countreys For although it be manifest that dipping in the water was vsed in the a Iohn 3.23 Mat. 3.16 Act. 8.38.39 Rom. 6.4.5 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 primitiue Church yet the originall Baptizing doth signifie not onely to be dipped in the water but also to be wet with water any way IX Moreouer Baptisme is giuen vs of God to this end first for the confirmation of our owne faith to our selues next for the manifestatiō of our profession among mē X. Baptisme helpes our faith three wayes testifying vnto vs of three things which we receiue by faith for first it is an instruction and symbole thereunto of the a Act. 2.37 c. 22.16 remission of sinnes next of our b Rom. 6.4 Tit. 3.5 renouation by the holy Ghost lastly of our vnion and c Gal. 3.28 communion with Christ XI First concerning forgiuenesse of sins Baptisme both teacheth and sealeth the same in a speciall manner vnder the figure and type of washing a Act. 22.16 Soph. 5.26 Tit. 3.5.6 purging vs for as by water the filthines of the body is purged and washed away So by the bloud b Iohn 1.7 of Christ all the pollutions of the faithfull are washed and purged XII And this confirmation which we haue by Baptisme concernes the whole life all and euery one of the sinnes of our life for the bloud of Christ whereof Baptisme is the seale purgeth a 1. Iohn 1.7 vs from all sinne Therfore so oftē as we fall we should call our Baptisme to minde and thereby arme our selues that we may euer rest assured of the free pardon of our sinnes for that the bloud of Christ is that fotūaine which is b Zach. 13.1 opened to the house of Dauid and to the inhabitants of Ierusalem that is to all the faithfull to wash them from sin and from vncleanesse XIII Let no mā by this doctrine gather any libertie to sinne for this doctrine is not taught but for the consolation of them which be truly humbled and for afflicted soules and consciences Againe Baptisme doth no lesse warne vs of our a Rom. 6.4 mortification and dying vnto sinne then of the remission of our sinnes by Christ XIIII Therefore the second end of our Baptisme is our a Tit. 3.5 regeneration for this Christ promiseth to worke in vs by his holy spirite and so doth indeede and this grace also he merited for vs of his father by his death and passion XV. Where we must obserue that this renewing of nature is a Rom. 7. imperfect in this life but yet so be we renewed that this sinne dwelling in vs raigneth b Rom. 6.4 not nor hath dominion ouer vs but by the grace of Gods spirite is dayly more and more mortified
therfore the necessitie and life of our neighbour require an omission of a ceremonie we must rather b Ose 6.6 Mat. 32.4 chap. 15.3.4.5.6 omit a ceremonie then neglect the life of our brother Therefore this rule also must be kept The ceremoniall law must giue place to the morall X God gaue his law a Psal 147.19.20 Deut. 4.6.7.8 partly therby as by a speciall marke to put differeÌ„ce between his people and all other nations and people of the world partly that he might be worshipped by them as himself had b Deut. 4.1 c. chap. 12.32 prescribed and partly to prepare them vnto c Gal. 3.23.24 Heb. 9. 10. the faith of Christ which was to come XI His preparation was both by instruction and by charge XII First he taught them by ceremonies which were as visible Prophecies concerning Christ a He. 9. 10. shadowing his sacrifice wherby he should expiate the sinnes of all the elect XIII He vrged and charged them in a Col. 2.14 â—om 3.20 conuincing them of sinne both by the cereâ—onies and by the law morall but speciâ—ly in that by b Deu. 27.26 Gal. 3.10 by threatning his curse aâ—ainst them he caused them to seeke for â—race in Christ XIIII Concerning the abrogatioÌ„ of the law â—hus it is a law is said to be abrogate wheÌ„â—t is repealed made voide or abolished so â—hat the people to whom it was giuen and whom it did binde are no more bounde â—hereby XV. Therefore the morall law may not be sayd to be abrogate because it is a perpetuall rule of iustice coÌ„manding summarily the a Mat. 22.40 loue of God and of the neighbour which are mens duties for euer Albeit it be graÌ„ted also as true that the faithful are freed by Christ froÌ„ the b Gal. 3.13 curse seueritie or c 1. Iohn 5. 