be no more but one alone and an euerlasting Couenant to wit the reconciling of the beleeuers vnto God by the death of Christ 2. Of them who tye the things signifyed to the signes by any meanes or such as make a reall connexion and coexistence of the signe and the things signifyed 3. Which conclude that the sacraments doe pertaine to the vnbeleeuers 4. That the matter of the sacraments is communicated all well to the faithles as the faithfull 5. That will haue no figuratiue speaches in the sacraments 6. Who giue lesse honour to the word of God then to the sacraments for that they imagine greater blessings are offered to men in the sacraments then in the word 9 Of those who not being content with the heauenly simplicitie thinke that they can adorne the excellency of the sacraments with their owne ornaments 10 Of many which liue in the outward assemblie of the Church who being content with the vse of the outward signes haue no care at all of the worke of Regeneration of then communion with Christ our head but remaine still in their sinnes contrarie to that principle of Augustine Not the Sacrament but faith in the Sacrament doth iustifie 11 Of the Papists who imagine without all warrant of the Scripture that there is offered in the Masse a true reall and outward though not a bloodie sacrifice whereby the Priestes doe offer vnto God the bodie and bloud of Christ vnder the kindes of bread and wine which sacrifice is propitiatorie for the quick and dead Of whom some hold that the oblation made in the Masse is the selfesame with the oblation which was made vpon the Crosse and differs onely in the meanes and the maner then which what can be spoken more childish And surely that oblation of Christ of necessitie including his death was so singular that it neuer could bee iterated But others say it is in a remembrance and representatiue which opinion ouercommeth the former For that which is the remembrance of another thing is not the thing it selfe The seuen and fortieth common place Of Baptisme Whereof is it called Baptisme ΠΑÏá½° Ï„ÏŒ Βάτπειν which is to dip or to die moysten consequently to wash whereof 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is to drench to rince to clense and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be dipped or died which notwithstanding differeth from the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is to sinke downe to the bottom and to be drowned thereof is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is an immersion tincture so by consequent an ablution and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as it were a bathing fonte made of wood or stone wherin we are dreÌ„ched because we wold be washed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he that dippeth or as it were dieth where of commeth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 one rebaptising and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is opposite to a Baptiser or impugneth baptisme How many waies is the word Baptisme taken in scripture Two waies properly and figuratiuely properly for simple clensing and that either legall or leuiticall as Heb. 9.10 which stood 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with diuers washings which notwithstanding were types of our baptisme or superstitious as Marke 7.4 The Pharisees comming from the market 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 till they haue washed eate not and manie other things there are which they haue receiued to be obserued as the washing of cups pots of beds c 2 Figuratiuely and that diuers waies 1 by an allegory baptisme is called that Deluge of waters wherewith god punished the sins of the world saued Noes familie in the Arke which was a figure of our baptism Also the passing ouer the red sea wherin Pharao and his people were drowned but Israel was saued the abiding vnder the cloud wherof mention is made 1. Cor. 10.2 And some by Allegory add also the baptisme of teares and of Repentance wherewith they say that sinful woman was baptised which washed Christs feet with her hairs a 1 Pet. 3 21 Moreouer the name of baptisme is taken by a metaphor for the crosse or bitter affliction which is coÌ„pared vnto billowes of waters wherwith the afflicted are ouerwhelmed Can ye be baptised with the baptism wherwith I am baptised And hereof it was called by the fathers the baptisme of bloud Mat. 20.22 when Christian martyrs did shed their bloud for the Christian faith 2 By the figure Metalepsis for the promise powring out of the spirit or peculiar gifts of the holy ghost which are conferred vpon the faithful somtimes before the baptisme of water as by the history of Cornelius may appeare somtime after baptisme You shal be baptised with the holy Ghost And here it is called the baptisme of fire Act. 1.5 that is the baptisme of the spirit 3. By a Synecdoche for all the doctrine of Iohn all his ministery The baptisme of Iohn was it froÌ„ heauen that is of God or of men So Act. 19. VVherinto were ye baptised saith Paule that is with what doctrine were ye instructed and taught Into the baptisme of Iohn that is into the doctrine which Iohn declared and signed with the Symbole of baptisme 4. By the figure Antonomafia or in way of excellency for that ordinary Sacrament of the Church wherby we publikely vow Christian warfare as soldiers to Christ our leader sweare to follow his alone colours This they of olde termed the baptisme of the floud i. of water In which last significatioÌ„ we retain the name of baptisme ✿ Baptismus Fluminis rather then the name of washing and vse the same as the Church doth But Fanorinus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in way of praise expoundeth the name of Baptisme thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Baptisme is that into which sin is cast that is doth fall The Greeks also call it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is illumination from the effect 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Of that true light which enlighteneth euery man For 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the ancient Church signified to be gathered into the Church by baptisme and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 baptised were distinguished a Catechumenis from catechised Heb. 10.32 whence afterward sprang that great number of wax light at Easter What is Baptisme It is the first or initiating sacrameÌ„t of the new testameÌ„t or a sacred action coÌ„sisting of the washing with water the word wherby according to the appointmeÌ„t institutioÌ„ of Christ a christiaÌ„ man either of riper yeers professing Christ or an infant of the faithfull is drenched washed or sprinckled in simple cleare water by the minister of the Church calling vpon the name of the father the Son the holy ghost The body washed with cleane water as we read in Act. 8.19 was done by Philip to represent the shedding of Christs bloud vpon the crosse to confirme truly and effectually through all our life the couenant of grace made long before to exhibit seal to the
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
for the remission of sinnes Ioh. 7 37 and imputation of righteousnesse but the staying vnder the water though but a while setteth as it were before our eyes the death buriall and mortification of our natural corruption the old Adam by the vertue of the death and buriall of Christ which is the first part of our regeneration d Rom 6.3 4 And the being taken out the reuiuing of the newe man and newnesse of life yea and proportionally our resurrection to come e Ibid. vers 4.5.13 VVhat change or coniunction is there of the signe and the thing signified in Baptisme Not any naturall for the outward signe is only the Ministers corporall action but the thing signified is spirituall and Gods worke namely to be washed with Christes bloud and regenerated with his spirit which is not to bee sprinkled with Christs bloud corporally either visibly or inuisibly but to bee receiued into Gods fauour by reason of his bloud shead that is by reason of Christs whole obedience and being grafted into his body to bee quickned by him through the working of the holy Ghost as it is said expresly of Christ Hee shall baptize you with the Holie Ghost and with fire f Mat. 3.11 Iohn 3.33 Notwithstanding for the fitnesse reference and trueth of the signe and thing signified and also for the promise made to those that vse them rightly there is a Sacramentall and Relatiue copulation by reason whereof the name and properties both of the signe and thing signified are changed Hereof Baptisme is called the Lauer of Regeneration and the water the bloud and spirit of Christ. Tit. 3.5 that is not onely the shadowe but a most certaine Testimonie that the baptized truely beleeuing are cleansed with the bloud of Christ regenerated by the holy Ghost Is the same man alwaies at one instant Baptized with water and the Holy Ghost No. 1. Because the promise of the spirit annexed to baptisme is not absolute but conditionall requiring faith and obedience 2. Because that God dealeth not in Baptisme by naturall reason as when a medicine being taken worketh with thee whether thou sleepest or wakest and fire warmeth whether thou thinkest of it or no. But as God is a most free agent sometimes the Baptisme of water is without the baptisme of the spirit as the Example of Simon Magus teacheth who although hee had an Historicall faith yet hee was not regenerated and the a Act. 8 12 baptisme of the spirit sometime goeth before sometime accompanieth and sometimes followeth the baptisme of water for both men and women when they beleeued by Philips preaching the things belonging vnto the kingdome of God and of Christ as also the Eunuch Cornelius and his friends were baptized by the Holy Ghost before they were baptized with water as appeareth by their faith and conuersion b Act. 8.13 but in infants to whom the kingdome of Heauen belongeth if wee respect Gods ordinance both Baptisme and Iustification and Regeneration do concurre out of the nature of that Couenant I will bee thy GOD and the God of thy seed Gen. 17.7 but the effect hereof is truely declared afterward in his time For the seede of the word and Sacraments lyeth as it were in the Earth couered and hid as long as the Lord seeth good to deferre grace Is Christ present after one manner both in baptisme and in the Supper He is alike present in the lawfull vse but yet the manner of his presence may be after a sort discerned for in baptisme hee is present as at the new birth In the Supper for the confirmation and nourishment of him that is newe borne But vnderstand this presence in respect of him that taketh it for nothing hath the reason of a Sacrament out of the vse instituted What is the manner of receiuing Baptisme The manner of receiuing the outward signes is naturall but of the things signified spirituall for the things themselues are effectually communicated vnto vs in respect of God that giueth the holy Ghost by the meanes of the lawfull administration of Baptisme But faith is that only gift of God whereby wee apply the substance of the Sacrament peculiarly vnto our selues Touching infantes they haue a singular priuiledge in respect of God Who are to be Baptized All men lyuing who are receiued or esteemed to be receiued into the Couenant of God without difference of sexe or nation a Act 10 47 and 11.17 and those who are of yeares which come vnto the Church and shewe their assent to the doctrine of the Gospell professe their faith in Christ and shewe forth the confession of their sinnes or repentance Mat. 3.6 and 28.19 Baptizing them that is to say those which haue giuen their names to the Gospel and haue professed themselues Disciples And Act. 2.41 They which receiued his word were baptised And Christ said first He that beleeueth afterward And is baptized Mar 16 16. So Simon Magus was admitted the Eunuch and others b Act. 8.13 37. 10 46.47 Or else the Infants of the faithfull c Gen. 17.7 Luk 18.16 and those which are begotten of Baptized parents but not of Infidels which are not in the Church and not the Children of the Baptized because their seed is contained in the couenant but not these other Act. 2.39 To you is the promise made and to your children Neither is it materiall whether the Infant bee borne of vnequall matrimonie that is whether one parent or both be faithfull and Christian for the Apostle calleth such children holie d 1 Cor 7.14 that is pure and separated for the Lord according to the forme of the Couenant Neither doth this hinder because al that are borne of faithful parents are not elected for we are not to enquire into the secret iudgements of God but probably we may duely coniecture that all which are borne of Christians are elected Are persons of yeares and infants to bee admitted vnto baptisme all after one sort No but they which are of yeares are not to be baptized before they be instructed in the faith of Christ as in the word which entereth the ignorant in Christ that is in the Rudimentes of Religion in the principles of Christianisme which is called Catechisme e Heb 6 1 Secondly when they are to be baptized they ought to confesse their faith before the Church of Christ Mat. 3.6 They were Baptized by Iohn in Iordan confessing their sins that is such as did testifie that they did earnestly embrace the Doctrine of free remission of their sinnes Such a confession was required in the antient Church of them which were able to be enstructed differing farre from that Popish shrift consisting in a proditorious enumeration of each euen secret sinnes Wherupon the Apostle 1. Pet. 3.21 calleth baptisme the answering of a good conscience hauing respect to the Interrogations of Catechists to which those which were to be instructed in the principall heades of Faith and of
to him which is not yet baptised and if it may not be giuen yet at least it ought to be required and procured by all meanes possible Dâ— nupt et Concu l 2. c. 17 18 yet is it not so simply precisely absolutely necessarie that those which depart out of this life without it especially the Infants of Christians cannot be saued as Augustine beleeued and those also which make baptisme the first steppe of saluation and therefore exclude from saluation all those which want baptisme yea although there bee no contempt of Baptisme But we verie openly confesse that this is not our opinion Because so there is great iniurie done vnto the grace of God and to the power of his couenant in which hee promiseth that he will be the GOD of the faithfull and of their issue and that he will shew his mercie euen vnto a thousand generations Exod. 20.6 Secondly because it would be absurd that these Infants which in times past died in great numbers before the eight day of circumcision before which they might not bee circumcised according to the law of God or those which were not circumcised by the space of fortie yeares in the wildernesse Or the Christian Infants which died in times past before the feastes of Easter and Pentecost without the baptisme of water by no fault of theirs for at those Feastes Baptisme was administred in times past both these and the other being vnder the couenant it would I say bee absurd to thinke them depriued of saluation which cannot but be a great crosse to the conscience of the parents 3 Part. 9.68.4.2 if death should preuent their children baptisme Againe why should the children beare the punishment of anothers fault but this is the doctrine of Thomas Aquinas That children are neuerthelesse baptised vvith the baptisme of the spirit though they vvant the outvvard signe Thirdly Sacraments are not the cause but the Testimonies and seales of our saluation and doe not of themselues conferre grace Nor doth the priuation of the holy signe defraude the childe but the parents contempt or negligence of the same a Exod. 412 Iosu 5.3 Fourthly The conuerted thiefe wanted the visible Baptisme but not the thing signified which may likewise be said of Infants vnbaptised For that in the 17. of Genesis Let him that is not Circumcised be cut of from the people of God Was spoken of them of yeares and the meaning was hee that would not be circumcised the same is also to bee meant of the vnbaptised Likewise that in the third of Iohn Except a man bee borne againe of water and the Spirit hee cannot enter into the kingdome of heauen Is not meant of Infants which could not receiue it as being preuented by death onely and not by any other fault but eyther of the ordinarie meanes which may not bee neglected when it may bee had or of Baptisme which if it bee not receiued indeede is yet receiued in desire as Thomas expoundeth it And as Ambrose saith of Valentinian that hee was baptised in desire and will though hee had neuer the outward ceremonie For as hee was comming to Ambrose to bee baptised hee died in the way Or else it is to bee vnderstood of the liuing water which is the Spirit that is of the vertue and efficacie of the holy Spirit which worketh that in the soule that water doth in the bodie And so the names of water and the Spirit may meane one thing as it in the third of Mathew Hee that followeth mee it is hee that baptiseth with the holy Ghost and with fire That is with the spirit which hath the office and nature of fire in regeneration the Baptisme of which spirit is absolutely necessarie to saluation And thus Augustine expoundeth this place Is Baptisme to be administred without exorcisme or coniuring out of the Diuell or blowing To exorcise is to adiure a man by holy things as by God or by Christ to doe a thing which men commonly call to coniure as the 26. Math. The high Priest saith vnto Christ I Coniure the by the liuing God to tell vs if thou bee Christ And the sonnes of Sceua in the 19. of Act. coniured the diuell by Iesus whom Paule preached Hence come Exorcistes and true Exorcisme which gift was peculiar to the holy Ghost by which the Apostles at the first and other faithfull draue diuels out of the possessed as we read in the Acts and Christ saith They shall cast out Diuels Mark 16. But yet without baptisme as Tertullian obserueth Therefore it is not to be retained first because when Christ instituted baptisme he did not command any to exorcise secondly for that the diuell is driuen out by Christ euen in baptisme for as Cyprian saith like as Scorpions and Serpents which are of force on drie land can do no hurt being flung into the water so an euil spirit can inhabit no longer in whom the spirit of God beginneth to dwell after baptisme and sanctifycation Thirdly for that the Apostles administred it without exorcisme Fourthly neither those that are possessed or the heathen worshippers of diuels are to be baptised but only they who are holy and partakers of the couenant of grace the members of Christ and to say that such are subiect to the diuels destroying power were verie absurd Fifthly that gift of exorcising ioyned with the gift of miracles was but for a time as that also was when many sicke people were healed by the annointing of the ministers of the Church and by inuocation of the name of Christ a Iam. 5.14 till such time as Christian religion was spred ouer all the world Sixtly for that exorcisme was neuer vsed at the circumcising of Infants But whereas the heathen did bring testimonie vnto the Church before their baptising as Tertullian witnesseth that they renounced the diuell and his Angels this was a publike testimony of repentance in them of yeares as also that blowing with clapped hands which he that was to be baptised performed did giue the Church thereby to vnderstand that hee renounced Sathan and his kingdome But in the Papacy it is done by the baptizer euen the face of Infant to be baptised and is therefore friuolous and to be reiected May Godfathers and Godmothers be vsed They may 1 Because the originall of it sprung from the Imitation of the baptising of those which were young in faith in the Primitiue Church who before their baptisme did not onely yeeld a reason of their faith but also produced Testators and witnesses of the same 2 The Scripture is not against it 3 It is a most ancient Ecclesiasticall custome 4 There is nothing in it that is euill or dishonest 5 It proceeds from charitie 6 It tendeth so farre to the Infants profit and saluation that no man is the worse for it 7 It maketh wholly for the edification of the Church 8 As a midwife is vsed to make the birth easie in child-bearing so in this spirituall
same as a Diuine seale vnto the beleeuers b Act. 2.38 Secondly it is a document of mortification and renewing of our nature which Christ witnesseth that he both doth and will effect in vs by his spirit which though it be imperfect in this life yet it effecteth so much that though sin dwell yet it raigneth not in vs but rather is daily mortified more and more by the grace of the same spirit c Eph. 5 26 Tit. 3.5 Rom. 7.10 The inner man is renewed daily 2. Cor. 4.16 Thirdly it is the badge of our vnion and societie with Christ that we may knowe that we are conioyned vnto him as members to the head and therefore that we are now made pertakers of his goods and shall at the length be made partakers of himselfe together with his inheritance 1. Cor. 12.13 Wee are baptized into one bodie and hereof Paul proueth that we are the sonnes of God because we haue put on Christ in Baptisme d Gal. 3.26 that is because that we are conioyned vnto Christ the sonne of God by the Testimonie of baptisme Forthly it is an instrument whereby the plentifull effusion of the holy spirit vpon vs is communicated with his gifts of faith hope and charite and other vertues Tit. 3.6 by the Bath and renewing of the holy spirit which hee hath powred vpon vs plentifully as Augustine saith wee are made by Baptisme the members of Christ and of his fulnesse we haue all receiued Iohn 1.16 Fiftly it admonisheth vs sith wee shall become like vnto the Image of the sonne of God who is our head both in bearing the Crosse in his death and buriall as also in his setting of vs free his resurrection and glorie to come a Rom. 8.29 Sixtly it stirreth vs vp to innocencie to charity towards the saints to perpetuall mortifying of our selues and repentance and to frame our liues to Gods glorie b Rom. 6.4 Seauenthly it serueth as a full perswasion and confirmation of our faith likewise a consolation in tentations and tryals for that it is a Testimonie that God is wel pleasedl with vs in his son into whom wee are ingrafted by baptisme whose merits and benefits doe all belong vnto vs in whom wee are adopted to be the sonnes of God and that the father will gouerne vs by his spirit deliuer vs from eternall death and giue vs eternall life in the end Are all these benefits receiued by baptisme equally by all those which receiue the same No for they are not alike for the ingrafting into Christ and the benefits which follow it are not bestowed vpon the reprobate although they be offered them when they are baptised For God calleth and iustifieth regenerateth and glorifieth effectually them whom he hath elected predestinated to these things Rom. 8.3 but the elect aswell Infants as they of yeares are equally incorporated into Christ either in or before baptisme and are endewed with the imputation of his righteousnesse forgiuenes of sinnes and the right of eternall life for they are all alike the sonnes of GOD but regeneration is not wrought alike in all nor are the gifts of the spirit Faith Hope and Charitie giuen alike vnto all or receiued alike of all but according to the pleasure of God as the parable of the Talents teacheth c Mat. 25 15 and Ephes 4 7. To euery one is giuen grace according to the measure of the gifts of Christ we doe see that the effectes of Regeneration are more and greater in some and in other some fewer and lesser What is the other end of Baptisme That it may serue for our confession before men and is as it were a millitarie signe or note whereby we professe openly before men and Angels that we are incorporated into the visible Church of God to serue therein vnder Christ namely whilest wee doe protest that we doe consent with all Christians in one the same worship of the true God the Father sonne and holy Ghost and in one and the same religion and that wee are strangers from all the sectes of the Gentiles which do not truely worshippe God as he hath manifested in his word which confession of ours belongeth vnto Gods glorie What is the effect of Baptisme The sealing of the wholsome gifts of Christ and of our righteousnesse before God and the stipulation of a good conscience with God on Gods part whilest hee offereth and promiseth free saluation through Christ and the conscience on the other side answering and receiuing through faith that promised grace whence ariseth tranquillitie of conscience before God in him whom hee accounteth reconciled vnto himselfe through the resurrection of Iesus Christ 1 Pet. 3.21 And lastly a sure hope of being receiued into the kingdome of heauen Doth sinne remaine or is it all washed away in Baptisme It remaineth in Act by reson of the state of nature if wee respect the disease or roote of sinne and the matter it selfe but it is taken away by reason of the state of the person as touching the gilt or forme which is not imputed vnto the faithfull for their is now no condemnation to them which are in Christ Iesu Rom. 8.1 that is all sinnes both originall and actuall are pardoned in baptisme b Ezech. 36 75 Zach. 13.1 Marc. 1 4 1 Cor. 6.11 Heb. 10.2 Rom. 11.1 Gloss ad Rō 6 Whence Ambrose saith The grace of God forgiueth all things freely in Baptisme yea concupiscence is taken away not that it should cease to be but that it should cease to hurt Secondly it is daily more and more mortified Non vt non sit sed vt non obsit till at length it bee vtterly extinguished and taken away in death They are therefore deceiued which thinke that wee are by baptisme restored in this life vnto the same righteousnesse puritie of nature which Adam had before his fall For sinne is left to continue and dwell in him still who hath yet obtained the remission of all his sins by baptisme d Rom. 7 17 18 Yet not to reigne but that he that is borne againe might afflict it as an Enemie ouercome and bound And as we read of Adonibezeck e Iudg. 1 6 ouercome by the Israelites he must cut off the hands and the feete of sin so mortifie it till it be quite dead Furthermore the punishment of hell is taken away together with the afflictions of this life though they abide awhile for our exercise and our greater glorie that sinne dwelling in vs may bee mortified and our faith and pietie exercised and encreased as it is said Iud. 3.1 These are the Nations which the Lord hath reserued that he might instruct Israell by them and that the members might not be vnlike their head whereunto they are incorporated Rom. 8.17 for we suffer with him that we may be together glorified with him VVhat is the right and lawfull vse of Baptisme If we referre it to those ends
seuered from the end of that signe or from the vertue and truth of it which he cals spirit as Rom. 2.27 But they that by the letter vnderstand the literall sense and by the name of the Spirit the allegoricall speake to no purpose But when it is attributed to the Creator himselfe how many waies is the word Spirit taken Two manner of wayes one way essentially otherwise personally And essentially either in common of the whole Trinitie Ioh. 4.24 God is a spirit or else specially for the diuine nature of Christ or for the power and efficacie of the truth in the humanitie assumed f Mat. 12.28 Ro. 1.4 Of his Sonne made of the seed of Dauid according to the flesh declared to be the Sonne of God according to the spirit of sanctification by the resurrection from the dead 1. Pet. 3.18 Put to death according to the flesh but quickened in the spirit in the which also he preached vnto the spirits that are in prison So Heb. 9.14 Christ by the eternall spirit offered vp himselfe without spot to God and 1. Tim. 3.16 he was iustified in the spirit But when is this word Spirit vsed personally When it is taken for the third person in deitie who together with the Father and the Sonne is the same in essence and deitie as Mat. 28.19 Go baptize all nations in the name of the Father of the Sonne and of the holy Spirit But why is the third Person called the Spirit Because he is that essentiall vertue and working being of the same substance together with the Father and the Sonne proceeding equally and as it were breathed from them both or else by a Metonymie of the effect or else because he breatheth where he listeth g Ioh. 3.8 or else because he stirreth vp spirituall motions in the hearts of the beleeuers and doth purifie their hearts and quicken them which also is shewed by this epithet Holy not sanctified but sanctifying or the sanctifier in way of excellencie as the Father is called the Creator the Sonne the Redeemer of his especiall operation in vs which is called Sanctification h 1. Pet. 1.2 Proue now that the holy Ghost is God I proue it 1. By the Phrases of Scripture 2. By the attributing of those properties belonging to God vnto him 3. By the workes or effects which agree to God alone 4. By that worship and honor which is performed vnto him by the faithfull 5. By that punishment which is inflicted vpon such as sinne against the holy Ghost Shew me those sentences of Scripture whereby you can proue that the holy Ghost is God Those words which the Prophets do affirme were spoken by the God of hoasts the Apostles do ascribe to the holy Ghost As that we reade Esa 6.9 Iehouah said vnto the Prophet Go and say to this people Heare and vnderstand not c the Apostle Act. 28.25 attributeth to the holy Ghost Againe Act. 5.3 Peter saith thus to Ananias How is it that he hath filled thine heart that thou shouldest lye vnto the holy Ghost and presently after Thou hast not lyed vnto men but vnto God But the Spirit is in plaine words called God and the temple is assigned vnto him which belongs to God alone c 1. Cor. 3.16.17 6.19 20 2. Cor. 6.16 and he is called Lord and God d 1. Cor. 12.4.5 Shew some testimonies wherein the proprieties which agree to God alone are attributed to the holy Ghost Gen. 1.2 It is said that the Spirit of God moued vpon the waters presently in the beginning of the creation therefore he is eternall a Heb. 9.14 He is said to be present euery where and of infinite greatnesse Psal 139.7 O Lord whither shall I flie from thy spirit Wisd 1.7 The spirit of the Lord filleth the world Whereupon Basill in his book intreating of the holy Ghost against those which denie him frameth this demonstration Euery creature hath a substance circumscribed The holy Ghost hath not a substance circumscribed Therefore he is not a creature and ergo he is a God He is said to be omniscient knowing all things Ioh. 15.13 That spirit shall leade you into all truth 1. Cor. 2.10 The spirit searcheth all things yea euen the deepe things of God And he is called Almightie b Esa 14.13 Proue the diuinitie of the holy Ghost by his workes The works which are onely proper to God alone are ascribed to him as the worke of creation conseruation viuification Iob 33.4 The Spirit of Iehouah hath created me and the Spirit of the Almighty hath quickened me Psal 33.6 By the word of the Lord were the heauens made and all the power of them by the spirit of his mouth He is said in like manner to dwell in the hearts of the faithfull as in a temple c Rom. 8.9 1. Cor. 3.6 Regeneration iustification sanctification d Ioh 3 6.8 1. Cor. 6.11 1. Cor. 3.16 truth grace and whatsoeuer good thing can be imagined 1. Cor. 12.4.5.11 One and the same Spirit diuideth all things How do you proue that he is God by that worship and honor which is giuen vnto him 1. Because faith and inuocation is attributed vnto him for we are baptized into the holy Ghost as well as into the Father and into the Sonne e Mat. 28.19 and as we call vpon the name of the Father and the Sonne euen so also on the holy Ghost 2. We confesse in the Creed that we beleeue in the holy Ghost 3. Because euen the Angels themselues called Seraphims do adore the holy Ghost f Esa 6 3 and the Apostles call vpon him g Act. 13.2.3 2. Cor. 13.13 Reu. 1.4 How do you proue by the punishment which is inflicted vpon them that sinne against the holy Ghost that he is God Because blasphemie against him is not remitted h Mat. 12.31 for Christ saith Mark 3.29 He that shall sinne or speake blasphemie against the holy Ghost shall neuer be forgiuen neither in this world nor in the world to come Now proue that the Spirit of God is a person subsisting in God really distinguished from the Father and the Sonne 1. Out of the Creed for whereas we say in the beginning I beleeue in God and presently adde 1. the Father 2. the Sonne 3. the holy Ghost as we confesse the holy Ghost to be God so also do we acknowledge the same to be the third person in the deitie not by degree but by order 2. In the baptisme of Iesus Christ the Fathers voice is heard from heauen Christ stands by who was baptized of Iohn Baptist and the holy Ghost descended in the forme of a Doue who sitteth vpon Christ i Mat. 3.16.17 But euen Christ himselfe Ioh. 14.16 distinguisheth the holy Ghost from himselfe and the Father when he saith Another comforter shall he giue vnto you he saith another in person not another thing in essence and 15.26 I will send you the Spirit euen the
beleeuer righteousnes or the washing away of his sins obtained by Christ his bloud to testify his adoption into the couenant of grace his engrafting into Christ the regeneration renuing of his nature or repentance vnto amendmēt by the grace of the holy ghost procured vnto him by the same bloud his communion or fellowship with Christ in all his goodnes and heauenly inheritance ioynt free denization among the citizens of the visible Church of the kingdom of heauen to be held of them in the number of the children of God to enioy the same priuiledges which they do To witnes also that being in like maner baptised he promiseth himselfe to be willing to be reckoned among the people of God to defie Sathan sin the world the flesh al false sects promiseth professeth that he wil liue to Christ to the glory of God Or thus baptisme is a sacrament or seale of the righteousnes of faith that is of our entrance or beginning of our incorporation with Christ of the forgiuenes of our sins of the gift of the holy ghost of regeneration whereby we are seale◠vnto Christ incorporated buried with Christ that we die vnto sin by the power of the death of Christ that we rise againe to newnesse of life by the vertue of his resurrection a Rom. 6.3 4.5 1 Pet. 3.22 that we are bound to the true worship of God alone to innocency of life and vnity of the Church wheof it is called the stipulation of a good conscience b that is a mutuall obligation of God of man baptised of God witnessing that he receiueth the person baptised into grace and of the person baptised couenanting with God that he will duly worship and loue him wherof it commeth that none are admitted to the holy supper of the Lord but such as are first baptised because he must first be admitted into the church before he be nourished in the same c Mat. 28.19 Act. 2.41 Ioh. 4.1.2 Mat. 3.11 Ioh 3.5 7 Gal 3 27 1 Cor 6 11 10.2 Tit 3.5 Eph 5.26 How many fold is Baptismes Baptisme in specie or kind is one One Lord one faith one baptisme But seeing in baptisme not the water external actiō is to be considered only but also the inward operation of God in this respect Baptisme is twofold External which is also called the baptisme of water wherwith the minister of the word doth baptise and Internal which is also of the spirit wherby Christ only doth clense our hearts by his blood and giueth his holy spirit and yet the one is not to be separated from the other For the externall is a testimony of the internall that is the Baptisme of water is a pledg of spirituall baptisme and of inward washing and clensing which is done by the blood and spirit of Christ And therefore Christ is said 1. Iohn 5.6 to come in water in the spirit in blood VVho is the author or instituent cause of Baptisme God the father the sonne and the holie ghost 1. by the ministery of Iohn Baptist for it is certaine that Iohn was called of God and sent to baptise and preach repentance amongst the Iewes and therefore Christ saith the baptisme of Iohn was by a metonymie from heauen d Luk. 3.2.3 Ioh. 1.38 that is of God and not of men 2 Further Christ by his owne example confirmed baptisme when he suffered himselfe to be baptised of Iohn e Mat. 21.25 Mat. 3.15 And the whole trinity with most plaine and euident testimonie allowed the same in the baptisme of Christ 3 Besides Christ before his passion sent his disciples to baptise a Ioh. 4.1.2 againe after his resurrection he instructed the same his disciples their successors how to teach and baptise among all nations by this commandement Go thorough the world preach the gospell to euerie creature baptizing them in the name of the father and of the sonne and of the holy ghost Mat. 28.19 whereby it appeareth how greate the dignitie of Baptisme is with what reuerence it should be vsed What is the efficient cause The primarie and true efficient cause is Christ himselfe for he indeede it is who baptiseth vs properly truly into himselfe into his death and resurrection Ephes 5.18 It is Christ that clenseth his church with the washing of water in his word The secundary and instrumentall causes are the ministers for so saith Iohn I baptise you with water b Mat. 3 11 Christ commanded them saying baptise c Mat. 28.19 VVhether may ministers be truly said to baptise that is to clense from sinn and to regenerate No doubt they may for Christ did not restraine his commandement to the washing of water but in general termes said baptise them and Iohn 20.23 they are said to remit sins to beget againe or regenerat 1 Cor. 4.15 I haue begotten you againe in Christ by the Gospell And 1. Cor. 3.6 the Apostle saith that he ministred vnto them the spirit not the Letter but yet sacramentally that is so farre forth as he hath administred those sacraments by which as by instruments Christ himselfe doth wash and regenerate Whose office is it properly to administer Baptisme Theirs to whom the Ministerie of the word is commttted for to whom Christ said Preach the Gospell to them also hee said Baptise And Ephes 5.26 the Apostle conioyneth the washing of water with the word of the Gospell So Iohn Baptist and the Disciples of Christ Baptised who also preached the Gospell Whether may many Ministers baptise any one together They may not for none is said perfectly to baptise but hee who vseth these words saying I baptise thee and therefore that he may speake truly the same men must also administer water VVherin differ the Baptisme of Iohn Baptist and of Christ or his Apostles or those Ministers that followed them Not in the Author in substance in doctrine in signe or ceremonie neither yet in effect or signification For the same sacrament is instituted of God and the same forgiuenesse of sinnes and grace of the holy Ghost is signified offered and sealed whether it bee Iohn that administer or the Apostles or the suceeding Ministers a Luk. 1.3 2.3 The onely difference is touching the verie circumstance and maner of the manifesting of Christ for the same baptisme ia called Iohns because he baptised first and Christs because baptisme hath respect vnto him Again Iohn baptised into him which came immediatly after him that is into Christ who should shortly suffer rise again b Act. 19. ◠But the Apostles after thē all Minsters now baptise into Christ that hath suffered and is risen againe VVhy doth Iohn say then Mat. 3.11 I baptise you with water and attributeth onely vnto Christ that he baptiseth with the holy Ghost and and fire Not that he denieth that forgiuenes of sins is giuen by his ministerie and the holy Ghost also for
