Crosse and of all his benefites Because Christ hath commaunded me and all the faithfull to eate of this breade broken and to to drinke of the cup distributed in remembrance of him with this promise g Mat. 26.27.28 Mar. 14.22.23.24 Luc. 22.16.20 1. Cor. 10.16.17 11.23.24.25 12.13 adioined First that his bodie was as certainly broken and offred for me on the Crosse and his bloud shed for me as I behold with my eies the bread of the Lord broken vnto me and the cup communicated to me and further that my soul is no lesse assuredly fed to euerlasting life with his bodie which was crucified for vs and his bloud which was shedde for vs than I receiue and tast by the mouth of my bodie the bread and wine the signes of the bodie and bloud of our Lord receiued at the hand of the Minister 76 What is it to eate the bodie of Christ crucified and to drinke his bloud that was shed It is not onely to imbrace by an assured confidence of minde the whole passion and death of Christ and thereby to h Ioh. 6.35.40.47.48.50.51.53.54 obtain forgiuenes of sins and euerlasting life but also by the holy Ghost who dwelleth both in Christ and vs so more and more to bee a Ioh. 6.56 vnited to his sacred bodie that though he be in b Act. 3.21 Act. 1.9 c. 1. Cor. 11.26 heauen and we in earth yet neuerthelesse are wee flesh of his flesh and bone of his c Eph. 5.29.30.32 1. Cor. 6.15.17.19 1. Ioh. 3.24 4.13 Ioh. 14 23. bones and as all the members of the bodie are by one soule so are wee also quickened and d Io. 6.56.57.58 Io. 15.1.2.3.4.5.6 Eph. 4.15.16 guided by one and the same spirite 77 Where hath Christ promised that he will as certainely giue his bodie and bloude so to bee eaten and dronken as they eate this breade broken and drinke this cup In the institution of his supper the wordes whereof are these e 1. Cor. 11.23 c. Mat. 26.26 c. Mar. 14.22 c. Luc. 22.19 c. Our Lord Iesus Christ in the night that he was betraied tooke bread And when he had giuen thankes he brake it and said Take eate this is my bodie which is broken for you this doe you in remembrance of me Likewise also he tooke the cup when he had supped and saide f Exod. 24.8 Heb. 9.20 This cup is the Newe Testament in my bloud g Exod. 13.9 this doe as often as yee shall drinke it in remembrance of me For as often as ye shal eat this bread and drinke this cup ye shewe the Lordes death till he come This promise is repeated by Saint Paul when he saith The cup of thankesgiuing wherewith we giue thankes is it not the Communion of the bloud of Christ The bread which we breake is it not the communion of the bodie of Christ h 1. Cor. 10.16.17 For wee that are manie are one bread and one bodie because wee all are partakers of one bread 78 Are then the bread and wine made the verie bodie and bloud of Christ No verily But as the water of baptisme is i Math. 26.29 Mar. 14.24 not turned into the bloud of Christ but is only a sign and pledge of those thinges that are sealed to vs in Baptisme So neither is the bread of the Lords Supper the verie bodie of k 1. Cor. 10.16 c. 11.26 c Christ Although according to the manner of Sacramentes and that i Gen. 17.10 c. Exod. 26.27.43.48 13 9. Act. 7.8 Exo. 24.8 Le. 16.10 17.11 Isa 6.6.7 Tit. 3.5 Act. 22.16 1. Pet. 3.21 1. Cor. 10.1 forme of speaking of them which is vsuall vnto the holy Ghost the bread is called the body of Christ 79 Why then doth Christ call breade his bodie and the cup his bloud or the new Testament in his bloud and Paul also calleth bread and wine the Communion of the bodie and bloude of Christ Christ not without great consideration speaketh so to wit not onely for to teach vs that as the bread and wine sustaine the life of the body so also his crucified body and bloudshed are indeed the meat drinke of our soul whereby it is a Iohn 6.51.55.56 nourished to eternall life but much more that by this visible signe and pledge he may assure vs that wee are as verily partakers of his bodie and bloud through the working of the holy ghost as wee doe b 1. Cor. 10.16.17 perceiue by the mouth of our bodie these holie signes in remembraunce of him and further also that his suffering and obedience is so certainely ours as though we our selues had suffered punishments for our sinnes and had satisfied God 80 What difference is there betweene the Supper of the Lord and the Popish Masse The Supper of the Lord testifieth to vs that we haue perfect forgiuenesse of all our sinnes for that only Sacrifice of Christ which himself once fully c Heb. 7.27 9 12.26.28 10.10.12.14 Iohn 19.30 Mat. 26.28 Luc. 22.19.20 wrought on the Crosse Then also that we by the holie Ghost are graffed into d 1. Cor. 6.17 10.16 12.13 Christ who now according to his humane nature is onely in heauen at the right hand of his e Heb. 1.3 8.1 c. Father and there will be f Ioan. 4.21.22.23 20.17 Luc. 24.52 Act. 7.55.56 Col. 3.1 Phil. 3.10 1. Thes 1.9.10 worshipped of vs. But in the Masse it is denied that the quicke and the dead haue remission of sins for the onely passion of Christ except also Christ bee daily offered for them by their Sacrificers Further also it is taught that Christ is bodilie vnder the formes of breade and wine and therefore is to bee a In canone Missae item de consecrat distin 2. worshipped in them And so the verie foundation of the Masse is nothing else than an vtter denyall of that onelie Sacrifice and passion of Christ Iesus and an accursed Idolatrie 81 Who are to come vnto the Table of the Lord They onely who are trulie sorrowfull that they haue offended GOD by their sinnes and yet trust that those sinnes are pardoned them for Christes sake and what other infirmities they haue that those are couered by his passion and death who also desire more and more to go forward in faith and integritie of life But hypocrites and they who doe not truely repent do eate and b 1. Cor. 10.21 11.28 c. drinke damnation to themselues 82 Are they also to be admitted to this supper who in confession and life declare them-selues to bee Infidels and vngodlie No. For by that meanes the couenaunt of GOD is profaned and the wrath of GOD is c 1. Cor. 11.20.34 Is 1.11 c. 66.3 Ier. 7.21 c. Ps 50.16 c. stirred vp against the whole assemblie Wherefore the Church by the
posteritie Vnto other Nations but not vnto the Iewes it was free to be circumcised or not to be circumcised Wee must here obserue that they of the olde testament were of three sorts 1. Jsraelites which were of Abrahams posteritie and were necessarily bound by the Lawe to obserue circumcision the ceremonies 2. Proselytes who of the Gentiles were conuerted vnto the Iewes did more more for cōfirming of their faith submit thē selues vnto circumcision and the whole ceremonial lawe 3. Those of the gentiles who were conuerted vnto the Iewes but did not obserue the ceremonies For vnto the gentiles and Prosylites it was free to keepe or not to keepe circumcision and the ceremonies These latter were called also Religious men who embraced onely the doctrine and promises of god Obiect The males onelie were circumcised therefore the women were shut out from the couenant of grace Aunswere The women were comprehended in the circumcision of the males And God spared the weaker sex And it sufficed for them to come of godly progenitors 2 What are the ends of circumcision CIrcumcision was instituted 1. That it might bee a signe of the grace of God towardes Abrahams posteritie and that doubly First that God woulde receiue the beleeuers by the Messias who was to come Secondly that he would giue them the land of Canaan and graunt his church a certaine place there vntill the comming of the Messias 2. That it might be a bond to bind Abraham and his seede vnto thankefulnes or to faith and repentance and so to keepe the whole law 3. That it might bee a marke to distinguish the Iewes from other Nations and Sects 4. That it might bee a sacrament of initiating and receiuing them into the church 5. That it might bee an accusation and a signification of vncleannes For that rite did shewe that all men were subiect to sinnes and vnclean 6. That it might bee a signe which shoulde shewe and signifie that the meanes of their deliuerance through Christ which was to come shoulde not come elsewhence than from the bloud of Abraham 3 Why circumcision is abolished CIrcumcision is abolished 1. Because the thing signified is exhibited For among other things it signified that the Messias promised vnto the Fathers should come at length in his appointed time and should in our behalfe take our nature 2. Because circumcision was instituted for the seuering of the Iewes from all other Nations but now the church that difference being abolished is collected and gathered out of al Nations And now the sacrament of baptisme performerth the same vnto vs which circumcision did vnto them Moreouer as circumcision was a signe vnto them of their receiuing into the people of God So is baptisme vnto vs the first mark which seuereth the church from the wicked 4 Why Christ was circumcised CHrist was circumcised 1. That hee might signifie that hee was also a member of that circumcised people 2. That hee might shew that he receiued and tooke our sinnes on himselfe that he might satisfie for them 3. That he might testifie that he did entirelie and fullie fulfill the law in our behalfe 4. The circumcision of Christ was a part also of his humiliation and Ransome OF THE LORDS SVPPER THE chiefe questions 1 What the Supper of the Lord is 2 What are the ends thereof or wherefore it was instituted 3 What is differeth from Baptisme 4 What is the sense and meaning of the words of the institution 5 What is the difference betweene the Lords Supper and the Papists Masse 6 What is the right vse of the Supper 7 What the wicked receiue in the Supper 8 Who are to come and to be admitted vnto the Supper 1 WHAT THE SVPPER OF THE LORD IS FIrst we wil see by what names the Supper of the Lorde is called then wee wil in few woordes define what it is This action or ceremony or rite instituted by a Christ a little before his death is called A supper Why it is called a Supper from the first institution of it that is in respect of the originall or first beginning of this rite or in respect of the time wherein this ceremony was instituted which circumstance of time the church hath chaunged Jt is likewise called Synaxis that is Why a conuent a conuent in respect of the assembly and conuent of the church because some either few or many assemble and meete together in celebrating of the supper For in the first celebration the Disciples were present Take this and diuide it among you Wherefore it must needs be that there was some number there which also appeareth by the Apostle repeating the first institution 1. Cor. 11. where in the end he addeth When ye come together to eat tarry one for another And further that moe ought to come together to celebrate the supper this end of the supper doth euidently enough shew in that it was instituted to be a token and euen a bond of loue For we that are many are one bread and one bodie It is called also the Eucharist Why the Eucharist Why a sacrifice Why Missa because it is a rite and ceremony of thankesgiuing Last of all it is called also a sacrifice because it is the commemoration of christs propitiatory benefit And at length it was also called Missa frō the offering or from the dimissing of the rest who might not communicate after the sermō which went before the celebration was finished Now let vs come to define the Lords Supper The definition of the Lordes Supper THE Lords supper is a ceremonie or sacrament instituted and appointed of christ vnto the faithfull for a memorial of him whereby christ dooth certainly promise and seale vnto mee and all the faithfull first that his body was offered and broken on the crosse for mee and his bloode shed for me as truely as I see with my eies the bread of the Lord to be broken vnto me and his cup distributed and moreouer that hee doth as certainlie with his body crucified and his blood shed feed and nourish my soul vnto euerlasting life as my body is fed with the bread the cup of the lord receiued from the hand of the minister which are offered to me as certaine seales of the body blood of Christ It may be also more briefly defined on this wise The lords supper is a distributing receiuing of bread and wine commaunded of Christ vnto the faithfull that by these signes he might testifie that hee hath deliuered and yeelded his body vnto death and hath shedde his bloode for them and dooth giue them those thinges to eate and drinke that they might be vnto them the meate and drink of eternall life and that thereby also he might testifie that he would dwel in them for euer And againe that of the otherside hee might by the same signe bind them to mutuall dilection and loue seeing Christ spareth not to giue his body and bloode for vs. This
the signe of his renewing or regeneration is baptisme Afterwards when he is once renewed and borne again he must be fostered and nourished by the bodie and bloude of Christ the signe of which nourishing is the supper Now it is one and the same Christ who both regenerateth and nourisheth vs to eternal life And albeit it is the same participation of christ namely both the Washing away of sins by the bloud of christ The same thing is sealed in Baptisme and the Supper but the manner of â—eâ—ling is diuers which is represented in Baptisme and the Eating and drinking of the body and bloud of Christ which is confirmed vnto vs in the Supper yet notwithstanding that signification of our new birth is sealed by the dipping of our bodie into the water of Baptisme and this of our maintenance and preseruation is dâ—painted and sealed by the eating and drinking of bread and wine in the Supper And therefore the thing signified of the sacramentes is not diuerse because it is the same to bee washed with the bloud of christ and to drinke the bloud of Christ But the manner of sealing one and the sâ—me thing is diuerse 3 In baptisme is required confession of faith and repentance in the Elder sort in Jnfants it is sufficient if they be borne in the church seing they that are born in the Church are therefore reputed for regenerate or members of the church because they haue an inclination to faith repentance But in the supper is added a further cond tiâ—n of examining himselfe and of remembring the Lords death Doe this in remembraunce of mee Let a man examine himselfe Baptisme therefore is due vnto the whole Church vnto infants who are the children of faithfull Parents no lesse than the elder sort enrolling themselues and giuing their names to Christ The supper is graunted to such onely as are beleeuers and repentaunt 4. Baptisme must goe before and the supper follow Whereupon in the auncient church after the Sermno wâ—re dimissed such as were excommunicated likewise those that were possessed or troubled with an euill spirite and the Catechumens that is such as old not as yet vnderstand the gâ—ounds and principles of râ—ligion or were not as yet baptised So of old they who were not yet circumcised did not obserue the sacrifices or ceremonies Nowe if they who were baptised before they haue made confâ—ssion of their faith and repentaunce are not as yet to bee admitted vnto the supper much lesse are they who being baptised liue after the manner of swine and dogges 5. Baptisme is not to bee reiâ—erated but once onely to bee receiued in our life time The supper is often to be receiued of vs Because baptisme is a signe of our receiuing into the church and couenaunt and the couenaunt once made is not againe vndoone or made voide to those that repent but remaineth ratified and firme for euer The supper is a confirmation of our faith concerning the eternall continuance of the couenant which confirmation is necessary and therefore the supper is often to be iterated Hereof it is that the Apostle saith of the supper As often as ye shall eat this bread and drinke this cup yee shew the Lords death til he come But of baptisme he saith That al wee which haue beene baptized into christ haue beene baptized into his death And Christ Hee that shal beleeue and shal be baptised shal be saued And seeing also the supper was therefore to be instituted that in it shoulde be made a publique remembrance recounting shewing of Christs death it is often to be celebrated 6 What is the sense or meaning of the words of the institution of our Lordes supper HEre are both those very odious questions conteined concerning the sense of Christes woords in his supper The Transubstaâ—â—â—â— and Consubstantiaries relie not on the simple meaning of Christes words The Transubstantiaries together with the Consubstantiaries doe bost and glorie that they vnderstand the woords of Christ simply and aright But neither perfourme that which they brag and boast of For that is the true simplicity and propriety of the woord whereunto for the iust vnderstanding and interpretations thereof nothing is to bee added neither ought to be taken from it neither any thing altered For as many as hold that the body of Christ is With Jn or Vnder the breade they adde vnto the woordes of Christ and depart from true simplicity For if that which Christ said is simply to be reteined that is not to be admitted which he said not as is The bread is both bread and the body of Christ but simply this only The bread is the body of christ He said not My body is with or in or vnder the bread or the bread is both bread and my body together neither added he as these ad of their owne really substantially corporally but he vttered these bare words of the bread This is my body Neither haue the Traunsubstantiaries their opinion drawen from the woordes of Christ simply vnderstoode namely that of the bread is made the body of Christ or the bread is chaunged into the bodie of Christ For this is their owne forgery and inuention For Christ said not That the bread was now made or was a making or should be made but simply said The bread is his body where no chaunge coulde come betweene so that the words of christ be simply vnderstood Therefore falsely doe they persuade the people that they simply rest on the propriety of christes woords when as manifoldly and most farre they swarue and depart from it Wherefore the true sense and meaning of the woordes is diligently to be considered The holy Euangelistes Matthew Marke and Luke doe most specially of al others describe the institution of the Lords supper and besides them the Apostle also declareth it no lesse plainly and luculenâ—ly who thus speaketh 1. Corint 11. vers 23.24.25.26 I haue receiued of the Lord that which J also haue deliuered vnto you that the Lord Iesus in the night that he was betraied tooke bread And when he had giuen thanks he brake it and said Take eate this is my body which is broken for you this doe yee in remembraunce of me After the same maner also he took the cup when he had supped saying This cup is the new testament in my bloud this doe as oft as yee drinke it in râ—membrance of me For as often as ye shal eate this bread drink this cup ye shew the Lords death til he come These words of the Apostle we wil briefly expound and then we will demonstrate them by true and firme arguments In the night that he was betraied This circumstance is specified by the Apostle to giue vs to vnderstande that Christ would at the last supper of the Passeouer institute this his supper to shew 1. That now an end was made of al the old sacrifices he did substitute a new sacrament which should sâ—cceed should be