3 Rom. 6.14 extremitie of the law XVI But as for the ceremonial law that it is a Col. 2.14 Ibid. 17. Ephes 14.15 Gal. 3.25 abrogate is euident by the scope and vse thereof For it was giuen to instruct that ignorant people as a b Gal. 3.24 schoolemaster concerning Christ to come and to lead them vnto him as by the hand by shadowing c Heb. 9.10 Col. 2.17 prefiguring Christes Priesthood many wayes The d Iohn 1.17 truth then being come and we finding the liuely and e Heb. 10.1 expresse image of all things needful for saluatioÌ„ in Christ it foloweth that these legall shadowes figures are abolished that the law hath performed and ended that pedagogie XVII The questioÌ„ is harder coÌ„cerning the abrogatioÌ„ of the Iudicial law For it caÌ„ neither simply be sayd to be yet in force seeing the common wealth of the Iewes is abolished neither yet may we say that it is altogether abrogat for that it containeth many lawes which haue a scope vse perpetuall It seemeth then that this questioÌ„ may be thus answered The Christian Magistrat is not bound to the Iudiciall lawes of Moses in respect of some speciall circuÌ„stances which did concerne the people of Israell notwithstanding concerning the kindes of a Leuit. 24.1 Deut. 13.5 and 10. penalties which the Lord hath appointed for the reuerend estimation obseruation of the Decalogue the Christian Magistrats seeme to me assuredly at this day to be no lesse bound for the keeping of these lawes then the Magistrates of the people of Israell were in elder ages CHAP. IX Of the likenesse and difference of the old and new Testament I. APHORISME THe word Testament is here vsed to signifie the couenaÌ„t which God made with his people II. The cause wherefore this word is vsed is for that the Greeke interpreters of the Bible traÌ„slated the word Berith which signifieth a couenaÌ„t a 1. King 5. 2. Kings 23. Esay 59. Ierem. 31. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Testament vsing the word as it seemeth in generall sense as if they had 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a couenant And for this cause the Apostle b Heb. 9.15.16.72 vseth the word Testament in his Epistle to the Hebrues disputing also from the proper signification thereof III. And assuredly the free couenaÌ„t of God hath this common with a Testament that it could not be ratified and confirmed but by the a Heb. 9.15.16.17 death of the parties couenanting that is by the death of the sonne of God who being very God together with the Father and the holy Ghost made that his couenaunt of grace with his people IIII. The Legall couenant also was confirmed by the death of a Exod. 24.5 6.7.8 Heb. 9.18.19.20 beastes albeit this were but ceremonially V. The Lordes couenant with his people is taught in Scripture to be double The couenant Legall or of workes and the couenant Euangelicall or of grace VI. The couenant Legall is that wherein God in elder ages promised the Israelites all manner of a Leuit. 26. Deut. 28. blessings corporall and also life b Leuit. 18.5 Gal. 3.12 Ma. 19.16.17 Luke 10.25.26.27.28 euerlasting vnder coÌ„dition of yeelding c Ibid. perfect obedience to Gods law by their owne d Deut. 6 5. Luke 10.27 strength and contrarily he threatned diuerse e Leuit. 26. Deut. 27. curses and eternall f Gal. 3.10 death to all such as did breake any g Ibid. one Commandement of the law The ratification and confirmation of this couenant is described Exod. 24. VII The Couenant of grace is that wherin the Lord hath promised his free a Gen. 12.1.2.3 chap. 15. c. 17. fauour and grace foreuer b Iere. 32.40 to all them which beleeue in Christ vnder condition of that c Mar. 16 16 Iohn 3.16 Ro. 10.9.10 blessed faith and true godlinesse or new obedience ioyned therewith yet neither of both these graces to proceede froÌ„ their owne strength but to be the meere giftes of God freely d Iere. 31.33 34. Ephe. 2.8 Iohn 5.25 Iohn 6.45 giuen them VIII Whereas the old and new Testament are opposed the one to the other we must note that the old Testament is taken two manner of wayes sometimes to signifie the Legall a Ierem. 31.35.32 Heb. 8.8.9.13 chap. 9.15.18 couenant sometimes to signifie the couenant of grace as it was established with Abraham his posteritie But by the new Testament the couenant of grace onely is vnderstood IX Now if any aske of the likenesse difference of the old and new Testament by the name of the old Testament we must vnderstand that couenant of grace as it was confirmed with a Gene. 17. Abraham and all the fathers before the comming of Christ Therefore in this comparison of both Testaments there is no mention to be made of the Legall couenant X. In substance the self same the old and new Test or couenaÌ„t but the ministration diuerse The likenesse therefore or agreement of both Testamentes doth consist herein that
