sanctified by the word of God with which and by which all the most sacred and Holy Trinitie doth work in those that are Baptized unto their salvation 33 The Forme of Baptisme is to Baptize a man with water That is to sprinkle the water upon him or to dip him in the water In the name of the Father and of the Sonne and of the Holy Ghost 34 And forasmuchas it is the Forme which gives being unto a thing Therefore if this Forme of Baptisme be changed it shall be no longer a Sacrament 35 Whether the party Baptized be sprinkled or dipped Thrice or but Once it matters not to the integritie and perfection of Baptisme The usuall rites and custome of the Church in these indifferent things is to be observed 36 By the Three sprinklings or dippings the Trinitie of Persons is signified and by One onely the Vnitie of the Divinitie or Godhead 37 Those words In the name or On the name of the Father and of the Sonne and of the Holy Ghost have a great Emphasis which is accurately and frequently to be expounded to the godly and devout auditorie or congregation 38 For the Minister professeth that what he doth in this part he doth not in his own name but in the name of God at his coÌ„mand 39 For he declareth that the true God which is One in Essence and Three in Persons is called upon over him that is Baptized 40 Moreover those words do evidently witnesse that every Person of the most sacred and Holy Trinitie is present at Baptisme by the presence and efficacie of grace to wit The Father for the merit of his Sonne doth reâ—eive him that is Baptized into grace and doth seale him by his Holy Spirit unto salvation 41 Whereupon those that are Baptized are called the Sonnes of God Christians and Spirituall men in respect of the Father of the Sonne and of the Holy Ghost 42 Whereunto belongeth the Collation or comparing of Creation and Re-creation Formation and Reformation For As the Father by the Sonne through the Holy Ghost created the first man So is it at the Sacrament of Regeneration where all the most Holy and blessed Trinitie doth worke in like manner 43 Last of all By those words he that is Baptized in the name of God is bound to acknowledge him and to call upon him as the true God and serve him all the dayes of his life 44 For you must be Baptized as we have received and beleeve as we are Baptized and glorifie the Father the Sonne and the Holy Ghost as we have beleeved Basil. Epist. 78. 45 From this Fountaine â—low forth all the prayses which are extant in the writings of the Apostles concerning the saving fruit of this mysterie 46 As for example That it is The washing of Regeneration and renewing of the Holy Ghost Tit. 3.4 By which the Church may be cleansed Ephes. 5.26 Sinnes may be washed away Act. 22.16 Christ may be put on Gal. 3.27 And in a word salvation may be obtained 1 Pet. 3.21 47 By way of Comparison it will not be amisse to consider the Baptisme of Christ by which Our Baptisme is consecrated For what was done there in visible signes we must not doubt but that the same is done at our Baptisme after an invisible manner 48 The Father for Christ his sake receiveth us to be his Sonnes The Sonne by his bloud washeth â—s The Holy Ghost regenerateth and â—eneweth us and prepareth himâ—elf a dwelling-place in us and openeth the gate of Paradise unto â—s 49 We sticking close to the literall sense of the words as we must alwayes do in articles of Faith do firmly beleeve that Bapâ—isme is an effectuall means by which man is regenerated and reâ—ewed unto eternall life 50 Which end comprehends â—n it Adoption Remission of sinne â—ngraffing into Christ Sanctificaâ—ion and the Inheritance of eternall â—ife 51 But we deny that Baptisme doth either imprint an indelible character or conferre grace ex â—pere operato upon the work done or outward act of administration or that it doth take away and altogether together blot out both sin and the punishment thereof For concerning this matter the Scripture is silent 52 Furthermore seeing that in Baptisme God doth make a Covenant of grace with man certainly the efficacie thereof endureth throughout a mans whole life 53 For the Covenant of God iâ— not made of no effect by reason oâ— our unbeliefe Rom. 3.3 54 Therefore though we should for our parts go never so farre astray from this covenant yet by true and serious conversion we may return and be received agaiâ— into it 55 Unto whom this Sacramenâ— appertaineth and belongeth we learn even from Gods own institution by which it is commanded that all nations should be baptized 56 Yet the order and manner which Christ there hath prescribed is to be observed that is That they which are of age to heare the Gospell should first be taught and then baptized 57 Seeing then all are either infants or of yeares we must answer distinctly concerning both 58 Those infants are to be baptized who are either born of Christian parents it matters not whether one or both the parents be Christians or else are to be brought up under them 59 Therefore Bastards and children that are found whose parents are not known are not excluded from the benefit of Baptisme although it be doubted of by some nor yet those who at their birth have some externall defect c. 60 But those which are noâ— yet born are excluded For a man cannot be born again unlesse he be first born And so are also the children of Infidells and unbeleevers to be excluded as long as they are under their tuition 61 Those of yeares are to be baptized who being instructed concerning Christ do professe the Christian religion 62 Neither here are women excluded as it is confirmed by the practise of the Apostles beside other arguments Acts 8.12 and 16.15 63 For the confirming of this our opinion concerning the baptizing of infants out of Scripture serve many things and it will be usefull for us to consider these following Hypotheses or suppositions 64 First Infants are conceived and born in sinne And therefore they are by nature the children of wrath 65 Secondly God would have little children to be brought unto him For it is not the will of him that one of the little ones should perish 66 Thirdly There is no dealing with them by the preaching of the word Therefore there remains onely to them that means to wit Baptisme which succeeded in the place of Circumcision 67 Beware of saying That Baptisme is not profitable unto infants forasmuchas yet they neither do nor can beleeve 68 Because in Baptisme and by Baptisme the Holy Spirit doth so work in infants that it is no lesse then Circumcision A seal unto them of the righteousnesse of Faith Rom. 4.11 69 For although we cannot understand after what manner the Holy Ghost worketh yet we must not
question Whether the Church can erre or no. 49 For we are to distinguish beâ—tween the Catholike Church and Particular Churches 50 Againe we are to distinguish between errours overthrowing the Foundation and stubble builâ— upon the Foundation 51 And againe we are to distinguish between the Visible Church and the Invisible 52 The Romanists after long and tedious disputation about the infallible judgement of the Church bring us at length to the Pope alone The Infallibilitie saith Bellarmine 4. de Pointif cap. â— is not in the assembly of the Counsellers or in the Councell of the Bishops but in the Pope alone 53 The faithfull people erre not as long as they follow their Pastors The Pastors erre not as long as they follow their Bishops The Bishops erre not as long as they follow the Pope Therefore according to them the immunitie of the Church from errour descendeth from the Pope alone 54 What they attribute unto the Pope that do we attribute unâ—Christ who teacheth his Church by the Scriptures and in the Scriptures The Church doth not erre as farre forth as long as it follows the voice of Christ and is ruled by the Holy Ghost 55 To conclude To this end doeth God gather himself a Church that he may have an assembly or company to acknowledge to praise and to glorifie him aright both in this life and in the life to come 56 The Militant Church here on Earth is the Seminary of the Church Triumphant in Heaven Unto which Christ bring us who is the Head thereof To whom be glory for ever and ever Amen CHAP. XX. Wherein are contained Theologicall Aphorismes concerning the ECCLESIASTICALL MINISTERIE 1 THere are in the Church three states or orders instituted all by God The Ecclesiasticall Politicall and Oeconomicall The First of the Church the Second of the Common-wealth the Third of the Private familie 2 They are commonly called three Hierarchies 3 The Ecclesiasticall order is called in Scripture 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Ministerie and Service 4 Therefore it is not any Despoticall or Lordly dominion 5 In this Ecclesiasticall Ministerie we are to consider the lawfull Vocation thereunto and the faithfull Discharge thereof 6 Vocation is certainly necessarie for Ministers of the Church and that such as is lawfull 7 For How shall they preach except they be sent Rom. 10.15 8 The power and right of calling Ministers is Gods own It is he who as the Lord of the harvest sendeth forth labourers into his harvest Matth. 