dissemble or take away the confirmation of faith But here masking wholy vnder a vizard of the Anabaptistes Infants saith he who while they are in baptizing crye struggle either vnderstand what is doing or not yf they doe not vnderstand neyther doe they beleeue and are in vaine baptized then the Anabaptistes preuaile yf they vnderstand then are they willfull sinners sacrilegious then againe the Anabaptistes preuaile Indeed the stage-man playeth his part cunningely But what if with an armed dilemma as he termeth it I should lykewise say The Iesuite that writt this is eyther a good man or a cauiller If a good man he should not so haue tyed then wee haue the better if a cauiller he should not be beleeued then againe we haue the better Is not this the like reason Either horne and part of the Iesuites dilemma is deceiptfull and in the former there is a double fallacy First froÌ„ that which is but partely true he concludeth as if it were simply and wholy true as where he reasoneth thus Infants do not vnderstand ergo they do not beleue it is true of the actes and vse not of the possibilitie of beleefe I meane that possibilitie not which wee haue by nature but by grace of that promise I will be thy God the God of thy seede Secondly he disputeth from that which is no cause as if it were a true cause thus Infants do not actually beleeue ergo they ought not to be baptized For the cause of baptizing of infants is not the actuall vnderstandinge or beleefe of infants but the promise pertaining vnto them as being children of the couenant Church as Peter wittnesseth Let every one be baptized in the name of Iesus Christ c. because to you and to your children is the promise made In the latter part of his argument is the same sophisme Infantes when they are to be baptized cry struggle often vse mishapen distorted motions But why is it because they striue against the sacred action of baptisme no but because some other thinge grieueth them as that they endure some passion paynefull to their tender infancye But what thinkes the Iesuit of those Infants which were vnder bloudy circumcision what thinkes he of Abraham an oldeman of the males of his familye of the Sichemites was there thinkes he no struggling no mishapen or distorted motion Or why should he rather terme infants sacrilegious then he doth his Vestal Nannes who in tune of their confession penance and communicating so lessoned by the Eâ—â—ers do often let fall many à tender teare who in sacred actions vse more misshapen motions then the Preist at Masse nay did the Iesuit himselfe never weep for devotion in saying Masse and so proue himselfe sacrilegious Bellarmineâ— so great a Doctor me thinke should be a shamed of so childish trifles Here what Austin sayth of this matter Wheras infants striue as much as they can by cryes shrinkings it is not imputed vnto them all their resistance is accounted nothing c. because they know so little what they doe that they are not thought to do it the like vnto this we may read in his 23 Epistle in his 4. booke 25. Chapter of Baptisme against the Donatistes In the end he dismisseth Luther with this fruÌ„p I pray 〈◊〉 what Gospell Apostle or Prophet did he euer read that Sacraments of the new Testament were seals of the worde of God was it belike in the Gospell of Saint Luther But where as he sayth were seales of the worde of God for were seales of the promise of grace it is but a cunning peece of forgery thereby to make vs seeme to repose all the authority of Gods worde on the Sacraments which we before haue refuted Thus he presumes to pul a dead lyon by the beard whose very lookes were he liuing he durst not abide But I pray Sir tell vs first in what Gospell you read that Sacraments are not seales of the promise of Grace nor confirme our faith but that they bestowe grace that they iustifie sanctifie if they be of the old testament by vertue of the very actioÌ„ of the receiuer if of the new by the worke done eveÌ„ without faith or any good inteÌ„t or motioÌ„ of the receiuers wheras contrary-wise the scripture speaketh playnly that Circumcision profittethâ— them that keepe the lawe but to the transgressors thereof it is vncircumcision Those which beleeue and are baptized shall be saued Wee must examine our selues 〈◊〉 so eate of this holy bread In what gospell I saye reade you this Belyke in som Layolan or GregorioÌ„ Calendar Now one the other side hearken where Luther hath reade that sacrameÌ„ts are seals of the promise of grace God sayth of circumcision That it may be a signe of the couenant betweene me and you But Paule interpreteth this couenant to be grace the righteousnesse of fayth Of the Passeover That bloud shall be vnto you for for a signe vpon those houses where yee are that seing that bloud I may passe over you But this Passeover did signifye the grace of Christ Of Baptisme Baptize all nations in the name that is in the authority commaundemâ—nt steede of the father the sonne the holy Ghost And Arise wash away thy sinnes And Baptisme is the washing of new birth Baptisme saueth vs. not that wherewith wee wash away the filth of 〈◊〉 but that whereby with a good conscience we make request vnto God Of the Lords Supper This cup is the new testameÌ„t in my blood Also Doe this in remembrance of me This if you vnderstand you haue the thinge you sought for namely where in scripture Sacraments of both lawes are said to be seales of grace For why as you vse to say should sacraments of the new testameÌ„t be of worse conditioÌ„ theÌ„ those of the old if you do not vnderstand you are not worthy to be called a maister in Israel which know not that naturally it belongeth vnto all sacraments to signifie seale vnto the faithfull some promise of grace Listen farther vnto the Fathers of the Church as Basil who confesseth plainly what you deny impudeÌ„tly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is For baptisme is the seale of saith And Tertullian speaking of baptisme in this sort This washing is a seale of our faith And Austen who termeth the sacraments certaine visible seales of heauenly thinges Do you not now blush at your owne question Where red Luther this So dismissing Luther he settes vpon Zwinglius taking vpon him to lash for sooth scourge his opinion That Sacramentes are signes of engadging our selues vnto God But we haue already proved that here the Stage-maÌ„ doth but play the caviller At the length rouzing himselfe more terribly against Caluin Betweene Luther saith he Caluin this is the difference that whereas hath â—ake the
therefore is likewise pernicious which the Apostle teacheth If the roote be holy the branches also are holie And the vnbeleeving wife is sanctified by her husbande else were your children vncleane but now they are holy And this is the chiefe comfort of godly parentes that they knowe that both branch and roote are sanctified that is that they their children may from their mothers wombe plead priviledge in the covenant with God by vertue of the free promise made vnto them and their seed after them But they are by nature the sonnes of wrath Who knowes not that Calvin teacheth both that they are the sonnes of wrath in regard of nature and sonnes of the covenant in respect of grace according to that of Saint Peter Yee are the sonnes of the Prophets nall election that then they shall not be seales of present iustification Are not election iustification subordinate and consequents one of the other so farre are they from abolishing one the other that the contrary should rather be infered they are seales of our eternall election therefore of iustification present grace For iustification is so proper naturall an affecte of election that there can be had no certainty of the latter without assurance of the former For they who are iustified in Christ are also chosen to him before the foundation of the world Whome God hath prodestinated those also hath he called iustified and glorified Now then let the Iesuite with open mouth exâ—â—aÌ„e on Caluins opinion as false absurde dangerous and impious And why forsooth false Because saith he Caluin contrary to that which the Scripture teacheth restrayneth Sacraments only vnto the thinge past namely to the grace of election But this cauill is already refuted And why absurde Because saith he he teacheth that by the Sacraments the promises are sealed vnto our consciences yet that infantes are lawfully baptised which neyther haue vse of reason nor conscience But we haue already sufficiently proued that neyther