gospel 5 There is then in the Lords supper a double meat and drink one externall visible terrene namely bread and wine and another internall There is also a double eating and receiuing an external and signifieng which is the corporall receiuing of the bread and wine that is which is perfourmed by the handes mouth and senses of the bodie and an internal inuisible and signified which is the fruition of Christes death and a spirituall engraffing into Christes bodie that is which is not perfourmed by the handes and mouth of the bodie but by the spirite and faith Lastly there is a double administer and dispenser of this meat and drinke an externall of the externall which is the minister of the church deliuering vs by his hand bread and wine and an internal of the internal meate which is Christ himselfe feeding vs by his body and bloud 6 Not the body and bloud of Christ but the bread and wine are the signes which serue for confirmation of our faith for the bodie and bloud of Christ are receiued that we may liue for euer But the bread and wine are receiued that wee maie bee confirmed and assured of that heauenlie foode and dailie more and more enioie it 7 Neither is the bread changed into the bodie of Christ nor the wine into the bloud of Christ neither doth the bodie and bloud of Christ succeed in their place they beeing abolished neither is Christs body substantially present in the bread or vnder the bread or where the bread is but in the right vse of the Lords supper the holy Ghost vseth this Symbole as an instrument to stirre vp faith in vs by which he more and more dwelleth in vs engraffeth vs into Christ and maketh vs thorough him to bee iust and righteous and to draw eternal life from him 8 Now when Christ saith This that is this bread is my body and This cup is my bloud the speech is sacramental or metonymical because the name of the thing signified is attributed to the sign it selfe that is it is meant that the bread is the sacrament or signe of his bodie and doth represent him and dooth testifie that Christes bodie is offered for vs on the crosse and is giuen vnto vs to be the foode of eternal life and therefore is the instrument of the holie Ghost to maintaine and encrease this food in vs as Saint Paul saith 1. Corinth 10. The bread is the communion of the bodie of Christ that is it is that thing by which wee are made partakers of christs bodie And elsewhere hee saith We haue been al made to drink into one spirit The same is the meaning also when it is said that the bread is called christes bodie for a similitude which the thing signified hath with the signe namely in that christes body nourisheth the spirituall life as breade dooth the corporall life and for that assured and certaine ioint receiuing of the thing and the signe in the right vse of the sacrament And this is the sacramental vnion of the bread which is shewed by a sacramental kinde of speaking but no such locall coniunction which is by some imagined 9 As therefore the body of christ signifieth both his proper and natural bodie and his sacramental bodie which is the bread of the Eucharist so the eating of Christes body is of two sorts one sacramental of the signe to wit the externall and corporall receiuing of the bread and wine the other reall or spirituall which is the receiuing of christs very body it selfe And to belâ—eue in christ dwelling in vs by faith is by the vertue operatioÌ„ of the holy ghost to be engraffed into his bodie as members to the head branches into the vine and so to bee made partakers of the frutie of the deâ—th and life of christ Whence it is apparant that they are falsly accused who thus teach as if they made either the bare signes onely to be in the Lords Supper or a partâ—cipation of christes death onelie or of his benefits or of the holy Ghost excluding the true reall spirituall communion of the very body of Christ it selfe 10 Now the right vse of the Supper is when the faithfull obserue this rite instituted by Christ in remembraunce of Christ that is to the stirring and raising vp of their faith and thankefulnesse 11 As in this right vse the bodie of Christ is sacramentallie eaten so also without this vse as by vnbeleeuers and hypocrites it is eaten sacramentally indeede but not reallie that is the sacramental Symboles or signes bread and wine are receiued but not the thinges themselues of the sacrament to wit the bodie and bloud of Christ 12 This doctrine of the supper of the Lord is grounded vpon verie manie and those most sound and firme reasons All those places of Scripture confirme it which speake of the Lords supper and Christ calling not anie inuisible thing in the bread but the verie visible and broken bread it selfe his bodie deliuered or broken for vs which whereas it cannot bee meant properlie himselfe addeth an exposition that that bread is truely receiued in remembraunce of him which is as if he had said That the bread is a sacrament of his bodie So likewise he saith the supper is the new testament which is spirituall one and euerlasting And Paul saith it is the communion of the bodie and bloud of Christ because al the faithful are one bodie in christ who cannot stand together with the communion of Diuels Likewise he maketh one and the same engraffing into christes bodie by one spirit to bee both in Baptisme and in the Lords Supper Moreouer the whole doctrine and nature of sacramentes confirme the same all which represent vnto the eies the same spirituall communion of christ to bee receiued by faith which the word or promise of the Gospel declareth vnto the eares Therefore they are called by the names of the thinges signified and in their right vse haue the receiuing of the thinges adioined vnto them The Articles also of our faith confirme it which teach that christs bodie is a true humane bodie not present at once in manie places as being now receiued into heauen and there to remain vntil the Lorde returne to iudgement and further that the communion of Saintes with christ is wrought by the holie Ghost not by anie entraunce of christs bodie into the bodies of men Wherefore this sentence and doctrine is of all the purer antiquitie of the church with most great and manifest consent held and professed 13 The Supper of the Lord differeth from Baptisme 1. Jn the Rite and manner of signifieng because the dipping into the water or washing signifieth a remission and purging out of sinne by the bloud and spirit of Christ and our societie fellowship with christ in his afflictions and glorification But the distributing of the bread and wine signifieth the death of Christ to bee imputed to vs vnto remission of sinnes and our selues engraffed into Christ
correlatiue As therefore the things cannot be without the signe so if you take away the signe from the thing it remaineth no more a signe because the relation consisteth in the ioining of things As the master is no more a master if he haue no seruaunt Wherefore the thinges and their signes are distinguished but not sundered and separated Briefer thus Jn euery sacrament are the signe and the thing signified The thing is christ himselfe and his benefits or the communion and participation of christ and his benefites The thing and the sacrament differ in this The thing is not properly the sacrament neither are the signes sacramentes The signe is not the thing but if you take away the signe the thing remaineth no longer neither the signe if you take away the thing Therefore they are to be discerned not to be sundered Wherefore these two must be together so that if one be takeÌ„ awaie the other remaineth no longer that which before it was said to be Of all this which hath been said we conclude that there is a sacramentall vnion and coÌ„iunction of the things signes in sacraments and it consisteth â— Jn a similitude whereby the thing is signified shadowed and reâ—â—â—sented For if the signes haue not a resemblaunce and similitude with the things they are nowe no longer signes 2 In the ioint-receiuing of the things and signes In these consisteth the coniunction of the things and signes 7 In what the things differ from the signes THE signes differ from the things signified 1. In substauncâ—â— The signes are corporeall visible earthly the thinâ—â—â—â—â—uenly inuisible spiritual Obiection But the body of 〈◊〉 is a corporeall thing Aunswere By spirtuall things are here meant those which are through the woorking of the holy ghost receiued by faith onely and not by any part of our body 2. They differ in the maner of receiuing the signes are receiued by the hand mouth and partes of the body and therefore also of vn◠〈…〉 are receiued by faith onely and the spirit and therefore of the faithful only 3 In the end or vse The things are giuen for the possessing of eternal life they are eternal life it selfe or some part thereof The signes are receiued for the sealing confirming of our faith concerning the things theÌ„selues promised 4. The things signified are necessary are necessarily receiued of all the members of the true church The signes are receiued of them only who are able to receiue them The signes are diuerse the rites and ceremonies variable the things are perpetual and the same in al sacramentes 8 What phrases and formes of speaking of the sacramentes are vsual vnto the Church and scripture THe forms of speaking of sacraments are partly proper Proper formes of speaking partly figuratiue The proper are 1. When the sacraments ar called tokens signs seals those sealing confirming vnto vs that God wil giue those things which he hath promised So CircuÌ„cision is a seal of the righteousnes of faith And it shal be a signe in thy flesh 2. When vnto the signes are expresly adioined promises namely that we shall receiue the things signified by theÌ„ as when it is said Mar. 16 16. He that shal beleeue be baptized shall bee saued A figuratiue or sacramentall kind of speaking is Figuratiue forms of speaking 1. When the names of the things are giuen vnto the signes as the Paschall Lambe called the Passeouer 2. Contrariwise when the names of the signes are attributed to the things 3. When the properties belonging to the things are attributed to the signs As the bread which we brake is it not the communion of the body of christ so baptism is said to wash away sins to saue to regenerate 4. When coÌ„trariwise the properties of the signs are attributed to the things themselues As The rocke was christ We are washed by the bloud of Christ Al these phrases of speech signifie the same thing which is the promise of god adioined to the ceremony this therefore 1. Because the signs represent and seale the things Baptism is the washing of regeneratioÌ„ 2. Because the things the signs are together receiued by the faithful in the right vse therof 9 What is the right and lawful vse of Sacraments THE right vse of Sacraments is In the right vse of sacraments is respected 1 The institution of Christ which must be pure 2 The persons receiuing who must be beleeuers 1. When the rites ordained by God are obserued and not corrupted The institution of Christ is to bee retained pure and vncorrupt the additions of Antichrist are to be taken away and those things which he tooke away are againe to be added 2. When those persons vse those rites for whom God hath ordained them Wherefore the houshold of Christ onely that is Christians who by profession of faith and repentance are the Citizens of the Church must vse these rites Act. 8 37. If thou beleeuest with all thine heart thou maist bee baptized So also they are baptized of Iohn Matth. 3.6 who confesse their sinnes 3 The end for which they were instituted 3. When the rites and Sacraments are vsed to that end for which they were instituted For it is not lawfull to transforme the rites to any other ende or vse besides that whereunto they were ordained 1. Because that is not to obey Gods commandement 2. Because if the signs be changed or conuerted to another vse or the couenaunt not kept the consent of him that promiseth is lost without which the signe or earnest confirmeth nothing Wherefore the Sacraments without their right vse are no Sacraments but rather vain and fruitles spectacles neither haue they the nature of Sacramentes But the right and lawfull vse of them consisteth especiallie in faith and repentance They who haue not this vnto them the Sacraments are no Sacramentes Wherefore they are besides themselues who say that vnbeleeuers and infidâ—ls receiue together with the signes the things signified by the signes 10 What the wicked receiue in the vse and administration of the Sacraments The wicked receiue the bare signe without the things thereby signified THE wicked receiue the bare signes onelie and those to their iudgement and condemnation 1. Because the benefits of Christ are receiued onelie in the right vse of the Sacraments But they neglect the right vse of them who receiue them vnworthily Wherefore Paul also saith 1. Cor. 11.27 Whosoeuer shall eate this bread and drinke the cup of the Lord vnworthilie shall bee guiltie of the bodie and bloude of the Lorde But the wicked eate and drinke it vnworthily because they prophane the sacramentes and transforme God into the Diuel and the sonnes of God into the sonnes of the Diuel 2. Vnto whom nothing is promised in the Woorde to him the sacraments seale nothing For after what manner and vnto whom a Charter promiseth any thing after the same maner and to the same men doth the signe and seale annexed vnto
Luk. 22.19 Do this in remembrance of me Lastly they are also bonds of loue because they who are confederated with God are vnited also among themselues Ep. 4.5 One Lord one faith c. 1. Cor. 10.17 We being many are one bodie The confirmation of the fourth Conclusion The distinction there deliuered is manifest in it selfe The receiuing of the signes is corporall externall But the thinges especiallie signified are not receiued without faith because they are promised to beleeuers onely And the signes are no otherwise true than the promises vnto which they are annexed Again the signes declare the same to the eyes which the promise declareth vnto the ears As therefore the promise is but an emptie sound without faith So also are the ceremonies vaine spectacles Again The thinges signified are the communion of Christ and all his benefits But this can no man haue otherwise than by faith either in the vse or without the vse of the Sacrament The confirmation of the sixt conclusion Such is the coniunction of all signes with their things signified as that they represent the things signified and confirme the acceptation of them For the pledges or tokens and symboles testifieng other thinges are though not in the same place yet together with the thinges testified and signified The Reason is Because to make one thing a signe of another thing is not to include or tie the thing with the signe as that they should be in one place but to ordaine the signe to signifie the thing the signe being in the same place with it or in some other place Again the nature of the things signified by the sacrament doth not admit this local vnion For some are subsisting forms some accidents not inherent in the sacramentall signes but in the mindes of men as the gifts of the holy ghost Some are corporeall and in one place only and not locallie existent wheresoeuer the sacraments are vsed as the flesh and bloud of Christ The confirmation of the seuenth Conclusion The scripture speaketh thus of the Sacramentes Circumcision is the couenaunt The Lambe is the Passeouer The bloud of the sacrifices the bloude of the couenant the expiation of the sacrifices the Sabboth the euerlasting couenant The mercie seate of the Arke Baptisme a clensing washing Bread and wine the bodie and bloud of Christ And so the scripture expoundeth it selfe when circumcision is called the signe of the couenant The Pascal Lambe the signe of the passouer The Sabboth a perpetual signe of grace and sanctification The ceremonies types and shadowes of true thinges The beleeuer and baptized shall bee saued and of the signes and symboles of the Lordes supper it is said that they are to bee receiued for our reconciliation The confirmation of the tenth conclusion The signes of the couenant confirme nothing vnto them who keep not the couenant or who referre them to another ende But the sacraments are signes of the couenant whereby God bindeth himselfe to giue vnto vs remission of sinnes and eternall life freely for Christs sake and wee binde our selues to the yeelding and performance of faith and new obedience Therefore they confirme not neither â—ssure them of Gods grace who are without faith and repentaunce or vse other rites or to some other end than God hath appointed Moreouer Jâ— is superstitious and idolatrous to attribute the â—â—stifâ—cation of gods grace either to the external woorke rite without the promise or to anie other woorke inuented by men Wherefore the abusing or not right vsing of the sacraments hath not the grace of God accompanying it or assureth any man of it As it is said Rom. 2.25 Circumcision is profitable if thou doe the law c. The confirmation of the 11. conclusion The figure of Baptisme beeing correspondent to the Arke of Noah doth also saue vs not the outward washing away of the filth of the flesh but the inwarde testification of a good conscience towardes god The bread which wee breake is it not the communion of the bodie of Christ And seeing the sacramentes are an externall instrument whereby the holy Ghost fostereth and preserueth faith it foloweth that they serue for the saluation of beleeuers as doth the word But contrary the wicked through the abuse of the sacramentes and the contempt of Christ and his benefites which are offered vnto them in his woorde and sacraments and through the confession of his doctrin which they embrace not with a true faith purchase vnto themselues the anger of God and euerlasting paines according to the saying of the Prophet Esay cap. 66 3. He that killeth a Bullock is as if he slew a man he that sacrificeth a sheep iâ— as if he cut off a dogs necke And saint Paul 1. Cor. 11.27 Whosoeuer shall eate this breade and drinke the cup of the Lorde vnworthilie shall be guiltie of the bodie and bloud of the Lorde But the things signified because they are receiued by faith onely and are either proper vnto saluation or saluation it selfe as Christ and his benefites they cannot be receiued of the wicked neither can they at all be receiued but vnto saluation The confirmation of the 12. coÌ„clusion A promise the signe of a promise hauing a condition of faith and fidelitie adioined vnto it are ratified whensoeuer the condition is perfourmed But such is that promise which is signified and confirmed by the sacraments Therefore if in the vse of them faith doth accompany which beleeueth the promise the things promised and signified are receiued together with the signes Eze. 16.59 I might deale with thee as thou hast done when thou diddest despise the oth in breaking the couenant Neuerthelesse I will remember my couenaunt made with thee in the daies of thy youth and J will confirme vnto thee an euerlasting couenant The confirmation of the 13. conclusion The iterating of circumcision or Baptisme hath beene no where receiued or admitted Neither is the reason hereof obscure or vnknowen because those sacraments were instituted to bee an initiating or solemne receiuing of men into the Church which is alway ratified vnto him that is penitent and persisteth therein But the vse of other sacraments is commaunded to be iterated as of the sacrifices the Passeouer worshipping at the Arke Cleansings as also of the Lords Supper The cause is because they are a testimonie that the couenant which was made in Circumcision and Baptisme is ratified and firme to him that repenteth And this exercising of our faith is alwaies necessarie The confirmation of the 14. conclusion That there is one common definition agreeing to the sacraments both of the olde and new testament hath beene shewed before That the difference of them consisteth in the number and forme of the rites is apparent by a particular enumeration of them For in the newe testament it is manifest that there are but two because there are no other ceremonies commaunded of god and hauing annexed vnto them the promise of grace And that the olde sacraments