9.38 9 Now God calls the Ministers of his Church both Immediately and Mediately 10 Immediately he called the Prophets in the Old Testament and the Apostles in the New 11 Which manner of calling the Apostle Gal. 1.1 describeth thus That it was neither of man nor by man but by Jesus Christ and God the Father who raised him from the dead 12 With which description this is nothing repugnant That sometimes by some Prophet or Apostle or else by Lot this immediate vocation or calling of God is outwardly declared 13 The Immediate vocation or calling is alwayes accompanied with some extraordinarie Testimonies and Gifts of God 14 But yet by Testimonies and Gifts we would not have miracles to be understood 15 For John the Baptist did no miracle Joh. 10.41 And yet it is certain that he was Immediately called 16 But by these Testimonies of Immediate Vocation we understand the peculiar declaration and manifestation of the Spirit and the singular power and efficacie of their ministerie 17 The doctrines of those which are Immediately called by God forasmuchas they speak as they are moved by the Holy Ghost are simply and absolutely to be beleeved 2. Pet. 1.21 18 Whereupon we are said to be built upon the foundation of the Prophets and Apostles Ephes. 2.20 19 They which are called after this manner have this priviledge That they are not tied and bound to any certain and particular Church but they are furnished with power authority to preach every where 20 From whence it appeares that this Immediate vocation hath especially place either in the constituting of a Church or in the purging of it from errours 21 The Mediate Vocation is also the calling of God but it is by fit men according to the Canon and rule expressed in the word of God 22 Where we must very accurately observe that the Mediate Vocation also as well as the Immediate belongeth unto God 23 For it is God that hath set in the Church not onely Prophets Apostles and Evangelists but also Pastors and Teachers 1. Cor. 12.28 Ephes. 4.11 24 The Ministers of the Church of Ephesus are said to be made by the Holy Ghost although Paul by the imposition or laying on of hands commended the ministerie unto them Acts 20.28 25 The Holy Ghost even at this day reproveth the world of sin by those which are called by a Mediate Vocation John 16.8 26 God when he calleth by a Mediate Vocation useth the ministerie of the Church 27 For unto the Church hath he committed the pledge of his word Rom. 3.2 He hath delivered unto her the Sacraments and unto her as to his spouse he hath given the keyes of the kingdome of heaven Matth. 18.18 28 So then the Church hath power and right to call Ministers but it is from God and it must be in such manner and order as is expressed in the Scriptures 29 What manner and order of calling we here understand it is declared by the precepts and practise of the Apostles 30 Whomsoever you shall approve by your letters saith the Apostle 1. Cor. 16.3 them will I send A Bishop must have a good report 1. Tim. 3.7 Lay hands suddenly on no man 1. Tim. 5.22 suddenly that is before thou hast the testimony consent of the Church 31 Adde hither also the Practise of the Apostles At the ordination and election of Deacons the Apostles speak after this manner Brethren look ye out among you seven men of honest report full of the Holy Ghost and wisdome whom we may appoint over this businesse Acts 6.3 and again Elders were ordained in every Church by suffrages or voices Acts 14.23 32 Whereupon were made those old Canons No reason it is that any should be suffered to be reckoned and accounted amongst Bishops unlesse they be elected by the Clergie desired by the People and consecrated by the Bishops of the same Province with the judgement of the Metropolitane c. null dist 62. ex Leon. Episc. Rom. 33 Item Let them be desired by the People elected by the Clergie and ordained by the judgement of the Bishops 34 Item Whosoever are to be made Priests for such let a postulation be made unto the Bishops let them have the hands of Clergie-men of good credit and let them also have the testimonie and consent of the People 35 That place of Cyprian Lib. 1. Epist. 4. is eâ—pecially to be noted where it is said The people especially have power of electing such as are worthy and refusing
generall rule over all things but This comprehendeth the speciall works of his grace in the Church 90 In the other life shall be the Kingdome of glorie into which all the elect being raised out of the dust shall be received Of which Kingdome Christ make us partakers who is our King blessed for ever CHAP. V. Wherein are contained Theologicall Aphorismes concerning the CREATION and the ANGELS 1 GOd who by Nature is invisible that he might be made known by things visible wrought a work which by the visibilitie thereof might manifest him whose work it is Ambr. in cap. 1. Rom. 2 This work of God wrought in time is is also called Creation 3 Which is nothing else but the production of the whole Vniverse out of nothing in six distinct dayes being wrought by God through the Sonne in the Holy Ghost for the glorie of God and salvation of men 4 The Authour then of Creation is God One in Essence Three in Persons 5 Moreover that Creation of all things is the immediate work of God alone 6 The Father created all things by the Word which as the Evangelist teacheth us is to be understood of the Hypostaticall and consubstantiall Word of God Joh. 1.1 7 The Spirit of God moved upon the face of the waters Gen. 1.2 That as the Psalmist sheweth is to be understood of the breath of his mouth Psal. 33.6 that is the Hypostaticall and consubstantiall Spirit of God 8 Therefore where Moses calleth the Creatour Elohim it is rightly referred to the Trinitie of Persons 9 Whereas it is said That the Father by the Sonne in the Holy Ghost created all things we must beware that we understand it not of inequality of Essence or Power in the work of Creation 10 For what things soever the Father doth the same doth the Sonne likewise John 5.19 11 But all this ought to be referred to the reall distinction of Persons and the order of working in works ad extra or externall which results from thence 12 The Father therefore created by the Sonne not as by one that worked not or an instrument separate but as by his coëternall and consubstantiall Image 13 And he created all things out of nothing 14 Some things indeed immediately but other things mediately Damasc. 2. Orth. fid cap. 5. 15 And all in six distinct dayes whence it is that the Ancients call CREATION the six dayes works 16 That all things were created in a moment it seems indeed agreeable unto reason but it is against the Mosaicall Scripture 17 On the First day were created the Heaven and the Earth that is the matter of all things to be made rude and without form 18 Light also was created to dispell the darknesse of the deep and to inchoate or beginne the vicissitude or intercourse of day and night 19 That Light without doubt was something obscure And therefore the question concerning the Nature thereof is also obscure 20 On the Second day was the Firmament made that is the whole System or comprehension of the celestiall bodies 21 Above which that there are waters the Holy Spirit speaketh expressely To what use that onely knows he which made them 22 Let us herein beleeve the Scripture whose authority is greater then the capacitie of mans understanding August 2. de Gent. ad lit cap. 4. 23 On the Third day at the command of Almighty God were the waters under the heavens gathered together unto one place and the dry land appeared Gen. 1.9 24 And what are the Bases or foundations of the Earth what are the banks of the Sea They are The Almighty word of God 25 Neither would God have the earth to be unfruitfull but caused it to bring forth every kinde of herb Gen. 1.12 26 And yet not all for the food of man but yet all for the use of man 27 One the Fourth day God set the greater and the lesser Lights in the firmament of heaven Gen. 1.17 28 Which are nothing else but as it were the Chariots of the Light which was first made 29 The starres as well those that are fixed as those which are called Planets or Erraticall do work upon these bower bodies by their motion light and influences 30 What these influences are it is very obscure and past our finding out 31 We must beware therefore that we do not ascribe unto the starres the causes of humane wickednesse seeing that he which made the starres is free from all wickednesse 32 He that is wise shall have dominion over the starres Understand this of true and divine wisdome which consisteth in the fear and sincere worship of God 33 It is not therefore to be called Mathesis but Mataeologie not skill in Astrologie but Vaniloquie to go about by the starres to foretell humane actions and events Scal. Exerc. 251. 