infantes borne in the Church of beleeuing parentes are altogether voyde of reason or faith if we respecte the promised grace although actually they haue neyther the faith nor reason which is in those of riper yeares nor that baptising of Children confirmation of their faith by Sacraments is therfore to be differred because they doe not beleeue seeing of the Scramentes there are other endes purposes whereunto they are ordained But why pernicious and dangerous Because he teacheth that the children of the faithfull are borne iust and holy and hath perswaded many that the sacraments are not necessary vnto the receiving of the grace of Christ Whence it is come to passe that many contemne the said sacraments and in the meane while the soules of many infantes never purified by the saving vvaters of baptisme abide in perpetuall corruption And is it in deed pernicious to teach that the children of the faithfull are borne holy that is not straungers but heires of the covenaÌ„t according to that promise I will be thy God and the God of thy seede That therefore is likewise pernicious which the Apostle teacheth If the roote be holy the branches also are holie And the vnbeleeving wise is sanctified by her husbande else were your children vncleane but now they are holy And this is the chiefe comfort of godly parentes that they knowe that both branch and roote are sanctified that is that they their children may from their mothers wombe plead privilege in the covenant with God by vertue of the free promise made vnto them and their seed after them But they are by nature the sonnes of wrath Who knowes not that Calvin teacheth both that they are the sonnes of wrath in regard of nature and sonnes of the covenant in respect of grace according to that of Saint Peter Yee are the sonnes of the Prophets of the covenant That is spoken against the Pelagians denying originall sinne this against the sophistes tying grace to the sacraments neither of these is perniciously taught because either 〈◊〉 according to scripture Let Calvines Christian institution be searched and his Commentary on those words of Saint Paule we are all by nature the sennes of wrath Thence may the Iesuite and Selneccer and Hunnius and all the rabble of Calvines adversaries learne that originall sinne is as naturall vnto vs as poison to a serpent yet neverthelesse the children of the faithful are a seede blessed even from their mothers wombe Or if it like them better let them heare and reconcile David confessing of himselfe Behold I am borne in sinne and my mother coÌ„ceived me to inquity And yet else-where he comfortes himselfe in this manner On thee haue I depended from the time wherein I was borne and from my mothers wombe thou art my God or God himselfe coÌ„plaining in this sort of mans nature The thought of mans heart is wicked from his childhood and yet Ieremie witnessing Before I framed thee in thy mothers belly I knew thee before thou camest out of her womb I sanctified thee Thus the Iesuite sees in what respect Calvin saith that infantes are borne holy namely not simply and wholy but in some sort I shall hardly beleeue vnlesse the Iesuites shewe it that it is found in Calvin that they are borne iust For in this life it is not all one to be holy and to be iust Now whereas hee patcheth this vnto the rest that Calvin hath perswaded many that the sacraments are not necessary vnto the receiving of the grace of Christ and that therevpon hath followed the conteÌ„pt of baptisme with the destructioÌ„ of many souls this is partly a cavill partly a plaine sophisme A cavill that Calvin should altogither deny the necessity of sacrameÌ„t a sophisme in imputing to his doctrine the contempt of baptisme which the Iesuite faineth to haue ensued therevpon Indeede he doth not binde God and grace vnto the sacraments nor falsly placeth in theÌ„ an absolute necessity as do these Sophisters His purpose is only with Bernard to condâ—ne not the absence but contempt of sacramentes But is this to persuade many that sacramentes are not necessary Heare I pray you what himselfe hath written of this matter in his â—â—stitution Now saith hee even hereby it appeareth that their conceit is to be cassiered who adiudge all that haue not beene baptized vnto eternall death c. The promise of God is manifest whosoever beleeveth in the sonne shall not see death nor come into iudgment but is already passed from death into life Which I would not haue so taken as if I meant that baptisme might be contemned without offence for I am so farre from excusing this contempt that I affirme the league and covenant of God thereby to bee violated and broken thus much it suffiseth to proue that it is not so necessary that we must needes thinke him damned who shall be debarred all meanes and opportunity of obtaining it But
Sacraments testimonies or scales of Gods promise Luther will haue that promise to be of present iustificatioâ— Caluin of eternall election And least he should 〈◊〉 to say an vntruth he cites a place out of Calâ—â—n Antidor conciliâ— Sess 6. ca. 5. as if he should there say that infants are baptized not to the end they might be receiued into adoption of the sonnes of God but that vnto them the promise of life might be sealed vnto whome before by grace of predestination it pertained And out of the 7. Session and 8. Canon as if there hee should wright that the right end and vse of sacraments is this to ascertaine vs of the eternall adoâ—tion grace whereunto before the foundation of the world we were predestinated Thus farre the Iesuite but all impudently without shame For Caluin in neither place speaketh one â—ote of eternall electioÌ„ or the grace of predestination Only in the former this he saith Insants are for this reason baptized because they are heires of the promise For vnlesse the promise of life did before pertaine vnto theÌ„ that man should prophane baptisme whosoeuer did but minister it vnto them In the latter these are his wordes Allthough baptisme be the hand-wrighting of that mutuall obligation which is betweene God vs yet the especiall vse thereof is to assure vs of free remission of our sinnes and perpetuall grace of adoption But is this to deny that sacraments are seales of the promise of preseÌ„t iustification Is this to restraine sacraments onely to thinges past as namely to the grace of electioÌ„ But this is Bellarmines trust and fidelity in citing the wordes and sentences of the Fathers and our Doctors Such are his two whole volumes of disputations namely a rude rable of false quotatioÌ„s which if the learned shall vouchsafe in courtesie to examine they shall soone see this doubtie disputant left as as dry as a kexe But to the purpose That the sacraments are seales of our eternall election although I deny not but that in the lawfull vsing and worthy receiuing of them it is most true yet remember I not that Caluin hath any where thus written nay the Vbiquitaries of our daies slander Caluin Beza as maintainers of a cleane contrary error to witt that they vtterly deny the sacraments to be seales of our election which also is altogether false But the simple naked truth of Calvines doctrine is this Sacraments profite beeing vsed a righte and doe exhibit seale and confirmâ— grace vnto the worthy receiuer not in regard eyther of the worke wrought or the deserte of the worker but in respecte of the promise of God instituting or ordaininge them as also through the faith of the worthy receiuer And here by grace he vnderstandeth euen our saluation it selfe together with all the precedent causes meanes and consequentes thereof such as are our free election remission of sinnes regeneration sanctification and life eternall So that by the name of grace he coÌ„priseth both grace past and already giuen togither with that which is preseÌ„t and to come but especially that which is there in the sacramente exhibited and present For euen our election before the world was is sealed and and assured vnto vs by the sacraments not as it is from aleternities decreed by God or as a thing done heretofore and past but as the present and constante decree of God reuealed in the Gospell concerning our saluation in Christ and by the same sacramentes everlasting life is confirmed not as a future good but as already we haue takeÌ„ possession thereof by faith For confirmation of this truth I could produce an infinite number of testimonies out of Caluin his Christian institution but it shall suffice to refute the Iesuite by the couÌ„ter-poyson