reconciled witnesse Peter who saith He was put to death concerning the flesh Repl. But Christ is the Intercessor and God the Testator Therefore the reconciliation is not of force Ans They differ in person and offices the person of Christ differeth from the person of the Father and the holy Ghost in office not in efficacy and power and in respect of him it is an intercession in respect of us a reconciliation or receiving into favour 2. How a Covenant may be made between God and men THat Covenant could not be made without a Mediatour for we could neither satisfie nor come again in favour with God no nor receive the benefit of reconciliation procured by another Furthermore God in his justice would not admit of us without sufficient satisfaction we were the enemies of God therefore the entrance and accesse to God lay not open to us before he was pacified by the merit of our Mediatour as it hath been shewed more at large before in that question Why a Mediatour is necessary for us The reconciliation could not be plenarily accomplished without the satisfaction and death of the Mediatour Again without the Mediatour regenerating us we should not have been able to stand to the conditions and so had the Covenant been made of no force 3. Whether there be one or moe Covenants There is but one Covenant in substance two in circumstance THe Covenant of God is but one in substance and matter but two in circumstances that is it is one in respect of the more generall conditions by which God combineth or compoundeth with us and we with God but it is two in respect of lesse principall conditions or as some speak it is two as touching the manner of the administration thereof There is but one in substance How one in substance 1. Because there is but one God one Mediatour between God and men Christ Jesus one mean of reconcilement one faith one way of the salvation of all who are saved and have been saved from the beginning It is a great question Whether the ancient Fathers were saved by any other means then we are which except it be well and circumspectly construed obscureth with palpable darknesse the light of the Gospel But these testimonies of Scripture doe lesson and schoole us the truth herein Hebr. 13.8 Eph. 1.22 4.1 Jesus Christ yesterday and to day and the same also for ever God hath appointed him over all things to be the head of the Church By whom all the body is coupled and knit together c. No man hath seen God at any time the only begotten Son which is in the bosome of the Father John 1.18 he hath declared him There is given no other name under heaven whereby we must be saved No man knoweth the Father but the Son and he to whom the Son will reveale him Acts 4.12 Matth. 11.27 John 14.6 I am the way the truth and the life no man cometh to the Father but by me Hee meaneth I alone am the way by which even Adam attained salvation Luke 20.24 John 8.56 Many kings have desired to see these things which ye see and have not seen them Abraham rejoyced to see my day and he saw it and was glad All therefore as well under the Law as under the Gospel who were to be saved had respect to the onely Mediatour Christ by whom alone they were reconciled unto God and saved Therefore there is but one Covenant 2. The Covenant is only one because the principall conditions which are termed the substance of the Covenant are the same both before and since Christs incarnation for in both Testaments before and after the exhibiting of Christ God promiseth remission of sins to beleevers and repentant sinners and men bind themselves to beliefe and repentance There are said to be two Covenants How two in circumstance the old and the new as concerning the circumstances and those conditions which are lesse principall which are the forme of administration serving for the principall conditions that the faithfull may attain unto them by the help of these Now what these principall conditions are shall appear out of that which followeth A rule here may be observed The diversity of Covenants is known by the diversity of their conditions In all Covenants their conditions are ever to be considered which if they be the same then are the Covenants also the same if diverse then the Covenants also diverse if partly the same and partly diverse then the Covenants are also in part the same and in part diverse as in this Covenant 4. In what the old and new Covenant agree and in what they differ The old and new Covenant agree in three things WHereas the Covenant is one and yet the Scripture speaketh thereof as of two we are to consider wherein the old and new Testament concurre and agree and wherein they differ They agree In their Author and Mediatour In their Authour which is God and in their Mediatour which is Christ Object But some man will say Moses was the Mediatour of the old Covenant Ans True as in a type adjoyned to the Mediatour which was signified who then also was Mediatour but now is sole Mediatour without that typicall Mediatour For he is manifested in the flesh and is no more covered with types In the promise of grace In the promise of grace touching remission of sins and life everlasting to be given freely by and for Christ the Mediatour to those only who beleeve which promise was common to the old Church as well as to us For God promised the same grace and mercy unto all who beleeve in the Mediatour In thy seed shall the nations of the earth be blessed Gen. 22.18 Gen. 3.15 Gen. 17.7 John 3.36 The seed of the woman shall break the head of the serpent I will be thy God and the God of thy seed He that beleeveth in the Son hath life everlasting We beleeve through the grace of our Lord Jesus Christ to be saved even as they doe Now here wee speak not in particular of the circumstances of grace but in generall of the promise of grace But Covenants have the same corporall promises also but that only in generall In their condition in respect of us Gen. 17.1 Mark 1.15 In their tenour and condition in respect of us for in both God requireth of men faith and obedience Walk before me and be thou upright And Repent and beleeve the Gospel The new and oâ—d Covenant therefore agree as concerning the principall conditions of the Covenant both in respect of God and in respect of man But the two Covenants differ The old and new Covenant differ In promises of corporall benefits In the promises of corporall benefits for the old Covenant had speciall promises of some certain definite corporall blessings as the promise of the land to be given to the Church of the form of ceremoniall
worship and Mosaicall policie or government to be observed in that region and nation untill the coming of the Messias and lastly for the Messias to be born out of that people But the new Testament hath no such speciall promises of corporall benefits but only generall as that God will preserve his Church unto the end and give it some abiding and resting place In the circumstance of the promise of grace In the circumstance of the promise of grace for in the old Covenant the beleevers were reconciled unto God and saved for the Messias sake which should be exhibited and for his sacrifice to come in the new Covenant we are saved for the Messias being come and exhibited and for his sacrifice already offered In the signes of the promise of grace In the rights or signes added to the promise of grace In the old Covenant the Sacraments were divers and painfull as the Circumcision the Passeover the Sacrifices and Oblations But the Sacraments in the new are few and plain even Baptism and the Supper of the Lord. In cleernesse and evidence In cleernesse and evidence The old had types and shadows of good things to come all things were figurative as their Priests and Sacrifices and therefore the more obscure and dark In the new is an accomplishment of these types and so all things are more cleer as well in the Sacraments as the doctrine thereof In gifts In gifts In the old the effusion and powring out of the gifts of the holy Ghost was more narrow and sparing in the new it is more large and plentifull Jer. 31.31 1 Cor. 3.9 Joel 2.28 I will make a new covenant If the ministration of condemnation was glorious much more doth the ministration of righteousnesse exceed in glory I will powre out my spirit upon all flesh c. In continuance Jer. 32.40 In continuance The old was but for a time during untill the coming of the Messias the new is for ever I will make an everlasting Covenant with them In their manner of binding In their bond or manner of binding The old Covenant bound them to the obedience of the whole Mosaicall law morall ceremoniall and civil the new bindeth us only to the morall or spirituall law and to the use of the Sacraments In extent In extent In the old Covenant the Church was inclosed and limited within the Jewish nation whereunto it became all others that would be saved to repair In the new the Church is spread over all nations and there is an entrance into it open to all beleevers of whatsoever nation estate or language Why the old Covenant is taken for the Law and the new for the Gospel Here is to be observed that the old Testament or Covenant is in Scripture oftentimes taken by a figure of speech called Synecdoche which we use when we take the whole for a part or a part for the whole for the law in respect of that part which is especially handled there for in the old Testament the law was more urged and there were many parts thereof the Gospel was then more obscure Contrariwise the new Testament or Covenant is for the most part taken for the Gospel because in the new Testament a great part of Moses law is abrogated and the manifestation and knowledge of the Gospel is to us more cleer and ample Quest 19. Whence knowest thou this Ans Out of the Gospel which God first made known in Paradise a Gen. 3.15 and afterwards did spread it abroad by the Patriarks b Gen. 22.18 12.3 49.10 and Prophets c Isa 5.3 42.1 2 3 4. 43.25 45.5 6 22 23. Jer. 23.56 31.32 33 33.39 40 41. Mic. 7.18 19 20. Acts 10.34 3.22 23 24. Rom. 1.2 Heb. 1.1 shadowed it by sacrifices and other ceremonies of the law d Heb. 10.7 Col. 2.17 John 5.46 and lastly accomplished it by his only begotten Son e Rom. 10.4 Gal. 4.4 3.24 Col. 2.17 The Explication The order correspondence of this question in the second part of the Catechism which the third question in the first part thereof THis nineteenth Question of the Catechisme which is concerning the Gospel is like to the third For as there it is demanded Whence knowest thou thy misery and answer is made Out of the Law So here the Question is Whence knowest thou thy delivery the answer hereof is Out of the Gospel Seeing then it hath been already spoken of the Mediatour we are necessarily also to speak of the doctrine in which the Mediatour is declared described and offered unto us that doctrine is the Gospel Afterwards we are also to speak of the mean whereby wee are made partakers of the Mediatour and his benefits that mean is faith First therefore the common place concerning the Gospel cometh to be handled which is fitly annexed to the former doctrine concerning the Mediatour and Covenant between God and men 1. Because Christ the Mediatour is the subject or matter of the Gospel which teacheth who and what manner of Mediatour this is 2. Because he is the author and publisher of the same for it is part of the Mediatours office to publish the Gospel as it is said The only begotten John 1.8 which is in the bosome of the Father he hath declared him 3. Because the Gospel is a part of the Covenant and the new Covenant is often taken for the Gospel The principall Questions are 1. What the Gospel is 2. Whether it be any new doctrine 3. How it differeth from the Law 4. What are the proper effects of the Gospel 5. Whence the truth and certainty of the Gospel may appear 1. What the Gospel is Three significations of the word Gospel THe Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for which wee use Gospel signifieth 1. A joyfull message or news 2. The sacrifice which is offered to God for this joyfull news 3. The reward which is given to him who bringeth glad tidings Here it is taken for the doctrine or joyfull newes of Christ exhibited in th flesh Luke 2.10 as Behold I bring you glad tidings of great joy because to you this day Christ is born There is a difference also to be observed between the words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is the promise of the Mediatour to be exhibited hereafter How the words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sometimes differ in Scripture the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the tidings of the Messias already exhibited Neverthelesse this difference of these words is not perpetuall and it consisteth rather in the letter and words themselves then in the thing signified by the words for both of them declare the same benefits of the Messias but the difference is only in the circumstance of time and in the manner of his manifestation and exhibiting as
sorts of signes 1. Signifying 2. Confirming that is such signes as whereby we reason and conclude also of the thing which they signifie neither onely understand by them what they signifie but also argue and reason from them so that we are not left in doubt or uncertaine whether that be true or false which they signifie that is we are confirmed of the certaine exhibiting unto us and of our receiving of the thing signified Both these kinds of signes are conjoyned in this definition because both agree unto Sacraments for the Sacraments doe not onely signifie what is promised but also seale unto us that which is promised in the Gospel They are not onely figurative and admonitory signes and meere resemblances or lively shadowes as the Ancient terme them Lib. a. cap. 1. de doct Christ but also in their true use become assurances and evidences both exhibiting and sealing because they both exhibit unto the faithfull the things promised them in the Gospel and seale unto them the exhibiting of them Of circumcision under the law God saith It shall be a signe of the Covenant betweene me and you Paul expoundeth it He received the signe of Circumcision the seale of the righteousnesse of the faith which he had Genes 17.11 Rom. 4.11 Sacraments therefore serve in the same stead that pledges doe for both they signifie that there is something promised unto thee and withall they assure and confirme the same unto thee in regard whereof it is also added that they are seales Now these signes and seales are called sacred and holy 1. Because they are given us of God Why the signes are called holy 2. Because they are given us to an holy use For holy and sacred things are of two sorts 1. Those things which God performeth unto us 2. Those things which we perform unto God These signes are said to be object to our eyes that is visible because they ought to be such seeing they are to signifie things invisible Why they are said to be object to our eyes For if they must be staies and props of faith they must be perceived by the outward sense that the inward sense may thereby be moved For that which thou seest not is no signe And he that maketh a sign to be invisible doth imply a contradiction and speaketh contraries For not the signes signifying but the things signified are invisible Else signes could not signifie things much lesse ratifie and confirme them because if they were invisible an uncertaine thing should be confirmed by a thing as uncertaine as it selfe Whence it is that the ancient Writers define a Sacrament thus A Sacrament is a visible signe of invisible grace How the Sacraments differ from other signes By the Sacraments God sealeth unto us his promise To the difference of the Sacraments whereby they have their severall being as it were and are different from other sacred things appertaine these two properties 1. That they are ordained and instituted by God 2. That they are instituted to this end that God may by them seale and assure unto us the promise of the Gospel The former of these differences is