dependeth this power Not vpon the person or worthines of the ministers for indeed they cannot properly eyther bind or loose any man or open or shut the kingdome of heauen vnto any man at their pleasure but it dependeth vpon their lawfull ministerie or rather vpon God himselfe who by the holy ghost is powerfull in the ministerie of the word as often as the minister doth duely execute his office a heb 4.12 In which sense those sayings Marke 2.7 Who can forgiue sinnes but God alone namely in his owne right and by his owne authoritie and that Iohn 20 23. Whose sinnes ye remit namely instrumētally or by preaching in the name of Christ they are remitted must be reconciled To whom are these keyes giuen Not to Peter alone but equally to all the Apostles and to the faithfull Pastors of all ages to whom Christ saith Receiue the holy Ghost if you remit the sinnes of anie they are remitted vnto them if you retaine the sinnes of any they are retayned Iohn 20.23 Which is the other part of Ecclesiasticall power It is called the power of Order because it hath a certaine and set rule namely the word of God which it must alwaies follow And it is rhar power of the Church whereby it is occupied both about doctrine and the principles of faith and is callled 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Doctrinall and also about the making of lawes in the Church for the outward gouernment thereof and is specially called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is ordained or appointed VVhat is the power of the Church concerning Doctrine It is of two sorts Common and Speciall Common is the common right belonging to the whole Church not to the Pastors onely but to euerie member thereof 1 To keepe and preserue the scriptures with verie great faithfulnesse like a Notarie or Register diligently to read them and not by way of authority to iudge of the scriptures for the Church it selfe is subiect to the scriptures but to iudge according to the scriptures and to distinguish and discerne like a Moderator the true naturall and right scriptures from the false imaginarie and counterfeit the spirit of God being their guide for the sheepe know the voyce of the shepheard Iohn 10.4 2. To know admit and approoue true Doctrine out of the scriptures Iohn 5.39 Search the Scriptures And to reproue false doctrine Mat 7.15 Beware of false Prophets And Luke 12.1 Take heede of the leauen of the Pharises And Galat. 1.8 If any man teach another doctrine let him be accursed Whereupon Augustine lib. 11. Contra Faustum cap. 5. The scripture is set in a seat on high whereunto euerie faithfull and godly vnderstanding must stoope And in another place lib. de Religione cap. 31. It is lawfull with pure hearts to know the eternall Law but to iudge it is altogether vnlawfull and wicked Speciall power the Church hath none to frame new Articles of faith or to teach any thing beside the word of God written but like a Cryer to publish and preach the scriptures to propound onely the word of the Prophets and Apostles to omit nothing 〈◊〉 alter nothing to adde or inuent nothing of their owne a Deut. 4.2 12 32 Reue. 22.18 19 and to referre all things according to the word to Gods glorie and the edification of the Church Furthermore so to expound and prooue the Principles out of the Canonicall scriptures and to interptete the same Scriptures not out of any preiudicate opinion or the priuate sense of any one man but out of the fountaines and originals by examination of euerie seuerall word by obseruation of the style and phrase of the scripture by consideration of the state of the question and matter in hand and of the things going before and comming after and by conference of one scripture with another that they may agree with the Analogie rule and square of faith briefly comprehended in the Apostles Creed a Mat. 23.8 28.20 Rom. 12.6 1 Pet. 4.11 Lastly to take away all ordinances or rather phantasies of all men of what degree soeuer they bee that the decrees of God alone may remaine firme and established 2. Cor. 4.7 These are those spirituall weapons mightie b 2 Cor. 10 4.5 through God to cast downe strong holds whereby the faithfull souldiers of God may cast downe the imaginations and euerie high thing which is exalted against the knowledge of God wherby they may build the house of Christ ouerthrow Sathan feed the sheep driue away the Wolues instruct them that are apt to learne to proue them that are stubborne and froward lastly whereby they may lighten and if neede be thunder and resting themselues vpon the power of Christ may rule and gouerne all from the highest to the lowest but all things according to the word of God and so as no man must take vnto himselfe any authoritie to teach in the Church eyther by writing or word without a lawfull calling where indeede Order preuaileth which no man with a good conscience can despise for this were to open a window to the Anabaptistical furie and that The Spirits of the Prophets may be subiect to the Prophets 1. Cor. 14.30.31 Albeit that all Christians ought mutually to teach exhort reprehend and comfort one another in the Lord and that all housholds should so be gouerned of the maisters and mistresses of the family that they should beare a representation of so many priuate Churches no man will denie Are we simply to heare the voyce of the Church to receiue whatsoeuer it teacheth No but whatsoeuer it is taught of God and commaunded to teach and is able to approoue by the authoritie of the word of God Is it in the Churches power to consigne the Canon of Scripture The Church cannot make Bookes not Canonicall to be Canonicall but onely is a meanes that such Bookes be receiued as Canonicall which in truth and of themselues are such The Church I say doth not make Scripture to be Authenticall but declareth it to be so For that onely is called Authenticall which is of it selfe sufficient which commendeth supporteth and prooueth it selfe and from it selfe hath credit and authoritie May not yet the Church be a meanes to beleeue that there is a word written and other thinges which pertaine to saluation It is indeede a meanes not a principall meanes but onely an externall and ministeriall meanes but the principall cause of beleeuing is the spirit of God and the Church is a lesse principall instrument that is by which not for which we beleeue Paule doth plant and Apollo doth water but God giueth the increase 1 Cor. 3.6 The church hath no efficacie to reueale without the spirit neither can the Church make that true thinges in themselues be beleeued of vs for true but by the testimonie of the holy Ghost shee doth commend the Scripture which is her chiefe office Truely the Church sometimes may compell men by her authoritie and perpetuall testimonie that they
may be perswaded and that they may know the Scriptures to be Canonicall neither should we haue beleeued the Scriptures except the Church had proposed them and recommended them vnto vs but that in priuate and internally men may be perswaded in their heartes of their veritie none can effect that but the spirit of God For neither faith is the gift of the Church neither is our faith resolued into the voyce and iudgment of the Church but in the word of God comprised in the canonicall Scriptures Whether hath the Church authoritie and full power to interprete the scriptures No but it hath his power from the holy Ghost speaking publikely and manifestly in the scriptures and also secretly testifying the same in our heartes also in the authoritie of the Scripture so that the sense of the scripture is to be takeÌ„ onely out of the scripture and the holy Ghost and the scripture is to be interpreted by scripture because faith alone doth proceede from the scripture 2 Because they are to be expounded and vnderstood by the same spirit wherewith they are written according to that of Ioh. 2 10. The annointing teacheth you of all things a Isa 50 16. 3 Because the Church hath not equall authoritie with the scripture b Gal. 1.18 4 Because those of Berea are commended for that they did examine Paules doctrine by the scriptures a Act. 17.11 5 Because the Church may erre 6 Because he alone hath the greatest authoritie in expounding the law which made the law so we read Nehem. 8 8. he read plainly the law vnto the people and expounding the meaning he made it plaine by the scripture it selfe yet notwithstanding we denie not but that the Church hath power to interpret the scripture and that onely in the Church this gift of interpretation doth remaine but we denie that the interpretation of the scripture is tyed to any certaine seat and succession of men and that the Pope ought to chalenge to himselfe such power ouer the scripture For Moses verily did sit as chiefe Iudge in matters controuersall b Ep. 18.13 26 but he was a Prophet indued with singular wisedome adorned with extraordinarie gifts of God commended by diuine testimonies from God and sent immediatly from God himselfe but the Pope hath no such power And Deut. 17.8 and in the verses following all are commaunded to obey the decree of the chiefe Iudge but with this condition If that be iudge according to the law of God and Mal. 1.7 It is commaunded that the priests lips shall keepe knowledge and that they shall require the law out of his mouth but they haue no promise that they shall alâ—aies doe so for it followeth but you haue declined out of the way haue caused many so to do Neyther doe the keyes of the kingdome of heauen committed to Peter c Mat. 16.19 signify authority of interpreting the scriptures but of preaching the Gospell which was not soly giuen to Peter but also to the rest of the Apostles d Mat. 20.18 Ioh. 20.21 and Mat. 18.17 Christ commandeth the Chuch to be heard but that is the true Church and then onely when she doth commaund those things which Christ doth approoue and commaund so the Scribes and Pharises were to bee heard e Mat. 23 2 so long as sitting in Moses chayre they did follow Moses in his teaching otherwise Christ gaue his disciples a caueat to take heed of the leauen of the Pharises f Mat. 16.6 7 In councils many great things haue beene defined yet notwithstanding wee see it hath beene determined not according to the councill but by the authority of the scriptures Act. 15.6.15 VVhat power hath the Church in traditions or making lawes It is Constitutiue 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not for that it hath any power to impose lawes vpon the conscience or that they should prescribe what is iust or what is vniust which is not lawful for the Angels to doe a for our onely Master and Lawgiuer is the sonne of God b our spouse c Eph. 5.30 Lord d 1. Cor. 8.6 the interpreter of his fathers will e Ioh 1.18 the head of the Church f Eph. 5.15 and alone Doctor of whom alone absolutely was spoken Gal. 1.8 Iam. 4.11 heare him g Mat. 17.7 who alone hath power and authoritie ouer our consciences who also most fully in his word hath comprised and plainly declared all the counsell of our saluation and the whole summe of true righteousnes and all the parts of the worship of his name vnto which eyther to add or detract were abhominable but because it is lawfull for the Pastors gouernous of the Church in externall and indifferent things to establish or abrogate certaine rules Canons or lawes for the gouernment order decency as also certaine rites for the maintenance of honesty for the better maintaining of a consent in all the members of the Church in this outward worship so farre forth as eyther the necessitie or profit of the Church shall thinke requisite neither are such Canons for the most part vniuersall or perpetuall Col. 2.5 For all things in the Church ought to be done decently and orderly which is the house of God h 1 Cor. 14.40 1 Tim. 3.15 by the example of the Apostles in the first Synode holden at Ierusalem and of Paule k 1 Cor. 11.4.7.34 of these rules the Apostle 2. Thess 2.15 saith Hold the traditions which you haue learned eyther by word or by our Epistle Except we will vnderstand by doctrine deliuered not an other which partly by word and partlie by Epistle was deliuered but the same which both by word as also by Pauls Epistle they were taught l 2 Thess 3.6 But the spirit the teacher of all truth i Act. 15.24 being especially promised to the Apostles m Ioh. 14. 16. taught them no new thing but declared and brought to their memories that which before they had heard and although all the words are not written word for word but onely in substance yet notwithstanding all things necessarie are written Iohn 20.31 Shew some examples of those lawes which were appointed or those traditions which were to be made by the Church or these Ecclesiasticall constitutions deliuered by word of mouth Such as these that the Supper of the Lord must be receiued of those which are fasting that we must pray kneeling and bare-headed that the Sacraments must be administred not basely but with some reuerence and dignitie that in burying the dead and in matrimonie some decorum shall be obserued to appoint daies houres certaine places concent of songs solemne order in praiers and sermons in Prouiding Catechismes and destine them all to misticall actions and other such like which according to their genus or kind that is such a decencie commaunded to vs all are diuine but according to their speciall forme chey are humane and changeable What Cautions
