vp in them through faith Or else it is a visible signe of inuisible and sauing grace of God instituted of God to seale and confirme that grace in vs. Or a Sacrament is a testimony of the grace of God toward vs in Christ confirmed by a visible signe with the mutuall testification of our faith and religion towards him b Gen. 17 7 10.11 1 Cor. 11 23 Who is author of the Sacrament God alone for as it belongs to God alone 1. To promise and to giue grace 2. To make a couenant with the Church 3. To bestow the gift of righteousnesse So also it belongs to him alone to institute a signe of grace or of the couenant and remission of sinnes 1. Cor. 11.23 I haue receiued of the Lord that which I haue also deliuered vnto you Therefore may wee not receiue any other Sacrament into the Church then those which God hath ordained to that vse neither yet is the forme or manner of the institution any manner of waies to bee violated For Thomas saith well The ordaining of Sacraments is a note of the excellencie power and maiestie of God Why did God adde the Sacraments to the word 1. To the intent that they might be visible Sermons of his promises applyed to our capacitie who be stil carnal wherupon Augustine saith that the Sacrament is a visible or a sensible word 2. That they might be signes whereby men yea such as bee most ignorant and rude might bee stirred vp to perswade themselues that God doth not mock men when hee promiseth his grace and eternall life vnto them and that by such signes they might bee led by the hand vnto the thing promised as it were present For if thou hadst beene spirituall saith Chrysostome God would haue propounded his spirituall gifts spiritually vnto thee But now seeing the soule is vnited to the bodie hee propoundeth his spirituall gifts vnto thee by those which are corporall 3. That he might vnderprop and confirme our faith in his promises none otherwise then ciuill contracts being subscribed by the Secretarie the Princes seale is wont to bee added that so there may be a strong euidence or authenticall instrument 4. That by signes of his owne institution hee might call vs back to worship him might hold vs therin and might put a difference betweene vs and other sects Whereby it comes to passe that the first man yea being pure and free from sinne hereupon earth had neede of Sacraments because hee was made earthly and naturall a 1. Cor. 15.45 But after that we shall bee in heauen heauenly and spirituall and haue once obtained the promises wee shall then haue no more neede of them In what predicament is a Sacrament To wit of Relation so farre forth as it is considered as a signe or a thing signifying in respect of the end or the scope whereunto it is ordained for a signe hath relation to the thing signified Therefore a Sacrament 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is in the predicament of Relatiues that is of those things which haue relation to others For Relatiues are such whose essence is nothing else but this by some meanes to haue relation or reference to another thing And it is also in the predicament of Action so farre as being a visible action it is commanded to be done with a certaine ceremonie For the water simply taken by it selfe is not the baptitisme but the sprinkling of the water in a conuenient manner together with the institution of Christ Neither are the bread and wine simply by themselues vnderstood the Supper of the Lord but the bread together with the breaking distributing taking and eating of bread and drinking of wine as it is ordained by Christ for the remembrance of him What is the genus of a Sacrament A signe because it signifieth something For euery Sacrament is a signe but not euery signe is a Sacrament but a signe in lawfull vse for that golden rule is infallible nothing hath the nature of a Sacrament out of the vse instituted of God Now a signe as Augustine defineth it â—ib 2 docâ— Christ is a thing that besides that forme which it offereth vnto the senses maketh some other thing thereby to come into the minde So Gen. 17.11 Circumcision is called the signe of the couenant And of signes some bee naturall which signifie of their owne nature as the dawning of the day is a signe of the sunne approaching some be at the will of the Institutor as the signes of families And these are such as either haue some Analogie and likenesse with the thing they do signifie of which sort be the sacraments Whereupon Augustine saith If the sacraments should not haue a certaine likenesse with those things wherof they bee sacraments they should not bee sacraments or else such as haue no similitude with the thing signified but doe altogether depend of the institution In which sense words are signes of things and the ringing of the bell a signe there shall be a Sermon How many sorts of signes be propounded to be considered in the scriptures Three sorts some of Doctrine or of the word as the extraordinarie and vniuersall worke of God or miracles which are seene with the eyes where at the mindes of men doe wonder which giue testimonie of the infallible trueth of the word vnto the glorie of God As in the old Testament Abrahams smoking furnace and burning firebrand a Gen 15.17 the bush burning and not consumed b Exod. 3.2 Epist 23.40 Bonif Moses his rod c Exod. 4.2 3 the pillar of a cloud in the day and that pillar of fire by night d Cap. 13.20 the drying vp of the red sea e Ca. 14.14 water flowing out of the rocke f Cap. 17 6 the standing still of the Sunne g Iosu 10.13 the signe of the Prophet Ionah In the new the healing of the sick raising vp of the dead casting out of Diuels h Mark 16 17 18 c. Some of Anger and those either threatning with some fell iudgements to hang ouer mens heads for their sinnes as namely wonders in heauen comets tempests earthquakes the signe of the sonne of man i Mat 24 30 or else punishing both temporal as thunders lightnings famine pestilence wars euill beasts as also spirituall to wit heresies corrupting of Doctrine idolatry schismes which the Lord sendeth that men being admonished and corrected by these might repent and there be signes which God shall send before the day of Christs comming k Mat 24 4 5 Others be the signes of grace which are added to the promises of God and doe testifie of the grace of God toward vs. Wherfore they are not signes simply which serue to shadow out signify only the things with God promiseth but seales pledges because they seale vp vnto the beleeuers the things promised l Gen. 9.22 37.9.10 Of how many essentiall parts doth a Sacrament consist Of
the spirit also they must be shod or booted with the preparatiō of the gospell and prepared to make great increasings in the Gospell or prepared by the knowledge of the Gospell of peace to vndertake the combats to sustaine the dangers and to auoid the occasions of falling and offences wherewith as it were with brambles thornes or serpents the feete of the godly are often wounded Further leaning vpon the spirituall staffe of the promises of Gods word they may guide their steppes in their iourney and rayse themselues being fallen whereof Psal 23.4 Thy rod and thy staffe haue comforted me 11 Also they must eate the Lambe 1. standing 2 In haste that is such as doe not tyre in the course of this mortall life doe not linger still in spirituall Aegypt or Babylon but doe with all speede renounce the kingdome of Sathan and as it becommeth holy trauellers doe with all earnestnesse desire to be gonne out of the prison of this life vnto that pompe and manner of life which shall be in the heauenly countrey 12 It must be eaten in one house that is he would haue the spirituall communion of the fulnesse in one bodie and head Christ to be ratified and preserued by this meanes 13 God would haue no bone of that Lamb to be broken mystically to shew what he wold perform in his son he hauing none of his bones broken Ioh. 19.33 might be made famous as it were by a visible mark that might proue him to be the true Passeouer Why did Christ appoint the Supper of the Lord in stead of the Sacrament of the Paschall Lambe To shew that he had fulfilled those things which were prefigured in the shadow of the Iewish Passeouer For in the olde Passeouer there was the bodie and bloud of the Pascall Lambe being a beast and in that feast was yearely iterated the remembrance of the preseruation of the first borne of Israll by the bloud and of their deliuerance out of Aegypt as a prouocation to thankfulnesse and a signe of their redemption which Christ should worke but in the new Testament the bodie of the true and onely Lambe of God being slaine and offered vpon the Altar of the Crosse and his bloud shed for remission of sinnes doth procure vnto vs farre more excellent things then was the deliuerance out of Aegypt to the people of the Iewes And the Supper of the Lord was instituted to this end that by the receiuing of the bodie and bloud of the Lambe of God there might bee made not a yearely onely but a perpetuall communication commemoration and celebration of the most chiefe and eternall benefits as of saluation purchased and other more procured by the death of Christ according to Christs commandement Doe this in remembrance of me Luk. 22.19 As also the Lord saith of the Passeouer This day shall bee vnto you for a memoriall Exod. 12.14 Furthermore as it was said touching the Passouer No stranger or vncircumcised shall eate thereof but such as be borne at home and come to yeares who had learned the mysterie by way of Catechising so also because in the supper our couenant made with God is renued it is to be communicated to none but to them that are of circumcised harts and by Baptisme are made the houshold seruants of God and partners of the couenant but at no hand to the prophane or vncleane and ignorant but onely to the faithfull being purified by faith after that they had giuen their names to Christ and haue beene instructed in the mysterie of his death And as the Paschall Lambe was eaten with giuing of thankes so ought we also to receiue the Supper of the Lord with thanksgiuing Lastly as it was a thing much to bee desired to eate the Paschall Lambe so it is a sweet thing to the beleeuers to eate the bread of the Lord. Seeing there was onely one Lambe offered as a sacrifice for the redemption of the Church why did God commaund a Lambe to be killed in euerie house as though euerie one of them should haue had their sacrifices peculiar by themselues Because although they were all deliuered from destruction by the selfesame bloud yet he would haue each family priuately admonished by speciall application that they might the more sensibly perceiue the grace bestowed vpon them As at this day the selfe same thing is Baptisme vnto vs whereby we are in common ingrafted into the bodie of Christ yet euery one hath his owne Baptisme performed to him to the end that they might more certainly know that they are partakers of the adoption and so the members of the Church Why is Iesus Christ called the Lamb slain euen from the beginning of the world Apoc. 13.8 seeing Paule saith Now once in the latter end of the world was he made manifest to abolish sin by offering vp of himselfe Heb. 9.26 1 Because of the effect of his death whereunto although there was a certaine time prefixed yet the merit and efficacie thereof did no lesse benefit the fathers in old time and was applied vnto their Iustification and Sanctification then now it benefits vs and is applied to vs. 2 Because he is the Lambe of God that taketh away the sinnes of the world and by his oblation hath consecrated for euer those that be sanctified Hebr. 10.14 3 Because he was slaine for sinne which was committed euen from the beginning of the world 4 Because euen presently from the verie foundations of the world he was appointed to be slaine 5 Because there is not saluation in any other whatsoeuer Act. 4.12 6 Because Iesus Christ is the same to day yesterday and for euer Heb. 11.1 7 Because that which was not as yet in the order of nature neuerthelesse was extant euer by the vertue and efficacie of faith For faith is that which maketh those things to be present which are hoped for and doth demonstrate those thinges which are not seene Heb. 11.1 8 Because as the same Christ is the head of the whole vniuersall Church so also he is the Author of Election in him of all the faithfull both of the old and new Testament of their vocation Iustification sanctifycation and glorifycation VVhy was not the bloud of the Paschall Lambe drunken or eaten but onely the posts were besprinkled with it Because it was abhomination to eate or drinke the bloud not onely of man but of any liuing creature from Noes time a Gen. 9.4 The vse whereof was granted by the comming of Christ although for the infirmitie and weakenesse of the brethren forbidden for a time b Act. 15.20 29 VVere there no moe Sacraments of the old Testament Yes indeed there were as the Sabbaths the Arke of the Couenant washings and such like yet they are rather to be called Types then Sacraments if we will speake properly because they are neuer compared with the Sacraments of the new Couenant But especially because they serued rather to illustrate the promise of grace then to seale
resurrection might bee applied to vs. 3. The applying of the Sacrifice is not the Sacrifice it selfe 4. The vertue of the Sacrifice it selfe is applyed vnto vs inwardly by the effectuall working of the Holy Ghost and outwardly by the Preaching of the word and by the Sacraments ordeined of Christ b Rom. 6.4 et Col. 2.12 For so often as the Gospell is Preached the Sacraments be administred according to Christ his institution so often is Christ offered not to God but to vs that wee might embrace him being receiued by a true faith with all our soules But after the exhibiting of Christ and his sacrifyce finished there remaineth no more externall and reall sacrifice 1. Because Christ dieth no more death hath no more Dominion ouer him Rom. 6.9 2. Because by his one oblation he hath consecrated for euer those which are sanctified and wee are sanctified by the offering vp of Iesus Christ once made Heb. 10.14 And he hath once entred into the holy place hauing obtained eternall Redemption Heb. 9.12 3. Because Christ hath saide It is accomplished Ioh. 19.30 Why were there so manie Sacraments and Sacrifices instituted seing there is but one onely Christ To the intent that without wearisomnesse as Augustine saith both they that were wise might bee more and more put in mind of Christ to come also the ruder sort might in so great a number of signes at the least finde one whereby they might vnderstand that thing should come to passe which was promised But what is the reason our forefathers had more Sacraments then we haue Because then the Church was in her paedagogicall rudiments neither knewe she so many things concerning Christ as now are reuealed to vs after that Christ hath come into the world and fynished that sacrifice so long expected What manner of signes be Sacraments Not only signes of remembrance that is signes which bring to minde things done long before as the death and passion of Christ Neither yet foretelling or fore-shewing only that is such signes as doe foreshewe things to come as the resurrection and the glorie to come and things to be fulfilled in vs But also significatiue signifying the things and gifts present which we do now in trueth inioy and are the verie pawnes and seales of the same Rom. 4.11 VVhat are the Sacraments of the Newe Couenant Mysticall signes commaunded and instituted of God and annexed to the Gospell whereby the New Couenant ratifyed in the bloud of Christ or the promise of grace or of the faith of righteousnesse is signifyed and sealed vp in Christ the Mediator now exhibited for euer till the comming of Christ c Mat. 28.16 1 Cor. 11.26 and further the remembrance of all these dueties is renewed which wee are bound to performe to God and to our neighbour d 1 Cor. 5.7.8.9.10 17 How many Sacraments are thereof the Christian Church Two and no more one of our entring or ingraffing and regeneration to wit Baptisme which succeded Circumcision and the rest of the legall purifyings The other of our nourishing or our feeding namely the Supper of the Lord which was shadowed out by the Paschall Lambe 1. Because the Lord Iesus did institute these two and do more a Mat. 3.11 21.25 26.26 2. Because he gaue commaundements to the Ministers of the New Testament touching the right administration of these two and no more b Mat. 28.91 1 Cor. 11.23 3. Because only baptisme and the Eucharist do seale vp the righteousnesse of faith c Col. 2.11 12 1 Cor. 5.7 4. Because there