generall common to other signes given by God as well as to Sacraments whether those signes be universall as is the Rain-bow or particular as was Gedeons fleece first wet with dew the ground whereon it lay being dry afterwards dry the ground being wet and the touching of Isaiahs tongue with a burning coale The latter difference is speciall taken from the principall end whereby Sacraments are properly distinguished from all other holy signs And that these signs were instituted of God alone it is certaine For as God alone pronounceth concerning his will and teacheth us the same and giveth us his promise of grace so he alone assureth and confirmeth this promise unto us by his Sacraments Wherefore God alone hath authority to institute and ordaine a Sacrament Why God onely may ordaine a Sacrament For the institution of Sacraments containeth two things 1. The appointing and commanding of certaine rites and ceremonies 2. The promise of grace annexed to this rite whereby God promiseth that he will give the thing signified unto such as lawfully and rightly use the signe And these things are proper to God alone For as the receiving into grace and favour and remission of sinnes belongeth to God alone so also doth the promise thereof And as God alone instituteth and appointeth unto himselfe his publike worship so he alone is able to confirme unto us by his publike worship that is by the ministery of the Word and by his Sacraments the promise of grace that is the promise of receiving all blessings and benefits necessary to salvation which are signified and confirmed by the ceremonies and rites of Sacraments The promise of the Gospel is called the promise of grace because God doth especially and chiefly in the Gospel promise it unto us Wherefore mention is made also of this promise in the definition of Sacraments that so that speciall difference of Sacraments may be the better perceived and discerned because God hath given to men promises also of other things and hath confirmed those promises with signes For Sacraments are signes not of every promise whatsoever but of the promise of grace pertaining not to one private person onely as the touching of Isaiahs lips but to the whole Church How God declareth the promise of the Gospel by Sacraments And further he declareth the same being promised in the Gospel and sheweth it more cleerly by Sacraments and this by reason of the analogie proportion and similitude which the signes have with those things which are signified by those Sacramentall signes For as a similitude declareth and explaineth that whereof it is a similitude so the Sacraments declare that whereof they are Sacraments And as a true similitude is not understood except the analogy of the similitude be understood so neither are the Sacraments except we understand the analogy and proportion which they have with the thing signified Neither doth God by his Sacraments onely declare the promise of the Gospel but also sealeth the same unto us How he sealeth that promise unto us by Sacraments 1. Because God when he speaketh with us whether it be by his word or by a signe is alwayes alike true And therefore he assureth and maketh us certaine of his will both by his Word and by his Sacraments but most of all by his Sacraments 2. Because Sacraments are seales and pledges annexed to the promise which whoso useth rightly that is with true faith and repentance unto him those pledges and seales seale and confirme most assuredly that he shall be partaker of the things themselves signified which are spirituall 2. What are the ends of Sacraments 1. Sacraments are ordained to be seales of Gods Covenant THe chiefe and principall end of Sacraments is contained in their definition namely to be signes of the Covenant that is that God may
the sacrifices and rites were increased which endured unto Christ who instituted Baptisme and the Supper 2. Sacraments therefore are the signes of the eternal Covenant between God and the faithfull that is they are rites commanded and prescribed to the Church and added unto the promise of grace whereby as by visible and certain testimonies God might signifie and testifie that he communicateth and imparteth Christ and his benefits to all those that use and receive those tokens and Symbols with a true faith according to the promise of the Gospel hereby also he might confirm in them a full perswasion and trust of his promise and that the Church also of the other side might by the participation of these Symbols and tokens professe publikely their faith and thankfulnesse towards God and bind them selves unto it preserve and propagate the memory of Christs benefits be discerned from all other Sects and obliged and stirred up to a mutuall dilection and love under one head Christ Jesus 3. Rites and ceremonies which are not commanded of God or are not instituted to this end as to be signes and tokens of the promise of grace are not signes and tokens of the Church for a signe can confirme nothing but by his consent and promise from whom the thing promised and signified is expected and looked for No creature therefore can institute any signes or pledges of Gods will 4. Two things are to be considered in all Sacraments the visible terrene and corporall signes which are the rites and ceremonies and the visible and corporall signes which God exhibiteth unto us by his Ministers and we receive corporally that is by the parts and senses of our body and the things signified invisible celestiall and spirituall that is Christ himselfe and all his benefits which are communicated unto us of God by faith spiritually that is through the vertue and working of the holy Ghost 5. The mutation and change of the signes is not naturall but respective and in relation neither is wrought as touching their nature or substance which remaineth still the same but as touching their use whereby they are resemblances of other things 6. The conjunction also or union of the signes and the things signified is not naturall or locall but respective by the ordinance and appointment of God whereby things invisible and spirituall are represented by visible and corporall things as it were by visible words and exhibited and received together with the signes in their right use and administration 7. The names and properties of the things signified are attributed to the signes and contrary the names and properties of the signes unto the things in respect of the similitude or of the signification of the things by the signes and in respect of the joynt-exhibiting and receiving of the things with the signes in the right use 8. The right use of the Sacraments is then when as the faithfull keep those rites which God hath commanded to those ends for which the Sacraments were instituted by God The institution consisteth in rites persons and ends the violating whereof breedeth an abuse 9. In this use the things signified are alwayes received together with the signes Therefore the signes are not empty or void and without the things although the things are received after one manner and the signes after another 10. Without the use instituted by God neither are the ceremonies any Sacrament neither are the benefits of God which are signified by them received together with the signes 11. The signes are received of the godly to salvation of the wicked to condemnation But the things signified only the godly can receive for their salvation 12. In the Elect notwithstanding after they are converted the fruit also of the Sacrament unworthily received doth at length follow And in them also that unworthinesse which by reason of these defects concurreth in their receiving albeit they are sometimes chastised for the same yet neverthelesse it is pardoned them so that that unworthinesse doth not hurt or impaire their salvation 13. Some Sacraments are to be received but once in our life others more often Some are to be given to those of understanding only others to infants also Even as they were instituted by God either in once making his Covenant with all the Elect and those which were to be received into his Church as Circumcision and Baptisme or after sundry fals and combates of temptations for the renewing of his Covenant and for the fostering and preserving of the unity and assemblies of his Church as the Arke the Passeover and other Sacrifices and so likewise the Lords Supper 14. Those things agree in common to Sacraments of both the old and new Covenant which have been spoken of in the definition But their differences are these that the old shew Christ who was after to be exhibited with his benefits The rites of the old were diverse from ours and moe in number as Circumcision Sacrifices Oblations the Passeover the Sabbath worshipping at the Arke Christians have others and those only two Baptisme and the Supper The old were darker the new are cleerer and more manifest The old were proper and peculiar to Abrahams posterity and their servants the new are commanded to the whole Church which is to be gathered both of Jewes and Gentiles 15. The Sacraments and the preaching of the Gospel agree in this that they are the work of God which he exerciseth towards his Church by his Ministers who teach promise and offer unto us the same Communion of Christ and all his benefits and also they agree in this that they are the externall instruments of the holy Ghost by which he moveth our hearts to beleeve and so by the coming and means of faith maketh us partakers of Christ and his benefis Neither yet is the working and operation of the holy Ghost to be tied here neither doe these profir but rather hurt them who apply not unto themselves by faith that which the word and rites signifie 16. The Sacraments differ from the word because the word doth by speech and they by gestures and motions signifie the will of God towards us By the word faith is both begun and confirmed By these it is confirmed only in the Lords Supper The word also teacheth and confirmeth without the Sacraments but the Sacraments doe not without the word Without the knowledge of the word they who are growne to understanding are not saved but men may both be regenerated and saved without the use of the Sacraments if they be not omitted through contempt The word is preached also to the unbeleevers and wicked men unto the Sacraments the Church must onely admit them whom God willeth us to account for members of the Church 17. Sacraments and Sacrifices agree in this that they are works commanded of God to be done in faith A Sacrament differeth from a Sacrifice in that God by Sacraments signifieth and testifieth unto us his benefits which he performeth for us By Sacrifices we yeeld and
bread and much lesse when both of them say My invisible body contained under this form or under this bread is my body For both of them do not only manifestly decline from the letter to a glosse of their own but shamefully pervert Christs words in the former glosse as if it were written My body is under this and in the later they father on Christ a childish tautologie or repetition of the same thing as if he had said My body is my body Which was given for you 5. Christs body which we eat in the Supper was delivered to death and crucified for us But bread was not given and crucified for us Therefore bread is not properly and really the body of Christ This cup is the new Testament 6. As the cup is the new Testament so the bread is the body of Christ The cup is the new Testament sacramentally as before hath been shewed and now may be farther proved by this reason The new Testament properly is not drunk with the mouth but beleeved with the heart but the cup is drunk with the mouth therefore the cup cannot properly be the new Testament Therefore the bread is Christs body in the same sense to wit sacramentally 7. If the bread be properly Christs body and the cup his bloud it must needs be that in the first Supper the bloud was separated from Christs body and that now both of them be given us apart as they are signes apart But neither in the first Supper was the bloud then without the body neither is the body now given without bloud for then Christ was not yet dead and now he dieth no more Therefore the bread is the body and the cup the bloud of Christ not properly but sacramentally 8. That which Christ himself did eat and drink was not properly his body and bloud else should hee have eaten and drunken himselfe But hee did eat of that bread and drink of that cup for he saith I will drink no more of the fruit of the vine Mark 14.25 and Chrysostome commenting hereon saith Hee also drank of the cup Hom. 83. in Mark. lest hearing those words they should say What Doe wee then drink bloud and eat flesh and so be troubled For when hee first made mention of this kind of eating and drinking many took offence for the words sake onely Therefore lest this should then also happen hee himselfe first did eat and drinke that so hee might lead them with a quiet reposed mind to the communion of the mysteries The bread therefore and the cup are not properly Christs body and bloud but sacramentally Doe this in remembrance of mee 9. Remembrance is not of things corporally present but of things absent Christ instituted this sacrament to be celebrated in remembrance of him Therefore Christ is not corporally present in the bread or sacrament Doe this 10. Either Christ with his body is not substantially in the bread or forme of bread or the Supper is not to be any more celebrated For the Apostle biddeth us eat of this bread and drink of this cup and shew forth the Lords death till he come But questionlesse the celebration of the Supper is not yet to be intermitted but ought to be continued unto the end of the world Christ therefore is not yet come neither is he corporally in the bread or form of bread 11. As the bread was the body of Christ in the first Supper and the disciples did eat Christs body so and no otherwise the bread is now Christs body and wee eat Christs body for our Supper is no other then the Supper of the disciples was But in the first Supper the bread was not essentially Christs body neither did the disciples eat Christs body with their mouthes in the bread or in the form of bread for Christ corporally and visibly sate at the table with his disciples and suffered no change the whole action throughout Therefore now also the bread is not essentially Christs body neither do we eat Christs body with our mouthes in the bread or in the form of bread 2. The second sort of arguments which are taken from the nature of the Sacraments 1. THe very manner and form of speaking yeeldeth us a firm and strong argument Bread is the body of Christ But bread is not in his own proper substance his body for by reason hereof have they invented Transubstantiation and Consubstantiation Therefore it is a figurative speech even such a one as is usuall unto sacraments and is afore declared in the institution of the Supper 2. In all sacraments when the name or properties of the things signified are attributed unto the signes there is not signified the corporall presence of the thing in the signes but first a similitude of the things with their signes and a sealing of them by their signes then a conjunction and union of the things with their signes in the right use But in this Sacrament Christ attributeth the names of the things signified his body and bloud to the signes the bread and wine saying This is my body This is my bloud Therefore there is not thereby signified a corporall presence of his body 3. The nature of all sacraments is that the signs be understood and taken corporally that the things signified must be understood and taken spiritually and that the visible things be not the things signified but only signes and pledges of them 4. Sacramentall phrases and termes are sacramentally to be understood These words of the Supper This is my body This is my bloud are sacramentall phrases for they signifie the Sacrament and attribute the names of the things signified to the signes Therefore they are to be understood sacramentally Object There is no figurative speech expressed in the words of the Supper Therefore wee may not so interpret them Answ The Antecedent is false for Christ himselfe adjoined a sacramentall declaration immediately on them saying Doe this that is eat this bread and drink this cup in remembrance of me that is that therby ye may be certified and assured that my body was given and my bloud was shed for you and given to you to be meat and drink unto life eternall Again This cup is the new Testament in my bloud that is the seale of the new Testament and promise of grace now fulfilled in my bloud 5. Whatsoever is not promised in the Gospel that cannot be sealed unto us by the Supper for sacraments confirm exhibite promise seal no other thing then the word doth whence they are termed visible promises and visible words In the Gospel is promised no corporall eating Joh. 6.62 63. nay it is peremptorily reproved and condemned by Christ in the Gospel by two arguments 1. Because not long after hee would exalt his body into heaven and remove it far from the Jews mouthes 2. Because the corporall eating of his flesh profiteth nothing Neither doth he there distinguish the eating of him into a grosse and a