administratioÌ„ of the Sacraments But yet the spirits are to be tried that is by a Metonymy those which say they are indued with the spirit of god whether they be of God 1. Ioh. 4.1 which cannot be done more certainly by any thing then by the scripture to which the Lord commandeth the triall of spirits to be conformed a Deut. 13.1 2.3 4 neither must we harken to the words of the false Prophets b Ier. 23 19 By what name were they wont to cal the definitions of Synods Canons which then especially haue authority are as lawes whosoeuer contemns violates them must vndergo the politicke punishmeÌ„t inflicted by the magistrate so soon as they are ratified coÌ„firmed by the chief magistrat but before they are not auailable by reason of politicall punishment although they be by reason of censure Do such constitutions bind the conscience before God No truly by themselues for that they are humane and mutable yet notwitstanding being once set downe to violate or contemne them with safe conscience no man can both in respect of scandalizing others as also by reason of contumacy but euerie one is tied faithfully to obserue them and that with a free conscience e 1 Cor. 10.28 29 but so as it may be done without scandall that is so that the weaker brethren be not offended and when vpon iust causes we be hindered sometimes it is lawfull to omit them our consciences being not offended VVhat is the ende of this power In generall the glorie of God and the edification of the Church to vs saith Paule 2. Cor. 10.8 13.10 is power giuen to edification not to destruction but the end of Synods is the assertion of the pure doctrine of God comprehended in his word against the heretickes and the constitution of Ecclesiastical gouernment in respect of the diuerse circumstances of time place and persons VVhat effect or vse haue they Order and Decencie d 1. Co. 4.40 Order whereby the presidents and publishers of the gospell haue a certaine rule in their actions and doe accustome their auditors to obedience and in a well gouerned estate of the Church peace and concord is kept Comelines whereby we may be incited by those helpes to pietie and that grauitie may appeare in the handling of pietie VVhat things are repugnant to this Doctrine 1 The errour both of those which ascribe to much and also of those which do attribute too little to the Church 2 The errour of the Nouatians or Catharists who deny pardon to those which are fallen by their confession or to those which are defiled with great offences 3 The Monarchie of the Papacie and tyranny which they haue arrogated to themselues in translating the kingdomes of the world 2 That tyrannicall voyce that the Pope of Rome ought to be iudged of no mortall man and that hee is aboue the councill 3 That vsurping and abusing the keyes and the power of remitting or retaining sinnes at his pleasure 4 That maioritie and supreme power which hee hath taken to himselfe by vertue of succession and of the Church when soeuer hee please in consigning the Canon of Scripture In interpreting the word of GOD and giuing the true sense of the Scripture in forging new Articles of our faith in making lawes and proposing traditions and establishing wicked decrees because as they say that the Bishoppe hath all lawes in the closet of his heart 5. All Ceremonies Popish rites and will-worship repugnant to the word of God 6 That errour that the Church is the rule of all things which are to bee beleeued when as on the contrarie the Scripture alone is the rule of faith 7. A wicked and superstitious opinion of necessity merit and worshippe in the obseruation of humane ceremonies 8. A foolish zeale of Moses law 9. That Sacriledge wherby they driue the laity from the reading of the word of God and doe prohibite Bibles to bee Printed in the vulgar tongue 10. Furthermore that Councils should be assembled and gouerned by the authoritie of the Pope and that such Councils cannot erre 11. That the Church ought to supply the defect of the word written by written traditions which is to attribute more authority and power to the Church then is meete 12 That the Church is eminent in generall Councils and that the trueth remaineth no where but amongst their Pastors 13. That the power of interpreting the Scriptures is in the Councils and that no man may appeale from them 14. That the approbation of the Scripture to be either Canonicall or Apocryphall dependeth on the iudgement of the Church 15. The contempt of constitutions simply for order and decency appointed in the Church 16. The errour of those who in Ecclesiasticall controuersies resting on their owne priuate iudgements opinions do disclaime Synods and all definitions deliuered by Synods The foure and fortieth common place Of the Gouernment and Iurisdiction of the Church where also of fasting What is the third part of Ecclesiasticall power IVdiciarie or Iurisdiction Ecclesiastical altogither to be distinguished from ciuill and is commonly called power and it is another part or kinde of the power of the keyes distinguished from the former for that the first whereof Mat. 16.19 and Ioh. 20.23 which is the office of teaching or of preaching the Gospell committed to the Pastors doth properly appertaine vnto them but this doth belong to the moral discipline of the Church and repressing of offencs commended to the Church which the Graecians cal 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is discipline correction institution wherof Christ speaketh Mat. 18.17.18 If a brother do not heare the Church let him be as a Heathen or Publican vnto thee verily I say vnto you whatsoeuer you shall binde on earth shall be bound in heauen and whatsoeuer you shall loose shall be loosed for the Church doth bind whom she doth excommunicate and she doth loose when she againe receiues men into her society VVhat is Ecclesiasticall gouerâ—ment It is an Ecclesiasticall Paedagogie instituted by the authority of the word of God whereby men being receiued into the familie of Christ they are guided to godlinesse and compelled not to commit any thing vnworthy the Christian profession but those which do offend and are inordinate are reproued chidden and corrected that they may returne into the right way and that euery one may do their dutie according to the direction of the Gospell How manifold is Ecclesiasticall gouernment Twofold Common vnto which all citizens of the Church ought equally to be subiect and proper which is peculier to the Clergie and doth solely appertain to the ministers of the Church to reteine them in their dutie and the common againe is twofold ordinary extraordinary now that is ordinary which alwaies hath the word of God and Apostolicall tradition for his rule and from which it doth neuer decline and is alwaies obserued in the Church How many parts bee there of ordinary
repentance c Marc. 1.4 whilest he taught these whom hee was about to baptise out of which places the Anabaptists impugne childrens baptisme it is not precisely to be tyed to the order of words but to be distinctly applied to those which may be taught or their children which are strangers from the couenant who must be first instructed before they be baptised but it is to be applied otherwise to children that are within the couenant who though they cannot heare the Gospell yet can and ought to be baptised for that they are both borne in and belong vnto the Church before they can be taught and then it is time enough to teach them when they are capable of learning howbeit in the Church of God the word is not there separated from childrens baptisme Likewise also this He that beleeueth is baptised shall be saued but he that beleeueth not although hee be baptised shall be condemned belongeth not to the children of the faithfull but to those whiche may heare the Gospell As likewise that of the Apostle 2. Thess 3 10. He that laboureth not let him not eate which being spoken vnto men of yeares ought not to bee inferred vpon all indifferently Nor followeth it simply that because all beleeuers are to be baptised therfore all that are baptised ought to beleeue or because a vniuersall affimatiue is not simply conuerted neyther are these termes conuertible to be baptised and beleeuing but to bee baptised and to be acknowledged for the members of the Church 8 For that Paule 1. Cor. 10.2 witnesseth that all the Israelites which passed through the red sea were baptised among whom seeing no doubt there were many children among so many thousands no doubt they likewise receiued the type and figure of our baptisme It is therefore false which our aduersaries obiect that no place of Scripture testifieth the baptism of Infants Likewise though we read not that the Apostles baptised any Infants by name yet they baptised whole families whereof children are not the smallest portion a Act. 16.15 18 8. 1 Cor. 1.6 neither need we to vse figures when the words are plaine Neyther can there from these speeches be collected any reason of such a Synecdoche by which wee must vnderstand portions of yeares onely and exclude children 9 Because ancient writers testifie that the custome of baptising children hath continued from the verie Apostles times till now Origen faith In 6. ad ad Rom. de Peccatorum meritis et remis l. 3 c. 6. et Contra Donat l. 4. c. 13 The Church receiued a tradition from the Apostles to giue baptisme euen to Infantes And Augustine saith of the baptisme of children That which the Vniuersall Church holdeth and vvas neuer decreed by Councils but alwaies hath beene helde it may be verse vvell beleeued that it was deliuered no otherwise but by Apostolicke authoritie Therefore it is false which the Papistes saie That Baptisme of children proceeded not so much from any apparant commaundement of the scripture or from example as from the decree of the Church Then because to whomsoeuer the promise appertaineth to them also belongeth the signe as therefore Baptisme is bestowed vpon Infants is likewise the Supper of the Lord to be administred vnto them Certaine of the fathers haue thought so as Cyprian serm 5. de lapsis and Augustin lib. de Eccle. dogmat c. 52. being mooued by these words Iohn 6.53 Except ye shall eate the flesh of the sonne of man and drinke his bloud you shall haue no life in you But we denie the consequent For this place speaketh not of a sacramentall eating but of a spiritual eating or of faith by which the faithfull are quickened which are annexed vnto Christ who offered his bodie and shed his bloud for vs. And by this meanes the flesh of Christ is made vnto vs meat indeed and his bloud drink indeed Secondly that To whomsoeuer the promise appertaineth to them also belongeth the signe is true but according to the diuine determination appropriated to euerie sacrament to wit so that the Sacrament of Ingrafting be bestowed aswell vpon Infants as those of yeares but vpon male children onely that not before the eight day in the old Testament but in the new both to the male and female without any prefixed time But the Sacrament of nourishment to them of yeares onely and that for a certaine peculiar end and the diuersitie of the circumstance of the action So the Eucharist hath his proper end that the death of the Lord should bee declared in the publicke congregation in the vsing thereof It is also commaunded that euery one which commeth to the Lords Supper should examine himselfe yea and peculiar actions belong to the externall rite to wit to eate and to drinke which are not fit for little children So vnder the old Testament circumcision was appointed for infants but the Passouer to them onely which by reason of their age were able to aske of the signification thereof a Exod. 12 62 Heereupon came those vulgar verses Ebrius infamis erroneus atque furentes Cum pueris Domini non debent sumere corpus To drunkards and thinfamous sort to men misled and mad To children Christs body to giue it were an action bad Why would Christ be baptised at the age of thirtie yeares Luke 3.23 seeing he needed neither remission of sinnes nor regeneration Christ himselfe answereth it at what time Iohn refused to baptise him Mat. 3.15 Let it be so now for so it behooueth vs to fulfill all righteousnesse Which is to be vnderstood distributiuely to wit thou in thy office and I in mine But whereas he would at that time be subiect to that Ministerie he did it for diuers causes First to shew that he did approoue of the doctrine baptisme and ministerie of Iohn and commend vnto vs the vse of the Sacraments by his owne example Secondly that he might sanctifie in his owne bodie our baptisme hauing the same common with vs as a most firme bond of vnion and fellowship which he vouchsafed to enter with vs at a time most fit namely whē he would giue a beginning to his own preaching to the new Testament And also to testifie that the same things are inuisibly in our baptisme which were visibly in his whē the heauens were opened the spirit of God came downe Thirdly to signifye that he was therfore sent to be baptised namely to be drenched in death and to wash away our sinnes with his bloud Luke 12.50 I must be baptised with another baptisme and how am I grieued till it be perfected Fourthly that the truth might answere the type or figure for as when the high Priest was consecrated first his whole bodie was washed with water then he was set before the people clothed with the priestly garments and then the trumpets sounded whilest oyle was powred vpon his head b Exod. 29 4.5.6 Num. 10.3 which was also done at the kings Installing