34 On the Fifth day was the Water replenished with Fishes and the Aire with Fowles Gen. 1.22 35 Out of water God produced the things which cannot live within the water and the things which cannot live but in the water which is an Argument of his Almightie Power and Wisdome 36 The Sixt day was the Birth-day to all terrestiall living creatures and to Man himself likewise Gen. 1.24 25 26 27. 37 All which were created for Man and Man for God 38 No Creature had ever been hurtfull unto Man yea rather all the Creatures had been at Mans service had not Man sinned August lib. 3. de Gen. ad Lit. cap. 15. 39 Man by not doing his bounden duty and service to his Creatour lost the dominion which was given him over the Creatures 40 God being about to create man called as it were a Councel before hand because he was to create a living creature capable of reason and counsel 41 After that all other things were created God in the last place created Man because he was to be the Epitome Centre Abridgement Complement and Perfection of the whole Vniverse 42 Man was made in the Earth and of the earth but not to the earth and for the earth but he was made to Heaven and for Heaven 43 God which is the Creatour of Heaven and Earth would end his work in Man Therefore he rested when he had made Man 44 He made all things I say for Man insomuch that the very Angels themselves farre superiour both for Nature and Dignitie do at Gods appointment minister as servants unto Man 45 And what wonder is it that God made all things for Man when as for Man even God himself was made Man 46 Moses describeth not the Creation of the Angels but ye◠notwithstanding he doth not exempt them from the number of the creatures 47 There is more subtiltie in enquiring then fruit in finding on what day they were created 48 In respect of their Nature which is incorporeall they are called Spirits and in respect of thei◠Office they are called Angels 49 They are indeed Spirits but yet they are not Simple as God is 50 For their Esse and
with God 74 The Holy Ghost without us worketh in us to will that which is good And when we will and will after such and such a manner it is he that worketh together with us to enable us to work 75 For the children of God are so moved to working that they also have a part in the working August de corrept grat cap. 2. 76 This may be called Libertie or freedome from the service of sin For where there is the Spirit of God regenerating and illuminating a man there is Libertie or freedome 2. Cor. 3.17 77 But yet that Libertie or freedome of the Will being freed standeth still in need of the aid and guidance of the Holy Ghost 78 For seeing that even in the regenerate the flesh lusteth against the spirit and the spirit against the flesh Gal. 5.17 Therefore they are not fully free from all sinne 79 In the spirit of the regenerate there is a free servitude and in the flesh of the regenerate there is a servile freedome 80 In the other life at length the regenerate shall obtain full and plenarie libertie or freedome of will by which they shall be freed not onely from the service of sinne but also from all manner of sinne from all miserie and from all fear of falling 81 Which may be called a Libertie or freedome from sinne and muâ—abilitie 82 By which they shall not onely not sinne nor onely have power not to sinne but also have no power to sinne at all To that Libertie freedome Christ bring us who is the authour of our Libertie and freedome CHAP. XI Wherein are contained Theologicall Aphorismes concerning the LAVV. 1 THe Word and the Sacraments serve for the repairing of man being soveraign Antidotes and preservatives against the poyson of sinne and our spirituall diseases 2 The Word is reduced to two chief heads the Law and the Gospell 3 By the Law we come to the knowledge of our diseases and by the Gospell we are directed to our Physician 4 For the Law was given by Moses but Grace and truth by Jesus Christ. John 1.17 5 The Law which was given by Moses is divided into the Morall the Judiciall and the Ceremoniall 6 The Morall Law was onely repeated by Moses by a solemn promulgation for it was at first ingraven in the heart of man 7 And it is the Glasse of Gods Eternall justice The glasse of Natures perfection such as it was before the fall The glasse of Sinne and the inward corruption of Nature since the fall The glasse of Obedience which the regenerate are to perform and The glasse of Perfection which shall follow in the life to come 8 They which would have this Law to be thrust out of the Church deserve themselves to be thrust out of the Church 9 For they gainsay Christ who began his preaching from the expounding of the Law Matth. 5.6 7. 10 They gainsay the Apostles who preached Repentance and Remission of sinnes in the name of Christ. 11 The Law is indeed a Glasse to behold Sinne but it is not a remedie to cure sinne 12 But yet unlesse we first come to a sight of our sinne we can have no desire or will to seek for a remedie 13 For They that be whole need not a Physician Matth. 9.12 that is They that think themselves to be whole for indeed all men are not onely sick but even dead in their sinnes 14 The Law was given that we should seek for Grace August dâ— Spir. lit cap. 15. 15 What the Law commands Faith obtains Idem Homil. 29. in Joan. 16 By the Law sinne is made known unto us and by Faith it is abolished Ambros. in 3. cap. Rom. 17 And therefore the ministerie of death was in this regard necessarie that we might desire and seek for life in Christ. 18 God poureth not the oyl of of Mercie but into the vessell of an humble and contrite heart Bern. serm 3. in Annunâ— Col. 113. 19 God doth not pardon unlesse thou dost first acknowledge thy sinnes neither doth he cover them unlesse thou dost first lay them open neither doth he send comfort unlesse thou beest first grieved for them 20 The Law is the perfect way to Eternall life but it was weak through the flesh Rom. 8.3 And therefore it is not available for us unto Eternall life 21 The Law is spirituall It requires intire obedience of body of soul and spirit inward and outward throughout all the parts of our life It requires that our thoughts words and deeds be spirituall It requires soundnesse and perfection of Nature every way 22 But we are carnall Rom. 7.14 We are born flesh of flesh John 3.6 Neither are we altogether freed from the old flesh in this life 23 Therefore we cannot fulfill the Law in this life 24 There is no man that sinneth not 1. Kings 8.46 Now we know that To sinne and To fulfill the Law these are contrarie the one to the other Therefore there is no man that can fulfill the Law 25 That every mouth may be stopped and all the world may become guilty before God Rom. 3.22 26 God by the word of the Law hath concluded all under sin Rom. 11.32 Galat. 3.19 27 The Rule of the Affirmative precepts or commandments is thaâ— First Of the loving and fearing God above all things 28 The Rule of the Negativâ— precepts or commandments is that Last Of not coveting August de perfect just 29 Therefore the Affirmative precepts or commandments are not satisfied or fulfilled by the love and fear of God begunne in us in any kinde whatsoever 30 Neither are the Negative precepts or commandments satisfied or fulfilled by our abstaining from outward offences in any kinde whatsoever 31 Though we should begin our outward obedience in never so great a measure and eschew outward offences yet still we should fail in the first and last commandments 32 Therefore in the Decalogue or Ten Commandments there is expresse mention made of the outward and grosser offences that the minde of man may conceive by the judgement of God what to judge of the grievousnesse of inward offences 33 Before God he is an Adulterer not onely that lies with another mans wife but whosoever looketh on a woman to lust after her Matth. 5.28 34. Before God he is a Thief not onely that takes another mans goods from him by force but whosoever doth usurp them by coveting them in an unlawfull manner 35 Gods Laws and commandments do not onely binde the hand and the other outward members but the whole man 36 Who can say I have made my heart clean I am pure from sinne my heart is free from concupiscence Prov. 20.9 Who then can boast that he is not a transgressour of the Law 37 Therefore the promises of the Law profit us nothing 38 But in Christ All the promises of God are Yea and Amen 2. Cor. 1.20 39 For what the Law could not do God sending his Sonne hath done for us Rom. 8.3