the Church in the New Testament we beleeve and teach that it is the office of publick teaching and governing the Church by the voice of the Prophets and Apostles instituted by Christ for finishing the salvation of the a elect Testimonies of Scripture a Matth. 28.19 Goe and teach all nations baptising them in the Name of the Father Son and holy Ghost Mark 16.16 Preach the Gospel to all creatures he that beleeveth and is baptised shall be saved but he that beleeveth not shall be condemned Ephes 2.20 You are built upon the foundation of the Prophets and Apostles Ephes 4.11 He gave some to be Apostles some Prophets some Evangelists and some to be pastors and doctors II. And that it is an effectuall meanes by which the holy Ghost stirs up confirmes and a operates faith and conversion in the hearts of the elect Testimonies of Scripture a Rom. 1.16 The Gospel is the power of God to salvation to every one that beleeveth Rom. 1.17 Faith is by hearing and hearing by the word of God Acts 10.44 While Peter yet spake these words the holy Ghost fell upon all them that heard this speech Acts 16.14 A certaine woman named Lydia who sold purple in the city of the Thyatirians fearing God did heare us whose heart the Lord opened that she should heare what was said by Paul 2 Tim. 3.16 17. The whole Scripture is inspired by God and profitable for doctrine for reproofe for correction for instruction in righteousnesse that the man of God may be perfect and perfectly furnished for every good worke III. Yet that internall power and efficacie by which we are sanctified is not the Ministers nor is it tied to or shut up with in their words actions but it is the holy a Ghosts The externall ministry is b mans which the Spirit of God makes use of for moving the minds and hearts of the elect when and how he c pleaseth Not as if he could not doe otherwise but because it pleased his divine wisdome by the foolish preaching of the Crosse to save such as d beleeve Testimonies of Scripture a Esay 43.25 I I am he that blotteth out thy transgressions John 3.8 The wind bloweth where it listeth and thou hearest the sound thereof but thou knowest not whence it cometh or wither it goeth so it is with every one that is born of the spirit 1 Cor. 12.11 All these things are done by one and the same spirit distributing to every one apart as he pleaseth b Matth. 3.11 I indeed baptise you with water to repentance but he who cometh after me is stronger then I he will baptise you with fire and with the holy Ghost John 1.23 33. I am the voice of him that crieth in the desart But he that sent mee to baptise with water he it is who baptiseth with the holy Ghost c 1 Cor. 3.5 6. Who then is Paul who is Apollo but ministers by whom you have beleeved and as God hath given to every man I plant Apollo waters but God giveth the increase Therefore neither is he that planteth any thing nor he that watereth but God who giveth the increase d John 3.8 The wind bloweth where it listeth and thou hearest the sound thereof but thou knowest not whence it cometh nor whither it goeth so is every one that is borne of the spirit 1 Cor. 12.11 But all these things are done by one and the same spirit distributing to every one apart as he pleaseth 1 Cor. 1.21 But after that in the wisdome of God the world by that wisdome knew not God it pleased God by the foolishnesse of preaching to save beleevers IV. But these Tenents are partly impious and partly too hyperbolicall 1. That God immediately doth infuse faith and conversion 2. That the ministerie is a dead letter but the exercise only of the outward man 3. That the faith which we have by hearing of the word is not justifying but historicall onely 4. That saving power is in the voice and under the voice of the ministerie and that Christs part is internall but ministers partly externall partly internall ARTICLE VIII Of the Sacraments in generall I. WE judge the generall doctrine of the Sacraments to be both profitable and needfull for without this we cannot know why Baptisme and the Lords Supper are Sacraments besides it gives a great light to the particular doctrine of each Sacrament by which we may avoid divers errours lest by giving them too little we esteeme them but bare Ceremonies and by giving them too much we transforme them into Idols which will necessarily be if we do not carefully observe what Sacraments are and why instituted by God and what is their use and end for Ecclesiasticall stories tell us that the Pope could not establish Transubstantiation untill he had overthrowne the nature efficacy and use of Sacraments II. Sacraments are signes of the Covenant or of the promise of a grace instituted by God for the confirmation of our b faith Testimonies of Scripture a Gen. 17.11 And you shall circumcise the flesh of your fore-skin and it shall be a signe of the Covenant betweene me and you b Rom. 4.11 And he received the signe of Circumcision the seale of righteousnesse by faith in his fore-skin Sacraments are not onely notes of profession betweene men as some imagine but they are rather signes and testimonies of Gods will towards us by which God moveth the heart to beleeve as it is in the Apology of the Augustan Confession Tit. De usu Sacramenti III. Sacraments consist of the Element and a Word or of externall signes and the promises of spirituall grace which grace in the Word and in all Sacraments is one to wit Christ with all his b benefits for there is one Christ yesterday to day and for c ever and there is one communion of Saints from the beginning of the world to the d end which is that spirituall union that is betweene Christ and the Saints and of the Saints among themselves to the same love by the holy Spirit in Christ as the Head and in us as his members in whom he dwels although this one communion according to the diversity of signes is diversly called and represented in diverse Sacraments Testimonies of Scripture and of others a Apologia August Confes Tit. De usu Sacramenti c. Sacraments are signes of Gods will towards us and not only signes of men among themselves And they define Sacraments rightly in the New Testament to be signes of grace And because two things are in Sacraments the Signe and the Word the Word in the New Testament is the promise of the remission of sins b Ibidem The same is the effect of the Word and Sacrament as it is excellently said by Austine The Sacrament is the visible Word because the ceremony is received by the eye and is as it were the picture of the Word signifying the same thing that the Word doth wherefore the effect of both is the same c Heb.
and is called Annointed hee is in respect of those three called Annointed But the Mediatour which was called Messias or Annointed was to be the chiefe Prophet Priest and King of the Church Therefore hee is in respect of those three called Annointed or Christ Againe the same is shewed by many places of Scripture Joh. 7.28 6.38 I came not of my selfe c. I came down from heaven not to doe mine own will Heb. 5.5 but his will which hath sent me Christ took not to himselfe this honour to be made the High Priest but hee that said unto him Thou art my Son this day begate I thee c. The Lord swore Psal 11.4 Heb. 13.8 Rev. 13.8 1 Cor. 1.30 thou art a Priest for ever after the order of Melchisedeck Jesus Christ yesterday and to day the same is also for ever The Lambe slain from the beginning of the world Christ is made of God unto us wisedome and righteousnes and sanctification and redemption So he is often called the Angel of the covenant sent of old unto the Church 2. He is called Annointed in respect of the gifts of the holy Ghost which were poured on him thick abundantly and most perfectly that is all the gifts and graces whatsoever are in all the blessed Angels and Men and those in the most excellent and high degree that he might be sufficient for the restoring ruling preserving of his Church and for administring of the government of the whole world and for the directing thereof to the safety and salvation of his Church God giveth him not the spirit by measure Wherefore God John 3.34 Heb. 2.9 Esay 61.1 thy God hath annointed thee with the oyle of gladnesse above thy fellowes The Spirit of the Lord is upon mee Therefore hath the Lord annointed mee The annointing therefore is of the whole person yet with this difference That it is so applied to both natures as it signifieth the ordaining of them to the Mediatourship For he is Mediatour according to both natures who was alwaies present with his Church Christ is annointed in respect of his humanity not of his Godhead in respect whereof he is annointer even before the flesh was born But as his annointing designeth the communicating of the gifts of the holy Ghost so his humane nature only is meant to be annointed For his Godhead because it is alwaies in it selfe goodnesse most perfect and passing measure is not annointed but annointeth and filleth with gifts and graces both his owne humanity which his Godhead doth personally inhabit as also the Elect and chosen Wherefore one and the same Christ in respect of his divers natures is both annointed and annointer as raiser and raised For the Father annointeth with the holy Ghost but by the Lord So that Irenaeus saith pretily Lib. 3. cap. 20. That by the name of annointing was comprised and understood the three persons of the Godhead The annointer the Father the annointed the Son and the annointing which is the holy Ghost Ob. But it is nowhere read Christ annointed spiritually that Christ was annointed Ans Christ was not annointed typically ceremonially or sacramentally but really and spiritually that is hee received the thing it self which was prefigured and signified by the ceremoniall annointing which was the holy Ghost as it is said Wherefore God thy God hath annointed thee with the oyle of gladnesse above thy fellowes Psal 45.8 Heb. 1.9 Esay 61.1 The spirit of the Lord is upon me Therefore hath the Lord annointed me As therefore it was meet that Christ should be a Prophet a priest and a King not typicall but the very signified and true that is the great and high Prophet Priest and King so it was necessary that he should be annointed not with typicall oyle but with the signified and true oyle which was the holy Ghost For such as the office was such should the annointing be But the office was not typicall but the very thing it selfe Therefore such also shold the annointing be Hence we learne and understand these two things 1. That Christ hath his name not from the ceremoniall annointing Christ hath his name not from the ceremoniall annointing but from the thing thereby signified but from the thing it selfe which was thereby signified because hee is that chiefe and high Prophet Priest and King whom as types the Prophets Priests and Kings of the Old Testament which were wont to be annointed with externall oyle did represent The name therefore of the signe or type that is annointed is transferred to the thing it selfe even to the High Priest Prophet and King Jesus 2. That there is a great difference betweene this Jesus Annnointed and the Annointed of the Old Testament Three differences between Christ annointed and the annointed of the Old Testament For 1. They were onely certaine types and shadowes of this only chiefe and true Christ that is of this King Prophet and Priest Wherefore necessary was it that they should yeeld and give place to him being once exhibited For the thing it selfe being come and exhibited the types cease 2. The annointing that is the communicating of the gifts of the holy Ghost in the typicall Annointed was imperfect and weake But in Jesus Christ it is perfect and exceeding great For in him dwelleth the fulnesse of the Godhead personally so that hee is both the Annointed Colos 2.9 and Annointer 3. Hee onely hath received all the gifts of the holy Ghost and those many waies more excellent than they are found in all the Angels and Men because he had them in the highest both number and degree Of his fulnesse have all we received John 1.16 1 Cor. 12.11 Ephes 4.7 But the Annointed of the Old Testament received neither all the gifts neither in the highest degree but divided and according to the measure of the gift of Christ some more some fewer and some greater gifts than some much lesse were they able by their own power and vertue to work the same in others Object God cannot be annointed Christ is God Therefore hee could not be annointed no not with the prefigured or signified oyle Answ In some respect wee grant this whole reason Why God cannot be said to be annointed For Christ as touching his Godhead cannot be annointed with the gifts of the holy Ghost 1. Because not one jot of the gifts of the holy Ghost can be added to the Godhead because of the exceeding perfection thereof 2. Because the holy Ghost by whom the annointing is immediately administred is the proper spirit of Christ no lesse proceeding from him than from the Father Wherefore he as he is God hath not any thing from the holy Ghost neither doth he receive him which is already his owne from any other but giveth him unto others whom it pleaseth him As also no man can give thee thy spirit which is in thee because that which thou already hast cannot be given unto thee Repl. According