of his CouÌ„sels Can 7. on the sacraments Caluin saith thus God in the sacrameÌ„ts doth promise grace not only of election but also of iustification Can. 4. Sacramentes are seales of the Gospell And can it bee denied but that the Gospell is a promise of actuall present iustification by faith Can 8. In baptisme God washeth vs by the bloode of his son by his spirite doth regenerate vs. In the sacrament of the supper he feedeth vs with the body and blood of Christ Can 7. of baptisme this is a principall part of baptisme that is assureth us of free remission of all our sins what is this els but present sustification and these may serue to coÌ„vince the Iesuit of a militious slaÌ„der coÌ„cerning the seals of our electioÌ„ that Calvâ—â— vnderstandeth them not onely of things past But who seeth not his absurd collection that if the Sacraments may goe for seales of our eternall election that then they shall not be seales of present iustification Are not election iustification subordinate and consequents one of the other so farre are they from abolishing one the other that the contrary should rather be infered they are seales of our eternall election therefore of iustification present grace For iustification is so proper naturall an affecte of election that there can be had no certainty of the latter without assurance of the former For they who are iustified in Christ are also chosen to him before the foundation of the world Whome God hath prâ—destinated these also hath he called iustified and glorified Now then let the Iesuite with open mouth exclaÌ„e on Caluins opinion as false absurde dangerous and impious And why forsooth false Because saith he Caluin contrary to that which the Scripture teacheth restrayneth Sacraments only vnto the thinge past namely to the grace of election But this cauill is already refuted And why absurde Because saith he he reacheth that by the Sacraments the promises are sealed vnto our consciences yet that infantes are lawfully baptised which noyther haue vse of reason nor conscience But we haue already sufficiently proued that neyther infantes borne in the Church of beleeuing parentes are altogether voyde of reason oâ— faith if we respecte the promised grace although actually they haue neyther the faith nor reason which is in those of riper yeares nor that baptising of Children confirmation of their faith by Sacraments is therfore to be differred because they doe not beleeue seeing of the Sacramentes there are other endes purposes whereunto they are ordained But why pernicious and dangerous Because he teacheth that the children of the faithfull are borne iust and holy and hath perswaded many that the sacraments are not necessary vnto the receiving of the grace of Christ Whence it is come to passe that many contemne the said sacraments and in the meane while the soules of many infantes never purified by the saving vvaters of baptisme abide in perpetuall corruption And is it in deed pernicious to teach that the children of the faithfull are borne holy that is not straungers but heires of the covenaÌ„t according to that promise I will be thy God and the God of thy seede That
if we yeeld to their devise we must without exception condemne all those whom any chance shall hinder from baptisme how great so ever bee their 〈◊〉 whereby Christ himselfe is possessed And in his Antidot 〈…〉 saith he that the vse of those helpes of our salvaâ—â—â—n which Christ hath giuen vnto vs may be said to be necâ—â—â—â—ry 〈◊〉 there is opportunity of receiving 〈◊〉 Howbeâ—â—â—he faithfull are alwaies to bee admonishâ—â— that the necessary of a sacrament is none other the◠〈…〉 wherevnto the power of God is not to 〈◊〉 Indeede there is no good man whose 〈…〉 tremble at that 〈◊〉 The SacrameÌ„ts ARE THINGS SVPERFLVOVS c. These are his word which thoroughly retort and refell the 〈…〉 But children are borne holy therefore they need not be baptised whence enâ—â—â—th a contempt of baptisme Nay rather contrarywise because they are borne holy that is sons and heires of the covenant they had neede be baptised For saith Calvin elsewhere they are not received into the church by baptisme for any other reason but because before they were borne they did appertaiâ—e vnto the body of Christ Otherwise the children of Christians ought no more to be baptized then the children of Turkes Wherefore Peter exhorteth the lews to be baptised in the name of Iesus Christ Wherefore because saith he the promise was made to you and to your children This therfore is the reason why baptisme is due vnto our children and not vnto the children of Turkes because they from their mothers wombs are childreÌ„ of the promise which these are not Wherefore the contempt of baptisme cannot ensue on that which vnto the godly is the chiefe motiue of desiring and ministring baptisme neither neede we to feare least that should turne to the destruction of soules wherevpon is grounded the especiall comfort of parentes children togither with the iust desire of baptisme And if the Iesuite proceed therefore to accouÌ„t the baptisme of childreÌ„ vaine because the infants of the church even from their birth are reckned in the covenant let me intreate him to learne of his maister Lombard that baptisme is a sacrament of remission of sinnes before graunted through faith But O heavy sentence pronounced by the Maister of Sentences Infantes dying vnbaptised though in carrying vnto baptisme are damned O not onely pernicious but impious also and cruell divinity of the Iesuites enthralling God vnto elements chaining his power with absolute necessity wil he nil he vnto signes and sacraments condemning no lesse bloudily then impiously vnto hel many thousands of infantes who without any faulte of theirs coulde not bee baptized yea although they be adiudged by Christ himselfe vnto the kingdome of heaven I know the authority of Austine is here pretended who writ that infantes dying vnbaptised must needes be damned but to milde and gentle damnation And if they so applaud this error of that most holy learned Father why doe they not as well mainetaine an other of the same Fathers altogither relying on the same 〈◊〉 that infantes likewise without receiving the 〈◊〉 sâ—pper cannot bee saved Heerevnto they force Saint Ambrose but the learned not without good cause doe rather thinke that Prosper was the author of those books wherein this is found then Ambrose For what Ambrose thought may appeare by his oration of the death of Valentinian as also how godly is the iudgement of Bernard concerning the godly not baptized God be mercifull vnto me For I cannot desparre of saluation for want onely of the water of baptisme I can not accoumpt faith vaine I can not confoud hope or forgoe charity especially it onely impossibility not contempt forbidde that water Last of all the Iesuite inueigheth against the opinion of Caâ—uen as impious But why because saith he it maketh the sacraments false the minister sacrilegiouse Gea himselfe altar as it were pertured For if a sacrament be a diuine oath seale wherby the promise of eternall election is sealed then as often as it falleth out which is very often that the reprobate are baptized euen so often is coÌ„meth to passe that the wordes of the sacrament are false God himselfe altar in the mouth of the minister This iniurious vntruth is more sharpe shamelesse then all the rest whose bull-warkes notwithstanding builded forsooth on the seales not of preseÌ„t grace but onely of election already past we haue sufficiently battered The rest is answered in a worde that sacraments do promise and seale vnto vs the grace of God if they be in their right vse which is not when they are received by the reprobate This only might suffice to cause the Iesuites cavill to vanish like smoake before the winde Howbeit I am content to answere more distinctly A sacrament doeth not become false though sometimes it bee in vaine ministred vnto the reprobate making shew of faith For in it selfe it stil remaineth a seale of grace though not vnto theÌ„ because they beleeue not as the sonne howsoever in it selfe glorious and glistring yet shineth it not vnto the blinde because they see not For it is a signe conditionall so offering and sealing grace vnto vs that withal on our parts it requireth faith conversion which whosoeuer bring not with them it neither bestoweth nor sealeth vnto them any thing neither is it vnto them a sacrameÌ„t that is a seale of grace through their owne fault for it is no vse but an horrible abuse of a