are no more pledges of our Communion with Christ the head repeated by Paul 1. Co. 12.13 By one spirit we haue all beene baptised into one bodie and haue all drunke of one drink 5. Neither doth the practise of the Primitiue and Apostolick Church commend any more vnto vs d Ac. 2.38 41 6. Because Iesus Christ was made partaker of them and no more e Mat. 3.31 26.26 7. For as touching that washing of the feet whereof Ioh. 13.5 that annointing of the sick wherof Mar. 6.13 Iam. 5.14 neither did Christ command them for the perpetual vse of the Church neither are they Sacraments according to the definition of a true Sacrament because by none of them is the righteousnesse of faith sealed vp in vs. And indeed that annointing which the Apostles other godly men did freely vse in old time is most vnlike that which now adaies some vse when they come to men at the point of death For that was a sure signe of health life to be recouered but this of vnrecouerable sicknesse and of death Much lesse that Matrimonie order or duties or Ecclesiasticall degree penance Confirmation which was performed with the vse of the chrysme and other things and ceremonies should be Sacraments which neither haue signes nor things signified determined and distinguished from Christ 2. Neither doe they testifie any Communion of the Saints among themselues vnder Christ the head which notwithstanding is the principall end of sacraments 3. And Christ was made partaker of none of them 4. Neither are they commended by the institution of God or the vse of the Church in the apostles time But in particular penance is no sacrament because it wanteth both the signe appointed by God as also the promise of grace But baptisme it selfe is the Sacrament of Repentance Mar. 2.4 Luc. 3.3 Neither is order because it is not annexed to the promise of the Gospel As for the Chrisme there is no mention of it For the place 1. Ioh. 2.20 Ye haue an anointing which proceedeth from the holy Ghost and know all things must not be vnderstood of Popish greasing but of the grace of the holy Ghost And that matrimonie is no Sacrament it is manifest 1. Because it was ordained before the fall not that it should be a seale of the righteousnesse of faith but that it might serue for the lawfull propagation of men 2. Because it hath beene common as well to the hypocrites as the faithfull yea euen to the heathens themselues both to them of the old and new Testament and so shall bee to the end of the world 3. Because the Lord Iesus abstained from it Why were there diuerse Sacraments vnder the law from these which be now vnder the Gospell Because the Priesthood being changed the law is changed too that is the ceremoniall worship and of the contrary as it is Heb. 7.12 Again for the diuerse condition of the times Cont. Faus tum l 19. c 16 the Church was to be instructed otherwise then after another manner now in the promises of God For euen we our selues as Augustine saith do one way signify things that shall be done and another way pronounce things done alreadie As he that shall suffer and he that hath suffered sound not alike And therefore there were other manner of Sacraments vnder the law whereby were foreshewed things to come other vnder the
birth of baptisme some are admitted who discharge the office of Midwife and instructor in things belonging vnto faith and a Christian life but yet such witnesses are to be chosen as both know sufficiently and can probably performe that which they promise for the childs holy education if neede require VVhy haue children names giuen them in baptisme Because it was also the manner in Circumcision a secondly that we may know that we then obtaine name and fame at Gods hands when we are borne againe and are become new men namely the sonnes of God renouncing our former name wherby we were named the children of wrath Thirdly that as often as we remember our name we should likewise call to minde Gods couenant and promise our Baptisme and what it meaneth and further our dutie who being baptised into the death of Christ we may likewise die with him vnto sinne and rise againe to newnesse of life and lastly that being entertained into Christs seruice we may fight valiantly vnder his Banner against his enemies VVhat manner off names ought we to giue They were first giueÌ„ either vpoÌ„ the euent of things as Isaack Iacob or of the Prophetical instinct to note some secret work of God or in remeÌ„brance of some thing past as Adam Israell or somthing to come as Eua AbrahaÌ„ Iohn Now although it be in so great plenty of names a thing of it selfe indifferent what name a man haue giuen him seeing the name furthereth not a mans saluation at all yet no man will denie but that the faithfull may make a profitable choyce in this case in omitting such as belong nothing to their profession and dutie prophane and vnknowne names and calling them by proper vsuall knowne and holy names such as may bring with them some instruction and admonition as namely such whose godlinesse is published it the Scriptures and so stirre vp in vs an Imitation of them or else of our ancestors or others whose names haue not beene polluted through Idolatrie but may put vs in minde of godlinesse of innocencie and vprightnesse of life or of Gods benefits and may not recall into our mindes the remenbrance of any euill example or such as are taken from wicked and bloudy men which ought rather to be forgotten amongest all godly men a Luk. 1.54 Psal 16.4 then thus reuiued Is the Office of preaching the Gospell greater then his that baptiseth Yea For Christ whose office was to teach neuer baptised b Ioh. 4.2 and Paule baptised verie fewe For the Lord sent mee not saith hee to baptise to wit peculiarly and fully but to preach the Gospell 1. Cor. 1.10 And Peter baptised not Cornelius his family whilest hee was there present but gaue order to haue it done afterward Aâ—ct 10.48 Though therefore the Sacraments bee most holy yet it is no wisedome to attribute too much vnto them Wherein doe baptisme and the Lords Supper agree and wherein doe they differ First they differ both in the signes in the action and in their neerest ends For in Baptisme water is vsed and the spinckling thereof outwardly and the inward sprinckling of the bloud of Christ inwardly Also the neerest principall end therof is the washing from sin ct adoption to be the sons of God or the ingrafting into Christ into his Church but in the Supper is vsed bread which we break eat inwardly there is a pertaking of the body of Christ likewise there is a cup vsed out of which wee drinke and also a communion of the bloud of Christ lastly the end of the Lords supper is the spirituall foode of the inner man this is a manifest differeÌ„ce between Baptisme the Lords Svpper Secondly they differ in vse for Baptisme is not to bee iterated whereas the often and religious vse of the Lords Supper ought to serue for a Commemoration of the Lords death Thirdly they differ in subiect for Baptisme properly beloÌ„geth to children though the vse thereof pertaine properly to those of age whereas the Lords supper doth only belong to them that are of yeares But in these things they both agree they haue both one genus both one Author both consist of two parts the one earthly the other heauenly both one generall end both one signification for both doe signifie the Communion of Christ both are seales of the Couenant and of the promise of grace the dignitie of both is equall and alike for of baptisme Paule testifieth that we are ingrafted into Christ and doe put on Christ a Rom. 6.75 Gal. 3.27 but the one propoundeth Christ our lauer vnder the signe of water the other our foode vnder the signes of bread and wine Is not one of these Sacraments better and more worthy than the other No not in being that is not because in baptisme we receiue only the gifts or graces of Christ but not Christ himselfe but in the Supper the body and bloud of Christ although al doe not receiue his graces as our aduersaries wil haue it because they haue both one end to wit our consociation and coniunction with Christ which as the forme also of both is sealed both in Baptisme the Lords Supper But they differ onely in some respect both of our originall beginning in Christ and also of our encrease and conseruation in the same For by how much it is somewhat more to be begotten then to be nourished by so much the Sacrament of regeneration is to be preferred before the Sacrament of our norishmeÌ„t which is the Lords Supper but by how much it is a more excellent thing to bee nourished and cherished to eternall life that so thou maiest neuer faile to bee a man regenerate in this respect the Supper is to be preferred before baptisme But seeing that the dignitie of both of them dependeth vpon the thing signified namely vpon our Communion with Christ although Baptisme doth commend the same vnder the forme of a Lauer and the Supper vnder the forme of food yet it is better to moderate this comparison and so shall nothing bee derogated from either of them For the water of Baptisme in the Sacramentall vse is the bloud of Christ no lesse than the wine in the Super a 1 Pet. 1 2 nor is it any thing lesse in Baptisme to bee ingrafted into Christ to be crucified dead buried and rise againe with him and to put on Christ than to eate his flesh and drinke his bloud in the Supper And to conclude Christ is propounded vnto vs in Baptisme as a bath as an entrance into the house of the Lord and as a garment And in the Supper as meat and drinke to be entertained more and more by faith What are the ends of Baptisme There are two 1. That it may stand our faith in steede before God the latter that it may manifest our confession before men and that first because it setteth forth Christs death buriall and resurrection teaching the remission of sins and confirming the
of the Iewes and Gentiles or the whole company of them who are receiued into the couenant for the Old couenant properly belonged to Abraham and the Israelites his posteritie Deut. 32.8 VVhen the most high God diuided to the nations their inheritance when he separated the sons of Adam he appointed the borders of the people according to the number of the children of Israell d Gen. 15.18 17.7 for the Lords portion is his people Iacob is the lot of his inheritance But the new couenant belongeth to all nations to whome God hath vouchsafed the light of the Gospell Mark 16.15 Go yee into all the world and preach the Gospell to euerie creature Hee that shall beleeue and be baptized shall be saued c. Act. 10.15.34.35.43 Rom. 1.16 3.29 As in many other places But may not God seeme mutable or vnlike himselfe seeing hee hath changed that which once hee purposed No in no case for neither hath hee changed his purpose nor done any thing disagreeing with it but hee sheweth himselfe most wise because in diuerse ages he knoweth how to vse diuerse meanes to bring his elect to the knowledge of their saluation in Christ according as hee saw the estate of both that is as both old and latter times required Euen as the Physition taketh one course of cure in a childe another in a man of ripe age according to the diuersitie of their constitutions and yet can hee not therefore bee tearmed inconstant or vnlike himselfe Therefore Paule Ephes 3.10 calleth this dispensation of the couenant the manifolde and diuerse wisdom of God because God in his wisdome doth in other maner call the Gentiles then in old time he did the Iewes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 VVhat therefore is the Old Testament It is a solemne maner of confirming the Couenant comprehended in the Morall Law the ceremonies and Sacrifices ordained to this end that the promise of grace and eternall life for Christes sake might bee kept with condition of faith obedience through faith on mans part to be performed What is the new Testament It is a full manifestation of Gods grace which hath shined to the world since Christs comming into the world which is effected without the strict and hard exacting of the Law and the administration of the ceremonies VVhen was this ordained In Paradise straight after the fall of our first parents for at that time was vttered the first promise pertaining to the Gospell concerning Christ to come a Gen. 3.15 and afterwards it was made to a certaine familie namely of Abraham b Gen. 12.3 17 4 5 19. 22 18 It was performed at the time when Christ was exhibited and confirmed by his bloud and death But why is one and the same Testament called Old and New c Luk 22 20 It is Old in regard of the promise New in regard of Christ alreadie exhibited Also it is Old in respect of the adiunct For the publishing of the Lawe did in time goe before the sending of Christ and that ample declaration of the Gospell or new as it were renewed as Iohn 13.34 The Lord there calleth the commaundement of Loue a new commaundemen wholy renewed or which must be euer new Besides because it was confirmed by Christs death For a Testament is confirmed and in force when the testator is dead otherwise it is not of force whilst he liueth who made it Heb. 9.17 Who made this will or Testament The sonne of God VVho are the hearers All that beleeue VVhat is the inheritance All the benefits which the death of Christ hath procured vs. VVhat are the tables of the Testament The holy Bible or holy Scripture VVhat seales are there to this Testament The Sacraments which in the Old testament were circumcision and the Passeouer but in the new Baptisme the Lords Supper What is the vse of this Doctrine It sheweth that there was alwaies one way to attaine saluation namely by faith in the free promise of Christ and that there was one and the same Church in the old and new Testament What opinions are against this Doctrine 1. The errour of Sernetus and certaine Anabaptists who faine that the people of Israell was fatted pampered in this life without any hope of heauenly immortalitie euen as swine or beasts are for the slaughter 2 The madnes of them who falsely imagined a threefold way of saluation namely the Law of Nature the Law of Moses and the Law of Christ as if there had beene three seuerall couenants of God differing in substance The three and twentieth common place Of the passion and death of Chist What vnderstand you by this terme of the passion of Christ 1 I vnderstand by a Synecdoche a part for the whole whatsoeuer Christ suffered from the first moment of his conception as for example his lying in the maunger when hee was newely borne when there was no roome for his mother in the Inne Luk. 2.7 And afterwards when vpon the eight day after his natiuitie hee shed his bloud in the circumcision the same Chap. vers 22. and from thence vntil the time wherein hee was offered a sacrifice for vs vpon the Altar of the crosse but especially all kinde of iniuries and that horrible punishment which was executed vpon him vnder Pilate 2. The passions of Christ are called the crosses or calamities of Christes mysticall bodie which is the Church or of his members which must bee heere accomplished vntill all the members in their certaine manner and measure become conformable to Christ by the crosse Whereupon the Apost Colos 1.24 saith thus I fulfill the rest of the afflictions of Christ in my flesh for his bodies sake which is the Church that is for the comfort of the Church a for as Leo the first saith The iust hau◠receiued not giuen crownes and from the fortitude of the faithfull are sprung examples of patience not gifts of righteousnesse 3. Metonimically the adiunct for the subiect by passion is vnderstoode the Historie describing Christ passion VVhat is the Lords passion or suffering It is a part of Christs obedience whereby he himselfe beeing innocēt became a sacrifice for the guilty or thus It is a propitiatory sacrifice wherby the son of God being made man offered himselfe to the father that hee might merit for all that beleeue in him eternall iustification sanctification deliuerance from sinne and eternall death and in the end eternall life as Christ himselfe doth expound the matter Ioh. 17.19 I sanctifie my selfe that is I offer my selfe to the Father for them to be an holy and pacifying sacrifice that they also may be sanctified for euer VVhat are the efficient causes of Christs passion There are three efficient causes thereof God Sathan and men and all these in diuerse respects 1. The Counsel and determination of God the most absolute and high will of God that is his ordinance whereby from eternitie he hath so disposed of this businesse that therein he