of this Syllogisme is evidently proved out of the law Hee that doth these things shall live in them Cursed is every one which abideth not in all things which are written in the book of the law to doe them The Minor is out of doubt Levit. 18.5 Deut. 27.26 Why our workes are imperfect seeing wee doe many evill things which we ought to leave undone and we leave many good works undone which we should doe yea we mingle much evill with that good we doe that is we doe it amisse The complaints and daily prayers of Saints are witnesse hereof Forgive us our sins Enter not into judgment with thy servant Wherefore imperfect works can make no perfect righteousnesse Psal 143.2 This is the first cause why we cannot be justified by our works namely Ten causes why wee cannot be justified by workes or partly by faith and partly by workes 1. Because our justice should by this meanes be imperfect seeing our works are imperfect Many other causes there are For 2. Though our workes were perfect yet are they due debt so that by them we cannot acquit our sins that are past When ye have done all those things which are commanded you say We are unprofitable servants we have done that which was our duty to doe 3. They are none of ours but Gods who worketh them in us 4. They are temporary and have no proportion with eternall rewards Luke 17.10 whereas between a merit and reward there must be some proportion 5. They are the effects of justification therefore not the cause 6. If by them we were justified we should have whereof to boast but the Scripture saith Not of workes lest any man should boast himselfe 7. The conscience should be destitute of solid or sure comfort 8. Christ should have died without a cause 9. There should not be the same way to salvation in both Testaments if Abraham were justified by faith onely and wee by works Ephes 2.9 Rom. 4.16 whether by works alone or works joyned with faith it skilleth not 10. Christ should be no perfect Saviour because some part of our righteousnesse and salvation should be without him Gal. 2.21 Quest 63. How is it that our good works merit nothing seeing God promiseth that he will give a reward for them both in this life and in the life to come Answ That reward is not given of merit but of grace a Luke 17.10 The Explication IN this Question is contained a prevention of an argument of the Papists brought for justification before God for our workes and merits Obj. 1. Reward presupposeth merit so that where reward is there is also merit for Reward and Merit are correlatives whereof if one be put the other is put also But everlasting life is proposed as a reward for good workes Therefore also the merit of good workes is everlasting life Answ The Major is sometimes true as concerning creatures as when men may merit or deserve of men But neither alwaies among men doth it follow that there is merit where there is reward for men also oftentimes give rewards not of merit or desert Now it is unproperly said of God that he proposeth eternall life unto our works as a reward for we can merit nothing at Gods hand by our works Or if they thus presse and urge their reason Object That is a merit whereunto a reward appertaineth But a reward appertaineth to good workes Therefore by order of justice good workes are merits Answ That is a merit whereunto a reward appertaineth by force of covenant or bond But the reward of good works is of grace In reward two things are to be considered 1. Obligation or binding 2. Compensation or recompensing Here is no obligation but compensation followeth works through grace There is therefore a reward of workes because compensation followeth them and God for this cause especially promiseth to reward our workes 1. To testifie unto us that good workes please him Three causes why God promiseth to reward our workes 2. To teach us that eternall life is proposed onely to them that strive and labour painefully 3. Because hee will as surely give us a reward as if wee had deserved it Hither may be referred all such like arguments of the Papists whereby they labour to establish the merit of workes Object 2. Wee are justified by faith Faith is a worke Therefore wee are justified by workes Ans 1. The consequence of this reason is denied because more is in the conclusion than in the premisses of which premisses this onely followeth Therefore wee are justified by that worke which wee grant to wit as by an instrument or meane not as any impellent cause as themselves understand it for wee are justified by faith as by a meane of attaining our justification and wee are not justified for faith that is for the merit of faith 2. The kind of affirmation is diverse For in the Major faith is understood with relation to Christs merit in the Minor it is taken absolutely and properly Object 3. Our justice is that whereby wee are formally or essentially just Therefore wee are by faith formally and essentially just Answ The consequence of this reason is to be denied because the kinde of affirmation is diverse For the Major is meant properly but the Minor correlatively and figuratively * Per Metalepsin else it were false For properly not faith but the correlative object of faith namely Christs merit which faith beholdeth and applieth to it selfe is our justice 2. Either there are foure termes in this Syllogisme because the Major treateth of Legall justice the Minor of Evangelicall or else the Major is false For Evangelicall justice is not formally in us as whiteness is in a wall but is without us even in Christ and is made ours by imputation and application through faith Object 4. That which is imputed unto us for righteousnesse for it we are righteous Faith is imputed to us for righteousnesse as Paul saith Therefore For faith we are righteous and not only By faith Ans Againe the kind of affirmation is of proper in the Major proposition made figurative in the Minor The Major is true of that which is properly and by it selfe imputed for righteousnesse The Minor is true of that which is correlatively imputed for righteousnesse because by faith is correlatively understood the object of faith unto which faith hath relation for Christs merit which is apprehended by faith is properly our justice and the formall cause of our justice The efficient of our justice is God applying that merit of Christ unto us The instrument all cause of our justice is faith And therefore this proposition we are justified by faith being Legally understood with the Papists is not true but blasphemous but being taken correlatively that is Evangelically with relation to Christs merit it is true For the correlative of faith is the merit of Christ which faith also as a joynt Relative or correlative
offer our obedience unto God 18. Wherefore also one and the same ceremony may be considered both as a Sacrament and as a Sacrifice as whereby God in giving us visible signes testifieth his benefits towards us and we in receiving them testifie again our duty towards him And this testification of our faith and thankfulnesse dependeth of that testification of Gods benefits towards us as of the chiefe and proper end and use of the Sacraments and is thereby raised in the minds of the faithfull The confirmation of such of the former conclusions as most require it THe confirmation of the second conclusion The definition therein delivered of Sacraments is expressed Genes 17.11 Exod. 20.20 Exod. 31.14 Thou shalt keep my Sabbaths Now that Sacraments are rites commanded and prescribed to the Church by God is apparent by the institution of them as also that they are rites adjoyned unto the promise as visible signes and tokens thereof Deut. 30.6 Heb. 8.9 10. because all Sacraments are necessary duties towards God But chiefly and principally they are Gods benefits towards us as Circumcision did portend and shew remission of sinnes and mortification Neither onely doe we signifie them in confessing and celebrating them but chiefly God himselfe doth signifie them unto us testifying and confirming them unto us by the ceremonies of Sacraments For the Ministers as well in the administration of the Sacraments as in the preaching of the Word beare the person and possesse the place of God in the Church Teach and baptise all Nations Mat. 28.19 John 4.1 2. Jesus did baptise when yet not he himselfe but his Disciples did baptise So of the signe and ceremony of inauguration or annointing one to be King it is said The Lord hath annointed thee 〈◊〉 Sam. 10.1 when yet Samuel was sent to annoint Saul They further are therefore said to confirme our faith because the Scripture witnesseth them to be the signes and tokens of the muâ—uall and everlasting Covenant betweene God and the faithfull which God signifieth unto us in the bestowing of his benefits promised us in the Gospel But God is alike to be beleeved whether by signes or by words which signifie his will because not onely our sacrifices and obedience but also the signes of grace delivered to us by God have in their right use the promise of grace adjoyned unto them As He that shall beleeve and shall be baptized shall be saved And lastly because the Scripture to signifie the receiving or want of the thing signified alledgeth the receiving or want of the signes Psal 51.7 Deut. 30.6 Rom. 3.6 2 Cor. 10.16 As Purge me with hysope and I shall be clean The Lord will circumcise thy heart All we which have beene baptized The bread which we breake is it not the communion of the body of Christ And hereof also follow the other ends specified in the definition in the second conclusion As That the Sacraments discerne and sever the Church from other Sects This is manifest both by effects and by restimonies A stranger shall not cate thereof Exod. 12.45 What is the profit of Circumcision Much every manner of way Rom. 3.1 Ephes 2.11 because unto them are committed the Oracles of God Yee being in times past Gentiles and called Vncircumcision of them who were at that time without Christ and were aliants from the Common-wealth of Israel and were strangers from the Covenant of promise Genes 17.11 and had no hope and were without God in the world It shall be a signe of the Covenant betweene me and you and it shall be my Covenant in your flesh Another end is that that they preserve the memory of Gods benefits As often as yee shall eate this bread ye shew the Lords death untill he come 1 Cor. 11.26 Exod. 12.14 Deut. 6 8. Luke 22.11 This day shall be unto you a remembrance Thou shalt binde them for a signe unto thy hand and they shall be as signes of remembrance betweene thine eyes Doe this in remembrance of me Lastly They are also bonds of love because they who are confederated with God Ephes 4.5 1 Cor. 10.17 are united also among themselves One Lord one faith c. We being many are one body The confirmation of the fourth conclusion The distinction there delivered is manifest in it self The receiving of the signs is corporal and external But the things especially signified are not received without faith because they are promised to beleevers onely And the signes are no otherwise true then the promises unto which they are annexed Againe The signes declare the same to the eyes which the promise declareth unto the eares As therefore the promise is but an empty sound without faith so also are the ceremonies vaine spectacles Againe the things signified are the communion of Christ and all his benefits but this can no man have otherwise then by faith either in the use or without the use of the Sacrament The confirmation of the sixth conclusion Such is the conjunction of all signes with their things signified as that they represent the things signified and confirme the acceptation of them For the pledges or tokens and symboles testifying other things are though not in the same place yet together with the things testified and signified The reason is Because To make one thing a signe of another thing is not to include or tye the thing with the signe as that they should be in one place but to ordaine the signe to signifie the thing the signe being in the same place with it or in some other place Againe the nature of the things signified by the Sacraments doth not admit the locall union For some are subsisting formes some accidents not inherent in the sacramentall signes but in the minds of men as the gifts of the holy Ghost Some are corporeall and in one place onely and not locally existent wheresoever the Sacraments are used as the flesh and bloud of Christ The confirmation of the seventh conclusion The Scripture speaketh thus of the Sacraments Circumcision is the Covenant the Lamb is the Passeover the bloud of the Sacrifices the bloud of the Covenant the expiation of the Sacrifices the Sabbath the everlasting Covenant the mercy-seat of the Arke Baptisme a cleansing or washing Bread and Wine the body and bloud of Christ And so the Scripture expoundeth it self when Circumcision is called the signe of the Covenant the Paschall Lamb the signe of the Passeover the Sabbath a perpetuall signe of grace and sanctification the ceremonies types and shadowes of true things the beleever and baptized shall be saved and of the signes and symbols of the Lords Supper it is said that they are to be received of our reconciliation The confirmation of the tenth conclusion The signes of the Covenant confirme nothing unto them who keep not the Covenant or who referre them to another end But the Sacraments are signes of the Covenant whereby God bindeth himselfe to give unto us
Teach all nations that is make all nations my disciples and then he willeth them to be baptised Wherefore all they and they alone are to be baptised according to the commandement of Christ unto whom the covenant doth belong namely such as are and so ought to be accounted members of the visible Church whether they be of understanding professing faith and amendment of life or infants born in the womb of the Church for all the children of the faithfull are in the covenant and Church of God except they exclude themselves Or All that are the scholers oâ— Châ—â—â—â— are to be baptised All they are to be baptised who are to be accounted for the disciples and scholers of Christ but for the disciples of Christ are to be accounted all those of understanding who professe faith and repentance neither they only but their infants also which are born in the Church that is in the school of Christ which also teacheth and instructeth them by his holy Spirit according to their capacity or as the condition of their age will bear Out of this generall position thus concluded we may easily determine of this speciall Whether infants are to be baptised For if they be disciples of Christ and part of the Church they are to be baptised But such they are Therefore they ought to be baptised The Major is the flat prescript of Christ The Minor is most evident out of the form of the covenant and other places Baptism of infants confirmed by four arguments The reasons alledged in the Catechism for the baptism of infants are four 1. All that belong to the covenant and Church of God are to be baptised The infants of Christians as well as the aged belong to the covenant and Church of God Therefore the infants of Christians are to be baptised as well as the aged The Major is proved because the whole Church is to be baptised according to Christs commandement Go and teach all nations baptising them Mat. 28.19 and according to that of S. Paul By one Spirit are all baptised into one baptism 1 Cor. 12.13 The Minor is cleer out of the form of the covenant I will be thy God and the God of thy seed Gen. 17.7 and out of Christs commandement Suffer little children to come unto mee Matth. 19.14 for of such is the kingdome of God 2. Unto whom belongeth the benefit of remission of sins and regeneration they may not be forbidden baptisme But unto the infants of the Church belongeth the benefit of remission of sins and regeneration that is remission of sins by the bloud of Christ and the holy Ghost the worker of faith is promised to infants as well as to the aged Therefore the infants of Christians ought to be baptised The Major is confirmed out of those words of Peter Amend your lives Acts 2.38 39. and be baptised every one of you in the name of the Lord Jesus Christ For the promise is made unto you and to your children Again Can any man forbid water that these should not be baptised 10.47 who have received the holy Ghost as well as wee This is also proved by manifest reason For unto whom the things signified belong unto them also doth the signe belong except some condition in the manner of using it hinder or except there be some expresse circumstance of the institution hindering and letting the use of the rite and ceremonie as in ancient times the women were excluded and debarred circumcision in regard of their sex and at this day the shewing forth of the Lords death and the proving of themselves which infants cannot perform excludeth them from the Sacrament of the Supper The Minor is apparent out of the form of the covenant I will be thy God Gen. 17.7 Matth. 