sacrament to be received of the reprobate without faith The scripture every where teacheth that nothing can be accounted a sacrament without the vse therevnto appointed by God If thou be a transgressor of the law thy on cumcision is made vncircumcision And This is not to eate the Lordes supper And he which offereth an oxe is as if he offerea a dogge The baptisme of Simon Magus was a true sacrament but not vnto him for his hypocrisie as Peter witnesseth Thou hast no part nor fellowsh pâ—nth businesse for thy hearte is not right That sop in the Lords supper was a true sacrament but poison to Iudas not because in it selfe it was evill but because the evill man did evilly receiue that which was good To conclude by Lombard his owne confession baptisme is alike holy whether ministred vnto the good or evill therefore alike true But will you cal Peter sacrilegious because to Simon Magus a reprobate but professing the Apostolique faith he in Gods name ostered grace and to his power sealed it by baptisme But this he did not absolutely but with conditioÌ„ if he truely beleeued as Phillip said vnto the Eunuch thou maist bee baptised if thou beleeue withall thy heart If therfore he did not truely beleeue he sealed nothing vnto him as rightly faith your friend Lombard The visible baptisme did nothing profit Simon Magus because he wanted the invisible Moreover he discharged his duety which was not to search the secrets of hearts or sounde the vnmeasurable gulfe of Gods predestination but
to baptise the professors of faith whether hypocrites or no. For the church iudgeth not of things so secret but only the hart-searching God The like reason serveth for all other Ministers which ought to iudge of those that are to bee baptised not according to Gods predestinatioÌ„ but mans professioÌ„ Christs commandement This if they doe themselues are not sacrilegious but the reprobate hypocrits who vnreverently and irreligiously presse to the sacraments But fie on that his blasphemy where hee saith that if sacraments bee ministred vnto reprobate hypocrites yet vnrevealed then God must lie by the mouth of the minister Did God thinkest thou lie by Peters mouth when he baptised Simon Magus He setiously and sincerely by his word sacrament offereth adoption and grace vnto al purposing also to bestow it but coÌ„ditionally if they beleeue coÌ„mandeth theÌ„ to beleeue and receiue by faith the grace offered But to infidels and hypocrites he is so far froÌ„ promising or sealing any grace of adoption and election wheÌ„ they force themselues vnto the sacrament that he threatneth them with a terrible and feareful iudgement Hee therefore is true in offering howsoeuer the grace offered to the vnbeleeuers be of none effect But saith the Iesuite he doth not onely offer but indeede also bestowe it when men are indeede baptized We graunt it For this Calvin also confesseth in Antidot Artic. Paris speaking on this manner The godly do all confesse that in baptisme is offered yea exhibited or giuen vnto vs both remission of our sins grace of the holy spirite But saith he els where these good fathers by reason of their grossenesso doe not here obserue that what grace so euer is by sacraments bestowed on vs must notwithstanding be imputed vnto faith For he which sondereth faith from the sacrameÌ„rs doth as â—f he seuered the soule froÌ„ the body God therefore doth indeed giue that which he offereth but vnto those that beleeue To the vnbeleeuing he neyther promiseth nor performeth any thinge as longe as they continew in their vnbeleife that through their owne fault because by infidelity they refused the good offered as much as in them lieth make a mocke of God which offereth it This Cauill therefore of the lesuites is no lesse impudent and blasphemous against God then was that of the Iewes who accused God of perfidiousnesse vnlesse he would performe the couenant eveÌ„ to the vnbeleeuers which the Apostle retorting shall saith hee their vnbeleife make the faith of God vaine God forbidae Let God be 〈◊〉 euery man a lyar Well then Let vs now returne the Iesuites blasphemy vpon his head Both he his mailler Lombard teach that reprobation is nothing else but that some there are on whom God will haue no mercy For so doeth the maister of sentences define it Suppose theÌ„ that the Iesuite even by the very worke wrought either of baptisme or of the masse should bestow the grace of sanctificatioÌ„ vpon Simon Magus or the like reprobate shall not hee and the sacrament become now sacrilegious in conferring grace on a reprobate of whom God will haue no mercy may shall not he make God himselfe a lier and contrary to himselfe in his name bestowing or testifying vnlesse he altogither exclude God out of the sacraments that God himselfe bestoweth the grace of sanctâ—fication on a reprobate on whom notwithstanding hee hath for all eternity decreed to bestowe nothing and on whom God will haue no mercy From this blasphemy howe the Iesuite can acquite himselfe maintaining his opinion of the worke wrought let him looke to it But howsoeuer he acquite himselfe he must withall discharge Calvin of the cavill devised against him Let this suffice briefly for answere to the perverse peevishnesse of this stage declaiming Iesuit The rest which hee disputeth towardes the ende pertaineth nothing to vs well they may prevaile vpon those against whom they were vvritten namely Swenckefield his brethren Vbiquitaries common corrupters of the doctrine of Christ his person and the sacraments A PREFACE TO THE FOVRTH PART OF the Catechisme wherin are desciphered the pestilent pamphlets of some Divines of this age and Calvin the most valiant Champion defendant of Christ his glory is briefely cleered of the slaunderous crime of Arrianisme * ⎠* THe argumeÌ„t of this part which is Of mans thankfullnesse towards God enforceth me to enter the Common complaint of all the godly against the bruit blockishnesse and foule in gratitude of the world which after so many inestimable benefits heaped by almightye God most aboundantly on these our latter daies hath onely thus farre profited that vnthankfull men continually become worse and worse as if they had sworne perpetual warre against so good a God gracious a benefactor For howe huge a cloud of witnesses of Gods coÌ„tinuall kindnesse doth enuiron vs round about what hath been denied vnto this age that men could haue wished thereby to haue made this life happy blessed I speake not of blessingee common or generall how many how pretious are those we haue receiued in particular The light of the Gospel sincerity of doctrine renewed the purity of sacraments the trew worshippe of God and reading of holy scripture restored the discouery of Antichrist the chasing of darknesse the flight of supersticion the ruine of of idolatry the liberty of the church after long seruitude restored These so inestinable treasures how few of vs doe worthily regard not rather with bestiall blockishnesse overpasse or shameles impudency disdaine One saide some times of the Athenians that they knew what was good but did it not How much more may we Christians be ashamed of our selues who not only do not that which we know to be good and know it by the light of the Gospell not as they did by the light of nature but also doe euen those thinges which we know are not good The whole worlde is now possessed with security profanenes ambition luxurye envy contempte of doctrine abuse of sacraments surfet of preaching what not How many are there of those which withhold the truth in vnrighteousnesse of those which professe God in their knowledge but deny him in their life of backesliding Apostataes who eyther inforced by the vnstaâ—ednesse of theâ— owne conceipt looke backe to the Aegigptian flesh-pottes or beguiled by seducing spirites daily reuolt from Christ to Antichrist like dogges returning to their yoâ— mit but this ingratitude is perhappes a fault incident to the common sort O then that the greater part of our Prelates would ascend vnto these breaches and draw a counter-mure and sence before the house of Israel not lyke subtile foxes secke to fatâ—e themselues with the spoiles publique scandales of the church as Ezechiel complained of the prophets of his time It hath bin euer a great plague vnto the church to make sale of the word of Gâ—d or wrest it to the affections of men to the lust fauour