the Lord doth manifest his power by him h Exo. 18.17 2. Againe he is called water Iohn 3.5 Vnlesse a man be borne a new of water and the spirit he shall not enter into the kingdome of God And 7.18 He that beleeueth in me as saith the Scripture riuers of water of eternall life shall flow out of his belly Now this he spake of the spirit because it cooleth vs it quencheth our spirituall thirst i Ioh. 4.14 it watereth vs being emptie of all the iuice of life and maketh vs fruitfull it washeth away all the filthinesse of our hearts and like water is poured into the beleeuers as it is said I will poure out of my Spirit Ioel 2.28 and Esa 44.3 3. He is called fire as Math. 3.11 He that shall come after me he shall baptise you with the holy Ghost and with fire From the effect because he purgeth out all the drosse inflameth vs to the feare of God to loue and kindnesse both of God and our neighbour and hath other effects like vnto fire 4. He is called Seed 1. Iohn 3.9 He which is borne of God hath his seed in himselfe because by his power as it were by seed the faithfull are renewed and are made new men that being dead to sinne they may liue to God 5. He is called the annointing b 1. Ioh. 2.27 Psal 45.8 and the Oile of gladnesse the speech being borrowed from the custome of annointing which was vsed in time of the law to signifie the fragrant smell and spirituall sweetnesse of the gifts of the spirit What doth the holy Ghost dwell in the hearts of the beleeuers onely by his gifts or also by his Essence Yea euen by his Essence yet not extensiuely or as it were a part of the essence of things as the Manichees and others dreamed but intensiuely so farre forth as he is euery where present as he is God and in the efficacie of his presence Rom. 8.11 The Spirit of him that raised vp Iesus from the dead dwelleth in you And Ioh. 14.23 Christ saith We shall come vnto him and make our abode with him For we may not thinke that he bestowes his gifts so vpon vs that he himselfe should be in another place but he is present with his gifts both to the whole Church and euery particular elect gouerning and quickning them both within and without 1. Câ—â—int 6.19 Your body is the temple of the holy Ghost which is in you And â— Cor. 13.13 The communion of the holy Ghost be with you all What doctrines are contrary to this 1. The heresie of the Pneumatomachoi who denie the holy Ghost who do of set purpose oppose themselues and impugne the holy Ghost of which stamp was Samosatenus who called the holy Ghost the power of God hauing no person and the simple action of God in the hearts of men 2. Macedonius who affirmed the holy Ghost to be not a Lord but a seruant and a Minister and that he was not the Creator but a creature and by the name of Spirit was onely signified those new motions which God stirreth vp in the regenerate abusing that place Psal 51.12 Create a new heart in me O God and renue a right spirit in my bowels Where the name of Spirit is vsed for the created gifts of the Spirit 3. Seruetus who imagined that the holy Ghost was nothing else but the power of God infused into euery creature whereby they moue and liue which Philosophers call Nature 4. The errour of the latter Grecians who denied that the holy Ghost proceedeth from the Sonne 5. The blasphemie of Campanus and certaine other Anabaptists who cried out that the holy Ghost tooke his beginning as soone as Christ was glorified abusing that testimonie Iohn 7.39 As yet the holy Ghost was not giuen because Iesus was not yet glorified Where it is manifest that the Euangelist speaketh not of the person but of those admirable gifts which were powred out vpon the Apostles in the day of Pentecost as also in that saying of the Disciples of Iohn Act. 19.2 Yea we haue not so much as heard whether there be any holy Ghost or not 6. The errour of those who denied him to be adored with one and the same faith and inuocation with the Father and the Sonne The fourth common Place of the holy Scripture What is the holy Scripture called THe Scripture putting one name for another is vsed for the writings of the Prophets and Apostles which the companie of the faithfull doth religiously vse for the instruction in godlinesse And it is called holy because being deliuered of God it containeth holy things necessary vnto eternall life And in the same sense it is called the written word of God and the vnappealable Iudge of all controuersies in religion a Esa 8.20 Luk. 16.29.31 Who is the Author of it God himselfe who did commit his will vnto writing by men called immediatly of himselfe and inspired by the holy Ghost as * As his penmen and publike notaries his seruants at hand 2. Pet. 1.21 For the Prophesie was not at any time brought by the will of man but the holy men of God spake as they were moued by the holy Ghost Hereupon all the Prophets do with one accord repeate this The mouth of the Lord hath spoken it Esa 58.14 These things saith the Lord Ezec. 12.25.28 2. Tim. 3.16 The whole scripture was giuen of God by inspiration 1. Cor. 2.13 Which things we speake not in the words which mans wisedome teacheth but which the holy Ghost teacheth Wherupon depend the adiuncts of the Scripture as the authority the excellency the truth and fulfilling of them which is as necessary as it must needs be that God is true Whence also it comes to passe that the Scripture alone is to be beleeued for it selfe of it selfe is worthy to be beleeued neither is it subiect to the censure addition diminution or alteration of Angels or men a Deut. 12.32 Reu. 22.18 It alone is without all error b Mar. 16.24 and we are bound to beleeue it alone vpon the bare affirmation thereof by it alone all opinions which all men shall reade c Deu. 17.9.10 Esa 8.20 Mal 2.7 Act. 17.2 are to be confirmed and to be decided d Iosu 1.8 Iob. 5.39 Act. 17.11 This alone is perfect and containeth all things necessary vnto life eternall e Psal 19.8 Luke 16.29 Ioh. 15.15 Act. 20.20.27 2. Tim. 3.16 17 Lastly it is firme and constant f 2. Pet. 1.19 How manifold is it Two-fold for it is deuided into the old and new Testament or into the doctrine of the Prophets and Apostles which is contained in the Canonicall bookes Which bookes be called Canonicall All those which being indited by the holy Ghost were either written or allowed by the Prophets and Apostles that these alone might be the rule and direction of faith and good workes by which all other doctrines are to be weighed
and examined so as all men may vnderstand that it is the doctrine of God and true according to the Apostles precept to walke by the same rule or canon Phil. 3.16 that we should walke after the same rule How many bookes are there of the old Testament The auncient Hebrewes to whom as the Apostle plainely writeth were committed Rom. 3.2 the oracles of God and also the Iewes do receiue at this day 24. bookes of the old Testament as canonicall and of vndoubted authoritie which they cal Esrim veorba of the number of 24. bookes How do they deuide those 24. bookes 1. Into foure classes or rankes the first they call Thorah the law or doctrine and to this ranke they assigne the fiue bookes of Moses Genesis Exodus Leuiticus Numbers and Deuteronomie which the Greekes call the Pentateuch Which is the second ranke It is called Nebijm Reschonim that is of the former Prophets and is contained in foure bookes Iosuah Iudges Samuel and the Kings Which is the third It is called Nebijm Acharonim that is of the latter Prophets and containeth foure bookes Esaias Ieremie Ezechiel and the booke of the twelue small Prophets Which is the fourth It is called Sepher Ketubim that is the booke of holy writers and containeth eleuen bookes Chronicles Psalmes Prouerbs of Salomon Iob Ruth Ecclesiastes of Salomon Lamentations of Ieremie Song of songs Ester Daniel Esdras and Nehemias which two last are reckoned for one All these bookes if they be reckoned together make foure and twentie Now that some men reckon only two and twentie that comes to passe thus because they reckon the booke of Ruth with the booke of Iob and the Lamentations of Ieremie with his Prophecie as one booke Are there added to these canonicall bookes any other bookes There are added certaine writings called Apocrypha as if you would say couered secret or hidden because in old time they were not produced publikely in the Church to proue any articles of faith but onely to reforme manners Haue the bookes called Apocrypha equall authoritie with those called Canonicall In no case because they were neither written by Prophets nor Apostles neither are we to beleeue them for themselues neither doth the efficacie force and maiestie of Gods spirit shine in them as it doth in the Canonicall and in them there be some things which are cleane contrary vnto the Canonicall Scriptures Neither were they euer giuen to the Iewes to whom notwithstanding were committed the oracles of God because they are not extant written in the Hebrew tongue And their authorititie was euer doubtful in the Church and it is doubted of the authors of them Into how many parts is the new Testament deuided Into foure parts The first containeth the foure Gospels namely of Matthew Marke Luke and Iohn The second the Actes of the Apostles written by Luke The third the Epistles of the Apostles foureteene of Paul three of Iohn two of Peter of Iames one and one of Iude Iames his brother The fourth the Reuelation of Iohn How do the writings of the Prophets differ from the Apostles Nothing in regard of the doctrine for the same faith and doctrine of manners is taught in them a Iohn 5.46 but in regard of the time For the writings of the Prophets containe prophesies of Christ to come but the Apostles writings containe the history of Christ now exhibited and shew the accomplishment of those prophesies in narrations and applications Whereupon the old Testament may be called the foundation of the new as the new the accomplishment of the old and as the old Testament giues credit to the new euen so the new Testament giues credit to the old And Christ compares the Prophets doctrine to seed time the Apostles to haruest and those things which are obscurely shadowed out in the books of the Prophets are more clearely and abundantly vnfolded in the bookes of the Apostles b Mat. 13.16 1. Cor. 10.11 2. Cor. 3.13.18 Heb. 10.1 After that the new Testament was added to the old was the word of God made more perfect No for when there were no mo but onely the fiue bookes of Moses they were sufficient To these the Prophets were added as interpreters Therefore the old Testament was perfect and sufficient in regard of the sense although not in regard of the wordes And by the adding of the new it was not made more perfect but more plaine c Gen. 3.15 Esa 53. Luk 16 29. Iohn 5.39 1. Cor. 15.3.4 How may it appeare that the writings of the Prophets and the Apostles were indited of God Partly by testimonies partly by reasons And by testimonies partly inward partly outward The internall witnesse is one alone namely of the holy Ghost inwardly speaking to our heart and perswading vs that those writings are inspired of God and sealing them vp in our hearts Eph. 1.13 and 1. Ioh. 2.20.27 Ye haue an oyntment of the Lord and this oyntment teacheth you of all things for whosoeuer are led by the spirit of God can easily discerne his power speaking in the Scriptures as it is said 1. Cor. 2.15 The spirituall man discerneth all things and Esa 53.1 The arme of the Lord is not reuealed to all men So Luk. 8.10 and Mat. 13.11 The mysteries of the kingdome of heauen are not reuealed to all men but to those to whom it is giuen of God And this testimonie properly maketh for our confirmation and this alone doth satisfie vs being knowne of them alone that are conuerted vnto Christ a Ioh. 14.17 which doth euermore agree with the Scripture without which the testimonie of the Church can be of no waight with vs. For as none but God alone is a fit witnesse to testifie of himselfe in his word euen so the word neuer findeth credite in our hearts till such time as it be sealed vp vnto vs by the inward testimonie of the spirit The externall testimonie of the Scriptures that they proceed from God is to be taken from the Iewes themselues who with one consent testifie that those books of the old Testament were inspired by God and therefore do most carefully reade and preserue the same wherupon not without cause Augustine calleth them the Libraries and Stationers of the Christians who haue affoorded vnto vs the reading of the holy bookes the vse whereof they themselues despise Besides those Iewes do testifie that Iesus Christ was famous for his wisedome and vnspeakable miracles and that he was put to death of the people and rose againe the third day Iosephus lib. 18. 4. of the Iewes Antiqu. What reasons haue you to proue that the Scripture came from God 1. The Antiquitie of them For that which is most auncient is most true that is counterfeit which is later 2. The euent and accomplishment of the Prophecies as of the Messias and Sauiour of mankind b Gen 3.15 the foretelling vnto Abraham that his seed should go into Egypt their slauerie in Egypt and their deliuerance which