19.14 and the God of thy seed and out of the promise Suffer little children to come unto me for of such is the kingdome of God and out of these sayings To you Act. 2.39 3.25 1 Cor. 17.14 Rom. 11.16 and to your children is the promise made Yee are the children of the Prophets and of the covenant which God hath made unto our fathers Your children are holy If the root be holy the branches also are holy So also John Baptist was sanctified in the womb If a man diligently weigh these testimonies of Scripture he shall perceive doubtlesse not only that it is lawfull but also that this Sacrament of baptism must and ought to be given to infants because the infants are holy The promise is made unto them theirs is the kingdome of God And God saith also that he is their God who certainly is not the God of the wicked Moreover there is no condition or circumstance in the infants hindering the use of Baptism Can any man then forbid water that those should be baptised who are partakers of the same benefits with the whole Church 3. A Sacrament which is instituted of God to this end that it may be a solemn receiving into the Church and a severing or signe of distinguishing the whole Church from all other sects must be communicated to all ages whereunto the covenant and receiving into the Church and distinction from infidels agreeth But baptism is such a Sacrament Therefore it must needs be administred to all ages and by consequent hereof to infants also The consequence is good being drawn from the proper finall cause to the effect For to whomsoever the finall cause agreeth to them the effect is rightly and necessarily attributed 4. Circumcision in the old Testament belonged both to aged and to infants Baptisme in the new Testament succeedeth circumcision and indeed so succeedeth as it hath the same use which circumcision had in the old Testament Col. 2.11 Ye are circumcised in Christ with circumcision made without hands by putting off the sinfull body of the flesh through the circumcision of Christ in that ye are buried with him through Baptism in whom ye are also raised up together Therefore baptism is our circumcision that is a Sacrament whereby the same things are confirmed and conferred and that unto as many now in the new Testament which were confirmed and conferred and to as many as they were confirmed and conferred in the old Testament by circumcision Wherefore the Anabaptists denying baptism to infants born in the Church not only spoil them of their right but also obscure the grace of God who will that the seed of the faithfull should from their birth-day yea and from their mothers womb be reckoned for members of the Church yea further they derogate manifestly from the grace offered in the new covenant and scantle it lesse then the grace of the old covenant seeing they deny that baptism is now extended unto those infants to whom circumcision was extended they weaken the comfort of the Church and faithfull parents they cancell the solemn bond whereby God will have the seed of his people from their first infancy bound
in the males in asmuch as To be born of circumcised parents was to them in stead of circumcision The women therefore were circumcised in the men that is were reputed circumcised because they sprung of them whence Christ calleth a holy woman a daughter of Abraham Luke 13.16 and the sons of Jacob oppose these two between themselves our sister and and uncircumcised person when they said Wee cannot give our sister to an uncircumcised man Gen. 34.14 Wherefore God excepted the woman in times past from circumcision and determinately set down the circumstance of the eighth day but in baptism these circumstances of sex and age are not expresly mentioned but there is a generall commandement that all the children of the godly must by this symbole be ingraffed into the Church whether that be done on the eighth day or presently after their birth OF CIRCUMCISION THe two last Questions touching baptisme before proposed have relation to the doctrine of circumcision and whatsoever can be said of circumcision is fitly annexed to the doctrine of baptisme It remaineth therefore that we briefly discusse those Questions which are especially to be observed concerning circumcision 1. What circumcision was 2. Why it was instituted 3. Why abolished again 4. What succeeded in place thereof 5. How baptisme and circumcision agree and how they differ 6. Why Christ was circumcised 1. What circumcision was CIrcumcision was a rite and ceremony whereby all the males among the children of Israel were by Gods commandement circumcised that this rite might be a seal of the covenant made with Abrahams posterity Or It was a cutting off of the fore-skin from all the men-children of the people of Israel enjoyned by God to be a signe of the covenant entered with Abraham and his posterity signifying and sealing unto them the cutting off of the fore-skin of their hearts by the promised seed which should be born distinguishing them from other nations and binding them to faith and obedience towards God Gen. 17.10 This is my covenant which ye shall keep between me and you and thy seed after thee Let every man-child among you be circumcised Rom. 14.1 He received the signe of circumcision as the seal of the righteousnesse of faith The Lord thy God will circumcise thine heart Deut. 30.6 and the heart of thy seed c. Circumcision therefore bound the Jewes only other nations had free choise if they perhaps imbraced the Jewish religion and repaired to their Church to be circumcised or not circumcised Wee must here observe that they of the old Testament were of three sorts Three estates of men in the old Testament Israelites There were Israelites which were of Abrahams posterity and were necessarily bound by the law to observe circumcision and other ceremonies Proselytes There were Proselytes that is out-comers who came from out of the Gentiles to enter the Jewish religion and for confirmation of their faith they yeelded themselves to circumcision and to the whole ceremoniall law Of these mention is made Acts 2.10 Mat. 23.15 Religious men There were religious men converted from Gentilisme to the Jewish religion who beleeved the doctrine and promises of God but were not circumcised nor observed the ceremoniall law because it was lawfull for the Gentiles to submit or not submit themselves to circumcision and the ceremoniall law Such were Naaman the Syrian the Ethiopian eunuch and others specified in the Acts Acts 2.5 See the fourth Objection of the Anabapt p. 743. There were dwelling in Jerusalem Jews men that feared God Object The men children onely were circumcised Therefore the women it seemeth were excluded from grace Ans No for the women were comprehended in the circumcision of the men and sith God spared their weak sex it sufficed that they should be reckoned for the seed of Abraham and have interest in the covenant in that they came of circumcised parents 2. What were the ends of circumcision CIrcumcision was instituted 1. That it might be a signe of the grace of God towards Abrahams posterity and that doubly First That God would receive into the covenant the beleevers by the Messias who was to come Secondly That he would give them the land of Canaan and grant his Church a certain place there untill the coming of the Messias 2. That it might be a bond to bind Abraham and his seed unto thankefulnesse or to faith and repentance and so to keep the whole law 3. That it might be a mark to distinguish the Jewes from other nations and sects 4. That it might be a sacrament of initiating and receiving them into the visible Church 5. That it might be an accusation and a signification of uncleannesse by naturall propagation in all men Or That it might be a remembrance unto them of naturall uncleannesse and of casting from them the masse of sin especially of uncleannesse Deut. 10.16 rebelling against the law of chastity Circumcise the fore-skin of your hearts and be not any more stiffe-necked Jerem. 4.4 Be circumcised unto the Lord and take away the foreskins of your hearts 6. That it might be a signe which should shew and signifie that the means of their deliverance through Christ which was to come should not come else whence then from the bloud of Abraham Gen. 22.18 In thy seed shall all nations be blessed 3. Why circumcision is abolished CIrcumcision is abolished 1. Because the thing signified is exhibited for among other things it signified that the Messias promised unto the Fathers should come at length in his appointed time and should in our behalfe take our nature 2. Because circumcision was instituted for the severing of the Jewes from all other nations but now the Church that difference being abolished is collected and gathered out of all nations Wherefore the Messias being exhibited and the difference of that people from other nations being revoked the type of circumcision was likewise to be cancelled For it is a point of a wise Law-giver when the causes are changed to alter such lawes and decrees also as depend on them and concern them And now the Sacrament of baptism performeth the same unto us which circumcision did unto them Moreover as circumcision was a signe unto them of their receiving into the people of God so is baptism unto us the first mark which severeth the Church from the wicked 4. What succeeded in place of circumcision Baptisme succeeded circumcision What the succeeding of one Sacrament in place of another is BAptism in the new Testament succeeded in place of circumcision One Sacrament succeedeth another when one being abolished another is substituted in the room thereof and that so that under divers rites and ceremonies the same thing be signified and so as to have the same use and end which the former Sacrament had That baptisme thus succeeded circumcision is proved 1. By the authority of Paul the Apostle Col. 2.11 12 13. In whom also ye are circumcised
differ much from ungenerate sinners and this difference is three-fold 1. There is a purpose of God himselfe of saving the regenerate 2. The certaine finall repentance of the regenerate 3. Even in the very sins of the regenerate there remaineth some beginning of true faith and conversion But of the wicked and unregenerate in whom nature is fallen but not restored neither hath God any such purpose as to save them neither is their finall conversion certain neither have they any beginning of true obedience but sinne with their whole heart and will and rush against God and at length perish unlesse they be converted Quest 115. Why will God then have his law to be so exactly and severely preached seeing there is no man in this life who is able to keep it Answ First that all our life time wee more and more acknowledge the great pronenesse of our nature to sin a Rom 3.20 1 John 1.9 Psal 32.5 and so much the more greedily desire remission of sins and righteousnesse in Christ b Mat. 5.6 Rom. 7.24 Secondly that we being doing of this alwaies and alwaies thinking of that implore and crave of the Father the grace of his holy Spirit whereby we may daily more and more be renued to the image and likenesse of God untill at length after we are departed out of this life we may joyfully attain unto that perfection which is proposed unto us c 1 Cor. 9.24 Phil. 3.12 13 14. The Explication WHen question is made concerning the use of Gods Law wee must re-call to minde the difference of each part thereof The use of the Ceremoniall lawes of Moses was Foure uses of the ceremoniall law 1. A training of us unto Christ 1. To serve as a School master to Christ and his Kingdome that is to be a signification of spirituall and heavenly things in Christs Kingdome namely the benefits of Christ towards his Church and the duty of the Church towards God and Christ Galat. 3.24 The Law was our School master to bring us unto Christ that we might be made righteous by faith 2. A distinguishing of the Jewish Church from other Nations 2. To be as visible marks and eminent differences to discerne and sort out the Church of the Jewes from other Nations 3. For exercise of our piety and testification of our obedience toward the Morall Law 3. A testification of our obedience to the Morall law For he that willingly and diligently performes burdensome and unpleasant things if he know the same to be pleasing unto God he then doth shew himselfe to love God and to obey him with a ready mind Therefore saith God to Abraham being now ready to sacrifice his son Now know I that thou fearest God Gen. 22.12 seeing for my sake thou hast not spared thine onely son Acts. 15.10 So the ceremoniall and judiciall ordinances of the Old Testament are called a yoak and servitude 4. A confirmation of faith Gen. 17.11 Rom. 4.11 Exod. 31.17 Ezek. 20.12 Two uses of Moses Judiciall lawes 1. The continuance of that regiment 2. The representation of Christs Kingdome 4. For a confirmation of faith For there were of them certain Sacraments or signes of the Covenant and seales of Grace as Circumcision and the Paschall Lamb which did signifie and testifie what benefits God would give by the Messias unto beleevers The use of the Judiciall or Civill laws was inasmuch as they were the very form of the Mosaicall Common-weale To be as sineâ—es for the sustenance and preservation of that regiment and kingdom untill the coming of the Messias To be types of the goverment of the Church in the Kingdom of Christ seeing the Princes or Kings of that people did no lesse than the Priests represent Christ the High-Priest and King of the Church These uses together with the lawes themselves had their end when the Ceremonies were fulfilled and abrogated by Christs coming and Moses politie or forme of government overthrowne by the Romans The uses of the Morall law are divers according to the foure estates of men I. In nature being not as yet depraved or corrupted through sinne as our nature was uncorrupt and undefiled before the fall there were two especiall uses of Gods Law Two uses of the Morall law in our uncorrupt nature before the fall Full conformity of man with God The whole and entire conformity of man with God For there did shine in the minde of man not yet fallen the perfect knowledge of Gods Law and the same did worke the correspondence and congruity of all our inclinations motions and actions with his divine order and will that is perfect justice and righteousnesse before God A good consciscience A good conscience or a certaine perswasion of Gods favour and a certaine hope of eternall life For when as the law both commandeth perfect obedience and promiseth eternall life to those that performe it therefore by order of Gods justice it worketh in nature uncorrupted as perfect obedience so also certaine expectation of reward according as it is said He that doth them shall live in them Levit. 18.5 Mat. 19.17 If thou wilt enter into life keep the Commandements II. In nature now corrupted and as yet not regenerated by the holy Ghost there are also other two uses of the law Two uses of the Morall law in corruptnatuie Maintenance of discipline within and without the Church The preserving and maintaining of discipline both in the Church and without also For the law both being by God himselfe ingraven in the mindes of all men and speaking by the voice of Teachers and Magistrates doth by binding of the conscience and by denouncing and ordaining of punishments and by shame bridle and restraine the unregenerate also so that they shun open and manifest wickednesse such as are contrary to the judgement of that right reason which is even in the unregenerate and which must be removed before regeneration When the Gentiles which have not the law Rom. 2.14 15. doe by nature the things contained in the law they having not the law are a law unto themselves Which shew the effect of the law written in their hearts their conscience also bearing witnesse and their thoughts accusing one another or excusing The law is given to the lawlesse and disobedient 2 Tim. 1.9 Acknowledgement of sin The acknowledgement of sinne For the law accuseth convinceth and condemneth all the unregenerate because they are unrighteous before God and guilty of eternall damnation Rom. 3.19 10. Wee know that whatsoever the law saith it saith it to them which are under the law that every mouth may be stopped and all the world be culpable before God Therefore by the workes of the law shall no flesh be justified in his sight For by the law cometh the knowledge of sinne I knew not sinne but by the law for I had not knowne lust except the law had said Rom.