good 1 Thess 5.21 1 Cor. 14.34 And seeing the office of preaching is not permitted to women as neither the administration of the Lords Supper Why should they take vpon them to baptise Also the ancient Church appointed that baptisme should onely be celebrated in the Church or congregation of the faithfull in which place the Apostle plainly chargeth women to be altogither silent much lesse then would he that they should administer the Sacraments Therfore do they twise offend when they administer baptisme in that feined case of necessitie in that they baptise without any commandement nay against the commandement of God and besides they tye to the externall action eternall saluation which is to be sought in the death of Christ that couenant of his grace onely As for that example of Zephora who circumcised her sonne it is eyther to be held as a rash vnlawful act of a foolish and angry woman or as a singular action not to be followed For the Angell was well pleased that the child was circumcised not because she did circumcise him The same may be iudged if any priuate or lay man as they call it should take to himselfe the administration of Baptisme Heb. 5.4 No man taketh that honour vpon him but hee that is called of God as Aaron was Neither doe wee admit that case of necessitie if it compell vs to violate the orders prescribed of God For wee hold this Theoreme Not the priuation but the contempt of Baptisme doth condemne Besides the baptisme of weomen was not long since absolutely condemned in the fourth Councill of Carthage Can. 100. Neither is Augustine to bee allowed in his writing that If a Lay man vpon vrgent necessitie do baptise it is either no sinne at all or a veniall sin No doubt but care should bee had that the Infant may bee baptized by the lawfull and fit Minister but if that may not bee obtained it is to be commended to God that he may Baptise it with the baptisme of his spirit For wee must beleeue that the childrē of faithful Parents be alreadie baptized with the baptisme of the ✿ Flaminis spirit being within the Couenant VVhether forasmuch as Peter Act 10.34.48 preached the Gospell to Cornelius but baptized him not and Paule also did the same as we read 1. Cor. 1.16 Doth it follow therefore that they whose helpe the Apostles vsed in bapzing the faithfull were Lay men No indeede but they were either Euangelists or Elders or Deacons whom for the most part the Apostles tooke with them who sometimes also administred the word of whom at that time there was a great companie Moreouer they did it not of themselues but by the commaundement of the Apostles therefore it was not they but the Apostles that baptized by their hands For he that doth any thing by the ministery of others may be said in a sort to doe it himselfe And whereas Paule in the place before alledged saith that he was sent not to baptise but to preach the Gospell it is to bee taken 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Comparatiuely For it signifieth that hee had not receiued of God peculiarly or principally the office of baptizing but of preaching the Gospell which manner of speaking we find Ier. 7.22 I spake not c. Neither doth he extenuate the dignitie and fruite of baptisme that whereas few had in Charge the office of teaching many might baptize and many might bee taught at once together but baptisme could not bee administred but in order by one and one therefore Paul who excelled in the gift of preaching was instant intēded vpon the most necessary work leauing that to others which they could more easily performe Whether may that baptisme be allowed which is administred by Hereticks or Papists If it bee meant of such hereticks as denie the principles of heauenly Doctrine and vtterly corrupt the essentiall forme of baptisme as the Arrians Somosatenians Manichaeans and Macedonians which are not sincere in the Doctrine of the Trinitie baptizing so in the name of the Father of the Sonne and of the Holie Ghost that they denie neuerthelesse that the sonne and holie Ghost are coeternall coessentiall of equal honour with the Father or that the sonne of God did truely assume the humane nature then such baptisme is not to hee ratified but to be accursed For the essentiall forme being once taken away the matter it selfe is also taken away And therfore it is to bee thought that such are not so much to be rebaptised but as that indeede they should rather be first consecrated with true baptisme who being conuerted to the knowledge of the trueth desire to bee ingraffed into the Orthodoxall Church And this agreeth with the decree of the Nicen Councill But we must iudge otherwise of the baptisme of some other hereticks as the Nouatians and Donatists who deliuered the true doctrine of the Trinitie or of Papists who are out of the way of truth in some part of doctrin who possesse the place of pastors vse the publick ministerie either by cōmon error by long sufferance or by force though they be not to bee accounted as truly called Wherein although there be many things needlesse and superstitious yet stil Christ is retained held at least in title to be the matter it selfe the chiefe head and essentiall forme of the institution and the natiue meaning without idolatry of the words of Baptisme I baptize thee in the name of the Father of the Sonne and of the Holy Ghost is retained Moreouer it pleased God in mercie to conserue a remnant of his Church in the middest of Popery it selfe euen as the Israelites continued the vse of Circumcision though they embraced a false and impious seruice of God and the vowes are made in the name of Christ and not of Anti-christ or of any Idoll Therefore that baptisme is not void but of value force for it is the Ministerie of those person but of the Church as yet couerd or hidden in popery They I graunt did sprinkle the head or body but Christ baptized inwardly And therefore such Baptisme is neither to be annihilated neither doth it require Anabaptisticall rebaptizing But forasmuch as they teach wickedly in other matters they giue iust cause why the faithfull should necessarily depart from them as it is written 1. Iohn 5.21 Fly Idols VVhether may they that are truely instructed in Christian Religion with good conscience bring their children to bee baptized of Popish Priests No. 1. It is one thing the validitie of a thing receiued another thing to seeke that is falsly and many waies superstitiously administred 2. Because we should giue no occasion by our example to approue and confirme the corruptions both of the Doctrine and of the Sacraments as also of the superstitious worship of the false and vnlawfull calling of the Ministers of Antichrist for that wee must abstaine from all appearance of euill and from communicating with the sins
forgiuenesse of sinnes and of eternall life b Mat. 21.32 Gen. 7.7 Exod. 20.6 the which beeing now apprehended of the Parents by faith doth not onely comprehend a spirituall and allegoricall issue but also the children which they shall beget to a thousand generationsb. The which surely doth no lesse appertaine to Christians then in times past to the people of the Iewes And Act. 2 38 Peter saide Let euery one of you be baptized for to you and your children is the promise made And Christ commandeth little children to be brought vnto him that hee might touch them not such as were of riper yeares and able to goe but tender ones children which did yet suck which many brought vnto him and did not lead them And it is said that hee tooke them in his armes and embraced them c Luk. 18.15 and commended them vnto his father by his prayer and blessing and sanctified them by the laying on of his hands which cannot bee taken otherwise but that he receiued them into fauour d Mark 18 16 And last of all most clearely hee speaketh of Infants inuiting them to his fellowship and society Math. 19 13. Suffer little children to come vnto mee and forbid them not because to such that is aswell Infants in age as those which are like them appertaineth the kingdome of heauen whom Peter calleth 1. Pet. 2.2 spirituall children such as by the word of God are regenerated to immortall life like as Math. 18.4 Whosoeuer shall humble himselfe as this child hee is the greatest in the kingdome of heauen And in the 14. verse It is not the pleasure of your heauenly father that one of these little ones should perish For it is manifest that Christ approueth and receiueth little children otherwise he would not allow those which were like them And the Euangelist signifieth that the kingdome of GOD appertained to those children which were slaine by Herod reciting the place Ier. 31.15 of the holy Martyres the children of Rachel or of their posteritie Mat. 2.16.17 Now vnto whom appertaineth the promise of the Communion with Christ and of eternall life which is signified in the word of Baptisme To the same appertaineth also the signe according to the diuine determination proper to euery Sacrament And there can bee no other meanes to bring them vnto Christ but that they by baptisme bee ingrafted into the Church which is the bodie of Christ seeing they are not yet capable of Doctrine 3 Because although hearing is an ordinarie beginning of faith a Ro◠10.17 yet because it is impossible that any should please God without faith Hebr. 11.6 Infants must needes haue in the place of faith the seed or budding of faith or the renewing of the spirit although they are not yet endued with the knowedge of good or euill for b Deut. 1.39 God holdeth them not for vncleane but adopteth them for his children and sanctifyeth them from the wombe as it is said 1. Cor. 7.14 Your children are holy that is to say by an hidden operation and enlightening of the spirit which maketh in them new motions and new inclinations to Godward according to their capacitie as farre as we can gesse without the word which is the onely seed of regeneration to them which are able to be taught 1. Pet. 1.23 c Rom. 8.16 for the Lord gaue a taste in Iohn Baptist whom he sanctified in his mothers wombe what he is able to doe in the rest d Luk. 1.15 41 And yet must the secret workes and iudgements of God be left vnto himselfe because the Church iudgeth not of hidden things e 1 Peter 23 Neyther are the prayers of the Church for the Infantes of the beleeuers which are baptised in vaine ouer whom the name of the Father the Sonne and the holy Ghost is called vpon but they obtaine that which they aske Mat. 18.19 If not in each singular person yet in the species or kinde of each Whereupon it followeth that they are receiued into fauour and are endued with the holy Ghost and therefore are to bee baptized f Act. 10.47 4. Because though Infants haue not sinned actually as Adam did Rom. 5.14 yet they haue sinned Originally in Adam as included in his loynes vers 12. and are dead in him g 1 Cor. 15.22 Secondly being conceiued in sinne h Psal 51.7 contrarie to the Pelagians opinion they are by nature the children of wrath i Ioh. 3.6 and doe daily die no lesse then men of riper yeares k Eph. 2.3 wherefore that they may please God and may bee admitted into his kingdome where no polluted thing entereth 1. Cor. 15.30 they haue neede of the sparke of some regeneration the abundance whereof they may afterward enioy which is sealed vnto them by Baptisme l Apo◠21.27 And therfore it is not to be denyed them for except a man bee borne againe of water and the spirit hee cannot enter into the Kingdome of heauen Iohn 3.3.5 5. Because the commandement concerning baptisme is vniuersall and comprehendeth the whole Church whereof Infants are members a great part for Paule includeth the whole Church where he saith that it is clensed by the washing of water in the word Ephes 5.26 and Math. 28.19 Preach the Gospell to euery creature and baptise them It is not therefore particularly to be applied to those of discretion onely but also to the children of the faithfull 6 Because though by reason of their yeares they vnderstand not Gods word nor can beleeue in action and professe their faith and repentance whereof Baptisme is a Sacrament as circumcision was in times past and enter into mutuall obligation betwixt God and them which belongeth onely to them of discretion notwithstanding it is vnto thē in steed of a Act. 2.41 8.12.37 professing of faith for that they are borne within the Church of the people of God and are not onely within the couenant but also are presented by them which beleeue and doe promise and make answere for them And therefore Saint Augustine saith the Sacrament of faith maketh children faithfull though they haue not yet that faith which consisteth in the will of beleeuers to make them faithfull Euen as they doe not know that they haue the holy Ghost though it be in them or a minde and life though it cannot be denied that they haue both And to conclude it sufficeth that they are baptised and bound vnto a repentance and faith to come Euen as the infants of the Israelites were circumcised into a faith and repentance that was to follow although they neyther vnderstood the word of God nor the mysterie of circumcision and Christ blessed little children and prayed for them though they vndestood not what he did for them 7 Because that which the institution of Baptisme commaundeth that they which are to be baptised should first be taught b Mat. 2.19 as Iohn is said to haue preached the baptisme of
INSTITVTIONS OF CHRISTIAN REligion framed out of Gods word and the writings of the best Diuines methodically handled by Questions and Answers fit for all such as desire to know or practise the will of God Written in Latin by WILLIAM BVCANVS Professor of Diuinitie in the Vniuersitie of LAVSANNA And published in English by ROBERT HILL Bachelor in Diuinitie and Fellow of Saint Iohns Colledge in Cambridge for the benefit of our English Nation to which is added in the end the practise of Papists against Protestant Princes PROV 16.16 How much better is it to get wisedome than gold and to get vnderstanding is more to be desired than siluer Printed at London by George Snowdon and Leonell Snowdon 1606. King Dauids Testament to his sonne Salomon ANd thou Salomon my sonne know thou the God of thy father and serue him with a perfect heart and with a willing mind for the Lord searcheth al hearts and vnderstandeth all imaginations of thoughts If thou seeke him he will be found of thee but if thou forsake him he will cast thee off for euer 1. Chron. 28.9 TO THE RIGHT HONORABLE AND hopefull young Lords Robert Deuoreux Earle of Essex sonne in Lawe to the most Honourable Thomas Earle of Suffolke and to Sir William Cecill Knight of the Bathe Lord of Cranborne sonne and heyre to the most worthy Lord Robert Earle of Salisbury grace and Peace RIght Honorable It hath pleased God to giue vs in this Church verie many remarkeable testimonies of his mercie whether we looke to the heauens aboue vs the earth beneath vs our Princes who rule vs our Pastors who teach vs our lawes which command vs or the singular mercies which we haue receiued or the fearefull iudgements which we haue escaped Our heauen is not brasse as it was in Achabs time a 1 K. 17 1 â— our earth is not barren as it was in Pharaohs time b Gen. 41 55 our Princes are not Lions as the princes of Iudah c Zeph 3.3 our Pastors are not wolues as were the shepheards of Israell d Math 7 15 our Lawes which commaund vs are not as the Lawes of Draco and our mercies receiued are Gods mercies our iudgements escaped are mens cruelties Yet of all the testimonies of Gods loue vnto vs this is and ought to be esteemed the greatest that we are come out of Babylon know God in Christ may read the scriptures heare Gods word be partakers of the sacraments pray in a knowne tongue worship the true God and that of mortall and sinfull men we are made the immortal and righteous children of God But because wee are so blinded with the loue of this world that we see not or perceiue not this note of Gods loue therefore the Apostle Iohn setteth an Ecce vpon it and saith behold what loue the father hath giuen vs that we should be called the sons of God e 1 Ioh. 3. â— Behold we therefore not the loue of Sampson to Delila f Iudg. 14.3 for that was a wanton loue nor the loue of Iaakob to Rahel g Gen 29.17 for that was a carnall loue nor the loue of Dauid to Ionathan h 1 Sam 18.3 for that was an humane loue but the loue of God to man the Creator to his Creature a good father to a multitude of prodigall and rebellious children Hee loued vs in our creation for he made vs men but more in our redemption for he mad vs saints he created vs with a word of his mouth he redeemed vs by the bloud of his sonne he created vs wheÌ„ we were nothing hee redeemed vs when we were worse then nothing he created vs to liue before him on earth he redeemed vs to liue with him in heauen He created vs and so did he others he redeemed vs but did not redeeme others He hath not dealt so with euery nation neither haue the heathen knowledge of his lawes i Psal 147 â—â— If there were in vs eyther Nobility of birth or comelines of beautie or correspondence of vertue or aboundance of riches our God might loue like vs for these as men doe affect and follow vs for these But since by discent we are Cananites k, EZ 16.3 by deformitie polluted in our owne bloud l. v. 6 by sin there is none that doth good no not one m Rom. 3 12 that our pouerty is such that we are poore naked and miserable creatures n Reuel 3 1â— it is not our old birth but the new birth not our owne beautie but Gods bountie not our vertue but Gods grace not our goods but Gods goodnes by which we become Gods children If I were Right honorable as profound as Paule as eloquent as Apollos as deuout as Dauid and as zealous as the Prophet Elias was I could neither expresse the quantity of this loue it is so great nor the quality of this loue it is of such efficacy By this fauor of God we of seruants become sons o Gal. 4.4 of enemies frinds p Rom. 5.10 of diuorced espoused q Hos 2 20 of prophan priests r Reuel 1.6 of captiues kings Å¿ Reuel 5.8 of Cananites Israelites t Acts. 11.26 of heathens christians of inheritors of hell heires nay felow heires with Iesus Christ u Rom. 8 17. By this fauor we enioy the forgiuenes of sins peace of conscience ioy in the holy ghost protection of angels the communion of saints audience in praying acceptance in obeying security in life comfort in death and eternal glory after we be dead By this fauor we are written in Gods book receiue a new name incorporated into Christs body clothed with Christs righteousnes indued with Christs spirit and one day shall be partakers of his glory But as Augustine was swallowed vp by the admiration of Gods Maiesty so am I with the consideration of this mercy I say of this mercy which is giuen vs by the father purchased by the son assured by the holy ghost offered in the word sealed in the sacraments apprehended by faith tried by tribulation and though not deserued by vs yet reserued for vs in the highest heauens Is God our father behold our dignity are we his children learne we our duty The consideration of this dignity made Theodosius to thanke God more that he was a christiaÌ„ then a King Moses to refuse the crowne of Aegypt x Heb. 11.24 Dauid to desire the place of gods doorekeeper y Psal 84.10 and Paul to make a base account of all things in this world z Philip. 3.9 The consideration of this duty made Abell to sacrifice his sheep a Gen. 4.4 b Gen 26. Abraham to sacrifice his son and the Romans to sacrifice theÌ„selues c Rom 12.1 Ioseph to flie adultery d Gen 39.9 the three children to flie idolatry e Dan 3 16 Nehemiah to fly tyranny f Neh 5 15 and all Gods children to abandon impietie
the persons as Ioh. 4.24 God is a spirit where God is taken for the whole essence of the Deitie as is also the name Iehouah Or else 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 personally when there is ioyned vnto the name of God the name of the person as God the Father God the Sonne God the holy Ghost Or when the Father is opposed to the Sonne who is very God and the second Person in the Trinitie as Rom. 7.25 I thanke God by Iesus Christ So Rom. 8.3 the Father is called God the word Father being vsed personally because the Person sending is opposed to the Person sen◠Improperly when it is attributed to Angels or men and truly either in regard of their office e Exod. 22.28 Psal 82.6 or else in respect of the reuealing of the wil of God and of their reuerence f Exod. 7.2 falsly either by error or else by vsurpation and custome as 1. Cor. 8.5 or else by worshipping them 2. Cor. 4.4 Phil. 3.19 Be there any parts or kinds of God None at all because he is a most simple essence which doth admit no composition or diuision and simply and in euery respect of vnitie one and in act most infinite Are there any causes of God Not any for he is the cause of all causes Is there any accident in God No in regard of God himselfe for whatsoeuer is in God is his essence Seeing the essence of God is most simple in what respect do power goodnesse iustice wisedome mercie differ in God Not in essence for all these attributes in essence are but one very thing indeed but in our weake capacitie and manner of knowing in regard of vs and by the effects in respect of the creatures How many sorts are there of Gods attributes Two the first whereof is incommunicable so that there appeareth not the least impression therof in any of his creatures This kind we may call Absolute such is his simplicitie and which depend vpon it his immutabilitie eternitie and immensitie The second sort is some way communicable which you may call fitly a relatiue propertie in that it hath relation to the creatures such are his power wisedome will goodnesse iustice and mercie Be there any effects of God There be infinite effects of his grace iustice power and mercie How are the Gentiles said to be without God Ephes 2.12 seeing they adored so many gods Because none of their gods was the true God But yet they acknowledged God the Creator of heauen and earth I answer out of Hilarie in his third booke of the Trinitie Not the name of God but euen God himselfe was altogether vnknowne vnto them because no man knoweth God but such as confesse the Father and the Sonne But do you not by this make both Iewes and Turks Atheists There are many kinds of Atheists First such as acknowledge no diuinitie secondly such as worship fained gods in stead of the true God thirdly such as do indeed acknowledge the true God yet not as he is but as they fancie him to be Such are the present Iewes and Turkes who denie both the Father and the Sonne as also all Antitrinitarian Hereticks who denie the Trinitie of Persons in one essence and they also who say the Sonne is not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is of the same essence with the Father And surely they who challenge to themselues the name of the Catholike Church may be ranked in this order who professing in name one onely God the Father the Sonne and holy Ghost and Christ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 God and man yet set downe such grounds which being granted the true God is transformed into such an Idoll as neuer was is or shall be found and withal the humanitie of Christ must needs vanish into a ghost What vse make you of the knowledge of God Surely this that he alone may be rightly worshipped to which purpose man was created and that we being guided by this knowledge may pray for to him and acknowledge that from him we haue euery good thing What things are repugnant to the doctrine concerning God Atheisme Epicurisme the mad worshipping of Idols the Gentiles making of many gods the heresie of Maniche making two beginnings one good another euill blasphemies against God false opinions concerning God as that of the Anthropomorphites who make God like vnto a man all doubting of God c. Of the Trinitie How many Persons be there in that one Essence of God THree and those both in number and in very deed distinguished the Father Sonne and the holy Ghost which haue their subsisting in one diuine essence whereupon it comes to passe that there be not many Gods but one God and the same eternall infinit and omnipotent who is named Iehouah in the Scriptures and is said to be most simple by reason of essence and three by reason of Persons By what testimonies of Scripture do you proue the Trinitie Genes 1.1 God or Elohim created the heauen and the earth In which place the verbe being of the singular number doth signifie the most simple essence of God and the substantiue Elohim being the plurall number doth note out the three Persons Also in the creation of man God as it were taking counsell with his eternall wisdome that is the Sonne and the holy Ghost saith thus vers 26. Let vs make man after our image Where he saith Let vs make because of the number of the persons and after our image because of the vnitie of the essence Gen. 19.24 The Lord rained from the Lord brimstone and fire vpon Sodome and Gomorrha in which place the person sending the raine and the person from whome it was sent that is the Sonne is distinguished from the Father Haue you any more pregnant proofes out of the new Testament 1. In the baptisme of Christ Math. 3.16 and Ioh. 1.32 the voice of the Father is heard from heauen This is my beloued Sonne in the same place there stands the Sonne by the riuer Iordan the holy Ghost descends in the forme of a Doue and sits on Christ 2. Againe in the transfiguration there is the Sonne and the voice of God the Father is heard from heauen Mat. 17.5 and Christ is shadowed with a cloud which doth signifie the holy Ghost And further Mat. 28.19 Baptize all nations in the name of the Father of the Sonne and of the holy Ghost he saith not in names but in the name to shew the vnitie of the three Persons 1. Ioh. 5.7 Gal. 4.6 2. Cor. 13.13 The grace of our Lord Iesus Christ and the loue of God and the communion of the holy Ghost be with you all Seeing the Scripture doth not vse the name of the Trinitie doth the Church well to reteine the same Yea no doubt for the thing it selfe is found in the Scriptures two manner of wayes 1. According to the letter 2. According to the sense Now sith that the sense of it and the very thing it selfe is found in
and a better life What be the benefites or the effects of this kingdome of grace Righteousnesse peace and ioy in the holy Ghost h Rom. 14.17 that is peace ioy happinesse light the knowledge of God begunne indeede here but made perfect in heauen or in the kingdome of glorie whereby it is manifest that this kingdome is not earthly but spirituall and heauenly i Ioh. 18.6.36 Which be the parts of the kingly office of Christ Two Vocation and Iudgement Vocation or calling by the word of truth and that double 1. whereby in generall Christ inuiteth all men indifferently to the embracing of his Gospell hauing appointed the ministery of the word to that end and purpose k Mat. 22.14 2. Speciall whereby by the labour of his Ministers he doth effectually illuminate and call vnto the knowledge of himselfe the elect by the inward operation of his spirit in his time appointed l Rom. 8.30 The other part of his kingly office is Iudgement m Ioh. 5.17 which he exerciseth after two maner of wayes 1. In this life both toward the elect partly in iustifying them or absoluing them from their sins which is the office of a Iudge partly by defending them against all kind of enemies as also toward the reprobate afflicting them with temporall punishments or else killing them with the word and moreouer by casting forth superstitions and brideling the furie of Satan and vngodly men n Psal 110.12 2. In the world to come by summoning both of them before his Tribunall seate and giuing sentence according to his word 3. By glorifying his elect and adiudging the wicked to eternall punishment Seeing the kingdome of Christ is eternall Psal 45.7 o Mat. 16.27 25.31.32 c. Why is it said that in the last day 1. Cor. 15.24 he shal render vp the kingdome to God euen the Father Not because he shall vtterly depriue himselfe of his kingdome but because that the manner of administration which Christ vseth for the gathering and preseruing of his Church in this world shall then cease What things are contrary to the doctrine of the office of Christ 1. The error of Stancarus who referred those things which belong to the whole person as to be Mediator to the humane nature apart and of Osiander who ascribed the office of a Mediator to the Diuinitie alone 2. The error of the Papists concerning the authoritie of the Pope of the Church of Councels in deuising new articles of our faith and expounding of scriptures and bringing in mens traditions into the Church The same mens error concerning the merites of workes satisfactions and the sacrifice of the Masse substituted into the roome of Christ and of the priesthood and sacrifice wherein most blasphemously they say they offer vp Christ for the quicke and the dead and of inuocation and intercession of Saints 3. The errour of the Popes supremacie of Christ his Vicarship whereof he hath no need 4. The error of the Iewes who dreame of Christ his earthly kingdome The third common Place concerning the holy Ghost To what things in the Scriptures is this name Spirit attributed SOmetime to things created sometimes to the Creator whence we may make a double spirit one created another vncreated but yet by proportion because the word Spirit doth principally agree to the Creator and to the things created lesse principally When it is attributed to the creatures it is vsed two wayes sometimes it signifies the substance sometimes the qualitie The substance either bodily but by a metaphor as Iohn 3.8 The Spirit that is the wind bloweth where it listeth or else spiritually and that either the soule as Psal 33.6 Into thine hands O Lord I commend my spirit that is my soule Act. 7.59 Lord Iesu receiue my spirit or else the Angels and those either good Heb. 1.14 the Angels are called ministring spirits or else as Luke 11.26 The vncleane spirit taketh to himselfe seuen other spirits worse then himselfe When it signifieth a qualitie it is vsed sometime for the opinion and affection as Math. 5.3 Blessed are the poore in spirit or else for the breathing and motion of the mind whether it be good which proceedeth from the good spirit of God or euill which is stirred vp by the euill and vncleane spirit as also from our owne euil will And hence it is that the gifts of God are called the spirit but by a metonymie as when Elizeus saith Let thy spirit be double vpon me 2. King 2.9 And when God saith vnto Moses Num. 11.17 I will take of thy spirit and giue it to the Elders And that either in speciall as Esa 11.2 The Spirit of wisedome for the gift of wisedome infused by the holy Ghost c. Ephes 1.17 The Spirit of meeknesse for meeknesse which the holy Ghost infuseth into the hearts of the faithfull so the Spirit of faith 2. Corint 4.17 and the Spirit of loue 2. Tim. 1.7 So on the contrary the spirit of couetousnesse the spirit of giddinesse the spirit of drunkennesse Esa 10.14 the spirit of slumber of fornication b Esa 29.10 Hos 4.12 are vsed for those vices Or else in generall all the gifts of the holy Ghost but those especially which in times past in the beginning of the preaching of the Gospell were bestowed vpon the beleeuers for the confirmation of the heauenly doctrine c 2. Cor. 11.4 Besides this word Spirit signifieth a qualitie when it is opposed against the flesh and againe it signifies another qualitie when it is opposed to the letter What doth the Spirit signifie then when it is opposed to the flesh It signifieth the grace of regeneration that is whatsoeuer in man either the mind or the will or in the affections is regenerate and renewed by the holy Ghost as Gal. 5.17 The flesh lusteth against the spirit and the spirit against the flesh Now the flesh being opposed against the spirit signifieth whatsoeuer is not as yet regenerate in vs to wit the pronenesse of the affection and carnall qualitie of the flesh and sinne d Joh. 3.6 which striueth against the spirit so that one and the selfe same faithfull man so long as he liueth here may be said to be both flesh and spirit as Paule sheweth by his owne example e Rom. 7. But what doth the word Spirit signifie when it is opposed to the letter It signifieth the power and efficacie of the holy Ghost ingrauing in our hearts the righteousnesse of Christ and by that meanes the law of God it selfe and bowing our hearts to the obedience thereof as it is 2. Cor. 3.6 The letter killeth but the spirit giueth life that is the bare law considered without Christ without the operation and efficacie of the holy Ghost killeth by the corruption of our nature but the Gospell by the Spirit of Christ which it hath ioyned with it giueth life Sometimes also Paule calleth the externall signe in the ceremonies the letter being
comforter from the Father And vnto him is attributed a voice k Act. 13.2 and his good pleasure l Act. 15.28 and free will m 2. Cor. 10.11 and a peculiar appearing in a bodily forme n Cap. 2.3 all which be the properties of a person truly subsisting And Ioh. 5.7 There be three which beare witnesse in heauen the Father the Word and the holy Ghost and these three are one What then is the holy Ghost He is the third Person of the Trinitie eternall coessentiall to the Father and proceeding from them both ioyntly and inseperably together with the Father and the Sonne the Creator and Conseruator of all things who is sent into the hearts of the elect to sanctifie them together with the Father and the Sonne equally to be worshipped As for his sending foorth it is in operation not in essence the which being vnmeasurable in that it is true God changeth not place neither is in a place but euery where as God Ga. 4.6 Proue that the holy Ghost proceedeth from the Father Ioh. 15.26 He that proceedeth from the Father and Mat. 10.20 It is not ye that speake but the spirit of your Father that speaketh in you Proue that the holy Ghost proceedeth from the Sonne Ioh. 14.26 and 15.26 he is said not onely to be sent and to be giuen of the Father but also of the Son and Ioh. 16.14 to receiue all things from Christ He shall receiue of me and declare all things vnto you Rom. 8.9 and Gal. 4.6 He is called the Spirit of the Son Moreouer Augustine saith that Christ gaue the holy Ghost by breathing him into them that he might shew that he proceedes euen from him a Joh. 20.22 Ob. 1. Christ saith that he proceedes from the Father therefore not from the Sonne Ans Christ doth not say that he proceedes onely from the Father therefore this proues nothing Ob. 2. If the holy Ghost be one he must haue but one beginning and so proceed from the Father alone Ans It followeth not seeing that breathing of the Father and the Sonne by which the holy Ghost proceedeth from the Father and the Sonne is onely one What then be the proprieties whereby the Persons are really distinguished amongst themselues Not to be begotten or the Paternitie or fatherhood is the incommunicable proprietie of the first Person of the Trinitie whereby it comes to passe that the Father is of no other but of himselfe not made not begotten but from all eternitie begetting the Sonne Now â—o be begotten or generation or the sonneship is that whereby the Sonne doth receiue and hath in himselfe all and his whole essence from the Father 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2. Proceeding flowing or comming from being likewise taken passiuely whereby the holy Ghost from all eternitie doth receiue that self same and whole essence from the Father and the Son and hath it whole in himselfe Therefore the holy Ghost is said to proceed from the Father and the Sonne not when he is sent or powred foorth vpon the house of a Zach. 12.10 Dauid but in respect of his essence which from all eternitie he receiued communicated vnto him of the Father and the Sonne Is there then a difference betweene generation and proceeding There is but I saith August know it not neither am I able nor sufficient to distinguish them because that as generation so proceeding is altogether vnspeakable Yet this difference may be yeelded that as the same Augustine saith whatsoeuer is begotten doth also proceed but not of the contrarie whatsoeuer doth proceed is also begotten These proprieties by what other names are they called They are called the workes of the Trinitie within because they be effected within the very essence without all respect to creatures after an incomprehensible manner They are also called workes diuided or distinct and incommunicable For to be a Father agreeth onely to the Father to be a Sonne onely to the Sonne Proceeding onely to the holy Ghost What call you the workes of the Diuinitie without Which in respect of the creatures are done of the whole Trinitie or which the three persons ioyntly together effect in the works of creation and redemption And they are said to be vndiuided because they be common to the three Persons whence comes this rule The workes of the Trinitie without are vndiuided Gen. 1.26 Let vs make man after our owne image And Ioh. 5.17.19 What things the Father doth the same things in like manner the Sonne doth also but yet so as there is kept the proprietie of the Persons the order of doing and the difference b 1. Cor. 15.57 Rom. 11.36 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 So the worke of incarnation being taken actiuely is a worke of the whole Trinitie in regard of the * accomplishing of it if you consider the effect although onely the Sonne be incarnate What names are giuen to the holy Ghost in the Scriptures He is called the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Comforter that is the Aduocate c Ioh. 14.16 15.26 16.7 not of Redemption nor of Mediation or of Reconciliation betweene God and men for Christ alone in this respect is Mediator but of comfort namely teaching vs to pray comforting the afflicted teaching the truth begetting those vnutterable gronings of which Paul speaketh Rom. 8.25.26 He is called the Spirit of truth a Joh. 14.26 because he teacheth the truth effectually Also the spirit of adoption b Gal. 4.6 because he sealeth vp the adoption of the sonnes of God in our hearts Also the Spirit of sanctification or the holy Ghost c Rom. 8.15 not so much in regard of his essence as for his effects d Rom. 1.4 What be the effects of the holy Ghost 1. In generall to quicken to sustaine to rule to gouerne in speciall to giue testimonie vnto Christ e Iohn 15.26 2. To leade the elect into all truth to regenerate f Iohn 16.13 the minds of the faithfull Tit. 3.4 He hath saued vs by the washing of the new birth and by the renewing of the holy Ghost which he worketh whilest that he illuminateth our minds with the true knowledge of Christ createth in vs faith in Christ by the hearing of the Gospell and by faith bringeth forth in vs newnes of life incorporateth vs into Christ g Eph. 3.5.16 and applieth Christ and the offices and treasures of Christ vnto vs. Also to seale vp vnto vs the promises of God Ephes 1.13 He is called the Seale the earnest of our saluation and the earnest of our inheritance 2. Cor. 1.22 because by his testimonie he doth establish confirme and seale vp in our hearts the assurance of our inheritance to come What â—e the Epithets which are ascribed to the same holy Ghost in the Scriptures 1. He is called the finger of God Luke 11.20 If I by the finger of God cast out diuels by whom do your children cast them out because
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
to obserue in generall in the creation of all things Fiue things the great varietie of things the power and facultie which God gaue to euery thing the order the perpetuall continuance of the kinds lastly the end of the creation of things Lay open these distinctly The varietie of things so excellently distinguished in their kinds doth commend vnto vs the power and wisedome of the workman The natural power and propertie of the creatures put into them doth set forth the goodnes of God who hath appointed euery thing for so necessarie and profitable vses The twofold order that is of creation because that before God did create Adam he furnished the world with plentie of all good things doth commend his fatherly prouidence and care towards vs who before we were borne tooke care to prouide all things needfull for vs. The disposing of them whereby it comes to passe that the inferiour creatures serue for the superior may admonish man that he should serue God The perpetuitie which is perceiued in the preseruation of euery kind whereas he maintaineth some by secret meanes to others he giueth power to propagate doth proue vnto vs his wisedome and power For which cause this world is called the cleare looking glasse and most beautifull Theater of the vertues of God And what is the end of the creation of all things It is twofold The nearest end is man himselfe for God created this world to the end that man might both dwell in it and be a fit Lord of it a Gen. 2.15.19 20. Psal 8.27 But the chiefe end is the glorie of God as Salomon teacheth Prou. 16.4 Iehouah made all things for himselfe to wit that his goodnesse wisedome power and eternitie might clearly be seene b Rom. 1.20 His goodnesse in that it pleased him to communicate some part of his happinesse to them which had no being c Reu. 4.11 His manifold wisedome in that he made so many kindes of things in so excellent an order and for so good an vse d Ephes 3.10 His power in that he made all things of nothing and doth perpetually preserue them His eternitie because he was before all things because he brought them forth to this end that they might acknowledge praise and glorifie him and that men might therby take occasion to place their confidence in God to call vpon him to loue him to praise and for euer to celebrate him But why did not God create the world sooner Because he would not for God is a most free and voluntarie Agent But what did he before he made the world It is a curious question and therefore Augustine in the 11. book of his Confess cap. 12. writeth that a certaine old man made a wittie answer to one that moued such a question namely that he was making of hell for such curious fellowes We answer that God was sufficient and blessed in himselfe and stood in need of nothing and that he did delight himselfe in that his eternitie together with his wisedome that is the Sonne and the Spirit being consubstantiall with himselfe For the Word was with God Ioh. 1.1 And Christ saith of the holy Ghost All things which he heareth he shall speake vnto you Ioh. 16.3 What things make against the doctrine of Creation The heresie of Basilides who affirmed that God made the world by the helpe of Angels 2 Of Manichaeus who set downe two beginnings and ascribed the beginning of good things to God and of euill things to the diuell Is this opinion to be admitted God forbid seeing it is blasphemie against God for it attributeth diuinitie to the diuels Besides it is contrary to the expresse testimonie of Moses Gen. 1.31 who saith All things which God made at the beginning were good Therefore euill came in by accident and by the corruption of nature or else was brought in by the malice and enuie of the diuell Which are the errors of the Philosophers 1 Aristoteles errour who affirmed that the world was without beginning eternall That the kindes of all liuing creatures were eternall laying this foundation Nothing is made of nothing Which principall is true in that order of things which is now appointed but in Diuinitie concerning things not yet made it is false or else if you will it is true in naturall and phisicall generation but not in diuine creation for of this it is said Do not enquire for the matter because there was none 2 The error of Democritus Leucippus and Epicurus who dreamed that the world was made of the moates concurring together by fortune which opinion is confuted by the order of things created by the orderly motion of the heauenly circles and lastly by the certaine enâ—â— for which all things were made For it cannot be that this order those orderly motions and so great profites should proceed from a thing ruled by meere fortune 3 The errrour of the same Democritus who affirmed that there were many yea infinite worlds whereas the word of God maketh mention but of one Creator and gouernor of the world Act. 17.24 not of many worlds and saith that the Sonne was sent into the world Ioh. 3.17 not into the worlds 4 The Stoickes error who fained two eternall beginnings to wit the mind and the matter which cannot possibly stand together The same is the errour of Anaxagoras who sets downe an eternall Chaos to which came an eternal mind which seuered all kindes of creatures from that commixture 5 The madnes of Plinie who thought that this world was God eternall infinite without beginning and also shall neuer haue end all in all yea the very whole it selfe 6 Of Auerroes who falsly auouched that the heauen was without matter Adde to these Galens opinion who hauing read the first chapter of Genesis said that Moses spake many things but proued few things The sixth common Place of Angels What is signified by this word Angell THe word Angell being a name of office is a Greeke word deriued of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to declare and signifieth a messenger an ambassador or one sent of a message First in way of excellency it is attributed to the Sonne of God who was sent into the world by his Father to the end that being made man and a sacrifice he might redeeme mankind He is so called Gen. 48.16 The Angell who hath deliuered me from all euils and the eternall Angell who was the leader of the Israelites who is sometimes called the Angell of Iehouâ—â— and sometimes Iehouah himselfe a Exod. 14.19 33.20 1. Cor. 10. and he is called the Angell of the Couenant b Mal. 3.1 2 It is giuen to Iohn Baptist Mal. 3.1 Behold I send mine Angell or messenger 3 Chap. 2.7 it is giuen to the Church The Priests lips shall preserue knowledge and they shall seeke the law at his mouth because he is the Angell or messenger of the Lord of hoasts 4 To those ministring spirits whereof mention is