is double debt by order of iustice for the payment whereof a man is bound by reason of the excellencie and worthinesse of the benefit bestowed vpon him and this properlie is called debt But improperly that is called debt which is due by couenant and free promise or because it is so couenanted and agreed vpon Out of all which it followeth that that properly is a merite or a meritorious worke whereunto by reason of the excellencie therof something is due by order of iustice VVhat then are the good vvorkes of men meritorious in the sight of God If you speake of euill workes wee affirme that they are meritorious taking the name of merite properly and punishment is due vnto them taking the name of debt properly for the vvages of sinne is death Rom. 6 23. But if wee speake of good workes wee denie out of the promises that any good worke no not of the most most excellent creature doth merite at the handes of GOD because the scripture expresly teacheth it Rom. 4.4 To him that vvorketh c. And Chap. 11.6 If it be of vvorkes then not of grace a Eph. 2.8.9 2 Because Christ hath sufficiently by his owne merit deserued eternall life for vs b Mat 20.28 Ioh 16 2 1 Ti. 1.10 Heb 9 12 3 Because all our boasting must be taken away c Eph. 2 9 1 Cor 4.4 4 Because the nature and condition of a merite doth require these three things 1 That that worke whereby wee merite be free not due from vs to him to whom we doe performe that worke of ours But whatsoeuer good we doe it is onely some part of our dutie towards God which wee owe vnto him a Luk 17.9 10. c Ro. 8.12 and who hath giuen to the Lord first and it shall be restored to him againe Rom. 11.35 2 That the selfe same worke of ours and gift which is offered be profitable and commodious for him of whom wee merite but no action of ours brings any profit to God Psal 16.2 My good dooing reacheth not vnto thee Iob. 22.2 For the Lord hath no neede of any thing of ours Psal 50 11.12 3 It is required that the thing wee offer bee proportionable and in price and worthinesse equall to that thing which wee doe receiue of another and wherewith another doth recompence vs e Ro. 1 27 But no good workes of ours are worthie that is proportionable to saluation and life eternall which wee receiue of GOD because there is no proportion betweene our good workes and life eternall f Rom 8 18 Therefore to conclude our good workes merite nothing at the handes of God and for this cause eternall life is called the free or gratious gift of God Rom 6.23 Further wee deny that simplie God oweth any thing to a good worke if the name of debt or wages be taken properly for neither is there any such excellencie of any good worke whatsoeuer that god should be indebted to it by the order of iustice g Luk. 17.9 doth the Lord thanke that seruant because he did those thinges that were commaunded him I trow not Although it cannot be denyed that rewarde is due to good workes by couenant free promise to wit if they be perfect Rom. 4.4 to him which vvorketh namely to him that perfectly fulfilleth the law rewarde is counted to him of debt and in the law shewing mercie to thousands of them that keepe his commaundements c. Exod. 20. Is there any thing then due to the good vvorks of the regenerate at least by couenant and promise No. 1. Because we liue not vnder that legall couenant of workes wherein God couenanteth with man vnder condition of the workes of the lawe but we are vnder the couenante of grace wherein god maketh a couenante with man vnder condition of Christes merit to be laid hold on by our faith 2 Because though we graunt that we are still vnder the couenante of the law yet according to that couenant and promise made therein God oweth not any thing to our workes but death for our workes euen in the state of regeneration are imperfect neither can they indure to be examined according to that rule of the lawe of god vnlesse you would make that law of God so holy and so perfect a leaden rule as the papists doe at this day Are there not also in the Gospell euery where promised many blessings both temporall and eternall to our good workes In deed they are promised as Psal 84.12 He will not depriue them of good thinges that walke in innocencie 1. Timoth. 4.8 godlines hath the promise of this life and of that that is to come Math. 5.12 your rewarde is greate in heauen Luc. 6.38 Giue and it shal be giuen vnto you Math. 25.29 to him that hath it shall be giuen and the faithfull seruant shall haue rule ouer many things And. Cap 10.42 he that shall giue a cup of colde water in my name shall not lose his reward And Cap. 19.29 he that shall leaue house brethren sisters etc. for my sake shall receiue an hundred fold in this life and shall inherite eternall life Reuela 22.14 Blessed are they that keepe his commaundements that they may haue right vnto the tree of life and may enter by the gates into the City But yet not vnder condition of workes which should procure those benefits vnto vs but as they do manifestly shew vnto vs prooue as effects better knowne to vs that wee are pertakers of that condition which is in the couenante of grace whereby alone it being fulfilled those benefits are procured neither are they bestowed on vs as of debt but as free rewardes How doe the promises which are made in the gospell with condition of workes differ from the Legall promises 1 All the promises which are to be found in the gospel with condition of workes are made in Christ and for Christs sake for his merite sake 2 They be altogether franke and free therefore the rewarde is not giuen of debt or by couenante because we haue fulfilled the condition of workes but of mere grace and mercy for Christs sake and his merit But the Legal promises are not made for Christs sake nether is rewarde giuen to them of mere grace but for the condition of works performed and obserued which is impossible to man VVhat then are the Legall promises concerning the rewarde of good workes to no purpose Truly they are for they performe nothing vnlesse the condition of perfect obedience be performed do this and thou shalt liue Yet they are performed and become profitable thorow the gos in them that beleeue not because they fulfill the lawe but because they beleeuing thorow Christ are reconciled vnto god and the law thorow faith is established Rom. 3.31 both because he hath perfection which beleeueth in Christ saith Ambrose as also Rom. 10.4 Christ is the end and fulfilling of the law to euery one that beleeueth hence 2.
the word of God to be ingrauen therein which might giue a signe of the grace of God to men 2. Two speciall ones besides the order of nature to wit Circumcision Gen. 17.10 This is my Couenant which yee shall keepe betweene mee and you and betweene thy seede after thee that euerie male childe amongst you bee Circumcised For as Couenants in old time were not only recorded in publick tables but were wont to be ingrauen in brasse and carued in stones to the end their remembrance might be more knowne and famous Euen so God would haue his Couenant to be ingrauen and printed in the flesh of Abaham And the Paschall Lambe a Exod. 12 3 21 22 both which notwithstanding sometimes were intermitted for a long season God otherwise not disalowing it or at the least tollerating and Moses winking at it as Circumcision whole fortie years b Ios 5.5.7 because for the space of fortie yeares the children of Israell went thorow the wildernesse other whiles by the carelesnesse of men as the Passeouer c 2. King 23 22 1 Esd 6.16 But yet with no losse to the beleeuers For not the want saith Bernard but the contempt of the Sacraments it damnable How did those two set Sacraments differ Thus that one was a signe of our incorporation that is our receiuing into the Church and couenant of God which God would haue once onely administred to all that bee in the Couenant as well them that be of yeares as infants And the other of our continuance in the Couenant of our nourishment confirmation continuall increase and perpetuall abyding in Christ which was often administred but onely to them of yeares which are able to proue themselues What was Circumcision The Latines called it Praeputium the foreskinne of a word that signifies to cut off because the Iewes did prune off that skin that is cut off or loppe off Aristotle cals it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is the vttermost little skinne that couereth the priuie member Paul somewhat changing the word called it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vncircumcision d Rom 2 26 Whereupon 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is called as it were a cutting round about of a word that signifieth to cut round about to cut off and to cut off that which is before which is also called externall Circumcision and Circumcision of the Letter or literall e ver 17 which was committed to Letters by Moses at Gods commaundement or else as it is considered alone from the spirituall end thereof But as it is considered consisting of a signe and a thing signified it was a Sacrament of the Old Testament instituted by God wherin by the visible signe to wit the outward cutting off of the foreskin in the males which were receiued into the societie of the people of god or of the Church the thing signified namely 1. Our fellowship in the Couenant of God 2. Our acceptation and adoption to be the people of God 3. The inward Circumcision or spirituall which the Scripture calleth the Circumcision that is the purifying of the heart by the spirit f Deut. 10 16. 30.6 Ier. 4.4 Rom. 2 29 Ier. 6.10 and by a Synecdoche and partly a Metonimie of the eare which moderates the hearing g Exod. 6.11 and of the mouth or the lips which prescribes a meane to the speach h but Paul Col. 2.11 cals it the Circumcision of Christ not made with hands whereby Christ doth Circumcise vs inwardly that is the inward paring off of the corruption of nature or the cutting off of sins vices by iustification and regeneration 4. Our ingraffing into Christ also and the communicating of all his benefits also the promise of Messias the blessed seed to come of the posteritie of Abraham and the remission of sins through his bloud and so by the promise of the land of Canaan the inheritāce of the heauenly life was signified and was sealed vp in the faithfull by this ingrauing as with a seale And further it was as a solemne obligation wherby those which were Circumcised were boūd to perform the whole law a Rom. 4.11 Deut. 30.6 Gen. 17.13 Ga. 5.3 I testifie to euery man that is Circumcised that he is bound to keep the Law setting before their eyes the Ceremony of Circumcision the punishment of cutting off b Gen. 17.14 if they committed the least sin against the Law c Col. 2.16 For which cause Circūcision by a Metonimy is called the couenāt the cōpact or condition Ge. 17.10 Act. 7.8 And by a Synecdoche it is taken for the whole law Gal. 5.2 VVhat were the causes of Circumcision 1. The Efficiēt was God the Author therof who in his secret Counsel by special grace chose Abraham his stock that he might renue the Couenant of saluation with him might seale it with the signe of circūcision d Gen 17.1 wherby also it came to passe that the people of Israel as the flock of god were receiued into his own sheepfold the rest of the Gentiles being strangers from the Couenāt like wild beasts might wander in mountains woods or deserts vntil the publishing of the gospel wherby the partition wal being brokē down God made the Gentiles equal to the naturall sons of Abraham e Eph. 2.11 12.13 The matter wherein it was or the subiect of Circumcision were all the males f Gen. 17.10 11 indeed none but they for although the promise was giuen indifferently to men women which was ratified by circumcision yet notwithstanding did God consecrate the whole people to himself in the one sexe because the women were not capable of this signe Again because that seing the man is the head of the woman of whom also the propagation doth depend in the male kind the female was comprehended was also then at the same time sanctified For the couenant of God was ingrauen in the bodies of the males vpon this condition that the women also might be made partakers cōpanions of the same faith g Eph. 5.25 For Sara is called the mother of beleeuers as Abraham is called their father 1. Pet. 3.6 But after that the Gentiles also by spiritual regeneration were adopted to be the sons of Abraham that signe being chāged there was another placed in the stead therof both more manifest cōmon to both sexes that without bloud that therby might be more fully expressed the benefit of Christ this applying of him to all 2. Circumcision was made in the member of generation that is the cutting off of the skin to signifie that the seed of man was altogether vncleane that no clean thing could spring from the vncleane seed of man but that whatsoeuer is begotten of man is vicious therfore that the nature of man is infected with originall sin hath need of regeneration Therfore Christ was borne of a virgin conceiued by the holy Ghost to the end he might be
of God is within vs b Luk 17.21 Rom. 14.16 as also because the Gospell euen without the sacraments is the power of God to saluation to all that beleeue Rom. 1.17 as also lastly because the faithfull are neuer depriued of the matter of the Sacraments although they are constrayned to want those visible signes How doe Sacraments differ from Miraclesâ—s 1 In nature or definition For true miracles are strange works being the same thing which they shew and exhibiting the things themselues at the sight whereof the minds of men doe wonder done for the confirmation of generall doctrine to the vnbeleeuers c and bring authoritie to them that teach Now sacraments be vsuall works 1. Cor. 14.8 taken from daily vse which bring no wonder with them being one thing indeed signifying another for the confirmation of the faith of the beleeuers promise of grace 2 In time For miracles are extraordinarie which endure but for a time in the Church But Sacramentes bee ordinarie workes which are to bee vsed vntill the ende of the world What is the end of Sacraments 1 The first and most principall which doth good vnto the consciences in respect of God that they should bee not onely figures Emblemes manifest resemblances and pictures a Gal. 3. or looking glasses and signes which should declare and as it were paint before our eyes and teach what Iesus Christ hath performed and doth performe for vs but also that they might be seales and pledges of Gods promise imbraced by faith or of the righteousnesse which is of faith or of our incorporation oâ— communion with Christ therefore they are confirmations of our faith b Rom. 6.3 Gal. 3.24 1. Corinth 10.16 As many of vs as bee baptised wee are baptised vnto his death the breade which we breake c. 2 The subordinate ends in respect of vs 1. That they might be signs of confession and badges of the profession of true religion wherby we might be discerned from other sectes as souldiers are discerned by their militarie liueries 2. That they might preserue the memorie of the benefits of Christ Ex. 12 1â— This day shall be vnto you for a remembrance And 13.9 It shall be a signe in thy hand and as a thing hanged vp for remembrance betweene thine eyes Luke 22.19 Do this in remembrance of me 3 That they might be testifycations of our thankfulnesse 4 To be admonitions of our dutie toward God when as thereby we do openly professe wee desire to be accounted among the people of God and that we desire to worship the true God alone who hath reuealed himselfe to his people as well in his vndoubted word written by his Prophets and Apostles as also by these Sacraments and doe binde our selues to him vnto the studie of obedience pietie and innonencie 5 That they might be as sinewes of publicke assemblies and of the communion of the Church lastly to be the bands of mutuall loue and concord betweene the members of the Church vnder one head Christ d Act. 10.45 1 Cor. 10.7 Eph. 4.5 Which ends are comprehended in the other part of the Couenant Which is the right vse of the Sacraments 1 That they be vsed according to the prescript rule of God without mayming or deprauing them 2 That they be vsed of those for whom they were appointed that is such as be of the household of Christ 3 For that end for which they were ordayned the which vse doth require faith in the receiuer to apprehend the thing signified that is the promise of grace and remission of sinnes otherwise the promise is vnprofitable vnlesse it be imbraced by faith Acts. 8.37 If thou beleeuest with all thnie heart thou maist be baptised Math. 3.7 Iohn baptised them confessing their sinnes What be the effects of the Sacraments The mouing or stirring of the heart to beleeue and