is confirmed not onely by Christ in the Euangelistes but also by Paul who expresly saith The cup of blessing which we blesse is it not the communion of the bloud of Christ The Signes and thinges signified in the Lordes Supper Moreouer the signes in this sacrament are bread and wine bread broke and eat wine distributed and taken The things signified are 1. The breaking of the body and the shedding of the bloud of Christ 2. Our vnion and coniunction with christ by faith so that wee drawe life euerlasting from him and are made partakers as of Christ himselfe so also of all his benefites as the branches are made partakers of the life of the vine Wee are aduertised of this our communion with christ First by the proportion which the signes haue with the thinges and Secondly by the promise which is adioyned And the proportion dooth chiefâ—â— propose and shewe two things vnto vs 1. The sacrifice of Christ. 2. Our communion with christ because the bread is not only broken but is also giuen vs to eate Now the breaking of the bread is a part of the ceremony whereunto a part of the thing signified dooth aunswere This difference doth Paul testifie when he saith This my body which is broken for you Heere recâ—iuing and eating is a part of the ceremony whereunto dooâ—h aunswere the thing signified â—o wit the eating of christes body Now this diuine and spirituall thing namely the breaking and communicating of christes body is signed and confirmed by this ceremony which is the breaking and receiuing of bread for two causes 1. Because Christ commandeth these rites vnto which we ought to giue no lesse credite than if Christ himselfe did speake with vs. 2. Because hee annexeth a promise that they who obserue these rites with a true faith must be assured and certaine that they haue communion with Christ Wine is added that wee should know the perfection and accomplishment of our saluation to be in his sacrifice that there was nothing which could be further desired The wine is seuered from the breade to signifie the violence of his death because his bloud was sundered from his body 2 What are the ends of the Lords supper THE ends for which the Lords supper was instituted are 1. That it might bee a câ—nfirmation of our faith that is a most certaine testification of our communion and vnion with christ because Christ testifieth vnto vs by these signs that hee doth as verily feede vs with his bodie and bloud vnto euerlasting life 〈◊〉 wee receiue at the hand of the minister these the Lords signes And this testification is directed to euerie one who receiueth the signes with a true faith and furder also wee so receiue the signes at the ministers hand as that rather the Lord himselfe giueth them vs by his m nisters Wherefore christ is saide to haue baptised moe disciples than Iohn when yet hee did it by his Apostles and other disciples 2. That it might bee a publique distinction or marke discerning the church from all other nations and secteâ— For the Lord instituted and appointed his supper for his disciples and not for others 3. That it might be our testification to christ and the whole church Which is a publique confession of our faith and a solemne binding of our selues to thankefulnes and the celebration of this benefite Both which are prooued by these wordes of christ Doe this in remembrance of me This remembrance is taken first for faith in the heart then for thankesgiuing and our publique confession 4. That it might be a bond of the churches assemblies and meetings because the Supper was instituted that it should be done and celebrated in a congregation and that either great or small Therefore the Supper as was said before is called a * Synaxis conuent and Christ expresly commaundeth Drinke yee all of this Likewise Paul When yee come together to eate staie one for another 5. That it might bee a bond of mutual loue and dilection because the Supper testifieth that all are made the members of christ vnder one heade as also Paul saith For we that are manie are one bread and one bodie because we are all partakers of one bread The Lordes supper may not bee celebrated by one alone Of this which hath beene spoken wee gather that the Lordes Supper ought not to bee celebrated by one onely 1. Because it is a communion and the signe of our communion 2. Because it is a thankesgiuing and all ought to giue thankes vnto God and by consequent hee that thinketh himselfe vnworthy to communicate with others in the Lordes Supper doth withall confesse himselfe not to bee fitte to giue thankes vnto God 3. Because christ together with his benefits is not proper to anie but common to all 4. Christ called all his housholde vnto it euen Iudas himselfe 5 That some abstaine from comming to the supper it commeth of a certaine euil and corrupt motion because they thinke them selues not woorthie inough to approche vnto this table All are worthy who beleeue themselues to bee deliuered by Christ from eternall damnation and desire to profite and goe forward in godlinesse In summe if the Supper bee receiued by one onely th t is done against the vse appellation institution and nature of the sacrament Obiection Christ in the word of the Institution of his supper putteth as the principal end of his supper his remembrance therefore the confirmation of faith must not be made the principal end of his supper Aunswere The reason foloweth not to the denial of a part by putting the whole For the remembrance of Christ is the whole wherein is comprised both our confession and our solemne bond to thankefulnesse and also the confirmation of our faith Wherefore rather by inuerting the reason I thus inferre and conclude because the remembrance is the supper therefore it is the confirmation of our faith and because also Christ proposeth vnto vs that ceremonie or rite which must bee vnto vs a remembrance of him he doth verily propose also a confirmation of our faith which is nothing else but a remembraunce of Christ and his benefites Obiection The holie ghost confirmeth our faith Therefore the supper doth not Aunswere The reason foloweth not to the remouing of an instrumental cause by the putting of a principal cause 3 What the supper differeth from Baptisme THE supper differeth from baptisme 1. Jn ceremonies or rites 2. In the circumstances of the institution and vse or in the significations of the ceremonies Baptisme is a signe of the couenant entered and made betweene God the faithfull The supper is a signe of the continuing of that couenant Or baptisme is a signe of regeneration and of our entrance into the church The supper is a signe of their fostering abiding and preseruation who are once entered into the church The new man must first be borne by the spirite of Christ as is a natural man by natural conception and
gift of thine hand Nowe that offering was called so beeing as it were a yearely tribute which yet was no exaction but giuen freely Others interprete it to bee a sufficiency which is that there shoulde bee giuen so much as was sufficient and perhaps this is the truer because Deut. 15. The Lord commaunded the Jsraelites that they shoulde open their hande vnto the poore and should lend him sufficient for his neede This the Chaldee Paraphrast interpreteth to be Missah Hereof our men thinke that it was called Missa as if it were a tribute and free offering which shoulde bee euerie where offered vnto God in the church for the liuing and the dead But this is not of any likelihood to be true It is manifest indeede that the church hath borrowed some words from the Hebrews as Satan Osanna Sabaot Halleluia Pascha and such like But those words came not to the Latin church but by the greeke church and those woordes are found in the greeke testament when first it was written in greeke And therefore we haue no Hebrue woords deriued vnto our Church which the greeke church had not before vs. If also wee will search the greeke Fathers the woorde Missa will neuer be found to haue bin vsed by them Therefore I think not that the woord Missa was taken from the Hebrewes But Missa which doubtlesse is a latin woorde by original Tertul. li. 4. contra Mar. Cypr. de bono patient epist 4. li. 3. seemeth to haue beene taken from the Fathers who vsed Remissa for Remissio as Tertullian We haue spoken saith he of a de remissa peccatorum remission of sinnes And Cyprian He that was to giue b daturus remissam peccatorum remission of sinnes did not disdaine to bee baptized And againe hee vseth the same word Hee that blasphemeth against the holie ghost hath not remission of sinnes Wherefore as they said Remissa for Remissio so they seeme also to haue said Missa for Missio And therefore they called that Missa which was don after the missioÌ„ or sending away of the catechuments We reiect both the name and the thing For this woorde dooth not agree vnto the Lords Supper because the Lords Supper hath nothing common and agreeing with the name of Missa albeit it was vsed of the auncient writers Moreouer we haue no need of this name For we haue other words for this pvrpose most conuenient and agreeable The repugnancie of the Masse with the Lords supper NOW let vs see the differences of the Supper the Masse those most contrarie one to another such as in respect whereof the Masse ought to be abolished 1 The Popish Masse is a manifold chaunging or abolishing rather of the rite instituted by Christ. For it taketh away the cup from the people and addeth manie toies when as notwithstanding no creature hath anie power to institute anie sacraments or to change or abolish the constitutions and ordinances of God 2 The Masse transformeth the signe into the thing signified For it denieth that there is anie breade and wine remaining but saith it is the flesh and bloud of Christ substantiallie which is flat repugnant to the nature of the Lords supper 3 In the Masse the Papists make other heauenlie gifts to be than which are found in the word and other sacraments or in the promise annexed vnto them As where the Masse-Priestes faigne that the Masse doth merite euen by the work it selfe wrought that is through the external rite and action both for him that celebrateth and for others not onelie remission of sinnes but the healing also of men oxen swine and cattle diseased and so withall they coine this too that forsooth those signs of bread and wine are a sacrament euen without the vse also and administration Likewise they wil haue other things to be in the Masse than are in anie sacrament which is the very carnal descending abiding of Christs bodie therein which is contrarie to the nature of al sacraments 4 The Masse is repugnant to the sacrifice of Christ the supper confirmeth and testifieth that we are iustified for the alone sacrifice of Christ wrought and finished on the Crosse but the Masse contrarie to the testimonies of scripture maketh moe propitiatorie sacrifices this is their treading and trampling Christs bloud vnder foote when they say it hath not merited perfect remission of our sinnes Obiection The Masse is called a sacrifice of the Papistes and likewise the supper is called a sacrifice by the Fathers therefore the Fathers were Papists Auns The Papists call the M sse a propitiatorie sacrifice The fathers cal the supper a sacrifice and so it is but an Eucharistical or thankesgiuing sacrifice Againe it is euen that same sacrifice which Christ offered in such sort as the bread is the bodie of Christ The Papists will haue it to bee a diuers sacrifice whereby is obtained remission of sinnes Nowe it is one thing for the same sacrifice to bee often offered and an other thing for one sacrifice to bee once offered and that sufficient to take away all sinnes This sacrifice alone is sufficient for remission of sinnes and this sacrifice with others is offered for sinnes these speeches are contradictorie 5 The Masse is repugnant to Christes Priesthoode because hee is the onely high Priest who hath power to offer himselfe The Pope with his companions most impudently pulleth this honor to himselfe For these deceiuers and lying men feigne with great contumely and despite to christ that they offer again christ vnto the Father and that they alone are worthy men to offer christ vnto his Father when yet no man no Angel neither any creature is of that dignity and worthines as that hee may sacrifice the sonne of God For the Priest is abooue the sacrifice they therefore who will bee the Priestes to offer christ mount and lift themselues aboue him Obiection The Priâ—stâ— staie not but offer onelie and present the sonne vnto the father that for his sake he may remit vs our sinnes and so they onelie applie that one and onelie sacrifice of christ Aunswere It is inough that they say that they offer Christ with their hands For 〈◊〉 â—emaineth that they make themselues Priests Neither is it materiall that they deny that they slay Christ Many thinges were offered of olde by the Priests which were not slaine neither were of that qualitie but were onely offered as cakes liquid offrings burnt offrings such like The Iewes indeede slew Christ but they did not sacrifice him but Christ himselfe was willingly slaine therefore sacrificed himselfe Heb. 9.14 Christ through the eternal spirite offered himselfe without spot to God and verily hee offered himselfe once a sacrifice vnto his father for vs. Heb. 9.28 Christ was once offered to take away the sinnes of manie and to them that looke for him shall hee appeare the second time without sinne vnto saluation Heb. 10.12 Christ after he had offered
so to make God such a one as hath entered a couenaunt and is in league with hypocrites and wicked men Now the couenaunt of God is two waies prophaned namelie as well by communicating and imparting the signes of the couenaunt to them vnto whom God promiseth nothing as by receiuing and vsing the signes without faith and repentance For not onely they prophane the couenant who being as yet impenitent take the signes of the couenant vnto them but they also who wittingly and willingly giue the signs vnto those whom god hath shut from his couenant They make therefore God a felowe friend of the wicked the son of the diuell the son of God whosoeuer reach the signes vnto the wicked Obiect Hee that giueth to him that abuseth it sinneth The church giueth the supper vnto hypocrits which abuse it Therefore the church sinneth Ans He that giueth the supper to one which abuseth it sinneth if he wittingly willingly doth it otherwise he sinneth not but they who abuse the supper purchase damnation to theÌ„selues But the godly are not made partakers of that prophanation of the couenant prophaned by the wicked if they knowe not the wicked approching vnto the supper neither doe willingly admit the wicked Reply If they sinne who giue the supper wittinglie to him that abuseth it then dooth the Minister also sinne if he distribute it vnto such a one where yet there is no sentence passed of excommunication Aunswere True if hee doe it willingly but if the church proceed not against such a man and the minister notwithstanding be instant vpon the Church and doe his duetie he is blamelesse and the sinne shall lie on others euen on the Church 2. They are not to bee admitted to the supper who professe not faith and repentaunce both in life and confession because if such should be admitted the church should stir vp the anger of God against her selfe as of whom wittinglie and willinglie this shoulde bee committed Nowe that by this meanes the wrath of God is stirrâ—d vp against the church the Apostle sufficiently witnesseth saying For this cause manie are weake and sicke among you and manie sleepe For if wee woulde iudge our selues we should not bee iudged God therefore is angrie with the consenters so punisheth them because he punisheth the wicked whom they coÌ„senting thereto admitted for by both the supper of the Lorde is alike prophaned 3. Christ hath coÌ„manded that the wicked be not admitted And if any denie that any such coÌ„mandment is extant yet the substance tenor of the commandement shal be easily prooued For christ instituted his supper for his disciples to theÌ„ alone he said I haue earnestlie desired to eate this Passeouer with you Take this and part it among you This is my bodie which is giuen for you This cup is the new testament in my bloud which is shed for you Wherefore the supper was instituted for Christes disciples onely all others for whom Christ died not are excluded But yet for all this those hypocrites are to bee admitted together with the godly vnto the supper who are not as yet manifested because they professe in confession and outward actions faith and repentance But none ought to approch thither but true beleeuers For these onely excepted all others yea euen those hypocrites which are not as yet manifested eate and drinke vnto themselues damnation and prophane the Lords sacred Supper Obiection They then who auoide the prophaning of the Lords Supper doe well but they who refraine from the Lordes supper in respect of some hatred they beare to others or for some other sinnes auoide the prophaning of the supper Therefore they doe well Answere They who auoid the prophaning of the supper doe well if they auoid it in such sort as they ought namely by repenting themselues of those sinnes which haue been the causes of their refraining CERTAINE CONCLVSIONS OF THE SVPPER 1 THE other sacrament of the new testament is called the supper of the Lord not as if it were necessarie that the church should celebrate it in the Euening or vsuall time of supper but because it was instituted of Christ in that supper which he last had with his Disciples before his death It is called the table of the Lord because Christ dooth feede vs in it It is called the sacrament of the bodie and bloud of christ because these are communicated and imparted vnto vs in it It is called the Eucharist because in it are giuen solemne thankes vnto Christ for his death and benefites It is called Synaxis or the conuent because it ought to be celebrated in the conuents and assemblies of the church It is called also of the auncient a sacrifice because it is a representation of the propitiatory sacrifice accomplished by Christ on the crosse and a thankes-giuing or Eucharistical sacrifice for the same There is a third reason also why they called it a sacrifice because the ancient were wont themselues to confer bread vnto it therefore were they said to offer that is to conferre and giue in seuerall bread to that vse 2 The supper of the lord is a sacrament of the new testament wherein according to the commandement of Christ bread and wine is distributed and receiued in the assemblie of the faithfull in remembraunce of christ which is that christ might testifie vnto vs that hee feedeth vs with his body and bloud deliuered and shed for vs vnto eternal life and that we also might for these his benefites giue solemne thankes vnto him 3 The first and principal end and vse of the Lords supper is that Christ might therein testifie vnto vs that hee died for vs and dooth feede vs with his bloude and body vnto euerlasting life that so by this testification hee might cherish and encrease in vs our faith and so consequently this spirituall foode and nourishment The second end is thankes-giuing for these benefites of Christ and our publique and solemne profession of them and our duty towards christ The third is the distinguishing of the church from other sectes The fourth That it might be a bond of mutual loue and dilection The fift That it might be a bond of our assemblies and meetinges 4 That first ende and vse which is the confirmation of our faith in Christ the supper of the Lord hereof hath because Christ himselfe giueth this bread and drink by the hands of his ministers to be a memorial of him that is to admonish and put vs in remembraunce by this signe as by his visible word that he died for vs and is the foode of eternall life vnto vs while hee maketh vs his members both because he hath annexed a promise to this rite that hee wil feede those who eate this bread in remembraunce of him with his owne bodie and bloud when he saith This my body and also because the holy ghost doth by this visible testimony moue our minds and harts more firmely to beleeue the promise of the