How that by the counsail of the most sacred and Holy Trinitie Christ both God and Man was appointed to be our Mediaâ—our and Redeemer 24 And againe How that Christ by his most holy obedienâ—e hath perfectly fulfilled the Law for us and merited the grace of God remission of sinnes the gift of the Holy Spirit righteousnesse and life eternall for the whole world 25 And againe How that those benefits obtained by Christ are applied unto those that beleeve and are bestowed meerely of grace 26 Therefore because the preaching of this Doctrine bringeth with it most plentifull matter of â—oy The Prophets and Apostles the better to expresse it have made choyse of these two words Bisser and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifie good tidings 27 Some derive Bisser from Basar signifying flesh which signifieth To declare fleshy and soft things 28 Others give another reason of the name because Bisser signifies To declare joy unto all flesh 29 That so the condition and nature of this doctrine may be declared· How that in it all good things are freely offered unto us 39 And againe That the condition of the hearers thereof may be expressed How that they are flesh and so subject to many infirmities and therefore must not in any case neglect this so great salvation offered by God 31 Bisser and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 words of good tidings are commonly used when we heare of enemies put to flight from whome there was great feare of imminent and apparent danger and likewise when it is declared that peace is restored 1 Sam. 4.17 1 Sam. 31.9 2 Sam. 1.20 2 Sam. 4.10 2 Sam. 18.19 32 So the Gospell declareth unto us That God hath delivered us out of the hands of our enemies Luk. 1.74 That he hath delivered us from the power of darknesse Colos. 1.13 That he hath spoiled principalities and powers and made a shew of them openly triumphing over them Col. â— 15 33 Bisser and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are also used when tidings are brought that a Child is borne Jerem. 20.15 34 So in the Gospell good tidings are brought unto us Vnto us a Child is borne unto us a Son is â—iven Isai. 9.6 As many as received â—im to them gave he power to beâ—ome the sons of God even to those that â—eleeve on his name Ioh. 1.12 That â—o through him we might receive the adoption of sonnes Galat. 3.5 35 Again these words are used when deliverance is declared unto captives and consolation to those that mourn Isai. 61.1 2. 36 So in the Gospell it is deâ—clared unto us That Christ hath sent forth the Prisoners out of the 〈◊〉 wherein is no water Zach. 9.11 37 Hence is that most joyfulâ— Acclamation Isai. 40.1 Comfort 〈◊〉 comfort ye my people saith your God 2. Speak ye comfortably to Jerusaâ—lem and cry unto her That her warreâ—fare is accomplished 38 Hence also flow these sweâ—â— Elogies appellations of this Doctrine to wit That it is The Gospeâ—â— of the grace of God Acts 20.24 The knowledge of salvation Luâ— 1.77 The word of the kingdome Matth. 13.19 The power of God 〈◊〉 to salvation to every one that beleâ—â—veth Rom. 1.16 The word of lifâ— Acts 5.20 Philip. 2.16 The woâ—â— of eternall life John 6.68 The word of salvation Acts 13.26 The word of reconciliation 2. Cor. 5.19 The law of the spirit of life Rom. 8.2 The Gospell of our salvation Ephes. 1.13 The promise of inheriting or heirship Rom. 4.13 A well of water springing up into everlasting life John 4.14 Green pastures still waters Psal. 23.2 A table prepared a cup that runneth over 5. A rodde and staffe 4. The savour of life unto life 2. Cor. 2.16 39 Therefore that joyfull voice of the Gospell is not to be changed into the voice of the Law accusing and terrifying 40 Which thing they do whosoever dispute that the Law delivereth imperfect precepts onely concerning outward works to be performed out of fear And that the Gospell sets before us precepts more severe more excellent and perfect 41 As if the Law were not long ago a yoke which our fathers were not able to beare Acts 15.10 The yoke of burden the staffe of the shoulder the rodde of the oppressour Isai. 9.6 insomuch that we stood in need of another Lawgiver 42 Therefore we are to seek out other differences of the Law and the Gospell which the Scripture expresseth thus 43 The Law is in some sort known by nature Rom. 2.14.15 The Gospel is a mysterie altogether hidden from our reason Rom. 16.25 1. Cor. 2.7 Ephes. 1.9 Coloss. 1.26 44 The Law is the doctrine of works and preacheth unto us what we are to do The Gospel is the doctrine of faith and preacheth unto us what is already done that is declareth unto us That Christ hath performed for us what the Law requires Rom. 8.4 45 The Law requires of every man perfect obedience to all Gods commandments But the Gospell requires faith teaching us to beleeve on Christ our Mediatour 46 The Law hath concluded all under sinne Galat. 3.22 That all the world may become guilty before God Rom. 3.19 The Law worketh wrath Rom. 4.15 It makes us subject to the curse Galat. 3.10 Therefore it is the ministerie of death and condemnation But the Gospell is the word of salvation peace and reconciliation 47 Therefore the doctrine both of the Law and of the Gospell is busied about sinne but yet in a different manner 48 The Law layeth open accuseth and condemneth sinne But the Gospell pointeth at him which made satisfaction for sinne And therefore it covereth taketh away and remitteth sinne 49 The promises of the Law require perfect obedience of works But the promises of the Gospell are of free grace 50 Hereupon it is that the promises of the Law do nothing profit us by reason of the weaknesse of our flesh Rom. 8.3 But in Christ all the promises of God are Yea and Amen 2. Cor. 1.20 51 The Law sheweth unto us what are good works but it doth not give us strength and power to do them The Gospell containeth the promise of the Spirit of renovation which writeth the Law in our hearts Jerem. 31.33 52 Both these benefits therefore to wit of Justification and Renovation belong unto the Gospell Grace and the gift by Grace the imputation of Christs righteousnesse and the donation of the Holy Ghost 53 But yet they are not to be confounâ—ed neither is Justification to be placed in Renovation for Renovation is the consequent of Justification and not the cause 54 For God doth not receive us into grace and justifie us for our Renovation or Inchoate obedience but being justified and received into grace he reneweth us by his holy Spirit that our obedience according to the Law may be Inchoate 55 Which Inchoate obedience although it be imperfect and many waies polluted and defiled Yet the Gospell teacheth us that it pleaseth God in as many as are justified by faith in Christ. 56 The Law is
That he thereby might learn Conformitie He gave his Law a Light for man to see Tâ—e Way to Life and blest Eternitie Do this and live Do this and Life is due But no man living ever this could do No man but one And that â—e this might do As he was Man so was â—e God most true God sent his Sonne as he had Promised According to the Time determined He was Conceiv'd and Borne and Liv'd and Died All without sinne And we are justified He did fulfill the Law which none could do And freed us from the Curse to us most due He by his Life for us hath merited Eternall Life to be inherited And by his Death which he once suffered From Death for ever us delivered But that we may these benefits partake We must Repent and all our Sinnes forsake We must by Faith in Christ be Justified And by the Holy Spirit Sanctified Now to this end Christ left his Testament The Gospell and a Twofold Sacrament And sent his Spirit for to Sanctifie Those whom hereafter he will Glorifie Heare and obey Christs will and Testament Wash and be clean Receive his Sacrament Obey the inward Calling of the Spirit Be Constant And Eternall Life inherit READER I have presented to thine eye The Summe of Gerhards whole Divinitie The Contents of each Chapter in this Book The First Chapter containeth the Summe of all the rest Chapter Concerning Page 2 The Holy Scripture 1 3 God and his Attributes 18 4 The Person Office of Christ. 33 5 The Creation and the Angells 52 6 The Providence of God 66 7 Election and Reprobation 81 8 The Image of God in Man before his fall 91 9 Originall sinne 105 10 Free-will 122 11 The Law 136 12 The Gospell 150 13 Repentance 174 14 Faith 197 15 Good Works 217 16 The Sacraments 239 17 Baptisme 260 18 The Lords Supper 283 19 The Church 306 20 The Ecclesiasticall Ministerie 324 21 The Civill Magistracie 345 22 Wedlock 361 23 Our latter end or The foure last things 37â— CHAP. I. A DESCRIPTION OR REPRESENTATION of the Theologicall places or Heads of Divinitie contained in this book together with their order and connexion 1THe onely and proper Principle of Divinitie is the word of God 2 For God came forth from the secret throne of his Majesty and manifested himself unto men in the word 3 At sundrie times and in diverse manners God spake in time past unto the fathers by the Prophets In these last dayes he hath spoken unto us by his Sonne and his Apostles Hebr. 1.1 2. 4 That word of God was first preached by the Prophets and Apostles and afterwards the chief and necessarie heads of divine revelation were penned by them according to the will of God Iren. lib. 3. cap. 1. 