alone On the contrary those Angels which be enemies to the truth and diuels do do their endeuour to chalenge vnto themselues the name of God and the worship of God Yet we do not denie but that we are to honor the good Angels by thinking well of them with loue reuerence obedience and imitation Ob. 1. Iacob called vpon an Angell Gen. 48 when he said The Angell that deliuered me out of all trouble blesse these children Answ Iacob did not meane any created but that vncreated Angell the Sonne of God who of his office is called that Angell This is plaine from the text for the same action is attributed to this Angell and to Iehouah to wit that he would blesse Ephraim and Manasses Ob. 2. Iob 19.21 Haue pittie vpon me haue pittie vpon me O my friends for the hand of God toucheth me By friends in this place Bellarmine saith that Augustine vnderstandeth Angels Bellarm. cap. 1. de Sanctorum beatitud ergo Answ It is plaine he meant his friends who came to visite him but yet vexed him with bitter and contumelious words Ob. 3. Iohn wished Grace to the Churches from the seuen Spirits Answ By seuen spirits we must vnderstand onely the holy Ghost who though one in person yet by communication of gifts so worketh as if he were many spirits Why would God vse the ministerie of Angels Not for any necessitie for he stands in need of nothing but of his good will to the end he might declare his goodnesse towards vs in that he hath giuen the Angels to be our seruants for his owne glorie and for our comfort because we see such excellent creatures to be created euen for our sakes and appointed for our seruice Againe both to beget and to preserue friendship betweene vs and the Angels vntill such time as we shall enioy their most ioyful companie in the heauens What is the reason that whereas the Angels were wont in old time to appeare often to the Fathers in the forme of men and to conuerse and talke with them familiarly now they do it no more Because now Christ being come in the flesh and sitting now at the right hand of the Father in heauen and hauing giuen his holy Spirit plentifully it is his wil that our conuersation should be in heauen and not with the Angels vpon the earth visibly Further because the Church of God had neede at the beginning of such confirmations from heauen but now the word of God is sufficiently confirmed Heb. 1.1 What vse hath the Church of the doctrine concerning Angels 1. That we might acknowledge the endlesse loue of God and his fatherly care ouer vs who hath created such keepers for vs and giuen them charge ouer vs whereby we should learne to worship and to loue him Againe to the intent that we should walke comely and holily before the Angels who are witnesses and obseruers of our speeches and actions Lastly that we might be vpholden by faith in all aduersities and dangers knowing that that saying of Eliseus is most true 2. Kin. 6.16 that those which be with vs are moe then those which be against vs. What things be contrary to this doctrine 1. The errour of the Sadduces who affirmed that the Angels were nothing else but good motions or good thoughts which God putteth into our hearts and that they were not spiritual substances subsisting of themselues 2. Their error of whom we reade Col. 2.18 who deuised the worshipping of Angels 3. Of the Papists who affirmed without the warrant of the word of God that every man hath appointed vnto him two Angels one good another euill the one to vexe him the other to keepe him to whom he is giuen and that each of them is an inseparable companion of euery man The which errors are confuted by those things which haue bene spoken before The seuenth common Place of euill Angels or of Diuels Are there also euill Angels THere be which is not onely proued by testimonies of Scripture a Genes 3.1 Ioh. 8.44 1. Pet. 5.8 Iude 6. Reu. 12.9 but also by very experience and by the horrible and heauie effects of wicked Angels By what names are they called 1. Of their nature or spirituall essence they are called Spirits b 1. Kin. 22.21 Mat. 8.16 Luke 10.20 2. Of their office vnto which they were all created at the beginning they are simply called Angels c 1. Cor. 6.3 2. Pet. 2.4 Iude 6. of their knowledge giuen to them in the creation they are called * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 diuels because they haue great knowledge as may appeare in the historie of Adams fall and are very subtill d Deut. 22.17 Leuit. 17.7 1. Cor. 10.20 whence is the doctrine of diuels e 1. Tim. 4.1.6 3. From accident qualities that is such as they haue gotten to themselues by their owne free will they are called wicked f Luke 8.2 impure and vncleane spirits g Mat. 10.1 Zach. 13.2 and a lying spirit or the spirit of lies h 1. Kin. 22.22 Ioh. 8.44 of fornication i Hos 4.12 of maliciousnesse or giddinesse k Esa 19.14 Belial l 2. Cor. 6.15 without all order without yoke and gouernement or wicked which is good for nothing and as the chiefe that euill one and malicious as who should say he doth wholly give himselfe to malice and doth exercise himselfe in it m Math. 6.13 13.19 4. Of the effects they be called diuels or in the singular number a diuell n Ioh. 8.44 which name imports a backbiter because he doth continually accuse God vnto men and men vnto God yea man to man and man to himselfe that so he might turne God from men and men from God and men from men o Gen. 3.1.4.5 Job 1.9.11 2.3 he is also called Satan p Math. 4.10 which signifieth an aduersarie q 1. King 5.4 1. Pet. 5.8 and that Tempter r Marke 1.13 Act. 5.3 a spirit of diuination ſ Acts 16.16 the enemie of God of Christ and our enemie t Luke 10.19 and apolluon or destroying u Reuel 9.11 For the Scripture doth vse often to speake of the vncleane spirits in the singular number to note out that chiefedome of impiety which is opposite and contrary to Christ and his kingdome 5. They haue names from the diuers formes wherein they appeared hereupon he is called that great Dragon as also of his poisoned craft that old Serpent x Reu. 12.8.9 6. Of his power and pride which he exerciseth especially toward the reprobate hence he is called Beelzebub that is the king of flies y 2. Kings 1.2 Math. 12.24 the strong man armed z Mat. 12.29 a roring lion the prince of the world a Iohn 12.31 the God of this world b 2. Corin. 4.4 Lastly the prince and the princes and powers of the aire the gouernors of this world because they rule the wicked
at their pleasure and the Princes of darknesse because they are the authors of all ignorance of God of blindnesse mischiefes vnhappinesse malice of all disorder trecherie crueltie c Ephes 2.2 Ephes 6.12 Col. 2.15 As for the name Lucifer it came from a false and friuolous exposition of that place Isaiah 14.12 which as may well appeare was in derision ironically giuen to the King of Babylon Whence do euill Angels take their beginning In respect of their nature and substance they are of God who did create them good of nothing and who doth still vphold them But in regard of the qualities brought vpon them they are of themselues as Christ witnesseth Ioh. 8.44 The diuel when he speaketh a lie speaketh of his owne that is of himselfe and continued not in the truth wherin he was created at the beginning but fel by his owne free wil and was a murderer from the beginning not in respect of Satan himselfe but of man that was made that is to say then when he first set vpon man whereupon we may gather that the Angels sinned before that Adam and Eue sinned What was the first sinne of the Angels Some thinke that it was pride according to that Eccles 10.15 Pride is the beginning of all sinne Others thinke it was enuie whereby Satan enuied that man was made after the image of God according to that Wisdom 2.24 By the diuels enuie death entered into the world But Christ shewes Ioh. 8.44 it was lying or the hatred of the truth that is of the euerlasting Gospell touching Christ who should take our flesh vpon him and of his grace which is needfull for all men to life eternall and of the nature of man which should be exalted aboue all Angels And therefore indeede it was the hatred they bore of Christs glorie and mans felicitie Also it was their apostacie and rebellion whereby Satan fell from God his maker and that very sinne which Christ calleth The sinne against the holy Ghost a Math. 12.31 1. Iohn 5.16 because he fell wittingly and willingly and of purpose from the truth and that also with hatred of that euerlasting truth whereof Christ speaketh I am the truth Ioh. 14.6 And to Pilate I am come into this world that I might beare witnesse to the truth Ioh. 18.31 The same is proved by the continuall practise of Satan euen from the beginning of the world to the end sowing lies and heresies either against the Deitie of Christ or against his humanitie or against his office And raising vp most cruell persecution against that truth of Christ Is there a great number of those Angels which fell from the truth Yes sure a great number and almost innumerable yet vncertaine to vs and not know howne many For 2. Pet. 2.4 and Iude 6. we reade that very many Angels fell at one time from the truth and therefore are cast into hell or the bottomlesse pit And Luk. 8.30 mention is made of a legion of diuels which possessed one man And Mat. 12.45 the vncleane spirit returning taketh with him seuen other spirits that is many other spirits worse then himselfe and more vncleane And Reu. 12.7 we reade that the dragon with his Angels fought against the woman and therefore there is no cause why we should sleepe secure and carelesse What punishment is inflicted vpon euill Angels Manifold 1. In that they are cast out of the heauens wherein the blessed be and wherein they were created into hell that is not only into that place vnder the earth ordained for the euerlâ—â—ting torments of the reprobate which Luk. 16.23 calleth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hell and chap. 8.31 the bottomlesse pit that is a gulph of a wonderfull depth but also into this ayre which compasseth the earth and into the region vnder the Moone as testifieth the Apostle Eph. 2.2 6.12 to exercise the patience of the godly and also to punish and to vexe the wicked for their impietie where also they being tyed with the chaines of darknesse are kept to the generall iudgement a 2. Pet. 2.4 Jud. 6. 2. In that their whole nature how great soeuer is wholy corrupted and defiled so as there is in it nothing at all sound and pure 3. Their will is so obstinate in sinne as they are not able no not to desire to repent of euill nor to be saued Which is by the iust iudgement of God who hath decreed that they which sinne against the holy Ghost that is they which wittingly and willingly and of set purpose sinne and renounce the knowne truth should neuer repent b Heb. 6 4. 10.26 1. Ioh. 3.8 1. Ioh. 3.8 The diuell sinneth euen from the beginning namely continually and obstinately 4. Their mind was darkened to wit being depriued both of the knowledge of all that truth as well of themselues as of God and of Christ which might stand them in any stead to life eternall As also of that created knowledge of those things wherin at the beginning they were created for which cause they are tearmed the princes of darknesse c Eph. 6.12 And yet not wholly because they excell yet in great knowledge of things concerning both God and men namely such as was naturall vnto them or they haue by nature partly by that naturall light which is left in them partly by obseruation partly by the effects of Gods power which come to passe in time By which means they knew Christ both to be the Sonne of God and also should be the Iudge of the world a Mat. 8.21 Act. 16.17 19. but yet without any affection towards him without any loue or affiance in him and to their greater terror and condemnation b Jam. 2.19 For which cause they are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is Skilfull but more truly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because they do alwaies abuse that their knowledge to euill and neuer to good Can euill Angels foresee things to come and certainely foretell them To foresee and to foretell things to come so farre foorth as they are things to come and to know them before hand of themselues and by themselues and of their owne proper spirit they cannot for it is the peculiar worke of God alone for so it is said Esa 41.23 Tell vs what things shall come to passe and then we shall know that ye are gods But by the instinct of another or by reuelation from another and by the present causes by the experience and obseruation of things and by probable coniectures to foresee things to come it is granted vnto creatures So then by these meanes the wicked spirits may foretel things to come as namely such things as they haue learned to haue bene foretold in some place by some holy Prophet or such things whose natural causes they see to be present before their eyes or such things which they see now are disposed and like to come to passe or such things as themselues are purposed
Soule created Gen. 2.7 Iehouah Elohim the Father Sonne and holy Ghost breathed or inspired which is spoken after the manner of men into his nostrils the breath of liues as Col. 1.16 God is said to haue created all things by the Sonne as well visible as inuisible What manner of breathing was that Some there be who by the name of breathing vnderstand nothing else but the commandement of God as though Moses shold haue said by the very commaundement of God the soule was put into the bodie The most auncient Fathers Iustinus Irenaeus and Tertullian are of opinion that the Sonne 〈◊〉 God â—uen at that very time taking vnto himselfe the shape of a mans bodie for the present wherein afterward he appeared to the Fathers to be a beginning of that which afterward he performed truly and indeede tooke clay in his hands and thereof framed the bodie of Adam to the likenesse of that bodily forme which he tooke vpon him and by breathing into Adams nostrils put into him the soule afterwards he tooke one of the ribs of Adam and builded Eue of that Which opinion of the Fathers seemeth to haue nothing contrary to the analogie of faith For Christ in the Gospell by such like actions as when he made clay with his spittle wherewith he annointed the blind man Iohn 9.6 and by breathing vpon the Apostles gaue them the holy Ghost did signifie that it was euen he himselfe that had framed Adam of the clay and had breathed into him the liuing soule And therefore that breathing whereof Moses speaketh was created and no part of the Deitie it selfe and it was a visible signe of an inuisible thing to wit of the soule which the Sonne of God created and put into the bodie of Adam as that breathing of Christ wherewith he breathed vpon his Disciples was not the spirit of God himselfe but a visible signe of the holy Ghost Whereof then was the Soule created Not of the Essence of God as the Manichees thought for whatsoeuer is of him is the same with himselfe neither is that any other then the Sonne and holy Ghost but it was by God not of the heauenly bodies not of the elements fire or aire not of the temperature and composition of the humours of the hodie not at all aduenture made of the motes for in these as Tully saith in his booke of Tuscul quaest there is nothing that hath in it the force of memorie vnderstanding thought that is able to remeÌ„ber things past foresee things to come and can comprehend things present all which are things onely diuine but altogether created of nothing euen as it is also created of nothing in euery particular man a Zach. 12.1 For which cause God is called the Father of spirits Heb. 12.9 And indeed Paul saith well out of Aratus that we are the generation of God Act. 17.28 but in regard of the qualitie not the substance to wit so farre forth as we be adorned with heauenly gifts in like sense as the Pharises are called a generation of vipers Mat. 3.7 Are you not then of opinion that the soule inspired by God is a particle of Gods essence I am not for then should Gods essence be diuisible yea in some part thereof mutable and subiect to sinne yea to hell torments which once to thinke were both absurd and blasphemous As for that of Aratus We are his generation it is spoken in regard of the efficient cause and the excellent gifts of the soule Why did he breathe the breath of life rather into the face of man then into any other part Because this part of all the rest is furnished with the instruments of the senses to performe the duties of the soule and more fit to behold things that are aboue And why did he rather breathe into his nose then into his eares or into his mouth or into his eyes 1. That God might shew that he alone was the author both of our creation and respiration or breathing 2. That he might declare the weaknes of mans life which is in his nostrils according to that Esa 22.2 Cease to feare man whose breath is in his nostrils 3. That by this meanes he might make it cleare that the soule was not created of the substance of the bodie but came from without as Aristotle concludeth well de generatione Animal lib. 2. cap. 3. The mind came from without and is onely a diuine thing not that it is created out of the bodie b Zach. 21.1 but because it proceedeth not of the substance of the bodie What did he breathe into him The whole soule consisting of his essentiall faculties vegetatiue sensitiue and intellectiue or the faculties of liuing sense and vnderstanding seeing Moses saith not the breath of life but the breath of liues c Gen. 2.7 For that which is spoken 1. Thess 5.23 that in the bodie is the spirit and the soule is either spoken in way of exposition as Augustine thinketh or else the Apostle in that speech doeth distinguish the essentiall faculties of the soule into the superiour and inferiour vnderstanding by the name of Spirit the minde and by the name Soule the facultie of sense and liuing Be there onely one or more soules in one and the same man 1. Onely one because many and diuers faculties do not make many and diuers substantiall formes 2. Because there can be but one essentiall forme of one man or one perfection of him 3. Because God breathed into Adam one onely breathing a Gen. 2.7 4. Because in Scripture there are neuer more soules then one attributed to one man but euer one alone b Act. 7.59 Act. 20.10 Math. 26.38 although in one man there be moe faculties of one soule which are in it at one time as there be three vnities in the number of three which is yet but one number And all these faculties do manifest themselues in time some sooner some later euen as the instruments of this or that facultie in the bodie are fitted strong and liuely or else are first framed and do come first What is the soule of man It is a spirituall substance in the bodie of man created by God of nothing and vnited vnto it to make one person not onely to giue life to the bodie and to make the instruments fit for certaine functions and actions but also that it might haue the soueraignetie in ordering the life of the whole man and might stirre vp man to the knowledge and worshipping of God the Creator and being sundered from the bodie it doth not perish but abideth immortall When is the soule infused and commeth to the bodie When the bodie in the wombe of the mother is firmely rooted fitted with instruments disposed to receiue such a soule as in the creation of the first soule appeareth which is a patterne of al other c Gen. 2.7 Eccles 12.7 Which is the proper seate of the soule of man in the bodie Especially the heart
will be thy God and of thy seede after thee Gen. 17.7 Is Originall sinne the sinne of another or is it euery mans proper sinne It is another mans sinne because being committed by Adam it is deriued to vs from the same author and yet is not lesse proper to any one of vs then it was to Adam First because Adam sinned not as a priuate man but as head of all mankind 2. Because as mans nature communicated by him becomes euery mans owne nature so also his sin communicated by propagation and death vvhich entred by sin becomes euery mans ovvne sinne 3. Because the opposition betwixt the obedience of Christ the disobedience of Adam requireth it to be so d Rom. 5.18.19 As therefore the obedience of Christ is so communicated to his members that euery faithfull person may call it his owne so the vnrighteousnes of Adam is so made common to all men that euery man is punished for his owne fault May the sinnes of other parents be said to be conueyed into their children as the sinne of Adam is said to be The case differeth because that first sinne was not so much personall and proper to Adam as natural that is common to al mens nature which originally and naturally was in his Loynes therfore truely originall But other sinnes of Adam and of other men were truely personall Of which Ezech. 18.20 The sonne shall not beare the iniquitie of the father but the soule that sinneth shall die Yet it shall be no absurditie if wee say that the sinnes of our next parents and auncestors are communicated to their children by corrupt seed their bodie being first stained with sinne and after the soule being infected by the bodie whence is is said Exod. 20.5 I will visite the iniquitie of the fathers vpon the children But that children are not alwaies borne like to their wicked parents it proceedeth from the speciall grace of God Is Originall sinne a Substance or an Accident It is no substance for then it should be either a soule or a bodie but the bodie and soule in respect of the substance are the good creatures of God which are also as yet created by God wherefore they are not sinne Neither is it a substantiall propertie or any thing substantiall in man but it is an outward and accidentall qualitie which notwithstanding is called natural not that it hath proceeded from nature insomuch as it is created but because it seizeth vpon men and possesseth them as by right of inheritance and cleaueth to the nature of man his strength and naturall faculties and is naturally bred in man Ephes 2.3 By nature wee are the sonnes of wrath Rom 7.17.20.21 The Sinne that dwelleth in me the euil which is present with mee saith the Apostle Is it an accident which may be separated from man Augustines words may serue for answere hereunto Lib. 1. de Concupiscentia c. 25. Originall sin is remitted not so as it is no longer originall sinne but so that now it is not imputed the guilt thereof is past and gone the actuall being of it remaineth therefore also doth death it selfe remaine What is the subiect of Originall sinne The whole man both in bodie and soule from head to foote with all his powers and faculties of bodie and soule as well the higher as lower as vnderstanding will sense Whereupon the Apostle Ephes 4.17.18 affirmeth the minde is addicted to vanitie the thought to blindnesse and the heart to wickednesse Rom. 8.7 The wisdome of the flesh is enmitie against God The same thing is manifest by our renewing which the Apostle attributeth to spirit soule and bodie a Rom. 12.1 Ephes. 4.33 1 Thessa 5.23 How many parts are there of this corruption Two A defect and concupiscence or a peruerse and inordinate inclination to euill The defect is a wanting of Originall righteousnesse as there are in the minde of man blindnesse and ignorance of heauenly things in the will and heart a turning away from God or a depriuation of the loue of God and men b Rom. 3.23 1. Cor. 2.14 The naturall man perceiueth not the things of Gods spirit Concupiscence is not a naturall desire of meat drinke generation and delight in the senses neither motions of the heart such as affections are neither onely a disorder of appetites and desires but it is a readie inclination of all our strength to doe those things which are forbiddeâ— in the lawe of God of which nature is darknesse of our vnderstanding doubting in our mindes of God and of his prouidence in our will and heart contumacie and stubbornnesse against God Because Paule saith Rom. 7.18 I know that in me that is in my flesh there dwelleth no good and vers 23. I see another Lawe in my members resisting the Lawe of my minde doth it therfore follow hence that the highter part of the soule is not the subiect of concupiscence but onely the sensitiue part No for he doth not oppose flesh and members to the minde that is reason such as it is without the light of the holy Ghost but he opposeth the flesh to the spirit that is to spirituall gifts or regeneration in as much as it is begunne in man by the Holie Ghost But are that priuation of Originall righteousnesse and concupiscence sinnes They are 1. Because that priuation is transgression of the law 2. Because it is a sin not to be such a one as God commands thee to be But concupiscence it selfe also is a sinne because Deut. 10.16 we are commanded to circumcise the foreskins of our hearts and in the law it is said Thou shalt not couet Exod. 20.17 3. Because Rom. 7.7 the Apostle teacheth that concupiscence remaineth euen in the regenerate which constantly hee calleth a sinne against which we must without ceasing fight and he plainly affirmeth that it disagreeth with Gods Law I had not knowne saith hee that concupiscence is sinne except the Lawe had said Thou shalt not couet Whosoeuer looketh vpon a woman to lust after her hath already committed adultery with her in his heart Mat. 5.28 And 1. Iohn 2.16 The concupiscence of the flesh is not of the father And the Apostle calleth euen that euil which he willeth not that is to which hee yeeldeth not consent Rom. 7.19 I do not that good I would but that euill which I would not Lib. 3. contra Iul. Therefore Augustine ascribeth three things to concupiscence that it is sinne and the cause of sinne the punishment of sinne What is Originall sinne therefore Anselmus thus describeth Originall sinne It is a wanting of originall righteousnesse which ought to be in man We describe it in this maner It is not onely a priuation of Originall righteousnes but both a deprauing and corruption of mans nature spread vpon al parts of the soule propagated from Adam to his posteritie and it is a guiltinesse wherby euen the newe borne infants are also corrupt by Adams fall and are therefore
that place Hebr. 6.4 It is impossible that those who haue beene once enlightened and after Catechising haue professed Christianitie and by Baptisme haue beene chosen and incorporated into the Church and haue tasted the heauenly gift and haue beene partakers of the holy Ghost and haue tasted the good word of God and the powers of the world to come but haue not swallowed it much lesse digested it if they fall away namely not into a particular sinne against the first or second table but into an vniuersall apostasie and reuolting from Christ If they fall away they should be renewed againe by repentance seeing they crucifie againe to themselues the sonne of God and make a mocke of him And Heb. 10.20 To them which sinne voluntarily that is with full consent and of set purpose reuolt from Christ after they haue receiued knowledge of the truth there is no sacrifice left for sinne And this kinde of sinne is in them who not onely haue knowen the truth but also professed it Whence 1. I gather that there is a second kinde or manner of this sinne against the holy Ghost Whereby a man vniuersally and with full consent reuolteth from Christ being truely acknowledged and knowen both out of the Gospell and by the holy Ghost enlightening the heart wherby also a man denieth Christ and with all his strength persecuteth the truth of set malice reproacheth and disgraceth Christ despising his sacrifice 2 I gather that the subiect of this sinne is not in all the reprobate but in those onely who haue acknowledged Christ and his truth 3 That the elect are not subiect to this sinne seeing the counsell and purpose of GOD to saue them cannot be made voide Therefore what is the sinne against the holy Ghost It is an vniuersall Apostasie and falling away from Christ that is a renouncing of the truth of the Gospel being euidently knowen and a rebellion springing from hatred of the truth ioyned with a tyrannicall and sophisticall and hypocriticall opposing it Or thus he is said to sinne against the holie Ghost who notwithstanding his sight be dazeled with the bright shine of Gods truth yet he resisteth it to this end onely that he may resist it Giue me some examples of this sinne An example for the former is of those Pharisees against whom Christ disputeth of this verie sin Math. 12.31 For they did not onely know Christ was from God Iohn 3.2 but also who he was Iohn 7.28 ye both know me and know whence I am saith Christ and yet they ceased not wittingly there owne conscience withstanding it to detract from his heauenly works and in a hatred of the truth to persecute him euen vnto death Such were many of the Iewes Act. 6.10 who when they could not resist Stephen speaking by the spirit of God yet they laboured to resist him Yet there is no doubt but many of them were driuen to doe this through a zeale of the law Whereupon Peter Act. 2.41 In the day of Pentecost receiued three thousand men which repented who had persecuted Christ to the death But it appeareth there were others who out of a malicious impiety did rage against God that is against the doctrine which they were not ignorant came from God Examples of the latter are Saule Iudas Arrius also Iulian the Apollata for this man was rightle trained vp in the Christian religion he knew the truth of the Gospell which also he publikely had professed hauing beene baptised but afterwards by the perswasion of certaine wicked Philosophers Libanius Iamblicus and others he fell from Christ became an enemie of Christ and a persecuter of the Church he sacrificed to the Idols of the Gentils and with all his might endeuored to abolish Christs religion How must we iudge of this sinne It is hard to pronounce sentence thereof especially at this time wherein the gift of discerning of spirits doth not so flourish as in the auncient Church a 1 Cor. 10.9 by which gift Peter knew the hypocrisie of Ananias and Sapphira b Act. 5.3.8.9 Therefore iudgement cannot be giuen of this but a posteriori of the consequence and finall impenitencie which followeth it For Manasses the sonne of Ezekiah King of Iudah did many yeares furiously persecute the word of God erecting abhominable Idols against Gods commandement c 2. King 21.6 and shedding innocent bloud in Ierusalem d King 24.4 Yet because afterwards he repented e 2 Chron. 33 12.13 he brought not his sinne against the holy Ghost to the height and top therefore this sinne was indeede begun in him but not accomplished Ought we to make prayers for them who sinne against the holy Ghost By how much any man shall seeme to be neerer to extreame daunger so much the more carefully ought wee by all meanes to reclaime him into the way and especially by prayer to commend him to God Notwithstanding if God haue shewed vs any man as it were with the finger who hath sinned vnto death we are plainely taught what to do 1. Ioh. 5.16 I say not that any man should pray for him And 1. Sam. 16.1 The Lord chideth Samuell because he was in continuall heauinesse for Saule whom he had reiected For as Hippocrates forbiddeth to attempt the cure of desperate diseases so God will not haue the spirit of prayer to sigh in vaine and offer prayers for them whose diseases are incurable Why is this sinne said to be committed especially against the holy Ghost Not in respect of the Essence or person of the Godhead of the holy Ghost for neyther is the dignitie of the holy Ghost greater then the dignitie of the Father or of the sonne neyther can one person be offended but the iniurie of the sinne redoundeth to the whole Godhead But in respect of that grace and enlightning whereof the holy Ghost is proper author in the hearts of men in as much namely as it is the proper and immediate office of the holy Ghost to enlighten vs and when we are brought into the light of the truth to shew vs the way to the Father the Sonne and himselfe For though this worke be common to all three persons yet the spirit doth this properly and especially as the father worketh in the worke of Creation the sonne in our redemption Why is it said to be vnpardonable Not because of the difficultie of pardon to be obtained for it as many thinke neyther also because it is mightier or greater then the grace of God for that rule of Paule standeth good Rom. 5.20 Grace superaboundeth sinne But because they are stricken with euerlasting blindnesse who sinne this sinne for their ingratitude by the iust iudgement and ordinance of God a Gal. 6.7 who suffereth not himselfe to be mocked or his spirit which is the spirit of truth to be conuicted of falshood or lying 2 Because of their impenitencie or impossibilitie to repent as the Apostle saith Heb 6.4.6 It is impossible that such should be renewed
againe to repentance For whereas true repentance commeth from Gods spirit and we obtaine the spirit of God in Christ alone by faith therefore they can neuer repent who haue sinned against the holy Ghost and therefore can neuer obtaine pardon For if they repented certainly they should obtaine pardon as God promiseth by Ezechiel cap. 18.21 That he will be mercifull when a sinner shall truly be turned seeing God can no more despise him who truly repenteth then his owne spirit b 1 Ioh. 5.16 How doth vnpardonable sinne differ from mortall sinne 1 Because all vnpardonable sinne is mortall but not all mortall sinne vnpardonable 2 Because the mortall sinne becommeth veniall when they doe now beleeue who before did not beleeue but vnpardonable sinne neuer becommeth veniall because they neuer repent or beleeue who haue this sinne What sinnes come neere to this sinne 1 The sinne of the diuels who wittingly and willingly persecute the knowen truth with horrible hatred and furie 2 Denying of Christ proceeding of infirmitie 3 Sinnes against a mans owne conscience often repeated and fallen into are the way to sinne against the holy Ghost for as it is said of diseases of the bodie so fitly it may be applied to the diseases of the soule Too late is helpe of medicine found When old disease hath gotten ground What opinions are contrarie to this Doctrine The errour of the Donatists and Nouatians who denied that they who fell could haue pardon or remission of sinnes abusing that place Heb. 10.26 Whereas there is great difference betwixt the fall of them who sinne knowing of it and their fall who professedly do altogether depart and reuolt from Christ are delighted with impietie and make warre against the truth Otherwise Dauids and Peters cases were desperate yea we were all gone contrarie to that saying of Christ Forgiue seuentie times seuen times Math. 18.22 and Ezech. 18.21 At what time soeuer a sinner repenteth I will no more remember his sinnes And likewise this is contrarie to the examples of Dauid Ezechias Manasses Peter who were receiued into fauour and mercie ⧠The eighteenth common Place Of free will after the fall of man VVhat is vsually vnderstood in this disputation by the name of freewill A Faculty or power of mans mind or vnderstanding to discerne and know good or euill of the will to choose or refuse eyther and of the strength to performe eyther good or euill What is the reason of this name Liberū arbitriū In respect of the mind which sheweth the obiect to be chosen or refused it is called Arbitrium will and in respect of the will which voluntarily and of the owne accord followeth or tefuseth the iudgement of the vnderstanding it is called Liberum free Is there such free will in man after the fall There can be no answer made simply to this question but there is need of a twofold distinction for mens actions are to be distinguished whereof some are naturall and sensuall as to eate to drinke to moue from place to place some morall and animall or pertaining to the reasonable part of the soule such are priuate actions Oeconomicall or Politicall also outward actions in Gods worship and some are supernaturall or spirituall In the first sort of actions man hath choise left vnto him In the second the minde is much darkened the iudgement is not sound nor the will chearefull neither the strength able to performe Thereupon came that speech of Medea Video meliora proboque Deteriora sequor I see the better and approoue it But still the worse my mind doth couet In the third kind another distinction must be vsed for a man after the fall is considered in three respects before his conuersion and regeneration in his conuersion and after his conuersion VVhat thinke you then of the free will of man before his conuersion I thinke it is altogether wicked and euill for the soule though it remaine whole in the essence thereof with her powers the wil vnderstanding yet the strength ability of these powers vnto any spirituall good is lost For the vnderstanding is plainely blinde in heauenly matters destitute of the true knowledge of God and of the wholsome vnderstanding of the word according to Dauids saying Psal 14.3 a Rom. 3.11 There is not a man that vnderstandeth And of Paul 1. Cor. 2.14 The naturall man perceiueth not the things of the spirit of God And Rom 8.7 The wisdome of the flesh is enemy to God for it is not subiect to the law of God neither indeed can be And Ephe. 4 23. he biddeth vs be renued in the spirit of our mind by the spirit of the mind vnderstāding the principal part of the whol 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as the Philosphers terme it The wil is altogether turned away from God Psa 53.3 There is none that seeketh God they are al gone astray 3 Our strength and endeuors are taken quite away they altogether become vnprofitable in the same Psalme b Rom. 3.3 And 1. Cor. 12.3 No man can say that Iesus is the Lord but by the holy ghost And 1. Cor 3.5 We are not sufficient of our selues to thinke any good thing And Phil. 2.13 It is God who worketh in vs both to will and to do Are we therefore like senselesse stocks in regard of spiritual things No for man is not spoyled by sin of the power of vnderstanding or willing but his vnderstāding is become blind his wil peruerse But what doth not Paule say Rom. 2.14 That the Gentiles by nature do the worke of the law in the 15 verse that they shew the worke of the law written in their hearts The Apostle speaketh of that natural knowledge which is writtē in the minds of all men which is sufficient to take away from men all pretence of ignorance and to make them vnexcusable but he speaketh not of abilitie to fulfill the law And Paule saith not that the Gentiles did the law but the things of the law that is certaine outward works agreeing in some sort with the law for in other places of Scripture as in Ierem. 31.33 they are said to haue the law writtē in their harts whose harts God hath circumcised by his holy spirit c Deut. 30.6 But the Gentiles excelled in notable gifts which gifts seeme to shew that mans nature is not altogether corrupted 1 The corruption and faultines of their nature was not purged away but kept in and restrained by God least that like a wild beast it should violently be caried to the mischiefe of mankinde 2 Those gifts were not common giftes of nature but speciall graces of God which he dispenseth and distributeth to men otherwise in themselues profane diuersly and in certaine measure that he may thereby prouide for the welfare of mankinde 3 Whatsoeuer in their actions was praise-worthie was polluted with ambition and was farre frō a desire of illustrating gods glory 4 They were not vertues properly but Images and
resemblances of vertues which although they are praised in the courts and iudgement places of men yet before the heauenly tribunall they are of no moment to deserue righteousnesse Yea more they are sins because whatsoeuer is done without faith that is without acknowledgment trusting in the Mediator is sinne Rom. 14.23 Therefore what kind of will is remaining in a man not regenerate A will altogither euill namely which doth with a prone inclination make hast to sinne for man is not depriued of will but of the soundnesse and goodnesse of his will Therefore Bernard speaketh thus Simply to vvill commeth from mans nature to vvill vvickedly commeth from corrupt nature to vvill vvell from supernaturall grace But doth not mans vvill freely encline to euill If free be opposed to compulsion or violent constraint in this case man is caried to commit sinne freely that is of his owne accord voluntarily and with earnest desire and so there is in him free vvill to euill a Iam. 1.14 Pruu 2.24 But if free be opposed to seruitude or necessitie certainly man enclineth to euill not freely but necessarilie and so mans will is seruile and thrall but so as this necessitie and slauerie is voluntarie So the will of a man vnregenerate is a Seruant and it is also free in diuers respects a seruant because of the necessitie of sinning free in regard of his will Iohn 8.34 Whosoeuer committeth sinne is the seruant of sinne and verse 38. If the sonne shall make you free you shall be free indeed Therefore if he shall not make free the will shall be a seruant not free and therefore more truly it shall be called seruile or slauish vvill not free vvill For by whomsoeuer a man is ouercome to him he becommeth slaue 2. Pet. 2.19 but if a man become slaue vnto sinne he is no longer free Hovv stands the vvil of man in his conuersion is it meerrly passiue or actiue also In respect of grace which commeth from without a man and preuenteth him the will in as much as it is not yet begonne to be regenerate is meerely passiue as the clay in the hand of the Potter a Rom. 9.21 because all his strength concerning spiritual and heauenly things is extinct by which he might prepare himselfe to grace or of himselfe receiue it being offered or by his naturall strength turne vnto God or wil desire or follow after that which is good acceptable to God for we are all dead in sin b but the dead man is only passiue in respect of his quickening yea moreouer the will is not only dead but also it is stubborne of it selfe and of it selfe and by it selfe q Epes 2.1 Colos 3 12 it cannot choose but resist being not moued kindled by God c Iohn 6. Therefore Dauid faith Psal 51.12 Create in me O God a cleane heart But in respect of the time in which the conuersion it selfe is wrought the will is not like a stocke but whilest it is healed and cured by the holy Ghost it is also actiue that is the will in the act of conuersion is not idle and void of all sense and motion as an Image but followeth the holy Ghost who draweth it For at the same instant God cause vs both by grace to will and to will indeed that is he mooueth and bendeth our wils and causeth vs to will indeed but yet so as all the whole efficacie of the action dependeth vpon Gods spirit Heereupon Aagustine lib. de Gratia lib. arbitrio cap. 2. It is certaine that we will when we will but he causeth vs to will who worketh in vs to will Therfore Phil. 2.13 It is God who worketh in vs both the wil the deed where Will is not vnderstood of the substance of the will but of a newe qualitie How is that to be vnderstood which Christ speaketh Ioh. 6.44 No man commeth to me except the father draw him Not so as if the will in the act of conuersion that is when the party conuerted is begon to be draweÌ„ by the word holy spirit did like an enemie make resistance neither is the case alike as when euil spirits vse the members of bodies possessed by them For we do not beleeue against our wils because faith is a knowledge in the mind and an assent in the heart but because of vnwilling God maketh vs willing of resisting consenting of sluggish lasie persons God maketh vs to become runners In which sense is that saying of Chrysostome to be taken God indeed draweth saith he but he draweth so as the partie is willing Act. 26.19 I was not disobedient to the heauenly vision What therefore be the causes of our conuersion The efficient cause and effectuall by it selfe is one namely the Holy Ghost of which it is saide Ezech. 36.26 I will giue you a newe heart a newe spirit wil I put in the middest of you and I will take the stonie heart out of your flesh and I will giue you a fleshie heart and will make you to walke in my commaundements The instrumentall cause or meanes is the word of God Rom. 10.17 Faith is by hearing and hearing by the word of God by which word being read heard and thought vpon the Holy Ghost becommeth regularlie effectuall enlightning the minde and turning the will The subiect of Conuersion is the vnderstanding and will of man which notwithstanding is saide also to concurre not to the conuersion but in the conuersion because no conuersion is wrought without the thing to be conuerted but in that regard that it is mooued not of it selfe but by the Holy Ghost that being driuen forward thereby it worketh of vnwilling becoÌ„ming willing it willeth For the will is not onely the subiect of Gods operation which the spirit of God worketh in the elect but it is also such an instrument which beeing renewed and mooued by the Holie Ghost doth it selfe also worke together with it and mooueth it selfe What manner of free will is there in a man regenerate It is partly to good partly to euill How to good Because the Holy ghost reneweth by the word of God mans nature onely in part and therefore that will which before was seruant becommeth free only in part that is because a new lâ—ght and knowledge of God is kindled in the minde and in the will and heart new inclinations and motions agreeing with gods law that so man being caused by God to worke may himselfe also worke As Iohn 6.45 Euerie one that hath heard and learned of the father commeth vnto mee Phil. 2.13 It is God who worketh in you both the will and the deede How is there in them a free will to euill 1. Because Regeneration is onely begunne in this life not perfected by regeneration is to bee vnderstoode a a 1. Cor 13 9 12. 2 Cor. 11 9 renewing of minde will and affections and the reliques of the flesh or of sinne do alwaies remaine