much thereof hath beene preserued of God for vs as was necessarie and profitable for the doctrine and comfort of the Church euen as Iohn witnesseth that Iesus did many thinges before his disciples 1 As much of the history as is sufficient doth remain Iohn 21. which are not written in the storie of the Gospel And that these thinges which are extant were written that wee might beleeue that Iesus is the Christ the Sonne of God and that beleeuing wee might haue life euerlasting in his name Furthermore 2 The holy Scripture is perfect in sense though not in words concerning doctrine and precepts albeit some thinges written by the Apostles be not extant whatsoeuer yet of necessarie doctrine was in them it is certaine that it is contained in those which we haue both because that Paul in both places doth repeate that which hee hath written in those Epistles and also because it hath bin before shewed that God hath deliuered the whole doctrine of our saluation in the Scripture which is extant and wil preserue it vnto the ende of the world They bring other places also by which they indeuour to Obiection 2 gather Some things were spoken by word of mouth that Christ his Apostles did deliuer some things vnto the Churches by mouth which are not comprised in the writings of the Apostles As Mat. 28. where Christ sendeth his Apostles to preach Iohn 16. I haue yet many things to say vnto you but you cannot beare them now Act. 16. Paul and Timothy deliuered vnto the Churches the decrees to keepe ordained by the Apostles and elders which were at Ierusalem 1. Cor. 11. I wil order other things when I come 2. Thes 2. Keepe the instructions which you haue beene taught either by word or by our Epistle And cap. 3. Withdrawe your selues from euerie brother which walketh not after the instruction which he receaued of vs. And in the 2. and 3. Epistles of Iohn I haue many things to write vnto you but I would not by paper and incke but I trust to come vnto you and speake mouth to mouth 1 Tim. 6. Tit. 1. and 2. And Paul chargeth Timothie to keep that which was committed vnto him and to commit those things which he had heard of him to men fit to teach Lastly they saie That before the bookes either of the olde or new Testament were written the doctrine was deliuered vnto the Church by mouth But neither the Prophets nor Christ nor the Apostles haue deliuered any other precepts by mouth then those which are written And if they ordained any ceremonial thinges in the Churches which they committed not to writing neither were they contrarie to these which are written neither ouer-many or vnprofitable neither put on them with an opinion of necessitie For neither was there any other Gospel from the beginning neither did Christ command anie other to be preached then that which we haue written Neither were those things any other which the Apostles then could not beare through infirmitie then the selfesame which the Lord had taught them before which the spirite should cal into their minds and expound vnto them which themselues afterwards did deliuer in writing to the church neither were they otherwise then sutable to those thinges which they had before receaued of the Lord neither olde wiues to is such as a great part of the Popish traditions are but the most authenticke doctrine of the Gospel either vnknowen or repugnant vnto the reason and wit of man But what Paul in the Acts is said to haue deliuered vnto the churches is there expressed euen the decree of the counsel of Ierusalem concerning blood strangled and thinges offered to idols Vnto the Corinthians hee promiseth that he will take order for matters of ceremonies euen such as appertained to the ministring of the Lords Supper Now by the instructions which he speaketh of to the Thessalonians he vnderstandeth not anie Lawes concerning ceremonies but the whole doctrine of the Gospel which he had taught euen the selfe same both by word and writing which hee had committed to Timothie and by the declaring of which mouth to mouth Iohn promiseth to bring true ioie vnto his auditours But bee it that Paul spake neuer so much of keeping traditions or ordinances which were not written as 1. Cor. 11. when hee saith Now brethren I command you that you keepe the ordinances as I deliuered them vnto you yet should not the aduersaries therefore obtaine that their traditions either are to be kept or are Apostolicke wheras most of them are singularly repugnant to the Apostles doctrine neither yet that there were more ordinances then in the Church then are written since that the Apostles did ordaine no rites by which the consciences of men should be bound Obiection 3 They alleadge farther the practise and examples of the Apostles That the Apostles haue decreed against and besides the Scripture Tit. 1. as if they did make anie ordinances or Lawes either besides or against the Scripture as when Paul ordaineih manie things of choosing Bishops and Deacons of widowes of weomen to be couered and to containe themselues in silence of not deuorcing the husband if he bee an infidel of controuersies betweene Christians 1 Tim. 3. 1 Cor. 11. 1 Cor. 14. 1 Cor. 7. 1 Cor. 6. But these men remember not that their authority is not equal vnto the Apostles authoritie neither consider they that there is nothing in all these thinges appointed of Paul which is not agreeable to the rest of the word of God contained in writing and that manie of those things which they alleadge is comprehended in the commandements of the Decalog More trifling is it 1 Answere that they saie the forme of Baptisme appointed by Christ was changed by the Apostles because it is reade in the Acts. 2.8 and 19 that they Baptised in the name of Iesus Christ For in those places not the forme of Baptism but the vse is declared that is that men were baptised for to testifie that they did belong to Christ Neither yet by the example of the Apostles who interdicted the Churches thinges offered to idols blood and that which was strangled is it lawful for Councels and Bishops to make decrees and Lawes to tie mens consciences For first here againe there must needs be reteined a difference betweene the Apostles by whom God opened his wil vnto men whereupon they also saie It seemed good to the holie Ghost and to vs and other ministers of the Church who are tied vnto the Apostles doctrine Further as cōcerning this decree of the Apostles they decreed nothing else then what the rule of charitie commaundeth which at all times would haue that in things indifferent men should deale without offence Now if they vrge that these ordinances are called necessary againe it doth not thereupon follow that the traditions of Bishops are necessarie especially such as are the Bishops of Rome Then that necessity whereof the Apostles speak
earth rule ouer the fish of the sea ouer the foul of the heauen ouer euerie beast that moueth vpon the earth Psal 8.6 Thou hast made him to haue dominion in the works of thine hands thou hast put al things vnder his feete Only man he created for himself the rest for man that by man they might serue god Wherefore when we place creatures in the roome of god we cast our selues out of that degree in which we were placed by god Why god would haue this doctrine of the creation to be deliuered and held in the Church This doctrine of the creation of the world god would for these causes especiallie haue remaine extant in the Church 1. That the glorie of the creation might bee giuen wholy to god and his wisedome power and goodnes therein acknowledged 2. That neither the Sonne nor the holie ghost should be excluded but each should haue their owne parts yeelded them therein according as it is said that all might honor the sonne as they honor the father 3. That as the world was created by the sonne and the holie ghost so also we might knowe that by them mankinde is restored Colossians 1. For by him were all thinges made And hee is the heade of the bodie of the Church for it pleased the father that in him should al fulnes dwell 4. That seeing god created all thinges of nothing we may thinke that he is able to restore them being corrupted and ruinated into their first state againe 2. Cor. 4.6 For god that commanded the light to shine out of darkenes is he which hath shined in our harts to giue the light of the knowledge of the glorie of god in the face of Iesus Christ 5. That we may not referre the original of corruption to god but knowe that it was purchased by the fault of Diuels and men Iohn 8. The Diuel is a lyer and a murtherer from the beginning whē he speaketh a lie he speaketh of his own Rom. 5.12 By one man sin entred into the world death by sin 6. That knowing god as in the creating so also in the maintaining and gouerning of all things not to be tied to second causes and to the order by him setled in nature but that hee may either keepe or alter it wee shoulde with confidence and full persuasion looke for and craue those things which he hath promised yea those things which in respect of second causes seeme vnpossible Rom. 4. He calleth those thinges which are not as if they were 7. That wee should celebrate for euer the knowē goodnes of god wherby he hath created all thinges not for his owne profit or happines for he wanteth nothing but for ours and seeing all other things were created for mans vse we aboue other creatures especiallie being restored from sinne and death to righteousnes and life shoulde acknowledge that we owe thankfulnes vnto god therfore Psal 8.4 What is man that thou art mindfull of him and the sonne of man that thou visitest him Thou hast made him to haue dominion in the works of thine hands 8. That wee knowing god in as much as of nothing and through his meere goodnes hee created all thinges to owe nothing to anie but all his creatures to owe themselues all that they haue to him their creator should confesse that to be most iust whatsoeuer hee shall doe concerning vs and all his creatures Ierem. 45.4 Beholde that which I haue built will I destroie and that which I haue planted will I plucke vp euen this whole land And seekest thou great things for thy selfe seeke them not 9 That we should refer the vse of all thinges to the glorie of God since that we haue receiued al good things from him Rom. 11. Of him and through him and for him are al things 10 That seeing the works of god were therefore created and placed before our eies euen for vs to beholde them we doe not idlie but earnestlie and as much as euerie mans abilitie occasion and vocation permitteth him contemplate and consider them and learning out of them the wisedome power and goodnesse of the Artificer celebrate it both in this life and in the world to come Acts. 17.26 He hath made of one bloud all mankinde to dwell on all the face of the earth and hath assigned the times which were ordeined before the bounds of their habitation that they shoulde seeke the Lord if so be they might haue groaped after him and found him though doubtles he be not far off from euerie one of vs. OF ANGELS AMongst thinges created by GOD the chiefe and principal are those natures which are indued with reasō Angels men For in these hee imprinted the markes and image of his Diuinitie and woulde haue all other thinges to be the matter of his praise but of these he woulde bee knowen and praised and vnto them was his will to impart and communicate his blessednesse and ioy The questions concerning Angels are two the first whereof is what description is set downe in the Scripture of good Angels the other what description is deliuered of bad Angels 1 WHAT GOOD ANGELS ARE. ANgels both good and bad as holie Scripture recordeth 1 Angels spirites or incorporeal substances are spirites by which name here a spirituall person is vnderstood that is a substaunce incorporeall inuisible indiuiduall liuing vnderstanding incommunicable not susteined in another neither the part of an other as Luc. 24. it is taken A spirite hath not fleshe and bones Colos 1.16 All which are in heauen and in earth thinges visible and inuisible Heb. 1.14 They are all ministring spirits 1. King 22.21 There came forth a spirit and stood before the Lord. The Angels themselues are not seene but the bodies or shapes which they take That therefore both in times past there appeared oftentimes good Angels when as the gathering and establishing of the Church the doctrine of god beeing not as yet plainelie deliuered and the prophecies not fulfilled needed more extraordinarie and miraculous reuelations than now and now a daies also not seldome appeare bad Angels this first doth not proue their nature to be visible or corporall For those visible shapes or bodies which may be seene or felt are diuers substances from the incorporeall Essence of spirits being formed either of nothing or of some matter and carried and moued by a spirite for a time for the woorking and performing of certaine actions For both they put them off and lay them away againe and also they take formes of diuers sortes and kinds as the Serpent by whom the Diuel communed with Eue Mens bodies whose feete Abraham washed Gen. 17. A flame in the bush appearing to Moses Exod. 3. A piller of cloude and fier in the desert Horses and Chariots of fier 2. King 2. and 6. The error of the Sadduces And further this verie thing refuteth the opinion of the Sadduces Who Actes 23. said there was neither Angel
the true God and eternal life Rom. 9.5 Who is God ouer al blessed for euer Amen Actes 20.28 God hath purchased his Church with his owne bloode Hebr. 1.8 The Scepter of thy kingdome is a Scepter of righteousnesse and verse 10. Thou Lorde in the beginning hast established the earth and the heauens are the workes of thine handes And cap. 3.3 Christ is counted woorthy of more glorie than Moses in asmuch as hee which hath builded the house hath more honor than the house and hee that hath built all thinges is God 10. He is said to haue come downe from heauen yet so that hee remaineth in heauen to come vnto his together with his Father to bee with them vnto the end of the world Therefore he is of an infinite essence euerie where present and working both in heauen and earth But his humane nature is finit Therefore he is God in respect of another nature The Godhead is after another sort communicated vnto Christ than vnto Creatures Now to that which hath bin obiected concerning the communicating of the Deitie vnto others whereby they are called gods we aunswere by distinguishing the diuersitie thereof For vnto others it is communicated by a created similitude of the Deitie either of nature that is by diuine properties created which are not equall with the creatour so are the Angels or of office So Moses is called God and all Magistrates But vnto the Sonne Christ it is communicated by the nature or essence it selfe so that the verie Deity is his substaunce Which wee thus prooue 1. Hee is the only begotten and proper Sonne of God the Sonne of the most High who also is himselfe the most High Luk. 1.32 But hee is the proper Sonne to whome the substaunce of the father is communicated 2. Iohn 5.26 As the father hath life in himselfe so likewise hath he giuen to the Sonne to haue life in himselfe Therefore the Son also is GOD of himselfe liuing and the fountaine of life Wherefore this communicating of the Deitie maketh him equall with God and THE SAME God with the Father so far off is it from prouing the contrarie Reply 1. Power was giuen to him beeing man Iohn 5.27 Therefore it was not giuen him by eternall generation Aunswere It was giuen to the Woorde by generation to man by vnion of the Woorde Replie 2. It was giuen him after his resurrection Aunswere Then was giuen him the full authority and liberty of vsing that power which he had alwaies All thinges were made by it Al thinges made by the Word and without it was made nothing Wee interprete That all creatures were made by him in the beginning and that also by him is gathered out of mankinde and regenerated thorough the woorking of the holie Ghost an euerlasting Church They conster it That by AL things are meant those thinges which are wrought in the newe creation that is in the collection and regeneration of the Church by the gospel which is called the second creation Vnto which our aunswere is 1. by granting this point by graunting I meane not the whole interpretation but onely this point of the creation And if this were the sense yet heereof woulde it also followe that Christ were verie God and by nature God The second creation also which is regeneration proueth Christ God The first reason which wee yeelde heereof is Because to worke the first and second creation by his owne vertue power and operation is the proper work of one the same verie God 1. Cor. 3.6 GOD gaue the encrease So then is neither hee that planteth anie thing neither hee that watereth but god that giueth the increase And in the same Chapter v. 9. Yee are Gods husbandrie and gods building Heb. 3.4 Hee that hath built all things is god And Christ woorketh this new creation not as an instrument but by his owne proper vertue Heb. 3.6 Eph. 1.23 which is his bodie euen the fulnesse of him that filleth all in all thinges Eph. 4.8 Hee ascended vp on high hee gaue giftes vnto men hee ascended farre aboue al heauens that hee might fill all thinges Hee gaue some Apostles and some Prophetes and vers 16. By whom al the bodie receiueth encrease Iohn 10.28 I giue vnto them eternall life Ephes 5.29 Hee sanctifieth the Church and clenseth it by the washing of water through the word The second reason is Because no man can giue the holie ghost but he that is verie god whose proper spirite it is But the second creatioÌ„ is not wrought but by the holy ghost whoÌ„ Christ the worker effectour of this creation sendeth Therefore he is verie god and Lorde The third reason Because the newe creation is the regeneration of the elect to eternall life This beganne euen from Adam albeit it was wrought in regard of the Mediator which was to come And it was wrought by the same Mediatour the Sonne in regarde of whome or for whose sake it was wrought euer since the beginning For CHRIST as by his merit so by his efficacie and vertue is Sauiour not onelie of a part but also of his whole Church and bodie which consisteth of al the elect and sanctified euen from ADAMS time Ephes 4.16 By whome all the bodie receiueth increase Isay 9.6 The euerlasting Father author preseruer propagatour and amplifier of his Church through all ages of the world Mich. 5.2 The ruler that should come forth out of Bethelem was giuen from euerlasting to bee the head and sauiour of the Church Hee shall bee peace euen before hee came out of Bethelem and the sauiour of his Church against the Assyrians and all her enimies Gen. 3.15 The seede of the woman shall bruise the Serpentes head This victorie and conquest ouer the Diuell beganne euen from the beginning of the world Psalm 110. Dauid acknowledgeth the Messias also to bee his LORDE a Priest and a King not onelie that was to come in the flesh but euen nowe present to whome nowe long before GOD had saide Thou art a Priest that is whome he had alreadie ordained to this office liuing woorcking and preseruing the elect 1. Timoth. 2.5 There is one GOD and one Mediatour betweene GOD and Man which is the man Christ I sâ—s Therefore this man is the Mediatour of all from the very beginning he is the Mediator obteining giuing the blessinges which he hath obtained vnto all I giue vnto them eternall life Ephes 1.22 He hath appointed him ouer all things to be the head to the church 1. Pet. 1.11 The spirit of Christ in the Prophetes 1. Pet. 3.19 By the spirite hee went and preached vnto the spirites that nowe are in prison which were in time passed disobedient Ephes 2.20 Yee are built vpon the foundation of the Apostles and Prophets IESVS CHRIST himselfe being the chiefe corner stone Which place is diligentlie to bee obserued For then either Christ is the heade foundation sanctifier and Sauiour of a part of the Church only which
but hee furthermore keepeth and gardeth vs as his owne flocke and proper people whome hee hath purchased with his bloode hee gouerneth vs also and guideth vs by his spirite hee woorcketh in our heartes faith and obedience that wee maie doe things acceptable vnto him and so fenceth vs against all the temptations of the Diuel and the flesh that we may neuer fal from him Therefore he is our Lord after a farre other sort than the Diuels and the reprobates 2 By right of redemption 2 Hee is our Lorde by right of redemption For hee alone paying the raunsome for vs deliuereth vs from the power of the Diuel by his spirit regenerateth vs and causeth vs to beginne to serue him and in this liberty whereunto hee hath brought vs by his merite and power hee also preserueth vs against al both outward and inward enemies euen to the end and being raised from the dead he fully enfreeeth and deliuereth vs from all sin and miserie and endoweth vs with eternal blisse and glorie And seeing hee hath deliuered freed vs it is manifest that we were Seruants and truely so wee were and are by nature Seruantes and bound-slaues of the Diuell from whose tyrannie Christ hath deliuered vs and heereupon nowe are wee the Seruants of Christ because vs who were by nature his enimies and deserued to be destroied of him hee notwithstanding preserued and deliuered For * The reason of this deriuation of the name Seruant could not be expressed in English as it is in latine from whēce our English word commeth Serui which signifieth seruants commeth from Seruando that is saued or preserued serui or seruants were first so named by the Romans from seruando which is in signification preserued bicause whē in the wars they might haue bin slain of their enemies they were preserued But this dominion of Christ ouer vs is speciall that is extendeth it selfe onely to the Church Obiection Jf we bee redeemed from the power of the Diuel therefore a ransome hath bin paid him for our redemption For from whose power wee are redeemed vnto him is the price and ransome due But God gaue not him the raunsome Therefore wee are not redeemed from the power of the Diuel Answer From whose power we are redeemed as hauing bin supreme Lord ouer vs and holding rightly his dominion ouer vs vnto him the price ransome is due But the diuel is no supreme Lord but the executioner of the supreme lord Wee are saide to bee redeemed in respect of god wee are deliuered in respect of the Diuel which is God who alone hath and holdeth by right dominion ouer vs. Wherefore in respect of God Christ redeemed vs for vnto him he hath paid the price But he hath deliuered vs or set vs at liberty in respect of the Diuell For wee are giuen vnto Christ our redeemer to bee his owne neither hath the Diuell nowe anie more right or power ouer vs. And this christs dominion and power ouer vs cost him enough who therefore also hath care of it and preserueth it Of that Dominion we dispute especiallie in this place For the Diuell dooth not acknowledge Christ to bee such a Lorde vnto him as wee confesse him to bee vnto vs because hee hath redeemed vs and because hee guideth vs with his spirite 3 In respect of our preseruation Christ is our Lorde 3 By right of preseruation because he defendeth vs vnto the end keepeth safegardeth vs to eternall life not only