came of Abrahams progenie that is to the Greekes d Rom. 3.29 Gentiles e Rom. 1.16 as Paule speaketh XVIII The second difference is that the couenant of grace before the comming of Christ was couertly and darkely administred by certaine a Gen. 18.22 c. 49.10 Deut. 18.15 2. Sam. 7.12 Psal 2. 72. 45. Esa 7.14 and chap. 9.6 chap. 53. Mich. 5.2 promises of the Messias which then was to come and ratifie the couenant and by b Gen. 15.18 Heb. 10.1 1. Cor. 2.17 Iohn 19.36 types and ceremonies shadowing prefiguring Christ to come But when Christ was come the dispensation of this couenant was more cleare and more manifested in the c Mat. 28.19 Mar. 16.15 and 16. preaching of the Gospell and the seales thereof Baptisme and the Lords Supper all which are liuely d Act. 1.18 Math. 26.28 Mar. 14 14. Luke 22.20 1. Cor. 11.25 testimonies that Christ is already come and hath fully confirmed this holy couenant XIX The third difference is that before Christes incarnation the couenaÌ„t of grace was administred with a Gal. 3.24 c. 4.1.2.3 lesse efficacie but after with b Act. 2.17 Iohn 7.38.39 greater working grace power of the holy Ghost For albeit the holy spirite wrought in the elect vnder the old TestameÌ„t by those diuine promises ceremonies but specially by the c Psal 51.9 sacrifices such a measure of the knowledge of God as was sufficient vnto their euerlasting saluation yet he giueth his elect vnder the Gospell a d Iere. 3.34 Esa 11.9 and chap. 54.13 Iohn 6.45 1. Cor. 2.10 1. Iohn 2.10 and 27. greater light of knowledge so a greater measure of the true loue of God That one example of Abrahams faith the father of e Rom. 4.18 c. Heb. 11.17 c. all the faithfull can not disproue this assertion concerning the regular and ordinarie administration vnder the Gospell XX. The fourth difference is for that the administration of the old Testament was more a Act. 15.15 burdensome greeuous because of the multitude of rites and ceremonies which exceeded in number charge labour the ceremonies of our time XXI And whereas God hath now after Christes Ascension abrogate those sacrifices ceremonies of the old Testament we must not therefore thinke any change in him For he is rightly said to be inconstant and mutable which chaungeth his purpose or doth any thing contrary therunto But the Lord in abrogating those sacrifices in prescribing another forme of worship hath neither altered his purpose nor done any thing contrary thereunto For his scope in the seruice and worship prescribed in both Testaments is to bring his elect to the knowledge of their saluation in Christ Neither hath he done any thing contrary vnto this but in his great wisedome he hath called and doth conduct coÌ„tinually his elect diuerse waies to that end he appointed as he thought best both for those elder ages for these times vnder the Gospel Not vnlike a skilfull PhisitioÌ„ which cureth not a maÌ„ in his old age with the same medicines which he vsed for his youth for so doing we may not think him incoÌ„stant for changing his prescriptions For that he wisely considereth the diuersitie of temperature which is in old and young and so respecting this difference he applieth fit remedies which therefore necessarily must be diuerse and not the same CHAP. X. Of the person and office of Christ I. APHORISME THe knowledge of Christ consisteth principally in two things first to know what his person is secondly what his offices are II. Christ as touching his person in one the selfe same he is both a Rom. 9.5 1. Iohn 5.20 God man For he is the b Iohn 1.14 only begotten son of God which hath created of the seede c Heb. 2.16 Kuke 1.35 42 of the d Luk. 1.31.34.35 virgin Mary e Heb. 10.5 Ioh. 1.3.1.10.4.2 Luk. 1.35 for him selfe and so f Heb. 2.16 assumed or taken and personally and vnchangeably knit vnto himselfe the very body of man g Heb. 10.5 chap. 2.14 endued with a reasonable h Mat. 26 38 c. 27 50. soule and so without any change in his diuine nature he was made very man in i Heb. 2. â—7 al things like vnto vs sinne onely k Heb. 4.15 excepted III. This personall vnion of two natures in Christ is well demoÌ„strated by that phrase or manner of speaking 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which old writers haue called a communitie of proprieties And this communitie is nothing else but a Synecdoche whereby we attribute that which is proper to one nature of Christ to the very person hauing his denomination of the other nature As where Paule saith a 1. Cor. 2.8 They crucified the Lord of glory b Act. 20.28 and again God hath purchased a Church with his own bloud so when Christ speaketh c Iohn 3.13 no man hath asceÌ„ded vp to heauen but he which came downe from heauen the sonne of man which is in heauen IIII. And somtimes we haue an expresse distinction of both natures as where Christ is sayd a Rom. 1.3 and 4. to be made of the seede of Dauid according to the flesh and declared mightely to be the sonne of God touching the spirite of sanctification by the resurrection from the dead and where he is sayd to b Rom. 9.5 come of the fathers as concerning