will when a man disposeth of his goods how they shall be ordered after his death The Grecians doe properly and peculiarly call it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2 According to the vse of Scripture it is vnderstood to be a couenant or agreement betwixt God and men who before were at variance in which couenant God doth promise to man those benefits which himselfe hath namely saluation and eternall life and man on the other part doth relie vpon God by confidence in his promises and doth confirme his faith nourish it by the testimonie of the couenant a Heb. 7.22 And for this cause is called of the Hebrewes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Berith which properly signifieth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Greeke that is a couenant betwixt them which liue 3 Metonymically with addition of Old or New it signifieth the bookes and distinct parts of the Bible The old Testament signifieth the writings of Moses and the Prophets and the new containeth the writings of the Euangelists and Apostles 2. Cor. 3 6. God hath made vs able Ministers of the Nevv Testament And verse 14. Euen vntill this day the same veile remayneth in the reading of the Old Testament Seeing the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Berith doth not signifie 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or a testament but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is a couenant amongst them who liue 1. Reg. 5.12 why doe the Greeke interpreters of the Bible call the couenant made by God with men 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or a testament Because 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in a generall word signifieth also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is a bargaine or couenant 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which generally signinifieth to couenant and agree vpon a bargaine Luc. 23.29 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. I make a couenant with you as the father couenanted or gaue order to me 2 Againe because this couenant of God with men hath some thing common with a testament and differing from other couenants for in other couenants nothing is lesse required then the death of them who enter couenant heere on the contrarie it behooued that the couenant made betwixt God and men should be confirmed by the death of Christ For these causes also the Apostle Hebr. 9.15.16.17 Doth keepe the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and draweth an argument from the proper signification thereof And it is called a testament because it is a certaine testimonie of the will of God Of what parts consisteth the Testament betwixt God and men Of three 1. A free promise on Gods part 2 Faith in the promise on mans part 3 The outward testification or marke of the same euery of which parts by a Synecdoche a part for the whole receiue the name of Testament as Gal. 3.17 The law doth not make void the couenant confirmed before by God where the word Testament is vsed for a promise made by God to Abraham a Gen. 17.7 2. God said to Abraham b v. â— Thou therfore keep my Testament Psal 44.18 All these things are come vpon vs yet doe wee not forget thee neyther deale falsely concerning thy Testament where the word Testament is vsed to signifie the faith of man towards God 3. Gen. 17.18 This is my Testament that euerie male among you be circumcised and Luke 22 20. This cup is the new testament in my bloud and Act. 7.8 God hath giuen to Abraham the testament of circumcision It is vsed Metaphorically for an outward signe or testimonie and badge of the testament Gen. 17.11 Hath God made more or onely one couenant with men As since the time of the fall of our first parents hath beene and is the same way to attaine saluation by Christ so there is one perpetuall couenant or testament of God whereby God bindeth himselfe to giue saluation to all those who beleeue in Christ But doth not the scripture mention two couenants It doth indeed because of the dispensation of the same couenaÌ„t which at diuers times was diuersly appointed by god wherof the one is called the Old Testament the other the New Yet we must note that the old Couenant is vnderstood and called two waies somtimes in respect onely of Moses his lawgiuing and it is called the couenant of the law the sanction and establishing whereof is described Exod. 24. and sometimes to signifie the couenant of grace or free couenant in what manner it was made with Abraham and his posteritie Gen. 17.7 But by the appellation of the new couenant is vndestoode no more then the free couenant Of both these Ierem. 31.31.32 speaketh thus Bebold the daies shall come saith the Lord and I will make with the house of Israell and with the hovse of Iuda my couenant not according to that couenant which I made with their fathers in the day when I tooke them by the hand to lead them out of the land of Aegypt but this is my couenant which I will make with the house of Israell After those daiet saith the Lord I will giue my law in the middest of them and I will write in their heart and I will bee their God and they shall be my people and I will be mercifull to their iniquities After which words the Apostle addeth Hebr. 8.13 VVhen he saith a newe one he hath abrogated the former And Galat. 4.24 He teacheth that Agar the seruant was a shadow of mount Sinai from which was giuen the Law and that Sarai the free woman was a fâ—gure of the heauenly Ierusalem from which sprung the Gospell and he addeth that by these are signified the two Testaments the one bringing forth children vnto bondage that is slaues and the other to libertie or free men and in the ninth Chapter to the Hebrewes he maketh a comparison of the Old and New Testament the summe whereof commeth to this purpose that the Old testament was a shadowe of the New and the New a fulfilling of the Old the new was folded vp in the Olde and the New enfolded in the Newe But in this place where the question is concerning the likenes and difference of the Old and New Couenaunt we by the name of old vnderstand onely the free Couenant in such sorte as it was made with our fiâ—st parents straight after the fall and was confirmed to Abraham of which the law of Moses was an helpe and at length it was renued in Christ Dan. 9.27 How are these two testimonies one which are so diuers In substance or in respect of all the causes thereof to wit Efficient Matter Forme and End How do they agree in the efficient cause Because the antecedent cause of both the couenants was the wonderfull descending and as it were abasing of God whereby he stooped so low as to binde men in league and couenant vnto him which thing Moses testifyeth Deut. 8.17 9.5 Offering the pure mercie of God against the merits of the Iewes and Iosua 24.2.3 But the antecedent and meritoriovs cause is the death of
of the Iewes and Gentiles or the whole company of them who are receiued into the couenant for the Old couenant properly belonged to Abraham and the Israelites his posteritie Deut. 32.8 VVhen the most high God diuided to the nations their inheritance when he separated the sons of Adam he appointed the borders of the people according to the number of the children of Israell d Gen. 15.18 17.7 for the Lords portion is his people Iacob is the lot of his inheritance But the new couenant belongeth to all nations to whome God hath vouchsafed the light of the Gospell Mark 16.15 Go yee into all the world and preach the Gospell to euerie creature Hee that shall beleeue and be baptized shall be saued c. Act. 10.15.34.35.43 Rom. 1.16 3.29 As in many other places But may not God seeme mutable or vnlike himselfe seeing hee hath changed that which once hee purposed No in no case for neither hath hee changed his purpose nor done any thing disagreeing with it but hee sheweth himselfe most wise because in diuerse ages he knoweth how to vse diuerse meanes to bring his elect to the knowledge of their saluation in Christ according as hee saw the estate of both that is as both old and latter times required Euen as the Physition taketh one course of cure in a childe another in a man of ripe age according to the diuersitie of their constitutions and yet can hee not therefore bee tearmed inconstant or vnlike himselfe Therefore Paule Ephes 3.10 calleth this dispensation of the couenant the manifolde and diuerse wisdom of God because God in his wisdome doth in other maner call the Gentiles then in old time he did the Iewes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 VVhat therefore is the Old Testament It is a solemne maner of confirming the Couenant comprehended in the Morall Law the ceremonies and Sacrifices ordained to this end that the promise of grace and eternall life for Christes sake might bee kept with condition of faith obedience through faith on mans part to be performed What is the new Testament It is a full manifestation of Gods grace which hath shined to the world since Christs comming into the world which is effected without the strict and hard exacting of the Law and the administration of the ceremonies VVhen was this ordained In Paradise straight after the fall of our first parents for at that time was vttered the first promise pertaining to the Gospell concerning Christ to come a Gen. 3.15 and afterwards it was made to a certaine familie namely of Abraham b Gen. 12.3 17 4 5 19. 22 18 It was performed at the time when Christ was exhibited and confirmed by his bloud and death But why is one and the same Testament called Old and New c Luk 22 20 It is Old in regard of the promise New in regard of Christ alreadie exhibited Also it is Old in respect of the adiunct For the publishing of the Lawe did in time goe before the sending of Christ and that ample declaration of the Gospell or new as it were renewed as Iohn 13.34 The Lord there calleth the commaundement of Loue a new commaundemen wholy renewed or which must be euer new Besides because it was confirmed by Christs death For a Testament is confirmed and in force when the testator is dead otherwise it is not of force whilst he liueth who made it Heb. 9.17 Who made this will or Testament The sonne of God VVho are the hearers All that beleeue VVhat is the inheritance All the benefits which the death of Christ hath procured vs. VVhat are the tables of the Testament The holy Bible or holy Scripture VVhat seales are there to this Testament The Sacraments which in the Old testament were circumcision and the Passeouer but in the new Baptisme the Lords Supper What is the vse of this Doctrine It sheweth that there was alwaies one way to attaine saluation namely by faith in the free promise of Christ and that there was one and the same Church in the old and new Testament What opinions are against this Doctrine 1. The errour of Sernetus and certaine Anabaptists who faine that the people of Israell was fatted pampered in this life without any hope of heauenly immortalitie euen as swine or beasts are for the slaughter 2 The madnes of them who falsely imagined a threefold way of saluation namely the Law of Nature the Law of Moses and the Law of Christ as if there had beene three seuerall couenants of God differing in substance The three and twentieth common place Of the passion and death of Chist What vnderstand you by this terme of the passion of Christ 1 I vnderstand by a Synecdoche a part for the whole whatsoeuer Christ suffered from the first moment of his conception as for example his lying in the maunger when hee was newely borne when there was no roome for his mother in the Inne Luk. 2.7 And afterwards when vpon the eight day after his natiuitie hee shed his bloud in the circumcision the same Chap. vers 22. and from thence vntil the time wherein hee was offered a sacrifice for vs vpon the Altar of the crosse but especially all kinde of iniuries and that horrible punishment which was executed vpon him vnder Pilate 2. The passions of Christ are called the crosses or calamities of Christes mysticall bodie which is the Church or of his members which must bee heere accomplished vntill all the members in their certaine manner and measure become conformable to Christ by the crosse Whereupon the Apost Colos 1.24 saith thus I fulfill the rest of the afflictions of Christ in my flesh for his bodies sake which is the Church that is for the comfort of the Church a for as Leo the first saith The iust hau◠receiued not giuen crownes and from the fortitude of the faithfull are sprung examples of patience not gifts of righteousnesse 3. Metonimically the adiunct for the subiect by passion is vnderstoode the Historie describing Christ passion VVhat is the Lords passion or suffering It is a part of Christs obedience whereby he himselfe beeing innocēt became a sacrifice for the guilty or thus It is a propitiatory sacrifice wherby the son of God being made man offered himselfe to the father that hee might merit for all that beleeue in him eternall iustification sanctification deliuerance from sinne and eternall death and in the end eternall life as Christ himselfe doth expound the matter Ioh. 17.19 I sanctifie my selfe that is I offer my selfe to the Father for them to be an holy and pacifying sacrifice that they also may be sanctified for euer VVhat are the efficient causes of Christs passion There are three efficient causes thereof God Sathan and men and all these in diuerse respects 1. The Counsel and determination of God the most absolute and high will of God that is his ordinance whereby from eternitie he hath so disposed of this businesse that therein he