by defending our bodies from enimies but our soules also from sins Of this Dominion himselfe speaketh None of them are lost which thou gauest mee No man shal pluck my sheepe out of my hands He keepeth the wicked to destruction and defendeth their bodies only 4 In respect of Gods ordinance 4 In respect of Gods ordinance because the Father ordeined the woord and this person Christ vnto this that by him hee might woorke all thinges in heauen and in earth The Father gaue vs vnto him manifested him vnto vs to bee our Prince King Head hath made him heire of al. Now whereas he is our Lorde after a farre more excellent manner than others we also are far more bound to his allegeance obedience For he is so our lord that he doth indeed with vs what he wil and hath full right and power ouer vs but yet he vseth that his power to our saluation only For wee receiue dailie of this Lord moe and by infinite partes more excellent benefites than doe any other thoroughout the whole world And therefore wee ought alwaies to acknowledge the dominion and power which Christ hath ouer vs. Which acknowledging of his dominiō is 1. A profession of so great a benefit of christ as that he hath vouchsafed to be our lord to set free vs his enimies into this so fruitfull glorious a liberty 2. A confession of our bond duty For christ being so merciful a Lord vnto vs we ought both in word and life to professe our selues as his seruantes to bee bound to faithfull subiection and obedience vnto him in all thinges that he may bee magnified of vs for euer WHICH WAS CONCEIVED BY THE HOLY GHOST BORNE OF THE virgin Mary In the conception three thinges to bee obserued 1 The forming of Christs flesh First christ is said here to haue bin conceiued by the holy ghost Whereby three thinges are signified 1. That the masse of his humane nature was created or formed in the wombe of the Virgin miraculouslie and beside the order of thinges disposed of God in nature by the immediate working operation of the holy Ghost without the seede and substance of man Obiection But we are also formed and made of God Answere We mediately Christ immediately 2 The sanctifieng of his flesh 2. That the Holy Ghost did in the same moment and by the same operation cleanse this masse and from the verie point of the conception sanctifie it that is he caused that originall sinne should not issue into it and that for these causes First that hee might bee a pure sacrifice and a sufficient ransome for our redemption 2. Cor. 5.12 He hath made him to be sinne for vs which knew no sinne that we should be made the righteousnes of god in him Secondly That he might also sanctify vs by his sanctitie and holynesse For if Christ had beene a sinner hee could not haue satisfied for vs but himselfe should haue remained in death Therefore could he not haue bin our sanctifier neither by merit nor by his power and efficacie Heb. 2.11 For he that sanstifieth and they that are sanctified are all of one Heb. 7.26 Such an high Priest it became vs to haue which is holy harmelesse vndefiled separate from sinners Thirdly Iohn was not agreeable vnto the Word the eternall sonne of god to vnite personallie vnto him humane nature being stained defiled where in hee dwelleth as in his owne temple For God
dead corps A dead body is indeed void of sense and feeling but yet notwithstanding ignominious is it for the bodie to be committed vnto the earth as it is said To dust shalt thou returne And as Christes resurrection from the dead and death is a part of his glore so his burial that is the debasing of his bodie to bee in the same state with other dead carcases is a part of his humiliation 3 A certaine type was to be fulfilled It was foretolde by the type of Ionas remaining 3. daies in the Whale That the Messias should be buried Therefore for the fulfilling of this type he ought also to be buried and to remaine vntill the third day in the graue 4 He would be buried that he might not be afraid of the graue but might knowe that our head Christ Iesus had laid open the waie vnto vs by the graue and death to celestiall glorie and therefore shall wee bee raised out of the graue albeit we die giue vp the Ghost 5 That we might knowe how we are indeed deliuered from death For in his death a testimonie and record whereof is his buriall consisteth our saluation 6 That it might be apparent and manifest as concerning his resurrection euen that hee was able indeede to rise againe and to shew that hee hath ouercome death and that his resurrection was not imaginarie but the resurrectiō of a reuiuing corps 7 That we beeing spirituallie dead that is to sin might rest from sinne Rom. 6.4 Wee are buried with Christ by Baptisme into his death that like as Christ was raised vp from the dead by the glory of the father so we also should walke in newnesse of life HE DESCENDED INTO HEL I Beleeue in Christ who descended into Hel that is I beleeue that Christ for me sustained in his soule infernall hellish pains tormentes that exceeding ignominie which is due vnto the wicked in Hell that thereby I might not descend into hell and that I might neuer bee forced to suffer them all which otherwise I should suffer in hell eternallie but that of the contrarie rather I might ascend with Christ into heauen and there enioie with him exceeding happinesse and glory for euer and euer This is the vse and profite of this Article of Christes descension into hel Now wee are a little more at large to declare what is the meaning of that Article or what is properlie that Descension of Christ into hell Hell in Scripture is taken three waies For it signifieth 1. The graue Genesis 42.38 Then yee shall bring my graie heade with sorrowe vnto hell Psalm 16.10 Thou wilt not leaue my soule in Hell neither wilt thou suffer thy holy one to see corruption 2. The place of the damned As in the storie of the rich man and Lazarus 3. The paines of hell that is the terrours and tormentes of the soule and conscience Psal 116.3 The griefes of hel caught me 1. Sam. 2.6 The Lord bringeth downe to hel and raiseth vp that is into exceeding pains and torments out of which afterwards he again deliuereth In this third sense is it taken in this Article for it cannot be vnderstoode of the graue because there goeth before He was buried If anie say that this latter Article is an exposition of the former hee saith nothing For as often as two speeches expressing the same thing are ioyned together so that the one is an exposition of the other it is meete that the latter bee more cleare and open than the former againe it is not likely in this so briefe succinct a confession that the same thing should be twise spokē in other words Neither cā this place be vnderstood of the place of the damned For Christ said Into thy hands I commend my spirit to the Theef This day shalt thou be with me in Paradise as if he should saie This day shalt thou be with me as touching my soule in Paradise that is in the place of euerlasting saluation or happinesse where thou shalt being deliuered from al tormentes enioie most pleasaunt quiet and repose This is not to bee vnderstoode of the Godheade of Christ as if that shoulde bee the same daie together with the soule of the Theefe in Paradise For the God-head is and shall bee euery where But thou shalt be in Paradise with me euen whom thou seest hanging on the crosse The descension of Christ therefore into Hell signifieth 1 those extreme torments and griefes which christ suffered in his soule namely the wrath of God against sinnes and that such as the damned feele partly in this life partlie in the life to come 2. The Exceeding and extreme ignomine and reproche which christ suffered That Christ suffered these thinges is prooued by the Testimonie of Dauid before alleaged The griefes of Hell caught mee which is sayde of Christ in the person of Dauid There are other the like sayings whereby the same is prooued Isa 53.10 The Lord would breake him and make him subiect to infirmities Mat. 26.38 My soule is verie heauie euen vnto the death The same doo those his vexations also shewe in the garden when he swet blood Isai 53.6 The Lord hath laid vpon him the iniquitie of vs all Therefore hee crieth out Mat. 27.49 My God my god why hast thou forsaken mee The same is proued also by this reason euen because hee ought to suffer not onlie in body but in soule to for vs that hee might also redeeme our soules Obiection 1. The articles of faith ought to be vnderstood properlie Aunswere True except an article beeing taken according to the proper signification be disagreeing from other places of scripture But this Article of Christs descension into Hell beeing taken properlie is much repugnant to that saying of Christ Iohn 19.30 It is finished For if Christ fulfilled and finished all the parts of our redemption on the Crosse there was no cause why hee should descend into Hell that is vnto the place of the damned Obiection 2. Hee descended into Hell and that by a locall descension as the papists affirm to deliuer the Fathers thence Answere 1. Wee denie that christ descended locallie into Hell and that for this reason Jf christ did locallie descend into Hell hee descended either as touching his Godhead or as touching his soule or as touching his body Not as touching his Godhead For that is euerie where Not as touching his soule because he saith Father into thy handes I commend my spirite Replie But hee might also bee in the hand of his Father that is in his Fathers protection euen in Hell According to that Psalm 139.8 If I lie downe in Hell thou art there that is there also will god haue care ouer mee and there also will hee keepe me that I perish not Answere One place enterpreteth another for he had said before vnto the Theefe This daie shalt thou be with mee in Paradise that is in the place and state of the blessed where both
signifie Christ which hereafter shoulde bee exhibited the newe Christ who alreadie was exhibited is apparant by the interpretation deliuered of them in holy writ whereof wee spake in the definition Now they differ in clearenes because in the newe Testament the ceremonies are purer signifiyng things complete and perfect In the old were moe rites shadowing thinges to come all the circumstances whereof were not as yet declared The confirmation of the 15. conclusion What the Ministers doe in Gods name in the administration of the sacraments also that God by the sacramentes signifieth that is teacheth offereth promiseth vs the communion of Christ was declared in the second confirmation Hereof followeth the next which is that the holie ghost dooth mooue our heartes by them to beleeue For seeing the sacraments are a visible promise they haue the same authoritie of confirming faith in vs which the promise it selfe hath which was made vnto vs. Of this followeth the third For that which serueth for the kindling or raising of faith in vs the same also serueth for the receiuing of the cōmunion of Christ his benefits And because we attaine vnto this by faith Therefore it is said The bread is the communion of the bodie of Christ Baptisme doth saue vs. Neither yet doth the holy Ghost alwaies confirme and establish faith by them as the examples of Simon Magus and of infinite others doe shewe That the vse of them hurteth without faith hath beene prooued in the second Conclusion The confirmation of the 16. conclusion The sacraments without the word going before doe neither teach nor confirme our faith because the meaning and signification of them is not vnderstood except it be declared by the woorde neither can the signe confirme anie thing except the thing bee first promised An example hereof are the Iewes who obserued and nowe doe obserue the ceremonies but adioine thereto the not vnderstoode promise of the grace and benefites of Christ Without the Word those who are of vnderstanding are not saued either by doctrine as by ordinarie means or by an internal and extraordinarie knowledge Joh. 3.18 Hee that beleeueth not in the sonne is alreadie condemned Rom. 3.17 Faith commeth by hearing and hearing by the woorde of god But they may bee saued without the sacramentes because although by some necessitie they bee depriued of these yet they may beleeue as the theefe did on the Crosse Or if they be infants according to the condition of their age they are sanctified as Iohn in the wombe and many infants also in the wombe who died before the day of circumcision The Woord also is to bee preached vnto the wicked because it is appointed to conuert them But the sacraments are to bee administred vnto them who are acknowledged for members of the church because they are instituted for the vse of the church onely Act. 8.37 Thou maiest be baptized if thou beleeuest The confirmation of the eighteenth conclusion The confirmation thereof is manifest by the Passeouer and other sacrifices as also by the sabboth which all were commaunded by God that the godly might celebrate and worship God and shew themselues gratefull vnto him and might withall take the signes and tokens of those benefits of God which they receiued by the Messias So Baptisme is a confession of christianity and a signe whereby Christ testifieth that wee are washed by his bloode The supper of the Lord is a thankesgiuing for the death of Christ and an aduertisement that we are quickened reuiued by his death are made his members shall remaine continue with him for euer OF BAPTISME THE principall questions are 1 What Baptisme is 2 What are the ends of Baptisme or for what it was instituted 3 What is the sense and meaning of the words of the institution thereof 4 What are the formes and kindes of speaking of Baptisme 5 Who are to be baptized 6 The lawful and right vse of Baptisme 7 In place whereof Baptisme did succeede 8 Howe Baptisme agreeth with circumcision and in what is differeth from it WHAT BAPTISME IS BAptisme is an externall washing instituted by the sonne of God with the pronouncing of these words I baptize thee in the name of the Father and the Sonne and the holy Ghost to bee a testimonie that he who is so washed or dipped is reconciled through Christ by faith and is sanctified by the spirite vnto eternall life Goe saith Christ and teach all nations baptizing them in the name of the Father and the son the holy ghost It may also be fitly defined on this wise Baptisme is a ceremony instituted by Christ in the new testament whereby wee are washed with water in the name of the Father the sonne and the holy ghost to signify that we are receiued into fauor for the bloode of Christ shed for vs and are regenerated by his spirite and also to bind vs that hereafter we endeuour in our actions and deedes truly to testifie newnesse of life We are said to be receiued into fauour for the blood of Christ shed for vs to wit on the crosse that is for christs whole humiliation applied vnto vs by faith Baptism no bare signe onely Obiection Baptisme is said to be an external washing of water therefore baptisme is a bare signe onelie Aunswere This is a fallacy of diuisiō diuiding those things which are to be ioined Because when wee say that Baptisme is an externall signe we ioine with the signe the thing signified Moreouer there is no particle added which excludeth the thing And Baptisme is in it owne nature a bare signe but the promise commeth thereto and is ioined with this signe The differences betweene Baptisme and the washings of the olde Testament 2 Obiection There were washinges also in the oulde testament Baptisme is a washing Baptisme therefore is a sacrament of the old testament Aunswere The washings in the oulde testament were not a signe of the receiuing into the church as is Baptisme They signified Christ to come They did bind the Iewes only Baptisme extendeth and belongeth to al nations or to the whole church They were also instituted to wash away a ceremoniall vncleannesse Baptisme to wash away a morall vncleannesse and hence is it that Baptisme is called in the scripture a lauour or washing to wit in respect of that washing of the morall vncleannesse that is in respect of that inward or spiritual washing wherby we are washed or cleansed from our sinnes Nowe this washing is of two sortes The washing of Baptisme is of two sorts 1 The washing of bloud 2 The washing of the spirite 1. The washing of blood when we are washed by the bloode of Christ which is the remission of sinnes for the bloudshed of christ 2. The washing of the spirit when we are washed by Christs spirite which is our renewing by the holy Ghost that is the chaunging of euill inclinations into good which is wrought by the vertue of the holy Ghost in our
by necessity excluded from it But such a communion of saints with Christ is spirituall as the Apostle doth shew 1. Cor. 6.17 Hee that is ioined vnto the Lorde is one spirit 1. Ioh. 4.13 Hereby know we that we dwel in him and he in vs because he hath giuen vs of his spirit Iohn 15.5 He is the vine we are the branches Ephes 1.22 4.15 5.30.31 He is the Bridegroome and we with the whole Church are his spouse 2 Such is our eating of Christ as is his abiding in vs but this is spirituall For that Christs abiding in vs is spirituall is sufficientlie perceiued by this in that such is his abiding in vs as is his Fathers Jf anie man loue me he will keepe my woord and my Father will loue him and we will come vnto him and will dwell with him But how doth the Father dwell in vs or abide with vs Truely by his spirite Therefore Christ also so abideth with vs or dwelleth in vs. 3 Christ abideth in vs perpetually Therefore that abiding or presence is not corporall because as touching his humane nature he saith Me yee shall not haue alwaies Therefore hee is not eaten of vs corporallie nay hee cannot be eaten of vs corporallie except he be in vs corporally and that also perpetuallie 3 Vnto the former mâ—y be adioined also argumentes taken from the sacrifice and adoration Wheresoeuer Christ is present corporallie whether it be after a visible or inuisible manner there he is to be adored to wit by our mindes and the motions of our bodies coÌ„uerted turned thither But he is not to be adored in the supper Therefore he is not present in the supper corporally That he is not to be adored in the supper is easilie proued For it is neuer granted in the new testament to tie bind inuocation to anie certain place Ioh. 4.21 The houre commeth when yee shal neither in this mountain nor at Ierusalem worship the father Againe Jf christ be so be adored worshipped in the supper by our mindes and motions of bodie conuerted vnto the bread that whole oblation sacrifice should consist in the hands of sacrificing masse-Priests because they offer the Son vnto the Father to obtain remission of sins and so were his crucifieng to be reiterated The third sort of argumentes which are drawen from like places of scripture where namelie the same thing is deliuered in words whereof there is no controuersie 1 COrporall eating is in expresse termes condemned by the holie Ghost Jt is the spirite saith Christ that quickeneth the flesh profiteth nothing By these woordes Christ expressely condemneth the corporal eating of his flesh whether visible or inuisible 2 The bread which we break saith the Apostle is the coÌ„munion of the body of christ But this coÌ„munioÌ„ is spiritual because when the same Apostle opposeth it to the communion of diuels ye caÌ„not saith he drink the cup of the Lord and the cup of diuels yee cannot be partakers of the lords table and of the table of Diuels by these words the Apostle denieth that the wicked can be partakers of the bodie and blood of christ in the supper And therefore there is no corporall eating of the body and bloude of christ in his supper 3 Christ saith that the bread is his bodie Therefore they tie not themselues to the verie woorde who say that christs body is in the bread vnder the bread with the bread 4 The cup is the new testament that is the cup is a signe of the new testament for it cannot bee otherwise meant or taken For the new testament is the seale of the promise or the promise it self but not the thing promised Likewise The cup is the communion of the bloud of christ The bread is the communion of the body of christ But this communion is a spirituall eating and drinking of the body and bloud of christ as is apparaunt by the wordes of the Apostle and the signes of that spiritual eating and drinking are bread and wine 5 In the Euangelist To eat christ which is the liuing bread which descended from heauen Likewise To eat Christs flesh and to drinke his bloud signifieth to beleeue in Christ Therefore in the words of the institutioÌ„ it signifieth the same also because christ doth not here otherwise expound them 6 There are also the like places of scripture vttered sacramentally of other sacramentes which confirme also the truth and meaning of this as Circumcision is the couenant The lamb is the Passeouer The leuitical sacrifices are said to be an expiation or doing away of sinne The bloud of sacrifices is called the bloud of the couenant Baptisme is the washing of the new birth Therefore these woords also This is my bodie are in like sort sacramentally spoken 7 Christ commaundeth his supper to bee celebrated and the bread wine to be eaten drunken in remembrance of him but this remeÌ„brance is chiefly performed by faith not corporally Moreouer that in memorial wherof we doe any thing is not it selfe present because we are not said to remember things that are present 8 By one spirite are we al baptized into one bodie whether we be Iewes or Grecians whether we be bond or free and haue been al made to drinke into one spirite Wherefore after the same maner doe we al eate the same bread Which Paul also manifestly sheweth affirming That al the Fathers did eate the same spirituall foode That eating therefore is not corporall whereby we are made partakers of the body and bloud of christ otherwise before the comming of christ the fathers should not haue beene at al made partakers of christ as hauing not as yet taken flesh Vnto these argumentes drawen out of the sacred Scripture and the ground of our faith may be added testimonies of the fathers and the purer church of al which we will at this present bring only that one notable saying of Macharius the Monke Bread and wine are a correspondent type of his flesh and they who receiue the bread which is shewed eate the flesh of Christ spirituallie AGAINST THE TRANSVBSTANTIATION OF THE PAPISTES NOW it is easy to see what we are to thinke of Transubstantiation euen that it is an impious inuention deuise of the Papists which also we wil shew and proue briefly by diuers reasons 1 Paul calleth expressely that which is taken bread both before after the eating Therefore that which is taken in the supper is not really the body 2 Christ brake bread but hee did not then breake his body Therefore the bread is not really his body 3 The Bread was not giuen for vs But the body of christ was giuen for vs Therefore the bread is not really Christs body 4 Christ willeth vs to take this sacrament and to take bread and wine in remembraunce of him Therefore the bread is called the body of Christ not reallie but in that it is a memorial of his body that is the bread is a remembrauncer