5 Therefore the undoubted word of God cannot at this day any where be found but in the writings of the Prophets and Apostles 6 From this word of God floweth Theologie and is busied about it propounding unto us the oracles of God Rom. 3.2 7 Now Theologie is as the name it self imports A doctrine concerning God 8 And by this doctrine men are instructed concerning the essence and will of God unto their salvation 9 And this is life eternall To know the onely true God and Jesus Christ which came in the flesh John 17.3 10 The doctrine concerning the Essence of God is absolved in this question What God is to wit Jehova Elohim One in Essence three in Persons 11 For God hath so manifested himself that in the divine Essence being but one and that undivided there are three Persons neither more nor lesse to wit the Father the Sonne and the Holy Ghost 12 The Father is the first Person neither made nor created nor begotten nor proceeding 13 The Sonne is the second Person not made nor created but begotten of the Father from all eternitie 14 Who in the fulnesse of time took upon him our humane nature in which and through which he payed the price of our redemption 15 The Holy Ghost is the third person not made nor created nor begotten but proceeding from the Father and the Sonne from all eternity 16 We must judge of the Will of God by his decrees made from all eternitie 17 Whereof there are two more principall The decree of Creation and the decree of Reparation or as the Greek words signifie Creation and Recreation Formation and Reformation 18 What those decrees were the fulfilling of them in time doth declare 19 For what God doth and in what manner he doth in time the same thing and in the same manner he decreed to do from all eternitie 20 The reason of which assertion depends upon the immutabilitie of Gods will 21 Creation made in time is the manifestation of the decree concerning the creation of all things made from all eternitie 22 And it is the production of the Angels Men and all other creatures in the six first dayes of the world wrought by God the Father through the Sonne in the Holy Ghost to his own glorie 23 A great part of the Angels fell away from God The rest being confirmed in goodnesse do laud and praise God and are ministring Spirits for the good of men 24 Our first parents Adam and Eve in like manner at the instigation of Satan transgressed the law of God which was written in their hearts and proclaimed by the mouth of God 25 So then by this fall of theirs the image of God was quite defaced in them and their nature was corrupted with sinne 26 Whereupon their posterity also were and are to this day born stark-naked of originall righteousnesse and in a miserable manner corrupted with sinne 27 Through the contagion whereof all the powers and faculties in the soul of man are so infected that there is little or no light of Reason left and scarce any power at all in the will even about external things 28 God who is omniscient could not but know that our first parents would fall and therefore of his infinite mercie he made a decree concerning the Reparation or Redemption of man from all eternity 29 What that decree was the fulfilling of the same in like manner doth declare He sent in time his Sonne to be our Redeemer and Mediatour Therefore he decreed to send him from all eternitie 30 God by his word offereth the benefits of a Mediatour unto all and applieth them unto those that beleeve Therefore from all eternitie he decreed to offer them unto all by the word and to apply them unto those that beleeve 31 This decree in Scripture is called Predestination of which we must not judge but à posteriori that is by the manifestation thereof 32 For the fulfilling of the decree concerning the Reparation of man God hath appointed the Word and the Sacraments 33 The Word is reduced to two chief heads the Law and the Gospel 34 The Law is the doctrine of works Therefore it manifesteth unto us the corruption of our nature
that which is but In part profitable and not sufficient of it self without the help of something else It is manifest that the Apostle here speaketh of that which is profitable taken in the first sense 22 By those things which are written we may be taught to beleeve on Christ. John 20.31 And â—e furnished unto all good works 2. Tim. 3.17 And the brethren of the rich glutton by hearing Moses and the Prophets in the Scriptures might have escaped the torments of Hell Luke 16.29 23 Whereupon it follows without forcing that the perfection of the Holy Scripture is such as we assigne unto it For whosoever beleeveth on Christ and is furnished unto all good works and made partaker of eternall life what can he desire more 24 This also is an Argument worthie our consideration That the Apostle Saint Paul declared unto the Church of Ephesus all the counsel of God to wit concerning our salvation Acts 20.27 Again the same Apostle said none other things then those which the Prophets and Moses did say should come Acts 26.22 Therefore in Moses and the Prophets is contained all the counsel of God concerning our salvation 25 Now if the Scripture be perfect as indeed it is Away then with Traditions which some would thrust upon us to be received with like affection and to be beleeved with like authoritie as the Scripture 26 For they are full of doubts and sometimes also contradictions being very apt to be corrupted and many waies subject unto errour 27 The Ecclâ—siasticall Historie witnesseth that in the time of the Primitive Church under the name of Apostolicall Traditions many falsities were broached and that men of great note have been deceived in former time by the opinion of Traditions 28 Furthermore seeing that the Holy Scripture was by God given unto men to this end to instruct them unto salvation from hence we conclude that The Scripture is perspicuous 29 What Could not God which made both minde tongue speak plainly and perspicuously Yea certainly he used great care and providence that all men might understand what he spake unto all men Lactant. lib. 6. Div. Institut cap. 21. 30 Ought not that which is to instruct the rude and ignorant and make them wise and learned ought not that I say be perspicuous 31 It is perspicuity which is fit to teach and instruct not obscurity or perplexitie 32 Yet when we say that the Holy Scripture is perspicuous we would not have it so understood as if we meant that whatsoever is contained any where in Scripture were so easy and plain that any man at the first sight may understand it 33 But this is our meaning that The perspicuity of Scripture is such that from thence a man may learn sure and infallible grounds and principles of religion the knowledge whereof is necessary unto every man toward the attainment of everlasting salvation 34 The books of the Prophets and Apostles are the integrall parts of Holy Scripture And that both those are perspicuous it is proved by good testimonies If the parts of Scripture then be perspicuous how can the whole be said to be obscure 35 The Propheticall word in the Old Testament is compared unto a Lamp Light or Lantern Psalme 119.105 And as much is said of the Apostolicall word 2. Pet. 1.19 And again If our Gospel be hid it is hid to them that are lost 2. Cor. 4.3 Whereby it appeareth that if the Scripture be obscure and hid it is so onely by Accident But of it self and by its own nature it is perspicuous 36 Seeing therefore it is demonstrated that the Scripture is perfect and perspicuous It follows that It is and ought to be the certain infallible and onely rule and judge of all controversies that are moved about points of Christian religion 37 What David saith concerning the Apostles Psal. 19.4 Their line or their rule or direction is gone out through all the earth the fame Paul applies to the doctrine of the Apostles Rom. 10.18 Their sound went into all the earth But the Apostles wrote taught the same things 38 Christ also and his Apostles for determining controversies of faith appealed unto no other Judge went by no other Rule but the Holy Scriptures and they send us also to search the Scriptures And what sheep will not follow Christ his Shepherd and Leader and the Apostles his followers 39 The word of Christ contained in the Holy Scriptures Propheticall and Apostolicall shall judge all men in the last day John 12.48 Rom. 2.16 Revel 20.12 What hinders then but that it may be unto us in this life a Perfect Rule 40 For if there be any part of celestiall doctrine not contained within the Canonicall books How shall the judgement which shall be passed hereafter according unto them be entire 41 Furthermore seeing that it is not onely permitted but also commanded to all Christians to try the Spirits 1. John 4.1 to beware of false prophets Matth. 7.15 to prove all things 1. Thess. 5.21 and thus it lies upon them to discern between divine truth and humane dreams certainly the rule of truth that is the Holy Scripture belongeth unto all men And therefore The common people ought not to be debarred the reading of the Scripture 42 What the Spirit of God approveth and commendeth let not any man say It is forbidden But the Bereans are commended for this that they examined Pauls sermon by the Rule of the Scriptures Acts 17.11 The elect strangers scattered throughout Pontus Galatia Cappadocia Asia and Bithynia 1. Pet. 1.1 are commended for attending unto the word of prophesie as unto a light 2. Pet. 1.19 And Coloss. 