ignominiously punished that hence it may appeare he was despised of men and full of sorrowes according to Esais Prophecie cha 53.3 3. He is crucified Gal. 3.13 then which punishment there was at that time none more grieuous ignominious for as it is to be gatherd out of Ps 22.17 the words of Thomas Iohn 20.25 they being strongly stretched vpon the crosse were fastned vnto it with nailes driueÌ„ through their haÌ„ds feet afterwards being set vpright on high they ended their life in the horrible torments of all their nerues whole body also the death of the crosse was most abhominable pronounced accursed by gods own mouth b Deut 21 23. This curse would the son of god vndergo therby to free vs froÌ„ the curse we had deserued that it might appeaer that sin was most abhominable for which god would haue his son vndergo such punishment that euen as death by a tree entred into the world eueÌ„ so by a tree of the crosse it might be takeÌ„ out of the world To conclud that the truth might bee answerable to the figure for euen as the sacrifice was lifted vpon the Altar and offered c Lev. 1.9.13 Deut 2-27 so Christ was lifted vp from the earth into the ayre being hanged and killed vpon the Crosse because he must ouercome the powers of the aire Ephes 2.2 Also Iohn 3. 14. And as Moses lift vp the Serpent in the wildernesse so must the son of man be lift vp that whosoeuer beleeueth in him should not perish but liue for euer He suffereth betwixt two the eues as a captaine of theeues that the Scripture might bee fulfilled Esa 53.13 He was committed among the transgressors and praied for sinners that he might suffer the punishment which we had deserued and might the second time make vs equall with the Angels in the kingdome of his father by the merit of which punishment hee also sanctified the infamous places appointed for punishment of malefactors as also the punishmeÌ„ts themselues of malefactors least any man should think that the infamie of them should be any hindrance before God to them which beleeue in him or that they could bee any impediment to mans saluation He was crucified with his hands spread abroad that with the one he might call and inuite the Iewes with the other the Gentiles vnto him offering them his merit and likewise as one that should become iudged of all men should set some on his right hand some on the left 6. He hangeth aliue vpon the crosse three whole houres namely from the sixt houre to the ninth that is froÌ„ twelue of the clock after our count til three in the afternoone Which great ignominy of Christ is the reward of our arrogancie and also our greatest glory prize before God by which all our iniquitie is put away Therfore Paul Gal. 6.4 saith God forbid that I should glory in anie thing but in the crosse of our Lord Iesus Christ 7. He hangeth naked that he might make satisfaction for the sin of our first parents who were disrobed spoyled of the garment of innocency also that he might cloath vs with his innocency glory immortality that he might enrich vs by his pouerty to conclude that such as the first man was dwelling in Paradise such might be the second man at his entrance into Paradise Also lots were cast vpon his garments which thing was also foretold Psal 22.19 that we might beleeue the euents of things shewing vs that this was he which should come 8. He feeleth thirst corporally coÌ„ming through the anguish and bitternesse of his griefe through the sense of Gods wrath as also spiritually through a most ardent desire of our saluation 9 In steed of Hippocras or some pretious wine that was wont to be giuen to them who were condemned to die that thereby they might be comforted Prouerb 31 6.7 he is made to drinke a most bitter drinke of vineger and gall mixed together that in him might be fulfilled that which long before was foretold by Dauid Psal 69.22 And that the second Adam might suffer punishment for that sweete iuyce which the first Adam sucked out of the forbidden apple 10 Men of all conditions reuile him the common people the Priests and Scribes the theefe vpon the crosse the souldiers scoffe at his prayers and wrest them to a verie wicked sense as though forsaking God he asked helpe of the creatures 11. He dieth else would the crucifying haue done no good vnlesse the soule had beene pulled away from the bodie because God had said In dying thou shalt die the death Gen. 2.17 12. His side is thrust through with a speare out of which ranne bloud by which the Church springeth and is quickned euen as Eua was formed out of Adams side and water wherewith the Church being new born is washed And from this wound as from a fountaine of life springeth the saluation of the Church comfort and expiation of all sins satisfaction and that washing or purifying which behooued to be done with the bloud is vnderstood to be now accomplished for without the shedding of bloud there is no remission of sinnes Heb. 9.22 Also by this wound the death of Christ was made manifest and certaine for the water which issued out of that wound of his side shewed that the weapon entered euen into the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 namely that skinne which being full of water encloseth the hart which being wounded it is necessarie that euerie creature so wounded should forthwith die At what time was he crucified At the feast of the Passeouer that he might shew himselfe truly to be that Pascall Lambe which was slayne for the sinnes of the world As the soule of Christ was separated from his bodie for the space of three daies was the Godhead likewise separated from them both or was the Godhead ioyned with the soule and seuered fâ—om the bodie Neyther saith Damascenus For the Godhead remayned vnseparable from both de Orthod fide and that which the word once tooke vpon him neuer afterwards left But how could it be that the diuine nature should continue vnited to the soule which was in Paradise and the bodie which was in the earth The diuine nature of the Sonne because it is both infinite and present in all places remained whole and vndeuided vnited to both together that is as well to the soule of Christ which was in Paradise as to the bodie which lay liueles in the earth For seeing the nature of God is most simple and so not to be parted or diuided God is not to be said to haue one part in heauen and an other in earth but he is whole in heauen and whole in earth not at seuerall times and by succession but both together which thing no created nature can doe Hence commeth the saying of Augustine It is proper to the whole Trinitie to be whole euerie where in spaces of places not diuided
termes of faith and hope are taken one for the other b 1. Pet. 1.5 Rom. 8.24 And as Luther saith faith beholdeth the word of the matter hope looketh vnto the matter of the word Moreouer faith receiueth Charitie giueth and bestoweth Charitie is begotten of faith and not on the contrarie faith maketh vs the sonnes of God c Gal. 3.26 charitie trieth vs d 1. Ioh. 4.7 Iohn 13.35 whether we be the sonnes of God The obiect of faith is Christ offered in the Gospell with all his benefits the obiect of Charitie is God and our neighbour a Mat. 22 37 39 Furthermore faith endureth in this world and shall passe into a perfect knowledge in the other world but Charitie shall flourish most of all in the world to come 1. Cor. 13 13. The chiefe of those three vertues is Loue In respect of the vse namely toward our neighbour whereas the other two go no farther then the person of the beleeuer and hoper VVhat are the contraries of faith 1 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Infidelitie the vnbeleefe of all infidels who say in their heart There is no God Psal 14.1 2 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that difficultie to beleeue of the Christians which heare the word and doe not beleeue it and which conceiue a faith of God not according to the Scriptures but according to the imaginations of their owne hearts 3 Security of the flesh and contempt of Gods Iustice wherby sinnes are punished 4 The Iewes confidence in the flesh b Phil. 3.3 5 Presumption and confidence of our owne strength workes merits righteousnesse and worthines such as was in the pharisies Luke 18.11.12 6 Confidence and trust in the helpe of man c Esa 30.2 7 That Academicall distrust and doubting of God of the certaintie of Gods word of the grace of God or the forgiuenesse of sinnes that so that selling of workes of supererogation and suffrages for the dead may the more easily be retained 8 Desperation 9 The errrour of the Papists which say that faith is not onely of those things that are reuealed in the Scripture but likewise also of those that are deliuered by hand without writing Also that there is a beginning or bringing cause of all other vertues for the which we are iustified That there is a habite formed by Charitie vnto righteousnesse Moreouer that faith and doubting are not opposites and that wee can no otherwise determine of the fauour of God towards vs then by morall coniecture Besides what the Church beleeues that is the Catholicke truth That faith may remaine in the wicked and that therefore it doth not iustifie then which nothing can be said more slaunderous against sauing faith of which Christ saith Hee that beleeueth in him shall not perish but shall haue eternall life Iohn 6.40 Furthermore that faith is occupied onely in generall propositions as Hee that keepeth the commaundements shall enter into life And Hee that beleeueth and shall bee baptised shall be saued But not in these Particulars I shall enter into life I shall be saued or My sinnes are forgiuen mee For it were a vaine confidence for hope to applie those generall sentences vnto particulars and seueralles which yet may bee deceiued whereas Paule saith directly contrarie Rom. 5.5 Hope maketh not ashamed Lastly they account it impudencie or presumption to hope any thing without desert 10 The madnesse of certaine fanaticke persons who doe seuer the internall word as they call it from the ministration of the outward word And finally the madnesse of the Anabaptistes who dreame of the perfection of faith ⧠The thirtieth common place Of Repentance where of Regeneration From whence is Repentance deriued THE Latine word poenitentia is deriued from poena punishment because there is a kinde of punishment in those things which are shamefull or loathsome vnto vs. And therefore if we looke vnto the propertie of the Latine word it rather agreeth with contrition or sorrowes which are in our soules through the acknowledgement of our sinnes then it doth with conuersion vnto God In Hebrew it is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Teshuba conuersion or reuersion turning backe according to that Ier. 4.1 If thou wilt returne vnto me returne saith the Lord. By a metaphore borrowed from them that haue strayed out of their way and after long wandering doe returne vnto their first high way In Greeke it is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 properly afterwit of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifieth after the deed done to be wise to change our mind and purpose for the better to returne vnto a sound mind and so to grieue for the error by past as to amend it Whereupon some will haue it deriued from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 madnesse and folly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 afterwards as if it should be the correcting and amending of madnes and folly for alwaies with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is ioyned 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 soundnesse of mind And the matter it selfe well agreeth with both these interpretations the summe whereof is this That forsaking our selues we should turne vnto God and laying aside the foolishnesse of sinning we should put on a new minde and become wiser By another Greeke word it is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Latine poenitentia of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 after a thing done to be sorie grieued for which the Latines properly say poenitere So 2. Cor. 7.8 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signfyeth to take griefe for any thing that is done Although I made you sorie by a letter 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I doe not repent though I did repent And Rom. 11.29 The giftes of God are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. Such as can neuer displease him seeing once they did please him Also it is taken in ill part as it is written of Iudas 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 grieuing not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 repenting 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he brought againe Math. 27.3 signifying sorrow and griefe wherewithall hee was swallowed vp For euerie man doth not repent that is sorrowfull and grieued but oftentimes falleth into a worse case then hee was before whereas 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the holy Scriptures is alwaies taken in good part and signifieth sauing amendment Notwithstanding the Latine interpreter hath translated both the Greeke words by the word Poenitentia How many waies is the terme of Repentance vsed Foure waies 1 Synecdochially 2 Generally for the whole turning and conuersion of man to God 3 Specially for Regeneration 4 For the outward profession of Repentance VVhat is repentance taken Synecdochically It is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the sting of sinne or the prick of conscience and it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a displeasing which the Greeke Diuines call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because it wounds the soule commonly we call it Contrition And they make it double or of two sorts Legall by the preaching of the Law whereby the sinner being wounded with the searing