of God which is publique in his church or the preseruation and vse of the ministrie that is publique preaching and studie of religion administration and vse of the sacraments publique praier honor obedience dew to the ministerie that is a mainteining of the ministerie and spirituall sabbaoth which is obedience to this doctâ—ine It forbiddeth neglect of the duty of teaching corrupting and maiming of doctrine neglect of exhortation to vse the sacraments and their lawfull administration contempt of doctrine and curiositie in searching things not necessarie conteÌ„pt and prophanation of sacraments neglect of publique praier hypocriticall presence at them such recital of theÌ„ as is vnprofitable to the church with drawing others froÌ„ the ministerie abolishing the ministerie calling ther vnto men vnworthy errors about the vse of the ministerie conteÌ„pt of ministers disobedience to the ministerie ingratitude or harde dealing against the ministers neglect of schooles and schollers 5. The fifte precept commaundeth civile ordeâ— or mutuall duties of men betweene superiors and inferiors wherof some are peculiar to pâ—rents as nourishing defenc instruction and domesticall education of their children to teachers as scholastical discipline and instruction to magistrates as commaunding the discipline of the whole decalogue and putting the precepts therof in executioÌ„ by defending the innoceÌ„t punnishing offenders ordeining and executing politique lawes in common weales of maisters as to commaund their families that which is iust to giue rewardes and gouerne by domisticall discipline of such as are honorable for age or authoritie as to direct others both by examples and advise inferiors as honor that is reuerence loue obedience gratefulnesse mildnesse towards superiors Other some are commoÌ„ to all men as vniversal iustice and iustice particular distributiue diligence loue of parents grauity modestie gentlenesse Ther-fore it condemneth in parents neglect or loosenesse of education neglect of defence or foolish zeale for children In parents and teachers neglect of instructioÌ„ corrupting too much indulgence or fauor too much crueltie In magistrates slouth and tirannie in maisters granting too much libertie vniust commaundes defrauding men of their dew hyre or rewarde too much roughnesse in men of authoritie foolish couÌ„sell light and euill manners neglect of yonger sort or others whom they may help or correct in inferiors defect of reuerence loue obedience gratification mildnesse or excesse when more of these is attributed vnto them then the lawe of God doth permit But in all omitting of dutie disobedience eye-service error or respect of persons in distributing offices honors or rewardes slouth busie curiosity want of loue to parents vniust indulgence towards children ingratitude vniust gratification lightnesse pride immodesty arrogancie shew of modestie too much rigor severity too much gentlenesse 6 The sixt precept provideth for the safety of our owne and others life and body therefore commandeth particular iustice hurting no man gentlenesse mildnesse quietnesse coÌ„mutatiue iustice in punishmeÌ„ts fortitude humanity mercy friendship It forbiddeth vniust harming the life or body of our selues or others too much pitty wrath vniust anger desire of revenge strife cruelty respect of persons turbulency vniust gratificatioÌ„ for quietnesse sake cavill vpon too strict law private revenge fearefulnesse inhumanity hatred of our neighbour inordinate loue of our selues reioicing in other mens harmes waÌ„t of pitty in mens miseries lightnesse or inconstancie in contracting or dissolving friendship cousenage OF THINGS INDIFFERENT 1. OF humaine actions some are in their owne nature good or evill some indifferent 2 Of their owne nature good are such as be expressely commaunded by God which wee must needes doe according to the intente of the lawe rightlie vnderstoode 3. Evill in their owne kinde are such as are expressely forbidden in Gods lawe 4. Indifferent are such as are neyther commauÌ„ded nor exhibited by God 5. These may either be done or omitted with sinne or without sinne 6. They are sinnes when they are either done by the vnregenerate or of the regenerate but with scandall offence of themselues or others 7. They are no sinnes when they are done of the regenerate without scandal 8. They are necessarie to be done when they cannot be omitted without scandal 9. Therfore of themselues they are lawfull and good but yet indifferent and arbitrarie by accident they may be evil and vnlawful or necessary XXII OF MANS IVSTIFICATION BEFORE GOD. 1. That righteousenesse wherby we are iustified before God is the fulfilling of Gods lawe 2. Legal iustice is the fulfilling of the lawe performed by him which is named iust 3. Evangelical iustice is the punnishment of our sinnes which Christ endured for vs freely imputed by God to them that beleeue 4. Since the fall of man no man besides Christ alone in this life is iustified before God by the righteousenesse of the lawe 5. Wee are iustified onely by faith in Christ 6 And yet the righteousnes of the law must in this life be begun in al that will be saved XXIV OF THE SACRAMENTS Publiquely disputed at Heidelberg the 23. of August Anno. 1567. 1 GOd from the beginning did ioine vnto his promise of Grace certaine signes or rites which are in the church vsually called sacrameÌ„ts The proofe recited by the respondent afore disputatioÌ„ after the ancient custome of the vniversity From Adam there haue beene sacrifices which God ordained because they pleased him Circumcision vvas commaunded vnto Abraham By Moses the sorts rites of sacrifices were encreased and other ceremonies added vvhich endured vnto Christ who ordained and substituted in their steede baptisme and the mysticall supper of the Lord. 2 The sacraments are signes of the eternall covenant betweene God and the faithfull that is they are rites commaunded vnto the church by God and added to the promise of grace that by them as by visible and assured testimonies God may signifie vnto vs and witnesse that according to the promise of the gospell he doth communicate Christ and al his benefits to them vvhich vse these signes in a liuely faith that so hee may confirme vnto them a confidence assurance of this promise and the church by these visible markes may be distinguished from al other sectes publiquelie professe her faith gratefulnes towards God continue encrease the memory of Christs benefits and be bound and provoked to mutuall loue and charitie vnder one head Christ Iesus The proofe This definition is expreslie set downe Gen. 17. 11. Exod. 20. 10. 31. 14. Ezech. 20. 12. Ye shall keepe my sabbaths c. That rites were commanded vnto the church by God it appeareth by induction also the rites are added vnto the promise as visible signes thereof Because the rites of all sacramens doe not only signifie our duties toward God but especially principally Gods benefits towardes vs as circumcision signifieth remission and mortifying of sinne Deut. 30. 6. Col. 2. 2. 11. sacrifices and the Passeover the killing and eating of Christ 1. Cor. 5. 7. Ioh. 1. 19. Heb. 8. 9. 10. Neither doe we only
from sin Mat. 26. 26. 28. the bread wine is the body bloud of Christ And 1. Cor. 10. 16. It is called the communion of the body and bloud of Christ And so expoundeth it selfe Gen. 17. 11. Rom. 4. 12. Circumcision is a signe of the covenant Exod. 12. 27. The paschall lambâ— was a signe of the passeover Exod. 31. 14. The sabbaoth a perpetuall signe of grace and sanctification Heb. 9. 24. Ceremonies are similitudes types of true things Marc. 16. 16. He that beleeveth and is baptised shal bee saued Luc. 22. 21. The bread of the Lords supper is commanded to be eaten in remembrance of Christ 8 The lawfull vse of sacraments is when such as are converted obserue those rites which God hath commaunded for such ends as God ordained the sacraments The proofe That onelie is the lawfull vse vvhich agreeth with Gods institution but the institution comprehendeth these circumstances of persons rites and endes therefore these once broken the fignes are presentlie abused Esa Ier. 7. Psal 50. 