the confirmation of faith For as the audible word entering into the cars striketh the heart euen so the Sacrament as a visible word entering into the eyes stirreth vp the heart to beleeue by the inward working of the holy Ghost whence commeth the applying of Christ and his benefits then there followeth the increase and strengthening of faith and euery day a more neare growing vp with Christ that he might liue in vs and we in him Gal. 2.20 What punishment doth remaine for contemners of the Sacraments A grieuous punishment not that God standeth vpon the ceremonies but because he would haue honour giuen to the pledges of his grace because of that great good which is reaped of them For this cause he thought to haue punished the negligence of Moses because he had omitted the circumcising of his sonne not onely by forgetfulnesse or carelesnesse but because he knew very well that it was an odious thing eyther to his wife or else to his father in law a Exod. 4.21 So amongst the Corinthians when the holy Supper was profaned the plague was spread among them because it was a monstrous sinne to make so light account of so precious a treasure b 1 Cor 11.18.30 What is contrarie to this dostrine 1 The errour of all those which eyther deuise new sacraments or else doe add or detract something from those which be instituted of God 2 The error of the Anabaptists who affirme that the sacraments are onely an outward badge of Christianitie and that they bee onely certaine remembrances excluding the true giuing and spirituall receiuing of the things signified and lastly that in the sacraments are onely contained figures and signes of the morall commaundements 3 Of the Donatists who hold that the Sacraments being administred by euill men are of no efficacie or weight 4 Of the Manichees who taught that the signes being changed the things were changed 5 Of the Ebionites who would haue the Iewish rites to bee retained with the rites of Christians 6 Of the schoolemen who taught that the Sacraments of the olde law did no more but shadow out grace but the sacraments of the new law doe conferre grace 7 Of the Papists who say 1 That the Sacraments of the new Couenant doe containe and by themselues conferre or merite grace and iustifie or pardon sinnes and sanctifie by the very deed doue yea without the good affection of the partie vsing them that is without faith 2 They appoint seauen sacraments as necessarie Baptisme Confirmation the Eucharist Penance extream vnction voluntarie Orders and Matrimonie 3 They think that by vertue of the words as by a magicall charme the natures of the things are changed and cease to be that they were before 4. In the administration of the Sacraments they vse an vnknowne tongue 5. They giue the sacraments to thinges without life 8 The errour of those who vse the name of a Testament properlye for a Sacrament whereas this word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doth signifie the same that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is a Couenant made between them that be at ods which can
be no more but one alone and an euerlasting Couenant to wit the reconciling of the beleeuers vnto God by the death of Christ 2. Of them who tye the things signifyed to the signes by any meanes or such as make a reall connexion and coexistence of the signe and the things signifyed 3. Which conclude that the sacraments doe pertaine to the vnbeleeuers 4. That the matter of the sacraments is communicated all well to the faithles as the faithfull 5. That will haue no figuratiue speaches in the sacraments 6. Who giue lesse honour to the word of God then to the sacraments for that they imagine greater blessings are offered to men in the sacraments then in the word 9 Of those who not being content with the heauenly simplicitie thinke that they can adorne the excellency of the sacraments with their owne ornaments 10 Of many which liue in the outward assemblie of the Church who being content with the vse of the outward signes haue no care at all of the worke of Regeneration of then communion with Christ our head but remaine still in their sinnes contrarie to that principle of Augustine Not the Sacrament but faith in the Sacrament doth iustifie 11 Of the Papists who imagine without all warrant of the Scripture that there is offered in the Masse a true reall and outward though not a bloodie sacrifice whereby the Priestes doe offer vnto God the bodie and bloud of Christ vnder the kindes of bread and wine which sacrifice is propitiatorie for the quick and dead Of whom some hold that the oblation made in the Masse is the selfesame with the oblation which was made vpon the Crosse and differs onely in the meanes and the maner then which what can be spoken more childish And surely that oblation of Christ of necessitie including his death was so singular that it neuer could bee iterated But others say it is in a remembrance and representatiue which opinion ouercommeth the former For that which is the remembrance of another thing is not the thing it selfe The seuen and fortieth common place Of Baptisme Whereof is it called Baptisme ΠΑÏá½° Ï„ÏŒ Βάτπειν which is to dip or to die moysten consequently to wash whereof 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is to drench to rince to clense and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be dipped or died which notwithstanding differeth from the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is to sinke downe to the bottom and to be drowned thereof is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is an immersion tincture so by consequent an ablution and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as it were a bathing fonte made of wood or stone wherin we are dreÌ„ched because we wold be washed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he that dippeth or as it were dieth where of commeth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 one rebaptising and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is opposite to a Baptiser or impugneth baptisme How many waies is the word Baptisme taken in scripture Two waies properly and figuratiuely properly for simple clensing and that either legall or leuiticall as Heb. 9.10 which stood 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with diuers washings which notwithstanding were types of our baptisme or superstitious as Marke 7.4 The Pharisees comming from the market 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 till they haue washed eate not and manie other things there are which they haue receiued to be obserued as the washing of cups pots of beds c 2 Figuratiuely and that diuers waies 1 by an allegory baptisme is called that Deluge of waters wherewith god punished the sins of the world saued Noes familie in the Arke which was a figure of our baptism Also the passing ouer the red sea wherin Pharao and his people were drowned but Israel was saued the abiding vnder the cloud wherof mention is made 1. Cor. 10.2 And some by Allegory add also the baptisme of teares and of Repentance wherewith they say that sinful woman was baptised which washed Christs feet with her hairs a 1 Pet. 3 21 Moreouer the name of baptisme is taken by a metaphor for the crosse or bitter affliction which is coÌ„pared vnto billowes of waters wherwith the afflicted are ouerwhelmed Can ye be baptised with the baptism wherwith I am baptised And hereof it was called by the fathers the baptisme of bloud Mat. 20.22 when Christian martyrs did shed their bloud for the Christian faith 2 By the figure Metalepsis for the promise powring out of the spirit or peculiar gifts of the holy ghost which are conferred vpon the faithful somtimes before the baptisme of water as by the history of Cornelius may appeare somtime after baptisme You shal be baptised with the holy Ghost And here it is called the baptisme of fire Act. 1.5 that is the baptisme of the spirit 3. By a Synecdoche for all the doctrine of Iohn all his ministery The baptisme of Iohn was it froÌ„ heauen that is of God or of men So Act. 19. VVherinto were ye baptised saith Paule that is with what doctrine were ye instructed and taught Into the baptisme of Iohn that is into the doctrine which Iohn declared and signed with the Symbole of baptisme 4. By the figure Antonomafia or in way of excellency for that ordinary Sacrament of the Church wherby we publikely vow Christian warfare as soldiers to Christ our leader sweare to follow his alone colours This they of olde termed the baptisme of the floud i. of water In which last significatioÌ„ we retain the name of baptisme ✿ Baptismus Fluminis rather then the name of washing and vse the same as the Church doth But Fanorinus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in way of praise expoundeth the name of Baptisme thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Baptisme is that into which sin is cast that is doth fall The Greeks also call it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is illumination from the effect 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Of that true light which enlighteneth euery man For 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the ancient Church signified to be gathered into the Church by baptisme and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 baptised were distinguished a Catechumenis from catechised Heb. 10.32 whence afterward sprang that great number of wax light at Easter What is Baptisme It is the first or initiating sacrameÌ„t of the new testameÌ„t or a sacred action coÌ„sisting of the washing with water the word wherby according to the appointmeÌ„t institutioÌ„ of Christ a christiaÌ„ man either of riper yeers professing Christ or an infant of the faithfull is drenched washed or sprinckled in simple cleare water by the minister of the Church calling vpon the name of the father the Son the holy ghost The body washed with cleane water as we read in Act. 8.19 was done by Philip to represent the shedding of Christs bloud vpon the crosse to confirme truly and effectually through all our life the couenant of grace made long before to exhibit seal to the
beleeuer righteousnes or the washing away of his sins obtained by Christ his bloud to testify his adoption into the couenant of grace his engrafting into Christ the regeneration renuing of his nature or repentance vnto amendmēt by the grace of the holy ghost procured vnto him by the same bloud his communion or fellowship with Christ in all his goodnes and heauenly inheritance ioynt free denization among the citizens of the visible Church of the kingdom of heauen to be held of them in the number of the children of God to enioy the same priuiledges which they do To witnes also that being in like maner baptised he promiseth himselfe to be willing to be reckoned among the people of God to defie Sathan sin the world the flesh al false sects promiseth professeth that he wil liue to Christ to the glory of God Or thus baptisme is a sacrament or seale of the righteousnes of faith that is of our entrance or beginning of our incorporation with Christ of the forgiuenes of our sins of the gift of the holy ghost of regeneration whereby we are seale◠vnto Christ incorporated buried with Christ that we die vnto sin by the power of the death of Christ that we rise againe to newnesse of life by the vertue of his resurrection a Rom. 6.3 4.5 1 Pet. 3.22 that we are bound to the true worship of God alone to innocency of life and vnity of the Church wheof it is called the stipulation of a good conscience b that is a mutuall obligation of God of man baptised of God witnessing that he receiueth the person baptised into grace and of the person baptised couenanting with God that he will duly worship and loue him wherof it commeth that none are admitted to the holy supper of the Lord but such as are first baptised because he must first be admitted into the church before he be nourished in the same c Mat. 28.19 Act. 2.41 Ioh. 4.1.2 Mat. 3.11 Ioh 3.5 7 Gal 3 27 1 Cor 6 11 10.2 Tit 3.5 Eph 5.26 How many fold is Baptismes Baptisme in specie or kind is one One Lord one faith one baptisme But seeing in baptisme not the water external actiō is to be considered only but also the inward operation of God in this respect Baptisme is twofold External which is also called the baptisme of water wherwith the minister of the word doth baptise and Internal which is also of the spirit wherby Christ only doth clense our hearts by his blood and giueth his holy spirit and yet the one is not to be separated from the other For the externall is a testimony of the internall that is the Baptisme of water is a pledg of spirituall baptisme and of inward washing and clensing which is done by the blood and spirit of Christ And therefore Christ is said 1. Iohn 5.6 to come in water in the spirit in blood VVho is the author or instituent cause of Baptisme God the father the sonne and the holie ghost 1. by the ministery of Iohn Baptist for it is certaine that Iohn was called of God and sent to baptise and preach repentance amongst the Iewes and therefore Christ saith the baptisme of Iohn was by a metonymie from heauen d Luk. 3.2.3 Ioh. 1.38 that is of God and not of men 2 Further Christ by his owne example confirmed baptisme when he suffered himselfe to be baptised of Iohn e Mat. 21.25 Mat. 3.15 And the whole trinity with most plaine and euident testimonie allowed the same in the baptisme of Christ 3 Besides Christ before his passion sent his disciples to baptise a Ioh. 4.1.2 againe after his resurrection he instructed the same his disciples their successors how to teach and baptise among all nations by this commandement Go thorough the world preach the gospell to euerie creature baptizing them in the name of the father and of the sonne and of the holy ghost Mat. 28.19 whereby it appeareth how greate the dignitie of Baptisme is with what reuerence it should be vsed What is the efficient cause The primarie and true efficient cause is Christ himselfe for he indeede it is who baptiseth vs properly truly into himselfe into his death and resurrection Ephes 5.18 It is Christ that clenseth his church with the washing of water in his word The secundary and instrumentall causes are the ministers for so saith Iohn I baptise you with water b Mat. 3 11 Christ commanded them saying baptise c Mat. 28.19 VVhether may ministers be truly said to baptise that is to clense from sinn and to regenerate No doubt they may for Christ did not restraine his commandement to the washing of water but in general termes said baptise them and Iohn 20.23 they are said to remit sins to beget againe or regenerat 1 Cor. 4.15 I haue begotten you againe in Christ by the Gospell And 1. Cor. 3.6 the Apostle saith that he ministred vnto them the spirit not the Letter but yet sacramentally that is so farre forth as he hath administred those sacraments by which as by instruments Christ himselfe doth wash and regenerate Whose office is it properly to administer Baptisme Theirs to whom the Ministerie of the word is commttted for to whom Christ said Preach the Gospell to them also hee said Baptise And Ephes 5.26 the Apostle conioyneth the washing of water with the word of the Gospell So Iohn Baptist and the Disciples of Christ Baptised who also preached the Gospell Whether may many Ministers baptise any one together They may not for none is said perfectly to baptise but hee who vseth these words saying I baptise thee and therefore that he may speake truly the same men must also administer water VVherin differ the Baptisme of Iohn Baptist and of Christ or his Apostles or those Ministers that followed them Not in the Author in substance in doctrine in signe or ceremonie neither yet in effect or signification For the same sacrament is instituted of God and the same forgiuenesse of sinnes and grace of the holy Ghost is signified offered and sealed whether it bee Iohn that administer or the Apostles or the suceeding Ministers a Luk. 1.3 2.3 The onely difference is touching the verie circumstance and maner of the manifesting of Christ for the same baptisme ia called Iohns because he baptised first and Christs because baptisme hath respect vnto him Again Iohn baptised into him which came immediatly after him that is into Christ who should shortly suffer rise again b Act. 19. ◠But the Apostles after thē all Minsters now baptise into Christ that hath suffered and is risen againe VVhy doth Iohn say then Mat. 3.11 I baptise you with water and attributeth onely vnto Christ that he baptiseth with the holy Ghost and and fire Not that he denieth that forgiuenes of sins is giuen by his ministerie and the holy Ghost also for