b 2 Cor. 1 10.11 4.14 2 The soules new birth which is when wee rise ftom sinne that wee may liue vnto righteousnesse which is also called a Repentance and spirituall Resurrection Whereof Paule If ye bee risen vvith Christ seeke those things that are aboue Colloss 3.1 and Reuellat 20.5 It is called The first Resurrection vvherein they that haue their part the second death shall haue no power ouer them verse 6. to which there is a later Reuel 20.13 which is called The resurrection of the flesh and is also called of Christ a new birth Mathew 19.28 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whereby all the Elect indeed shall beginne to liue a newe life and by Analogie an awakening or raysing vp chap. 27.53 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the Greeke word that signifieth to raise vp or to awaken whereof heere we must entreate What is resurrection It is the restoring of the same humane bodie to life in the same substance taking away the mortality which by the mighty power of God shall be in the last day to the glorie of God Or It is a certaine new birth or second vnion and insoluble coupling of humane bodies and soules which before by death were seuered one from another as death being ouercome men in all points made immortall may be preserued and may liue for euer some in glory some in paine after the course of their life before led Hovv manifold is Resurrection Twofold Generall or finall which none shall escape which is reserued vntill the last day a Iob 15 12 which we confesse in the Creed I beleeue the Resurrection of the flesh Particuler or going before whereof there are singuler examples in the Scriptures both of the Old and New Testament As 1. Of the widowes sonne of Sarepta raised vp of Elias b 1 Kings 17 22 2 of the Shunamitih womans sonne which Elizaus raised vp c 2 Kâ—ngs 4 33 3 Of a certaine man at the touching of Elizaeus bones lying in the Sepulchre d Cap. 13 21 4 Of Iairus daughter e Math 9 25 5 Of the onely sonne of a widow in Naim f Luk 7 15 6 Of Lazarus the Bethanian g, Ioh. 11 43 7 Of Christ himselfe which obtaineth the chiefe place h, Math 28 6 8 Of some Saints whose Sepulchres though when the stones cleft at the death of Christ they were opened yet they went out of their graues after Christs resurrection 1. Not that they might conuerse amongst men any more to die againe as Lazarus and others but rather that they might accompanie Christ into life eternall by whose power they had risen that they might be vndoubted testimonies of Christs quickening power i Math 27 52 53. 9 Of Tabitha the woman of Ioppa at the word of Peter k, Act 9 40 10 Of Eutychus railed by Paule l Cap 20 10 May the generall Resurrection be declared by Phylosophicall arguments No for to the Philosophers it alwaies seemed ridiculous strange and hard to be beleeued m Act. 17 18 20 and to Festus the President madnes n cap. 26 24 2 Because if we consider the efficient cause and meanes it is a supernatural action which exceedeth the whole power of nature Neyther are the principles thereof first and by themselues knowne in nature 4 And those things which are beleeued cannot be knowne by nature for faith is the euidence of things not seene Hebr. 11.1 Lib. de Resur carnis Whereupon Tertullian saith The hope of Christians is the ResurrectioÌ„ of the dead Moreouer there are many arguments effectual apparantly enough But if they be diligently sifted they are probable argumeÌ„ts onely and not necessarie if we consider naturall things On what foundations then doth the faith of the Resurrection consist 1 On the wil of God that is in the will of god laid open in the wâ—itten word or on the infallible immoouable certainty of the whole Scripture albeit common sense reason nature likewise be altogether contrarie therunto that is by the manifest testimonies of Scripture such as among many other these are 1 Gen. 3.15 The seede of the woman shall bruise the serpents head that is shall destroy the works of the diuell 1. Iohn 3.8 And therefore shall abolish sinne and the wages of sinne which is death which could not be if the dead were not raised vp 2 Iob. 19.25 I know that my Redeemer liueth and he shall stand on the earth in the last day and though after my skinne wormes destroy this bodie yet shall I see God in flesh whom I my selfe shall see and mine eyes shall behold and none other for me that is I my selfe shall rise againe in the qualitie of my person and in the veritie of eyther substance 3 Esay 26.19 Thy dead shall liue and thy slaine shall rise againe c 4 Ezech. 37.12 Behold my people I wil open your graues and cause you to come out of your Sepulchers and will put my spirit in you and ye shall liue for although figuratiuely vnder the resemblance of the resurrection he describeth the restoring of the people out of the habitacles of captiuitie yet euen thereby doth hee prooue the Resurrection For that must needs first bee to it selfe that is compared to another For a similitude of that vvhich it vvast and idle fitteth not a parable of no bodie doth not accord of nothing there is no metaphor and allegorie saith Tertullian 3 Dan. 12.2 Many of of them that sleepe in the dust of the earth shall awake some to euerlasting life and some to shame and perpetuall contempt that is All indeed shall rise but many of them to life many to eternall death or the Prophet speaketh so because all of vs shall not die but wee shall bee all changâ—d But Christ that is priuie to the will of God and the interpreter thereof prooueth it by a firme argument Math. 22.32 That God was not as though they now were not but is euen yet and for euer the God of Abraham Isaacke and Iacob and that truly of the whole person not of the one part thereof viz. the soule onely for so doth he assure those that are his that we will saue both bodie and soule and will not giue them an halfe but a full and perfect saluation Therefore doe they liue and God hath care ouer them and they shall liue For though God be not the God of the dead according to the Sadduces argument who thought that their bodies should neuer rise againe because he cannot be called a God in respect of them who neither are nor euer shall be yet God is Lord ouer the dead Rom. 14.9 according to the argument of Paule namely for that dead bodies are not quite brought to nothing And Christ in his due time shall quicken them againe for euer being ioyned againe to their soules that he may be true in the couenant made with those Fathers For how are they happie saith
From the resurrection of bodies for there would be no neede of the rising againe of the bodies of the faithful if there were not a life whereunto they should rise Moreouer the articles concerning GOD of Christ of the Prouidence and of the Iustice of GOD of the soules Immortâ—â—â—â—e of the resurection of bodies of the last iudgement could not stand vnlesse this article of life eternall bee annexed vnto them 4 From the handwriting of God written in the soule of euery one for the soule it selfe often teacheth vs there remaineth a iudgment with the feare whereof they are vexed who liue wickedly and they are renued in hope who loue godlines 5 From an Argument tending to absurditie because if only in this life that is if we hope in Christ for this life sake onely so that our faith hath respect to nothing else beyond this life we were the most miserable of all men 1. Cor. 15.19 6 From the testimonies of Scripture Dan. 12.2 some shall awake vnto euerlasting life Math. 25.46 The iust shall goe vnto life eternall Iohn 10.28 I giue vnto my sheepe eternall life Hebr. 13.14 Here we haue no continuing Citie but we seeke one to come 1. Iohn 25. This is the peomise that he hath promised vs euen eternall life 7 From examples for Enoch beeing translated heere into and afterward Elias were as an earnest penie thereof a Gen. 7 24. Heb 11 8 2 Kings 2 11 So was Christ also ascending into the heauen whose pleasure is that where he himselfe is we should be with him likewise Iohn 14.3 and 17.24 8 This an article of our fath I beleeue that life euerlasting What are the Epithites whereby it is commended in Scripture 1 In commendation it is called the kingdome 1 of God 2 of the father 3 of heauen b Math. 7 21 2 Metaphorically Abrahams bosome c Luk. 16 22 by a Metaphor taken from the bosome of parents wo are said to haue and carie their little children in their bosome because the faithfull like deerely beloued children being recouered out of this miserable world are cherished and refreshed in the embracing of the father of all the faithfull and are safe and free from all the perilous stormes of this life And there is a place wherin Christ hath prepared vs a mansion as himselfe declareth Math. 8.11 Many shall come from the East and from the West shall sit downe with Abraham Isaack and Iacoh in the kingdome of heauen Augustine though where it should be Epist 99 ad Evodion confese Lib. 9 3 confesseth he knoweth not yet defineth it to bee an habitation of secret rest and affirmeth that therein liâ—â— the spirits of the blessed and there they enioy the gladsome presence of God 3 Analogically or by proportion Paradise or a place of delight and pleasantnesse e luk 23.43 by allusion to that garden planted in Eden of the situation whereof it is fond to dispute seeing it is manifest that the vniuersall earth was made waste by the Deluge 4 The house of the father a Ioh. 14.2 5 Metonymically the fulnesse of ioyes b Psal 16.11 6 The Lords ioy c Math. 25.21 7 The new holy and durable Ierusalem that shall be d Heb. 13.14 Reuel 21.10 8 An inheritance immortall and vndefiled and that withereth not reserued in heauen e 1. Pet. 1.4 9 The glorie of God because that eternall life consisteth in the communication of Gods glorie Rom. 3.23 All haue sinned and are destitute of the glorie of God 10 Our glorie for this is that alone wherein we may rest safely 1. Cor. 2.7 We speake the wisedome of God in a mysterie euen the hid wisedome which God had determined before the world vnto our glorie 11 Rest f 2. Thess 1.7 12 Refreshing g Act. 3.19 13 Peace h Luk. 1 79 14 So great happinesse as cannot be contained neither in the eies nor eares nor mind of any man i Psal 31 20 Isai 64 4. 1. Cor. 2.9 But why is it called eternall Because it shall neither be temporarie or determined in any certaine limits neither is it short vaine or subiect to any change as this our life is k Gen. 3 19 Ioh 14 5. and although it haue a beginning yet shall it neuer be taken away from them to whom it shall once be giuen l Math. 25 34 but shall last for euer without end What is life eternall It is a glorious estate wherein the elect being most perfectly ioyned vnto Christ their head after the Resurrection that shall be of the dead m Rom. 8 29 1 Câ—r 15.49 Phil. 3.21 Reve. 2 31 shall know God with his Angels in heauen after such a manner that we are not worthie yet to speake of and shall enioy his presence and praise him for euer hauing obtained the soueraigne good that Christ hath purchased for vs and shall be conformable vnto his likenes in bodie and soule as he is man Or it is the state of the blessed after this life wherein shall be a perpetuall acknowledgement of God perpetuall righteousnesse without sinne and death continuall ioy free from trouble griefe heauines and mourning n Ioh. 17.13 24 Isa 25 8. Reve 7.16 17 21.4 In a word eternall life shall be a certaine perfection of soules and bodies wherein there shall be nothing blame-worthie but according to the pleasure of God all things shall perfectly serue the will of Christ the Creator and Redeemer VVhat are the causes of euerlasting life The principall cause is God who of his mercie and free goodnes giueth and bestoweth it on vs through and for Christ our mediator a luk 12 32 Rom. 6 23. Eph. 1.5 2.5 luk 12.32 Iohn 6.40 This is the will of him that sent mee that euery man which seeth the sonne and beleeueth in him should haue euerlasting life and 1. Iohn 5.11 The meritorious very efficient cause is Christ onely Iohn 14.6 I am saith hee that way and that truth and that life The instrumentall offering and reuealing is the Gospell b Rom. 1.16 17 The instrumentall receiuing cavse is faith 1. Pet. 1.9 Receiuing the end of your faith euen the saluation of your soules The sealing cause is the holy Ghost c Eph. 1.13 14. but good workes and afflictions are not the cause of receiuing but the way of the kingdome saith Bernard And Act. 14.22 Through many tribulations must we enter into the kingdome of heauen Why is the gate called straite and the way narrow which leadeth vnto life Math 7.14 1 Because it was vtterly vnknowne and not to be found out by humane reason but Christ hath reuealed it vnto vs. 2 Because there is one onely passage vnto life through Christ not many 3 Because few enter in thereat if we compare them with the fashions of the world as the way of vertue compared to the waies of vices is narrow for that it hath but