9 In this vse the things signified are alwaies taken togither with the signes The proofe For thus much the rites do signifie the promise annexed to the rites doth containe as Mar. 16. He which shall beleeue and be baptised shall bee saued but God is true speaking to vs as well by signes as by wordes Therefore the signes are not in vainâ— though the things be taken in one sorte the signes in an other 10 But without the vse appointed by God which is not without conversion neither the ceremonies haue the nature of a sacrameÌ„t nor gods benefits thereby signified are receiued with the signes The proofe The signes of the covenant confirme nothing to them which keepe not the covenant or substitute others in their places or refer them to an other end but sacraments are signes of the covenant wherby God bindeth himselfe to grant vs freelie remission of sins eternal life for Christ ergo they confirme not them in the grace of God which are without faith and repentance or vse other rites or to other purpose then God hath appointed Besides it is superstitious and idolatrous to attribute the â—estâ—fying of Gods grace either to an externall worke without promise or to a worke devised by men Wherfore this abuse of sacraments hath not the grace of God annexed vnto it or confirmeth any man therin as it is said Rom. 2. 25. CircuÌ„cisioÌ„ availeth if thou keepe the law but if thou be a traÌ„sgressor of the law thy circumcision is made vncircumcision 11 The Godly receiue these signes to their salvation the vvicked to their condemnation but onely the godly can receiue the things signified to their salvation The proofe Vs saith Peter vz. which beleeue amongest whome hee reckneth himselfe baptisme saveth not the washing away of the filth of the flesh but the request of a good conscience vnto God And Paule 1. Corinth 10. 16. the breade which wee breake is the communion of Christs bodie And whereas the Sacraments are an external instrument wherby the holy Ghost cherisheth preserveth our faith is followeth that as the preaching of the word so they also further the saluatioÌ„ of the faithful But contrariwise the wicked by abuse of sacrameÌ„ts coÌ„teÌ„pt of and his benefites which are offered them in the worde sacraments and confession of that doctrine which with a trewe faith they do not embrace heape vnto themselues the anger of God and fearfull punnishment according to these sayings He that offereth an oxe is as if he killed a man hee which offereth a ramme is as if hee slew a dog c. Esa 66. 3. He which eateth and drinketh vnworthily eateth drinketh his owne damnation not making any difference of the Lordes bodie for this cause manie amongst you are weake and sicke and many are fallen a sleepe 1. Cor. 11. 27. But the things signified because they are receaued only by faith and are either the true causes of saluatioÌ„ or saluatioÌ„ it selfe namely Christ and his benefittes they neither can be receaued by the wicked nor of any but vnto saluation as Christ saith Ioh. 6. 12. But in the elect after they are converted the fruits of a sacrament though vnworthily receaued do in the end follow The proofe The promise and the signes of that promise which hath a coÌ„dition of faith annexed vnto it are ratified and take effect whensoeuer the condition is performed but such 〈◊〉 the promise which is signified and confirmed by the sacraments therfore if there be faith beleeuinge the promise and signes whether in the vse or after the things promised and signified are then receaued I might deale with thee as thou hast done when thou didest despise the oath in breakinge the couenant Nevertheles I will remeÌ„ber my couenant made with thee in the daies of thy youth wil coÌ„firme vnto thee an euerlasting couenant 13. Of sacraments some are once onely to be receaued some often-times some are to be ministred onely to those of ripe yeares others euen to infants also according as they are ordained for once making a couenaunt with all those that are conuerted and which are to be receaued into the church as circumcision and baptisme or instituted to renue the couenant and preserue the vnitie and fellowship of the church after our fall coÌ„flict against temptatioÌ„ as the arke the paschal lambe with other sacrifices the Lords supper The proofe The iterating or renewing of baptisme is no where commaunded the reason is manifested because those sacraments are instituted to be an initiating or solemn receauing into the church which is euer firme to him that repenteth or persevereth But the iteratioÌ„ of the vse of other sacraments is commaunded as in sacrafices in the Paschal lamb in worshiping before the arke in sanctifying and clensing it is apparent Also of the Lordes supper it is said As often as yee do this yee shall shew the Lords death The reason is because they are testimonies that the couenant begunne in circumcision baptisme is ratified and firme to him that repenteth And this often exercising of our faith is necessarie 14. The thinges common to the sacramentes of the new and olde testament are those which are before set downe in the definition of a sacrament The differences betweene both are these that the sacraments of the olde testament did prefigure Christ which was then to 〈◊〉 the sacramentes of the newe testament represent vnto vs Christ with all his benefits being alreadie come the olde were others and more rites as circumcision sacrifices washings the Pascall lambe the sabbaoth worshipping before the arke c the new are likewise others and onlie tvvo baptisme the supper of the Lord the old were obscure the new are more plaine easie the old were commanded to Abrahams posteritie their housholds the new to the whole church culled and collected out of Iewes and Gentiles The proofe That one definition serveth for the sacraments of both new and
is the Iesuite himselfe who therefore remoueth the Generall Difference from one Kind because it agreeth with the other whereas he caÌ„not be ignorant that General Differences are coÌ„monly indifferently in all their Kindes Is not this the generall vse of all diuine signes to put men 〈◊〉 mynde of Gods pleasure benefites and to seale vnto vs the certainety of our faith in his promises for therfore doth God â—incke those signes with his word that so he might prouide for our weaknes confirme vnto vs his promises Yf the Iesuite make doubt hereof let him ouer-runne the scripture from the first Sacrament or immortality in Paradise vnto the last signes of â—he small comminge of Christ he shall finde they agree all in this as well vniuersall as particular as well those that were deliuered in things naturall as miraculous as well ordinary as extrâ—ordinary But I hope he will not deny that a miracle is a diuine signe Lombard himselfe can teach him that a Sacrament is one sorte of diuine signes Miracles therfore sacraments agree in this vse but that miracles are seales either of the whole doctrine in generall or of some certaine promise Sacraments onely especially of the promise of grace Neyther makes it to the purpose that he saith miracles are of themselues knowne depend not any way on preaching that Sacraments are not vnderstood vnlesse they be confirmed by the testimony of the word 〈…〉 speaketh 〈◊〉 the force of miracles is vaine They may indeed of themselues strike into 〈…〉 but they can no more of them selues teach confirme that heauenly doctrine whereof they are seales then can the Sacraments without declaration of their doctrine Besydes how followes this 〈…〉 themselues do not seale vnto vs the promiâ—es as 〈…〉 they do not at all seale theÌ„ Suppose miracles haue force efficacy of themselues that hinders not but that Sacraments also may haue their force efficacye by the appointment of God For both naturall miraculous and also voluntary signes doe signifie though in one sorte the flame be signified by smoake in an other the power of God by miracle in a third the promise of grace by sacrament After this he scoffes at that comparison as foolish wherein our wrighters lyken the worde to Princes Charters oâ— Letters Patentes and the Sacrament to their seales maintaining the contrary that the word rather should be called the seale of the sacrament theÌ„ the SacrameÌ„t the seale of the worde And why so Because saith hee as the seale without the wrighting hath his force and not the wrighting without the seale so the word of God euen without sacrament hath very great authority the Sacrament without the worde none at all But twise ridiculous and foolish is the Iesuite first in attributinge force to the seale without the wrighting none to the wrighting without the seale secondly in making the worde a seale because of it selfe it hath authority For tell me Bellarmine what force hath the Popes leaden bull or what doth it seale vnto you being plucked from his pardon and if you deny that the wrightings charters are acknowledged without their seales I answere that this is neither generally nor of it selfe true Did you