onely not vnderstand those things which belong to true pietie but euen in things belonging to this life is blinde and oft is deceiued 2. That saying of Cicero That a man must aske of God good fortune but wisdome he must take from himselfe 3. Of the Pelagians that man by the proper strength of his nature without the grace of God can turne himselfe to God and by his pure naturall gifts can fulfill the Lawe 4. The errour of those Semipelagians who attribute our conuersion partly to Gods grace partly to the power of free will And that of the Schoolemen who say that a man by doing as much as lyes in his power deserues grace de congruc that free will worketh together with the grace of God and that in motions of the Spirit it is not taken away nor lost but onely weakned and that the will can prepare it selfe to grace 5. Of the fathers of the Counsell of Trent who affirme that the strength and faculties of the soule are indeede bound and entangled in the snares of sinnes so as a man cannot by his owne power winde himselfe out but yet that they are not put out nor extinct but only feeble as a sick man whose strength is impaired by some disease who is refreshed when the physitian commeth to him and layeth his hand vpon him or as a bird which hath abilitie and power to flye but beeing tyed by a thred can not exercise the vse of that facultie 6. That Position of the first vniuersall grace that the Lord openeth all mens eyes that they may see and their eares that they may heare if they will seeing it is required that they haue a power to will 7 The errour of the Enthusiastes who boast of visions speculations conference familiar speech with God inspiration without Gods word and doe imagine that men are compelled haled and pulled to their conuersion and vpon this false ground they contemning the word of God doe expect that drawing and forcing of the spirit The ninteenth common Place Of the Lawe From whence is the Latine name of Lawe to wit Lex taken EITHER of binding Lex a ligando because the Law bindeth those vpon whom it is imposed either to obedience or punishment or else a legendo of reading because Lawes were vsed to bee read publikely or ab eligendo chosing because it is a rule of things to be chosen or refused the Greeke word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to distribute because it giueth each man his right What significations hath the word Lawe 1. It is in generall vsed for all Doctrine which prescribeth any thing as in Hebrew it is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Torah of Iarah which signifieth to teach For which cause also the Gospell is called a law Esa 2.3 The Lavv is gone forth of Sion and the cōmandement of the Lord from Ierusalem So Ierem. 31.33 I vvill put my lavv in their invvard parts and in their hearts I vvill vvrite it And Rom. 3.20 The Gospell in that place is called the Law of Faith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by imitation that is a Doctrine which propoundeth saluation vpon this condition If thou beleeue 2. More specially the Law signifieth the Old Testament Rom. 3.19 Wee knovv that vvhatsoeuer the Lavv saith it saith it to them vvhich are vnder the Lavv. 3. When the Law is opposed to the Prophets it signifieth only the bookes of Moses and it is distinguished from the Prophets Psalms Luc. 24.22 Those things vvhich are vvritten in the book of Moses in the Prophets in the Psalmes And Rom. 3.21 The righteousnes of faith hath testimonie in the Law Prophets 4. When it is opposed to the Gospell it is taken for the Law the things thereto belonging as it is in the same Chapter ver 28. VVee are iustified by faith vvithout the workes of the Lavv. 5. When it is opposed to grace it signifieth the wrath of God and damnation and the rigour of Iustice as Rom. 6.14 VVe are not vnder the Lavv but vnder grace So Gal. 3.18 If yee be led by the Spirit yee are not vnder the Lavv. 6. Sometimes it is opposed to the trueth and then it signifieth the shadowes of the Lawe that is the Ceremonies of the Lawe As Iohn 1.17 The Lavve vvas giuen by Moses but grace and truth by Iesus Christ 7. When it is opposite to the time wherein Christ was giuen it signifieth the whole policie gouernment of Moses as Gal. 3.20 Before faith came vve vvere kept vnder the lavv As also it signifieth the ordinance of the Priesthoode Math. 11.13 The lavv and the Prophets prophecied vnto Iohn a Heb. 7 12 10.11 8. The Law is somtime by a Metonimie taken for rule authority soueraignty and commaund or that force which constraineth a man to any thing as when it is said The lavv of the spirit of life the lavv of Sinne and death b Rom. 8.2 the Lavv of the members c Rom. 7.23 But vvhat vnderstand you in this place by the vvord Lavv I vnderstand a law put into mēs hearts by God afterwards repeated by Moses which cōmandeth holy and iust things promiseth eternal life on this condition If thou shalt do all these things Again it threatneth a curse if a man faile but in the least of them d Iam. 2.10 Gal 3 10. What Epithets and titles be giuen to the Lavv in Scripture Diuers but in diuers respectes For when comparison is made betweene the Law and Gospell especially in the article of Iustification then Paule giueth the law such termes and appellations as seeme ignominious but this is by relation 1. By our fault not any fault in the Law For he calleth it a Schoole-maister a prison that shutteth vp a Gal 3.23.24 the yoake of bondage b Gal. 5 1 the povver or force of sinne c 1 Cor 15 56. the operation of vvrath and of death d Rom. 4.15 7.5 vveake and beggerly elements of the vvorld e Gal. 4.9 the ministerie of death and condemnation the killing letter f 2 Cor. 3 6 7.9 the hand vvriting vvhich is against vs g Col 2 14 the Testament vvhich begetteth vnto bondage h Gal. 4 24 But being considered by it self as a Doctrine published by god it is called a holie Lavve and a holy and good commaundement i. a vvord of life a cōmandement vvhich is vnto life i Rom. 7 12 Who is author of the Lavve k Act 7 58 l Rom. 7 10 God himself who in the beginning put it in the minds of men then in Mount Sinah he engraued it in tables of stone and gaue it Moses to be published m Exod 32 16 What ioynt causes Ministers vvere there in publishing the lavv 1. The Angels who were not the authors but messengers and witnesses imployed in the publication of the Lawe which was done by God
place Of Christs Resurrection VVhat is meant by rising againe THat properly riseth againe saith Hierom which before fell by dying and therfore neither the diuinitie nor soule of Christ properly but the same bodie which fell by death rose again NotwithstaÌ„ding the Resurrection of Christ belongeth also to his soule but in some respect onely that is so farr forth as by the resurrection it was restored to the owne body What therefore is the resurrection of Christ It is the first degree of his exaltation whereby he according to his humane nature by the power of God putting off infirmity mortality his soule returning into his bodie reuiuing came the third day out of the Sepulcre as conquerour tryumphed gloriously ouer death hell that he might quicken all that beleeue in him and that the dead being raised againe in the last day he as a king of the Church might giue to all the elect a ioyfull victorie and immortall life casting the wicked away into perpetuall torments By what power did Christ rise againe Not by any power begged from others or any power of a nature created but by the proper power of his Godhead Iohn 10.18 No man taketh my life from mee but I lay it downe of my selfe I haue power to lay it downe and I haue power to take it againe For which cause his true Doctrine is shewed by his resurrection Rom. 1.4 in these words And declared mightily to be the sonne of God touching the spirit of sanctification by his rising from the dead Yet because the workes of the trinitie ad extrà without are vndiuided therefore this rising againe being taken actiuely is attributed both to Christ himselfe to the father and the holy Ghost Ephes 1.20 according to his mightie power VVhich he vvrought in Christ vvhen hee raised him from the dead and set him at his right hand in heauenly places Also Coloss 2.12 and Rom. 8.11 If the spirit of him that hath raised Iesus from the dead dwell in you he that hath raised Christ from the dead shall also quicken your mortall bodies by his spirit vvhich quickneth dvvelleth in you For that power wherby Christ was raised againe is essentially common to the three persons Did the humanity of Christ vvorke together vvith the Godhead in his resurrection According to the Diuine nature Christ himselfe wrought his resurrection a 2. Cor. 13 14. he suffered through the infirmitie of the flesh and liueth by the povver of God But properly hee rose againe according to the humane nature which obeyed the Godhead raising it vp and moued it selfe as the will and power of the Godhead directed it Wherupon came this common effect or worke of both natures Death was swallowed vp in victorie 1. Cor. 15.54 the Resurrection is attributed to the whole Christ b Rom. 1 4. but actiuely according to the spirit of sanctification passiuely according to the flesh From whence is the confirmation and certaine knowledge of Christs resurrection to be taken From the adiuncts or testimonies both those which went before which concurred at the time of it and which came after VVhat are the testimonies going before Partly prophecies partly figures or types by which the resurrection of Christ was aforehand signifyed Prophecies are euident and plaine affirmations concerning the resurrection of Christ which was to come As among others these 1. Out of Moses Gen. 3.15 The seede of the woman shall bruâ—e the head of the Serpent that is Christ shall ouercome sinne death and Sathan which he could not do otherwise then by rising againe 2. And Psal 16.8 where Dauid in the person of Christ saith Thou wilt not leaue my soule in the graue nor suffer thine holy one to see corruption 3. Out of the Prophets Esai 53.10 VVhen he shall make his soule an offering for sinne he shall see his seede and shall prolong his daies and the will of the Lord shall prosper in his hand therefore hee shall rise againe And Daniel 9.24 saith that Christ shall bee slaine and yet hee ascribeth to him a perpetual kingdome in which iniquitie shall be taken away euerlasting righteousnesse brought in place Therefore he foresaw that Christ should be raised againe Which prophecies are proued true by the euenr What figures of the resurrection were there 1. Adam who was cast into a sleepe againe raised vp out of whose side whilest he slept was Eua made Gen. 2.21.22 was a type of Christ who died was raised again out of whose side being opened issued forth both water bloud by which the Church was bred and purged 2. Isaac who was laid on a pile of wood and was deliuered by an Angel a Gen. 21.9.11 was a type of our Redeemer who died so for vs in regard of his humanitie in his sacrifice for vs that notwithstanding in regard of his Diuinity he remained immortall 3. Ioseph who was cast into prison afterward brought out againe and aduanced to great honours b Gen· 39.20 41.41 did resemble Christ rising again from death who receiued the rule of heauen and earth 4. As Samson when he was shut vp the city gates being locked did notwithstand securely go forth breaking the lock and carying away the gates c Iudg. 16.3 so the Lord opening the Sepulcre which was sealed vp was deliuered from death 5. Ionas being cast quick out of the fishes belly d Mat. 12.5 40 resembled Christ who came out of the graue aliue To conclude Dauid hauing scaped so oft out of persecution and being aduanced to the kingdom did shadow forth the death resurrection of the Lord. And what is the vse of all this which hath beene said That our faith may therby be confirmed for the certainety of our faith as Augustine saith consisteth in this that all things which haue bin foretold of Christ haue fallen out vpon Iesus the son of Marie Therefore he is the true Messiah and Sauiour of the world What are the adiuncts of Christs resurrection which coÌ„curred with it The time At what time did Christ die and was raised aaaine At that very time when the Patriarch Iacob foretold that he should come whilest Moses his forme of gouernment yet lasted stood but bended to ruine Gen. 49 10. The Scepter shall not be taken from Iuda and the lawgiuer from betweene his feete vntill Silo come And Daniell doth expresse the verie yeare of his passioÌ„ Whence may be perceiued the certainty of gods promises and our faith concerning the promises not yet fulfilled is confirmed and the error of the Iewes who holde the messiah is not yet come is confuted At what time of the yeare did he rise againe In the Springe time that the time it selfe might admonish put vs in minde of the power of Christes death and resurrection as Lactantius hath elegantly expressed it in these verses Ecce renascentis testatur gratia mundi Omnia cum domino dona redisse suo Namque renascenti
female sexe 3. To the two Disciples Cleophas and his fellowe as they were going to Emaus c Luk 24.13 31. of whome when hee was not discerned at the first because their eyes were held from discerning him hee was afterwards knowne of them in the breaking of bread their eyes beeing then opened and againe hee vanished from them not in respect of himselfe absolutelie but in respect of his Disciples and therefore it is added 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from them that is hee ceased to bee seene of them who notwithstanding in himselfe was visible Which came to passe either because of his sodaine departure from them or because their sight was againe dimmed that they could not see him 4. To Simon Peter alone Luk. 24.34 d 1. Cor 15 d 1 Cor. 15.5 5. To the Apostles the eleuen as Marke hath it e Mark 16.14 or as Paule the 12. f 1. Cor. 15.5 they being so called because of the cōmon title of their society fraternity being gathered together all saue Thomas at Ierusalem Vnto whome he entring Iohn 20.28 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the gates being shut not through the gates being shut but after the gates were shut and no man opened to him seeing the wall or gates by the almightie power of God might in one moment make entrance to his bodie which pierced them in a moment and the creature shall giue place to the Creator he stood in the middest of them and when they doubted whether it were hee hee gaue himselfe to bee seene and handled of them And proued his bodie to bee a true bodie and tooke away all suspition of spirituall entrance penetration of dimensions incircumscription inuisibilitie illocability and lastly of the appearing of a Ghost g Mark 16 14. Luk. 24 26 Iohn 20 19 seq What appearances made hee in the daies following Sixe 1. On the eight day after the resurrection he appeared to his Disciple Thomas being present when he entred againe to them the gates being shut h Iohn 20 26. 2. At the sea of Tyberias he appeared to seauen of his Disciples who were fishermen a Iohn 21.1.2.3 3. To eleuen Disciples at once in a certaine mountaine of Galilie as he had appointed with them b Math 28 16 4. To more then 500. brethren at once c 1 cor 15.6 5. To Iames by himselfe d Ibid v 7 concerning whom the testimonie of Paule is sufficient for vs. 6. On the verie day of his ascention hee appeared to the Apostles on mount Oliuet when he was taken vp into heauen out of their sight e Luk 24.50 Act. 1 6 12 Why doe not the Euangelists and Paule 1. Cor. 15.5 keepe a like order in rehearsing his appearances but some haue not some some other appearances That not so much the order of the appearances which might bee also greater as the trueth of his resurrection in which our saluation standeth might bee regarded and that varietie might euidently proue that the Euangelists did not agree and deuise amongst themselues to write those Histories but that they might shew that the Lord rose againe truely But why appeared he not to all or at least to the chiefe Priests and Elders of the people 1. Because as the kingdome of Christ is not of this world a Io. 18.36 so neither doth it depend of mans patronage 2. As with God there is a time of mercie so also there is a time of iudgement 3. Because the resurrection of Christ was foretold by the Prophets publickly preached by the Apostles proclaimed to all nations and confirmed enough and more then enough by testimonies which followed the ascension as First by the visible giuing of the holy Ghost in the day of Pentecost 2. By the gift of tongues 3. By the admirable audacitie and confidence which appeared in the Apostles 4. By the efficacie of the Gospell in conuerting very many 5. By the miracles done by the Apostles by inuocation of Christ f Act. 2.2.43 3.6 4 13.31.33 6. By the appearance of the Lord himselfe vnto Stephen when he was stoned g Act. 7 55 and to Paule when he went to Damascus h Ac◠9.3 1 Cor 15.8 17. By the preseruation of the Church according to Christs promises Mat. 16.18 The gates of hell shall not preuaile against it 8. By Baptisme and the Supper of the Lordi. 9. Lastly by the feeling of Christ dwelling in the hearts of the godly and by the earnest of the spirit 4. Because the condition of Christs kingdome which is of grace is this that it is not manifest to bodily eyes but to the eies of the minde and faith according to that Iohn 20.29 Blessed are they who haue not seene and beleeue 1 Rom 6 4 How differ the Resurrection of Christ and of other dead men 1. In the efficient cause for Christ rose againe by his owne power that which no man besides himselfe could euer do 2. In the end for others who haue beene raised vp haue risen againe subiect to the miseryes of this life and being to die againe But Christ first swallowing vp mortalitie and laying away at once all the infirmities of mans life rose againe vnto immortality a Rom. 6. ◠3. By the effectes What manner one was Christ when he rose againe Wholy glorious 1. In respect of the Diuinitie for whereas before it was hid in Christ now it was fully manifested and reuealed 2. In respect of his humanitie because all infirmities and accidentall properties with which Christ was borne as also all aduersities and miseries and all necessities of hauing meate drinke sleepe c. being laid away it was fully and to the highest degree of perfection adorned with new qualities but such as were created aboue besides the common order of nature as in the soule wisdome ioyfulnes c. In the bodie incorruptibilitie subtilitie nimblenesse brightnesse and shining through the power of the Godhead dwelling in it by which also it was exalted farre aboue all creatures b Psal 45.7.8 But the essentiall properties of it being still kept so that his body being now in glorie is still according to the ordinarie dispensation of nature to be seene and felt composed of instrumentall parts finite and conteined in place as Christ himselfe after his resurrection teacheth See ye my hands and my feete for it is euen I my selfe For a Spirit hath no flesh and bone as yee see me haue Luk. 24.39 For whome did Christ rise againe Onely for and to the elect for the vngodly shal rise againe not because of Christs resurrection but by the iust iudgement of God they shall rise againe vnto eternall damnation and by the force of that sanction and decreee which was added to the commaundement giuen to Adam Gen. 2.17 In what day thou shalt eate of the tree of the knowledge of good and euill thou shalt die the death namely as well the first as
he is here lo he is there And Paule bids that we shew forth the Lords death till he come 1. Cor. 11.26 What therefore is that which Paule saith Ephes 4.10 that Christ ascended aboue all heauens that he might fulfill all things The meaning is that he might poure out vpon the Church which consisteth both of Iewes and Gentiles his gifts and benefits by the holy Ghost a Ioh. 14.16 For so is the word of fulfilling taken b Isa 33· 5. Ierm 31 25 And this particle answereth to that which he said before out of Psalm 68.19 Hee ascended vp on high and gaue gifts to men the similitude being taken from Princes who after victorie obtained doe shew their liberalitie to all their people 1. Serm. de aduentu eyther by solemne feastes or largesses and gifts Or vnderstand it so as Bernard hath obserued that he might fulfill all things namely which were foretold and which were required to our saluation What witnesses were there of his ascension The Angels for it was fit that he who in his conception natiuite temptation death and resurrection had vsed the ministerie testimonie of Angels should now also vse the same for witnesses when he was to performe the greatest worke pertaining to his diuine maiestie 1 That he might mitigate their griefe which his Disciples tooke at their separation from their meekest Lord and Master by the promise of his future comming 2 That when the sight of the Apostles fayled they might shew the way into heauen as Chrysostome saith homilia de ascension◠Domini 3 That they might teach that though he was absent in bodie yet he would defend his seruants by his spirit and protect them by the ministerie of Angels Besides this witnesse of the Angels the Disciples also were witnesses Who were the foretellers of this ascension Dauid a thousand yeares before it fell out saw this triumph in the Spirit and sang a song of victorie to Christ triumphing a Psal 68.5 Enoch the sonne of Iared the seuenth man from Adam a man verie godly and a Prophet was taken vp into heauen and did figure this ascension b Gen 5.24 Heb. 11.5 being suddenly made of mortall immortall and translated into eternall blessednesse c 1. Cor. 15 52. 1. Thes 4 17 But chiefely Elias being caried vp into heauen by a whirle wind on a fierie Chariot and horses that is which shined with light like fire d 2. King 2.11 was a notable testimonie and example not onely of the Lords ascension but also of eternall life For that which the Lord saith Iohn 3.13 No man ascendeth vp into heauen but he that hath descended from heauen the sonne of man which is in heauen is to be vndestood of the proper vertue of his ascension and his aduancement aboue all creatures But how doth the ascension of Elias differ from Christs ascension As a shadow differeth from a bodie or a picture from a quicke man For 1 Elias was translated into heauen without the panges of death that God by this publicke testimonie might auow and ratifie his doctrine and by this meanes might reclaime the Israelites from Idolatrie to sincere religion and pietie But Christ before he ascended suffered and died but he reuiued and manifested the glorie of his resurrection by ascending and confirmed also whatsoeuer was said or done by him 2 Elias ascended by the ministerie of Angels in a fiery chariot In homil ascensionis because as Gregorie saith Pure man needs the helpe of other things neither could he ascend into heauen by himselfe whom the impuritie of his flesh did oppresse and keepe downe Bvt Christ was caried vp into heauen not in a chariot but by his owne power without the ministerie of Angels because he who had made all things was by his owne power caried aboue all things 3 Elias left vnto Eliseus his cloke the gifts of the spirit doubled vpon him but Christ compassed his Disciples with his cloke that is he put vpon them power from aboue filling them with the gifts of the holy Ghost and gaue vnto them power to worke miracles double to his greater then his own a Ioh. 14.12 not in nature but in number and efficacie or with greater effect I say with greater power not of the Disciples but of their maister who wrought in them but especially the conuersion of the Gentiles vnto Christ by the preaching of the Gospell 4 Elias was made a Citizen of heauen but vnto a Christ alone is giuen a name aboue all names and he is become so much more excellent then Angels by how much he hath obtained a more excellent name then they haue Ephes 1.21 Phil. 2.9 Heb. 1.4 What is the end of this Triumph 1 That he might seale vnto vs the worke of our redemption being now complete and perfected and might testifie that eternall righteousnesse was brought vnto vs. For which cause Augustine calleth it the confirmation of the Catholike faith To the same effect is that Ephes 4.10 He ascended that he might fulfill all things namely all the oracles and prophecies which were extant of him such as was the foretelling of his ascension and which it behoued to be fulfilled to accōplish the work of our redemption 2 That he might giue a cleare testimonie of his Godhead by which mans nature was caried on high 3 That hauing ouercome death he might obtaine that glorie in his humanitie which before the foundations of the world were laid was prepared for him a Ioh. 17.5 For then Christs glory was made most apparant when as the new guest who was both God and man was entertained in heauen which then the Angels had not seene from beginning of the world To the same purpose is that which is said Psal 24.7 Ye Princes open your gates that the king of glorie may enter in 4 That he might prouide for vs a mansion and abode in the heauens and might put vs in certaine hope that our soules being separated from our bodies should go vnto him and that we also may ascend into heauen in bodie also at the last day for where the head is there also must the members be Iohn 14.3 What are the effects and fruits of the Lords ascension 1 Captiuitie was led captiue Christ triumphed ouer Sathan death sinne and hell of which it is said Coloss 2.15 And he hath spoiled principalities and powers and hath made a shew of them openly and hath triumphed ouer them in the same crosse 2 The sending of the Comforter that is the holy Ghost and that visibly namely on the fiftieth day after his resurrection Act. 2.1 c. Which the Apostles should not haue receiued vnlesse Christ in his bodie had departed from them Iohn 16.7 Then a visible powring out of diuers giftes of the same spirit vpon the Church Epist ad Dardanum And to this effect is that saying Ephes 4.10 He ascended that he might fulfill all things not in his
planted deepe enough in processe of time doth wither away so Symon Magus is said to haue beleeued after this maner Act 8.13 and the Apostates which had in some sort tasted of the sweetnesse of the Doctrine of the Gospell but had not swallowed it downe nor disgested it as being destitute of the liuely heate of the holy Ghost Heb. 6.4.5.6 which faith proceedeth indeede from the inward working of the holy Ghost but not from the spirit of adoption And this is called a temporarie faith 6. It signifieth sometimes a certaine perswasion of some miraculous effect to come the same perswasion being conceiued by Reuelation or some speciall promise or by the motion of the holy Ghost the obiect of which faith and perswasion is the power of God a Mat. 7.22 17 19.20 able to worke miracles 1. Cor. 12.9 To one is giuen faith by the same spirit And 1. Cor. 13.2 If I had all faith that is to say If I had a kinde of perfection of this faith of working miracles so that I could remooue mountaines c. It signifieth also the confidence of obteyning some particuler obiect As Act. 14.9 A certaine man at Lystra beeing impotent in his feete had faith to be healed of saint Paul Which faith they call the faith of miracles particuler faith the one actiue the other passiue And to this faith of miracles is opposed also a doubting which was foūd in great measure euen in Moses himselfe b Num. 20.12 and in Aaron in the Disciples a Mat. 7.22 17 19.20 and in Peter b Num. 20.12 7. It signifieth sauing faith which is common to all the true members of Christ of which in this place we are purposed to speake Is the name of faith spoken absolutely or by relation By relation especially in Paul because there is therein a respect to the obiect neither can faith be defined but by making mentition of the correlatiue .i. of mercie promised for Christs sake What is the obiect of Faith The obiect of faith leuell is they call it that is to say beyond which faith doth not extend it selfe is euery word of GOD in generall set downe in the bookes of the Prophets and Apostles Hence it is that that is called generall faith whereby wee are perswaded that those things which are reuealed vnto vs in the word of God are true not by reason but because we are assured inwardly in our hearts by the holy Ghost that they are deliuered and set out by God who is true and almightie By this faith we vnderstand that the world was made by the word of God Heb. 11.3 of nothing Contrarie to the Axiome of all the Philosophers that of nothing nothing is made whereas otherwise by the very testimonie of nature it might bee acknowledged that the world was made this faith Iustifying faith doth necessarily presuppose and yet of it selfe it doth not iustifie Of this faith the Lord speaketh Esa 55.3 Heare mee .i. Beleeue mee and your soule shall liue And Iohn 20.31 These things are vvritten that yee should beleeue And the word of God is not only the obiect whereat alone faith must aime but it is also the Basis and foundation whereby it is vnderpropped sustained from whence if it doe neuer so little decline it by and by fals to the ground And therefore Paul saith Rom. 10.14 Faith is by hearnig hearing by the vvord of God frō whence we gather that nothing is to be accoumpted for the Doctrine of Faith religion which is not deriued out of the word of God But the principall chiefe immediate and proper obiect of faith by the apprehension whereof it doth iustifie is Christ crucified with al his benefits so farre forth as is offered vnto vs in the word and Sacraments and in him God the father 1. Pet. 1.21 By Christ his meanes you doe beleeue in God which raised him from the dead gaue him glorie that your faith and hope might bee in God or the promise proper vnto the gospell for the free mercie of God forgiuing sinnes for his sonnes sake and accepting and receiuing beleeuers vnto life eternal He that beleeueth in me hath life eternall Ioh. 6.47 The Law is not of faith Gal. 3.12 And this faith is properly and specially called Sauing and iustifying faith And by this obiect Christian faith is discerned distinguished from all sectes which indeede doe professe themselues to beleeue in God but not in Christ How many integrall parts are there that doe make faith Three 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Illumination or knowledge in the minde of Christ crucified his benefits not such knowledge as commeth by the beholding of him with bodily eyes but by the a 1. Tim. ◠4 offering of him vnto vs in the word and Sacraments which knowledge may be common also to others besides those that are iustified Heb. 10.26 If vve sinne vvillingly that is to say of set purpose generally flying from Christ after vvee haue receiued the knovvledge of the trueth there remaineth no more sacrifice for sinnes 2. A consent and iudgement likewise in the minde allowing that as true yea as the verie trueth of God which is taught in the word concerning Christ and his benefits Of which consent and iudgement Paul speaketh Rom. 7.16 I consent vnto the law that it is good And. 1. Cor. 2.15 Hee that is spirituall discerneth all things But yet this generall iudgement is not enough vnlesse there bee also a speciall iudgement whereby the beleeuer doth apply vnto himselfe those good wholsome things which are offered in the word that is to say the generall promise of life eternall purchased vnto all beleeuers by the bloud of Christ this he must applie to belong vnto himselfe And of this iudgement ariseth that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is assurance of faith which is spoken of Hebrewes 10.22 3. The apprehension of the heart in the will and affection whereby it commeth to passe that with our heart and will as with a hand wee doe apprehend and with both our armes wee doe embrace that which our minde hath iudged and discerned not onely to bee true but also good holie and to saluation and withall to belong peculierly vnto our selues Rom. 10.10 VVith the heart man beleeueth vnto righteousnesse VVhat is faith It is a knowledge consent and longing for grace promised in the word of God and so also a stedfast confidence apprehension of the obtaining of saluation for Christs sake or faith is a firme certaine knowledge of the goodwill of God towards vs which being grounded vpon the free promise of God in Christ is reuealed vnto our mindes sealed in our hearts by the holy Ghost or faith is the desire apprehension of the heart arising out of the knowledge and approbation of the minde and from a speciall iudgement and discerning whereby we do apply euery one particulerly to himselfe Christ crucified with his benefits offered vnto vs
in the word and sacraments or faith is the organ instrumēt or meane whereby man being a sinner apprehendeth and applyeth to himselfe Christ wholy with all his benefits and is vnited vnto Christ and liueth in him The Apostle Heb. 11.1 describing faith saith thus Faith is the substance of things which are hoped for the euidence of things that are not seen And Paul Ro. 4.20.21 painting out faith as in a map bringeth in the example of Abraham the father of the faithfull and saith Hee doubted not of the promise of God through vnbeleef but was strengthened in the faith gaue glory to god being fully assured that hee which had promised was also able to doe it Is that discription of faith Heb. 11.1 differing from the rest No forasmuch as therein there is exact mention made both of the forme of faith which is declared in the words Substance and Euidence also of the obiects namely things hoped for and things not seene For by the word Substance hee meaneth not a person as in the article of the Trinitie a Heb. 1.3 but the ground and as it were the prop whereupon a godly minde must stay and relie it selfe to signifie that faith is a certain sure safe possession of those things which are promised vnto vs by God As Psal 39.8 My Hypostasis or substance that is to say My hope is euen in thee And Heb. 3.14 We are made partakers of Christ if we keepe sure vnto the end 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the beginning wherewith wee are vpholden or vnderpropped Some translate the word Hypostasis existence or subsistēce because faith in some respect causeth things to haue a beeing as if they were which in trueth are not that is to say it setteth things before vs as if they were present which onely are in expectation Budaeus translateth it Strength or Courage In which signification it is vsed 2. Corinth 9.4 Least wee should bee ashamed 〈…〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. In this constant boasting Cha. 11.17 By a word deriued from the verbe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is to sustaine to except not to giue placc to violence Hereupon it is that a souldier is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is bolde and hardie and turneth not his backe to his enemie but goeth to meete him and resists him and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 boldnes whereby a man standeth stoutly to it and without stirring his foote receiueth his aduersarie that inuadeth him And surely this notable signification doth well agree with faith For in the act of beleeuing wee haue neede of strength and patience we must resist the flesh we must conquer reason we must withstand our owne conscience sinne the wrath of God and all other things whereby the consent of faith is hindered and oppugned Wee had neede to be armed with such a strong shield that wee may receiue and quench all the fyrie darts of the diuell Ephe. 6.16 and ouercome the world 1. Iohn 5.4 As for the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is translated Euidence it is not a refutation or a reproofe but an argument demonstration that is an assurance wherby the minde being conuinced by diuine testimonies doth most stedfastly embrace the diuine promises But by the words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which are hoped for and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which are not seene is vnderstood the Gospel those things which are offered in the Gospel namely fellowship with Christ forgiuenesse of sins iustification Resurrection and life eternall For these are the things we hope for and which doe not appeare and of themselues are not conformable vnto our reason and so are they the misteries of saluation in themselues and in their owne nature inuisible But those things which we see with our minde and in hope we do behold them in the word of God and doe accompt them as if they were done accomplished and present before vs. How many sorts of Faith are there Not many sorts but only one faith Ephe. 4.5 One Lord one Faith one Baptisme Now faith is one not in respect of the subiects for after that sort there are as many faiths that is to say giftes of faith as there are beleeuers but faith is and alwaies hath been one in Specie that is in respect of the thing beleeued and of the obiect whereupon it rests And this is the only obiect of faith namely the grace and mercie purposed and ordained for all beleeuers in Christ from the beginning of the world What is the efficient cause of Faith God himsefe working freely and giuing faith to whome hee will euen of his owne free good will Iohn 6.29 This is the worke of God that yee beleeue in him whom he hath sent Act. 16.14 God opened the heart of Lydia so that shee attended vnto the things which Paule spake Rom. 12.3 God hath dealt to euerie man the measure of faith Phil. 1.29 It is freely giuen vnto you for Christs cause not onely to beleeue in him but also to suffer for his sake The causes together with God the father are the son and the holy Ghost for as it is said in another place The workes of the Trinitie without are diuided Luk. 24.32 Christ opened the minde of his disciples that they might vnderstand the Scriptures And Heb. 12.2 Looking vnto Iesus the author and finisher of our faith 2. Cor. 4 13. We haue the spirit of faith that is to say we haue faith by the inspiration and gift of the same holy spirit The workmen together with God are the ministers of the worde 1. Cor. 3.5 Who is Apollo and vvho is Paule but the Ministers by vvhome that is by vvhose preaching ye beleeued The instrumentall cause of faith is the hearing of the word of God by the which word the holy Ghost vttereth his power Ro. 10.17 Faith is by hearing hearing by the word of God Esa 57.19 And Act. 10.44 VVhile Peter spake these vvords the holy Ghost fell on alll them which heard the vvord Furthermore another instrumentall cause is the beholding and vse of the Sacraments And to this end God ordained a ministerie in his Church yet so as no force is to be attributed either to the Ministers that speake or vnto the words themselues or to the Sacraments forasmuch as they haue no other effect but only to represent vnto our minds those things for the declaring whereof they are applyed by the ordinance of God but the force and power of them a Mark 16 20 1 Cor 12 6 commeth onely from God and there is but one and the same installer of man into life eternall who was the Creator of him vnto this life temporall 1. Cor. 3.7 Neither hee that planteth is any thing neither he that watereth but God vvhich giueth the increase And Cha. 15.19 I haue laboured more then they all yet not I but the grace of God which is with mee or which vvas present vvith mee And so the voice of