the flesh So also wheÌ„ he is said to be c 1. Pet. 3.18 put to death concerning the flesh but to be quickned in the spirite And sometimes this distinction is left to be vnderstood by conference of such places V. Againe Christ must be such a person as is fit to take vpon him the office of a a 1. Tim. 2.5 Heb. 8.6 mediator And such was none but the sonne of God incarnate for that he is allied to both the parts which were to be reconciled and therefore louing both and beloued of both Againe he must so performe the office of a mediator betweene God vs that by his b Heb. 9.15 death he reconcile vs vnto God and this death being God only he could not haue suffred and being man only he could not haue ouercome Againe he must be very God that the propitiatorie sacrifice which was his bloud shed for the elect might be a ransome c Act. 20.28 1. Iohn 1.7 sufficient price for our sinnes againe he must be very man to d Rom. 5.12 c. satisfie the iustice of God againe a person sanctified of God that he might be a holy e Heb. 7.26 Priest and a holy f 1. Pet. 1.19 sacrificer Againe he must be very God that after he had by the merite of his Priesthood reconciled them vnto God and obtained the holy Ghost for them he might also him selfe giue them the same holy spirite to worke faith
in vs. XVI The third benefite by Baptisme is our holy vnion and communion with Christ that we may know that we are vnited a 1. Cor. 11.15 and receiued to felowship with Christ knit vnto him as the members to the head and therfore shal be coheires with him in heauen For Christ to this end sanctified Baptisme in b Math. 3.16 his owne body that he might haue it as commō with vs that so it might be as a most sure bande of our vnion and communion with him And Paule hereby proueth vs to be the sons of God because that in Baptisme we haue put c Gal. 3.14 on Christ that is because by the seale and testimony of our Baptisme were are ioyned vnto Christ the onely begotten sonne of God XVII And thus these three ends of Baptisme serue right well for the confirmation of our faith and so may minister great comfort vnto vs. Againe for our profession among men Baptisme is a badge of that for thereby we testifie that our desire is to be a Iohn 4.1 Act. 2.41 numbred among Gods people professing that we consent with all Christiās in one forme of the religious worship of one God onely and this profession also respecteth the glory of God And this meaning hath Christ when he commandeth to baptize b Mat. 28.19 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the name of the Father the Sonne and the holy Ghost that is that by Baptisme men may be bounde to worship the true God who is Father Sonne and holy Ghost and that this phrase is so to be vnderstood the very wordes of the Apostle can teach vs. 1. Cor. 1. v. 12.13.14.15 XVIII Now by the premisses learne that they onely rightly receiue and rightly vse Baptisme which referre it to the ends for the which Christ ordained it that is that they may feele and by faith receiue remission of sins regeneration and life euerlasting in Christ alone so receiue Baptisme as Gods holy seale of all these benefites XIX Therfore those men greatly abuse Baptisme which seeke remission of sinnes in that externall actiō as if the power of washing away sinnes were shut vp in the very element or at the least in the bloud of Christ as lying hid therein CHAP. XXV The Baptisme of infants I. APHORISME BEcause the Anabaptistes do oppugne the Baptisme of infants as a point disagreeing with Christes institution it is needfull to know the reasons whereby the Baptisme of infants is proued by the scriptures and next to shewe the vanitie and weakenesse of the Anabaptistes argumēts which they bring to the contrarie II. Now then that the children of the faithfull ought to be baptised may be shewed out of Gods word by foure speciall arguments The first is from the example of Circūcision which assuredly had the like a Col. 2.11.12 reason the same signification that baptisme hath For like as by Circumcision God testified to the people of Israell the b Rom. 4.11 remission of sinnes and c Deut. 30.6 Rom. 2.29 Coloss 2.11 regeneration so by Baptisme doth he promise the very same things vnto the Christians If therefore their infants then at Gods d Gen. 17.12 Leuit. 