neuer see any billes hand-writings acquittances or rescriptes of Princes ratifyed without their seales The wrightings even of good men much more of Princes most especially of God himselfe haue and deserue sufficient authority in themselues as appeareth in times past how the wrightings of Emperors were wont to bee confirmed rather by markes subscribed then by waxen seales But by accident that is by reason of the fraile faith life of man it is now come to passe that wrightings though confirmed by many seales are scarsely sure enough Now what folly is it in you of the word to make a seale because without any sacrament it is of sufficient authority whatsoeuer is in it selfe authenticke will you presently take that for a seale A seale is the visible signe of any writting whose vse is not so much to adde authority as to ascertaine vs of the truth Such a signe is not the word of God But it is more fitly compared vnto wrightings because therein God instructeth his Church in his will doth as it were bequeath vnto it certaine goods or good things It hath in it selfe authority from God the author the sacraments are thereunto added as seales not as you suppose that from them it might receiue authority but that by them God might strengthen our feeblenesse infirmity For they are visible pictures or rather the promises themselues attired in certaine ceremonyes as it were visible wordes as Austin pretely termeth them because they picture and present vnto our eies those benefites which the vvorde soundeth vnto our eares But more credit is giuen to a thinge seene then onely heard Thirdely he cavilles with Luther in this sorte If a sacrament were nothinge els but an instrument to stirre vp and nourish â—aith in vs why are infantes mad men and men asleepe sometimes baptized in the Church But why doth he not lykewise make a question of belles churches altars let your church if it will baptize madde men and men asleepe as for infantes of the church of Christ we answere that they indeed although wanting the vse of reason are notwithstanding baptized because of the commaundement and promise of God But you will saye they do no beleeue ergo baptisme confirmes not their faith Deny not what you know not They beleeâ—e not as men of age ergo beleeue they not at all yf this be true why may not this also be as true they are not reasonable as men of age therefore they are not reasonable at all To them is promised the holy Ghost workinge faith in vs to them is promised the grace of the couenantâ— the kingdome of God And although actually they do not beleeue yet why may they not as well by inclination beleeue through grace as by inclination they sin through nature As therefore they beleeue so baptisme is vnto them a seale confirming their faith But who sayd a Sacrament was nothing else but an instrument to stirre vp nourish our faith there are more vses of a Sacrament besides this But admit baptisme doe not confirme fayth in insants yet it will confirme them when they are come to age For the fruit of baptisme is not restrayned to one moment witnesse Austen Lombard himselfe Yet are they to be baptized that their adoption regeneration may be sealed vnto theÌ„ and they distinguished from Infidels which things as they are not to be accounted nothing so truly we doubt not but that through baptisme they are imparted sealed vnto the infantes of the church not as you teach because of the worke don but in regard of the Institution appointment of Christ Thus therefore the Iesuite seeth how the baptisme of Children doth not
and say he died for all and everie of these not onely in respect of the sufficiency of his sacrifice and satisfaction but also in regard of the efficacy of the same What meaneth this newe devise I pray That forsooth Christ by his death and bloudsheading hath truely and effectually deliuered from death purged from siâ— sanctified reconciled vnto God and restored vnto his grace and fauour by his death bloudsheading all and euerie single man yea even those who are not saved but haue beene eversince Caine are at this day and shall bee hereafter damned This is their abominable sottish opinioÌ„ on which they build an other as false and foolish that forsooth All the wicked as many as heretofore perished or at this day perish or hereafter shall perish they neyther perishâ—d ne perish nor shall perish for their sinnes wheras they are washed away by the bloud of Christ Iosus but for vnbeleife alone They who are not vtterly ignorant of this controversie and question wil easily grant that we here coine nothing of our own nor speake any thing with intent to slander reproach them But oh how horrible a sound is this in Christian eares These quaint and gay Procters of wicked imps mainetaine that all vngodly and filthie dogs before after the death of Christ are received into the grace favour of God We say first that this is a false diveâ—lish opinioÌ„ because it impugneth scripture which every where maketh open proclamation that the wicked and vngodly as long as they remaine destitute of faith and repentance are not in the grace and favour of God but are and continuallie remaine the children of wrath and eternal malediction neither are they delivered from sin and death but are held captiues and ensnared by the devill alreadie condemned and plagued with the heavy wrath of God Secondly we affirme that this their forgerie is most absurd vaine because it shamefully overthroweth both it selfe and maine principles of the Christian faith For let vs but propose vnto our selues this Thefis or assertion All meÌ„ without exception faithfull and vnfaithfull before and after the death of Christ are truelie vndoubtedly received into grace and favor with God by the bloud of Christ what trow yee will be the isâ—ue ensuing herevpon verily a huge heape of absurdities First original sin with the guilt thereof shall by this their position be vtterly taken away and it will proue in their opinion â—n open falshoode to say that all men are borne the children of wrath because in their iudgment all are borne in the favour and grace of God But herein the Scripture iointlie pronounceth on our side that we al are by nature the children of wrath Secondly all the children of Turkes Saracens Canibals who at excluded from the couenant Church of God shall heerby be borne in the grace and favour of God and by force of Consequence there shall be saluation without the Covenant of God and without his Church O those sauage and cruel monsters of our age who shame not to seate the infantes of Turkes Infidels borne without the church in the bosome and fauour of God nor dread to plucke vnmercifully the poore infants of Christians dieng befor Baptisme out of the bosome of God and plung them head-long into hell fire For who knoweth not that they so fondly bind the saluation of infants to the Sacrament of Baptisme that they expressely depriue them of euerlasting happines and violently hale them out of Gods grace fauour who die before Baptisme vnlesse they haue ben assoiled by the praiers either of their parents or freindes But if it be trew that by baptisme they are againe receiued into the fauour of God howe then wâ—l this peremptory disputer maintaine that long since all mankinde was accepted into the same Thirdly therefore this their straunge conceite bruseth and quasheth in pieces an other opinion of theirs concerning the infantes of the faith â—â—ll borne out of grace assailed by the Devill before Baptisme and damned Fourthly all the wicked which before the death of Christ fell into hel fire and were againe reconciled vnto God by the death of â—hrist restored into his grace and favour how if this your 〈◊〉 goeth for truth how then I say fel they theÌ„ce who were received into it being dead whereas they could no more offend through incredulity wherefore those vngodly persons shal either coÌ„tinue in Gods favour and be saved without faith or shal coÌ„trary to your position be cast headlong again froÌ„ theÌ„ce without your crime of incredulity Fiftlie Incredulity either shal go for no sinne or if it be a sinne then all sinnes shall not be purged by the death of Christ or if all be cleansed at least the sinne of incredulity shal be of more force and vertue then the death of Christ But to say either of these were erroneous impious For incredulity not only is it selfe a sin but the mother nurce also of al other offences cleaveth fast togither with other sins even to the regenerate howbeit it is purged forgiveÌ„ to theÌ„ by