the preacher outwardly serueth Christ speaketh vnto vs inwardly by his holy spirite Hence it is that the Gospell is called the power of God Rom. 1.16 And Esa 53.1 The arme of God that is to say the instrument of God truely mightie and powerfull to sauation Cannot God by inward inspiration beget faith in his seruants vvithout preaching of the vvord or the ministery of the Church Hee can doe it as he did in times past in Paule but that is extraordinarie and very seldome neither must we wish for that or rashly admit it But the perpetuall rule to discerne faith whether it be truely from god or no is that it must alwaies agree with the words of the Prophets and the writings of the Apostles Doth God create in our hearts full and perfect faith in one instant No but by certaine degrees and increasings in what measure and when it pleaseth him and by these meanes whereby hee doth plant the same in our hearts as the Philosophers say that we are and are nourished of the selfe same things as an infant is nourished and brought vp by the same bloud whereof it is formed the same being turned into milke by the same meanes doth God cherish and strengthen our faith namely by the continuall hearing of the worde of GOD. 1. Pet. 2.2 As new borne babes desire the sincere milke of the vvord that yee may grovv thereby For saith Chrysostome Our faith is like a burning Lampe vvhich is easily put out vnlesse oyle bee still povvred into it Now the oyle is the word of God 2. Our faith is increased by the often vse of the sacrament of the Supper according to Christs commaundement Eate yee and drinke yee 3. By daily and continuall prayers saying with Dauid Psal 68.29 Stablish O God that vvhich thou hast vvrought in vs. And with the Apostles Luk. 17.5 Lord increase our faith 4. By the practise of holy life and charitie towards our neighbour 1. Tim. 1.19 Keepe faith and a good conscience And 2. Pet. 1.10 By good vvorkes vve shall make our calling sure Is Faith giuen in one and the same measure to all beleeuers No but to some more to some lesse a Rom 12 3 6 Ephes. 1 16 yet no man hath lesse giuen him then may suffice vnto saluation God so ordaining the matter that they that haue more cōbats to vndergo in whom he doth set forth vnto the world more tokens of his glorie and power to them he giueth a more abundant measure of faith not that thereby they might attaine the greater saluation but that they might serue for the more excellent illustrating of his glorie and might bee presidents and examples vnto those that are weaker then they Is not that the Obiect of faith whatsoeuer the Church doth commaunde So doe the Papists affirme and yet in the meane while they do not set downe which be the lawfull markes of that Church but onely delude men vnder this glorious name whereas there is no other Church but that which b Ioh. 10.3 5.57 heareth the voice of the bridegroome Of the same opinion are those that doe commend an implicite faith or the Colliers faith which without inquirie or knowledge generally beleeues that which the Church beleeues and neuer cares for the vnderstanding of the particulers which it doth beleeue But wee deny it because faith rightly so called is the acknowledgement of the truth c 1 Tim. 2.4 Tit. 1.1 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a demonstratiue and d Heb. 11.1 conuincing euidence And therefore it is not an ignorance in reuerence to the Church but an explicite and manifest knowledge of God and of his fauourable goodwill towards vs of Christ giuen vnto vs of his father for righteousnesse sanctification redemption which knowledge is no where taught but in the word of God Whereupon Paule Rom. 1.17 describeth faith to be that which is reuealed in the Gospell Seing implicite faith is no faith is it necessarie that euery man haue that faith that is in all respectes explicite and vnfolded If that be true faith which is explicite not of all the parts of the Scripture in generall but yet of the cheefe heads and those that are needefull to be knowne to saluation then it followeth that that is true faith wherein there is a knowledge of the chiefe principles of Religion and a desire to profit from day to day But are there not still many things hidden and folded vp in the Scriptures which notwithstanding we must beleeue Surely there be so because we being still compassed about with many cloudes of ignorance doe not reach vnto euery thing wherof we may obserue many examples in the Disciples of Christ not hauing yet obtained a full illumination and so also in them who being onely stirred vp with Christs miracles went no farther then onely the acknowledging of Christ to be the promised Messias Io. 2.23 and 6.26 And likewise in them who are onely instructed in the first principles of religion whose faith may yet be called implicite faith But to commend grosse ignorance of diuine matters and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 senselesnesse whereby a man doth assent vnto the iudgement of the Church for matters altogether vnknowne to commend this I say as an implicite faith is a verie absurd thing For as it is said Rom. 1.17 The iust man shall liue by faith And Rom. 16.19 I would haue you wise in that which is good that is in the knowledge of the truth and instructed also in wisedome that you may embrace that which is good auoide that which is euill and escape the sleights and traps of the false Prophets yea and openly withstand them but contrarily that ye be simple in that that is euill And 1. Cor. 11.28 Let euerie man trie himselfe and 2. Cor. 13.5 Proue your selues whether you be in the faith and 2. Pet. 1.5 VVith all manner of diligence ioyne vnto your faith vertue to your vertue knowledge and vnderstanding By which places it appeareth that the conceit of implicite faith is but a base and vnsauory fiction Seeing it is said of Abraham Rom. 4.20 That he did not doubt ought not wee therfore without all iudgement and inquirie simply to beleeue all things which are deliuered vnto vs to be spoken by God 1 It is certaine that Abraham did very well vnderstand the promise which he did beleeue 2 There is one iudgement which is merely humane and proper to the vnderstanding of the flesh which iudgement appeareth in a naturall man and this surely in the matter of faith is not to be admitted but there is another iudgement of a spirituall man who discerneth all things that is he vnderstandeth perceiueth them by the power and inspiration of the holy spirit but he himselfe is iudged of no man 1. Cor. 2.14.15 I say of no man for euen then when the Prophets doe iudge of the Prophets 1. Cor. 2.14.29 It is not the iudgement of man but of the holy
Repentance The most proper signification of all which answereth to the true exposition of the Hebrew word and is more rightly called Resipiscentia aftervvit then poenitentia forethinking What manner of thing is it It is a true conuersion of our life vnto God proceeding from a sincere and serious feare of God whereby the sinner leauing the foolishnesse of sinning returneth to himselfe or rather to GOD and changeth the former opinion of his minde for the better VVhat call you conuersion or turning to God The transformation or renewing of the soule it selfe not touching the essence as Illyricus dreamed but concerning the qualities inherent in the same whereby putting off the oldnesse thereof it bringeth forth fruites of workes answerable to the renewing of it which they call regeneration or spirituall renouation wherby the image of God being defiled in vs by sinne and wanting nothing but the vtter blotting out is againe reformed and fashioned anew in vs. Eph. 4 2◠Bee ye renewed in the spirit of your minds and put yee on the nevv man vvhich after God is made that is after the example image of God created in righteousnesse and true holines Col. 3.9.10 Put yee of the old man vvith his vvorks and put on the new man vvhich is renevved in the knovvledge of God after the image of him that created him Also the Scripture calleth it the circumcision of the heart Ier. 4.4 Breake vp your fallovv ground and sovv not among the thornes And Be circumcised to the Lord and take avvay the foreskinnes of your hearts And Eze. 18.30.31 Bee conuerted and repent of all your iniquities and make you a nevve heart and a nevv spirit VVhat is the efficient cause of Repentance It is God himselfe Lament 5.21 Turne thou vs O Lord and vve shall bee turned and shall bee saued Ier. 31.18 Turne mee O Lord and I shall bee turned for after I conuerted I repented Eze. 36.26 I vvill giue you a nevv heart and I vvill put a nevve spirit vvithin you Act. 11.18 The Church praiseth the goodnesse of God because hee had giuen repentance to the Gentiles vnto saluation And Paule 2. Timoth. 2.25.26 commaunding the Ministers to bee patient towarde vnbeleeuers saith If at any time GOD vvill giue them repentance vvhereby they may come to amendment of life out of the snare of the diuell And Ephe. 2.10 wee are saide in respect of Regeneration The vvorkmanshippe of God created vnto good vvorkes vvhich hee hath prepared that vve should vvalke therein For hee treateth heere of grace and not of nature against Pelagius and against the Semipelagians who faine that nature onely weakned is helped by grace 2. The Holy Ghost who affecteth and moueth the hearts a Act. 15.18 Whereupon also hee is called the spirit of regeneration and sanctification Tit. 3.5 Not by the vvorkes of righteousnesse which vvee had done but according to his mercie hee saued vs by the vvashing of the nevv birth and the renevving of the holie Ghost that is which the Holy Ghost bestoweth and effecteth 3. The administring or fellow working causes are the ministers of the word Act. 26.17 I send thee saith Christ to Paule to the Gentiles that thou maist open their eies that they may turne from darknesse to light And. 1. Cor. 4.15 in Christ Iesus I haue begotten you through the Gospell 4. The instruments are the Word and Sacraments Ier. 23.29 Is not my vvord euen like a fire saith the Lord and like an hammer that breaketh the stone Is Repentance the effect of the preaching of the Lawe or of the Gospell Wee must distinguish betweene the accusation of sinne and the preaching of repentance for the former appertaineth vnto the Lawe and maketh a preparation for the latter and the latter is proper to the Gospell for remission of sins But vvhich is the Antecedent invvard immediate and nearest cause of repentance It is the feare of God through the meditation of Gods iudgement to come before which we must all appeare Act. 17.30 God admonisheth all men euerie vvhere to repent because hee hath appointed a day in vvhich hee vvill iudge the vvorld in righteousnesse 2. Also by the punishments alreadie inflicted or present wherby sinners are admonished that worser punishments doe hang ouer their heads vnles they repent betimes as it is said 1. Cor. 11.32 When we are iudged wee are chastised of the Lord because we should not be condemned with the world And Luk. 3.9 The axe is now laid to the roote of the trees Euery tree therefore that bringeth not forth good fruite is cut downe and cast into the fire 3. But chiefely the feeling and consideration of the goodnesse of God doth stirre vp in vs that sorrow which the Apostle calleth sorrow according to God or godly sorrow 2. Cor. 7.10 Which sorow breedeth repentance vnto saluation whereby we abhorre not onely the punishment but euen the sinne it selfe wherby we vnderstand that we displease God A notable example whereof are the teares of Dauid euery where set downe in the Psalmes VVhich are the principall causes of repentance i. what things ought to prouoke vs to the hastening of our repentance 1. Their certaintie of our life we must therefore watch pray because wee know neither that hower nor that day least wee bee sodainely ouerwhelmed with Gods iust iudgement Matth. 25.13 2. By the dangerous delaying of repentance there is gathered together a storehouse or heape of our manifold sinnes and of the wrath of God and of punishments Rom. 2 5. Thou after thine hardnesse and heart that cannot repent heapest vnto thy selfe wrath against the day of wrath and of the declaration of the iust iudgement of God 3. The offence of the Angels for as they reioyce at the repentance of sinners Luc. 15.7.10 So without doubt they are grieued for their impenitencie 4. The dangerous alienation from God and finally induration for the longer repentance is deferred the more difficult it becommeth Pro. 22.6 A young man walking according to his way euen when he is old will not depart from it And late repentance is seldom true repentance 5. An euill conscience then which nothing is more grieuous nothing more miserable 6. The stumbling block wee lay befoe others and the guilt of their sin Hence is that commination of Christ Luk 17.1 Wee be to the man by whome offence commeth 7. The depriuation of the ioyes of the holy Ghost and of spirituall comforts 8. The delights of Sathan For the sinnes of men as one of the auncient writers hath saide are the delicates or dainties of the Diuell 9. The thinking of the tragical examples vpon the impenitent as the Angels that fell the Sodomites the Egyptians the Iewes the Churches of the East and other impenitent sinners How many parts are there of repentance or regeneration The Apostle 2 Cor. 7.11 reckoneth seauen 1. Care namely of amendment 2. Defence or excuse or clearing our selues frō other mens guilt 3. Indignation of the sinner namely against
tree cannot bring forth good fruite Mat. 7.18 2. That Repentance is a Sacrament and that the action of the man repenting is the matter of this Sacrament whereas indeede Baptisme is the Sacrament of Repentance a Mark 1.4 Luk 3 3 Acts. 2 38 And they adde moreouer that it is after shipwrack a second board to swimme out wherby the sinners after baptisme receiued doe come againe into fauour with God 3. Which is their greatest lie of all they apply the ceremonies of the publick or Ecclesiasticall and disciplinarie Repentance which is made before the Church namely Contrition Confession and Satisfaction vnto the generall doctrine of repentance which is made before God and they alledge them to bee parts thereof 4. That contrition of the heart is a sorrow voluntarily taken vpon them for sinnes which doth deserue the mercie of God 5. That auricular confession of the mouth that is to say an exact reckoning vp of al our sinnes laying open also the circumstances of euery one of them in the eares of our owne parish Priest is commaunded by the lawe of God to be performed of all men vpon paine of excommunication and is necessarie for the obtaining of remission of sinnes and that the neglect thereof is deadly But of all other that confession that is made in the time of Lent is most of al pleasing and acceptable vnto God Contrarie to the expresse doctrine of Paul Ro. 14.5.6 Col. 2.16 Gal. 4.10.11 Sixtly that it is not enough for him that repenteth to abstaine frrm the euill course of his life past and to change his manners for the better vnlesse hee doe satisfie God for the things he hath done and this they call specially Penance whereupon is that vulgar Phrase to doe Penance Now this satisfaction for sinnes and for the punishment of sinnes at least for the paines of Purgatorie they say is made vnto God either by workes of Supererogation that are more then duetie that is to say such as are not coÌ„maunded in the word of God as by building of Churches by a certaine nuÌ„ber of praiers by pilgrimages to this or that Sepulcre tapers hoodes sleeping vpon the ground almes deedes buying of Masses pardons and such like or else by punishments enioyned by the Priests or by the sufferings which godly men suffer all which are meerly contrarie to the free satisfaction of Christ who by the power of his death and obedience hath taken away the guilt and punishment due to our sinnes a Isa 44 4.5 1. Iohn 1 3. The endeauour of hypocrites who doe indeede goe about an outward repentance after an externall maner but in the mean time doe not dissolue the internall bandes of wickednesse within Lastly the error of the Anabaptists and Perfectists who dreame they haue attained a perfect degree of regeneration contrarie to that perpetuall combat of the flesh and the spirit which the Saints doe feele in this life Gal. 5.17 The one and thirtieth common place Of the iustification of Man before God VVhat is the meaning of this word Iustifying IN the originall of the Latine it signifieth indeede to make iust that is to say to renewe and change the heart which is proper onely to God as also this word Sanctifying is of a profane man to make him holy In which signification the Apostle may seeme to haue vsed it 1. Cor. 6.11 And such vvere some of you but novv yee are vvashed now yee are sanctified now yee are iustified in the name of the Lord Iesus and by the spirit of our God that is to say of vncleane yee are made cleane of profane ye are made holy of vniust yee are made iust by the holy Ghost for Christs sake in whome yee beleeve Which signification some of the Fathers haue followed and especially Augustine obseruing rather the composition of the latine word then the phrase of the holy Ghost so that to be iustified is with them nothing els but of vniust to be made iust by the grace of God for Christs sake as Augustine in his 105. Epistle to Sixtus and in many other places who notwithstanding vseth Remission of Sinnes for that which wee call with Saint Paule Iustication taketh iustification for regeneration or sanctification wherby the Iusticiarie Schoolemen haue taken occasion for their error And yet the sâ—me Augustine is of the same opinion with vs whilest he vseth Remission of sinnes for that which wee with Paule call iustification euen as Dauid also saith Paul expounding him That the man is blessed to whom God imputeth righteousnes without works saying Blessed are they whose iniquities are forgiuen Psalme 32.2 Roman 4.7 For The righteousnesse of the Saints saith Augustine in this world doth more consist in remission of sinnes then in perfection of vertue Where that particle more is to be taken exclusiuely for rather as in that speach Act. 5.29 VVe ought more to obey God then men i. rather And Iohn 12. They loued the praise of men more then the praise of God that is rather 2 It is vsed in the Scripture for a word of lawe and signifieth to impute Iustice by imputation to accompt a man righteous to repute a man to be iust to absolue and acquite a man from the crimes obiected against him to discharge a man or by sentence to pronounce him iust to make acknowledge a man to be iust which signification the Hebrew word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hitsdicke agreeth with and is euerie where in the Scripture opposed to the word of condemning as also the Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is taken in this signification in the vse of law which Suidas expoundeth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is to say to accompt iust As Prouerb 17.15 He that iustifieth the wicked or condemneth the iust they both are an abhomination vnto the Lord. In which place this word Iustifie doth not signifie to infuse iustice for to doe so is no abhomination And Mat. 12.31 By thy words thou shalt be iustified and by thy words thou shalt be condemned So Luke 7.29 The publicans did iustifie God that is they did acknowledge and confesse him to be iust And Luke 16.15 you iustifie your selues before men that is you will be accompted iust In this sence they are pronounced iust before men by the later which do iustlie as Iames. 2.12 Abraham is said to be iustified that is to be pronouÌ„ced iust before men by the effects 3 It signifieth to prouoke and stirre vp others vnto righteousnesse by teaching and instructing them as Dan. 12.3 They that iustifie others that is doe instruct them vnto righteousnesse or by their teaching and instruction doe make them iust shall be as the stars in the firmament And Apoc. 22.11 Hee that is iust let him be more iust that is let him profit in well doing In which signification did Paule vse this word in the doctrine of the Iustification of a man before God Not in the first sence nor in the third but in the second which is
b Tit. 3.4 And therefore Rom. 3.24 they are iustifyed freely that is to say excluding all workrs not onely works going be-before faith but also those that follow faith or of Gods free gift and meere liberalitie By his grace by the redemption made by Iesus Christ and Rom. 4.16 Therefore the inheritance is by faith that it might be by grace that it might be sure And Rom. 11.6 If it be by grace then it is no more by workes or else grace were no grace And Ephes 2.8 By grace ye are saued through faith and that not of your selues it is the gift of God And therefore our Iustification is altogether free even as are also those things that go before it our Election and Vocation and that that followeth it namely sanctification For euen Christ himselfe also with his satisfaction is the free gift of God and it is of Gods grace and fauour that he will iustifie vs for anothers sake and for the righteousnes of another and so faith it selfe and likewise that by the comming betweene of faith we are iustified it is the gift God Finally that remission of sins is free Christ teacheth vs both in many other places and also Luke 7.41 by way of parable where he setteth downe the representation of the creditor and the debtor VVhat is the meritorious or materiall cause of our iustificacation that is to say for the which wee are iustified Not faith nor charitie nor works nor our merits nor the merits of the Saints nor sufferings nor Sacraments but Christ with his righteousnesse and that not only principally and euerie mans owne works or merits lesse principally but Christ alone altogether and that as farre as he is apprehended by faith Rom. 3.24 VVe are iustified freely by the redemption that is in Iesus Christ And 1. Pet. 1.18 knowing that you are not redeemed with corruptible things as siluer gold from your vaine conuersation receiued by the tradition of the fathers namely of those of whom it is spoken Ezech. 20.18 VValke ye not in the ordinances of your fathers neither obserue their manners but with the pretious bloud of Christ as of a Lambe vndefiled and without spot What doe you vnderstand by the name of Christs righteousnesse Not that essentiall righteousnesse of the verie diuinitie of Christ distributed amonge men or Christ himselfe as he is God stirring vs vp to doe that which is righteous as Osiander conceiued for this is to play the Manichee that is to say to faine a diffusion of Gods substance through all manner of things and to confound God himselfe with his effects that he worketh in vs. Neyther doe wee vnderstand by Christs righteousnesse that inchoated righteousnesse which is onely begunne in this world which Christ worketh in the regenerate by his spirit for that were to confound Iustification and Sanctification together But wee vnderstand both that most high and perfect puritie and integritie or Sanctification wherewithall Christ was endued in his humanitie from the verie moment of his conception by the holy Ghost which they call Habituall or Originall righteousnesse and Paule calleth it The law of the spirit of life in Christ which is opposed to our original vnrighteousnes or to our naturall corruption a Rom. 8.1.2 and is imputed vnto vs as also his actuall obedience proceeding from that habituall righteousnesse whereby he did in the verie act most perfectly obey the law of God which is opposed to our disobedience As by one mans disobedience many were made sinners so by one mans obedience many shall be made righteous Rom. 5.19 How many kindes are there of Christs obedience It is of two sorts Actiue and Passiue The Actiue obedience of Christ is his perfect fulfilling of the lawe which Christ did so fully and perfectly performe as that louing God with all his heart and his neighbour more then himselfe hee did satisfie euen the vttermost title of the law of which Math. 3.15 It becommeth vs to fulfill all righteousnesse And Math. 5.17 I came not to destroy the Lawe but to fulfill it Iohn 8.29 I do alwaies those things that please the Father And Phil. 2.8 He submitted himselfe being made obedient euen to the death of the crosse The Passiue obedience of Christ is his oblation or passion for seeing the reward of our sinnes is euerlasting death Christ alone who was only able to vnloose the bond of so many debts did indeede suffer death fo vs and by his death did breake the bonds of eternall death and so hauing paide the ransome did set men that were the debtors at libertie with God their creator By reason here of he is called The price a Gal 1 4 Coll. 1 14 1 Tim 2 6 1 Pet 1 18 of our Redemption a Sauiour a Reconciler and a Propitiation for our sinnes in whom and by whom wee recouer all that wee had lost in Adam Tell me whether beside this Passiue righteousnesse the Actiue obedience of Christ also whereby he did fulfill the law be imputed vnto vs by God for righteousnes that is to say whether are we iustified for the obedience that he performed vnto the law Or whether is our saluation only to be ascribed to the death and passion of Christ or else to his actiue life and to his inherent holinesse also Yes indeed 1 Because the actuall disobedience of Adam had made vs sinners And therefore by the contrarie the Actuall obedience of Christ hath made vs righteous Rom. 5.19 And verse 10. If when we were enemies we were reconciled by the death of the sonne much more being reconciled shall we be saued by his life 2 Because we did not onely stand in need of a satisfaction for sinne for the taking away of death but also of the gift of righteousnes to obtaine eternall life according to the precept and demaund of the law This doe and thou shalt liue And therefore Christ is not onely called the price of our redemption but the end also and perfection of the law to saluation to euerie one that beleeueth Rom. 10.4 And heereupon saith Ambrose Hee that beleeueth in Christ hath the perfection of the law 3 Because Christ did not onely offer himselfe to death for vs but did also sanctifie himselfe for vs that we also might be sanctified through the truth Iohn 17.19 And he is said To be made vnto vs of God wisedome righteousnesse sanctification and redemption 1. Cor. 1.30 4 Because the Passiue obedience of Christ was not meerely purely passiue but his Actiue obedience did chalenge vnto it selfe the preheminēce in the same Ps 40.7.8 In the volume of the booke it is written of mee that I should doe thy will O my God and I said loe I come And He was therfore offered because he would Esai 53.7 And as our priest he did offer himself an oblation for sinne and by his once offering hath he consecrated for euer them that are sanctified Heb. 10.7.14 the holinesse of Christ his sacrifice being imputed
the holie ghost which is called the Spirit of Christ nor the flesh that is whatsoeuer reliques of corruption remaines in vs or the new and the old mā haue indeed either their distinct seates in our soule or seuerall operations but are mingled together one with another in all those faculties neither yet doe these qualities so contrarie one to another so well agree together that with mutuall consent they should produce a mixt work but doe so wrastle together in one and the selfe same work striuing one against another that one penetrating the other then proceedeth a mixt action from them both from theire mutual not consēt but conflict which of the qualitie preuailing is accompted either the fruite of the spirit or of the flesh The instrumentall cause is faith not by her owne vertue efficacie or operation but so farre forth as shee doth as an instrument apprehend that her obiect to which shee is caried namely Christ in respect of whom alone the holy Ghost doth renue vs creating in vs both the will and the deed and therefore whereas faith is termed the mother or the fountaine of good works by a Metonymie that is attributed to the instrumentall cause which doth properly belong to the principal efficient cause as Rom. 1.16 The Gospell that is the preaching of the doctrine of the Gospell is called The power of God to saluation that is spoken both because of the vnseparable coniunction common dependance of faith and good works For without faith it is impossible to please God Hebr. 11.6 And VVhatsoeuer is not done of faith is sinne Rom 14.23 Therefore Hebr. 11.4 and so forward all the worthie acts in th Olde Testament are ascribed to faith By faith Abell c. VVhat is the matter of good workes The things themselues where about such works are conuersant and which the moral law of God doth intreat of and prescribeth VVhatsoeuer things are true honest iust pure to be loued of good report if there be any vertue If there be any praise thinke of such things Phil. 4.8 VVhat is the forme of good workes As the essence and forme of sin and an euill work is Anomie and * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 swaruing from the law so conformitie of our actions vnto the commaundement of God is the forme of a good worke And therefore not the traditions or commaundements of the Church but the word of God wherunto to add any thing or to detract is an horrible sinne is the onely square and rule of good workes a psa 119.4 Deut. 4.2 Neyther are any of those things to be esteemed in the number of good works in the sight of God which are grounded on the bare will of man Math. 15.9 In vaine doe they worship mee with the doctrines of men And Ezech. 20.18 VValke ye not in the precepts of your fathers but in my precepts walke ye Whether is it sufficient that some worke should be good and agreeable to the law of God if that it be done according to the law of God in outward shew No but 1. There is also required the inward synceritie of the minde which proceedeth from faith whereby the heart is purified a Act. 15.9 2 That we be certainely perswaded in our mindes out of his word that that which we doe pleaseth God For Rom. 14.23 whatsoeuer is done without faith that is whatsoeuer we take in hand with a doubting conscience whether it please God and therefore whether it be commaunded of God or not it is a sinn 3 It is required that we haue respect vnto god and to his glorie alone as the cheefe end of a good worke For the pharisaicall Hypocrite giueth almes the publican not iustified geueth also but his is abominable in the sight of God because he desires to be seene of men b mat 6.1 But this mans almes is a good worke not onely because it is commaunded but also because it is done with sinceritye of the heart and in faith to the glorie of God And therfore vertues are to be discerned from vices not so much by the skill mouing them as by the ends VVhat then are good workes Such as are done in true faith according to the law of god are referred to his glory alone c Tim 1.5 Deut. 4.2 1. Cor. 10.31 Colos 3.17 VVho are they that doe good workes Onely the Regenerate For whereas the law of God doth especially require that fountaine of syncerity in the heart d Mat. 3.33 and from thence the respect of Gods glory truly the worke of the vnregenerate although it appeare verie glorious yet cannot simply and properly be called by the name of a good worke because that which is good is not well done of them that is in faith to the glory of God And therefore the worke is not liuing but dead as a figge leafe a Gen. 3.7 couering onely the inward vices for an euill tree cannot bring forth good fruite Math. 7.18 and Cap 12.33 whatsoeuer is done by the impure is impure b Iob. 14 4 Tit. 1.15 yet it may be called good but in vse not in worship But a man now already regenerate to wit who hath recouered some parte of the synceritie of his heart by faith according to the measure of integrity and sinceritie of his heart which he hath recouered is fitte in part to performe good workes Are not Cornelius his workes praised before he vvas baptised and belieued in Christ Act. 10.4 He is called a deuout man and one that feard God verse 22 Therefore now before he receiued the Sacrament of Baptisme he was conuerted vnto the acknowledging of the true God neither was he vtterly without faith in the Messias Besides he is said to pray continually and his almes were accepted and his prayers are said to be heard of God But it is impossible for any man or for any mans worke to please God without faith Heb. 11.6 Therfore hee had the beginnings of faith in Christ and therefore was now iustified and regenerate although as yet hee was not instructed in the full cleere knowledge of Christ and yet knew not that he was come For which cause Peter was sent vnto him who should more fully teach him Are the good workes of the regenerate pure and perfectly good and blemished with no fault No 1 Because the Scripture speaketh to the contrarie c Esa 64.5 Ia. 3.2 2 That any worke be pure and in euery respect good it is not sufficient that that which is done be not done without the holy Ghost and without faith but also it is further required that the first beginnings of a good worke in man to wit the vnderstanding will and affections doe most fully obey the spirit of God which is granted to no mortall man Christ alone excepted But there doth euer remaine in vs and in euery facultie of our soule the new and and the old man spirit and flesh the law of the mind as it is
eternall called a reward In a generall signification according to the proper phrase of the Scripture whereby wage doth signifie not by relation but absolutely the extreame part or the end of any thing Also rewarde yet free yea a gift as Paule declareth Rom. 6.23 The wages of sin is death but the gift of God is eternall life through Iesus Christ our Lord. 2. Not as a cause but as a consequence because that though eternall life be giuen for another cause to wit for the merit of Christ apprehended by faith yet it is giuen also as an appurtenance in recompense of the labours and miseries which the godly suffer in this life as Christ saith Mat. 19.29 Whosoeuer forsaketh houses or brethren c. For my name sake shal receiue an hundred fold and shall inherit eternall life euen as the inheritance is giuen to the sonne not fot doing his duetie but because hee is a sonne according to that common saying As soone as the sonne is borne the portion is due as also in recompence of his obedience And why doth God promise reward to the good workes of his children Because they beleeue now they which beleeue are righteous through the righteousnes of Christ imputed vnto them to the iust life is promised and abundance of all good things To what purpose doth hee thus promise 1. That they might bee spurred on to doe their duety more cherefully 2. That they might be testimonies of Gods prouidence because the goods of this life come from him and are distributed at his pleasure according to the saying in the Prouerbs Pro. 10 20. The blessing of the Lord maketh rich and that hee will preserue his Church in this life and prouide for his wherefore Christ saith Seeke first the kingdome of God and his righteousnesse and other things shall be added vnto you Math. 6.33 3 That God might stirre vp his to beleeue to call vpon him to hope and giuing of thankes according to that Psal 50.15 I vvill deliuer thee and thou shalt glorifie me 4 That they might be remembrances and pledges of the promise of grace for which they are bestowed vpon vs. What causes ought to prouoke vs to liue vvell 1 The commaundement of God whereunto all creatures should obey 1. Thess 4.3 This is the vvill of God euen your sanctificaiton 2 Our dutie which we owe that we may declare our thankefulnesse towards him Rom. 8.12 We are debtors to God and not to the flesh neyther are we our owne men but his who hath elected vs to holines of life Luke 17.10 he hath redeemed vs from all iniquitie and cleansed vs in the bloud of Christ that we might be made followers of good works a Luk. 1.74 75. 1 Cor 16.19 20. 3 The necessitie of order of the cause and the effect for a good tree bringeth forth good fruit Math. 7.17 and they that are lead by the spirit of God are the sonnes of God Rom. 8.14 1. Iohn 3.9 Euerie one that is borne of God doth not commit sinne that is by affirming the contrarie he endeuoureth after holines because the seed of God abideth in him that is the holy Ghost so called by the effect because by his vertue as it were by a certaine seed we are made new men 4 Faith which cannot be kept where we go on in sinne against conscience 1. Tim. 1.19 Fight the good fight hauing faith and good conscience vvhich being put avvay some haue made shipvvracke of faith 5 The excellency of good workes because thorow Christ they are that worship which pleaseth God or sacrifices of thankesgiuing seasoned with faith as it were with salt kindled with the holy Ghost as it were with fire from heauen and sanctified by the merit of Christ and accepted of God thorow Christ 1. Pet. 2.5 6 Our owne dignitie For being iustified wee are the sonnes of God the holy Temple of GOD Kings and Priestes annoynted of the holy Ghost wherewith being clothed wee ought to publish the righteousnesse of God in thought word and deed and the prayses of God by confession 7 The promises of Gods blessings as well corporall as spirituall Leuit. 26.34 a Deut. 28. Esa 1.19 If ye vvill vvalke in my precepts I vvill giue you raine in due season and the free reward of our patience and obedience toward God as Moses Heb. 11.26 is said to haue respect to the recompence of revvard because 1. Timoth. 4.8 Godlinesse hath the promises of this life and that vvhich is to come 8 The good that comes by them for wee must doe good workes to further our neighbour by our godlinesse to glorifie GOD and to stoppe the mouth of the aduersaries b Luk 6.7 1 Pet. 2.12 14. c. Titus 2.8 9 That by the fruits of faith wee may be made more certaine of our election and vocation and being made new creatures may nourish in our selues the hope of life eternall 2. Peter 1.10 Iames. 2.17 Why must we auoid euill workes 1 Because they displease God Psalm 5.5 Thou art not a God that delightest in iniquitie neyther shall the vvicked dvvell vvith thee and they prouoke him to anger thou hatest all those which vvorke vvickednesse verse 6. 2 They doe dishonour the profession of the Gospell and the glorie of God Rom. 2 24. For your sakes is the name of God euill spoken of among the Gentiles as Nathan saith to Dauid 2. Sam. 12.14 Thou hast caused the enemies of the Lord to blaspheme by this meanes 3 Because they draw downe vpon vs punishments both publike and priuate warres famine pestilence c. Deut. 28.15 c. If thou vvilt not heare the voyce of the Lord thy God Leuit. 26.3 14. c. thou shalt be cursed vvhen thou goest forth into the field c. Againe Thou doest chastice the sonnes of men for their iniquities Psal 90.8 4 Because there followeth the tyrannie of Sathan into whose power the reprobate are deliuered vp in whose snares they are taken captiues and doe his whole pleasure 2. Tim. 3.26 5 Because by ill doing all spirituall exercises are hindred faith is weakened the conscience wounded calling one God disturbed and ceased the holy ghost greeued Ephes 4.30 do not ye greeue that holy spirit of God wherewith ye are sealed 6 They deserue eternall damnation as Paule witnesseth they that doe such thinges haue noe parte in the kingdome of god neither shall they possesse it Galat. 5.21 1. Cor. 6.10 Are good workes necessarie to saluation The question is ambiguous for if it be taken in this sense that our good workes are so necessarie to saluation that they are the cause or merite of righteousnesse saluation and life eternall it is false But if it be vnderstood that new obedience is necessarie so as it be a duety which we owe and an effect necessarily following reconciliation it is true 2 Because god will saue noe man without repentance and the gift of the holy ghost is necessarie to life
It is double 1. For comfort that we are freed from the dominion of sinne which maketh vs strangers from God The other for instruction that we should be thankfull to him that hath deliuered vs and with all care to take heed we do not againe intangle our selues in the snares of sinne least the later end be worse then the beginning c 2 pet 2.20 that is least our last estate be more miserable then our former d Mat. 12 15. Therefore Rom. 6.14 Paul reasoneth thus sinne ought not to raigne in vs because wee are not vnder the lawe which maketh vs guilty and prouoketh vs to sinn for which cause it is called the power of sinne e. 1. Cor 15.56 but vnder grace that is indued with the spirit of Christ by vertue whereof we do subdue the reliques of sinne Gal. 5.13.14 VVhat is the second parte Freedome from the morall law not in regard of obedience but in regard of iustification and condemnation that is from the dominion rigour extreame iustice the importunate exaction and iustification of the lawe or from the necessitie of perfect fulfilling of the law to attaine to righteousnesse Againe from the binding ouer to punishment and therefore from the care and feare of the anger and curse of God or of eternall death for breaking the law Gal. 3.13 Christ hath redemed vs from the curse of the law being made a curse for vs that is he susteined the curse inflicted by the law that we might escape the same and that we might obtaine the blessing of Abraham in Iesus Christ and that we might receiue the promise of the spirit by faith Hence Paul saith Rom. 6.14 we are not vnder the lavv because we are not vnder the curse nor vnder compulsion And that the lavv is not giuen for the Iust to vvit in regarde of the burden of the curse and compulsion VVhy are not wee freed thorow Christ from the first death as well as from the second death seeing both of them are the vvages of sinne and depend vpon that threatning Gen. 2.17 whensoeuer thou sinnest thou shalt die Because the kingdome of Christ is not of this worlde Iohn 18.36 Though he hath not cleane taken away the first death yet to the faithfull he hath changed the nature of it So as it is the vtter abolishing of the reliques of sinne and a gate vnto eternall life according to the rule Rom. 8 27. to them that loue god all things are a furtherance for their good which Dauid meaneth Psal 116.15 pretious in the sight of the lord is the death of his saints And Paule Philip. 1 21. death is to me aduantage And verse 23. I desire to remooue from hence and to be with Christ And. Eccle. 7.2 the day of death is better then the day of ones birth And Cyprian saith death is the gate to life the victorie of warre the hauen of the sea 3 We must put a difference betweene the times of the Kingdome of grace and the glory of Christ and the distinct times of the benefits of God the soule of the beleeuer is regenerate in this life but the body must of necessity first die before it be regenerate 1. Cor. 15.36 43. That which thou sowest is not quickned except it first dye now saith he verse 44. it is sowne a naturall body but it riseth a spirituall body not in substance but in quality for he calleth that a naturall body which liueth by the soule alone and a spirituall which together with the soule is quickned with the spirit of God 4 For the exercising of the faith hope inuocation and of the dutyes of charity of the faithfull in the conflict 5 Because the death of the flesh according to the saying of Paule 1. Cor. 15.26 is the last enemy which must at length be abolished by a glorious resurrection VVhat is the vse or effect of this libertie That the beleeuers haue a quiet conscience they doe no more tremble at the law but are delighted with it a They beleeue that their obedience though imperfect is acceptable to god as to a father b VVhat is the third parte of Christian lihertie The giuing of the holy ghost which is the inuisible inward sealing vp of the former Rom. 8.15.16.18 ye haue not receiued the spirit of bondage to feare but the spirit of adoption whereby we cry abba Father And. Verse 16. And he testifieth with our spirit that we are the sonns of God now if we be sonnes then heires also euen the heires of God and fellow heires with Christ He doth also take away the vaile of our heart that is that miserable slauery of blindnes and the yoke of darknes whereunto we are subiect by reason of sinne and doth enlighten the heart conuerteth it to the Lord and maketh vs fit to behold the light of the Gospell that we may be deliuered from this slauerie of blindnesse into the libertie of light Therefore 2. Cor. 3.17 Where the spirit of the Lord is there is libertie that is quickening or illumination thorow the holy Ghost by the preaching of the Gospell whereby that vaile of ignorance darknesse and weakenesse is taken from our hearts that we might be able to behold the glorious face of Christ and lastly it causeth vs to obey the law not by constraint but willingly and chearefully Psal 51.14 What is the fourth part of Christian libertie Freedome from the rites of Moses his Law or from the ceremoniall Law and much more from the traditions and inuentions of men which are ordained for the worshipp of God and first from the sacrifices and sacraments commaunded of God to the people of the Iewes which because they were but types and shadowes of the truth ought to cease after the truth was reuealed as now being fulfilled and hauing obtained their end for which they were ordained as the Apostle teacheth in the whole Epistle to the Hebrewes concerning which we must obserue this rule All the ceremonies of Moses before at or after the comming of Christ in the flesh are abolished so as he which will obserue them falleth from the libertie which we haue in Christ Gal. 2.4.5 and chapt .. 3.25 After that faith came c Ep. 2.15 Ga 2.14.16 vvee are no longer vnder the Schoolemaister Further from the necessitie of obseruing certaine legall things concerning things indifferent as of the choyse and eating of certaine meats obseruing of daies and such like of both which parts of libertie Gal. 5.1.2.13 a What call you things indifferent Basill calleth them such things as be in our power and indifferent 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Nazianzene such things as be placed in the meane Chrysostome vpon the Rom. calleth them things indifferent So then things indifferent are workes or actions which of themselues 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and in their owne nature are neyther good nor euil but are iudged good or euill by the circumstances of the vse of them Or else those things or