vp in them through faith Or else it is a visible signe of inuisible and sauing grace of God instituted of God to seale and confirme that grace in vs. Or a Sacrament is a testimony of the grace of God toward vs in Christ confirmed by a visible signe with the mutuall testification of our faith and religion towards him b Gen. 17 7 10.11 1 Cor. 11 23 Who is author of the Sacrament God alone for as it belongs to God alone 1. To promise and to giue grace 2. To make a couenant with the Church 3. To bestow the gift of righteousnesse So also it belongs to him alone to institute a signe of grace or of the couenant and remission of sinnes 1. Cor. 11.23 I haue receiued of the Lord that which I haue also deliuered vnto you Therefore may wee not receiue any other Sacrament into the Church then those which God hath ordained to that vse neither yet is the forme or manner of the institution any manner of waies to bee violated For Thomas saith well The ordaining of Sacraments is a note of the excellencie power and maiestie of God Why did God adde the Sacraments to the word 1. To the intent that they might be visible Sermons of his promises applyed to our capacitie who be stil carnal wherupon Augustine saith that the Sacrament is a visible or a sensible word 2. That they might be signes whereby men yea such as bee most ignorant and rude might bee stirred vp to perswade themselues that God doth not mock men when hee promiseth his grace and eternall life vnto them and that by such signes they might bee led by the hand vnto the thing promised as it were present For if thou hadst beene spirituall saith Chrysostome God would haue propounded his spirituall gifts spiritually vnto thee But now seeing the soule is vnited to the bodie hee propoundeth his spirituall gifts vnto thee by those which are corporall 3. That he might vnderprop and confirme our faith in his promises none otherwise then ciuill contracts being subscribed by the Secretarie the Princes seale is wont to bee added that so there may be a strong euidence or authenticall instrument 4. That by signes of his owne institution hee might call vs back to worship him might hold vs therin and might put a difference betweene vs and other sects Whereby it comes to passe that the first man yea being pure and free from sinne hereupon earth had neede of Sacraments because hee was made earthly and naturall a 1. Cor. 15.45 But after that we shall bee in heauen heauenly and spirituall and haue once obtained the promises wee shall then haue no more neede of them In what predicament is a Sacrament To wit of Relation so farre forth as it is considered as a signe or a thing signifying in respect of the end or the scope whereunto it is ordained for a signe hath relation to the thing signified Therefore a Sacrament 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is in the predicament of Relatiues that is of those things which haue relation to others For Relatiues are such whose essence is nothing else but this by some meanes to haue relation or reference to another thing And it is also in the predicament of Action so farre as being a visible action it is commanded to be done with a certaine ceremonie For the water simply taken by it selfe is not the baptitisme but the sprinkling of the water in a conuenient manner together with the institution of Christ Neither are the bread and wine simply by themselues vnderstood the Supper of the Lord but the bread together with the breaking distributing taking and eating of bread and drinking of wine as it is ordained by Christ for the remembrance of him What is the genus of a Sacrament A signe because it signifieth something For euery Sacrament is a signe but not euery signe is a Sacrament but a signe in lawfull vse for that golden rule is infallible nothing hath the nature of a Sacrament out of the vse instituted of God Now a signe as Augustine defineth it â—ib 2 docâ— Christ is a thing that besides that forme which it offereth vnto the senses maketh some other thing thereby to come into the minde So Gen. 17.11 Circumcision is called the signe of the couenant And of signes some bee naturall which signifie of their owne nature as the dawning of the day is a signe of the sunne approaching some be at the will of the Institutor as the signes of families And these are such as either haue some Analogie and likenesse with the thing they do signifie of which sort be the sacraments Whereupon Augustine saith If the sacraments should not haue a certaine likenesse with those things wherof they bee sacraments they should not bee sacraments or else such as haue no similitude with the thing signified but doe altogether depend of the institution In which sense words are signes of things and the ringing of the bell a signe there shall be a Sermon How many sorts of signes be propounded to be considered in the scriptures Three sorts some of Doctrine or of the word as the extraordinarie and vniuersall worke of God or miracles which are seene with the eyes where at the mindes of men doe wonder which giue testimonie of the infallible trueth of the word vnto the glorie of God As in the old Testament Abrahams smoking furnace and burning firebrand a Gen 15.17 the bush burning and not consumed b Exod. 3.2 Epist 23.40 Bonif Moses his rod c Exod. 4.2 3 the pillar of a cloud in the day and that pillar of fire by night d Cap. 13.20 the drying vp of the red sea e Ca. 14.14 water flowing out of the rocke f Cap. 17 6 the standing still of the Sunne g Iosu 10.13 the signe of the Prophet Ionah In the new the healing of the sick raising vp of the dead casting out of Diuels h Mark 16 17 18 c. Some of Anger and those either threatning with some fell iudgements to hang ouer mens heads for their sinnes as namely wonders in heauen comets tempests earthquakes the signe of the sonne of man i Mat 24 30 or else punishing both temporal as thunders lightnings famine pestilence wars euill beasts as also spirituall to wit heresies corrupting of Doctrine idolatry schismes which the Lord sendeth that men being admonished and corrected by these might repent and there be signes which God shall send before the day of Christs comming k Mat 24 4 5 Others be the signes of grace which are added to the promises of God and doe testifie of the grace of God toward vs. Wherfore they are not signes simply which serue to shadow out signify only the things with God promiseth but seales pledges because they seale vp vnto the beleeuers the things promised l Gen. 9.22 37.9.10 Of how many essentiall parts doth a Sacrament consist Of
of the Couenant whereby God doth testifie that he doth truely receiue the beleeuers into his Couenant How doe the Sacraments of the old and new Testament differ 1. By outward adiuncts and the circumstance of time For those continued vntill the time of Restitution for those things are said to bee 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 right which passe not with a certaine crooked turning course but are directed straight vnto their marke but these must endure vntill the end of the world or vntill the state of glorie in which all trueth shall clearely and perfectly bee made manifest and therefore there shall bee no neede of Sacraments a Heb. 9.19 2. In the manner or condition of their signifying for the Sacraments of the old Testament foretold Christ as it were to come but the Newe declare him as it were exhibited And â—â—erefore they cannot possibly both stand together seeing the time to come can neuer bee the time past and the time past can neuer make the time to come to bee more ancient b Heb. 8.13 3. In the diuersitie or qualitie of the signes or in the signes and ceremonies which differ much for there bee some signes of the Olde and other of the Newe Testament 4. In the number measure of signifying vertue and easinesse 1 For ours saith Augustine are fewer in number whereas in the Old Testament the signes were more in number because the people of Israell were as yet vnder the gouernment of the Law and therefore as children vse to bee were kept vnder more figures and rites 2. Ours were better in regard of the profit 3. More excellent or manifest not in outward shew or worldly pompe but in the vnderstanding and signification of heauenly and diuine things 4. Ours are greater in force that is of greater efficacie to confirm our faith 5. More easie to bee done for there is nothing in Baptisme or the Supper of the Lord which is hard troublesome or bloudy But Circumcision and the Sacrifices were more troublesome bloudie and required greater paines Yet all this maketh not that our Sacraments and the sacraments of the ancient fathers should not be the same in substance What Doe not the Sacraments of the old Testament differ from ours in the effect because those did only shadowe forth and signifie grace which these offer present vnto vs No because in either testament there is the same grace of Christ yea the same Christ propounded And the Apostle testifieth that the old Fathers did eate the same spirituall meat with vs and drinke the same spirituall drink 1. Cor. 10.3 I say the same with vs not as some expound it only amongst themselues which is vnderstood by the purpose of the Apostle the tenour of the text the name of Christ and the word baptizing there vsed and receiued the seale of the righteousnesse which is of faith and therfore that they were made paâ—takers of Christ which is righteousnesse to all that beleeue in all ages Rom. 4.11 And yet I grant that the sacraments of the fathers were figures pictures and shadowes of ours not in regard of the things themselues but in as much as they shadowed things more darkly and obscurely signified by them a 1 Cor. 10.6 In which respect they may be called types of ours but types not without trueth Why then doth Paul say Gal. 4.9 that the Sacraments of the Fathers were weake and beggerly and carnall Elements which were not able to sanctifie the conscience because of their weaknesse and vnprofitablenesse Heb. 7.19 9.10 1. Because he speaketh of them not simply as that they were naked elements which could offer or seale no grace but in some respect as now abrogated by Christ 2. Hee speaketh of them as he saw them receiued of the Iewes seuered from Christ and his promise that is as they are considered in themselues and by themselues seuered from the things signified in cogitation and as bare signes because the sanctification dependeth not of the signes either old or new but wholie and only of the vertue of the holy Ghost Did the Fathers eate the flesh of Christ seeing that as yet it had no beeing actually and corporally in the nature of things Yes because although it was not extant simply or actually in regard of his bodily substance yet in some respect namely as it was to bee giuen for the life of the world it was that spirituall meat which might no lesse bee eaten of them then that Lambe which was slaine from the beginning of the world is eaten now of vs by faith b Reu. 13.8 2. Because Iesus Christ is the same to day yesterday for euer Heb. 13.8 one and the same Sauiour of both Testaments In whome alone it pleased the Father to gather together all things Ephe. 1.10 3. Because those Fathers were indued with faith which maketh those things to be which are hoped for and doth demonstrate those things which are not seene Heb. 11.1 And therefore although in those ancient times the humane nature was not assumed of the word yet it was preseÌ„t to the faith of the godly in former times which did conioyne them then with Christ that should be borne So that that which had no beeing as yet in the order of nature yet neuerthelesse had euer a being by the force and efficacie of faith Therefore Christ saith Abraham sawe my day and reioyced Ioh. 8 56. But they did eate the flesh of Christ which should be giuen for them wee eate it being alreadie giuen for vs. The times are changed saith Augustine but faith is not shall bee giuen and is giuen shall come and is come in Ioh tract 4 these words differ saith hee but yet Christ is one and the same Doe the Sacraments giue remission of sins and doe they conferre or containe grace and are they ordained to iustifie and to regenerate or whether is grace tyed to the Sacraments No. 1. Because they are the signes not the causes of grace 2. That which is proper to God ought not to be bestowed on the creature 3. The subiect of grace is not the body but the spirit 4. No bodilie thing doth worke vpon spirituall things Againe not by the work done or as an efficient cause by them selues or their owne vertue working any thing or flowing from their essence as they speake in the schooles but ministerially or Instrumentally yet effectually so farre forth as they support nourish our faith Not by any inward power or vertue of their owne but by vertue of the principall agent or worker in that sence that Paul affirmeth the Gospel to be the vertue and power of God to saluation to euery one that beleeueth Rom. 1.16 1. Tim. 4.16 he saith that the remedie of the holy Scripture doth saue a man not that there is any magicall vertue in the letters syllables or sound of the words for the Apostle saith Heb. 4.2 The word profited not them beeing not mingled with faith but because