the bloud of Christ Sixtly it is a shameful grosse he to affirme that the wicked are daÌ„ned not for their vngodly sins but for their incredulity As if it were not registred recorded in Scripture Theeues covetous persons drunkards and such like shall not inherite the kingdome of God As if Christ in his final iudgement shal not say vnto theÌ„ depart into hell fire c And as if forsooth incredulity were not the chiefe of sins Nay we argue the cleaâ—e contrary that they are coÌ„deÌ„ned for sin because they are condeÌ„ned for incredulity For tell mee what sinne is more grievous and heâ—ous then incredulitie Heere our Apostata sporteth and toreth ouer childishly Incredulity saith he is not now considered as it is in it selfe a sin but only as it refuseth the meanes of saluation For what is it Sir to refuse the meaÌ„es of saluation Is not this a contempt of God Is it not a most detestable sinne offence verely incredulitie is therefore a sinne because it refuseth saluation with the meanes therof Seventhly this their monstrous opinion beareth the wicked in hande that howsoeuer the truth of the Church doctrine touching originall sinne the guilt of the wicked stande immoueable yet it is at no time inherent in them nor can truly be attributed vnto them For let vs take a Turkish infant or some barbarous ancient person who neuer heard one syllable of the death of Christ and therefore cannot be saide to haue despised it through incredulity now let these disputers tell vs at what time they wil account these to stand in the grace and favor of God to be reconciled vnto him iustified and sanctified whether in their mothers wombe or soone after their birth vvhether in their childhood or in their youth whether in their perfect age or in their old yeares lastlie whether in their life
bee preached even to the vnbeleeuing Christ forbiddeth vs to cast peaâ—les to swine and dogges Therfore the wicked must not be admitted to the hearing of the word preached Ans To the antecedent by dogs and swine are not meant simplie he wicked but such enemies as mecke persecute the doctrine barking and impugning it like dogs and treading it vnder foote like swine Against such this argument were of force XXIV OF BAPTISME 1. Baptisme is a sacrament of the new testameÌ„t whereby Christ witnesseth to the faithfull being baptized with water in the name of the father of the sonne and of the holy Ghost that all their sinnes are forgiuen them the holy Ghost giuen vnto them and themselues ingrassed into the church and bodie of Christ and they againe professe that they receaue these benefittes of God therfore euer after will and must liue to him and serue him And this same baptisme was begun by Iohn Baptist and continued by the Apostles this only was the differeÌ„ce that he baptised men into Christ which should suffer and rize againe but these into Christ which had suffered was rizeÌ„ 2. The first end of Gods institutioÌ„ of baptisme is that God herby might signifie witnesse that by the bloud and spirit of Christlâ—â—â— doth clense those that are baptized from their sinnes and engraffeth them into the bodie of Christ and maketh them partakers of all his benefits 3. The second is that baptisme may be a soleÌ„ne receauinge or enroulinge of men into the visible church of Christ and a distinction therof from al other sectes 4. The third that it may be a publique soleÌ„ne profession of our faith in Christ of bindinge our selues to faith in him obedieÌ„ce towards him 5. The fourth that it may be an admonition of our plunging into afflictions and our risinge and deliuerance out of them 6. Baptisme hath by Gods commandement the promise of grace a certaine power to seale and witnes annexed by Christ vnto these rites rightlie vsed For Christ by the hand of his ministers baptâ—zeth vs as by their mouth he speaketh to vs. 7. There is therfore in baptisme a 2 fold water one external visible earthly which is the elemeÌ„tary water the other internal uisible heaueÌ„ly which is the bloud spirit of Christ there is also a twofold washing the on external visible signifying naÌ„ely the sprinckling or powring on of water which is corporal that is receaued by our bodily parts 〈◊〉 the other internal invisible signified namely remissioÌ„ of our sins by Christs bloud shed for vs our regeneration by his spirit our beiâ—◠〈◊〉 grafted into his body which is spirituall that is is received in spirit by faith Lastly there is a two fold minister of baptisme one external of external baptisme which is the minister of the church baptising vs in water with his hand the other internall of internal baptisme which is Christ himself baptising vs with his bloud and spirit 8 Neither is the water turned into the bloud or spirit of Christ neither is the bloud of Christ present in the water or in the same place with the water neither are the bodies of such as are baptized sprinkled invisibly therewithal neither is the holy Ghost in substance or vertue more in this water then elsewhere but in the lawful vse of baptisme he worketh in their heartes which are baptised and spiritually doth wash and sprinkle them with the bloud of Christ and vseth this external signe as an instrumeÌ„t as a visible word promise to vphold stir vp the faith of such as are baptised 9 Therfore when baptisme is said to be the washing of regeneration or to saue vs or to wash away our sins it is meant that externall baptisme is a signe of the internall baptisme that is of regeneration salvation and spirituall washing that this internall washing is ioined with the external whensoever baptisme is lawfully vsed 10 Yet is sinne an baptisme so abolished that we are freed from the guilte of GODS anger and eternall punishment and regeneration is begunne in vs by the holy Ghost the reliques of sin remaine in vs to the end of this life 11 But all and only the renued or the regenerate baptised to those endes for which baptisme was instituted by Christ do lawfully receiue baptisme 12 The church lawfully ministreth baptisme to all and onelie those whom it ought to recken in the number of such as be renued and members of Christ 13 Whereas also infants of Christians are of the church whereinto Christ would haue al that pertaine to him bee receiued and registred by baptisme and therefore baptisme is now in steede of circumcision whereby iustification and regeneration and receiving into the church were sealed by for Christ as yet to come as in baptisme by and for the same Christ already come as well to infantes as to those of riper yeares pertaining to the seed of Abraham and whereas no man can forbidde water that they should not be baptized which haue receiued the holy Ghost clensing purifying their heartes truely those infantes must needs bee baptised which either are borne in the church or together with their parents come over to the church 14 As the promise of the gospell so baptisme also receiued vnworthily that is before conversion is firme and procureth salvation to such as repent and the vse thereof before vnlawful is now made vnto them lawfull 15 Neither doth the wickednes of the Minister make the baptisme vaine of no force if it bee done into the faith and promise of Christ therfore the church ought not to rebaptise eveÌ„ those that haue bin baptised by heretiks but to informe them in the true doctrine of Christ and baptisme 16 And as the covenant once begun with God remaineth perpetually stedfast to such as repent even after their sinnes from that time committed so also baptisme once receaved confirmeth those that repent in remission of sinnes for all their life and therefore ought neither to be â—terated nor deferred to the end of life as if on that condition onlie it did clense vs from our sinnes if we coÌ„mitted no more after we were once baptized 17 But all that are baptised with water vvhether infantes or aged are not made partakers of the grace of Christ For Gods eternal election and calling to the kingdome of Christ is free 18 Neither are all excluded from the grace of Christ which are not baptised vvith water For not the want but conteÌ„pt of baptisme excludeth from the convenant made by God with the faithful and their children 19 And whereas the administration of Sacraments is a part of the ecclesiastical ministery they which are not called thervnto and especially women must not presume to take vnto themselues authoritie of baptising OF THE LORDS SVPPER Disputed in the Coll. of Wisdome the 2. of May Ann. 1575. 1 ONe of the Sacramentes of the new testameÌ„t