are receiued of vs namelie earthly externall and visible signs as are bread and wine and besides these also heauenlie internall and inuisible gifts as are the true bodie of Iesus Christ together with al his gifts and benefits and heauenlie treasures Thirdly that in the supper we are made partakers not onlie of the spirit of Christ and his satisfaction iustice vertue and operation but also of the verie substaunce and essence of his true-bodie and bloud which was giuen for vs to death on the crosse and which was shed for vs and are trulie fed with the selfe-same vnto eternal life and that this verie thing christ should teach vs and make knowen vnto vs by this visible receiuing of this bread and wine in his supper Fourthly That the bread and wine are not changed into the flesh and bloud of Christ but remaine true and natural bread and wine that also the bodie and bloud of christ are not shut vp into the bread and wine and therefore the bread and wine are called of christ his bodie and bloud in this sense for that his bodie and bloud are not onlie signified by these and set before our eies but also because as often as we eat and drink this bread and wine in the true and right vse Christ himselfe giueth vs his body and bloud indeed to be the meat and drink of eternal life Fiftly That without the right vse this receiuing of bread and wine is no sacrament neither anie thing but an emptie and vaine ceremonie and spectacle and such as men abuse to their own damnation Sixtly That there is no other true and lawful vse of the supper besides that which Christ himselfe hath instituted and commaunded to be kept namelie this that this bread and this wine be eaten and drunken in remembrance of him and to shew forth his death Seuenthly that Christ in his supper dooth not commaund and require a dissembled and hypocritical remembraunce of him and publishing of his death but such as embraceth his passion and death and all his benefites obtained by these for vs by a true and liuelie faith and with earnest and ardent thankefulnesse and applieth them vnto those which eate and drink as proper vnto them Eightly that Christ will dwell in beleeuers onelie and in them who not through contempt but through necessitie cannot come to the Lords supper yea in al beleeuers eueÌ„ from the beginning of the woorld to all eternitie euen as well and after the same manner as hee will dwell in them who came vnto the Lords Supper They disagree in these pointes FIRST that one part contendeth that these woordes of Christ This is my bodie must be vnderstood as the words sound which yet that part it selfe doth not but the other part that those words must be vnderstoode sacramentallie according to the declaration of Christ and Paul according to the most certaine and vnfallible rule and leuil of the articles of our christian faith SecoÌ„dly that one part wil haue the bodie bloud of christ to be essentiallie Jn or With the bread wine so to be eaten as that together with the bread the wine out of the haÌ„d of the minister it entereth by the mouth of the receiuers into their bodies but the other part wil haue the body of christ which in the first supper sate at the table by the disciples now to be coÌ„tinue not here on earth but aboue in the heauens aboue and without this visible world and heauen vntill hee descend thence againe to iudgement and yet that we notwithstanding here on earth as oft as wee eate this bread with a true faith are so fed with his bodie and made to drink of his bloud that not onlie through his Passion and bloudshed we are cleansed from our sinnes but are also in such sort coupled knit and incorporated into his true essential humane bodie by his spirit dwelling both in him and vs as that we are flesh of his flesh and bone of his bones and are more neerly and firmlie knit and vnited with him than the members of our bodie are vnited with our head and so wee drawe and haue in him and from him euerlasting life Thirdly That one part will haue all whosoeuer come to the Lordes supper and eate and drinke that breade and wine whether they bee beleeuers or vnbeleeuers to eate and drinke corporallie and with their bodilie mouth the flesh and bloud of Christ beleeuers to life and saluation vnbeleeuers to damnation and death the other holdeth that vnbeleeuers abuse indeede the outwarde signs bread and wine to their own damnation but that the faithful onelie can eate and drinke by a true faith and the fore alleaged working of â—he holie Ghost the bodie and bloud of Christ vnto eternal life OF THE KEIES OF THE KINGDOME OF HEAVEN AND OF EXCOMMVNICATION SEEING it hath beene shewed in the treatise next going before who are to bee admitted by the church vnto the Lords Supper very commodiously and fitly shall this doctrine follow concerning the power of the keies wherein besides other things this chiefly is taught How they who are not to be admitted must bee restrained and excluded from the Sacraments least approching vnto them they prophane them The chiefe questions 1 What the power is of the keies giuen vnto the church 2 Vnto whom that power is committed 3 Why the power of the keies is necessarie 4 What that power of the keies committed vnto the church differeth from the ciuil power 5 What order ought to be obserued in exercising the power of the keies 1 WHAT THE POWER OF THE KEIES GIVEN VNTO THE CHVRCH IS THE power of the keies of the kingdome of heauen which CHRIST gaue vnto his church is the office or charge imposed on the church by Christ of denouncing by the preaching of the gospel and church-discipline Gods will and euen of declaring the grace of God and remission of sinnes vnto the penitent that is to them who liue in true faith and repentance but of denouncing vnto the wicked the wrath of God and exclusion or banishment from the kingdome of christ and of casting such out of the church as long as they shall shew themselues in doctrine and life estranged from christ and of receiuing them againe into the church when afterwardes they shall repent Hereby it appeareth that the chiefe and principall parts of this power of the keies giuen vnto the Saints are the preaching of the gospel or ministerie of the word and church-iudgement which is called also spirituall Discipline or iurisdiction And verily necessarilie is Ecclesiasticall Discipline ioined and linked with the ministerie of Gods word Of the ministerie of the word there is no doubt but all the Prophets Christ and the Apostles haue preached Of the iurisdiction of the church likewise it is not to be doubted in as much as Christ himselfe and the Apostle haue both by precepts and practise confirmed and established it Now in both is conteined that power
Therefore that iudgement is not committed vnto the church whereby the godlie maie be distinguished from the vngodlie Aunswere The church doth not iudge of such as are hidden or secrete but of those that are manifest namely of those who shew them selues in outward life profession and this she doth when concerning such she subscribeth to the iudgement of god that is when shee iudgeth of them according to the prescript of Gods word as when out of the woord of God shee pronounceth the obstinate to be condemned as long as they continue such when out of the word of God she absolueth them which shew repentance But to discerne from others such as are close hidden as the church is not able so neither doth she take it vpon her 3 Obiection Christ saith in the Parable of the tares let both grow together vntil the haruest Therefore none ought to bee excluded Aunswere 1. Christ speaketh there of hypocrits who cannot be discerned alwaies from the true seruers of God Therefore his meaning is that hypocrites ought not to be cut off or separated frō the church as whom we know not to be such but that the Angels shall doe this at the last daie 2. Christ distinguisheth there the office of the Magistrate and of ministers Let them grow that is put not to death any which are estrāged from the church For the Ministers may not vse corporal force against any man as may the Magistrate Now if this difference be put the difference which is between the church and the kingdome of the Diuell shal not be taken awaie 4 Obiection Men are to bee forced and compelled vnto good workes The vse of the sacraments is a good worke Therefore they are to be forced and compelled to the vse of the sacraments Aunswere 1. The Minor is not true except it be vnderstoode of that vse which is celebrated by the faithfull otherwise when vnbeleeuers vse the sacraments their vse is no good work The vse of the sacraments is a good work when good moral works goe before this vse And then is it truly called the vse of the sacramentes otherwise it is rather an abuse and prophaning of the sacramentes For when the wicked take the sacramentes they abuse them whence it is that Christ expressely dehorteth the wicked from this good work when he saith Leaue there thine offring before the Altar and goe thy waie 2. The Maior proposition is to be distinguished Men are to bee compelled vnto good woorkes but in their order so that there goe before an enforcing to moral woorks and then follow after an enforcing to ceremoniall works and so is that to bee vnderstood which Christ saith Luk. 14 23. Compel them to come in 5 Obiection We haue no examples of this excluding The Prophets Apostles and Iohn excluded none nay Iohn Baptised a generation of vipers Aunswere The Prophets albeit they could not exclude the wicked from the sacrifices sacraments yet they condemned that wickednesse of theirs in approching thither and made oftentimes long sermons both against the wicked who did approch and against the Church which admitted them vnto the sacrifices But that the Apostles did exclude Paul alone doth sufficiently shew by his example as we saw before and John Baptised them onlie who promised faith and repentaunce he baptized a generation of vipers when now they did repent Wherefore although they were a vipers broode whome Iohn baptised yet were they not any longer vipers when they were baptised For Iohn baptised none but such as confessed their sinnes As also he preached the Baptisme of repentance for the remission of sinnes 6 Obiection Jf they are to bee admitted vnto the sacraments which professe faith and repentance the vnbeleeuers and wicked are to be excluded the same shall bee doone after the same manner as it was done by Iohn But John by himselfe alone admitted them who professed faith and repentance vnto baptism and he alone also reiected he impenitēt Therefore it shall be lawful for one minister alone either to admit them who professe the Doctrine and repentance or to reiect the obstinate Aunswere The reason is not like For Iohn was endued with a Propheticall and Apostolicke authoritie Againe at that time the gathering of the new Church was respected and not the excluding of them who were in the Church and had reuolted from it Certaine argumentes assoiled whereby some haue endeuoured to abolish excommunication 1 WHERE the woorde and Sacraments are rightly to be administred there must the authorite of discipline be established But in the primitiue Church and at this day in well ordered Churches the authoritie of discipline is not established Therefore the woord and Sacraments are not rightly there administred But absurd were it so to say therefore absurd also to impose a necessity of discipline on the Church Aunswere These wordes To be rightly administred are doubtfull and haue a diuerse meaning 1. To administer rightlie signifieth so to administer as that the administration wholy agree with the prescript of the Lorde 2 It signifieth to administer not according to the right perfect and exact obseruing of it but so that the administration be pleasing to God profitable for the saluation of the Church In this whole world the Sacramentes are not rightly administred according to the former signification but according to the latter signification they are For albeit there be some blemishes which by reasō of the churches weaknes imbecillity cannot be corrected amended on a sodain yet the administration may please God and profit the Church Albeit wee are neuerthelesse to acknowledge bewail the defects For blessed are they which hungre and thirst after righteousnesse Except these thinges be graunted there will be no pure church in the world We may seeme now to haue sufficiently assoiled this obiection but yet furder also we deny the Minor For the autority of discipline was cōtinued in the Primitiue church shal also continu in an il ordred church but with great abuse as amongst the Papists Reply Jn our Churches in the Heluetian churches Excommunication is not in force Therfore the Minor of the former obiectiō is true Ans Although in some Churches it be not exercised yet is it not then ill exercised but the Minor is neuerthelesse infringed Because in those churches the woord the Sacraments are rightly administred according to the other signification whereof we spake before Chrysostome saith If any wicked person come vnto the Lords table giue not vnto him the Lordes Sacrament the body bloud of the Lord if he wil not beleue signifie it vnto me I will rather leese my life than I will admitte him Excommunication therefore was in force many yeares after Christ 2 That Doctrine which hath neither Gods woorde nor examples is not to be thrust vpon the church But this doctrine hath neither of these Therfore it is not to be thrust vpō the church Ans It hath the word for it Mat. 18.17
nothing vnto his words least he reproue thee and thou bee found a liar And 1. Timoth. 1. Commaund some that they teach none other doctrine 2 The ciuill ordinances of men which are determinations and prescriptions of circumstances necessarie and profitable to the keeping of the morall commandements of the second Table Such are the positiue Lawes of magistrats parents masters of al who bear rule ouer others in the ciuil state The obedience of these Lawes as touching the generall is the worshippe of God because the generall thereof is morall and commaunded by God himselfe namely obedience towards magistrates and others which beare rule in the common-wealth But as concerning the special of the action or as touching the circumstances it is no diuine worship because those woorkes are diuine woorshippe which must necessarilie be doone in respect of Gods commaundement although no commandement or respect of any creature were adioined but these except they were commanded by the magistrates might be done or omitted without any offence against god but yet notwithstanding such ciuil ordinances of magistrates and other gouernours binde the consciences of men that is we must necessarily perfourme them neither are they neglected without the displeasing of God and therefore by reason of these commandements of Magistrates we are bound also to performe the works enioined vs by these commandements euen although wee could omit them without giuing any offence if wee meane to reteine our obedience pure and sound So to carrie weapons or not to carry weapons to pay a lesser or greater tribute or subsidie is not in it selfe the worship of God but the obedience which is in these and the like matters due to bee rendered vnto the Magistrate is Gods worshippe Therefore if the Magistrate neither command nor forbid either it is free to be either but if he command any one thing he sinneth whosoeuer doth the contrarie although he coulde keepe it neuer so close neither offend any man thereby The reason is because the generall namelie obedience towardes the Magistrate which is gods worshippe is violated Wherefore these specials and particulars are by an accident made the worship of god to wit by the commaundement of the Magistrate 3 The Ecclesiastical or Ceremonial ordinances of men which are determinations or prescriptions of circumstances necessarie or profitable for the keeping of the commaundementes of the first table For they belong either to the keeping and maintaining of order and comelines in Church-assemblies and in the Ecclesiastical administration of the ministerie or to externall exercises of godlines both publique and priuate or to auoide the giuing of offence vnto the weaker to bring them vnto the Church and knowledge of the truth Of which kind are the time place form course of sermons prayers readings in the Church likewise fastes the manner of proceeding in election of ministers in gathering and distributing almes and such like whereof god hath commaunded nothing in speciall The generall also of these Lawes as of the ciuil is moral if they be rightlie profitably made and therefore is it the worship of God as it is gods worship to heare the woord of god to pray vnto god as wel publiquely with the company of the faithfull as priuately to bestowe almes vpon our poore brethren to receiue the sacramentes But the Ceremonies themselues are not onelie no worship of God but neither doe they binde mens consciences neither is the obseruation of them necessarie except the omitting of them breede offence So it is no worship of god but a thing indifferent and not binding mens conscience to vse this or that forme of praier at this or that time at this or that houre in this or that place to heare the woorde of god to pray to receiue the sacraments Neither hath the Church onely this right and power to constitute or abrogate or alter by her owne authoritie these ordinances as she iudgeth it to be most expedient for her common edification but the consciences also of particular men reteine this libertie so that they may either omit these or doe otherwise without any offence against god if there arise no scandal or offence thereby among men that is if they doe it neither of contempt or neglect of the ministerie nor of wantonnes or ambition or of a desire of contention noueltie nor with the offending of weake ones The reason is because then lawes are rightlie obserued when they are obserued according to the mind and purpose of the law-giuer But the Church ought to will that such ordinances and statutes as are made concerning thinges indifferent bee obserued not in respect of her owne authoritie or commaundement but onely for the maintenance of order and comlinesse and for the auoiding of scandals and offences Wherefore as long as comlinesse or order is not violated neither offence giuen it leaueth euerie mans conscience free to himselfe For not in respect of the Churches or ministers commandement but in respect of the iust causes of commaunding thinges indifferent are necessarily sometimes to be done or to bee omitted and the conscience is hurt not by the neglect of any humane commaundement as in ciuill matters but by the neglect of the causes for which they are commaunded Hither belongeth the precept of Saint Paul 1. Cor. 10.27 Jf anie of them which beleeue not call you vnto a feast and if yee will goe whatsoeuer is set before you eate asking no question for conscience sake But if anie man saie vnto you this is sacrificed vnto Jdoles eate it not because of him that shewed it and for the conscience for the earth is the Lords and all that therein is And the conscience I saie not thine but of that other For why should my libertie be condemned of another mans conscience For if J thorough Gods benefite bee partaker why am I euill spoken of for that wherefore J giue thankes Likewise the Decree of the councell of the Apostles Acts. 15. Of thinges sacrificed to Jdols of bloude and that which was strangled Likewise the precept giuen concerning women to be couered 1. Cor. 11. Likewise the Lordes daie substituted by the Church in place of the Sabboth for the exercise of the ministerie c. Reply If the edictes of Magistrates binde mens consciences why then doe not the traditions of the Church bind them also Answere God gaue this power and authority of making ciuill lawes vnto the Magistrate and hath strengthened it with this band in that hee threatneth and denounceth his anger against them which breake these lawes but vnto the Church and to his Ministers hee hath not giuen any such authoritie but yet notwithstanding hee would haue these lawes and constitutions to bee obserued which the Ministers the Church of their own authoritie command not for any necessity that there is of obeying these lawes commaunded by the Church but according to the rule of charitie that is for a desire of auoiding offence This aunswere is deliuered in these