in the baptisme of Iohn the holy Ghost came down vpon Christ in the likenes of a Doue but that he might put a differeÌ„ce betwteen his own person the office of all Ministers the person office spirituall efficacy vertue and strength of Christ himself for Iohn the Apostles and the rest of the Ministers themselues did not worke the forgiuenes of sinnes the holy Ghost righteousnes and life euerlasting but Christ onely forgiueth the sinnes of the beleeuers and giueth the holy Ghost by the order appointed by himselfe 2 He spake of Baptisme and the gift of the holy Ghost which began on the day of Pentecost in the likenes of fire a Ac. 2.1 c 3 Iohn Baptist meaneth none other thing but euen the same which Paul speketh of his Ministery I haue planted Apollo hath watered but God giueth the increase neyther is he that planteth any thing nor he that watereth but God that giueth the increase 1. Cor. 3.6.7 VVhether was it necessary to them who were baptised with Iohns baptisme that they should afterward receiue the baptisme of Christ which was administred by his Disciples Augustine thought so because hee held that the baptisme of Iohn was not the same that Christs baptisme was but Ambrose is against him and that iustly For Act. 18.25 Apollos only knew the baptisme of Iohn he is taken to the Apostles and more diligently instructed in the way of the Lord but we read not that he was baptised againe with water Neither do we read that those first Apostles baptised by Iohn were afterward baptised againe And we ought to determine nothing without the word of God Moreouer if that opinion were true we should not haue our baptisme common with Christ wheras notwithstanding himself hallowed aswel the circumcision of the fathers by the circumcision of his owne flesh as our baptisme by being himselfe baptised If the Baptisme of Iohn of the Apostles and of the ensuing ministers be all one why doth Paul Act. 19.3.4.5 baptise the 12. Disciples which before had beene baptised by Iohn who being demanded whether they had receiued the holy Ghost after they had beleeued answered that they neuer heard If there were a holy Ghost and being again asked Into what they were baptised then they said In the baptisme of Iohn 1 There are some that say that those 12. were entred initiated into the baptisme that is the doctrine and Ministerie of Iohn But were not partakers of his baptisme that is of the washing of water and so baptised but afterward once onely to haue beene baptised in the name of Iesus 2 Others thinke that they were baptised with the baptisme of Iohn and not afterward dipped in water by Paule but baptised in the name of Iesus that is adorned with the wonderfull gifts of the spirit when Paule had laid his hands vpon them 3 Ambrose is of opinion that by a counterfait baptisme vnder the name of the baptisme of Iohn they were rather defiled than washed or at lest wise not rightly duly baptised In 3. ad Gal. seeing by their own confessioÌ„ they knew not the holy ghost to be a distinct person froÌ„ the father the son without which there can be no right faith in christ But being first wel instructed by Paul they wer afterward baptised in the name of christ with the true form of baptisme but this is not to be baptised againe or make a repetition of baptisme 4 Augustine holdeth that those 12. were baptised 1. with the baptisme of Iohn yet afterward also baptised by Paul for he doth hold the baptisme of Iohn one of Christ another yet he defendeth that his opinion from Rebaptisation for that the iterating of one and the same baptisme is Anabaptisme 5 Others iudge that those baptismes were to be vsed for the diuers maner of the significatioÌ„ that is for the seueral articles namely of Christ to come and of Christ already come yet it was not rebaptising but the error being amended a confirmation of the former 6 But we must looke into the Text for first it saith not that Paule baptised them who had been baptised by Iohn as the Anabaptists do vrge but the words of Paul there are rightly to be distinguished from the words of the Euangelist setting downe that history for these are the words of Paul vers 4.5 Iohn indeed baptised with the baptisme of repentance saying vnto the people that they should beleeue in him which should come after him that is in Christ Iesus and wheÌ„ they heard to wit Iohn they were baptised in the name of the Lord Iesus Thus farre Paul where he saith those which heard that is those which heard the ministery of Iohn were baptised in the name of our Lord Iesus namely by Iohn and afterward vers 6. the Euangelist in his owne words addeth this When Paul had laid hands vpon them the holy Ghost came vpon them Againe wheras those 12. deny that they euer heard if there were an holy ghost it is to be vnderstood not of the existence and hypostasis of the holy ghost for then they had not bin disciples that is Christians for Iohn had plainly preached of the holy Ghost saying that Christ should baptise with the holy Ghost but by a Metonymie of the visible maner of powring forth the giftes of the holy ghost which in the begining of the growth of the Church florished very much As Iohn 7.39 it is said The holy ghost was not yet because Christ was not as yet glorified And therfore those 12. may be said to haue been baptised in the name of Iesus that is to haue receiued not the ceremonie of baptisme but those visible graces of the holy Ghost by the laying on of Pauls hands which are also by a translation signifyed by the name of baptisme Act. 1.5 11.16 and Act. 8 12.14.15 16.17 The Samaritans when they had beleeued Philip teaching of Christ are set downe in scripture to be baptised of him Afterwards when Peter and Iohn came into Samaria they prayed for them that they might receiue the holy Ghost for as yet saith the Euangelist it had not fallen vpon any of them but they had been only baptised in the name of Iesus receiuing forgiuenes of their sinnes But when the Apostles laid their hands vpon them they receiued the holy Ghost namely in a visible manner not the gift of regeneration which is offred to all in baptisme but those excellent peculiar gifts as the gift of tongues the gift of working miracles and the like Is there any allowance of womans baptising in the Church In Panar No doubtlesse For you shal not find in all the story of baptisme one title therof but that vse was brought in by the heretick Marcion as Epiphanius witnesseth Againe wheras it is the same mens dutie to preach the Gospell who are to baptise a Mat. 28.19 Diuers diuiâ—nes are of an other iudgment Tryal things kepe that which is
word of God 3. The multitude and pompe of humane rites hath ouerthrowen the ceremonies ordeined by God 4. In those ceremonies spirituall efficacie and operation not bare signification is vsed without the word of God as may appeare by the consecrations of oyntments salt wax c. 5. They haue degenerated into superstition and abuse 6. They are falsly supposed and held to perteine to the integritie and trueth of Baptisme VVhat is the word in Baptisme The word of the Gospell the summe whereof Christs institution conteineth beeing conioyned with the promise of eternall life being in these words Baptize yee in the name of the Father the sonne and the holie Ghost whosoeuer beleeueth is baptized shall be saued Mat. 28.19 And the pronunciation of this forme plainely and clearely in our natiue speach that all may vnderstand it I Baptize thee in the name or into the name of the father and of the sonne and of the Holie Ghost which words in the Schooles are called the forme of baptisme But wee had rather call them the forme of words therefore Dydimus saith that Baptisme is vnperfect if any of th◠three persons bee omitted For whereas in the Act. cap. 2.38 wee read that the Apostles baptized in the name or into the name of the Lord of Christ it is either spoken by Synecdoche as Ambrose thinketh and is of the same sence with the aforesaid forme because the father is in Christ the holy Ghost also whosoeuer beleeueth in the Son beleeueth likewise in the father in the holy Ghost a Io. 12.44 14.9.10.12 or in the name of Christ that is through the name commaundement of Christ that is as he had appointed and ordained as name is often taken for commaundement or the terme to which that is the end and scope and effect of baptisme is signified but not the forme of Baptizing so that the meaning is that he had baptized them into the name and profession or euen into the death of Christ and to haue incorporated them into Christ by baptisme and to haue consecrated and sealed them Christians vnto him as their Mediator but with the accustomed forme of baptisme What is it to be baptized in the name of the father the Son and the holy Ghost By this phrase is signified that by calling on the fathet the sonne and the holy Ghost he who is baptized his sins being forgiuen is receiued into the fauour of that God which is the Father sonne and holy Ghost and is adopted sealed ingrafted installed receiued and consecrated into the sheepefold familie inheritance power worship league fauour religion faith and communion of the father the sonne and the holy Ghost that is the true God in nature and essence one but in propertie of persons three which is the Author of saluation that wee might liue after his pleasure Therefore he saith not In the names but in the name least from hence occasion might be giuen of making three Gods In which sence this phrase is to bee taken as it is plaine by the words of Paul 1. Cor. 1.13 where he denyeth that he baptised any in his owne name So then by Baptisme wee are consecrated to GOD the Father because in him our Adoption and regeneration which followeth after it is established by the Holy Ghost VVhat is the internall matter of Baptisme The thing signified which is both the bloude and spirit of Iesus Christ which are correspondent to the water and also the Ingrafting and incorporating into Christ by the holy Ghost and consequently the imputation of the righteousnesse of Christ the remission or washing away of sins the Regeneration or spirituall second birth the renewing and sanctification of that man which is baptized The putting on of Christ as it were of a garment wirh which wee are couered a Gal. 3.8 Ephe. 5.26 Tit. 3.5 Likewise the fruite fellowship and participation of the death buriall resurrection of Christ b Rom. 6.4.5 Col. 2.1.3 Lastly our Adoption and entrance into the Church of God as it were an admittance into the societie of the Saints which thing signified may be also called the essentiall part and internall forme of Baptisme What is then the forme of Baptisme Of outward Baptisme that holy externall symbolical action which the Minister of the word of God vseth which consisteth first in the reciting declaring of the institution of the diuine promises anexed to baptisme or in signifying the lawful wholsome vse of baptisme Secondly in the confession of that faith into the which baptisme leadeth or in Catechisticall questions answers or in stipulation by which those that were to be baptized in times past did testify their Inward baptisme being then to be cōfirmed with the outward as Act. 8.31 c 1 Pet 3.21 But first especially in the sprinkling of water in the name of the Father the sonne and the Holy Ghost And last of all in prayers blessings giuing of thanks in a language knowne vnto the people that the congregation may be able to say Amen 1. Co. 14.16 for all these things are commaunded by Scripture and example as Preach the Gospell hee that beleeueth c. Mat. 24.19 Act. 22.16 and Bee thou baptized and wash away thy sinnes by calling on of the name of Iesus Now the Scripture hath not prescribed a set forme in certain words concerning those admonitions and prayers touching the institution and Doctrine of baptisme which the word of God deliuereth but hath left that free as circumstances may require for the better edifying of the Church so that the foundation be kept But the forme of inward baptisme is that inward action which is proper vnto Iesus Christ himselfe working by the Holy Ghost VVhat Analogie and agreement is there of the Signe with the thing signified in Baptisme Verie great for euen as the water doth wash the body and the filth thereof so the bloud of Christ by his merit doth wash away our sins and spirituall spots for his spirit doth sanctifie vs d Rom. 3 25 Tit. 3 5 1 Iohn 1 7. And like as euery generation cōsisteth of moyst watery matter Wherevpon some Philosophers as Thales haue said that water was the beginning of all things so our regeneration is by the holy Ghost in Baptisme who is often signified by the name of water for euen as water prepareth the earth to bring forth fruit and quencheth thirst So the holy Ghost that same which sate vpon the waters a Gen. 1.2 maketh vs fit for good workes and quencheth in vs the thirsting after terrene things and hereof good workes are called the fruites of the spirit b Gal. 5.22 and Christ saith who so thirsteth let him come to mee and drinke for hee that drinketh shall neuer thirst but this hee spake of the spirit which they that beleeue should receiue c Esa 51.1 Secondly the sprinkling with water doth plainly note the sprinkling of the bloud of Christ