22.32 I haue praied for thee that thy faith faile not And Heb. 5.7 Christ is said to haue offered vp prayers and svpplications with strong crying and tears vnto him that was able to saue him from death 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is Feare as when Paule 2. Thess 3.2 desireth them to pray for him that he may be deliuered from vnreasonahle and euill men and when we desire remission of sins and deliuerance from euill 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is a precation or petition wherin we desire those things which make to the glory of god himself or som benefit as the kingdom of christ to come the name of God to be hallowed his wil to be done daily bread to be giuen vs daily the holy ghost to be sent 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Act. 1.14 al continued with one accord in praier supplication 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is an interpellation or intercession or postulation made for another Therfore Ro. 8.26 the holy ghost is said to make request for vs ver 34. Christ the mediator 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is maketh request for vs as when one prayeth for another or all do pray one for another and for the Church as Act. 12.5 The Church maketh intercessiō for Peter or it is an interpellation wherin we complain to God of thē which do hurt vs as Dauid somtimes in the Psalms 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is a giuing of thanks wherin we giue thanks to God either for benefits bestowed vpon vs others whereby we set forth his fatherly chasticement a Iob 1.21 or for euils taken away from vs or others Psal 116.12 What shal I render vnto the Lord for all his benefits towards me I wil take the cup of saluation c. But the scripture doth not alwaies obserue the differences of those three kinds Therfore we may restrain them vnto two that is to wit inuocation of Gods name and thanksgiuing like as Dauid restrained them Psa 50.15 Cal vpon me in the time of trouble I wil deliuer thee thou shalt glorifie me VVhat are the causes of praier The efficient inward cause is the holy ghost Rom. 8.26 For we know not what to pray as we ought but the spirit it selfe maketh request for vs with sighs which cannot be expressed Not that he in very deed doth either pray or sigh but because he stirreth vs vp to praiers doth inwardly teach vs words and sighes So he is said to crie Gal. 4.6 Because he causeth vs to crie whereupon Zachary 12.10 he is called the spirit of grace of prayer And the Apostle biddeth vs pray in the holy Ghost b Iude. 20. 1 Cor. 14.16 that is by the instinct of the holy Ghost The instrumentall inward cause is Faith c Rom. 10.14 The principall cause which moueth vs to pray is manifolde 1 The commandement of God wherby he requireth of vs seruice of inuocation which is chiefe in the Church of God Deu 6.13 Thou shalt vvatch thy Lord and serue him alone and Psal 50.15 Cal. vpon me Mat. 7.7 aske seeke knocke 2 The promise of hearing and I vvill heare thee Psal 50.15 145.18 The Lord is neere vnto al that cal vpon him Pro. 18.10 The name of the Lord is a strong tower the weaponlesse man flying vnto it shall be safe sure Hither do belōg the alluremēts wherwith Christ doth allure vs to pray Mat 7.7 it shal be giuen you ye shall find it shall be opened 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and Luk. 11.13 if ye which are euil can giue good gifts vnto your childrē hovv much more shal your heauenly father giue the holy Ghost to them that desire him Ps 65.3 thou O God vvhich hearest my praier vnto thee shall all all flesh come And Esay 65.24 ye shall call vpon me I vvill heare yea bef re ye crie vvil I ansvvere you for our heauēly father knoweth that we haue need of all these things before vve pray Mat. 6.32 3 The feeling of our pouerty of the want of others spiritual corporall the desire of Gods kingdom glory seeke first the kingdom of God his righteousnes the rest shal be cast vnto you Math. 6.33 4 Daungers troubles of all sorts which do compasse vs about miseries diuers tentations the fault and guiltinesse of our sinnes and the snares of the most grieuous and watchfull aduersarie the diuell VVho walketh about as a Lion 1. Pet. 5.8 seeking whom hee may deuoure Whereupon Christ saith Math. 26.41 VVatch and pray that ye enter not into tentation 5 Exercise of pietie faith and hope which from hence doe take increase 6 The nature and propertie of loue wherewith the godly are affected towards God for it commeth to passe that he which loueth is greatly delighted with the communication of him that is loued and he desireth nothing more then that he may poure out into his bosome those things wherewith he is affected Heerevnto is added that loue is more and more kindled by the talke of the partie loued 7 The example of Christ and of all the Saints whose chiefe care was in their life time to call earnestly vpon God 8 The vtilitie of prayer for by it we obtaine necessarie benefits as well corporall as spirituall Iam. 5.6 The feruent prayer of a righteous man auaileth much But the bountiful largesse of Gods benefits and gifts as well corporall as spirituall and his so great miracles which are seene which way soeuer you looke ought of right to prouoke vs to the sacrifice of praise and thankesgiuing Therfore Dauid hauing perceiued the Lords liberalitie doth shew openly that a new song is put into his mouth Psal 40.3 What is the obiect of prayer or who is to be called vpon That one and eternall God who is the father and the sonne and the holy Ghost for in true inuocation none of the three persons of the Godhead is omitted although they be not alwaies distinctly named because they are one God 1 But he alone 1 Because he is the searcher of all mens hearts Act. 1.24 the searcher of the hearts and reines 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is viewer of the thoughts and affections or the knower of all things a Psal 79 33 15 44 21 2 Because Inuocation is the chiefest part of the worship of God and therefore is due to God alone according to his commaundement b Deut. 9 13 Math. 4 10 And Psal 50.15 Call vpon me saith the Lord and Christ Mat. 6.9 after this maner therfore pray ye Our father c. 3 Because he is the alone author of all good things alone omnipotent the knower of all things full of compassion who knoweth willeth and can heare heale deliuer all in all places that call vpon him therfore the faithfull say Esay 63.16 Thou Lord art ur father Abraham knoweth vs not and Israel is ignorant of vs. 4 Because we
of thinges the setting and rising of one the same sun sleepe waking labour rest night and day the day is deade in the night and yet it with his brightnesse is renued to the whole word saith Tert. l. de Resur carnis Hereupon Iob. 17.12 After darknesse I hope for light 5. The Resurrection is also proued by naturall arguments An vnperfect thing is not capable of perfect happinesse The soule loosed from the bodie is as it were lame and maimed Therefore it ought againe to be ioyned to it owne body in regard of happinesse 2. That is not perpetuall which is against nature but for the soule to be seperated from the humane bodie is against the nature thereof because it is the beautie and subsisting 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the perfection of mans bodie and which preserueth the personage or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 subsistence of man departed and gladly desireth to put on it owne bodie againe Therefore the soule shall not for euer bee separated from the body 6. By the hand-writing of God written in the hearts of men that is by the testimonie of the conscience of the reward of the good and punishment of the bad which is most of all felt euen at the point of death as well of the vngodly whose conscience is then more tormented with the thought of their life wickedly led as of the godly who reioyce in the spirit vehemently that at length they are come to the desired hauen 7 By the consent of al saints before and after Christ exhibited in the flesh For the holy fathers being as it were strangers here therupon confessed that they sought for a citie to come a Heb. 11.13 And being so earnestly carefull of buriall professed that a new life was prepared for their bodies laid in graue b Gen. 2â— 4 19. 47 3â— Also the martyrs would neuer haue susteined most grieuous torments with so stout a courage if they had not hoped for the rewardes of their confession their bodies being raised vp in the life to come What is the efficient cause of Resurrection 1. The almightie God himselfe who hath determined that hee will raise vp the dead 2. The sonne 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 working with the Father Ioh. 5.21 As the Father raiseth the dead so the Sonne quickneth whom he wil also And Chap. 11.25 he saith I am the Resurrection and the life Moreouer Christ is the Author of Resurrection partly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is by the vertue of his Resurrection c Rom. 6.4 1 Cor. 15.20 partly by the power of his Diuinitie whereby he can subiect all things vnto himselfe d Thes 4.14 1 Philip. 3.21 partly by his most mightie voice and beck Ioh. 5.28 They which are in their graues shall heare the voice of the sonne of God and shall come forth 3. The holy Ghost Rom. 8.11 But if the spirit of him that raised vp Iesus Christ from the deade dwell in you he that raised vp Christ from the deade shall also quicken your mortall bodies by his spirit that dwelleth in you But although the Angels shall be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the ministers of Resurrection for they shall gather the Elect from the windes yet by no meanes can they be the causes of it e Math 24.31 25.32 VVhat are they that shall rise againe All of what sex or age soeuer that haue died from the beginning of the world to the end as well the godly as the vngodly but after an vnequall condition Ioh. 5.28 All that are in their graues shall heare the voice of the sonne of God shall come forth they which haue done good vnto the Resurrection of life they which haue done euill vnto the Resurrection of condemnation Mat. 25.32 All nations shall be gathered together before him Act. 24.15 Paule doth hope that there shall be a resurrection of the iust and vniust Whence springeth a double Resurrection one which is called the Resurrection of life which eternal life shal follow as you would say a liuely Resurrection the other of Iudgement or condemnation that is a Resurrection which condemneth a Dan 12.2 And because they are truely iudged to rise againe which rise vnto life eternall they are properly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and by way of excellencie called the sonnes of the Resurrection b Luk. 20.36 Although it is manifest also that the wicked shall rise againe that they may receiue eternall destruction which verily is not called life but death because a life so vnhappie ought not properly be called a life Whereas Rom. 8.20.21 the creature is said to bee subiect to vanitie vnder hope because it also shall bee deliuered from the bondage of corruption into the glorious libertie of the Sonnes of God doth it follow that the brute creatures shall also rise againe In no wise because neither are they created to immortalitie nor doe their soules outliue their bodies but die in their verie bodies But vnder the name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the frame of the world consisting of an heauenly and Elementarie region not the inhabitants therof is signified which frame subiected by God to a fraile and wauering condition for the sinne of man and by a Prosopopeia it is said to expect a repairing with an earnest desire which repairing shall bee manifested when the sonnes of God shall bee caried into glorie Whereof also there is mention made Act. 3.22 2. Pet. 3.13 Why is the Resurrection which is Christs singular blessing graunted to the wicked Because they shal indeede rise againe but by the benefit vertue and efficacie of Christs Resurrection which alwaies is to saluation and is insinuated in his members only c Rom. 6.8 But by the necessiâ—ie and efficacie of that decree of God which is Gen. 2.17 For in what daie soeuer thou shalt eate of that fruite you shall die the death Which decree for that it comprehendeth either death and indeed specially the second that is death eternall it must needes bee that the Infidels arise also but vnto their greater condemnation that they may suffer eternall punishments in their bodies also because it were but a small punishment to be taken away by the first death for an infinite goodnesse violated requireth an infinite punishment 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 What is the subiect of Resurrection Surely the whole man wholly and generally considered but not the whole substance of euery man particulerly for 1. Indeed the bodie onely as it dyed properly so also doth it arise properly but because the soule is immortall it is not said to rise againe but Metaphorically through a Eph. 2.1 Col 2.13 Regeneration from the bondage of sinne wherein it is dead 2. The soules of the godly that die in the Lord are receiued into heauen by Christ b luk 23.43 Act 7.59 Heb. 12 23 but the soules of the vngodly departing from their bodies are thrust downe into the bottomlesse pit for as
Lazarus was caried by the conduct of Angels into Abrahams bosome so was the rich man thrust downe into hell c luk 16.23 and therefore the soules can not be said to rise againe either from death or sleepe In this respect do wee confesse in the Creede the Resurrection of the flesh onely Yet because the soule returneth to quicken and gouerne the bodie and there is no resurrection without the soule it may be said to rise againe by accident Shall the same bodies in number or shall new bodies rise againe 1. The verie selfe same in number those truly without defect because Psal 34.21 The Lord keepeth all the bones of the Saints there shall not one of them be broken And there shall not a heire of your head perish Luk. 21.18 2. Because euery one shall beare in his bodie that he hath done bee it good or euill 2. Cor. 5.10 3. Because God hath consecrated the bodies of the faithfull to be Temples vnto himselfe d, 1. Cor 3 16.17 6 15 19 4. Because this corruptible bodie saith the Apostle 1. Cor. 15.53 must put on incorruption pointing with the finger a like quantitie and the verie same essence in number saith Tertul For he could not speak more expresly vnlesse hee should apprehend with his hands his owne skinne 5. Because the bodies of the wicked are subiect to the torment of hell e Math. 10 28 6. Because all that are in their graues shall heare the voice of God Ioh. 5.28 Men therefore shall not rise againe out of the fower Elementes as if they were made of a new matter as though the being the same againe could not be in the matter of an humaine bodie but onely in the forme thereof to wit in the soule as some vnconstant spirits would haue it and therefore man may bee said to rise againe the same in number Alber. oratio de Resurr for the form's sake namely the soule for although when a print is made in wax and marred againe the same forme remaineth not and therefore if it be againe made in the same wax it cannot bee called the same print in number yet the verie same wax remaineth so although the substantiall figure of mans bodie be confounded in the graue yet the bodie shal rise again the same in nūber because the selfe same matter with the properties making one and the same Indiuiduum indiuisible bodie shall be restored by the commaundement of God a Ioh. 2.18 7. Because Christ whose members wee are and to whose bodie our bodies shall be conformed receiued againe that bodie which he had caried about with him b Ioh. 2.19 8. Because it were absurd that Paule should be depriued of the reward of the Crowne in his bodie wherein he caried the markes of Christ So that euen as if a garment be ripped into pieces afterward bee againe sowed together it maketh all one garment no other in number or if the small wheele of a firelock bee taken in sunder afterward the ioynts therof also made cleane be ioyned and set together againe it is the same in number So shall the essence be all one of mans bodie which though dissolued shall againe be ioyned together by God and shall rise againe the infirmities and accidents being taken away which may bee wanting without destroying the essence And because God hath all the Elements readie at his beck no difficultie shall hinder him that hee may not command both earth and water ayre fire to restore that which seemeth to be consumed by them VVhat shall bee the forme or manner of the Resurrection When the last day shall appeare Christ on a sodaine and vnawares in the same visible forme wherein he ascended to heauen shall come in the clouds with Angels and thousands of his Saints Iud. 14. with the cheerefull voice of an Archangell and with the trumpet of God when at the voice and so at the sound of the trumpet Mat. 24.31 as in mount Sinai when the Law was promulged c Exod. 19.16 they shal be raised vp shal take againe their owne bodies who sleep in the dust to whom the act of coupling the soule and body togither a new after death or the returning of the soule at the commaundement of God into her owne bodie shall be the forme of Resurrection but they who shall be found liuing and remaining afterward in his comming shall be changed in a moment and in the twinckling of an eye 1. Cor. 15 52. d 1 Thes 4 15 16 this sudden change not of the substāce but of the quality of their bodies shal be vnto them in the steed both of death as also of resurrectiō that it might be true which is written Heb. 9.27 It is appointed vnto men that they shall once die When shall the Resurrection be Christ answereth But of that day and hower knoweth no man no not the Angels of heauen but my father only Mat. 24.16 What shall be the conditions and qualities of the bodies that rise againe Six especially are recited a 1. Cor. 15 32.43.53 1. Immortalitie for of mortall such as they are now they shal be made immortall 2. Incorruption of corruptible they shall become incorruptible it is sowne a bodie subiect to corruption it is raised in vncorruption 3. Spiritualnesse for of liuing creatures that is of such as are quickned with an humane soule and are maintained in this naturall and fraile life with outward succors as meats and other means ordained of God they shall be made b Gen. 1.29.40 1 Tim. 4.3 spirituall not in essence but in condition or qualitie by partaking of the gifts of the spirit 1. Because they shal be altogether ruled by the holy spirit 2. Because they haue wholly giuen themselues to the gouernment of the same spirit 3. Because being vpheld by the power of God they haue no neede of meates or other helps because they shall be endewed with an exquisite fine and sharp intelligence of the senses it is sowne a naturall body it is raised vp a spirituall bodie 4. Strength for of being weake and subiect to sundry calamities sicknesse and sorrowes they shall be made firme strong not subiect to any perturbation and able for it is sowne in weaknes but shall rise in strength and the soule shall so perfectly rule ouer the bodie that heauinesse and weight shall be no hinderance thereto whereby it shall come to passe that we shall be rapt with such a nimble motion of our bodies to meet the lord in the aire 1. Th. 4.17 5. Perfection for of being deformed altogether full of vncleannesse lame and filthy to behold they shall rise very beautifull comely to behold very seemely wanting no limme not young as children nor decrepit with yeares but of a ful age ripe and strong as also the bodies of Infants that die in their mothers wombe shal by that wonderfull worke of God receiue as Austin witnesseth such a body as
Christ himselfe or Metonymically and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in some sort namely that which belongeth to the publishing open declaring and testimonie of Doctrine or because the Propheticall and Apostolicall Doctrine onely whereunto the Prophets and Apostles giue testimonie or both the Olde and New Testament as saith Ambrose is the foundation of the Church Heereupon Gods Citie is said to haue had not one but twelue foundations wherein were written the Names of the Lambes twelue Apostles Reuel 21.14 Heereupon Iames Peter and Iohn seeme to bee Pillers of the Church Galat. 2.9 namely Metaphorically and after a sort because they sustayned the Church and Religion but Iesus himselfe being the corner stone who alone sustâ—ineth the whole building Ephes 2.21.23 A foundation of strength and power in respect whereof the Church is said to be built on Christ God and man which belongeth to the Author foundation and merit of saluation the fountaine and efficacie of doctrine and the Church is founded vpon Christ when he alone is accounted for Wisedome Iustice Sanctification Redemption Life and Eternall glorie of the faithfull For this cause 1. Cor. 3.11 Other foundation can no man lay then that which is laid which is Iesus Christ And Isay 28.16 Christ is called the foundation stone Which is so proper vnto Christ that it communicateth in no participation with any other But in Christs words Thou art Peter and vpon this Rocke will I build my Church the Euanglist who interpreteth them saith not Thou art Petra a Rocke but thou art Petrus Peter neither doth he say vpon thee Peter but vpon this Rocke distinguishing manifestly Peter who is a part of the building from the Rocke whereon the building chiefely doth stay by changing of name person and by different termes Wherefore the Church is built vpon Christ the Rocke not on Peter the Apostle who eftsoone and often erred for the Rocke was Christ 1. Cor. 10.4 which Peter confessed in the name of all the apostles a Mat. 16.16.18 And he gaue the keyes not of fulnesse of power but of knowledge which in verse 19. he promised to al vnder the name of Peter who answered for all to all the Apostles equaltie and without difference b Mat. 18.18 Iohn 20.21 and in the person of them vnto all the ministers of the Church That speech also Feed my sheepe being thrice inioyned vno Peter for his three denials together Iohn 21. vers 17. ordaineth him a Pastor indeed ouer the flocke but not an vniuersall Pastor for it was also said vnto others Teach ye all nations Math. 28. vers 19. and it was spoken alike to all As the Father hath sent me euen so send I you Iohn 20.21 Finally neither was Noe who in the Arke was the head of his sonnes a type of the Bishop of Rome but of Christ c Gen. 7.13 1. Pet. 3.20 like as Baptisme is an Antitype of that deliuerance which befell vnto the Church in the Deluge What are the true and inward properties of the Church 1 Consent of the Doctrine of the Gospell 2 The inhabiting of God by the holy Spirit whereupon 2. Corinth 6.16 the Church is called the Temple of God and they vvho are led by Gods Spirit are called the sonnes of God Rom. 8.14 3 A right Faith Hope and Charitie True Religion according to Gods word Repentance Confession and a true calling vpon the true God all which doe as it were fourme a true Church The Apostles Creed is a token thereof although when the outward and vsuall Ministerie of the word is often for a season interrupted the Church is extraordinarily nourished by God as it were in the wildernes the same God raising vp teachers knowne vnto his small flocke after such a sort as himselfe according to his vnsearchable wisedome knoweth requisite and necessarie a Reue. 12.6 For as there may be a Church and yet lie hid so may there be teachers in a Church albeit not apparent to all What are the manifest tokens of a visible Church whereunto we may safely ioyâ—â— our selues They are two The first and châ—efe note is the pure preaching and professing of Gods word comprehended in the writings of the Prophets Apostles because wheresoeuer the word is truly preached it is not without profit at all b Isai 55.11 Rom. 1.16 2 A lawfull administring of the Sacraments of Baptisme and the Lords Supper according to Christs institution with pure preaching conioyned thereunto as a part thereof if there shall be no iust impediment to the contrarie c Iosu 5.5 Iohn 10.4 5 27. 8.47 Act. 2.42 1 Cor 11.20 23 Mat. 28.19 20 Mark 16.15 Luk. 16.29 Rom 10.14 which notes doe neuerthelesse admit a more and a lesse and doe presuppose a lawfull calling of Pastors d Rom 10.15 Ephe. 4 11. And although holy discipline is also requisite in Gods Church yet if the Church gouernours faile of their dutie it must not presently be denied to be a Church as long as those two fundamentall and essentiall notes of a visible Church are remayning e Mat. 18.17 1 Cor. 5 5 Neyther is it material if other sects chalenge to themselues these notes but we must search diligently whether they doe so truly or falsly Also the preaching of the word is a cause of the Church and therefore by nature is more excellent and more famous then the Church it selfe Whether are 1. Antiquitie 2. Multitude of followers of some one doctrine 3. Succession in some one companie of Bishops chiefly of Rome 4. Miracles 5. Continuance 6. Vnitie and concord 7. Efficacie of doctrine 8. Holines of life in the Authors and Fathers of the religion 9. The gift of prophesy 10. Temporall felicitie 11. The title of Church Apostolicall or that it is one holy Catholicke Apostolicke Church these the notes of a true Church No 1 Because the names without the substance are not of force 2 From names proceed not a true and Apodeicticall but a false demonstration of the matter 3 These Notes are common vnto Turkes and Heretikes also for they may vsurpe these titles by which they may confirme that their rowts are and haue beene the true Churches of God which is absurd 4 Neither haue all those notes begun with the Church 5 Neyther are they perpetuall and proper euerie way nor Essentiall which are alwaies naturally in the thing it selfe being vnchangeable and the causes of that thing whereof they are notes but the most part seperable accidents and these notes themselues ought to bee examined according to the word of God Moreouer 1 The Church which now is ancient in time past was new And Ezech. 20.18.19 VValke ye not in the ordinances of your fathers I am the Lord vvalke in my Statutes And Tertull. Lib. de praescriptionibus Euerie first thing truest And Ignatius 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Christ is to mee the old Church whom not to obey is manifest destruction and Cyprian custome vvithout truth is the
prophecie by singuler reuelation 2 Discerning of spirits the gifts of tongues of doing of special miracles the gift of bestowing the free gifts of the holy spirit by laying on their haÌ„ds of most seuer reueÌ„ging of coÌ„tumacy by extraordinary punishments as it appeared in Ananias and Saphira Act. 5.5.10 8.20 13.10 11 2. Cor 10 6 and Elimas The sorcerer 3 The testimonie of the holy spirit that they should not eâ—re 4 The verse authoritie of their Apostolicall office superiour to all others not onely in order but in degree also and in power and their charge that was extended ouer the whole earth and not tied to one flocke alone or to one Church as it appeareth Math. 28.19 e Mar. 16.15 These personall gifts I say and this Apostolicall authoritie was not passed ouer neither vnto Pastors nor yet vnto Doctors of the Church but ceased with these men of the first time What be the orders of them that minister There be 2. orders of them the one of Elders the other of Deacons Act. 1.8 2. cor 11.21 The elders are of two sorts Some are Pastors and Doctours which ought to spend their time in the word and Doctrine others whose office is to gouerne 1. Tim. 5.17 The Elders which rule well are worthy of double honour but most of all they which laboure in the word and in Doctrine Elders properly so called rather of manners then of age as farre forth as they are distinguished from Pastors and doe not preach the word of God are men of approued godlynesse appointed to euery Church in the peculiar censure of manners and gouernement of the Church to obserue diligently the manners of the flock ouer which they are appointed constantly to admonish euery one out of the word of God if they shall espy any fault or offence either in doctrine or in life of whom Act. 14 23. Whom Paul 1. Cor. 12 28. Termes by their peculiar name Gouernments in the abstract for Gouernours in the concrete distinguished from Pastors and Doctors properly so called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rulers Rom. 12.8 Sometime they are called by the generall name of watchmen and Bishopps that is ouerseers whome we may call the Censors of manners 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1. Tim. 4 14. vnto whome also was committed the cure of ecclesiasticall discipline VVhich be the deacons The stewards of the house of God lawfully chosen out of the common assembly of the Church 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 were properly called Deacons which had the charge of the Ecclesiasticall treasure or the office of assistance that is who were set ouer the receipts and also the orderly laying our and distributing of the holy almes and collections and other goods of the Church which were to bee administred as themselues the Pastors and the Elders should thinke good and to the reliefe of the poore the Orphans and VVidovves and Strangers but especially of such as were of the household of faith and to other holy vses c Act 6.1 2 Gal. 6 16. Phil 1 1 1 Tim 3.8 12 18 vnto whom it is therefore thus commaunded Rom. 12.8 He that distributeth let him doe it in simplicitie that is in sinceritie of heart without respect of persons And in veery deed they tooke the name of Deacons from their seruing at tables because vpon them was laid the laboursome charg of gathering and disposing the Collections and Offerings whereof the Loue feasts were made which consisted partly in receiuing of common meat d Act 2 46 20 7 1 Cor 11.20 Iud. 6.12 but especially in the celebration of the Lords Supper and partly in holy speeches and the conferences at and after meate Tertul. in Apolog. cap. 39. And when these Loue feastes were growne out of vse yet there remayned the same charge of Deacons still in the administration of the Sacraments but chiefely in the giuing about of the Cup But they were neither Pastors nor Doctors because the Apostles themselues professed that they were not able to attend both seruing at tales and preaching Act. 6 2. And Paule would haue Pastors to bee apt to teach c 1 Tim. 3.12.9 Luk. 4.7 Act. 13 15 but in Deacons hee onely requires that they hold the mysterie of the faith And Stephen Act. 6 8 Because hee was a Deacon onely hee is not said to haue taught in the Church but in the Synagogue of the Iewes where euerie one might speake as it appeareth Luke 2.46 d Act. 8 5 21.8 And Philip being no longer a Deacon of the Church of Ierusalem but of a Deacon made an Euangelist preached the Gospell yet if such be found to be fit for the Ministerie of the word we must not denie but that they are to bee preferred before others of whome there is not so good proofe Furthermore since the Censuring and Iudgment of manners is not a daily function it cannot be denied but that these two offices of Eldership and Deaconship may easily bee executed Further the Church hath alwaies had a publike stocke collected iustly and certainely among the people for the retayning of the holy exercises of Religion and faith Hence it came that there was a treasurie in the temple e Luk 20 1 and God in times past appointed a taxe to be raised vpon the people for the repayring of the Tabernacle and the temple f Exo. 30 13 And the tithes hee commanded to be paid to the Priest Deut. 14.28 yea and the Apostles themselues had a care to constitute a common treasurie of the Church for the reliefe of the poore and for other necessities of the Church Heerupon Paul appointed that Collection should be made vpon the Lords day h 1. Cor. 16 Mat 10.10 1 Cor. 9.19 and afterward Churches waxed rich by the liberalitie of diuers Godly people And lastly the paying of Tythes was againe restored And these riches of the Church are honest and iust considering that they are giuen of such as had right to giue them and whom the feare of God stirred vp to bestow them Further Ecclesiasticall goods were deuided into foure parts One part was distributed to the Cleargie that is to those which gaue themselues to the seruice of the Church aswell in learning as in teaching 2 Another part was giuen to the reliefe of the poore who are members of the same bodie with vs vnder Christ our head 3 A third part to the keeping of the buildings and vessels of the Church A fourth part went to the Bishoppe or to the Ruler that therewith they might entertaine poore straungers and also comfort their brethren that were in Captiuitie i Act. 6.1 1 Tim. 5 9 10 Vnto these Deacons there were adioned Deaconesses or Widowes of three score yeares olde appointed espetially to looke to the sicke to receiue trauellers that were brethren and for the necessities of others vnto whom it is commaunded Rom. 12.8 thus
He that shewes mercie let him doe it with cheerefulnesse The vse of which office if for the weaknesse of that sex and other discommodities and inconueniences it may not well be restored yet it may be supplied by the bountie and godly care of holy women towards the poore whether they be Noble or of meaner estate Doe you denie that the Pastors had any care of the poore imposed vpon them In no wise For this care is twofold The former consisted in the charge of gathering distributing the holy beneuoleÌ„ce which is proper to deacons 2 The other was only both in exhorting of the Churches to shew themselues bountifull to the poore and also in the ouerlooking of the Deacons which things did onely pertaine to the Pastors m 1 Cor. 16.2 2 Cor. 9.1 23 VVho is the Author of the Ministerie The principall cause is God himselfe who first immediately preached vnto our first parents in Paradise giuing the promise of the blessed seed n Gen. 3.15 which promise it was his pleasure should bee propagated successiuely by the Patriarches o Gen. 18.18 19 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Afterward he instituted Priests among the people of Israell choosing the Tribe of Leui for that office yea further it is God which both cals himselfe the Lord of the haruest and also thrusteth forth labourers into his haruest a Mat. 9.38 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And 1. Cor. 12.28 God hath ordained some in the Church as first Apostles secondly Prophets thirdly Teachers 2 The helping cause is Christ as being the Sonne and Lord of his Fathers house by full right who also called Apostles and set them ouer the Ecclasiasticall ministerie Iohn 20.21 As the Father hath sent mee so send I you also And Marke 16.15 Goe saith hee into all the world preach the Gospell to euerie creature and baptise them And Ephe. 4.11 And he Christ gaue some to bee Apostles others to be Prophets c. Gaue I say not onely in in that he chose them Athanasius but also in that he made them to be such as they ought to be 3 The holy Ghost in respect of his necessarie gifts for the happie execution of the Ministerie 1. Cor. 12.11 All these thinges worketh ond anh the same Spirit distributing vnto euerie one as he pleaseth For all thinges ate common to the holy and blessed Trinitie And is not the ministerie of teaching taken away in the church of the new testament by the saying of Ieremie chap. 31.34 A man shall not any more teach his neighbour Ioh 6 45 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but all shal be taught of God No. 1. because Oratione Ecliptica by this defectiue speech as is that also Gen. 32.28 Not Iacob shall thy name be called but Israell is signified that the Elect shall not only be taught outwardly by the ministery of the word spoken but also inwardly of God by the holy ghost as it is said 1. Iohn 2.27 Ye haue noe need that any should teach you but the annointing that is the holy spirit doth teach you all things Non 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sed Comparate to wit by Pastors and Doctors 2 Because the prophet speaks not simply but by way of comparison For in the old Testament by Moses and the prophets were most things propounded obscurely and vnder shadows and Types and â—ccording to the letter onely so that it was needfull to demaund what those Ceremonies meant and when Christ shall come But in the new testament Christ being already exhibited is plainely preached and the vaile of the temple being rent the way into the holiest of all being opened all these tipycall things are made manifest Heb. 9.8 And they that haue the spirit of Christ do know all things insomuch that now a childe of ten yeares old to whome it is giuen to here and learne doth more clearely vnderstand those things then many priests did in times past because the earth is full of the knowledge of the lord Isa 11 9 What is the forme of the ministerie A lawfull calling and also a faithfull execution of the function What doth calling signifie Not actiuely the very action of calling but passiuely that kinde of life and function as well priuate as publick vnto which any one is appointed of God because in the Hebrew phrase he is said to call those whome he makes to be and in like sorte they are said to be called of the Lord Adipsam 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 who doe begin to bee whether that be referred to the verie substance and subsistance c Rom. 4 11 or to the manifestation of the thing alreadie being d luke 1.32.35 or to the publike and reall nomination which agrees with the thing it selfe e Mat. 5.9 1. Iohn 3.1 or to the qualitie and attributes or conditions of life f 1. Cor. 7 20.21.22 or vnto the gracious adoption or vnto the publike declaration of the eternall counsell of God whereby when when we are ordained to a certaine office and as it were a scope or marke in this world wee are put inro the possession therof This borrowed speech comes I from hence that when any one begins to be then he receiues his name and when he puts on a new qualitie then also he takes a new surname Secondly from Princes who call such vnto them whose seruice they purpose to vse vnto whom it is inough onely to haue commaunded How manifold is Vocation or Calling Twofold The one Generall which is done commonly by the outward preaching of the word And this is eyther Effectuall of which Rom. 8.30 or ineffectuall by mens fault which will not heare the word of God of which Mat. 22.24 The other Speciall which respects a peculiar function and it is eyther Ecclesiasticall or politicall or Domesticall Is the Calling to the Ministerie necessarie Yes verily 1 For the glorie of God the honour of the Ministerie the securitie and comfort of the consciences of the Ministers and also to the end that the people may know that they haue lawfull Ministers and that they may obey their Minister 2 Because none must thrust in or choose himselfe to the Ecclesiasticall ministerie but ought to be called of another that hath power to call him For none must vsurpe vnto himselfe that honour but hee that is called of God as Aaron was Hebr. 5.5 And he that hath either no calling at all in the Church or no lawfull calling cannot execute any Ecclesiasticall office in the Church lawfully with a good conscience Therefore saith Paule Rom. 10 14. How shall they preach vnlesse they be sent And the Lord himselfe standes against such as were not sent of himselfe Ierem. 23.21 They did runne and I had not sent them And for this end Paul that he might approue his Apostleship doth so oft in his Epistles alleage his calling And whereas it is said 1. Cor. 16.15 That the family of Stephana and Fortunatus ordained them selues for