the law condemned us and the Spirit of regeneration bending and inclining our hearts not to an hatred of the law wherewith they first did burn but to the study and desire of obedience and righteousnesse Therefore he addeth Rom. 7.4 That â—ee should be unto another who is raised up from the dead that yee should bring forth fruit unto God Againe Wee are delivered from the law being dead unto it Rom. 7.6 wherein wee were holden that wee should serve in newnesse of spirit and not in the oldnesse of the letter In the other place this is the Apostles meaning I through the law to wit which accuseth us of sin and terrifieth the consciences of men am dead to the law that is cease to seek for righteousnesse in the law and begin to seek for it in Christ For this is it which he addeth I am crucified with Christ namely by the participation of Christs merit and the mortification of sin that I might live to God according to the will of God expressed in the law For hee liveth to God who obeyeth God and honoureth him through his obedience But this the doctrine of the law doth not work in nature now corrupted except we passe from the law to Christ by faith that he may live in us and we in him that is that he may be effectuall in us through the working of his holy Spirit 1. By suggesting and speaking comfort in our hearts of the remission of our sins then by making us like unto himselfe by regeneration that the law may no longer condemne us and cause wrath but we may delight in the law of God concerning the inner man Rom. 7. So then we are delivered from the law and die to the law so Christ liveth in us that we begin to delight in the law and to order our life according to the prescript thereof For Christ doth not restore any other righteousnesse or any other image of God in us by his Spirit than which was created in our nature darkned and eclipsed by sin and described in the law neither is there another spirit authour of Gods law and worker of our conformity with God in our nature uncorrupted and restored Object 11. I will make a new covenant with the house of Israel not according to the covenant that I made with their Fathers Jerem. 31.31 Here they say That God promiseth not to renew ehe old covenant which is the law but to make a new which is the Gospel Wherefore not the law but the Gospel only is to be taught in the Church of Christ But it is manifest that the new covenant is not diverse from the old as touching the substantiall but only as touching the accidentall parts or conditions and circumstances thereof For although the old shadowes and dark types are taken away and a most cleere doctrine of the prophecies and figures fulfilled by Christ hath succeeded and the grace of the holy Ghost is shed more plentifully on men in the New Testament than in the Old yet notwithstanding there was one and the same manner and way both of obtaining salvation and of Gods spirituall worship in times past that now is Unto this beare witnesse the words themselves of the Prophet Jeremy Jerem. 31.33 I will write in their hearts my law hee saith not another law but the same which in times past I gave them Jerem. 31.34 I will be their God and they shall be my people I will forgive their iniquity and will remember their sins no more For these conditions of the covenant are found as well in the Old as in the New The difference only is that these are not the proper benefits of the law but of the Gospel which two parts of the Old and New Testament the Prophet here opposeth one to the other calling the law the old covenant and the Gospel the new covenant as being the principall part of the covenant and therefore he ascribeth these blessings to the new covenant because thereon dependeth whatsoever grace of Christ befell unto the old Church and therein are those blessings more fully manifested and exhibited by Christ which were also promised and granted in the old for Christ If then God will write the law which was first written in tables of stone in the hearts of men in his new covenant he doth not abolish but establish the law by the preaching of the Gospel whereby the hearts of men are regenerated that they may begin to obey the law and therefore he delivering here a difference between the law and the Gospel doth so substitute the new covenant to the old as that he saith that that part of the covenant which is the Morall law must be retained and written in our hearts Now if they urge these words which the Prophet addeth They shall teach no more every man his neighbour for they shall all know me That hereby they may conclude Jerem. 31.34 That men are not in the New testament to be willed to know God for that they shall of themselves know and obey him they erre too grosly going about to remove the instrumentall cause by reason that the effect in the N. Testament is greater and more plentifull for that men may know God and of their own accord obey him the holy Ghost worketh by the doctrine of the law and the Gospel Neither doth it follow that they are not bound neither are to be urged by incitements of exhortation because they doe their duty of themselves For binding and exhorting is a far other thing than constraining Wherefore in two respects hath the law place in instructing the regenerate namely that they may learne of the law the will of God and may also by the law be more and more incited willingly to obey God Object 12. The law is not necessary unto salvation Therefore it is not to be taught in the Church Ans This reason is a fallacy reasoning that not to be simply so which is not in some respect so For albeit the law is not necessary to this that wee should through our obedience to it be saved yet it is necessary unto other things as hath been taught already in the doctrine concerning the use of the law Object 13. In Christ are hid all the treasures of wisedome and knowledge Againe Col. 2.3.10 John 1.16 Yee are complete in him Of his fulnesse have all wee received Therefore wee must not goe back from Christ to Moses and there is no need of the law in the Church of Christ. Answ This reason deceiveth by inferring a false consequent because it proceedeth from the putting of the whole to the deniall of a part The whole wisedome and knowledge that is the doctrine of Christ delivered by him unto us is sufficient and necessary for the Church but a part of that doctrine is the Morall law also because Christ commandeth not Faith onely but Repentance also and amendment of life to be preached in his Name and hee himselfe delivered
by true repentance stirre the same up againe which is done before death lest they perish Wherefore totally they never fall from the grace of God but God is so angry with them for sinne that notwithstanding he hates them not being his sons he so corrects them that yet he doth not totally reject b them Even as an earthly father will not presently thrust his son out of doores when he offends him much lesse will he shake off his fatherly affection although he may severely reprove and correct him Testimonies of Scripture a John 3.9 Whosoever is borne of God sinneth not because his seed is in him nor can he sin because he is borne of God b Psal 37.24 Though he fall he shall not be cast off for the Lord helpeth him with his hand 2 Sam. 7.14 15. I will be his father and he shall be my son whom when he offendeth I will visit with the rod of men and with the stripes of the sons of men but my mercy shall not depart from him VII With this comfort David erected himself when hee fell Cast mee not away from thy presence and take not thine holy spirit from me Psal 51.11 If the righteous man fall he shall not be cast off for the Lord puts his hand under him VIII This maine comfort the Saints have in their spirituall conflicts that they know they doe beleeve and by Gods grace will more and more beleeve and that their faith shall not totally faile them as to be damned because by the Gospel they are taught that it is sustained by Gods immutable a election and Christs most effectuall merit and b intercession and that it is preserved by the power of c God Testimonies of Scripture a Ephes 1.4 He hath elected us in Christ before the foundation of the world was laid Rom. 8.39 Whom he predestinated these he hath called and whom he hath called these he hath justified whom he justified these he hath glorified 2 Tim. 2.19 The foundation of God standeth sure having this seale The Lord knoweth who are his b Rom 8.33 Who shall lay any thing to the charge of Gods elect It is God that justifieth Who shall condemn It is Christ that is dead yea rather that is risen againe who is also at the right hand of God and maketh intercession for us John 17.15 I desire that thou shouldst keep them from the evill Luke 22.31 Simon Simon Sathan hath sought to winnow thee as wheat but I have prayed to my Father that thy faith may not faile c 1 Pet. 1.5 Who by the help of Gods power are preserved through faith to salvation IX To these may be added other express assurances out of Scripture of this * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fulnesse of faith That it is impossible for the elect to be a seduced for Christs sheep to be taken out of his b hands for the faithfull to be separated from the love of God in c Christ That vocation and the gifts of God are without d repentance * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That an inheritance incorruptible undefiled unfading is reserved for us in e heaven That by the power of God through faith we are preserved to f salvation That God is faithfull who will not suffer us to be tempted above our strength but with the tentation giveth an issue that we may g beare it Testimonies of Scripture a Matth. 24.24 It is impossible for the elect to be seduced b John 10.28 My sheep shall never perish nor shall any man take them out of mine hand c Rom. 8.39 Nothing can separate us from the love of God in Christ Jesus our Lord. d Rom. 11.29 These gifts and calling of God are such as are not to be repented of e 1 Pet. 1.4 5. Christ hath againe begotten us to an inheritance which cannot perish nor be defiled nor wither reserved for us in heaven f Ibid. Who by the help of Gods power are preserved through faith to salvation which is ready to be revealed in the last time g 1 Corinth 10.13 God is faithfull who will not suffer you to be tempted above your strength but will with the temptation also make a way to escape that you may be able to beare it X. But they who doubt of perseverance beleeve not life eternall yea they slight faith and all hope seeing that is an assured confidence of Gods mercie both present and to come this a certain expectation of life eternall which maketh not ashamed Rom. 5.5 Hope maketh not ashamed because the love of God is shed abroad in our hearts by the holy Ghost which is given to us Faith is the substance of things hoped for the evidence of things not seen Hebr. 11.1 But doubting confoundeth Jam. 1.6 XI Neither is this a doctrine of securitie except of a spirituall for with the certaintie of perseverance in the Saints there remaines alwaies a purpose to avoid sin or to repent for b sin God working all this immutably according to his eternall purpose in them nor withdrawing his mercie utterly from them lest they c perish Testimonies of Scripture a Rom. 8.38 For I am perswaded that neither life nor death nor angels nor principalities nor powers nor things present nor things to come nor any other creature can be able to separate us from the love of God in Christ Jesus our Lord. 1 John 5.10 He that beleeveth in the Son of God hath the witnesse in himselfe 2 Tim. 1.12 I know whom I have beleeved and I am perswaded that he is able to keep what I have committed to him against that day b Rom. 7.15 For what I would doe I doe not but what I hate that I doe if I doe that which I would not I consent to the law that it is good c Ephes 1.11 In whom we have obtained an inheritance when we were predestinated according to his purpose who doth all things according to the counsell of his will 2 Sam. 7.14 and Psal 89.30 I will keep my mercy for him for ever and my covenant shall stand fast to him XII We reject the opinions of Puccius Huberus and others who have been bred in the schoole of Pelagius as being contrary to this most comfortable doctrine 1. That faith now in the state of grace is naturall that it is Gods gift common to all as the Sun by Gods bountie shines on the good and bad 2. That faith hath its increase from God but not its beginning 3. That it is our work to beleeve that is to suffer God to help us 4. That we may doubt of our perseverance to the end 5. That the certaintie of Gods gifts which wee brag of out of the Apostle Rom. 11.29 is vaine So Huberus thes 777. 6. That the Saints as soon as they sin mortally utterly fall off from grace utterly cast off the holy Ghost and altogether lose their faith and so many of the elect are damned and perish ARTICLE VII Of the ministery of the Church I. COncerning the ministery of
13.8 Jesus Christ yesterday to day and the same for ever 1 Cor. 8.6 We have one God the Father of whom are all things and we in him and one Lord Jesus Christ by whom are all things and we by him d 1 Cor. 10.4 All did eate the same spirituall food and all did drinke the same spirituall drinke for they dranke of the spirituall Rock which followed them and that Rock was Christ 1 Cor. 12.13 By one Spirit we are all baptised into one body both Jews and Greeks and have beene all made to drink into one Spirit Ephes 1.4 5. He elected us in him before the foundation of the world was laid and hath predestinated us unto the adoption of children by Jesus Christ to himselfe according to the good pleasure of his will IV. The spirituall grace or the thing signified is with the signes received in the true use of the Sacrament which is when with true faith and conversion to God the Sacrament is a received for God so instituted the Sacraments that the signes ordained to confirme our faith should be received out of the hand of the Minister the promise annexed to the signes and spirituall grace it self promised should be received by faith from b God as the promise cannot be received but by faith Hence the Sacraments are not availeable to those that are without faith and conversion Testimonies of Scripture and of others a John 1.26 33. I baptise you with water but he standeth in the midst of you whom yee know not he it is who baptiseth with the holy Ghost 1 Cor. 3.6 I have planted Apollo hath watered but God gives the increase b Rom. 2.25 But if thou breakest the Law thy circumcision is become uncircumcision 1 Cor. 11.20 When ye come together therefore into one place this is not to eate the Lords Supper Apol. August Confes Tit. De usu Sacram. Therefore as the promise is ineffectuall if it be not received by faith so the Ceremonie is unprofitable if faith be not added which truly assureth us that here remission of sins is proffered V. Here is the true use of Sacraments when the Sacramentall signes are received with true faith and a repentance and are directed to that end for which they were ordained by God Testimonies of Scripture and of others a Mark 16.16 He that beleeveth and is baptised shall be saved Rom. 2.25 Circumcision indeed availeth if thou fulfill the Law Apol. August Confes De Sacram. c. Therefore we teach that in the use of the Sacraments faith is required which may beleeve these promises and may receive the things promised which are there offered in the Sacrament and it is a most plaine and firme reason that the promise is