3.16 the diligent study in the Scripture is commended to all Christians 43 And seeing that the common people are altogether ignorant of the Hebrew Greek tongue wherein the books of the Old and New Testament were written and yet are bound to reade the Scriptures Therefore their pains is to be commended who have translated the Holy Scriptures into the vulgar tongues 44 But yet the Hebrew text onely in the Old Testament and the Greek in the New Testament is Authenticall because they were both written in those tongues 45 Whatsoever floweth not from those fountains hitherto hath not cannot neither must it be accounted Canonicall seeing that it is not inspired by God 46 Therefore that vulgar interpretation which may sooner be said then proved to be Saint Jeroms is without cause exalted to that high throne of authenticall authoritie 47 For there are in it many faults both Graphicall Ellipticall Chronographicall and Dogmaticall faults in writing in leaving out many things in Chronographie and in points of doctrine 48 They have a corrupt judgement that say that the Hebrew text is corrupted 49 Neither do they love pure truth who say that the fountains do not flow pure 50 The end and use of Holy Scripture is attained by the true and lawfull interpretation thereof 51 Seeing that the Scripture is perfect and perspicuous
Dispensation his good will pleasure in that which is Good and by way of Permission onely in that which is â—vil 66 This Permission is not as of one imprudent or simply unwilling or not caring or idly looking on or opening a wide field to the Plots and machinations of men and Satan but it is the Permission of a most just judge and avenger and also a most wise ruler and governour 67 God doth in such manner punish sinnes with sinnes that yet he is not the cause of sinne 68 And seeing that the divine Providence doth not exclude the Second causes neither change their qualitie according to the ordinarie manner Hence it is that in respect of the Particular causes some things may be said to be fortuitous and casuall which yet come under the order of the Vniversall cause 69 Chance and Fortune are the voice and words of Humane ignorance August 5. de Civ Dei cap. 9. 70 The holy Meditation upon the divine Providence may effect thus much in us That we be neither lift up in prosperitie nor cast down with despair in adversitie 71 Let us wholly commit our selves and all that is ours unto his care who hath such a care of every one of us as if he had but one to take care of and such a care of all that he forgets not to take care of every one CHAP. VII Wherein are contained Theologicall Aphorismes concerning ELECTION and REPROBATION 1 PRedestination is a certain peculiar act of the divine Providence about the salvation of men 2 By it the reasonable creature is directed to an end which exceedeth its proportion to wit unto eternall life 3 In which sense Predestination is made part of the divine Providence Thom. p. 1. q. 23. art 1. 4 The doctrine of Predestination is not to be involved or concealed in the cloud of silence seeing that it is in Scripture evolved or revealed by the Holy Ghost 5 But we must handle it soberly reverently and prudently 6 Let us speak not what and as much as the curiositie of mans heart desireth but what and asmuch as the Holy Ghost teacheth 7 Predestination or Election is called The Enrolling Registring or writing of our names into the Book of life 8 But yet this Book of life serveth not to put God in minde of some lest he forget them but it signifies the Predestination of those which shall inherit everlasting life Aug. 20. de Civ Dei cap. 15. 9 As therefore none of those that are elected do perish So of those that have their names written in the Book of life none are ever blotted out 10 But they are Properly and according to the phrase of Scripture said to be written in the Book of life who cleave unto Christ by Faith and Perseverance 11 Election as well as Creation is the immediate action of one and the onely true God alone 12 Which belongeth also to the Sonne of God not onely as he is one with the Father and the Holy Ghost but also as he is appointed to be the Mediatour 13 In which sense we are said to be elected not onely by Christ but also in Christ. Ephes. 1.4 14 And it is an Action not Emanant but Immanent 15 And it is also Ordinate whence it is that the elect are said to be ordained to eternall Life Act. 13.48 16 The reason and manner of this order is made manifest unto us by the Gospel by which the Mystery of our salvation which was kept secret since the world began is now made manifest Rom. 16.26 27. 17 In which sense we are said to be elected according to the Purpose and Foreknowledge of God Ephes. 1.11 and 1. Pet. 1.2 18 That Purpose is the counsel and good pleasure of God concerning the salvation of men by faith on Christ. 19 Gods Election is meerly of his grace not according to any merits of works foreseen 20 The onely cause and foundation of this grace is Christ. In him the beloved we are freely beloved Ephes. 1.6 21 But inasmuch as Christ profits no man without Faith Therefore the mention of Christ in this businesse doth include the action of Faith 22 In which sense we are said to be elected not onely in Christ but also through Faith 2. Thesâ— 2.13 23 Again Because the end of Faith I do not mean such Faith as is temporarie and endureth but for a time but that which persevereth and continueth unto the end is Eternall Life Therefore when we name Faith we understand Perseverance also 24 The end of Election in respect of our selves is sanctification in the kingdome of Grace and glorification in the kingdome of Glory 25 The end of our Election in respect of God is the glory of God and the cleare manifestation of his mercy 26 God willeth and earnestly willeth the life of a sinner but he willeth also his conversion by the word and the Holy Spirit 27 If the sinner refuseth and rejecteth the word and resisteth the Holy Spirit and so is not converted then God willeth the death of the sinner and that most justly 28 These things are not repugnant the one to the other but do manifest unto us the wonderfull temper of Gods mercie and justice 29 What some produce concerning the hidden will of God contrary to his will revealed in his word That inasmuchas it is not revealed is not without just cause hidden from the godly 30 Neither doth God in word onely testifie unto us that he earnestly desireth the salvation of all men but also in deed and in truth 31 The first Adam was created after the Image of God whereof immortality was a part 32 All men were in the loins of their first Father Adam Therefore in him they may be all said to have been created after the Image of God unto immortalitie 33 What Christ by his precious bloudshedding purchased for all That the Holy Ghost in the precious treasure of the word offereth unto all 34 The Gospel is offered unto all and in the Gospel the benefits of Christ and in them the grace of God and in that eternall life 35 And thus the love of the Father the satisfaction of the Sonne and the calling of the Holy Ghost are allwaies joyned together 36 That calling in it self and of it self in respect of God which calleth is Vniversall For it is his good will and pleasure that the Gospel should be preached unto all 37 But it is made Particular by the fault of men who by their detestable contempt of the word rob themselves and their posteritie of so great a treasure 38 In which sense such are said to judge themselves unworthy of everlasting Life Acts 13.46 39 If we descend unto particulars we confesse that there are many things yet obscure which hereafter shall be made manifest unto all in the light of glory 40 Neither is the Grace of God which calleth all to be depressed nor the Power of Freewill accepting Grace to be extolled 41 Let the salvation of men