by latine signification whereby hee is in the Latine phrase so called who is first in order though not superiour in degree With what titles are the ministers of the word adorned in the Scriptures With many and sundry wherby they are admonished of the dignity and duety of their charge for they are called 1. Angels a Malach. 2.7 3.1 Reu. 1.20 because being sent vnto vs by God they declare vnto vs the will of God 2. Seers b 1 Sam 9.9 and Prophets because they foretell of things to come concerning the saluation of the beleeuers and the damnation of the reprobates they expound vnto vs the Oracles of God propound nothing of their owne but onely that that God hath spoken vnto them 3. Bishops or ouerseers and watchmen c Ezeh 3.17 33.7 act 20 28 because they are set as Centinels and scoutwatches that they may watch for the saluation of the people 4. Embassadors d 2. Cor. 5 20 because they ought onely to deliuer those things which they haue in commandement from God and not their owne 5. The seruants of God e Titus 1.1 and seruants of Iesus Christ f Rom. 1.1 because they must regard and doe those things that are Gods and not their owne i Luk 12.42 6. Gods witnesses g Ioh 15.27 Act. 1â—8 because they haue beene vnto God truely vndoubtedly conscionably and faithfully a sure witnesse approued by the word of God and that not in words onely but in life and death yea and with their bloud if neede be 7. Preachers h Mar. 3.14 because they preach and proclaime the Gospell concealing nothing thereof Mat. 16.19 8. Faithfull disposers and Stewards of the mysteries of God because they giue euery one their portion in due season and k 1 Cor. 4.1 dispose all things according to the will of their Lord that which the Lord hath committed vnto them they deliuer from hand to hand And because they haue receiued the keyes from the Lord wherby they open the kingdome of heauen to the beleeuers and shut it to the vnbeleeuers l 9. The light of the worle m Mat. 5.14 because they should shine before others in doctrine and manners 10. The salt of the earth n because they should not be themselues foolish and vnsauorie but ought to season others with the salt of Doctrine and life 11. Husbandmen o Mat. 12.2 1 Cor. 3.9 and sowers p Isa 32.20 Mat. 13 32 and planters and reapers because they should q Mat. 9.37 Ioh 4 38 plow vp the hearts of men by the preaching of the lawe and fit them for the receiuing of the seede of Gods word and throw this seede into mens hearts the force and increase whereof is onely from God alone 12. Leaders and r Ioh. 10.2 Sheepheards of soules because they must feede nourish and refresh the flocke of Christ with heauenly foode gouerne them with the sheepehooke of Ecclesiasticall discipline and take care that the sheepe be not deuoured of the wolues nor infected with the poyson of peruerse Doctrine nor with the contagion of euill manners 13. Priests 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not in that they offer vnto God either Christ or any other propitiatorie sacrifice but because by the ministery of the Gospell they withdrawe men from the profanenesse of the world and offer and present them before God and set them vpon the Altar Christ Iesus by whose obedience they are iustified and by whose spirit they are sanctified to the end their oblation may be made holy and acceptable before God through Christ Rom. 15.16 14. Begetters and Fathers a 2. King 6.21 1 Cor. 4.15 Galat. 4.19 for honours sake in respect of them whom they teach and Sauiours b Obadia vers 21 1 Tim. 4.16 in which sence they are said to remit sinnes which otherwise is proper to God alone d Mar. 2 17 but instrumentally because the spirit of God in the preaching of the word is powerfull in the regenerating e 1 pet 1.3 23 of the elect 15. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fellow workers with God ministers and f 1 Cor 3 9.10 builders 16 The trumpet g Isa 58.1 of God because they must proclaime perpetual warre to the wicked and must stirre men vp to warre against the deuill and sinne 17. The voice of God h Mar. 1.3 18. Fishers of men i Mat. 4.19 19. The feete of those that bring the glad tidings of peace and good things k Rom 10.15 20. Presbyters that is to say Elders because they must auoide youthfull inconstancie and lightnesse and embrace and vse such grauity as may procure them authoritie and credit among the people 21. Lastly Christ could no way more honorably set fourth his ministers then when he saith of them Luk. 10.16 Hee that heareth you heareth mee hee that despiseth you despiseth mee And Paul 2. Cor. 3.8 could attribute nothing more glorious and excellent vnto the ministerie then when he said That it is the ministerie of the spirit of righteousnesse of life eternall and of reconciliation 2. Cor. 3.8.9 What is the office of pastors l Ioh. 21.15 To speake in the name of God or to feede the flock of Christ with the pure that is the onely word of God and that learnedly faithfully sincerely constantly freely without respect of persons or any euill affection of the minde a Ier. 1.7 teaching modestly b 2. Cor. 10 13 14. defending the trueth reprouing c Tit 1.9 errors not with scoffes but with argumentes rebuking offences admonishing all and singuler of the calamities and tribulations to come which accompany or follow the preaching of the Gospell By the example of Christ d Ioh. 15.18 and of Paule e 1. Thess 3 â— comforting the heauie hearted confirming those that are readie to fall prouoking those that are sloathfull often to beate vpon righteousnesse faith hope charity and good workes both in publick and in priuate 2. To administer the Sacraments according to Christs institution 3. To gouerne his flock with spirituall discipline 4. To pray for the flock 5. To haue a care of the poore 6. To be themselues the patterne of the flock in Doctrine in life and in the crosse and to beware that they do not pull downe that with their euill maners whith they build vp with sincere and wholsom Doctrine or as the prouerbe is that they build not heauen with their words and hell with their workes and that they be not like the Carpenters which built the Arke of Noe for they preparing an Arke for others whereby they should be freed from the Deluge perished themselues in the midst of the floud a 1. Tim. 1.3 18 19 1 Tim. 4.12 2 Pet. 5.3 What is the cause that should moue the pastors to such an earnest desire of feeding the sheepe of Christ The loue of the Prince of Pastors our Lord Iesus Christ who gaue himselfe for his
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
resurrection might bee applied to vs. 3. The applying of the Sacrifice is not the Sacrifice it selfe 4. The vertue of the Sacrifice it selfe is applyed vnto vs inwardly by the effectuall working of the Holy Ghost and outwardly by the Preaching of the word and by the Sacraments ordeined of Christ b Rom. 6.4 et Col. 2.12 For so often as the Gospell is Preached the Sacraments be administred according to Christ his institution so often is Christ offered not to God but to vs that wee might embrace him being receiued by a true faith with all our soules But after the exhibiting of Christ and his sacrifyce finished there remaineth no more externall and reall sacrifice 1. Because Christ dieth no more death hath no more Dominion ouer him Rom. 6.9 2. Because by his one oblation he hath consecrated for euer those which are sanctified and wee are sanctified by the offering vp of Iesus Christ once made Heb. 10.14 And he hath once entred into the holy place hauing obtained eternall Redemption Heb. 9.12 3. Because Christ hath saide It is accomplished Ioh. 19.30 Why were there so manie Sacraments and Sacrifices instituted seing there is but one onely Christ To the intent that without wearisomnesse as Augustine saith both they that were wise might bee more and more put in mind of Christ to come also the ruder sort might in so great a number of signes at the least finde one whereby they might vnderstand that thing should come to passe which was promised But what is the reason our forefathers had more Sacraments then we haue Because then the Church was in her paedagogicall rudiments neither knewe she so many things concerning Christ as now are reuealed to vs after that Christ hath come into the world and fynished that sacrifice so long expected What manner of signes be Sacraments Not only signes of remembrance that is signes which bring to minde things done long before as the death and passion of Christ Neither yet foretelling or fore-shewing only that is such signes as doe foreshewe things to come as the resurrection and the glorie to come and things to be fulfilled in vs But also significatiue signifying the things and gifts present which we do now in trueth inioy and are the verie pawnes and seales of the same Rom. 4.11 VVhat are the Sacraments of the Newe Couenant Mysticall signes commaunded and instituted of God and annexed to the Gospell whereby the New Couenant ratifyed in the bloud of Christ or the promise of grace or of the faith of righteousnesse is signifyed and sealed vp in Christ the Mediator now exhibited for euer till the comming of Christ c Mat. 28.16 1 Cor. 11.26 and further the remembrance of all these dueties is renewed which wee are bound to performe to God and to our neighbour d 1 Cor. 5.7.8.9.10 17 How many Sacraments are thereof the Christian Church Two and no more one of our entring or ingraffing and regeneration to wit Baptisme which succeded Circumcision and the rest of the legall purifyings The other of our nourishing or our feeding namely the Supper of the Lord which was shadowed out by the Paschall Lambe 1. Because the Lord Iesus did institute these two and do more a Mat. 3.11 21.25 26.26 2. Because he gaue commaundements to the Ministers of the New Testament touching the right administration of these two and no more b Mat. 28.91 1 Cor. 11.23 3. Because only baptisme and the Eucharist do seale vp the righteousnesse of faith c Col. 2.11 12 1 Cor. 5.7 4. Because there are no more pledges of our Communion with Christ the head repeated by Paul 1. Co. 12.13 By one spirit we haue all beene baptised into one bodie and haue all drunke of one drink 5. Neither doth the practise of the Primitiue and Apostolick Church commend any more vnto vs d Ac. 2.38 41 6. Because Iesus Christ was made partaker of them and no more e Mat. 3.31 26.26 7. For as touching that washing of the feet whereof Ioh. 13.5 that annointing of the sick wherof Mar. 6.13 Iam. 5.14 neither did Christ command them for the perpetual vse of the Church neither are they Sacraments according to the definition of a true Sacrament because by none of them is the righteousnesse of faith sealed vp in vs. And indeed that annointing which the Apostles other godly men did freely vse in old time is most vnlike that which now adaies some vse when they come to men at the point of death For that was a sure signe of health life to be recouered but this of vnrecouerable sicknesse and of death Much lesse that Matrimonie order or duties or Ecclesiasticall degree penance Confirmation which was performed with the vse of the chrysme and other things and ceremonies should be Sacraments which neither haue signes nor things signified determined and distinguished from Christ 2. Neither doe they testifie any Communion of the Saints among themselues vnder Christ the head which notwithstanding is the principall end of sacraments 3. And Christ was made partaker of none of them 4. Neither are they commended by the institution of God or the vse of the Church in the apostles time But in particular penance is no sacrament because it wanteth both the signe appointed by God as also the promise of grace But baptisme it selfe is the Sacrament of Repentance Mar. 2.4 Luc. 3.3 Neither is order because it is not annexed to the promise of the Gospel As for the Chrisme there is no mention of it For the place 1. Ioh. 2.20 Ye haue an anointing which proceedeth from the holy Ghost and know all things must not be vnderstood of Popish greasing but of the grace of the holy Ghost And that matrimonie is no Sacrament it is manifest 1. Because it was ordained before the fall not that it should be a seale of the righteousnesse of faith but that it might serue for the lawfull propagation of men 2. Because it hath beene common as well to the hypocrites as the faithfull yea euen to the heathens themselues both to them of the old and new Testament and so shall bee to the end of the world 3. Because the Lord Iesus abstained from it Why were there diuerse Sacraments vnder the law from these which be now vnder the Gospell Because the Priesthood being changed the law is changed too that is the ceremoniall worship and of the contrary as it is Heb. 7.12 Again for the diuerse condition of the times Cont. Faus tum l 19. c 16 the Church was to be instructed otherwise then after another manner now in the promises of God For euen we our selues as Augustine saith do one way signify things that shall be done and another way pronounce things done alreadie As he that shall suffer and he that hath suffered sound not alike And therefore there were other manner of Sacraments vnder the law whereby were foreshewed things to come other vnder the
it vseth these meanes helps and instruments to worke our saluation In which sense the Church is said to be sanctified and washed in the lauer of water thorough the word Ephe. 5.16 Tit. 3.5 Baptisme is called the Lauer of Regeneration Renonation And Act. 22.16 Be baptized washed from thy sins in calling vpon his name Hereupon Augustine hath this saying whence commeth this vertue to the water that it should touch the bodie in Ioh. Trac 80 and wash the heart but that the word causeth it not because it is spoken but because it is beleeued And that the grace of God ought not to bee tyed to the outward signes Peter teacheth speaking thus of Baptisme 1 Pet. 3.21 It saueth vs not that Baptisme whereby the filthinesse of the flesh is cast away but whereby it comes to passe that a good conscience maketh request to God by the Resurrection of Iesus Christ Cornelius receiued grace before Baptisme a Act. 10.5 For God vseth meanes and instruments to worke our saluation but yet so as hee worketh by his owne proper and inward vertue most freely when how and in whome hee will and doth not yeelde vp his power and vertue to the outward signes As also in that seuen times washing of Naaman the Syrian in Iordan was not placed the purging of him from his Leprosie which then the power of GOD alone wrought in him b 2. King 9 â—4 Hence it comes to passe that some receiue grace without the Sacrament as Abraham was iustified before Circumcision and the Theefe on the Crosse without Baptisme and the Lords Supper Some receiue the Sacraments and not grace because they want faith as Iudas of whom Augustine saith Hee receiued the bread of the Lord but not that bread which was the Lord. Others receiue both together as it were by a certaine coniunction of the thing with the signes as the faithfull who take the Supper worthily Whether doe the Sacraments imprint any stampe or anie spirituall worke in soule and that such as cannot be blotted out Not of themselues or their owne power nor yet by anie supernaturall verture inherent in them not by a reall and essentiall imprinting of some signe as the printing of a picture or signe is made in wax or money For the Scripture alloweth none such But yet God doth as it were marke out and seale vp his Sacramentally spiritually by them as instruments giuing the pledge of his spirit and the light of faith whereby they are made conformable to Christ and discerned from infidels and are marked out vnto the profession of Christ And this note in the purpose of God is such as cannot bee blotted out 2. Tim. 2.19 The foundation of God is sure hauing this seale The Lord knoweth who are his And 2. Cor. 1.21 He which hath annointed vs is God and who hath sealed vs and giuen vs the pledge of his spirit And Ephe 1.13 In whom also yee beleeuing yee were sealed with the holy spirit of promise which is the earnest of the Inheritance And Chap. 4.30 Doe not yee greeue the holie spirit of God by whom yee are sealed And Ezech. 9.4 The markes of the letter Tau is saide to be made in the forehead of those men which sigh and mourne And Reuel 7.3 The seruants of God are marked in their foreheads as on the contrarie the children of perdition are saide to bee marked with the marke of the beast Reuel 13.16.17 To whome doth it belong to administer the Sacraments To them only to whom it is permitted to exercise the office of Preaching the Gospell According to that saying Goe yee forth teach all Nations baptizing them in the name of the Father son and Holy Ghost Math. 28.28 and 1. Cor. 4.1 For the Sacraments bee the appurtenances of the Ministerie of the word of God and the seales of Gods promises which cannot lawfully be set too without the vnfolding of this word of God For neiher can their be an accessorie vnlesse their be a principall And it belongeth to the same man as the Chancelor vsing the Kings authoritie to write the tables of the Testament faithfully and to seale them with his seale Whence doe the Sacraments receiue their power and excellency From the institution of God so that that forme be obserued which he hath prescribed that by a publick person either rightly called or at the least by a common error vsing the publicke function and not of the manners merit and excellencie of the person working administring Phil. 1. But whether doe the Ministers to whom is committed the lawfull administration of the Sacraments and are called Gods fellow-morkers deliuer also with their hands the matter of the Sacrament No but they do outwardly giue the earthly signes and doe onely performe the outward dueties and God doth inwardly conferre the heauenly gifts represented by them giues increase because God alone doth Circumcise the heart a Deut. 30 And therefore this Circumcision is said to be made without hands b Col 2 11 And Iohn the Baptist confessed that hee indeede baptised them with water but the Lord Iesus did baptise them with the Holy Ghost and with fire Math. 3.11 And onely the heauenly father giueth that bread which is indeede heauenly Iohn 6.32 Otherwise sometimes that is ascribed to the Ministers of the word which belongeth to God alone For that is the nature of words which belong to one thing that that is attributed to the instrument which belongeth to the principall efficient cause Where and when ought the Sacraments to be admininistred In the assembly of the Church and vsually no where else to wit when the whole Church is gathered together or a great part thereof not out of the assembly of the Church Which ought to be the forme and manner of administration That those signes should bee vsed without change which Christ himselfe hath prescribed And that the words of the institution then also of the Lords promise be recited and explaned not in a strange but in a knowne speach before the Sacrament bee administred and deluered a Act 19.3 4.5 1 Cor. 11 23 For the Apostle doth expresly forbid 1. Cor. 14.19 to vse a strange language in the Church And such ceremonies ought to bee vsed which are not humane and receiued but appointed and commaunded by the authority of the son of God as also praiers and thanksgiuings After the example of Christ who commaunded the Church to doe this Doe ye this And Act. 22.16 Be thou baptised and be thou washed from thy sinnes in calling vpon the name of Iesus Now the comelines and dignitie of the Sacrament is to bee esteemed by the word of God Also the multitude and pompe of humane rites doth occupie the senses and the mindes and doth ouerturne the Ceremonies appointed by God To whom are the Sacraments to bee administred The Sacraments indeed are common to the godly and vngodly and also other outward things in the Church
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
In former times for that many beginners in religion came to the Church from the heathen and desired to be partakers of baptisme there were certain daies apointed for them namely Easter VVhitsonday which were therefore called the daies of baptisme and diuers other daies which customes by degree grew to this habit that because in their baptisme they had new garmeÌ„ts that such did alwaies appeare in new garments hence came the white shirt which Infants weare in baptisme not onely vnprofitably but superstitiously also But although there were a certaine day appointed for circumcision yet seeing we are not tyed to any certaine dayes neither infants nor they which are of more yeares they may be baptised at any time when the assemblies come together to the hearing of Gods word and publike prayers so it be done after Christ his institution holily comelily and orderly a 1 Cor. 14 40 least one day should seeme better than an other for the exercises of baptisme Galat 4.10 Ye obserue daies and monethes and times and yeares I feare least I haue taken paynes amongst you in vaine Is it lawfull to rebaptise If any man haue beene baptised onely in the name of GOD in generall not vnfolding the persons or omitting any one or by those heretickes who deliuer not the true doctrine touching the Trinitie as the Marcionites Arrians and such like if such a one should be againe rightly baptised seeing the forme of Christs baptisme was not obserued before heare should be no Ilteration of baptisme but he should be baptised with Christs true baptisme who had not beene baptised according to Christs institution as is decreed in the Nicene Councill chap. 19. But if baptisme haue beene rightly administred according to Christes institution it may not bee iterated first because there is no commaundement for the reiterating of it as there is of the Lords Supper As oft as yee shall receiue 1. Corinth 11.26 Neyther do wee read that it hath beene iterated Like as circumcision in times past was not to bee iterated in whose place Baptisme succeeded And wee must iudge and censuâ—â— of Sacramentes according to the word of GOD. But on the contrarie part it is said Ephes 4.5 One Lord One faith One Baptisme 2 Because the lawfull Inuocation of God being once performed in spirit and truth ought neuer after to be accounted frustrate 3 Because Baptisme is the Sacrament of regeneration it is sufficient to be once regenerated and ingraffed into the Church or Kingdome of God for euen as he which is once carnally borne cannot be borne againe so in like manner hee which is once spiritually borne of God cannot be borne againe Aug. As carnall generation is one In Ioh. Tract 11.12 Euen so spiritual regeneration is but one So on the contrarie part The Sacrament of the Supper is therefore ofteÌ„ to be repeated in which we are nourished with the flesh and bloud of Christ because sustenance is often to be vsed yea and those whom God hath once chosen and adopted for his children he neuer forsaketh for his giftes are without repentance Rom. 11.29 And whosoeuer is once truly giueÌ„ vnto Christ althogh he sometimes slip out of the way shall neuer be cast forth Iohn 6 37. And the vnfaithfulnesse of men cannot euacuate the faith of God Rom. 3.3 But as concerning Apostates which vniuersally fall from faith It is impossible that they which once had beene enlightened or baptised that is to say which after Cathechisme haue professed Christianitie annexed vnto the Church by Baptisme If they fall that is into a vniuersal Apostacy from Christ That they should be renued to repentance therefore the grace of renotion cannot be sealed againe in them by the Sacrament of baptisme Hebr. 6.4.6 as Damascen and other fathers gather from hence 4 Because the signification force vse and fruite of Baptisme is not for any certaine moment or for the time past onely but belongeth also vnto the time to come and contineweth for the whole life of the man baptised a Rom. 6.7 et seq For that which Paule saith Rom. 3.25 that Christ is made vnto vs a Propitiator for the forgiuenesse of sinnes that were before is not spoken exciusiuely but it signifyeth that he is giuen of the father to miserâ—ble sinners which wounded with the sting of Conscience sigâ— for the Phisitian not to them which seeke libertie through â—mpâ—nitie And euen as Dauid had no need of a new circumcision after his fall but onely of a remembrance thereof to worke repentance so there is no neede to repeat baptisme to them which haue fallen after baptisme but a remembrance thereof vnto an earnest repentance because the baptisme of repentance once receiued for the forgiuenesse of sinnes doth continue a perpetuall testimonie and pledge of the couenant made with God and of that perpetuall washing which we haue in the bloud of Christ b Mar. 1.4 Luk. 3.3 And therefore it is often to be called to minde that by it the confidence of the forgiuenesse of our sinnes may be confirmed more and more in our mindes for the truthe of the promise once made continueth for euer whosoeuer shall beleeue and is baptised shall be saued Christ will be readie to receiue vs with stretched out armes when we returne and so he vseth the future tence Did Ierom say well that after the shipwracke of mans nature two beards of saluation were giuen vnto men baptisme and the first being lost Repentance As Lawyers say The sayings of Authors must be vnderstood with a corne of salt So verie well this ambiguous saying may be vsed against the Nouatians that after Baptisme Repentance is left for them which sorrow for their sinnes So Iohn called backe the young man which which was made a Captaine of theeues ¶ Euseb hist Eccle. l 3. c. 32 So he stirreth the Churches of Asia to repentance Apoc. 2.5.16 a Et. 3.3.19 And Paule doth call backe the Galathians fallen after Baptisme to the grace of the promise of Baptisme b Gal 3.27 euen as he doth the Corinthians c 1 Cor. 12 13. But it is an absurd sentence if it should bee vndestood that the first Table that is to say Baptisme or the grace and forgiuenesse of sinnes receiued in Baptisme may bee vtterly lost as the Papists would haue it but by sufficient contrition Auricular confession and proper satisfaction it may bee obtayned againe for on the contrarie part the couenant of God is perpetuall and immutable Esa 54 8.10 and Osee 2.19 I will marrie thee vnto mee for euer Whereof baptisme once receiued is a testimonie Is the vse of externall baptisme free or indifferent so that it may be vsed or else may be omitted securely and without hazard of saluation or is it necessarie It is necessarie to the Church of Christ and the Infantes of Christians ought to be baptised but after a sort because of the commaundement of God whilest the libertie thereof is granted
whereunto it was instituted of Christ it hath this vse namely that in Christ alone we may seeke by faith receiue remission of sins the renewing of our nature a heauenly inheritance But let vs receiue baptisme it selfe as it were a diuine testimonie of those benefits which throughout our whole life may lift vp our faith may beare witnesse this the promises of grace doe belong vnto vs and that our sinns being forgiuen wee are receiued into fauour and also it may admonish or put vs in remembrance that we are baptized vpon that condition that walking in newnesse of life we may goe toward life eternall What fruite or profit commeth of the Baptizing of Infants It serueth for the Parents comfort for the signe being committed to the child as by a printed seale doth confirme the promise made to the godly parent that the Lord will be a God not to him only but to his seede also From whence his soule is besprinkled with no common gladnesse and is inflamed to publish the bounteousnes of God Moreouer it serueth for the instruction of the children them selues after they bee growne to yeares when they are thereby spurred forward to an earnest desire of worshipping God of whom by a solemne symbole or token of adoption they haue beene receiued for sons before that by reason of tender age they could acknowledge him for their father What is contrarie to this Doctrine 1 To this Doctrine is repugnant or contrary the error of the Popish Clergie which do iudge the baptisme of Iohn to bee diuers from the baptisme of the Apostles 2 They do staine or infect the pure and plaine institution of Christ with their additions of oyle of honey of blowing of spittle of burning lighted tapers or wax candles 3 They do confound or mingle together the ministery of baptisme in them which are full growne and of infants by their exorcismes and such like 4 They say that baptisme by it selfe and by the worke wrought that is by the action it selfe of Baptisme doth conferre grace to all the baptized as well faithful as vnbeleeuers to iustifie forgiue sins sanctifie and saue 5 That the same by their feined deuise doth poure into print into the soule a marke which they call a Character which cannot be put out whereby euen in Hell a Christian may be distinctly knowne from a Iewe and Gentile 6 That baptisme of water is absolutely necessarie to saluation and that none at all can be saued without baptisme 7 They make the offices of a Coniurer and of a baptizer all one and the adiurations of coniuring being added thereunto they goe about to cast an ill spirit out of him who if he were possessed with such a spirit were not to be baptized 8 They do grant vnto women the administration of baptisme in the feined case of necessitie and if the childe liue they offer it againe to the minister that it may be baptized 9 They dreame that there is a Diuine power put into the water it selfe or into the ceremonies of baptisme 10 They doe adiure or coniure the water of baptisme and doe magically hallowe it the day before Easter whitsontide where as the Apostles vsed such water as they met with by the way Act. 8.39 as appeareth in the baptisme of the Eunuch 11 They require three seuerall duckings in the water as necessarie 12. Infants which die before baptisme as depriued of the beholding of God and of life eternall they place in a peculiar Limbo or speciall place wherein they haue neither well nor woe where they haue the punishment of losse but not of sense neither doe they burie them with the rest of the Christians in the Churchyard or blessed place where many men are laide but without vnlesse they bee baptized in their mothers wombe 13. They doe admit to baptisme any infants whatsoeuer 14. They baptize Bels in the name of the holy Trinitie and truely with greater solemnitie then men are baptized For it is not lawfull for any but Bishops to baptize bels when as to baptize men it is lawfull amongst them euen for women And they giue them the names of some woman saying Margaret or Paulina I baptize thee in the name of the Father c. And they doe feigne that by the sounding of them being consecrated so baptized ill spirits hostes of enemies wiles of enemies tempests hailes stormes whirlwindes boysterous blastes of windes thunders and hurtfull lightnings are driuen away that flames and fires are quenched or put out that the dead also are refreshed 15. They faine a spirituall kindred betweene the partie baptized his parents children and kinsmen and the sureties their parents children and kindred of their children 16. Likewise also they doe ordaine a Physicall copulation a ioyning together of the signe and of the thing signified that is of water and of the spirit 17. They iudge baptisme to bee of lesse account then the vowes of Monkes 18. They doe administer the same in a strange tongue 2. The false opinion of them which doe determine that by baptisme is signified onely forgiuenesse of sinnes past whereupon many of the ancients which was not well done deferred baptisme vntill the last time of their life 3. The errour of the common people which in the beehalfe of the newe borne infant saie to the Pastor of the Church GOD hath giuen mee an Ethnicke I desire that you would make him a Christian whereas baptisme doth not make a Christian but signifieth a Christian 4. The errour of them who doe contend that baptisme in dignitie and vse is much inferiour to the Eucharist and they say that we are partakers of Christ onely in the Lords Supper not in baptisme 5. Of the Ethiopians which are called Abyssini who not being contented with the baptisme of water do moreouer presently burne with fire those that are dipped of them as Seleucus and Hermias being Galathians which as Augustine reporteth did not baptize in water but in fire vnderstanding the word fire properly in the saying of Iohn Baptist Mat. 3.11 Hee that commeth after me he shall baptize you with the holie Ghost and with Fire which is taken by translation for the efficacie of the holy Ghost purging and enlighning the mindes of men when as hee speaketh of inward baptisme 6. Of certaine nations of the East and of the West which doe together baptize and circumcise their little children 7. Of the Donatists which do measure the vertue and price of baptisme by the worthinesse of the minister 8. Of the Anabaptists which doe vrge that they which are baptized of Idolaters in the papacie are to bee baptized againe And also of the Catabaptists which denie that Infants are to bee baptized they will haue baptisme to be onely a signe of Christian profession 9. The error of Marcion who taught that baptisme is to bee giuen the second and third rime to one and the selfe same partie after any hainous offence committed And of the Hemerobaptists
temporall and brittle life for this would bring in a Capernaiticall eating of his flesh But it is spirituall not in respect of essence but in the manner of receiuing and by the spirituall strength and efficacie of our norishing by it because the spirit or minde of man doth receiue it by faith alone and really and truely for there is also in spirituall actions their realitie is nourished by the vertue of the holy Ghost and is fed vnto spirituall and eternall life And truely the benefit of spirituall life doth redounde also to the bodie it selfe forasmuch as from thence it is regenerated it is sanctified and at length shall be partaker of the blessed Resurrection but neuerthelesse that meat is not to be called corporal but spiritual because it giueth onely spiritual nourishment Therefore although there is an eating of the bodie in which respect that is to say in respect of the terme or obiect it might be called corporall notwithstanding in respect of the manner it is not a corporal eating Therefore seeing that the flesh of Christ is only spirituall meate and in like manner the bloud of Christ spirituall drinke it followeh that the flesh of Christ is eaten onely spiritually and also that his bloud is drunke spiritually that is with the mouth of the spirit or soule namely by faith which the holy Ghost himselfe doth ingender in our minds Ioh. 6.51 Because the commaunding words of the Supper Take and eate doe speake of a corporall action and of one eating with the mouth And concerning that which ought to be taken and eaten Christ saith a little after This is my bodie whether therefore is the true bodie of Christ taken by a corporall action and eating The Maior is denyed because seing that the holy Supper as hath beene said doth consist of two things earthly and heauenly or of the signe and of the thing signified there are two sorts of eating and therefore a twofold eating is commaunded one of the signe another of the thing signified that corporall and sensible but this spirituall and intelligible The word of eating is attributed to that properly but to this figuratiuely as Psal 14.4 The workers of iniquitie eate vp my people as they eate bread And Ioh 6.53 Otherwise it should followe that the bodie of Christ is to bee eaten by a corporall action which is a horrible thing and the conceipt of the Capernaits For Christ goeth not into the belly but into the heart Ephe. 3.17 therefore is not eaten with the mouth a Mark 7.18 19 And whereas to auoide this absurdity some doe faine a corporall eating which may bee done after a heauenly and supernatural manner it is a deuised forgerie vnutterable and no way is intelligible and moreouer implying a contradiction What is it to eate the bodie and to drinke the bloud of Christ It is not onely to beleeue the promise of God which doth witnesse as Christ himselfe expoundeth it Ioh. 6. vers 35. I am the bread of life hee that commeth to mee shall not hunger and hee that beleeueth in mee shall neuer thirst Where the Lord doth declare that to beleeue is to drinke and to come to Christ by faith is to Eate that the flesh of Christ is crucified for vs and his bloud shed for vs for remission of sinnes but to be spiritually refreshed and to receiue spirituall life and strength by a true communication of the bodie of Christ as it were by nourishment as Christ saith He shall not hunger nor euer thirst and moreouer to lay hold vpon Christ by faith not appearing a farre of but so vniting and insinuating himselfe vnto vs that he may be our head we his members Tractat 26. 27 vpon Iohn Whereupon Augustine in the second Sermon De verbis Apostoli saith That same manducare to eate what is it but to be refreshed that same bibere to drinke what is it but viuere to liue This is saith hee to eate that meate and to drinke that drinke to abide in Christ to haue Christ abiding in him as Christ himselfe declareth Ioh 6.56 Hee that eateth my flesh and drinketh my bloud dwelleth in mee and I in him And by this hee which dwelleth not in Christ and in whom Christ doth not dwell without doubt hee neither eateth his flesh spiritually nor drinketh his bloud although carnally and visibly hee presseth the Sacrament of the bodie and bloud of Christ with his teeth Therefore the eating of the flesh of Christ and the drinking of his bloud is not onely faith but a certaine consequent and effect of faith namely the inward coniunction of vs with Christ the effect whereof is ioye in God and moreouer life eternall a Iohn 6.51 54.56 1. Cor. 5.8 Seing that Christ is giuen daily in the word to be eaten by faith and is there eaten of the faithfull Iohn 6.35 why is there neede of the supper That by this Sacrament as by an action more euident vnto vs or by a word visible that is shewing that selfe same thing to the eyes which the word doth signifie to the eares of the hearers our faith being more exercised and more confirmed we may eat him more and more and may apply him vnto vs more nearely more effectually and moreouer by Christ so eaten we may haue more spirituall sense motion and life vntill in that last day needding the vse neither of the word nor of the Sacraments we all in Christ and with Christ being present with vs in verie deede in heauen doe enioy that euerlasting spirituall life Now therefore at the length distinguish exactly the waies of eating of the bodie of Christ As it is a Sacrament it is not taken generally for the whole action of the Lords Supper and for the taking it selfe both of the signe and also of the thing signified but for the signe it selfe Question vppon Leuiticus 57. as Augustine saith Secundum quendam modum Sacramentum corporis Christi corpus Christi est that is after a certaine manner the Sacrament of the bodie of Christ is the bodie of Christ and hee saith the same thing oftentimes Sacramentum Ecclesiae duobus constare Sacramento re sacramenti that is That the sacrament of the Church doth consist of two things of the sacrament the thing of the Sacrament In this sense one eating is outward Sacramentall Symbolicall or Sacramentall onely namely of them which in the Lords Supper doe eate that holy signe of the body of Christ with the mouth of the bodie but which without faith is of no moment to saluation Another is Mentall or spirituall only namely of the thing signified which is done by faith alone by hearing reading and meditating of the word of God concerning which Ioh. 6.53.54 55.63 and it belongeth to all times but yet onely to the faithfull and in the olde time also it was common to the Fathers a Cor. 10.3 verily verily I say vnto you Except yee eate the flesh
instituted that they may be hiding places of things signified but that they may bee effectual signes seales and memorials as the Scripture speaketh Aliud existentia aliud significantia saith Augustine that is being one thing and signifying another thing But meerely significatiue or relatiue that is wholy placed in this that according to Gods ordinance declared in the Sacramentall word these things in a mutuall respect reciprocall relation betweene themselues are one certaine thing for as Beda saith vppon Lu 22 Panis ad corpus Christi mysticè vinum ad sanguinem refertur that is Tho bread is referred to the body of Christ mystically the wine to the bloud and are offered to be considered and also to bee taken spiritually by faith the signes of them which doe lawfully administer the Supper but the things are giuen of the Father and Christ the son the holy Ghost working together with them Seing that Aristotle booke 5. chap. 6. of the Metaphysicks doth teach that there are fower kinds of them which are one In number figure generall Analogie which of these waies is the bread the bodie of Christ Neither in number nor figure nor generall kinde but in analogie or proportion and similitude for they are said to be one in proportion whatsoeuer are compared together betweene themselues as one thing to another according to proportion he saith What things soeuer are as one thing to another are said one in respect Therfore the bread and body of Christ or the bread of life are one thing in proportion because both of them doe giue sustenance that is nourishment and increase to a man but that to the bodie but this to the faithfull soule So the wine of the Lord and the bloud of the Lord are one in proportion because they quench thirst and doe refresh but that the bodie this the faithfull soule Whether can that supernaturall coniunction whereby the Deitie of Christ is personally conioyned with the humanity or that miraculous whereby God hauing taken some visible shapes disclosed himselfe to some men as when God is said to haue appeared to Moses in a flame of fire in a bush a Exod. 3 2 or when the holy Ghost descended vpon Christ in the shape of a Doue Mat. 3.16 or when it was giuen to the Disciples by the breathing of Christ and with firie tongues Iohn 20.22 Act. 2.3 take place here No because the the personall vnion and the Sacramentall vnion doe differ in the whole kinde and because the condition of that bread should be better then of all the faithfull men to whom the bodie of Christ is vnited not personally but only mystically Moreouer the body of Christ is one thing which cannot bee in many places God or the holy Spirit another thing which is euery where And besides we may not argue from that which is done against order by miracle to that which is ordinary in the Church of God of which sort is the Supper of the Lord according to his owne precept Doe this Finally neither that Doue which Iohn Baptist saw descending from heauen vpon Christ nor that breath wherewith he breathed vpon his Disciples nor the fierie tongues which sate vpon each of the Disciples were God or the holy Ghost essentially or had the holy Spirit in them but were signes of that spirit both in Christ and also in the Disciples Is it true in all things that those things which are ioyned by Gods ordinance in a peculiar manner are affirmed one of another as This man is God the Doue is the Holy Ghost No otherwise we might say truely in a man The soule is the bodie and in Christ The Humanitie is the Diuinitie and in a fired sword the sword is the fire or the fire is the sword which yet no man doth grant But it is true chiefly in the propositions concerning the person of Christ when as for the same substantial word they put in concrete words as wel this man as this God But the personall vnion is not placed in the Sacrament wherefore it cannot bee that that should be alike true This man is God that This bread is the body of Christ Moreouer in symbolicall and Sacramentall speaches as we read that the holy Ghost was seene of Iohn descending like a Doue because the Doue was the signe of the Holy Ghost and so we grant that the bread is the bodie of Christ But concerning a vessell of wine we say truely but yet figuratiuely This is wine seing that there are two substances their ioyned and as it were the thing contained in the thing containing as also of an Angell appearing in mans shape it might bee saide This is an Angell but as a thing in a place which that it cannot be said of the body of Christ in the bread hath beene alreadie proued at large Why therefore are the Sacramentall signes called Exhibitiue Because the Lord doth so truely exhibit and giue himselfe being the bread celestiall â—ucer comment vpon the Ephes and that of eternall life to those which are his like as he gaue truly to his Disciples the holy Ghost by the signe of the breath of his mouth or as by the touching of the hand hee gaue vnto many health of bodie and minde as sight by clay made of spittell as by circumcision of the flesh the circumcision of the heart and as by baptisme Regeneration For they which with a true faith doe communicate with the signes corporally doe receiue true confirmation and increase of the communion of the bodie and bloud of the Lord spiritually But Irenaeus saith that the Eucharist doth consist of two things of an Earthly and a Heauenly Rightly yet we must not thinke that it is compounded or whole altogether substantiall or some subsisting thing made of whole parts as a man of bodie and of soule and the bodie of an head and a trunke but it is a holy action or a diuine ordinance wherein at one time but not in one place diuers things are distinctly propounded and deliuered no otherwise then as a pledge being deliuered or the earnest of any thing the thing it selfe was wont to be deliuered also together To what purpose commaunded the Lord to make his Supper Not for an vnbloudy oblation of his body to God the Father for the sinnes of the quick and dead or for a Scenical representation of the death of Christ but for a commemoration of his death for he saith Doe this in remembrance of me that is to say to bee celebrated in the assembly of the faithfull to that end a Luke 22 19. to which purpose also serueth the words of Paule verse 26. declaring what that is In remembrance of me For as often as ye shall eate of this bread and drinke of this cup ye shew the Lords death vntill he come Verse 25. That is 1 Cor. 11.24 call to minde and speake of the whole obedience of Christ and all his benefits with a thankfull mind