uselesse if it be not received by faith Idem De usu Sacram. And such an use of the Sacrament is the worship of the New Testament when faith quickneth the affrighted soule Idem But that faith acknowledgeth mercy and this is the principall use of the Sacrament VI. By reason of the Sacramentall signification obsignation and exhibition of things by signes it comes to passe that oftentimes the signes do retaine the names of the things signified which phrase is called Sacramentall Testimonies of Scripture and of others Gen. 17.18 This is my Covenant Verse 11. This shall be the signe of the Covenant betweene me and you Exod. 12.11 This is the Lords Passeover 1 Cor. 11.24 25. This is my Body This Cup is the New Testament in my blood August Ad Bonifac. Epist 23. If Sacraments had not a certaine similitude of these things of which they are Sacraments they could not be Sacraments at all and by reason of this similitude many times they receive the names of the things themselves Idem Tom. 4. in Levit. quaest 57. The thing which signifieth is wont to be called by the name of that thing which it signifieth as it is written The seven sheaves are seven yeares VII We therefore reject these truly Sacramentarian errors which are partly Papisticall and partly Ubiquitarian as 1. That there is no need of the generall doctrine of Sacraments 2. That Sacraments are not fully but onely in some sort defined by the efficient and small cause or by their effects as the Apology of Exfurt teacheth 3. That they are not the Seales of the promises of grace nor do they confirme our faith as the Jesuits and Anabaptists contend 4. That they containe justifying grace in them as it were the pitchers or vessels thereof that they are the instruments of justification by conferring it 5. That by their force they conferre justifying grace by the work wrought as they say 6. That there is not the same spirituall grace in the Word and in all the Sacraments nor the same communion of Christ 7. That the old Sacraments were bare signes without the true exhibition of the things themselves in their true use 8. That the spirituall things signified no lesse then the signes signifying are carried in and dispensed by the hands of the Minister 8. That spirituall things are received by the wicked even without faith 9. That there are no phrases figurative and Sacramentall but all proper in the Sacraments 10. That there are seven or more Sacraments then the two of Baptism and the Lords Supper instituted by God ARTICLE IX Of Baptisme I. WE beleeve that Baptisme is the laver of water in the Word by which Christ cleanseth his Church regenerating and renewing it by the holy a Ghost that is to say that it is a Sacrament instituted by Christ in which God witnesseth to those that are baptised with water in the Name of the Father Son and holy b Ghost that he receiveth them into the Covenant of grace through Christ and that he reneweth and cleanseth them from sin by the holy Spirit through his bloud Testimonies of Scripture a Ephes 5.26 Even as Christ loved the Church and gave himselfe for her that he might sanctifie her having cleansed her by the laver of water in the Word Tit. 3.5 By his mercy he hath saved us through the laver of regeneration and renewing of the holy Ghost b Mat. 28.19 Go and teach all Nations baptizing them in the Name of the Father Son and holy Ghost Mark 16.16 He that beleeveth and is baptised shall be saved 1 Cor. 6.11 You are washed you are sanctified you are justified in the Name of the Lord Jesus 1 Cor. 12.13 By one Spirit we are baptised into one body II. We say that it consisteth of the Element and the a Word according to that vulgar saying Adde to the Word the Element and it becomes a Sacrament as if it were a visible word and therefore it consisteth of a two-fold b washing the one external of water obvious to the sense the other internal of bloud and of the holy Ghost and of this the Word instructs us The externall signifying washing which is a signe is done by the Minister touching the body externally the internall which is the thing signified
not discerning the Lords body Hebr. 10.29 Of how much sorer punishment suppose ye be shall be thought worthy who hath troden under foot the Son of God and hath counted the bloud of the covenant wherewith he was sanctified an unholy thing and hath done despite unto the spirit of grace VII Therefore we dis-approve those other doctrines which teach 1. That Christs bodie is in the bread 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or under the accidents of bread corporally present by consubstantiation or by transubstantiation 2. That Christs bodie is properly carried in the Ministers hands 3. That it is eaten by the bodily mouth 4. That the Pronoune This doth shew an uncertaine individuum or singularitie or an indeterminate substance 5. That This demonstrates both the bread and also Christs bodie lurking invisibly in the bread 6. That wicked men do properly eat Christs bodie ARTICLE XI Of the Civill Magistrate Translated out of Dutch into Latine I. IN man there is a two-fold government the one belonging to the soule or the inward man making him truly to know God rightly to worship him and at length to attaine righteousnesse and life eternall the other governes the bodie and outward man that he might passe this politicall life amongst men with all modestie and honestie II. And although the holy Scripture chiefly handles the government of the soule and is ordained principally by God to give directions to the soule yet it delivers also many excellent and wholsome precepts concerning the outward government of the bodie And for the better administration of this that mankind might be preserved God hath commanded in his word that among men some should command and have the charge of civill government others should obey and be subject to that government Those by a relation are called Magistrates and Subjects III. The power of the civill Magistrate is no lesse nay more necessary then our daily food then the sun aire or water seeing this terrene life cannot subsist without these for by these naturall things man breathes eats drinks lives and moves as other creatures which enjoy these things in common with man Now that men may not live like beasts but like men that is that they may live with all modestie and honestie before God and men that they may beware of all idolatrie blasphemy or any other abuse of Gods Name also that they may avoid all sort of filthinesse and damages by which either wee our selves or the life fame and possessions of our neighbour may be hurt and that the true knowledge of God sincere worship and feare and that all civill honestie may prevaile and that the publick peace and tranquillitie among men may not be troubled that every one may safely enjoy his owne that honest and necessary contracts may flourish and lastly that all things in the Common-wealth may be done in a lawfull way the civill Magistrate should be very carefull of seeing he is ordained for this end by God therefore they may truly be called beasts rather then men who would remove and overthrow this ordinance of God among men IV. The doctrine of the civill Magistrate consisteth of these three heads First concerning the authoritie of the Magistrate whether it is ordained by God or pleasing to him also of his office right and power as well in ecclesiasticall as politick affaires Secondly of the lawes to which Christian Magistrates are tied Thirdly of the dutie of subjects what they owe to their Magistrates and how far they are to obey them Of each of these what is to be concluded out of Gods word the ensuing Aphorismes will teach V. The Apostle expresly teacheth that the Magistrate is ordained by God in these words There is no power but of God The powers that be are ordained of God Rom. 13.1 4. For he is the minister of God to thee for good By this divine authoritie the Magistrate being guarded let him think how wisely and diligently he must carry himselfe in his office For if hee be so from God that hee is the minister of God surely hee should endeavour with all care that all things be done according to Gods ordinance as well in ecclesiasticall as in politick affaires neither must hee doe any thing wittingly and willingly against it From this ground of divine ordination Moses the man of God and holy King Jehosaphat did so speak unto their Judges and Governours Take heed what ye doe for ye judge not for man but for the Lord Deut. 1.17 2 Chron. 19.6 7. who is with you in the judgement Wherefore now let the feare of the Lord be upon you take heed and doe it for there is no iniquity with the Lord our God nor respect of persons nor taking of gifts Againe if the Magistrate be ordained by God to be his minister hee ought to assure himselfe that he must serve God that he must doe all to his honour and for mans benefit so he doe that according to the prescription of Gods word VI. Therefore that cannot be unpleasing to God which he himself ordained Yea he calls Magistrates by his owne Name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gods because they exercise judgement in stead of God Exod. 22.8 If the thiefe cannot be found then shall the master of the house be brought unto the gods God standeth in the midst of gods Psal 82.1 which Psalme Christ alledgeth John 10.35 If he called them gods to whom the word of God came I have said Ye are gods Besides the Scripture witnesseth that many holy men did exercise the office of the Magistrate as Josuah David Ezechia among the Kings Joseph and Daniel among Princes Moses Josuah Gedeon amongst the Dukes or Judges VII Away then with these fooleries of Anabaptists and other fanaticall spirits saying That in the Old Testament the office of the Magistrate was necessary to Gods people by reason of the imperfection of the Jewish nation but that it s written in the New Testament The kings of the Gentiles exercise lordship over them Luk. 22.25 and they that exercise authority upon them are called benefactors But it shall not be so with you Galat. 5.16 Againe In Christ nothing availeth except the new creature Also I say unto you Matth. 5.39 Doe not resist the evill VIII For first if the imperfection of the Jewish people did necessarily require a Magistrate surely much more necessary will the having of a Magistrate be to us Christians seeing it is written also of us In many things we offend all But they who offend in many things must needs be imperfect yet wee deny not James 3.2 but that Christians by Gods favour have a great prerogative above the Jewes in respect of the cleare knowledge we have of God and of that grace which is exhibited to us by Christ but in respect of our politick life we have no lesse need of this divine ordination of Magistrates then the Jewes had Besides it is written in the New Testament not in the
of Christ received into the grace and favour of God What will from hence follow surely a world of absurdities 1. So originall sin shall be taken away neither shall there be any guilt thereof and so it will be false to say That all men are born the sons of wrath because all shall be born in the grace and favour of God But the Scripture pronounceth that all men by nature are the sons of wrath 2. All the children of Turkes Saracens Centaures and Canibals which are out of the Covenant and Church of God shall be borne in the favour and grace of God and so salvation shall be found without the Covenant and out of the Church of God O men as cruell as Briareus who doubt not to place the infants of Turkes born out of the Church in the favour of God but as for Christian infants before baptisme cruelly they fling them headlong into hell 3. This monster overthrowes another Tenet of theirs concerning the infants of faith full men who are borne out of grace yea who are before baptisme possessed with the Divell and damned for they place them all in the grace and favour of God 4. All wicked men who before Christs death were damned to hell by Christs death are againe redeemed from hell and brought into Gods favour How then could they againe fall from thence who being dead were received when they could not any more sin by incredulity Therefore wicked men either must remaine in the favour of God and be saved without faith or else without incredulitie they must be cast headlong from thence both which have a kind of madnesse in them 5. Either incredulitie is no sin or if it be all sins were not expiated by Christs death or if all be this will at least be more effectuall then Christs death But all this is false and impious for infidelitie is both a sin and the mother of other sins and in the regenerate now and then it appeares with other sins notwithstanding by the bloud of Christ it is most effectually expiated and pardoned 6. It is an impudent lye that wicked men are not condemned for sin but for incredulitie onely for what is that 1 Cor. 6.10 Theeves covetous persons drunkards c. shall not inherit the Kingdome of God and which Christ in his last Judgement shall say to the wicked Goe into hell fire because you fed mee not c Is not incredulitie the chiefe of all sins Yea wee conclude on the contrary that they are condemned for sin because they are condemned for incredulitie for scarce is there any sin more grievous then infidelitie But the Apostate trifles too much with his exception saying That incredulitie is not to be considered as a sin in it selfe but as it rejects the meanes of salvation Is not I pray the rejecting of the meanes of salvation the contempt of Gods calling a most grievous sin For this cause then incredulitie is a sin in that it rejects salvation and the meanes thereof 7. This prodigious doctrine gives to the wicked that notwithstanding the doctrine of the Church concerning originall sin and the guilt of wicked men yet that this is at no time in them nor can truly be pronounced of them Let us take a Turkish infant or a Barbarian man of yeares who never heard of Christs death and therefore never rejected him by incredulitie Now let these Disputers tell us what moment of time will they give them to be in the grace and favour of God justified and sanctified and reconciled to him Will they whilst they are Embryons or newly borne or children or young men or old men or lastly living or dead Yea let them tell if they be received how they fell away when neither sin nor actuall incredulitie could drive them thence for these doe not besall them but were expiated by the death of Christ Whatsoever they say wee shall heare that either without faith some doe please God or that without actuall incredulitie some are debarred from the favour of God which are false and impious prodigies overthrowing one the other Lastly what greater blasphemy can be spoken then that God receiveth into his grace and favour all infidels and wicked men Cain Saul Judas Herod Caligula and finally all flagitious men yea Hogs What comfort can be more like to mockery then that thou shouldst be redeemed by the death of Christ restored into the grace and favour of God whereas many thousands of them who have been thus restored notwithstanding perish eternally I tremble to relate more of this monster therefore who will doubt but that so false impious absurd blasphemous tenets are to be banished from the confines of the Church But here me thinks I heare them cry out that the promises of the Gospel are universall and belong to all But first we aske how this will follow The promises are universall Ergo reprobates impure dogs and hogs are received into the favour of God Besides so long as they urge their All all so long will we our Beleevers beleevers For the promises are universall but with respect to penitents and beleevers of the Gospel And here before all the world wee appeale to the literall promises Come to mee all saith Christ but he addes that are weary and heavie laden that is who faint and groan under the burthen of sin which they doe who repent Rom. 3.22 Gâ—l 3.22 John 3.36 Act. 10.43 And else-where So God loved the world that he gave his only begotten Son that whosoever beleeveth should not perish but have life eternall So Paul The righteousnesse of God by faith in Jesus Christ upon all and over all that beleeve And elsewhere The Scripture hath concluded all under sin that the promise by faith in Christ Jesus should be given to all beleevers So Christ He that beleeveth in the Son hath life eternall And Peter To him bare all the Prophets witnesse that all who beleeve in him shall receive remission of sins through his Name There is the like reason of all other Evangelicall promises for they have annexed expresly or tacitely the condition of faith and repentance nor can they without blasphemy be understood but of the universalitie of the faithfull But they will except that so the promises will be but particular Lâ—b 1. â— 3 Let Prosper answer for us de vocat Gent. The people of God have their plenitude and although a great part of men either neglect or reject the grace of salvation yet in the elect and those that are fore-seen and separated there is a speciall kind of universality that out of all the world the world may seem to be delivered and out of all men all men may seem to be redeemed Therefore the promises of the Gospel remaine universall to the faithfull although they belong not to dogs and swine The Major also of the practicall Syllogisme remaines universall thus The promises belong to all beleevers I beleeve Ergo they belong to mee Againe Christ dyed and prayed