40 But if righteousnesse come by the Law then is Christ dead in vain Gal. 2.21 41 And if the regenerate do perfectly fulfill the Law why do they pray dayly Forgive us our trespasses according as they are taught by Christ Matth. 6.11 42 If there be no trespasse committed why is forgivenesse required 43 Moses hands are heavy and the yoke of the Law is unsupportable Exod. 17.12 Bern. serm 3. in Cant. 44 Moses face shineth so that we are not able to look on it Exod. 34.29 2. Cor. 3.13 45 Moses is of a slow tongue his words are harsh we cannot heare and obey them Exod. 4.10 46 The Tables of the commandments are of stone Exod. 24.12 They break our hearts in pieces but they do not cure them 47 It was not Moses but Joshua that brought the children of Israel into the promised land It is Christ and not Moses that leadeth us unto eternall life 48 The Law is the Hammer of Death the flashing of Hell and the Thunderbolt of Gods vengeance 49 This profit the Law brings with it That it convinceth a man of his infirmitie and weaknesse and compelleth him to sue unto Christ for the medicine and remedie of grace to strengthen him August Epist. 200. ad Asell 50 Let us therefore learne to know the voyce of the Law that so we may come to know the comfortable voyce of Christ our Shepherd 51 Whatsoever sheweth unto us sinne vengeance and death it is in the place and steed of the Law and doth the office of the Law whether it be in the Old Testament or in the New 52 We must not therefore appropriate the Law to the Old Testament and the Gospell to the New 53 There was indeed a solemne promulgation of the Law made in the Old Testament and of the Gospell in the New 54 But yet the Doctrine as well of the Law as of the Gospell sounded in both Testaments 55 Neither in the New Testament onely but also in the Old come we to the knowledge of sin by the Law and the abolishing of sin by Christ. 56 The Ceremoniall and Judiciall Lawes in the Old Testament are abrogated 57 For the Ceremoniall were but Shadowes and Types of Christ and therefore at the coming of Christ they expired 58 The Judiciall were fitted for the Common Wealth of the Jews which God would have to be kept within such bounds untill the coming of Christ. 59 But yet the Ceremoniall and Judiciall Laws are so abrogated that whatsoever in them is Morall still abideth 60 And the Mosaicall Ceremonies by an Allegoricall exposition may be fitted to serve for our edification 61 So much of the Law in Generall Now we are to make enquirie in Speciall concerning the Decalogue or the Ten Commandments and concerning Images 62 The Number of the Commandements is certaine but the Order of them is not so certaine 63 As concerning their Order then it is but a matter of question and not a matter of faith 64 We must not therefore move unnecessarie stirres and contentions about it to the disturbing of the peace of the Church neither must we suffer our Christian Libertie in such things to be captivated by our adversaries 65 Christian Libertie admitteth of Historicall Images But as for Idolatrous Superstitious and Lascivious them the Law of God abolisheth And as for such as truely cause Scandall Charitie taketh them away 66 As often therefore as there accreweth unto them an opinion of worship insomuch that divine honour is given unto them or that they are thought to have in them any peculiar sanctitie or that men imagine that God is so tyed unto them that he is there present in a more peculiar manner and heareth mens prayers more effectually there then elsewhere The use of them is no longer indifferent 67 Neither yet doe I commend the saying of that Greek Pelusiote in the seventh Synod to this purpose That A temple unles it were adorned with Statues images and pictures was nothing worth and not to be regarded 68 For my part I like not the multitude of sumptuous and costly images For feare lest it come to passe as Bernard complaineth that whilst the Church shines gloriously in the wals it looke pitifully in the poore lest whilst the stones are covered with gold the children starve for want of clothing and whilest rich mens eyes are pleased poore mens purses be exhausted 69 As therefore in other things which we call indifferent so also in this there is a Christian prudence required that we give no scandall to ouâ— weake brethren by the unseasonable use thereof neither yet must we give place to those Which come in privily to spie out our libertie which we have in Christ Jesus that they may bring us into bondage Gal. 2.4 70 He which heretofore wrote his Law in tables of stone with his own finger write them likewise in our hearts by his Holy Spirit CHAP. XII Wherein are contained Theologicall Aphorismes concerning the GOSPELL 1 THe Gospell is Parallell to the Law 2 The Doctrines of both have a celestiall Originall 3 In both there is life eternall promised but in a different manner 4 In the Law it is promised to those that performe perfect obedience but in the Gospell it is promised to those that truely beleeve on Christ. 5 The Doctrines of both are to be propounded unto us in the Church 6 For both of them are of necessarie use in the conversion of man 7 Both of them are most nearely joyned together in the heart and practise of a Christian man 8 But yet they are so conjoyned that notwithstanding they are accurately to be distinguished 9 For if we either take quite away or else weaken the difference which is between them we pull downe the very Tower or Pillar of Christianitie 10 Neither yet must we make them so contrarie the one to the other as that the one should destroy the other 11 For The Law is not against the promises of God Gal. 3.21 12 But The Law is established through faith Rom. 3.31 13 What the Law requireth of us that hath Christ fulfilled for us as it is declared unto us in the Gospell 14 For Christ is the end and fulfilling of the Law for righteousnessâ— to every one that beleeveth Rom. 10.4 15 The righteousnesse of the Law is fulfilled in us by Christ. Rom. 8.4 16 Moreover Faith kindled in our hearts by the Holy Spirit through the voice of the Gospell worketh by love Galat. 5.6 17 And Love is the summe or fulfilling of the Law Rom. 13.10 18 And thus the Law is written in our hearts Jerem. 31.33 19 But yet this love is not perfect in this Life 20 And therefore we cannot perfectly fulfill the Law 21 Our Obedience here is but Inchoate or begun it shall be complete and consummate in the Life to come 22 The Gospell according to the Etymologie of the Greeke name inâ—erpreted signifieth a good message or good tidings 23 For it brings unto us the good â—idings
and ordained 33 True Faith is not dead Jam 2.17 For the Spirit of God worketh it in our hearts by the lively Word of God 34 Yea rather it is Operative and Working Galat. 5.6 35 That Energie or working of Faith is Twofold One by which it relieth on Christ the Mediatour declared in the word of the Gospell and apprehendeth and layeth hold on his benefits and Another by which it worketh through love 36 When as we say theâ— that Faith doth justifie and Faith alone we are to expound these two propositions 37 Faith doth justifie not in respect of the excellencie or dignitie thereof nor in respect of the latter Energie or working but because it apprehendeth and layeth hold on Christ the Mediatour 38 Therefore there is no reall difference betweeÌ„ these Whether we say that Faith doth justifie as some say Instrumentally or as others Formally 39 In the former acception it is taken for the Gift of God kindled in the heart by the Gospell or the faithfull heart and so it is an Instrument by which Christ is apprehended 40 In the latter acception it is taken for the very Apprehension of Christ by Faith and so it is the Formall cause that is the reason and manner of our Justification 41 Neither is there any reall difference whether we say as some doe that Faith doth justifie Formally or as others that it is Christ or as others that it is Christs merit 42 For it is all one as if you should say Faith which apprehendeth Christ doth justifie or Christ being apprehended by trâ—e Faith is 〈◊〉 justification or The merit â—f Christ through Faith is imputed unto us to justification 43 For the proper Object of saving Faith is Christ with his merit and again Christ doth nothing profit us unlesse through Faith his righteousnesse be imputed unto us 44 To speak properly then The Formall cause of our Justification is Christs righteousnesse that is his active and passive obedience apprehended of us by Faith by God imputed unto us 45 God in his Judgement doth exact of us an account of all his gifts bestowed upon us that is of that perfection and integritie in which we were created after his Image 46 But he found not in us that integritie wisdome and righteousnesse wherein we were created but in stead thereof sinne and iniquitie for which by the 〈◊〉 which is the rule of justice we are accused and condemned 47 But here the free Mercy of God steps in unto judgement and exhibiteth unto us Christ our Mediatour and Redeemer He taketh from us that which is ours that is sinne and iniquity and bestoweth upon us that which is his that is his obedience which he performed unto the Law 48 From this foundation God who is both Mercifull and Just by a most excellent temper of his mercie and justice imputeth noâ— unto us our sinnes but imputeth unto us Christs righteousnesse through Faith which resteth and relieth upon Christ as the onely Propitiatorie 49 This Imputation of Christs righteousnes unto us through Faith is as true and reall as it is true that Christ took upon him our iniquities Isai. 53.5 50 Remission of sinnes is grounded on Christs righteousnesse For God doth not remit sinnes out of errour or ignorance levitie or negligence but for Christ apprehended by Faith 51 And thus the Justice and Mercie of God shew themselves in our Justification His Justice shineth in that most perfect satisfaction which Christ made for our sinnes His Mercie appeareth in his acceptation of Christs satisfaction and the applying of it unto us through Faith 52 Again the