12.3 cōmandement were Circumcised it is a good consequent that the children of the faithfull vnder the Gospell be baptised III. For albeit we haue no such charge for the baptising of infants yet we know right well the Lordes good pleasure herein by the very nature and end of Baptisme especially seeing Baptisme is ordained to succeede in the a Col. 2.11.12 place of Circumcision Now the charge giuē to them of old which professed the Iewish Religion was that they should not onely be Circumcised them selues but also all b Exo. 12.48 the males that did belong vnto them Wherefore in like manner such as professe Christian Religion they are bounde to bring their infants to be baptized IIII. Againe the children of the faithfull are partakers of that which is signified by Baptisme that is the remission of sinnes regeneration for they belong to Gods a Gene. 17.7 Act. 2.39 1. Cor. 7.14 couenant wherein these benefits are promised with what colour then of reason shall we denie them the seale of the couenant V. And if our infants may not be baptized then the grace of God by Christs cōming doth lesse appeare vnto vs then vnto the Iewes in times past for that the faithfull Iewes were confirmed by the seale of Circumcision cōcerning the saluatiō of their children wherefore it is against all reason that Christiās should not in like maner by the testimonie of Baptisme be assured of the saluation of their infants VI. Lastly the children of the faithfull ought to be offred a Mat. 19.14 a Col. ◠12. vnto Christ as they that haue communion with him in the kingdome of heauen therfore we must giue them their Baptisme as the seale of that communiō and heritage they haue with Christ in heauen VII For whereas the Anabaptistes denie that the baptizing of infantes was vsed in the Apostles time we must know that the old writers say contrarie and the same may also appeare by the Acts of the Apostles which Luke a companion of the Astles as eye-witnesse of all the things for the most part hath left written for the Church of Christ where it a Act. 2.38.39 is sayd in the wordes of Peter to the Iewes conuerted by his Sermon that they be baptized for the remission of sins and that they should receiue the gift of the holy Ghost for that this promise was made not onely vnto them but vnto their childrē Where in the word children it can not be denied but that infants must be vnderstood Againe this Euangelist recordeth that Paule Silas in whose companie he him self also was baptized b Act. 16.15 Lydia her house and the Iayler c Ibid v. 33. with all his houshold VIII Next whereas they say that infants may not be baptized because they cannot cōceiue the doctrine of faith repentance The like reason might be made against the Circumcision of infants Wherefore it sufficeth that they are baptized vnto the repentance and faith to come euen as the infants among the Iewes were Circumcised IX Thirdly whereas they obiect that Baptisme was giuen for the remission of sins and that infants haue not sinned the assumption is false for albeit infants haue not sinned after the like manner of the transgression of a Rom. 5.14 Adam that is actually in their own person yet they sinned in b Ibid. v. 12. him or in his loynes for that they are c 1. Cor. 15.22 dead in him and d Rom. 5.14 and 6.21 dye dayly no lesse then such as be of yeares X. Fourthly whereas they say that Christ hath cleansed a Ephe. 5.26 his Church by the washing of water and that infantes haue no neede of this cleansing because they be not vncleane againe the
assumption is false for b Psal 51.7 Dauid confesseth that he was conceiued in sinne and for that the infants of the faithfull are members c 1. Cor. 7.14 of the Church i◠followeth that they also are purged by the bloud of Christ and therefore we must graunt them the seale thereof which is Baptisme XI Lastly where they say that none in the Apostles time was baptized but he that made profession of his faith before that is true onely of such as were a Act. 2.41 Act. 8.12 Ibid. v. 37.38 of yeares but that the infants of such as professed the faith and were baptized were also baptized in like manner we haue before plainly proued in the 7. Aphorisme CHAP. XXVI Of the Lordes Supper I. APHORISME THe Supper of the Lord is the second Sacrament of the a Mat. 26.28 Mar. 14.24 Luke 22.20 1. Cor. 11.25 new Testament or couenant of grace wherein by the b Mat. 26.26 Mar. 14 22. Luke 22.19 1. Cor. 11.24 breaking of bread and powring of the wine into to the cup the passion shedding of the bloud of Christ is figured represented as it were set before our eyes and next by giuing taking eating and drinking of these elementes the c Mat. 26.28 promise of the d Iohn 6.51.53.54.58 remission of sinnes and life euerlasting purchased by the passion of Christ and by his bloud shed in a word by that his precious death the promise of their cōmunion e 1. Cor. 10.16.17 and c. 12. vers 13. as members with their head Christ Iesus is sealed to all the beleeuing worthy receiuers wherby it cōmeth to passe that the faithful sweetly rest in the fauor of God obtained for them by his sons death and so feed with f 1. Cor. 3.7.8 