fulnesse of Christ Ephes 5.30 and 4.13 Of which place Zanchius in his comment vpon it discourseth most learnedly What therefore is that which is conioyned vnto vs Christ according to himselfe and according to his effect and grace that is Christ himselfe whole but yet spiritually and to bee considered in minde together with all his merits How is this vnion made whether by a reall actuall and corporall inuisible falling downe of Christs flesh into vs and by a naturall touching with ours or by a connexion contiguitie locall indistance orall perception or by an essentiall commixtion of the flesh of Christ and ours or by an ingresse of his bodie and soule or by a corporall coniunction By none of these For the veritie of the flesh of Christ and his ascension into heauen doe not suffer this Besides also out of so many substances of diuers bodies there should grow a most monstrous bodie but by a copulation or connexion altogether spirituall and supernaturall yet reall and true altogether after a diuine and heauenly manner For if the things which are vnited be respected it is an Essentiall vnion If the truth of the vnion it is reall But if the manner whereby this vnion is made it is spirituall That there is such an vnion it is truly manifest vnto vs out of the both simple sacramentall word of God but for the forme which may containe the exact definition thereof the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the very being of it how it is which some doe importunately require of vs the Apostle by the best right calleth a great mysterie Ephes 5.32 They shall be two in one flesh The reason whereof is such that we cannot in our mindes comprehend it For it is spoken Contradictorily that any thing is accuratelie declared eyther that the forme therof or formal cause is accuratly knowne and is secret For now wee see through a glasse darkely but then shall wee see face to face Now I know in part but then shall I know euen as I am knowne And wee walke by faith not by sight 1. Cor. 13.9.12 and 2. Cor. 5.7 And it is enough in this mysterie to know the efficient cause with the finall and adiuuant causes For also in actions wee then know chiefely when wee see the beginning of the motion saith the chiefe of the Phylosophers booke third that is when wee haue knowen the efficient cause Which is the proper cause or the meanes and the Energeticall that is efficient cause of this our communion with Christ The operation efficacie and working of the holy Ghost doth cause that a man receiueth Christ together with his merits For as the sinewes comming from the braine are scattered into the integrall parts of the liuing bodie and doe ioyne the middle low panch armes hands feet both to the head also to the members by a conueniēt situation function of euery part remaining safe So one the same spirit of Christ comprehending vs a Phi. 3.12 doth so make vs partakers of him that cleauing fast both to Christ the head to his members more straightly and more strongly then the members of the naturall bodie to the bodie wee may neuer be separated from him and from them as Paule teacheth 1. Cor. 12.12 As the bodie is one and hath many members and all the member of the bodie which is one though they be many yet are but one bodie euen so is Christ For so collectiuely by a word taken from the head he calleth both Christ who is the head and the mysticall bodie of that head which is the Church Whereby it commeth to passe from that great bounty of our Sauiour that Christ also himselfe becommeth so neerely ours and we likewise his that before the fathers iudgement seat Christ and the Church not by a hypostaticall ioyning of substances but by a mysticall belonging to this communion are as it were one and the same subsistence and wee are taken to be one Christ most effectually For by one spirit wee all are baptized into one bodie saith the same Apostle that is that we should be gathered into one bodie of Christ and haue beene all made to drinke into one spirit that is with one liuely draught of the Lords bloud b 3.19 Wee are made partakers of his one spirit 1. Corinth 12.13 And Irenaeus saith like as of drie wheat one lumpe cannot bee made without moysture nor one bread So neyther we being many could not haue beene made one in Christ Iesus without the water which is from heauē Therefore Paule 1. Cor. 6.17 He that is ioyned to the Lord is one Spirit with him whereupon also it is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is The communion of the holy Ghost a 2 Cor. 13 13 And 1. Iohn 3.24 Heereby we know that Christ abideth in vs euen by the spirit which he hath giuen vs. And Rom. 8.9 If any man hath not the spirit of Christ the same is not his Therefore like as by one and the same soule all the members of the bodie are vnited with the head and are quickened so all the faithfull although they be in earth and their head in heauen yet in verie deed by one and the same spirit issuing from the head and by euerie ioynt of the mysticall bodie yeelding nourishment are vnited with him and being knit together doe abide liue and receiue increase according to the measure of euerie part Ephes 4.16 Gal. 3.5 By what meanes doe wee in like manner communicate with the flesh of Christ Not by nature as wee communicate with the flesh of Adam nor yet by a naturall and corporall instrument but by one supernaturall and spirituall that is by faith alone created in vs by that selfe same spirit whereby Christ doth comprehend vs a Phil. 3.12 by which we doe receiue lay hold vpon and as it were by an instrumentall cause possesse Christ himselfe Concerning which manner Ephes 3.17 the Apostle saith That Christ may dwell in your hearts by faith Therfore wee are vnited to Christ by faith Therefore this vnion is made by the Spirit in respect of Christ and by faith in respect of vs. Neyther is their any other manner of vnion with Christ deliuered in the scriptures They erre therefore which say that faith is the formall cause of our vnion with Christ or of our iustification seeing that it is as it were a spirituall hand which receiueth Christ and his merits applied vnto it selfe by the holy Ghost Which are the outward instruments of this communion The Gospell and the Sacraments whereupon it is called the communion or fellowship of the Gospell b Phil. 1.5 because by the preaching of the Gospell and vse of the sacraments wee haue fellowship with Christ and his Church 1. Iohn 1.3 Is this sacramentall coniunction of vs with Christ necessarie It is being as it were the cause of all things which we haue in Chist and no other besides this for as the
day moreouer doth communicate to vs all wholsome graces necessary for vs to obtaine enioy life eternall as the feeling of Gods loue the certainty of Election the gift of iustification of regeneration faith good works other graces of his spirit he distributeth to euery man seuerally as he wil b 1 Cor. 12 12 Ioh. 1 16 vntill we liue with him eternally in the heauens According to the sayings Io. 15.5 He that abideth in me I in him the same bringeth fourth much fruit Of his fulnes haue all we receiued We are ioyned to the Lord we are one spirit with him that is to say by conformity of the vnderstaÌ„ding of the wil of the affections and by that renuing of the image of God within vs by the holy Ghost a 1 Cor. 6.17 Againe Wee are changed into the same image 2. cor 3.18 Wee shall bee like him 1. Iohn 3 2. Hee shall make our bodies like vnto his glorious bodie Phil. 3.21 Hereupon Christ is said to be and to liue in vs and wee in like manner are saide to bee and to liue in him Whereupon Paul saith I liue not but Christ liueth in mee Gal. 2.20 by which wordes againe is not signified an existence of essence or of substance or an issuing out of qualities from the soule or bodie of Iesus Christ into our soules as some not well in their wits doe imagine but an operation vertue of this communion much more powerfull and stronger as well to iustifie as to sanctifie vs then is the strength of our soule it selfe conioyned with our bodie to quicken our body Finally from this communion betweene Christ and the beleeuers doth spring the coniunction of the beleeuers betweene themselues not by a certaine insinuation of soules and bodies and as it were by contiguitie and by soldering together but by vnitie of faith and of hope and by the bond of true holy and mutuall loue so farre forth that the heart and soule of them all may seeme to bee one b Act. 4.32 and which is therefore called the communion of Saints Which is the forth end of the Lords supper That it may be a testimonie whiles that we vse it according to his institution of our spirituall education or nourishment in Christ that is that wee are fed and sustained spiritually by the benefit of the bodie and bloud of Christ according to the promise Eate drinke this is my bodie which end is neere and of kinde to the former Which is the fift end The obsignation or seale of the new couenant betweene God and men that is of the promise of the Gospell concerning remission of sins wherein God witnesseth that he receiueth into fauour and remitteth sins for the death and passion of Christ to all which vse this Sacrament with a true and liuely faith like as hee himselfe saide This cup. c. And so the Supper is a most sweete couenant and consideration in which the sonne of God doth make a couenant with vs that hee will mercifully receiue vs and wee in like manner doe make a couenant with him that wee will beleeue him and take his benefits with thanksgiuing and that we will performe his obedience before all things VVhich is the sixt end That it may be a symbol and pledge of our resurrection both spirituall in this life which is called the first resurrection and belongeth to our soules a Rom. 6.4 5 11 in which they which haue part the second death shall haue no power on them b Apoc 20.5 and also by consequent of our corporall resurrection at the last day which belongeth to the flesh and is the latter and which deliuereth vs from the first death c vers 13 and moreouer to get life eternall and saluation by the vertue of the bodie of Christ being raised againe according to the saying of Christ Ioh. 6.54 Whosoeuer eateth my flesh and drinketh my bloude hath eternall life and I will raise him vp at the last day VVhich is the seauenth end That it may be a symbole and an earnest penny of the spirituall gathering together of communion or consociation whereby wee are vnited as it were into one bodie by the spirit of Christ as many as doe receiue the Sacrament together and that as many of vs as come to the same table doe take the same meat drinke are as members of the same familie and as it were table fellowes and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is consorts and confederates of the same holy thing like as the ancient were wont to confirme their couenants with the fellowshippe of holy things whereupon they were called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or faedera that is to say leagues or couenants Hereupon Paule 1 Cor. 10.17 because there is one bread one I say by a common notion of the Sacrament but not necessarily one in number VVe that are manie are one bodie that is to say mysticall in Christ For we all are partakers of that one bread Whereupon againe it followeth that our fellowshippe with Christ is not corporall and naturall seing that our fellowshippe betweene our selues that is of the Church is not corporall but mysticall and meerly sâ—â—â—ituall For euen as the bread is compacted of many graines and the wine doth consist of the iuyce of many grapes so wee that are many that is to say beleeuers are spiritually knit into one mysticall bodie the head whereof is Christ Rom. 12.4.5 Euen as in one bodie we haue many members and all the members haue not one office so we beeing many are one bodie in Christ a Eph. 3.6 and euery one one anothers members or concorpores that is of the same bodie in Greeke 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or one that is like vnto one man in Christ Iesus Which communion doth flowe as it were the effect from the cause from the former which we haue with Christ himselfe being the head and the consent of wils doth necessarily follow it from thence is mutuall loue among the communicants concord one heart one soule forasmuch as it is betweene the members of the same mysticall bodie which loue whoso feeleth not at all in his heart must needs abstaine from that Supper which is a louefeast For the Supper is an example whereby we may learne to offer our bodies and spend our life to Gods glorie and the defense of our neighbour if neede bee and also wee may accustome our selues both to distribute all good thing which wee haue receiued from God with the like liberality to the needie to powre out vpon others with the like charitie that it may be a certaine prouocation to loue brotherly charitie springing from the most excellent pledge of Gods loue towards vs most wretched sinners But God forbid that either wee should account this to bee the chiefe end or wee should with the Anabaptists haue these holy mysteries for example of imitation and onely
the wicked eate the flesh and drinke the bloud of Christ vnto the iudgement of their owne condemnation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 truely and not refusing but receiuing it are made guiltie of Christs bodie No for 1. To eate vnto themselues Iudgement or to bring Iudgement vpon themselues is not to eate Christ who is made vnto vs righteousnesse and life 2. Because the promise of grace doth promise onely to the faithfull the participation of Christ himselfe and they are Sacramentall Seales to none but to the faithfull onely For what part hath the beleeuer with the Infidell light with darknesse Nor must wee say saith Augustine that hee eateth Christs bodie that is not in Christs bodie and therefore their vnbeleefe cannot make void the faith of God and the institution of the supper 3. Because no man saith the Apostle can bee partaker of the Lords Table that is of the meate set vpon the Lords table and of the table of Diuels that is haue any thing common with Diuels and vncleane spirits 4. Because the thing signified is receiued with the heart and not with the mouth for indeede Christ is not receiued by the instruments of the body but by faith alone a Ephe. 3.17 which the wicked do want 5 Because God giueth not holy things to dogs seeing the Lord forbiddeth the same to be done Math. 7.6 6 Because there are not contrarie effects of the participating and communciating of the bodie and bloud of Christ And the power of quickening or giuing life cannot be separated from the communion of the bodie of Christ and the wicked haue not life eternall but are condemned alreadie but he that eateth my flesh and drinketh my bloud hath eternall life saith our Sauiour Christ Iohn 6.51 7 Because Christs bodie eaten worketh life but being despised refused and reiected it worketh death and condemnation but this accidentally not in respect of participation but of priuation 8 Because Christ can discharge the office of a Iudge although the vnbeleeuers eat not his bodie with their mouth they eat then the Lords bread but not the bread which is the Lord hereunto tendeth that excellent saying of Augustine If thou receiue it carnally it ceaseth not to be spirituall but it is not so vnto thee Againe A good man receiueth the Sacrament and the matter of it an euill man the Sacrament onely and not the thing it selfe And againe He that disagreeth from Christ eateth not Christs bodie nor drinketh his bloud though he daily receiue the Sacrament of so great a thing vnto his owne iudgement Whereas therefore the Fathers Tract 25. vppon Iohn but especially Augustine say that the Lords bodie is sometimes receiued euen of the wicked by the word Bodie they meane the signifying signe and not the thing signifyed or matter of the Sacrament And the bodie of the Lord that is to say his symbolicall bodie is distinguished from the bodie of the Lord that is to say from the verie matter of the Sacrament 9 And lastly this consequence of our aduersaries is ridiculous Christs bodie is giuen or offered therefore it is receiued It is not receiued therefore it is not giuen Can a man be guiltie of the bodie and bloud of Christ which eateth not his bodie nor drinketh his bloud Essentially Hee may by reason of the abuse of the holy signes which is contumelious to the thing signified euen as they which dispise Christs seruants are guiltie of contemning our Lord Iesus Christ yea and of the father also Luke 10.16 And a contumely done to an Embassador redoundeth to the Prince that sent him and whosoeuer spitteth vpon teareth or trampleth vpon the kings Image or letters is guiltie of offence to the maiestie of the king himselfe to conclude the vnworthie receiuer is guiltie in that he doth not spiritually receiue and eate Christs bodie offered vnto him Whether may the minister without perill of conscience admit all to the Lords Supper seeing he cannot know who are worthie and who are vnworthie As the Church iudgeth not of hidden things that is to say doth not prye into the secret corners of our hearts but iudgeth the outward actions hauing the Decalogue rightly vnderstood for a rule therein so the ministers dutie is to leaue to God the iudgement of euerie mans heart admitting all that are not tainted with open crimes but he must restraine those that are bewitched with errors repugners of the foundation of doctrine blasphemers heretickes worshippers of Idols drunkards cozeners theeues tyrants adulterers euill and filthie speakers and those that any other way liue vngodly and walke not worthie of the Gospell which giue no signes of repentance the Ecclesiasticall Consistorie hauing first taken knowledge of them for to them belongeth that of the Poet. Procul hinc procul este profani People profane and wanting grace Packe hence and come not neare this place For Christ giueth a weightie and serious prohibition Giue not holy things vnto dogs Mat. 7.6 Neither must we communicate with other mens sinnes 1. Tim. 5.22 therefore Chrysostome saith He would rather giue his bodie to be shamefully torne in peeces then wittingly willingly reach out the bodie and bloud of our Lord to a wicked man that liueth without repentance And for this abuse Paule witnesseth that among the Corinthians many were weake and sicke and many slept Is it a thing arbitrarie or indifferent to vse the Supper of the Lord or to abstaine from it No but the contemners of the Lords table sinne grieuously for they contemne 1 That edict not humane but diuine Doe this 2 The memorie of Christs death whereby we are redeemed 3 They neglect the communicating of the bodie and bloud of Christ 4 And lastly they shew themselues vnworthie to be accounted Christs disciples Shall wee need any sacramentall signes of Christs bodie and bloud in that life that shall be euerlasting No for we shall be with our Lord Iesus Christ euen in bodily presence for there will be no place for any sacrament when Christs corporall presence shall be restored to the Church and the Church by the way of faith shall be restored to the heholding of Christ euen face to face a Rom. 8.24 1 Cor. 13.12 5.7 1 Ioh. 3.2 What is contrarie to this doctrine First the error of the Aquarians who vnder pretence of sobrietie vsed not wine but water in the Lords Supper Secondly the errors of the Papists who doe horribly profane the Supper of the Lord and disdaining the name thereof 1 Borrow the name of the Masse from the rites of Isis 2 They faine that the Masse as it is now retained among them was celebrated by Iames the brother of the Lord or by the other Apostles 3 They adorne it with Gold Siluer and pretious stones as if it were a whorish Thais to allure the more to loue and affect it 4 They doe superstitiously vse bread that is meerely without leauen 5 They doe necessarily mingle water with wine 6 They transforme the
them which dwell in houses of clay 3. In the multitude and greatnesse of his owne sins Psal 130.3 If thou Lord straightly markest our iniquities who shall bee able to abide it For being thus seriously cast downe and humbled with the sence and feeling of our owne miserie and want and beeing deiected and discomforted in our selues wee doe then thirst after the grace of Christ and fly thereunto for succour For to this end he saith he was sent Esay 61.1 That he might preach glad tidings to the poore binde vp the broken hearted preach libertie to the captiues and to them that are bound the opening of the prison Comfort to those that mourne that hee might giue beautie for ashes the oyle of ioy for mourning the garment of gladnesse for the spirit of heauinesse and he calleth none to bee partakers of his bounty but onely those that labour and are heauie loaden Mat. 11.28 And chap. 9.13 I came not saith hee to call the righteous but sinners to repentance Examples whereof wee haue in the Publicane and the Pharisee Luk. 18.10 and so forward What things are there repugnant and contrarie to this Doctrine of iustification by faith 1. The error of the Papists who first teach that workes of congruitie that is workes preparatorie are the efficient impulsiue cause of Iustification Secondly that Sacraments doe iustifie ex opere operato by the verie worke wrought Thirdly that we are not iustified by faith alone because say they it is common to many wicked men but yet it doth iustifie as it it guided by charitie and that onely as in respect of the beginning of Iustification 4. that charitie is the forme of righteousnesse 5. That the doctrine of free iustification by faith giueth libertie to sinne and weakeneth the desire of well doing 6. That we must stand in doubt of the forgiuenesse of our sinnes 7. That men may satisfie the Iustice of God by gay shews of there owne works 8. Distrusting the merites of Christ they flie vnto the merits of good works and the helpe and succor of the saints 9. They attribute vnto the virgine Marie the aucthoritie and power of iustifieng .. 10. They ascribe vnto the Pope power to sell forgiuenesse of sinnes 11. the gift of the righteousnesse of Christ imputed through faith they make a mocke of 12. They teach that a man is iustifyed principally for Christs sake and lesse principally for euery mans owne workes and merits 13 that wee are iustified by an Euangelicall faith which commaundeth doe this and ye shall liue Luk. 10.28 by the fulfilling of the lawe the ministery and absolution of the Priests and the obseruation of mens traditions 14. That christian righteousnesse consisteth of faith and workes together 15. That Christ hath satisfied onely for the fault and offence and not for the punishment due vnto our sinnes 16. that men regenerate doe in this life by their owne obedience fully satisfie the law that they may oppose their workes before Gods Iudgment seat and that they may doe many workes of supererogation more then duety more then the law requireth of them 2 The error also of the iustitiaries who hold 1. that Iustification is not onely the pardoning and forgiuing of sinnes but also the sanctifying and renewing of the inner man 2. that Iustification according to Aristotle is a motion toward the atteyning of righteousnesse 3. that to Iustifie is nothing els but to powre into a man inherent righteousnesse or newnesse of life the former whereby beleeuers are indued with charitie and other vertues the later whereby a man being furnished with these qualities doth merite and deserue more and more righteousnesse and euerlasting life and that iustification is consummated and perfected by good works 4. that Christ by his death oâ—â—ained this of his father that wee should be indued with inherent righteousnesse and charitie by the merite whereof we do obtaine life and saluation Fiftly they confound as one sanctification with iustification 3. The error of Osiander who affirmeth that men are made iust by the essentiall iustice of God that is by that iustice which is the vâ—rie diuine essence 4. The error of the Libertines who teach carnall securitie as if any thing were lawful for a man to doe who is iustified freely by grace The two and thirtieth common place Of good workes What are workes properly EIther the accomplishing of actions that is the effects of actions ordained for some speciall end 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as an house is the worke of him that buildeth it or else the verie actions themselues as the building of the house calling vpon god loue of our neighbour giuing of almes c. To omit sundry distinctions of workes what is a good worke To speake according to the word of god not Philosophically or ciuilie it is an action whether outward or inward conformable to the law and will of god Mat. 19.17 If you will enter into life keepe the commaundements And Rom. 12.2 Proue ye what that good acceptable and perfect will of God is By what names are they called Of the efficient or working cause the fruites of the Spirit of the instrumentall the fruites of faith from the fourme the workes of the lawe of their qualities good works good fruites Why doth the Scripture oftener vse the title of good workes then of vertue Because the name of vertue is verie glorious amonge the Philosophers whereby they vnderstand a voluntarie habite and a great and strong inclination and a naturall disposition to doe well but the name of good workes is more cleare because it signifieth not onely externall actions but also the inward of the will agreable to the word of god although the inclinatioÌ„s be very weak How many kindes of good workes are there Two one which requireth our duetie towards God Another which requireth our duety towards our neighbour What is the efficient cause of good workes The proper efficient cause of them is the Holie Ghost in respect of Christ laid hold on by faith working in vs vnderstanding and will and by the word illuminating changing renewing bowing our members which are cleane turned away from God to the end that we may obey the will of God made knowne vnto vs. For he worketh in vs both to wil to doe Philip. 2.13 And without me ye can doe nothing saith Christ Iohn 15.5 whereupon Dauid Psalm 51.12 Saith create in me a cleane heart o God and renue a coÌ„stant spirit in my bowels heÌ„ce they are called the fruites of the spirit not of free will vnlesse it be so farr forth as it is made free by grace a Gal. 5.22 The nearest efficient or the immediate cause and the beginning of good workes are the humane and naturall powers of the soule the vnderstanding will and affections but yet so farre as they are in parte or in some measure regenerate or become spirituall For neither the spirit that is the new qualitie begunne by the inspiration of
antiquitie of errour 2 The broad way leadeth to destruction and many there bee which goe in thereat Math. 7.13 3 Hierome saith They are not the sonnes of the Saints which possesse their places but which doe their workes And succession auaileth not where there is no succession of faith and doctrine neither is succession to be tied vnto one seate vnto one place or vnto one Church for God can raise vp Pastors diuers waies and in diuers places as shal seeme best to himself Moreouer they succeed the Apostles who being lawfully thereunto called doe discharge their dutie in the Church faithfully although not in a continuall succession from the Apostles Besides God is wont when the Church is in a desperate estate to raise vp ministers after an extraordinarie manner And Tertul. lib. de praescriptionibus saith that faith ought not to be tried by the persons but the persons by faith And Ambrose de poenit lib. 1. cap. 1. They haue not Peters inheritance which haue not the faith of Peter 4 Miracles are to be iudged by Doctrine not Doctrine by miracles also there are some to be throwen into hell which haue wrought miracles in Christ name Math. 7.23 5 Also the diuel hath a Church euen frō Cain to the worlds end 6 Neither is vnitie of it selfe a note of the Church except it be ioined with faith and true doctrine a Eph. 4.3 for as there is one Church of God so is there one Babylon of the diuels saith Augustine the godly also may in some points disagree b Act. 11 2 7 The Apostle 2. Thess 2.9 saith that Antichrist shall come by the effectuall working of Sathan and that God will send an effectuall working of errour to those that loue not the truth that they should beleeue lies 8 Doctrine is the onely witnesse of holinsse Euen Sathan can transforme himselfe into an Angell of light and true holinesse floweth from a true faith 2. Cor. 11.14 Act. 15.9 Although an Angell or a Saint come downe from heauen and bring not true Doctrine he is to be reiected Gal. 1.8 And that saying of Christ by their fruits ye shall know them Math 7.20 The fathers will not haue to be vnderstood of manners but of false opinions and false interpretations 9 But the gife of prophecying is not perpetuall in the Church for that place of Ioel cap. 2.18 Doth describe the state of the Church what it should be in the time of the Apostles and of the Primitiue Church onely Act. 2.17.18 And diuels also and false Prophets may foretell some things to come c 1. Sam. 18 19 Deut. 13.2 Num. 33 7 24.3 Ioh. 11.51 10 Temporall felicitie was rather woont to bee contrarie vnto the Church d 2 Tim. 3 12 11 True Doctrine is the cause that there is one holy Apostolicke and Catholicke Church 12 Christ shewed no signe of them but said said expresly My sheepe heare my voyce Iohn 10.27 Doth the Church cease to be a Church by reason of some blemish or fault in doctrine and administration of Sacraments No as long as it keepeth the foundation which is Christ or saluation by Christ and the truth in the chiefe especiall and principall articles of faith a 1. Cor. 3.11 12.13 And the errour which a few in the Church doe hold is not the errour of the whole Church b 1. Cor. 15 12 Is euerie one bound to ioyne himselfe to the assembly of that Church which hath those true notes He is bound to this or that congregation as farre foorth as lieth in him if it be knowne to him if he can to adioine himself therunto and to professe himselfe a member thereof indeed and finally to reuerence the holy communion of it and to loue and frequent the meeting together therof c psa 27.48 42.2.5 84.1 Esai 60.8 Heb. 10.25 35 39 1. Cor. 11 21 22. For such a meeting together is the Schoole of the holy Ghost wherein is taught the word of God which is the phisicke of the soule a cleare glasse wherein appeareth the face of God the Epistle of Almightie God to his Creature wherein he hath declared vnto vs his will The meanes whereby the way of saluation is knowne by which saluation is obtained faith is nourished and kept neyther is it sufficient to haue the Scripture at home and there to read it for when Paule Ephes 4.11 saith He gaue some to be Apostles some Pastors and some teachers c he saith not he left the Scripture that euerie one might read it priuately but hee ordained a ministerie whereby some certaine men might teach others true religion But from other companies of men wherein heresie or manifest idolatrie is publikely receiued and taught and the foundation and principall point of saluation is not maintained namely Iesus Christ a good man ought to separate himselfe as hee would flie from Babylon d Isa 48.20 Ier 51.6 45 Reu. 18.4 1 Ioh. 5.21 Iohn 10.5 1 Because the Apostle 1. Cor. 5.11 Forbiddeth vs to be consorted with fornicatours or idolatours or couetous persons with drunckards or raylers or extortioners so as that we must not so much as eate with them much lesse be partakers of their euill works 2 Because there is no fellowship betweene Christ and Beliall betweene light and darknes 2. Cor. 6.15.16.17 3 Because the promises of God and benefits of Christ doe belong to Gods Church onely chap. 7.1 and therefore without the Church there is no saluation But this is to be vnderstood of the Catholicke Church because that we may obtaine saluation it is necessarie that we be ioyned with Christ but the meaning is not that those which are out of this or that particuler Church cannot be saued For although we liue among Turkes yet are we the members of Christ and of the Catholicke Church if wee haue faith 4 The same is confirmed by the example of the godly fathers who sequestred themselues from the congregation euen of the Idolatrous Israelites ordained congregations peculiar to themselues where they might worship God purelie a Gen 12.7 13 18 26 25. c. 33 20 1 King 3.2 c. 18 24 2. King 4 38 Psa 16.4 Hereupon saith Nazianzen most sweetly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I seeke Noahs Arke that I may eschew the wofull destinies Can the Church erre from the truth or fall away there from If the Church be vniuersally and in that sort as we haue before said considered as the inuisible company of the Elect triumphant in heauen and militant on earth the Church triumphant surely without doubt cannot erre because she is vtterly freed from sinne and errour the Church Militant also in the Prophets and Apostles through a singuler priuiledge in doctrine erred not and as long as she cleaueth fast vnto Christ her Sauiour and Teacher by faith and is gouerned by his Spirit and as long as she heareth the Bridegroomes voyce and followeth the written word of God as a Lampe
shining in a darke place and obeyeth the chiefe rule of the holy spirit 2. Pet. 1.19 She can neuer erre in points absolutely necessarie vnto saluation or from the truth simply necessarie and that because truth dwelleth no where else in the world but in her onely For which cause so considered Paule calleth the Church The pillar and ground of truth namely in respect of other congregations who are buried in falshood 1. Tim. 3.15 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 So then not simply but in some certaine manner and condition the Church erreth not in matters necessarie vnto saluation but in vnnecessarie things it may erre Iohn 16.13 The holy Ghost will teach you all truth that is all that is necessarie vnto saluation And in this sense Christ prayed for his Church that it might bee sanctified in the truth not that it might not erre in no point but that it might not erre in necessary points b Iohn 17 17 And surely the Church is to be heard according to that saying of Christ a Mat. 244 Luk. 10.16 He which heareth you heareth me but yet so that she heare Christ before she require that her selfe be heard of others But if the Church be not considered vniuersally or totally but particulerly or according to the members thereof surely it may doth come to passe that some particuler visible Churches yea many in number by not vnderstanding a right or by not firmely beleeuing those things which are prescribed by God may erre from the truth eyther in part while they fall into most grieuous errours or else vtterly may depart for euer And this I grant doth happen so much the rather if the bodies of particuler Churches be respected seuerally by reason of the weakenesse of mans disposition men consisting of flesh and bloud of whom it is said Rom. 3.4 Euerie man is a lier sinne also being still inherent in the Godly during this life and God likewise often giuing an efficacie to the Spirit of errour men so deseruing yet so as the Elect may not alwaies persist in errour but being better instructed may returne into the way againe a Mat. 24.24 Isay 42.19 The Lord saith Who is blinde but my seruant and deafe but my messenger whom I sent Dan. 9.12 Speaking of the Church of the people of God saith All Israell haue transgressed thy law 1. Cor. 13.9 We know in part and we prophesie in part The Prophet Dauid Psal 25.7 saith Remember not O Lord mine ignorance The Church of the Iewes erred and the Apostles themselues about the calling of the Gentiles Therefore was Peter warned that he should goe vnto Cornelius and doubt nothing b Act. 10.20 11.2 19. Peter himselfe erred concerning the obseruation of the ceremoniall law while he still beleeued some meats to be vncleane c Act. 10.14 15. he erred also in playing the hypocrite with some other Iewes d Gal 11 13. And againe the Iewish Church erred in being zealous for Moses lawe e Act. 21.20 So did the Church of the Galathians which receiued Circumcision And the Corinthians in the abuse of the Lords Supper and because there were schismes among them f Gal. 1 16 And the Church at Constantinople erred g 1. Cor. 11.18 therefore why might not the Church of Rome erre also For Paule saith that Antichrist shall shall sit in the Temple of God and shall accomplish the mysterie of iniquitie 2. Thes 2.4 In Lib. ad Solitariam vitā agentes And Liberius the Romane Bishop subscribed vnto Arrianisme as Athanasius witnesseth For that which Christ spake vnto Peter Luk 22.32 I haue praied for thee that thy faith should not faile .1 It belongeth onely vnto Peter who was to be assailed with a most perilous tentation in regard of the rest and not vnto his successours And he meaneth a iustifying faith of the heart not of the mouth not an historicall faith which holdeth onely a true opinion of Doctrine For if Christ requested this for al the Romane Bishops namely that they might not erre then hath he not obtained that which he asked for it is manifest that many Romane Bishops haue erred 2. Also that saying nothing appertaineth to the church of Rome but that happely we say that heerein it agreeth with Peter in that it hath denied Christ vnlesse it imitate Peters teares and repentance Neither is it a fitt reasoning from the faith of Peter which was a personall gift to the faith of the church of Rome Neither did Christ himselfe pray for the Apostles onely but for all them who through their wordes shall belieue on Christ Iohn 17 20. Although the Papists affirme The law shall not perish from the Priest nor councell from the wise nor the word from the Prophet Ier. 18.18 yet Ieremiah 7.4 heard the voice of the lord saying Trust not in lying wordes saying the Temple of the lord the Temple of the lord for this is the Nation which hath not heard the voice of their Lord nor receiued his discipline Zeph. 3.2 May the Godly by reason of some mens vices and euill manners seuer themselues from the outward congregation of those that professe the doctrine of Christ No vnlesse they be cast out of the greater part by force for the Prophets haue euer had amongst their auditours some euill ones yet haue they not departed from them And Christ suffered Iudas to the very vttermost in his owne company Math. 13.29 The goodman of the house doth not suffer the darnell or cockell to be pulled vp least it hurt the wheat and it is certaine that there will neuer be in this world so syncere and perfect a church but there may be found chaff and tares mingled with the wheat Verse 24.47 What are the conditions of the church 1 The crosse is a certaine marke or token by which the Lord will haue all those that are his to be marked that they may be conformeable to the Image of his sonne a Rom 8 28 2 Tim. 3 12 yet is it not a perpetuall marke of the church but is rather to be termed a condition thereof then a note or marke 2 That as long as it soiourneth in this world it hath some euill mingled among manie good and sincere men which thing Christ teacheth in the parables of the tares and the drag-net b Math. 13 24.47 3 That although it be clensed by the blood of Christ so that it is without spott or wrincle c Ephes 5 27 both by the imputation of Christs merit as also for the endeauour whereby it aspireth vnto that state yet is it still subiect to many vices and infirmities of the flesh remaining whereunto all the faithfull are apt and prone so that they haue need perpetually of this praier Forgiue vs our trespasses What Epithites are attributed to the church on earth 1 It is called by a metaphor and similitude the Mother of the faithfull Gal. 4.26 bicause the church bringeth forth sonnes vnto