admonished them of the vncleannesse which was to be cleansed away by the bloud of Christ Sacrifices did typically shadow out that Sacrifice which was to follow Whereupon Col. 2.7 and Heb. 10.1 The Law had the shadowe of good things to come not the very image of things but the body was Christ 4. That they might be signes and sacraments whereby the holy Ghost might be effectuall and this not ex opero operato for the worke sake as it was wrought but beeing vsed in faith In which sence Sacrifices are called an attonement for sinne b Leuit. 19 27 5. That they might bee markes of their profession signes distinctions or as it were a wall to separate the Church of Israell from other nations and to driue them from the Idolatrie of other nations What vvas the Iudiciall or Politique Lavv It was a commaundement cōcerning outward actions by which the ciuill societie of the Israelites should bee gouerned or you may call it the Ciuil Law of the Israelites concerning Magistrates distinction of gouernments distribution of inheritances punishment of offences the distinction and proprietie of inheritances the order and processe of Iudgements Contractes Rites of Mariage Diuorces bondage the order and lawes of warre witnesse vsurie of raising seed vp to a mans brother punishment of blasphemie periurie profaning of the Sabaoth and ceremonies sedition disobedience manslaughter damage done to a man either in goods or bodie adulterie whoredome theft and to conclude of all outward offences against euery commaundement of the Decalogue What vvas the vse of the Iudiciall Lavv 1 The maintaining of the State according to the condition of time place and nation 2. Secondly that there might bee an apparant and notable difference betwixt that state wherein the Messias shouldbe borne and that of other nations Hovv farre is the Morall Lavv abrogated 1. In respect of iustification we must thinke alike of all parts of it namely that no man is iust or accepted vnto eternall life for any workes of the Law 2. In respect of obedience wee must make a difference in the parts of the Law and the Morall Law hath two parts as it were precepts or the rule of life and an appendix concerning promises or threatnings 3. In regard of the rule of mens liues the Law shall not bee abolished either in this life or the life to come for so much as concerneth the cōmaundements For God requireth a perpetual loue towards himselfe and his creature in his place and in this respect Christ testifieth that He came not to abolish the Law but to fulfill it that One iotte of the Lavv should not passe avvay but it should bee fulfilled 4. In regarde of the appendices and appurtenances all the promises of the Lawe are ratified to the regenerate in Christ a Rom. 8.4 Now for the threatnings the inexorable seueritie of the Lawe and the seuere exacting of obedience these are abolished to the regenerate Rom. 6.14 You are not vnder the Lavv but vnder grace Also Chap. 8.1 There is no condemnation to them that are in Christ Iesu Also Gal. 3.13 Christ hath redeemed vs from the curse of the Law becomming a curse for vs. Also cap. 4.4 Christ became subiect to the Law that hee might redeeme them vvho vvere subiect to the Lavv. But the vnregenerate are subiect to the whole Lawe and the sentence of condemnation which it pronounceth according to that which is saide Gal. 3.10 Cursed is he that doth not all things vvhich are vvritten in the booke of the Lavv. Is the ceremoniall lavv abrogated It is abrogated not in respect of the signification or Scripture that it should no more bee read for this may serue to confirme and instruct vs concerning Christ but in regard of the vse and outward obseruation For Dan. 9.27 it is saide Hee that is Christ shall confirme the couenant vvith many for in one vveeke and in the middest of the vveeke hee shall cause the sacrifices and oblations to cease And Christ saith Math. 11.13 The Lavv the Prophets vvere vntill Iohn came And Iohn 1.17 The Lavve vvas giuen by Moses but grace and truth came by Iesus Christ Therefore by a publike decree of the Holy ghost in an assembly or counsell of the Apostles Act. 15.6 the ceremonies were abrogated so as they are not to bee called againe seeing Christ of whome they were a type is alreadie come and hath fulfilled them all and hath put out the hand vvriting of ordinances vvhich vvas against vs. Colos 2.14 That is the ceremonies which were vsuall instruments which testified our guiltinesse and vncleannesse So Heb 10.14 for by one oblation hath hee made perfect for euer those who were to be sanctified This was also signified by renting of the veile of the Temple at Christs passion a Mat. 27.5 Therefore saith Paule Gal. 5.2 If you be circumcised Christ shall nothing profit you In stead of this Law the Lord hath appointed the administration of Sacraments to be obserued in the Christian Church according to his direction vnto the end of the world Marc. 16.15 Goe preach and baptize And 1. Cor. 11.26 Shew forth the Lords death till hee come But for those things which pertaine to the order of administring them those hee left free to the Churches disposition Is the iudiciall law in like maner abrogated It is abrogated in regard of the Obligation namely for so much as no cōmon wealth is boūd to receiue the politick Lawes of the Israelites as also in regard of the manner limitation forme and decreeing of punishments or the appointment of them to be set downe according to certaine circumstances which thing is left to the libertie and disposition of good princes accordingly as place time and person shall require For the Ciuill Law bindeth onely those to whome it is giuen Moreouer that law which is made onely for a certaine time doth not stand in force after that time but this Law was onely giuen for a time Gen. 49.10 The Scepter shall not bee taken away from Iuda and the Lawgiuer from the middest of his people vntill Silo come To the same effect is also that saying of Christ Luk. 16.16 The Law and the Prophets that is the gouernment and policie of Moses was vnto Iohn Therefore the Iudiciall Law was positiue and therefore Christians are not compelled to gouerne their Common wealths in the same maner in which the Israelites common wealth was gouerned but it is lawfull for them to vse the politique Lawes of their Nations which agree with the Lawes of Nature and the tenne Commaundements according to that Commaundement Rom. 13.1 Let euery soule bee subiect to the higher powers a 1 Pet. 2.13 Againe God by a notable iudgement hath destroyed the politique gouernment of Moses b Dan. 9.26 27. Mat. 24.15 But yet it is not abrogated in respect of the substance end or that naturall and vniuersall equitie which groundeth vpon the Law of God and of nature and in
will when a man disposeth of his goods how they shall be ordered after his death The Grecians doe properly and peculiarly call it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2 According to the vse of Scripture it is vnderstood to be a couenant or agreement betwixt God and men who before were at variance in which couenant God doth promise to man those benefits which himselfe hath namely saluation and eternall life and man on the other part doth relie vpon God by confidence in his promises and doth confirme his faith nourish it by the testimonie of the couenant a Heb. 7.22 And for this cause is called of the Hebrewes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Berith which properly signifieth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Greeke that is a couenant betwixt them which liue 3 Metonymically with addition of Old or New it signifieth the bookes and distinct parts of the Bible The old Testament signifieth the writings of Moses and the Prophets and the new containeth the writings of the Euangelists and Apostles 2. Cor. 3 6. God hath made vs able Ministers of the Nevv Testament And verse 14. Euen vntill this day the same veile remayneth in the reading of the Old Testament Seeing the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Berith doth not signifie 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or a testament but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is a couenant amongst them who liue 1. Reg. 5.12 why doe the Greeke interpreters of the Bible call the couenant made by God with men 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or a testament Because 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in a generall word signifieth also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is a bargaine or couenant 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which generally signinifieth to couenant and agree vpon a bargaine Luc. 23.29 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. I make a couenant with you as the father couenanted or gaue order to me 2 Againe because this couenant of God with men hath some thing common with a testament and differing from other couenants for in other couenants nothing is lesse required then the death of them who enter couenant heere on the contrarie it behooued that the couenant made betwixt God and men should be confirmed by the death of Christ For these causes also the Apostle Hebr. 9.15.16.17 Doth keepe the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and draweth an argument from the proper signification thereof And it is called a testament because it is a certaine testimonie of the will of God Of what parts consisteth the Testament betwixt God and men Of three 1. A free promise on Gods part 2 Faith in the promise on mans part 3 The outward testification or marke of the same euery of which parts by a Synecdoche a part for the whole receiue the name of Testament as Gal. 3.17 The law doth not make void the couenant confirmed before by God where the word Testament is vsed for a promise made by God to Abraham a Gen. 17.7 2. God said to Abraham b v. â— Thou therfore keep my Testament Psal 44.18 All these things are come vpon vs yet doe wee not forget thee neyther deale falsely concerning thy Testament where the word Testament is vsed to signifie the faith of man towards God 3. Gen. 17.18 This is my Testament that euerie male among you be circumcised and Luke 22 20. This cup is the new testament in my bloud and Act. 7.8 God hath giuen to Abraham the testament of circumcision It is vsed Metaphorically for an outward signe or testimonie and badge of the testament Gen. 17.11 Hath God made more or onely one couenant with men As since the time of the fall of our first parents hath beene and is the same way to attaine saluation by Christ so there is one perpetuall couenant or testament of God whereby God bindeth himselfe to giue saluation to all those who beleeue in Christ But doth not the scripture mention two couenants It doth indeed because of the dispensation of the same couenaÌ„t which at diuers times was diuersly appointed by god wherof the one is called the Old Testament the other the New Yet we must note that the old Couenant is vnderstood and called two waies somtimes in respect onely of Moses his lawgiuing and it is called the couenant of the law the sanction and establishing whereof is described Exod. 24. and sometimes to signifie the couenant of grace or free couenant in what manner it was made with Abraham and his posteritie Gen. 17.7 But by the appellation of the new couenant is vndestoode no more then the free couenant Of both these Ierem. 31.31.32 speaketh thus Bebold the daies shall come saith the Lord and I will make with the house of Israell and with the hovse of Iuda my couenant not according to that couenant which I made with their fathers in the day when I tooke them by the hand to lead them out of the land of Aegypt but this is my couenant which I will make with the house of Israell After those daiet saith the Lord I will giue my law in the middest of them and I will write in their heart and I will bee their God and they shall be my people and I will be mercifull to their iniquities After which words the Apostle addeth Hebr. 8.13 VVhen he saith a newe one he hath abrogated the former And Galat. 4.24 He teacheth that Agar the seruant was a shadow of mount Sinai from which was giuen the Law and that Sarai the free woman was a fâ—gure of the heauenly Ierusalem from which sprung the Gospell and he addeth that by these are signified the two Testaments the one bringing forth children vnto bondage that is slaues and the other to libertie or free men and in the ninth Chapter to the Hebrewes he maketh a comparison of the Old and New Testament the summe whereof commeth to this purpose that the Old testament was a shadowe of the New and the New a fulfilling of the Old the new was folded vp in the Olde and the New enfolded in the Newe But in this place where the question is concerning the likenes and difference of the Old and New Couenaunt we by the name of old vnderstand onely the free Couenant in such sorte as it was made with our fiâ—st parents straight after the fall and was confirmed to Abraham of which the law of Moses was an helpe and at length it was renued in Christ Dan. 9.27 How are these two testimonies one which are so diuers In substance or in respect of all the causes thereof to wit Efficient Matter Forme and End How do they agree in the efficient cause Because the antecedent cause of both the couenants was the wonderfull descending and as it were abasing of God whereby he stooped so low as to binde men in league and couenant vnto him which thing Moses testifyeth Deut. 8.17 9.5 Offering the pure mercie of God against the merits of the Iewes and Iosua 24.2.3 But the antecedent and meritoriovs cause is the death of
the Mediatour a Apoc 13.8 Dan. 9.27 How are they all one in matter Because the foundation and substance thâ—reof is onely Christ the Mediator without whom God cannot receiue men into fauor and this is he who is that blessed seed in whom all the nations of the earth were to be blessed b Gen. 12.2 So Paul 2. Cor. 5.19 God was in Christ not imputing their sinnes and Heb. 13.8 Christ remaineth the same to day and yesterday and for euer 2 Because both the Sacraments haue one signification yea the Sacraments of both couenants are the same I say the same in signification and vse that is testimonies of the same grace as Paulo testifieth that the Israelites had the same Baptisme and the same supper which we haue 1. Cor. 10.2.3 for although there appeare some diuersitie in the matter of the signes and the number therof yet here is no matter to be made therof as in the mariage ring vsed to make contracts there is no regard made whether it be of gold or of siluer whether it be one or more but only the end and promise made to the confirmation of that wherof it is made How doe they agree in the forme Because the mean or maner whereby we cleaue to God was one alwaies namely faith as the Apostle sheweth Heb. 11. and Christ Iohn 8.56 Abraham reioyced to see my day and he saw it namely by the eyes of faith and Paul Rom. 3.21 that the righteousnes Which is of Faith hath testimonie from the Law the Prophets And Gen. 15.6 Ahraham belieued God and it was imputed vnto him for righteousnesse which was written for vs c. How agre they in the end or marke whereat they driue Because the old testament as also the new doth did stirre vp the elect not vnto a carnall or earthly felicitie and the benefits of this present life but much more vnto hope of blessed immortality How prooue you this 1. By the forme of the couenant it selfe which was one both before and after Christs manifestation in the flesh for God alwaies made such a couenant with his seruants as he did with Abraham Gen. 17.1.7 I am Schaddai that is God all sufficient thy God and the GOD of thy seede after thee keepe thou my couenant walke before me and be vpright Leu. 26.12 I will bee your God and you shall bee my people in which words euen the Prophets themselues declared that life saluation and all blessednesse yea euen heauenly blessednesse is coÌ„prehended For he declareth to theÌ„ that hee will not bee the God of their bodies onely but especially of their soules but the soules vnlesse they bee ioyned vnto God by righteousnesse are separated from him and remaine in death Yea moreouer God hath professed himselfe to bee the God of them who are alreadie deceased namely Abraham Isaac and Iacob a Exo. 3.6 Mat. 22.32 2. By the examples of the fathers Adam Abell Noah Abraham Isaac and Iacob who neglected this present life amidst the many temptations sorrowes which happen in the whole course of their life did with all their hearts labour to come vnto the habitation of eternall felicitie so as both they and they also who belieued