concerning the places appointed for sacrifices they were free when as yet there was no appointed place for the arke of the couenaunt Wherefore Samuel did appoint that towne for sacrifices where hee dwelt as being most fit and commodious Verie wel knewe the holy Prophet that the woorship of God did not consist in this circumstaunce of place which was left free vnto the godly before the temple was built of Salomon Lastly as concerning the person although the Prophets were not of Aarons family yet had they by reason of their extraordinary function autority to sacrifice This also may be said as touching Elias sacrificing in the mount Carmel Now as for Manoah who is said to sacrifice in Zorah either he did not himselfe sacrifice but deliuered the sacrifice to be offered of the Angel whom hee tooke to be a Prophet or hee himselfe offered it being commanded by the Angell and so did nothing besides the diuine Lawe of god In like manner is the aunswere easie to other examples which they heap together bring in Abel Noah Gen. 4. and 8. offer sacrifice but not without the commandement of god because they did it with faith Heb. 11. But no faith can bee without the woord of god Roman 10. The Rechabites Ier. 35. refraine from wine and husbandrie according to their father Ionadabs commaundement and are therefore by God commended But Ionadab meant not to institute any newe worship of god but by this ciuil ordinaunce to banish from his posterity riot and such sinnes and punishmentes as accompany riot So also Daniels fasting Dan. 10. the Nineuits fasting Ion. 3. was no worship of god but an exercise seruing for the stirring vp of praier and repentaunce which were that worship of God which is in those places commended Now in Iohn Baptist Matth. 3. not his kind of liuing foode and apparel but his sobriety and temperancy is commended is the worship of god And Hebr. 11. not the raiment made of sheepes and goates skins neither the wandring in mountaines caues and dens but faith and patience in calamities is set forth and commended as the worshippe of god 5 Obiection Whatsoeuer is done of faith and pleaseth god is Gods worship These works albeit they are vndertaken by men voluntarily yet are done of faith and please God Therefore these workes vndertaken by men voluntarily are the worshippe of God Aunswere This doth not suffice for the defining gods worship for after a diuerse sort is the worshippe or god and indifferent actions pleasing vnto god The worshippe of god doth so please god that the contrary there to displeaseth god therefore cannot be done of faith But those things which are in themselues indifferent are so liked of god that their contraries also are not of him disliked or disalowed THE THIRD COMMAVNDEMENT THOV shalt not take the name of the Lorde thy God in vaine for the Lord will not holde him guiltles that taketh his name in vaine In the first and second commaundement god framed our minds and hearts now hee frameth also our outwarde actions and that in this the fourth commaundement There are two partes of this third commaundement A Prohibition and a Commination There is prohibited the vaine vsage of gods name that is in whatsoeuer false vaine or light and trifling thing which tendeth either to the disgrace or at leastwise not to the glorie of God The name of God signifieth 1. The Attributes or properties of god that is those things which are affirmed of god As Gen. 32.29 Wherefore doest thou aske my name Exod. 3.15 Thus shalt thou say vnto the children of Israel The Lord god of your fathers the god of Abraham the god of Isaack and the god of Jacob hath sent me vnto you this is my name for euer and this is my memoriall vnto all ages Exod. 15.3 The Lorde is a man of warre his name is Iehouah 2. It signifieth god himselfe As Psal 116.43 I will take the cup of saluation and call vpon the name of the Lord that is I will call vpon the Lord. Psal 5.11 They that loue thy name that is they that loue thee Psal 7. J will sing praise to the name of the Lorde most high Deut. 16.2 Thou shalt offer the Passeouer vnto the Lord thy god of sheep and Bullocks in the place where the Lord shal choose to cause his name to dwell 1. King 5.5 I purpose to build an house vnto the name of the Lord my god 3. It signifieth the will or cammaundment of god and that either reueiled and true or imagined and faigned by men 1. Sam. 17.45 J come vnto thee in the name of the Lord of Hostes 4. Jt signifieth the worshippe of God trust inuocation praise profession Micah 4.5 We will walke in the name of the Lord our god Mat. 28.19 Baptizing them in the name of the Father the Sonne and the holie ghost Acts. 21.13 I am readie not to bee bound onelie but also to die at Ierusalem for the name of the Lord Jesus To take the name of the Lord or to name or vse the name of the Lord God verily doth not forbid but he forbiddeth to vse it falslie or vainely The prohibition then in this cōmandement is Thou shalt not take the name of god in vain that is thou shalt not only not forsweare but neither shalt thou make any vnhonorable mention of God as neither against nor besides that honour which is due vnto him neither yet lightly neither without iust cause Nowe as in this commaundement is prohibited the abusing of gods name so in the same contrariwise is commaunded the lawful and right vsing of his name The commaundement then of this ordinance is Thou shalt honourably vse the name of the Lord by which commaundement he willeth that wee make no mention of him but such as is honourable and worthie his diuine Maiestie and as in the first commaundement he requireth his internal worship to be done and giuen to him alone so here he requireth his externall worship which consisteth in the true confession and magnifieng of his name to be perfourmed of euery of vs both publiquely whensoeuer it is exacted for the illustrating setting forth of his glorie and priuately Vnto the Prohibition is annexed a Commination whereby god might shewe that this part also of doctrine is one of those the breach whereof hee chiefly detesteth and punisheth For seeing the praise and magnifieng of god is the last and principal end for which man was created and seeing the chiefe good and felicitie in man is the praise and worship of god it foloweth the chiefe euill and misery is to despite and reproch god and therefore that the chiefe and greatest punishment is due for this euil The vertue of this Commandement consisteth in the right honorable vsage taking of the name of God the partes whereof are these 1. The propagation and spreading abroad of gods true doctrine not that propagatiō which is don publikely by the ministery
God vnto the enimies of Dauid for surelie J wil not leaue of all that he hath by the dawning of the daie anie that pisseth against the wall But after hee had heard Abigail speake he giueth thankes to god that the executing and fulfilling of his oath was hindered by her and confirmeth by a new oath that this is gods blessing and benefite saying Blessed be the Lord God of Jsraell which sent thee this daie to meete mee and blessed be thy counsels and blessed be thou which hast kept me this daie from comming to shed bloud and that mine hand hath not saued mee For indeede as the Lord God of Israel liueth who hath kept me backe from hurting thee c. Obiection 1. He that sweareth to doe a thing which is in his power to doe and yet dooth it not maketh God witnes of a lie Answere He that sweareth indeede ought that is lawfull and is in his power and doth it not maketh god witnes of a lie but if it be an euil thing which he sweareth the recalling thereof is better than the keeping Obiection 2. The oath of peace which was made to the Gibeonites Iohn 9. was against the commaundement of God Jt is lawful therefore to keepe an oath made of thinges vnlawfull Aunswere 1. They were not excluded from peace if anie of those Nations which God hath commaunded to be destroyed did aske peace of the Israelites and did embrace their religion Now the Gibeonites desire peace and are adiudged to serue the tabernacle for woodcleauers and drawers of water perpetually Therefore the peace which was promised them albeit it was obteined by fraude and guile yet was it not repugnant to Gods commaundment 2. The Israelites doe not therefore keepe this oath as that they were bound thereby because they sware it being deceiued and thinking the Gibeonites to haue beene of another countrie but first for auoiding of offence whereby the name of God might bee disgraced among the Heathen if the Iewes had not kept their oath and then because it was lawful and iust to saue them which desired peace and embraced their religion although no oath had beene made at all Out of those thinges which haue beene spoken concerning the keeping of lawful oathes aunswere is made vnto this question Whether oathes extorted from men against their wils are to be kept Extorted oathes are to bee kept if they containe nothing in them that is vnlawfull or if they haue the forealleaged conditions although they be vnprofitable and hurtful to vs. But vnto wicked oathes no man ought to be forced neither verilie should wicked oathes be extorted by anie tortures from vs but we must choose to die rather But if anie wicked and impious oathes be made through feare or infirmitie against our conscience those doe not bind and are to bee recalled because what is impious to be done that is impious to be sworne neither is one sinne to be heaped on another Now extorted oathes that are not impious which are made of things lawful and possible though hurtfull and harde are doubtlesse to be kept because thou art bound by Gods Law to chuse the lesser euil If it bee iust to doe which thou through constraint hast promised it is iust also for thee to promise by oath to doe it For what we may lawfully doe the same also we may lawfully promise by an oath to do As if a man falling into the hāds of a theef shuld be required by the thief to giue a peece of mony for the redeeming of his life verily he not only may but also ought if he be able to perfourme that which the theef requireth And if this be lawfully performed vnto a theef it is lawfully also performed vnto him by an oath Likewise it is lawful also to promise by oath silence vnto the theefe and such an oath made for the keeping of silence promised vnto the theefe both may and ought to be kept Obiection That which is hurtful vnto the common wealth is not to be promised or if it haue been promised it is not to be kept Such silence promised vnto the theefe is hurtfull to the common wealth therefore it is not to be promised or if it haue beene promised it is not to be kept Aunswere 1. That which is hurtfull to the common wealth is not to bee promised that is if wee may doe it without the hazard and danger of our life And further if at that instant when a man is in such daunger of his life hee bee not rather to prouide for his owne safety than to reueile such a thing 2. It is rather profitable than hurtful vnto the common wealth to promise silence vnto the theefe and to keepe promise For hee which hath promised silence by oath vnto the theefe is by this meanes saued Moreouer if he should not promise by oath silence vnto the theefe threatning him death he shoulde thereby neither profit the cōmon welth nor himself Wherefore to promise silence by oath vnto the theef to keepe it seeing it is the lesser euil is of the two rather to be chosen 3 Whether a Christian maie take a right and lawful oath THat a Christian maie take an oath besides that it is necessariely gathered out of that which hath beene already spoken of an oath Exod. 22.12 Heb. 6.16 it is also confirmed by diuerse reasons The first reason is drawen from the end of an oath For an oath is a confirmation of faith and truth a deciding of debates a bond of ciuill order and giueth and ascribeth the praise and mainteinaunce of the truth to God Wherefore an oath is lawfull and necessary for christians because the confirming of faith and truth and the deciding of debates is profitable lawful and necessary for al and glorious vnto God The second reason is drawen from the definition or nature of an oath because an oath is a testification of the truth and an inuocation of God whereby we desire of God such thinges as are agreeable vnto his nature and wil manifested in his word to wit that he wil bear record vnto the truth But this inuocation of God is lawfull therefore an oath is lawful Inuocation is the worshippe of God Therefore an oath also must necessarily bee iudged to bee the worshippe of God The third reason is drawne from gods commaundement Deut. 6.13 and 10.20 Thou shalt feare the Lorde thy GOD and serue him and shalt sweare by his name Isai 65.16 He that sweareth in the earth shal sweare by the true God Ier. 12.16 And if they wil learne the waies of my people to sweare by my name The Lord liueth Hither are referred especially * Isai 45.23 48.1 Psal 63.10 Iere. 42. Gen. 21.23 c. those places of Scripture where an oath is taken for the true worshippe of God The fourth is drawen from the examples and practise of the Saintes whose oathes are in Scripture approued Neither onely the example of the godly Patriarkes and Apostles
conscience is not troubled because God is inuocated and called vpon and the grace of resistance is desired and there is remaining in their hearts a testimonie of the remission of their sinnes And for a remedie for these sinnes after the fall was mariage appointed Therefore against these inclinations is it to be said It is better to marrie than to burne But yet S. Paul neuerthelesse by those wordes doth not allowe such mariages as are vntimely hurtfull to the cōmon wealth entred into before a lawfull age or vnhonest that is against good orders and manners The special Questions of Marriage 1 What Marriage is 2 What are the causes of the institution of Marriage 3 Whether it be a thing indifferent 4 What are the duties of married persons 5 What things are contrarie to Marriage 1 WHAT MARRIAGE IS MArriage is a lawfull indissoluble coniunction of one man and one woman instituted by God that we might know him to be chast and to detest all lust that also we might therein chastly serue the Lord and that especially it might be a meanes whereby mankind might be multiplied and God gather thence afterwardes vnto himselfe a Church Lastlie that it might bee a societie and fellowship of labours cares and praier That marriage may bee a lawfull coniunction these thinges are thereto required 1 That matrimonie bee contracted by the consent of both parties 2 That there be adioined also the consent of others whose consent is required as namelie Parents or those who are in the place of Parents 3 That honest conditions be obserued 4 That there be no errour committed in the persons 5 That Matrimonie be contracted betweene such persons as are not forbidden by Gods Lawe as betweene them vnto whome the degrees of consanguinitie may be no hinderance The degree of consanguinity is the distance of kinsfolke in discent Concerning those degrees this rule is to be obserued How manie persons there are from the stock so manie degrees there are Now the stocke is the person from whome the rest are deriued The Line is either of ascendents or descendents or collaterals The Ascendents are all the ancestors and progenitors The Descendents are all the posterity or progenie The Line of Collaterals is either equall or vnequall It is Equall when there is equall distance from the common stocke Vnequal when the distance is vnequall Those prohibitions of degrees of consanguinitie from marriage which are expressed and set downe Leuit. 18. are Morall 1 Because the Gentiles are saide to be cast out for these abominations But the Gentiles had no ceremoniall Lawe 2 Paul doth most sharplie reprooue him who married his fathers wife 1. Cor. 5. Iohn Baptist saith vnto Herod Mar. 6.18 It is not lawfull for thee to haue thy brothers wife From the end because the end that is the prohibition of incest in reuerence of Bloud was made vniuersall perpetuall and morall 4 Jt is the Law of nature 5 The coniunction shal be lawfull or the marriage lawfull if such persons be ioined in matrimonie as are fit to be ioined 6 If this coniunction be in the Lord that is that a beleeuer marrie not with an vnbeleeuer but with a beleeuer and that religiouslie in the feare of God 7 If Matrimonie be contracted between two persons For they shall be two in one fleshe Obiection The Fathers had moe wiues Aunswere We must iudge not according to examples but according to Lawes 2 What are the causes of marriage THE author of marriage is God himselfe For marriage is no inuention of Man but instituted by God in Paradise Now the causes for which mariage was instituted are as we may learne out of the definition of marriage 1 The meanes of multiplieng mankind 2 The gathering of the Church 3 The image and resemblance of the coniunction between God the Church 4 That loose and wandering lusts might be auoided 5 That there might bee a societie and fellowshippe of labours and praier That fellowship is more neere and strait and therefore sendeth out more ardent and earnest praiers because we doe more ardently and earnestly helpe them by our praiers vnto whom wee are ioined in labour and affection As the Parents pray more earnestly for the children than the children for their Parents because loue doth descend not ascend 3 Whether marriage be a thing indifferent MArriage is a thing indifferent vnto them who haue the gift of continencie But whosoeuer are not endewed with this gift of continencie vnto all them marriage is not a thing indifferent but commanded vnto them as necessary from God himselfe And as marriage is a thing indifferent to all those that are endued with the gift of continencie so the same is graunted vnto all persons that are fitte and meete for it But when a iust and lawfull time of contracting marriage is not obserued then is that thing a cause of many euils and troubles in ciuill and Ecclesiasticall affaires But notwithstanding whosoeuer haue once lawfully and in the Lord contracted Matrimony it is neuer permitted or lawfull for them to dissolue or loose the bond of Matrimony once contracted except it be for adulterie 4 What are the duties of married persons THE duties of married persons are 1 Mutuall Loue 2 Spousall faith troth as each to loue the other only continually and constantly 3 Communitie of goods and a Sympathie or fellow-feeling in euils and calamities 4 The bringing foorth and bringing vp of children 5 Bearing with infirmities with a desire to cure them The proper duety of the husband is 1 To nourish his wise and children 2 To gouerne them 3 To defend them The proper duety of the wife is 1 To be a helper vnto her husband in maintaining and preseruing their houshold substance 2 To obey and reuerence her husband When these thinges are neglected they grieuouslie trespasse against the lawful vse of marriage 5 What thinges are contrarie to matrimonie VNTO matrimonie are contrarie fornications adulteries incests vnlawful copulation abuses of marriage diuorces not in case of adulterie But the person that is forsaken or is solicited to admit a forsaking doth not cause the diuorce but the other THE EIGHT COMMAVNDEMENT THOV shalt not steale By this commaundement is enacted and decreed a distinction of possessions For the end of this commandement is The preseruation of goods or possessions which God giueth to euery one for the maintenance of their life Thou shalt not steale that is Thou shalt not couer or attempt by guile to conueigh thy neighbours goods vnto thee Therefore defend preserue encrease them and giue thy neighbour his owne Nowe theft is onely named as being the grossest kinde of defrauding that by it the rest of the like qualitie might be vnderstood and that for the same as the scope or end other vices or sinnes of like nature and their antecedents and consequentes might bee prohibited and forbidden The vertues of this eight commaundement together with their extremes or contrarie vices 1 COmmutatiue