him spiritually and dayly grow vp in a holy communiō with Christ II. And that the holy Supper is a Sacramēt of the new couenant it may appeare by the very words of the institution which the Lord pronounced of the cup saying This cup is the new Testament or couenant in my bloud that is a Sacrament of the new couenant III. We call the Lordes Supper the second Sacrament of the new Testament in respect of Baptisme which is the first For like as in the old Testament there were two principall Sacramēts Circumcisiō the Passeouer so there are two in the new Baptisme and the Lordes Supper which directly answer them succeede in their places And as none was admitted to the Passeouer but the a Exo. 12.48 Circumcised so none must be receiued to the Supper but the Baptized IIII. The commandement of Christ contained in the institution is in these wordes Take ye and eate ye Take ye and drinke ye and do this in remembrance of me V. Againe it is manifest by the wordes of the institution that Christ vsed bread and wine in this Sacrament VI. In the breaking of bread in the Lordes Supper we follow both the Lordes a Mat. 26.26 Mar. 14.22 Luke 22.19 1. Cor. 11.24 cōmaundement and his b Ibid. example for the Lord did not onely breake the bread and so by breaking it did consecrate the same a Sacrament of his body but also commāded this bread so blessed so broken to be receiued and eaten as the liuely symbole and Sacrament of his precious body broken that is crucified for vs. And the c 1. Cor. 11.23 Apostle saith that he receiued of the Lord which he deliuered to the Corinthians concerning the administration of this Sacrament and this d 1. Cor. 10.16 breaking of bread he both commaunded commended vnto them To be short then the breaking of bread is an essentiall ceremonie in the Lordes Supper for that this is the principall end thereof to represent seale and set before vs the passion and breaking of e 1. Cor. 11.24 the body of Christ The same reason is of the powring forth of the wine if we cōpare it with the shedding of the bloud of Christ VII The passion of Christ is set before vs in this Sacrament in a liuely manner as by a Gal. 3.1 preaching of the Gospell VIII We receiue Iesus Christ and his holy spirite most comfortably by the word for it is Gods holy ordinance and instrument to cōuay his graces into our minds harts and consciences and that mighty power to confer and giue vs the spirite of grace the spirite of faith the spirite of adoption the spirit of sanctificatiō of wisedome c. IX But there is difference betweene the participation of Christ by the one and by the other for the Lord first by his word confers grace but grace and faith once giuen are strengthned and increase dayly by the Sacraments X. Againe the Lord by the word workes onely by one sense in vs namely the sense of hearing whereby comes knowledge so faith Rom. 10.14.15 And this sense in deede is now since the corruption of our nature the sense of learning and vnderstanding and so the principall to breed beget faith in vs but before the fall of Adam the sight I take it was the principall sense to receiue and learne wisedome and vnderstanding in the vewe and consideratiō of the workes of God See Bradfords Sermō of the Supper The Lord therfore in the Sacrament hath respect to the sight and all other senses for in and by the Sacrament the soule doth not onely heare Christ as in the word but also see Christ touch Christ smell tast and so feed vpō Christ and all his benefites XI The principall parts of this Sacrament are to seale and ratifie that promise of Christ wherin he assureth vs that his flesh is a Iohn 6.55 meate indeed and his bloud is drinke indeede to feed vs vnto life euerlasting and in that he saith he is the b Ibid. v. 51. bread of life whereof who so eateth shall liue for euer it is ordained I say to seale that promise and to this effect to send vs vnto the crosse of Christ where that promise was performed and fulfilled in euery respect For the flesh of Christ was made vnto vs the bread of life or that meate which quickeneth vs in that it was c Ibid. crucified for vs. XII This meate we can not eate but by a Iohn 6.35 faith and this drinke we can not b Ibidem drinke but by faith XIII Againe to eate the flesh of Christ by faith and to drinke his bloud by faith is to receiue by faith the promise of God which testifieth that the flesh of Christ was crucified for vs that his bloud was shed for vs that is for the remission of our sinnes XIIII The fruite which followeth this spirituall meate and drinke is a spirituall a Iohn 6.57 1. Cor. 5.8 ioy in God and the increase of our b 1. Cor. 10.17 communion with Christ for this dependeth vpon the confirmation of our faith XV. Againe