vnder the new testament did aime at the same marke Which thing the Apostle confirmeth Heb. 11.9.10 By faith Abraham tarried in the Land of promise as in astrange country as one that dwelled in tents vvith Isaac and Iacob who were partakers of the same inheritance For hee looked for a citie hauing a good foundation vvhose builder and maker is God And vers 13. All these dyed in faith and receiued not the promises but savv them a farre off and beleeued and receiued them thankfullie and confessed that they vvere strangers and pilgrimes in the earth Gen. 47.9 Whereupon wee necessarily gather that the promise of that land made vnto them by God is not principally and properly to bee vnderstoode of that very land it selfe and of an earthly felicitie but of eternall life signified by it Therefore also they desired to bee buried in that land as being a pledge of eternall life giuen them by God a Gen. 47.29.30 50.25 And Iacob being readie to die professed that hee waited for the saluation of the Lord b Gen. 45.18 3 By the testimonie of Balaam himselfe who was not void of the knowledge of this end when as he said Numb 23.10 Let my soule die the death of the iust and let my last end be like his The same thing Dauid afterwards expounded Ps 116.15 when hee saith that the death of the Saints is pretious in the sight of the Lord but the death of the wicked is very euill 4. By the testimonie of the Prophets who in a most full perfect light did beholde and expect eternall life and the Kingdome of Christ as Dauid psalm 39.13.14 I am a soiourner and a stranger as all my fathers And v. 6.7.8 Euery man liuing is vanitie euery man walketh like a shadow and now O Lord what is my expectation my hope is euen in thee But aboue all others most notable is the saying of Iob. cap. 19.25 I know that my Redeemer liueth and I shall see God in my flesh My hope is vvithin me The Prophets also do testifie that this couenant made by God with the fathers was spirituall eternall and heauenly c Isa. 51.6 66.22 Dan. 12.2 5. Because Christ promising heauenly felicitie to his Disciples saith that they shall sit downe with Arbraham Isaac and Iacob in the Kingdom of Heauen Mat. 8.11 6. Because the holy fathers were endewed with the same spirit of faith wherwith we are a Gen. 15.6 2. Cor. 4.13 Heb. 11 Out of which and other like places that is euicted which we were to proue namely that in the old testament the same end was proposed to the faithfull which is proposed to the beleeuers in the new testament Seing that in substance there is one onely Testament why is it called 2. Testaments namelie the Old and the New By a diuision not of the Genus into Species but of the subiect into accidents that is the substance is not diuided but the diuerse accidents which are without the essence of it make things seeme diuerse which in it selfe remaineth one the same in substance Therefore in what doth the diuersitie of the couenant consist It is wholy in the adiuncts which are outward and accessarie things or in the maner of administration and circumstances of the dispensation thereof VVhat is the first difference It is taken from the maner of leading vnto the end propounded to both testaments namely to eternall life for vnder the old testament the Church which was yet in her nonage and tender yeares was led as it were by the hand vnto the heauenly inheritance by the helpe of earthly benefits especially by that grosser and plainer type of the Land of Canaan Therfore Abraham is not suffered to rest in the promise of
free from al sin Also that it might be made manifest that saluation proceedeth out of the blessed seed of Abraham which is Christ 3. God would haue Infants to be circumcised to the end that being once receiued into fauour through the Couenant being made copartners of the Couenant together with faithfull Abraham they might as it were be sealed vp by the signe of the couenant euen as their faithfull Fathers were according to the promise I will be thy God of thy seed after thee Gen. 17.7 yet for the beginning of the calling of the Gentils the Gentiles also were taken in the fellowship of gods people if they wold so be circumcised Ought not such a Sacrament seem to be ridiculous No it ought not For if it seeme absurd to any man that the signe of so excellent and singular grace was giuen in that part of the bodie he must needes be ashamed also of his saluation which issued out of the loynes of Abraham And The Crosse of Christ was a stumbling block to the Iewes and foolishnesse to the Gentiles 1. Cor. 1.23 And Iulian the Apostata as also Celsus made a scoffe of this that an apple was forbidden our first parents And Naaman the Syrian thought it a matter to be laughed at to wash seuen times in Iordane a 2 King 5 11 But the word of God ought to be preferred before all the world And the foolishnesse of God that is that which mad men not without impietie call foolishnesse is wiser then all the wisdome of men For although the Princes of this world haue their glorious seales yet for all that their promises are often broken But God with his much baser markes neuer deceiued any man What was the manner of Circumcision That is to be seene in the Time Ministers Place Instrument and Adiuncts First then the Infant of eight daies old was circumcised that is when the eight day was come for circumcision was to bee performed vpon the eight day precisely b Gen. 17.12 Leuit. 12.3 Luk. 1.59 et 2.21 that God might haue regard of their tender age and so might testifie vnto the Iewes his fatherly loue vnto their children for then the age of the child vseth to become strong 2. Because euerie childe was vncleane seauen daies by reason of the bloud and the eight day was accounted pure c Exod. 22 30 Leuit. 12 3 Lib 3 Epist 10 3. Because this was a Sacrament of that eight day wherein Christ rose againe for our iustification after that he had condemned sin in the similitude of flesh as Cyprian writeth to Fidus. 4. As also to shew that we are to thinke of the mortification of the flesh during the whole course of this present life which is noted by seauen daies because it is finished by the continuall reuolution of weeks or of seauen daies but yet it is not accomplished saue on the eight day that is after the end of it 5. Least we should imagin that those are excluded from the Couenant which cannot obtaine the signes thereof seing manie which not liuing to the eight day prescribed died without circumcision Whereby also it appeareth that that time prescribed was a part of that ruder kinde of Gouernment vnder which it pleased GOD to keepe the olde people For at this day there is permitted a greater and larger libertie in the administration of Baptisme whereby we are not bound vnto a certaine number of daies Neither did Abraham Ismaell and the seruants that were bought sinne against the law because they were not circumcised the eight day but when they were come to mans estate because the inioining of the eight day was not imposed generally vpō all but especially to infants alone 2 Touching Ministers although there is no law extant yet it is probable by the circumcision of Iohn d Luk 1.59 Abrahams example e Gen. 17 23 thy euery family did administer it by themselues not in the presence of two or three but in some forme of an Ecclesiasticall assemblie whereunto the neighbours and all the kinsfolke did come 3 It was administred at home in the house of the parents to wit because circumcision could not be performed without exceeding paine vnto the infant that so without delay there might be vsed a remedie for the wound 4 The instrument of circumcision was a knife eyther a sharpe knife as some take it else a stone or verie sharpe flint as most men iudge a Exod 4 25 Ios 5 3 For men say that in the East countrie there bee stones found which cut as sharp as any raysor To signifie that eyther with the knife of the law of God the flesh is to be mortifyed or rather to bee cleane cut off by the Rocke Christ 5 The adiunct of circumcision was the giuing of the name 6 That by the remembrance of their name those which were circumcised might be put in minde of their dutie Now the example of Zephera the wife of Moses a woman of Madian not sufficiently instructed in the will of God who to deliuer her husband from death wherewith the Lord sought to slay him for neglecting to circumcise his sonne and that in their iourney and in an Inne being disturbed with feare circumcised her sonne and moreouer did not goe with her husband any further but sent backe againe by Moses to her father b Exod. 18 2 it is singular c Exod 4.25 and therefore may not be imitated VVhich were the vses and ends of Circumcision 1 That it might be a couenant and an agreement that is a signe of the couenant of grace betweene God and the posterity of Abraham whereby they might confirme their faith and might know that they were in the gouernment of their Lord and possessor against all their enemies According to the promise I will be a God vnto thee and to thy seede after thee namely in a speciall manner whereby I will make thee partaker of my spirit of my righteousnesse of all good thing in one word of heauenly life d Gen 7.7 2 That the people might be distinguished by that signe and badge of their profession from other nations and profane people and that the people might be discerned of whom that promised Redeemer must be borne Whereupon circumcision by a Metonymie is put for the Iewes circumcised e Titus 1.10 as also vncircumcision for the vncircumcised or the Gentiles f Rom. 2.26 And Christ is called the Minister of circumcision g Rom. 15.8 that is not of the law which he did abrogate by his comming or rather fulfilled but of the Iewes within whose bounds he contained himselfe so long as hee was conuersant among men as he testifieth of himselfe Math. 1.24 And yet so as he would haue the Gospell also in his time appointed to be published to the Gentiles h Ioh. 10.16 But especially by the spirituall and internall circumcision the Iewes were both distinguished from them and also
good 1 Thess 5.21 1 Cor. 14.34 And seeing the office of preaching is not permitted to women as neither the administration of the Lords Supper Why should they take vpon them to baptise Also the ancient Church appointed that baptisme should onely be celebrated in the Church or congregation of the faithfull in which place the Apostle plainly chargeth women to be altogither silent much lesse then would he that they should administer the Sacraments Therfore do they twise offend when they administer baptisme in that feined case of necessitie in that they baptise without any commandement nay against the commandement of God and besides they tye to the externall action eternall saluation which is to be sought in the death of Christ that couenant of his grace onely As for that example of Zephora who circumcised her sonne it is eyther to be held as a rash vnlawful act of a foolish and angry woman or as a singular action not to be followed For the Angell was well pleased that the child was circumcised not because she did circumcise him The same may be iudged if any priuate or lay man as they call it should take to himselfe the administration of Baptisme Heb. 5.4 No man taketh that honour vpon him but hee that is called of God as Aaron was Neither doe wee admit that case of necessitie if it compell vs to violate the orders prescribed of God For wee hold this Theoreme Not the priuation but the contempt of Baptisme doth condemne Besides the baptisme of weomen was not long since absolutely condemned in the fourth Councill of Carthage Can. 100. Neither is Augustine to bee allowed in his writing that If a Lay man vpon vrgent necessitie do baptise it is either no sinne at all or a veniall sin No doubt but care should bee had that the Infant may bee baptized by the lawfull and fit Minister but if that may not bee obtained it is to be commended to God that he may Baptise it with the baptisme of his spirit For wee must beleeue that the childrē of faithful Parents be alreadie baptized with the baptisme of the ✿ Flaminis spirit being within the Couenant VVhether forasmuch as Peter Act 10.34.48 preached the Gospell to Cornelius but baptized him not and Paule also did the same as we read 1. Cor. 1.16 Doth it follow therefore that they whose helpe the Apostles vsed in bapzing the faithfull were Lay men No indeede but they were either Euangelists or Elders or Deacons whom for the most part the Apostles tooke with them who sometimes also administred the word of whom at that time there was a great companie Moreouer they did it not of themselues but by the commaundement of the Apostles therefore it was not they but the Apostles that baptized by their hands For he that doth any thing by the ministery of others may be said in a sort to doe it himselfe And whereas Paule in the place before alledged saith that he was sent not to baptise but to preach the Gospell it is to bee taken 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Comparatiuely For it signifieth that hee had not receiued of God peculiarly or principally the office of baptizing but of preaching the Gospell which manner of speaking we find Ier. 7.22 I spake not c. Neither doth he extenuate the dignitie and fruite of baptisme that whereas few had in Charge the office of teaching many might baptize and many might bee taught at once together but baptisme could not bee administred but in order by one and one therefore Paul who excelled in the gift of preaching was instant intēded vpon the most necessary work leauing that to others which they could more easily performe Whether may that baptisme be allowed which is administred by Hereticks or Papists If it bee meant of such hereticks as denie the principles of heauenly Doctrine and vtterly corrupt the essentiall forme of baptisme as the Arrians Somosatenians Manichaeans and Macedonians which are not sincere in the Doctrine of the Trinitie baptizing so in the name of the Father of the Sonne and of the Holie Ghost that they denie neuerthelesse that the sonne and holie Ghost are coeternall coessentiall of equal honour with the Father or that the sonne of God did truely assume the humane nature then such baptisme is not to hee ratified but to be accursed For the essentiall forme being once taken away the matter it selfe is also taken away And therfore it is to bee thought that such are not so much to be rebaptised but as that indeede they should rather be first consecrated with true baptisme who being conuerted to the knowledge of the trueth desire to bee ingraffed into the Orthodoxall Church And this agreeth with the decree of the Nicen Councill But we must iudge otherwise of the baptisme of some other hereticks as the Nouatians and Donatists who deliuered the true doctrine of the Trinitie or of Papists who are out of the way of truth in some part of doctrin who possesse the place of pastors vse the publick ministerie either by cōmon error by long sufferance or by force though they be not to bee accounted as truly called Wherein although there be many things needlesse and superstitious yet stil Christ is retained held at least in title to be the matter it selfe the chiefe head and essentiall forme of the institution and the natiue meaning without idolatry of the words of Baptisme I baptize thee in the name of the Father of the Sonne and of the Holy Ghost is retained Moreouer it pleased God in mercie to conserue a remnant of his Church in the middest of Popery it selfe euen as the Israelites continued the vse of Circumcision though they embraced a false and impious seruice of God and the vowes are made in the name of Christ and not of Anti-christ or of any Idoll Therefore that baptisme is not void but of value force for it is the Ministerie of those person but of the Church as yet couerd or hidden in popery They I graunt did sprinkle the head or body but Christ baptized inwardly And therefore such Baptisme is neither to be annihilated neither doth it require Anabaptisticall rebaptizing But forasmuch as they teach wickedly in other matters they giue iust cause why the faithfull should necessarily depart from them as it is written 1. Iohn 5.21 Fly Idols VVhether may they that are truely instructed in Christian Religion with good conscience bring their children to bee baptized of Popish Priests No. 1. It is one thing the validitie of a thing receiued another thing to seeke that is falsly and many waies superstitiously administred 2. Because we should giue no occasion by our example to approue and confirme the corruptions both of the Doctrine and of the Sacraments as also of the superstitious worship of the false and vnlawfull calling of the Ministers of Antichrist for that wee must abstaine from all appearance of euill and from communicating with the sins