of god and haue not a Rom. 3 9. c. kept one of them and further am as yet b Rom. 7.23 prone to all euill yet notwithstanding if I c Rom. 3 42. Ioh. 3.18 embrace these benefits of christ with a true confidence persuasion of mind the ful d Tit. 3.5 Ep. 2.8.9 perfect satisfaction righteousnes holines of Christ without any e 1 Ioh. 2.2 merit of mine of the meere f Rom. 3.24 Deut. 9.6 Ezec. 36.22 mercy of God g 1. Ioh. 2.1 c. imputed and h Rom. 4.4 2. Cor. 5.19 giuen vnto me that so as if neither I had committed any sin neither any corruptiō did stick vnto me yea as I my selfe had perfectly i 1. Cor. 5.21 accomplished that obedience which Christ accomplished for me 61 Why affirmest thou that thou art made righteous by faith only Not for that I please god through the worthines of meere faith but because onely the satisfaction righteousnes and holinesse of Christ is my righteousnesse before k 1. Cor. 1.30 c. 1. Cor. 2.2 God and I l 1. Ioh. 5.10 cannot take hold of it or apply it vnto my self anie other way than by faith 62 Why cannot our good works bee righteousnesse or some part of righteousnes before God Because that righteousnesse which must stand fast before the iudgement of God must bee in al points perfect m Gal. 3.10 Deut. 27.26 agreeable to the Law of God Now our works euen the best of them are imperfect in this life and n Isa 64.6 defiled with sinne 63 How is it that our good works merit nothing seeing God promiseth that he wil giue a reward for thē both in this life and in the life to come That rewarde is not giuen of merite but of o Luk. 17.10 grace 64 But doth not this doctrine make men carelesse and profane No. For neither can it bee but they which are incorporated into Christ through faith shoulde bring forth the fruits of p Mat. 7.18 Ioh. 15.5 thankefulnes OF THE SACRAMENTES 65 Seeing then that onely faith maketh vs partakers of Christ and his benefites whence doth it proceede From the holy Ghost who a Ep. 2.8 6.23 Ioh. 3.5 Phil. 1.29 kindleth it in our harts by the preaching of the gospel b Mat. 28.19.20 1. Pet. 1.22.23 confirmeth it by the vse of the sacraments 66 What are the Sacraments They are sacred signes and seals set before our eies and ordained of God for this cause that hee may declare and seal by them the promise of his gospel vnto vs to wit that he giueth freely remission of sinnes and life c Gen. 17.11 Rom. 4.11 Deu. 30.6 Leu. 6.25 Heb. 9.8.9 Eze. 20.12.1 Sam. 17.36 Isa 6.6.7 54.9 euerlasting not only to al in general but to euery one in particular that beleeueth for that onely sacrifice of Christ which hee accomplished vpon the crosse 67 Doe not then both the woorde and Sacramentes tend to that ende as to leade our faith vnto the Sacrifice of Christ finished on the crosse as to the onely ground of our saluation It is euen so For the holy Ghost teacheth vs by the Gospell and assureth vs by the Sacramentes that the saluation of al of vs standeth in the onlie sacrifice of Christ d Rom. 6.3 Gal. 3.27 offered for vs vpon the crosse 68 How many sacramentes hath Christ ordained in the new Testament Two Baptisme and the holy Supper OF BAPTISME 69 Howe art thou admonished and assured in Baptisme that thou art partaker of the only sacrifice of Christ Because Christ e Mat. 28.19 Act. 2.38 commaunded the outwarde washing of water adioining this f Mar. 16.16 Mat. 3.11 Rom. 6.3 promise thereunto that I am no lesse assuredly washed by his bloode and spirite from the vncleannesse of my soule that is from all my sinnes than I am a Mar. 1.4 Luc. 3.3 washed outwardelie with water whereby al the filthinesse of the bodie vseth to bee purged 70 What is it to be washed with the blood and spirit of Christ It is to receiue of God forgiuenesse of sinnes freelie for the bloode of CHRIST which hee b Heb. 12.24.1 Pet. 1.2 Apoc. 1.5 22.14 Zac. 13.1 Eze. 36.25 c. shedde for vs in his Sacrifice on the Crosse And also to bee renewed by the holie Ghost and thorough his sanctifying of vs to become members of Christ that wee maie more and more die to sinne and c Ioh. 1.33 3.5 1. Cor. 6.11 12.13 Rom. 6.4 Col. 2.12 liue holily and without blame 71 Where dooth Christ promise vs that hee will as certainlie wash vs with his bloode and spirite as wee are washed with the water of baptisme In the institution of Baptisme the wordes whereof are these d Mat. 28.19 Goe and teach all Nations Baptising them in the name of the father the sonne and the holy Ghost e Mar. 16.16 He that shall beleeue and be baptised shall bee saued but he that will not beleeue shal bee damned This promise is repeated againe whereas the Scripture calleth Baptisme the f Tit. 3.5 washing of the new birth and g Act. 22.16 forgiuenesse of sinnes 72 Is then the outwarde Baptisme of water the washing away of sinnes It is not For the h Mat. 3.11 1. Pet. 3.21 Eph 5.26 bloud of Christ alone cleanseth vs from all i 1. Ioh. 1.7 1. Cor. 6.11 sinne 73 Why then doth the holie Ghost call Baptisme the washing of the newe birth and forgiuenes of sinnes God speaketh so not without great cause to wit not onely to teache vs that as the filth of our bodie is purged by water so our sinnes also are k Apoc. 1.5 7.14.1 1. Cor. 6.11 purged by the bloud and spirite of Christ but much more to assure vs by this diuine token and pledge that wee are as verily washed from our sinnes with the inwarde washing as we are l Mar. 16.16 Gal. 3.17 washed by the outward and visible water 74 Are infantes to be baptised also What else for seeing they a Gen. 17.7 belong as well vnto the couenaunt Church of God as they who are of a full age and seeing also vnto them is promised b Mat. 19.14 remission of sinnes by the bloude of Christ and the c Luc. 1.14.15 Psal 22.11 Isa 24.1.2.3 Act. 2.39 holy Ghost the worker of faith as well as vnto those of full growth They are by Baptisme to bee ingrafted into the Church of God and to be d Act. 10.47 discerned from the children of infidels in like sort as in the olde Testament was done by e Gen. 17.14 circumcision in place whereof is f Col. 2.11.12.13 Baptisme succeeded in the new Testament OF THE LORDS SVPPER 75 How art thou in the Lords Supper admonished and warranted that thou art partaker of that onely sacrifice of Christ offered on the
principles beeing borne in vs and with vs could not come by chance or from a sensible nature common to vs with brute beasts Whereupon we frame this Syllogisme Notions are not engendred nor haue their being but from a cause intelligent for no man maketh another wise who himselfe is not wise but in men there are notions not comming by vse nor receiued frō men Therefore they are from God Rom. 1. God is said to haue manifested his righteousnesse to men Likewise Man is the image of god Seeing then these effects are attributed vnto God as proper there must needs be a God 4. This principle it selfe That God is 4 From the naturall notion of this principle whereby wee affirme that god is Principles are true Because they are diuine wisedome and because the contrary or opposite thereto beeing granted nature is thereby destroied But That God is is a principle 1. Because euery one hath experience hereof in himselfe 2. All wise men confesse it 3. All nations consent in it because they haue some religion and about that they contend and striue 4. Rom. 1.19 That which may be known of god is manifest in them that is in the minds of men for god hath shewed it vnto them Therefore god is 5 The terors of conscience 5 The terrors of conscience which are stroken into the mindes of the wicked after they haue sinned The torment of minde which ensueth vpon sinnes committed is inflicted of a iudge which knoweth both honest and dishonest thinges detesteth those things which are dishonest beholdeth the mindes and harts exerciseth iudgement vpon the minds But in al the wicked is this torment Rom. 2.15 They shew the effect of the law writtē in their harts their conscience also bearing witnes Isa 57.20.21 The wicked are like the raging sea that cannot rest There is no peace saith my god to the wicked Isa 66.24 Their worme shall not dy neither shall their fire bee quenched Therefore there is some such iudge But he cannot be except he be God because this punishment cannot come but from God Deutr. 4. God is a consuming fire Against the beastes of the world who think this doctrine of God to bee but a cunning deuise of the wiser sort to keepe the simple people in order And hence is apparant the impudencie of Epicures and Academicks who deeme al religion to be deuises of subtill men coined to this end and purpose that the rest of the common people might through fear of a superiour power be kept in good order For first if through deceiueablenes other men beleeue that God is and dread him why then are these men themselues who wil seem by their sharp insight to espy the guile most of al tormēted with the conscience priuy acknowledgement both of this their blasphemy as also of other their misdeeds Moreouer the sole and bare asseueration word of a few could not haue bin sufficient neither to persuade al mankind nether to maintain the persuasion once brought in to al succeeding ages Neither doth that lightē the force of those argumēts which are deducted from this notion that there is a God from the conscience in that they say there are many found who neither beleue there is a god nether are moued with the conscience of their sins For although they couet neuer so much to persuade themselues that there is no God yet is their conscience alwaies against them And therefore it is most false that these men imagine that any one of the wicked is free from the gnawing of his conscience For how much the more euery one despiseth God and al religion and endeuoreth to represse the prickes of conscience so much the more is he tormented and at euery mentioning and signifieng of God hee trembleth and shaketh with horror and how much the slowlier with so much the more seuere dolor paine is his security shaken from him Whereupon wee see those whose whole life was profane and secure for the most part when they are oppressed with the terror of gods iudgement to perish in despair Now that which is said Psa 10. The vngodly is so proud that hee careth not for god neither is god in all his thoughts Ps 14. 53. The fool hath said in his hart there is no god that this hath not this meaning as if the wicked were void of al knowedge and fear of god or do not confes that there is a god but that framing vnto themselues another than he indeed is who hath manifested himself to wit one that careth not for mens affairs defēdeth not nor deliuereth the good and punisheth the wicked they place an idol in the roum of the tru God Dauid himself doth sufficiciently declare when as he describeth the same prophanenesse of the wicked Ps 10. in these words For he hath said in his hart tush god hath forgotten he hideth away his face and he wil neuer see it 6 From the punishmēts of the wicked 6. The punishmentes of the wicked which they suffer besides the torments of conscience For the euents of al times cōstrain men to confesse that their sins are punished with grieuous punishments in this life cōtrariwise the lot end of the good to be more pleasant Wherefore there is a minde or vnderstanding power which discerneth honest things frō dishonest iudge of mankind punishing the wicked defēding the good And that this may not be ascribed to the wisedome or seuerity of magistrats or other men this first withstādeth hindereth for that it must needs be that this natural instinct whereby men iudge that offender are iustlie punished must proceed from some mind which is enimy to wickednes Again for that oftentimes by marueilous inexpected and vnlooked for meanes they are drawen to the iustice and punishment of the Magistrates whose sinnes before had beene priuy or who seemed to haue bin able by their owne power or subtilty easily to escape their handes and that especially for that many who through either the negligence or whiteliuerdnes of Magistrats are not punished by them yet run into calamities and haue allotted vnto them ruthful ends And whē transgressions sins encrease too much their impunity whole nations and common-wealthes with horrible and manifest examples of gods wrath perish as the world in the deluge Sodom by fier cast from heauē Pharao in the red sea the Iewes many florishing kingdomes by most lamentable ouerthrowes That these things cānot come to passe by chaunce neither any other way than by the iudgement and power of him who is Lord of mankind nature both Gods comminations and threatnings and the conscience of euery one and the order of iustice whereby these folow and ensue vpon impiety and the very hugenes waight and greatnes of things doth conuince Wherefore it is said Ps 58. The righteous shal reioice when he seeth the vengeāce he shal wash his footsteps in the blood of the vngodly So that a man
shall say Verily there is a reward for the righteous doubtles there is a god that iudgeth the earth And Psa 9.16 The Lord is knowen to execute iudgemēt now albeit the wicked florish often for a while the godly are oppressed yet neuertheles exāples which are fewer in nūber do not weaken the general rule vnto which most euēts agree But if it were so that fewer of the wicked did suffer punishment yet those selfsame examples though but a fewe would testify that god is that he is displeased with the offences of others also who seem to be lesse punished But this is not true no not of any of them that they are not punished in this life For al those who are not before the end of this life conuerted to god if punishment do not sooner ouertake them yet at length they die in dispaire which punishment is more grieuous than all the euils eyther corporall or externall and is the beginning testimonie of euerlasting punishment Now in that this punishment is not sufficient it doth therein agree with all euen the most tragicall cases of the wicked and therefore wee are taught by the doctrine of the Church that Gods lenitie which he doth not seldome vse in this life towards the wicked and his seueritie which hee seemeth to shew towardes the godly doth not at all weaken his diuine prouidence and iustice but rather declareth his goodnes whiles by differring of punishment he inuiteth the wicked to repentaunce and by exercising the godly with chastisementes and crosses hee perfecteth their saluation and also it confirmeth the certaintie of iudgement after this life wherein perfect satisfaction shall be made by the wicked to Gods iustice 7 From a bodie politique which is wiselie ordered by lawes 7 Common weales wisely ordered This coulde not haue beene shewed vnto men but from a minde vnderstanding and approouing this order which minde is God himselfe Moreouer that which is not preserued by humane wisedome or by force or naturall causes neither yet can be ouerthrown by Diuels the multitude of wickedmen hath a defender more potent mightie than these Common-weales are not preserued by humane strength or wisedome are oppugned by the wicked and Diuels Therefore they haue a superior and mightier defender than all these And this defender is God alone 8 From the order and nature of efficient causes 8. The order and nature of efficient causes For it can not bee that the processe and race of efficient causes shoulde bee of an endlesse and infinite extent wherefore there must bee some first and principall cause which may either mediately or immediately produce and mooue the rest on which also all other causes may depende Nowe that the progresse of causes which haue their moouing and beeing eache of other is not infinite they shewe by this reason If the causes of anie effect were infinite whereof some should mooue or produce other some one of these absurdities should follow that either within the compasse of a finite time should bee effected infinite motions and mutations or else at no time those infinite causes euer to attaine vnto their end that is vnto their purposed effect Both which beeing manifestly false and impossible it must needes be that the original of mutations dependeth of some cause immutable eternal and omnipotent 9. The endes of all thinges 9 From the final causes of al things To appoint the endes of all thinges belongeth to a nature which is wise and administreth al things Now al thinges are ordeined to their ends and those also certaine But these endes and vses of thinges haue not their beeing by chaunce or from a nature onely endewed with sense Therefore from some nature which is wise and omnipotent which is God alone For that nature worketh for some end this is so farre from remoouing the framer and artificer from it as rather it most of all confirmeth that there is a minde maker and framer of the woorlde which appointed the actions of nature to these ends and nature deede intendeth to an end thtough the ordination and appointment of another but neither vnderstandeth it nor is moued thereby to work And further that there are manie things in the world which not onlie seeme vnprofitable to all but are also troublesome and pernicious this also doth not infringe the generall rule That all thinges were made to a good vse For by reason of sinne those things nowe hurt which would haue profited men if they had not sinned And therefore to the godly al thinges turne to their safetie yea that punishment it selfe which God inflicteth by other creatures vpon mē serueth for an vse agreeable to the wisedome and iustice of God Many thinges also whereby men feele discommodities haue withal some vses acceptable preseruatiue to mans life And farther there is no one thing among all things which yeeldeth not matter of agnizing and celebrating the wisedome bounty power and iustice of the author 10. Certaine euident foretellings of euents 10 From certaine and cleare significations of future euentes which neither by humane sight or perceiueablenes neither by naturall causes or signes coulde haue beene foreknowen but only beeing reuealed by him who hath both mankinde and the nature of all thinges so in his owne power that nothing can bee doone but through his motion Such are the prophecies of the deluge of the posterity of Abraham of the comming of the Messias Which first is thereby manifest for that the decrees and counsailes of that minde which is the first cause of his owne workes no man can knowe before himselfe and therefore they cannot bee foreknowen of others but beeing disclosed by him Furthermore many Prophecies haue beene vttered in such sort that God hath not onely foretolde things should so come to passe but also that those thinges shoulde bee doone and brought so to passe by him Ezech. 12. Of all thinges foretolde by him hee saith I will speake the woorde and I will doe it Lasty it must needes bee that he knoweth all things who promiseth that hee will giue aunswere concerning all purposes and euentes necessary to bee knowen which shall bee demaunded of him and dooth indeede perfourme this euen as God did among the people of Israel And therefore God himselfe alleageth this as his worke alone for proofe of his diuinity against all forged fained Gods Isa 41.23 Shew the things that are to come heereafter that wee may knowe that you are Gods 11 From heroicall instinctes that is wisedome 11. Heroical and noble instincts of minde and excellent vertue in vndertaking and atchiuing those woorkes which surpasse the common capacity of mans nature Such is the felicity and happinesse of noble artificers or gouernours in searching or polishing artes and in finding out deuises and counsailes Likewise the couragiousnesse of mind in performing the actions of vertue and in menaging matters such as was in Achilles Alexander Archimedes Plato and others 2 Who and what