Ephes 1.5 conversion and perseverance by the word and grace of the holy Ghost that they may be infallibly saved and that to declare the praise of his glorious grace On the contrary that he hath from eternity decreed not to save those who in time neither beleeve nor persevere nor are saved and that he hath not appointed to elect them in Christ nor to ordaine them to life eternall Rom. 9.22 nor to give them faith and perseverance but to leave them in their originall blindnesse and infidelity and to condemne them for their sins and that to declare his wrath and make knowne his power upon them Both parts of this divine Decree are manifest both by Scripture experience and the continued Story of the world The first part to wit the election and predestination of the Saints to glory is delivered Rom. 8.30 Ephes 1.3 Acts 13.48 Phil. 2.13 1 Thes 1.4 2 Thes 2.13 Mat. 24.24 c. The other part Fulgentius l. 1. ad Monim which by Divines is called reprobation and predestination of wicked men to punishment Mat. 11.25 John 10.26 Rom. 9.21 22. Prov. 16.4 1 Pet. 2.8 Jude ver 4. c. The continued History of the world also and experience do witnesse that God sometimes did so discriminate people that on some he vouchsafed to bestow the grace of his Covenant and vocation by the word on others not that he also differenced the individuals of those he cals that upon the one he conferres effectuall grace faith conversion perseverance and salvation but on the other not and that without any merit of people or individuals or without any regard had to the excellency of their natures and dispositions for he found all alike averse from heavenly things and he might have drawne and directed all to himself equally had he pleased this difference then proceeded meerely from his will and goodnesse So he chose the Israelites for his peculiar people other Nations being rejected Psal 147.19 His judgements he declares to Israel he hath not done so to any other Nation Jer. 41.9 I have chosen thee and have not reprobated thee But why Deut. 7.7 Not because you were greater or more then other people did the Lord love and choose you but because he loved you c. Againe of these Israelites that were called some he elected others he reprobated Jacob have I loved Esau have I hated Rom. 9.11 c. And that not of workes but that the purpose of election might remaine firme c. And in this Age he vouchsafes to call us Christians by the word of the Gospell which favour he sheweth not to Turks Pagans c. And of these Christians whom he calls to some he gives true faith conversion perseverance and eternall salvation to others he gives not but leaves them in ignorance and hypocrisie Neither can this discrimination of people and persons be derogated from divine providence and ascribed to mens dispositions without blasphemy otherwise for choosing us by vocation and adoption above others there should be no need of prayers to God nor should we give thanks to God nor should that of the Apostle stand 1 Cor. 4.7 Who hath separated thee What hast thou which thou hast not received but if thou hast received why doest thou glory as if thou hadst not received it Then Atheisme must stand which the Pelagian Heresie brought in I have separated my selfe I have that which I have not received which is the gulfe of hell But Acts 15.18 Ephes 1.3 c. in Divinity there is an undoubted Rule depending on the authority of the holy Scripture Whatsoever God did in time he decreed to doe it from eternity seeing in God there is no change Therefore among Christians it ought to be out of doubt why God from eternity made this difference of the elect and not elect but reprobate of those that shall be saved and not saved but for sin condemned which we see God hath done De servo arbitrio c. 143. and doth in time and therefore decreed to do it before time For God being spoiled of his power and wisdome in choosing saith Luther what will he be else but the Idoll of Fortune by whose Deity all things were done temerariously And at last it will come to this that men shall be saved and damned without Gods knowledge as who did not by any certaine election discriminate who should be saved who damned but offering to all a generall lenity tolerating and obdurating then a mercy correcting and punishing hath left to mens choise whether they will be saved or damned he himselfe perhaps being gone to the Ethiopian feast as Homer speakes And this is the summe of the orthodoxall doctrine of predestination and so the word appointed in the Article is to be understood altogether according to experience and Scripture But to them it signifieth far otherwise to wit that God from eternity appointed to save those who in time beleeve and persevere under this condition that they beleeve and persevere otherwise that he hath no more ordained them to salvation then all other men nor hath elected them in Christ but onely casually so far as they above others would beleeve in Christ and persevere for they make faith and perseverance antecedent to election but that these rather then others should beleeve and persevere God did not decree to effect this in them by any singular grace but decreed to offer unto all men a certaine universall exciting and preventing grace but indifferent and resistible to which they who make no resistance but by using well their free-will do assent and co-operate for the begetting of faith and performing of perseverance to the end they I say are elected and predestinated in Christ and therefore God from eternity hath casually and out of their fore-seene faith and perseverance elected them in Christ and hath predestinated them to salvation or hath appointed to save them but who resist the same or will not co-operate with faith and perseverance these are not elected and predestinated in Christ and therefore God from eternity casually also of their fore-seene infidelity hath predestinated them to damnation or hath decreed to condemne them That this is their proper meaning all their Declarations shew and that this was the opinion of the Semi-pelagians Marsilians and Syracusians he that will not beleeve let him reade in Austine in the places formerly alledged And it is manifest that according to this opinion neither faith nor perseverance nor conversion nor salvation nor our separation from others are due to Gods grace alone but to our will and cooperation For example when in one City of many that heare the same Sermon and have the same exciting grace the one beleeves the other doth not the one perseveres the other failes if the Apostle Paul should demand of the beleever and perseverer Who separated thee What hast thou which thou hast not received He will answer I separated my selfe because I was willing to co-operate
remission of sinnes and eternall life freely for Christs sake and we binde our selves to the yeelding and performance of faith and new obedience Therefore they confirme not neither assure them of Gods grace who are without faith and repentance or use other rites or to some other end then God hath appointed Moreover It is superstitious and idolatrous to attribute the testification of Gods grace either to the externall work and rite without the promise or to any other works invented by men Wherefore the abusing or not right using of the Sacraments hath not the grace of God accompanying it or assureth any man of it As it is said Circumcision is profitable Rom. 2.15 if thou doe the law c. The confirmation of the eleventh conclusion The figure of Baptisme being correspondent to the Arke of Noah doth also save us not the outward washing away of the filth of the flesh but the inward testifying of a good conscience towards God The bread which we breake is it not the communion of the body of Christ And seeing the Sacraments are an externall instrument whereby the holy Ghost fostereth and preserveth faith it followeth that they serve for the salvation of Beleevers as doth the Word But contrary the wicked through the abuse of the Sacraments and the contempt of Christ and his benefits which are offered unto them in his Word and Sacraments and through the confession of his doctrine which they imbrace not with a true faith purchase unto themselves the anger of God and everlasting pains according to the saying of the Prophet Esay 66.3 He that killeth a Bullock is as if he slew a man he that sacrificeth a sheep 1 Cor. 11.20 is as if he cut off a dogs neck And S. Paul Whosoever shall eate this bread and drink the cup of the Lord unworthily shall be guilty of the body and bloud of the Lord. But the things signified because they are received by faith only and are either proper unto salvation or salvation it selfe as Christ and his benefits they cannot be received of the wicked neither can they at all be received but unto salvation The confirmation of the twelfth conclusion A promise and the signe of a promise having a condition of faith and fidelity adjoyned unto it are ratified whensoever the condition is performed But such is that promise which is signified and confirmed by the Sacraments therefore if in the use of them faith doth accompany which beleeveth the promise the things promised and signified are received together with the signes I might deale with thee as thou hast done when thou diddest despise the oath in breaking the covenant Ezek. 16.59 Neverthelesse I will remember my covenant made with thee in the dayes of thy youth and I will confirme unto thee an everlasting covenant The confirmation of the thirteenth conclusion The iterating of circumcision or baptisme hath beene no where received or admitted Neither is the reason hereof obscure or unknowne because those Sacraments were instituted to be an initiating or solemne receiving of men into the Church which is alwayes ratified to him that is penitent and persisteth therein But the use of other Sacraments is commanded to be iterated as of the Sacrifices the Passeover worshipping at the Arke Cleansings as also of the Lords Supper The cause is because they are a testimony that the covenant which was made in circumcision and baptisme is ratified and firme to him that repenteth And this exercising of our faith is alwayes necessary The confirmation of the fourteenth conclusion That there is one common definition agreeing to the Sacraments both of the Old and New Testament hath bin shewed before That the difference of them consisteth in the number and forme of the rites is apparent by a particular enumeration of them For in the New Testament it is manifest that there are but two because there are no other ceremonies commanded of God and having annexed unto them the promise of grace And that the old Sacraments signifie Christ which hereafter should be exhibited the new Christ who already was exhibited is apparent by the interpretation delivered of them in holy Writ whereof we spake in the definition Now they differ in clearnesse because in the New Testament the ceremonies are purer and signifying things complete and perfect In the Old were moe rites shadowing things to come all the circumstances whereof were not as yet declared The confirmation of the fifteenth conclusion What the Ministers doe in Gods name in the administration of the Sacraments and also that God by the Sacraments signifieth that is teacheth offereth promiseth us the communion of Christ was declared in the second confirmation Hereof followeth the next which is that the holy Ghost doth move our hearts by them to beleeve For seeing the Sacraments are a visible promise they have the same authority of confirming faith in us which the promise it self made unto us hath Of this followeth the third For that which serveth for the kindling or raising of faith in us the same also serveth for the receiving of the communion of Christ and his benefits And because we attaine to this by faith therefore it is said The bread is the communion of the body of Christ Baptisme doth save us Neither yet doth the holy Ghost alwayes confirme and establish faith by them as the examples of Simon Magus and of infinite others doe shew That the use of them hurteth without faith hath been proved in the second conclusion The confirmation of the sixteenth conclusion The Sacraments without the word going before doe neither teach nor confirme our faith because the meaning and signification of them is not understood except in be declared by the word neither can the signe confirme any thing except the thing be first promised An example hereof are the Jewes who observed and now doe observe the ceremonies but adjoyn thereto the not-understood promise of the grace and benefits of Christ Without the word those who are of understanding are not saved either by doctrine as by the ordinary means or by an internall and extraordinary knowledge He that beleeveth not in the Son John 3.18 Rom. 1.17 is already condemned Faith cometh by hearing and hearing by the word of God But they may be saved without the Sacrament because although by some necessity they be deprived of these yet they may beleeve as the theefe did on the Crosse Or if they be infants according to the condition of their age they are sanctified as John in the womb and many infants also in the womb who died before the day of circumcision The word also is to be preached unto the wicked because it is appointed to convert them But the Sacraments are to be administred unto them who are acknowledged for members of the Church because they are instituted for the use of the Church only Thou maâ—st be baptized if thou beleevest Acts 8.37 The confirmation of the seventeenth conclusion The confirmation thereof is manifest