In former times for that many beginners in religion came to the Church from the heathen and desired to be partakers of baptisme there were certain daies apointed for them namely Easter VVhitsonday which were therefore called the daies of baptisme and diuers other daies which customes by degree grew to this habit that because in their baptisme they had new garmeÌ„ts that such did alwaies appeare in new garments hence came the white shirt which Infants weare in baptisme not onely vnprofitably but superstitiously also But although there were a certaine day appointed for circumcision yet seeing we are not tyed to any certaine dayes neither infants nor they which are of more yeares they may be baptised at any time when the assemblies come together to the hearing of Gods word and publike prayers so it be done after Christ his institution holily comelily and orderly a 1 Cor. 14 40 least one day should seeme better than an other for the exercises of baptisme Galat 4.10 Ye obserue daies and monethes and times and yeares I feare least I haue taken paynes amongst you in vaine Is it lawfull to rebaptise If any man haue beene baptised onely in the name of GOD in generall not vnfolding the persons or omitting any one or by those heretickes who deliuer not the true doctrine touching the Trinitie as the Marcionites Arrians and such like if such a one should be againe rightly baptised seeing the forme of Christs baptisme was not obserued before heare should be no Ilteration of baptisme but he should be baptised with Christs true baptisme who had not beene baptised according to Christs institution as is decreed in the Nicene Councill chap. 19. But if baptisme haue beene rightly administred according to Christes institution it may not bee iterated first because there is no commaundement for the reiterating of it as there is of the Lords Supper As oft as yee shall receiue 1. Corinth 11.26 Neyther do wee read that it hath beene iterated Like as circumcision in times past was not to bee iterated in whose place Baptisme succeeded And wee must iudge and censuâ—â— of Sacramentes according to the word of GOD. But on the contrarie part it is said Ephes 4.5 One Lord One faith One Baptisme 2 Because the lawfull Inuocation of God being once performed in spirit and truth ought neuer after to be accounted frustrate 3 Because Baptisme is the Sacrament of regeneration it is sufficient to be once regenerated and ingraffed into the Church or Kingdome of God for euen as he which is once carnally borne cannot be borne againe so in like manner hee which is once spiritually borne of God cannot be borne againe Aug. As carnall generation is one In Ioh. Tract 11.12 Euen so spiritual regeneration is but one So on the contrarie part The Sacrament of the Supper is therefore ofteÌ„ to be repeated in which we are nourished with the flesh and bloud of Christ because sustenance is often to be vsed yea and those whom God hath once chosen and adopted for his children he neuer forsaketh for his giftes are without repentance Rom. 11.29 And whosoeuer is once truly giueÌ„ vnto Christ althogh he sometimes slip out of the way shall neuer be cast forth Iohn 6 37. And the vnfaithfulnesse of men cannot euacuate the faith of God Rom. 3.3 But as concerning Apostates which vniuersally fall from faith It is impossible that they which once had beene enlightened or baptised that is to say which after Cathechisme haue professed Christianitie annexed vnto the Church by Baptisme If they fall that is into a vniuersal Apostacy from Christ That they should be renued to repentance therefore the grace of renotion cannot be sealed againe in them by the Sacrament of baptisme Hebr. 6.4.6 as Damascen and other fathers gather from hence 4 Because the signification force vse and fruite of Baptisme is not for any certaine moment or for the time past onely but belongeth also vnto the time to come and contineweth for the whole life of the man baptised a Rom. 6.7 et seq For that which Paule saith Rom. 3.25 that Christ is made vnto vs a Propitiator for the forgiuenesse of sinnes that were before is not spoken exciusiuely but it signifyeth that he is giuen of the father to miserâ—ble sinners which wounded with the sting of Conscience sigâ— for the Phisitian not to them which seeke libertie through â—mpâ—nitie And euen as Dauid had no need of a new circumcision after his fall but onely of a remembrance thereof to worke repentance so there is no neede to repeat baptisme to them which haue fallen after baptisme but a remembrance thereof vnto an earnest repentance because the baptisme of repentance once receiued for the forgiuenesse of sinnes doth continue a perpetuall testimonie and pledge of the couenant made with God and of that perpetuall washing which we haue in the bloud of Christ b Mar. 1.4 Luk. 3.3 And therefore it is often to be called to minde that by it the confidence of the forgiuenesse of our sinnes may be confirmed more and more in our mindes for the truthe of the promise once made continueth for euer whosoeuer shall beleeue and is baptised shall be saued Christ will be readie to receiue vs with stretched out armes when we returne and so he vseth the future tence Did Ierom say well that after the shipwracke of mans nature two beards of saluation were giuen vnto men baptisme and the first being lost Repentance As Lawyers say The sayings of Authors must be vnderstood with a corne of salt So verie well this ambiguous saying may be vsed against the Nouatians that after Baptisme Repentance is left for them which sorrow for their sinnes So Iohn called backe the young man which which was made a Captaine of theeues ¶ Euseb hist Eccle. l 3. c. 32 So he stirreth the Churches of Asia to repentance Apoc. 2.5.16 a Et. 3.3.19 And Paule doth call backe the Galathians fallen after Baptisme to the grace of the promise of Baptisme b Gal 3.27 euen as he doth the Corinthians c 1 Cor. 12 13. But it is an absurd sentence if it should bee vndestood that the first Table that is to say Baptisme or the grace and forgiuenesse of sinnes receiued in Baptisme may bee vtterly lost as the Papists would haue it but by sufficient contrition Auricular confession and proper satisfaction it may bee obtayned againe for on the contrarie part the couenant of God is perpetuall and immutable Esa 54 8.10 and Osee 2.19 I will marrie thee vnto mee for euer Whereof baptisme once receiued is a testimonie Is the vse of externall baptisme free or indifferent so that it may be vsed or else may be omitted securely and without hazard of saluation or is it necessarie It is necessarie to the Church of Christ and the Infantes of Christians ought to be baptised but after a sort because of the commaundement of God whilest the libertie thereof is granted
to him which is not yet baptised and if it may not be giuen yet at least it ought to be required and procured by all meanes possible Dâ— nupt et Concu l 2. c. 17 18 yet is it not so simply precisely absolutely necessarie that those which depart out of this life without it especially the Infants of Christians cannot be saued as Augustine beleeued and those also which make baptisme the first steppe of saluation and therefore exclude from saluation all those which want baptisme yea although there bee no contempt of Baptisme But we verie openly confesse that this is not our opinion Because so there is great iniurie done vnto the grace of God and to the power of his couenant in which hee promiseth that he will be the GOD of the faithfull and of their issue and that he will shew his mercie euen vnto a thousand generations Exod. 20.6 Secondly because it would be absurd that these Infants which in times past died in great numbers before the eight day of circumcision before which they might not bee circumcised according to the law of God or those which were not circumcised by the space of fortie yeares in the wildernesse Or the Christian Infants which died in times past before the feastes of Easter and Pentecost without the baptisme of water by no fault of theirs for at those Feastes Baptisme was administred in times past both these and the other being vnder the couenant it would I say bee absurd to thinke them depriued of saluation which cannot but be a great crosse to the conscience of the parents 3 Part. 9.68.4.2 if death should preuent their children baptisme Againe why should the children beare the punishment of anothers fault but this is the doctrine of Thomas Aquinas That children are neuerthelesse baptised vvith the baptisme of the spirit though they vvant the outvvard signe Thirdly Sacraments are not the cause but the Testimonies and seales of our saluation and doe not of themselues conferre grace Nor doth the priuation of the holy signe defraude the childe but the parents contempt or negligence of the same a Exod. 412 Iosu 5.3 Fourthly The conuerted thiefe wanted the visible Baptisme but not the thing signified which may likewise be said of Infants vnbaptised For that in the 17. of Genesis Let him that is not Circumcised be cut of from the people of God Was spoken of them of yeares and the meaning was hee that would not be circumcised the same is also to bee meant of the vnbaptised Likewise that in the third of Iohn Except a man bee borne againe of water and the Spirit hee cannot enter into the kingdome of heauen Is not meant of Infants which could not receiue it as being preuented by death onely and not by any other fault but eyther of the ordinarie meanes which may not bee neglected when it may bee had or of Baptisme which if it bee not receiued indeede is yet receiued in desire as Thomas expoundeth it And as Ambrose saith of Valentinian that hee was baptised in desire and will though hee had neuer the outward ceremonie For as hee was comming to Ambrose to bee baptised hee died in the way Or else it is to bee vnderstood of the liuing water which is the Spirit that is of the vertue and efficacie of the holy Spirit which worketh that in the soule that water doth in the bodie And so the names of water and the Spirit may meane one thing as it in the third of Mathew Hee that followeth mee it is hee that baptiseth with the holy Ghost and with fire That is with the spirit which hath the office and nature of fire in regeneration the Baptisme of which spirit is absolutely necessarie to saluation And thus Augustine expoundeth this place Is Baptisme to be administred without exorcisme or coniuring out of the Diuell or blowing To exorcise is to adiure a man by holy things as by God or by Christ to doe a thing which men commonly call to coniure as the 26. Math. The high Priest saith vnto Christ I Coniure the by the liuing God to tell vs if thou bee Christ And the sonnes of Sceua in the 19. of Act. coniured the diuell by Iesus whom Paule preached Hence come Exorcistes and true Exorcisme which gift was peculiar to the holy Ghost by which the Apostles at the first and other faithfull draue diuels out of the possessed as we read in the Acts and Christ saith They shall cast out Diuels Mark 16. But yet without baptisme as Tertullian obserueth Therefore it is not to be retained first because when Christ instituted baptisme he did not command any to exorcise secondly for that the diuell is driuen out by Christ euen in baptisme for as Cyprian saith like as Scorpions and Serpents which are of force on drie land can do no hurt being flung into the water so an euil spirit can inhabit no longer in whom the spirit of God beginneth to dwell after baptisme and sanctifycation Thirdly for that the Apostles administred it without exorcisme Fourthly neither those that are possessed or the heathen worshippers of diuels are to be baptised but only they who are holy and partakers of the couenant of grace the members of Christ and to say that such are subiect to the diuels destroying power were verie absurd Fifthly that gift of exorcising ioyned with the gift of miracles was but for a time as that also was when many sicke people were healed by the annointing of the ministers of the Church and by inuocation of the name of Christ a Iam. 5.14 till such time as Christian religion was spred ouer all the world Sixtly for that exorcisme was neuer vsed at the circumcising of Infants But whereas the heathen did bring testimonie vnto the Church before their baptising as Tertullian witnesseth that they renounced the diuell and his Angels this was a publike testimony of repentance in them of yeares as also that blowing with clapped hands which he that was to be baptised performed did giue the Church thereby to vnderstand that hee renounced Sathan and his kingdome But in the Papacy it is done by the baptizer euen the face of Infant to be baptised and is therefore friuolous and to be reiected May Godfathers and Godmothers be vsed They may 1 Because the originall of it sprung from the Imitation of the baptising of those which were young in faith in the Primitiue Church who before their baptisme did not onely yeeld a reason of their faith but also produced Testators and witnesses of the same 2 The Scripture is not against it 3 It is a most ancient Ecclesiasticall custome 4 There is nothing in it that is euill or dishonest 5 It proceeds from charitie 6 It tendeth so farre to the Infants profit and saluation that no man is the worse for it 7 It maketh wholly for the edification of the Church 8 As a midwife is vsed to make the birth easie in child-bearing so in this spirituall
Church ordained of Christ being euen now about to die for them which are full growne being alreadie baptized and examining themselues wherein by outward breaking of bread and powring out of wine into the cup is represented and as it were is set before the eyes of the faithfull the crucifying of the bodie and shedding of the bloud of Christ for vs and by giuing taking and vsing of those Elements the forgiuenesse of our sins gotten by the death of Christ the inward raking and spirituall enioying of his bodie bloud moreouer communion with Christ ful nourishmeÌ„t in Christ viuification and fellowship together with the rest of his liuely members is signified confirmed sealed to the faithful the memorie of so great benefits giuing of thanks is celebrated for the commendable vse of the faithfull assembled together that they may increase in faith and loue For as by baptisme we are borne againe so being borne again wee are fed and nourished by the Supper of the Lord and in Christ wee are as it were nourished and brought vp to life eternall Therfore when as Baptisme may once onely be administred the Supper of the Lord is to be vsed often because in it Christ is giuen vnto vs after the manner of meate but because meat and drinke doe goe away into nourishment they are often in our life time to be taken of vs. Furthermore the first example or patterne of that definition is the historie of the first Supper of the Lord expounded by Paul and of the rest of the Euangelists 1. Cor. 11.23 Mat. 26.26 Mar. 14.22 Luk. 22.19 What is the efficient principall cause of the Lords Supper The Lord himselfe who is the onely testator of the new Testament and the Authour of the Couenant of Grace and GOD the Redeemer in whome alone it haht pleased the Father to gather together all things Ephe. 1.10 And who is the way the trueth and the life Ioh. 14.6 the high priest Heb. 3.1 and the eternall King of the Church Psal 2 6. concerning whom alone the father cryed from heauen heare him Mat. 17.5 from whom it is called the Lords Supper therfore faithfully to be deliuered of the ministers reuerently to be handled neither is it to be depraued by adding minishing changing For Paul saith 1. Cor. 11.23 I haue receiued of the Lord that which I also haue deliuered vnto you namely by the reuelation of Iesus Christ Gal. 1.12 When hee was taken vp into paradise or the third heauen although this letteth not but that hee knewe very many peculiar sayings doings of Christ both from Ananias and also from other disciples of Christ which were eye witnesses and from Luke himselfe At what time was it instituted 1 Cor 1.23 In the yeare of the world 3995. of the age of Christ 33. of March 24. day which was Thursday in the euening surely that night wherein he was betrayed by Iudas vnto the Iewes was the Supper of the Lord instituted 1. First of all because of the figure going before that is to say of the eating of the Pascall Lambe or the legall solemne and Sacramentall Supper in place wherof Christ substituted the Supper EuaÌ„gelical Lu. 22.14.19 where that being performed a new institution of this in expresse words is put in the stead therof so the Apostle teacheth 1. Cor. 5.7 Christ our passeouer is sacrificed for vs. From whence it followeth that the Supper of the Lord is our Passouer For the same thing in both is signified namely Christ the true and immaculate sacrifice for the sins of the world there promised here exhibited The remembrance of the like benefite there of the deliuerance out of the bondage of Aegypt and of induction into the promised land here of freedome from the cruell slauerie of Sathan and of introduction into eternall life 2. Secondly because of his passion and death neate approching Dan 9.24 27 the remembrance of which benefit therein performed vnto vs he would set forth in this Supper 3 Thirdly that he might plainely shew a consummation and taking away of al Sacraments and Sacrifices of the Old TestameÌ„t and manner of the Paschall lambe it selfe which he had eaten before with the Disciples 4. Forthly that he might signifie or giue to vnderstand that he came in the fulnesse of time Mat. 11.13 Gal. 3.24 Gal. 4.4 5. That hee might so much the more commend his Supper which being now about to dye he so earnestly commended vnto his Seeing that Christ hauing Supped distributed the Supper to the Disciples in the euening whether is it lawfull for vs to giue it in the morning and to them which are fasting It is lawfull because circumstances of time as both of sitting downe of apparrel and of a certaine number of Communicants doe not appertaine to any mysterie neither are they substantiall pâ—rtâ— of the Sacrament neither haue they expres commandement from God because Christ said not This doe yee hauing supped or sitting or standing or so many in number for Christ first did eate the Passeouer because he would after old things institute new But the Eucharist is more conueniently distributed in the morning 1. Because it is an easier thing at that time to haue a holy meeting together forasmuch as in the day time much businesse doth happen wherby men are lead away from holy things 2. Because at that time we are more sober and wee haue a more apt and attentiue minde to perceiue excellent thing Yet notwithstanding the ancient fathers in time of a fast beecause they did spend the whole day in prayers in Sermons and in holy hymnes did giue the Supper of the Lord a little before night And in the time of Augustine in many Churches of Africa as he reporteth the thursday before Easter that the action of Christ might bee the more resembled the Eucharist was giuen to the fathfull in the night and after Supper But this custome was taken away by the sixt Synod or generall Councill which was held at Constantinople Seing that Christ being about to celebrate the Supper abased himselfe to wash the Disciples feete and said vnto them I haue giuing you an example that ye should doe euen as I haue done to you Whether are we being about to communicate tyed to this precept concerning washing of feete Not a whit because Christ did not therfore washe the feet of the Disciples that they should alwaies imitate that fact in kind but that he might driue from them the dreame of a ciuill kingdome of the Messias whereabout they did striue and that hee might shewe in himselfe a perfect example of humilitie like as elswhere hee commaunded that they should shake off the Dust from their feete that they should not beare a staffe nor scrip with them by the way that they should salute no man by the way that they which fast should annoint their head Not that they should drawe these things to a strait obseruation of words but that by this
was identical rightly expressed in these words this is the bloud of the couenant But Christ gaue to his disciples wine contained in the cup and sacramentally signified the thing by the signe of wine Therfore in the enuntiation of Christ this namely the wine which was contained in the cup is one thing that bloud of the new Testament that is the thing it selfe of that sacrament is an other thing And therfore the enuntiation of Christ is rightly expressed in these words hoc est sanguis this is bloud What is the new testament in the bloud of Christ They acknowledge that the name of Testament is the same here that Couenant is who do take it to answere to the Hebrew name Berith and therfore to declare 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is an agreement begun betweene them which first did disagree which signification doth especially heere accord although it commeth all to one reckoning whether we vnderstand the new couenant begun by the bloud of christ or the wil of christ dying which is signified by the word testamēt established confirmed by his own bloud shed For the particle In in the Hebrew phrase doth not signifie a simple coniunction inexistence or reall concomitancie as though it had beene said with my bloud but the cause the manner the instrument and the adiuuant cause of any thing as Psal 33.16 The King is not saued in multo exercitu that is by the multitude of an host and Rom. 5.2 In the bloud of Christ that is by the bloud as it is expounded Coloss 1.22 Rom. 3.14 But this Testament is not any corporal draught of the bloud of Christ or drinking of wine but it is the couenant of grace reconciliation or agreement and a couenant betweene God and the beleeuers wherein God doth promise vnto vs that he forgiueth vs our sins and giueth the holy Ghost righteousnes and life eternall of his meere mercie by faith for the bloud of Christ shed vpon the crosse and wee in like manner to binde ourselues to God to receiue these his benefits by true faith in Christ and to shew thankfulnes by true obedience towards him in the whole course of our life Of which couenant Esay speaketh chap. 59.24 and Ier. 31.31 and 32.40 Heb. 9 15. Gal. 3.17 Why said not the lord This is my body of the new Testament as he said this cup is the new testament in my bloud Because although the Testament or new couenant was established by the oblation of whole Christ and by the intercession of his death Heb. 9.15.16 yet notwithstanding his death was more euident in the bloud shed then in the matter it selfe of the flesh Therfore vnder the old couenant Moses said Exo. 24.8 Heb. 9.20 Behold the bloud of the couenant which the Lord hath made with you And therfore Christ that the relation of the truth might be more plaine he applied the appellation of the New Couenant rather to his bloud then to his bodie yet so that he excluded not his bodie the bloud whereof was shed from the confirmation of the couenant and redemption of the soule Add to this that when Christ had made mention of drinking wine which he calleth his bloud he remembred the new couenant because vnder the old the vse of bloud was forbidden a Leuit. 17. Verse 10.16 which in the other signe of bread was not necessarie to expresse Which is the other branch Which for you in Luke and for many in Mathew and Marke is shed for the remission of sinnes The subiect of which speech is the Relatiue 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which and it is referred properly to the bloud not to the wine Truly if you look to the construction of the words in Luke it must be referred to the cup but because neyther the cup nor the wine was shed for vs that subiect is altogether to be vnderstood of the bloud The predicate Effunditur is shed again by Enallage for Effundetur shall be shed as the common translation doth also expound it Yet the Lord doth seeme vpon set purpose in the institution of this mystery although speaking of a thing to come yet to haue vsed in both places the words of the Present Tense that the Disciples might be admonished that this is the vse of these signes that with the eyes of faith the things forthwith to be should be seene as it were alreadie present in them like as we must behold them in this action by faith as it were being before our eyes although alreadie performed long agoe that is to say the whole historie of the passion as if with these our eyes wee did see the bodie of Christ hanging and pierced through and the bloud dropping out of his wounds Therefore it is shed saith hee that is to say vpon the Crosse not into the cup or into a mouth whereby againe is signified in what manner the bloud of Christ is liuing drinke to vs not simplie as it is now clarified but as shed for vs and truly for you and for many Marke 14.24 although not for all but for the elect onely that is for their cause for the remission of sinnes which is a most exceeding wholesome end of the bloud of Christ shed not of the drinke of wine For of this it is said In remembrance of me but of the shedding of bloud For the remission of sinnes From whence doe you gather besides that Christ spake Tropically 1 From the nature and sacramentall speaches of all other Sacraments alreadie instituted from the beginning of the world wherein it commeth to passe that the name of the thing signified is giuen to the signe it selfe or the signe is named for the thing signifyed as Genes 17.10.13 Circumcision is the Couenant that is the signe of the Couenant Exod. 12.11.27 The Lambe is the Passeouer that is the signe and memoriall of the Lord The Rocke was Christ that is a signe of Christ a Exod. 17.6 1. Cor. 10.4 2 From the knowne speech concerning the same Sacrament in Paule 1. Cor. 10.16 The bread which we breake is the communion of the bodie that is to say Metonymically like as the Gospell is called the power of God that is the effectuall instrument of God Rom. 1.16 And VVe that are many are one bread and one bodie And 1. Cor. 11.29 He that eateth and drinketh vnworthily eateth drinketh his owne damnation which things vnlesse a trope be vsed cannot be vnderstood and the bodie it selfe of Christ cannot be said to be eaten but tropically 3 Because the Ascension of Christ into heauen and the veritie of the humane nature which hee tooke admitteth not a proper speech For Augustine teacheth That one place is not to bee interpreted so that it may be contrarie to many others but so that it may agree with many other De Doct. Christ 4 Because the Fathers had the same meate and drinke not only among themselues but also with vs that is to say in respect of the matter
Christ honoured the visible signes by caling them his bodie and bloud not changing the nature of the signes but adding grace to the nature of the signes Now that grace added to nature is that those Elements are made SacrameÌ„ts that is means Instruments of the holy Ghost to confirme preserue increase the Communion of Christ Is this change perpetuall No because it hath respect vnto the vse only and that publick too in the Church Wherefore out of the verie action it selfe of the mysteries or the administration of the Sacraments there is no place for it For nothing hath the nature of a Sacrament out of the vse which Christ instituted How are the Sacramental phrases or speaches to be expouÌ„ded vnderstood All the places of Scripture are not to be vnderstood according to the letter but according to the sense hauing regard to the analogy of faith the circuÌ„stances of those places But specially the places which coÌ„cerne the SacrameÌ„ts cannot be taken or vnderstood according to the litter by reason of the nature of the sacrameÌ„ts wher in we do not coÌ„sider one thing simply but twain to wit the visible and external signes also the heauenly and visible things signified by them How many kinds of Sacraments be there In respect of the estate of men there be two Some before the fall in the state of integrity and innocency of our first parents others ordained of God after the fal And before the fal there were two Sacraments one commanded the other forbidden The former of immortality which of the end is called the the tree of life not that it could giue life wherwith Adam was now already indewed but Sacramentally because it was a pledge signe remembrance of immortality to theÌ„ which might eate of the fruit therof Another of tryall which by a Metonimie was named the the tree of knowledge or of experience of good euill of the euent or issue to wit because man after the eating therof should know haue experience both what great good he had lost into how great misery he had plunged himself From the tasting wherof he shold haue abstained to declare vnto God his due obedience a Gen. 2.9 17 et 3.3.22 not that god would haue man to wander vp downe like a beast without iudgement choyce of things for he had iudgement giuen him wherby he might discerne betwene vertues vices but that hee might not couet to know more then was meet for him least trusting to his own sense casting off gods yoak he should make himselfe arbitrator iudge of good euil How manifold be the Sacraments after the fall Some of the old Testament some of the New Those shadowed out the Messias to be exhibited these do testifie that he is exhibited Again of those wherin was shadowed out the Messias to bee exhibited some were for a time accidental extrordinary which god vsed only once or for a certain time some were set ordinary which ought to be in ordinary vse vntil the time of reformation a Heb. 9.18 for those things are said to be reformed which are truely directed to their proper end wheras these tended to the same but yet thwartly not directly Temporary were the floud b Gen. 7.6 The passing thorow the red sea c Exod. 14.22 the staying vnder the cloud d Exod. 13 22 which three were as it were a certain baptisme of the old Testament Manna sent from heauen e Exod. 16.14.15 Ioh. 6.31 water out of the rock f Exod. 17 6 were as the Eucharist spiritual drink 1 Cor. 10 1.2 3. I would not haue you ignorant that al our fathers were vnder the cloud al passed through the sea al were baptised in the cloud in the sea did all eate the same spirituall meate drink the same spiritual drink From the floud the deliuerance or escaping froÌ„ the waters which befel Noe his family was a signe to him of the spiritual deliueraÌ„ce escaping of the church out of the gulf of sin death to a new life wherof at this day baptism is a type to vs and therefore is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an exmplar or picture correspondeÌ„t to that deliueraÌ„ce which came to passe in the floud g 1 Pet. 3 21 There are therefore two types but the former is the figure of shadow of the latterh. And the latter the patterne of the former or the figure answering to it In which respect the Sacraments of the new Couenant may be called the patterns answering to them of the old So the passing through the red Sea and that staying vnder the Cloud were shadowes and signes of washing from sins and a shadowing forth of the heauenly power of the spirit But in respect of vs they were types of our Baptisme and in like manner our baptisme a patterne of them Wherupon the Apostle 1. Cor. 10 2. saith the Fathers were Baptized in the Cloud and in the sea vnto Moses that is not into the name of Moses but Moses being their guid 2. So the Mâ—nna from heauen and water flowing out of the rock were in steede of the Supper and signified the spirituall food of Christ and the meate drink to nourish our soules spiritually vnto eternall life and to the beleeuers did truely offer it by faith to bee receiued spiritually Whereupon the Apostle 1. Cor. 10.3 calleth Manna considering it as a Sacrament spirituall meate that is saith Augustin meate signifying some spirituall thing to wit Christ in his time to be exhibited In Psal 77 but euen then present and effectuall to the godly who did by faith lay hold on him who was to come And verse 4. in the same respect he calleth the stone or rock wherout the Riuer which followed the Israelits or went with them the spirituall drinke Sacramentally or by a Metonymie Christ For they dranke saith he of that spirituall rock that followed that rock was Christ Now our Supper is the patterne or resemblance of that Manna and that water What were the set and ordinarie Sacraments 1. One generall perpetuall and common to all men and for their sake and profit to the brute beaste and so to euery liuing soule which also is called Naturall because God would haue it extant in a naturall thing when by his word he marked out and consecrated the Raine-bowe that is the bowe in the Heauens which riseth of naturall causes for his Sovereignty which hee hath ouer all creatures and ordeined it to Noe and all his posteritie for a signe monument and pawne that hee hath testified that he will not hereafter destroy the earth with a floud Gen. 9.9 10.13 I will put my bowe in the Clowde and it shall bee for a signe of the Couenant betweene mee and the earth Note that such a bowe was fashioned which was not before the Floud but because it was made knowne by