Imputation of Christs righteousnesse is made in that our sinnes are remitted for the guilt of the person cannot consist with the imputation of Christs righteousnesse 53 Therefore as Originall sinne is not onely a want or privation of Originall righteousnes but also an evill Concupiscence So likewise our Justification before God consisteth in the Remission of sinnes and the Imputation of Christs righteousnesse 54 With this Remission of sins Imputation of Christs righteousnesse Regeneration and Adoption there is allwaies joyned Renovatioâ— by an inseparable union For Christ doth not onely bestow upon us his righteousnesse but his Spirit also which reneweth our nature 55 But yet our Justification before God doth not consist in both these joyned together 56 But Renovation is a Consequent of Justification and because through the imbecillitie and weaknesse of our nature it is never full and perfect therefore we cannot attribute unto it the glory of righteousnesse as if it were able to subsist before Gods judgement 57 And this is it which we labour to shew when we say that we are justified by Faith alone 58 Where the word Alone doth not determinate Faith the Subject as if justifying faith were at any time alone and separate from charitie and other Christian vertues 59 For True Faith is a Lively Faith not a dead Faith It worketh by Love and is not without works 60 But that Exclusive particle or word Alone doth determinate the Predicate because the Righteousnesse of Christ alone the power of apprehending whereof belongs to Faith alone and not to works is imputed unto us to Justification 61 We do not deny then that the Holy Spirit doth kindle new motions in the regenerate and that those that are justified do walk in good works 62 Nay rather we say plainly Where there are not those new motions stirred up by the Holy Spirit neither is there true Faith as yet kindled We say plainly that Good works must follow in those that are justified 63 But this it is which we deny That either these new motions are habituall righteousnesse of force before God or that these good works are actuall righteousnesse on which we may rely before Gods judgement 64 But indeed all the certitude of our confidence is in the precious bloud of Christ. August In Meditat 65 For woe unto men even of the best and most laudable life if God setting aside his mercie proceed to their examination in his justice 66 We therefore urge Exclusive particles in matter of merit in application and in form of justification 67 For fear lest that works should seem to be set up either as the merit or means or form of our Justification before God 68 But it is the grace of God onely which through Christ alone by Faith alone apprehended doth justifie us 69 The end of this saving Faith is the salvation of our souls and life everlasting 1. Pet. 1.9 70 For by Faith we have not onely accâ—sse unto grace but we also stand in grace Rom. 5.2 And we are kept by the power of God through Faith unto salvation 1. Pet. 1.5 71 But yet notwithstanding Faith can be no more separate from love and Charitie then the Rayes from the Sunne and the Heat from the Fire Farre be it from us to say that Faith is formed by Love and Charitie 72 For Faith without works is said to be dead not as if
works were the life thereof but because that profession and boasting of Faith which hath not the testimonie of good works is no better then an image or karkeise altogether without life 73 Therefore works do testifie that there is true Faith as breathing doth testifie that there is Life but yet they are not the life of Faith 74 As good fruits do testifie that the tree is good but do not make constitute the tree to be good 75 Justly therefore is it reckoned amongst those causes for which good works are to be done that Faith and the Holy Spirit be not shaken off 76 For the Scripture witnesseth both by word and by example that those which through Faith in Christ are justified before God if they afterwards cherish make much of their sinnes contrarie to conscience they do both lose Faith and consequently also the grace of God righteousnesse the Holy Spirit and eternall life and also incurre eternall damnation unlesse by true repentance they return again unto God 77 Therefore let these admonitions of the Apostles alwaies sound in our eares and sink into our hearts Work out your salvation with fear and trembling Philip. 2.12 Let him that thinketh he standeth take heed lest he fall 1. Cor. 10.12 Give diligence to make your calling and election sure 2. Pet. 1.10 Examine your selves whether you be in the Faith prove your own selves Know you not your own selves how that Jesus Christ is in you except ye be reprobates 2. Cor. 13.5 78 The Lord Jesus the authour of our Faith be also the finisher thereof Hebr. 12.2 To him be glorie for ever and ever Amen CHAP. XV. Wherein are contained Theologicall Aphorismes concerning GOOD WORKS That is Renovation of the man that is regenerate by Faith in Christ. 1 WIth Regeneration and Adoption by Faith in Christ is Renovation alwayes joyned as an inseparable companion 2 For even as a man by Carnall Generation is made partaker of Naturall Life after which do follow Naturall motions 3 So he that is borne againe of the Holy Spirit by Regeneration is made partaker of Life Spirituall after which doe also follow motions Spirituall 4 Neither Generation is without Life neither Life is without Motion 5 This inward Renovation is oftentimes denoted unto us by the name of Good Works and that by a figure which is called Synecdoche 6 For Renovation consists not onely in Outward good Works and actions transient but also and that more principally in the Inward renewing of the mind will and all the faculties of the Soule 7 From this Inward renewing flow forth Good actions and Outward good Works beare witnesse of it 8 But it pleased the Holy Ghost by the name of Good Works to describe Renovation and that for our sakes Because Outward good Works are better knowne unto us then Inward qualities of the minde and affections of the heart 9 Moreover All the praise of vertue consisteth in action Therefore we are renewed by the Holy Ghost within that the fruits of the Spirit may appeare without 10 And last of all By this meanes deceitfull Hypocrisie is excluded which is a counterfeit shew of inward pietie which indeed is none at all unles it be also demonstrated by good Works 11 As therefore Faith the Queen hath Contrition for her Vsher or Forerunner so she also hath Good Works for her waiting Maids or Followers 12 For Good Works do not goe before Justification or before a man be justified but they follow after Justification or when a man is justified It is the saying of S. Augustine cap. 14. de fid operibus 13 But Where Good Works appeare not without neither will I beleeve that there is Faith within It is the saying of John Husse 14 Neither is it any hard matter to assigne the cause of this neare Union and indissoluble knot which is between true Faith and Good Works 15 For this is the Nature of True Faith That it doth demonstrate it selfe by love and charitie 16 He that beleeveth is borne of God Ioh. 1.13 He will therefore resemble the nature of his Spirituall Father Now God is Love 1 Ioh. 4.8 And He that loveth not knoweth not God 17 Faith is an inward saving and efficacious knowledge of God How then can that chiefe good choose but be beloved if it be once truely knowne If any man love mee he will keepe my words Ioh. 14.23 He that hath my commandments saith our Saviour and keepeth them he it is that loveth mee 21. 18 From hence the Apostle concludeth Hereby we do know that we know him if we keep his commandments 1. Ioh. 2.3 And again He that saith I know him and keepeth not his commandments is a Liar and the truth is not in him 4. 19 Faith is the spirituall Light of the Soule But if there be Light within it will shew forth the Rayes without Matth. 5.16 Let your Light so shine before men c. 20 By Faith Christ dwelleth in our hearts Ephes. 3.17 Where Christ is there is the Holy Spirit and where the Holy Spirit is there also are seene the Fruits of the Spirit 21 Our Faith is the victorie which overcometh the World 1 Ioh. 5.4 And What is the World The lust of the flesh the lust of the eyes and the pride of life 1. Ioh. 2.16 Where these are cherished made much of there the world is not yet overcome and therefore there is not true Faith 22 That Faith is saving and most true Which living is and conquering too 23 Our hearts are purified by Faith Act. 15.9 Therefore they which live in securitie and delight themselves in filthinesse and impuritie How can they have inward puritie of heart For Out of the abundance of the heart the mouth speaketh Matth. 12.14 24 These things were thus plainly to be expounded That we might not onely be freed from the Tridentine accusation as if we preached onely Confidence and Assurance remote from all pietie but also that all vain opinion and perswasion of Faith might be taken away from all sinners that live in securitie 25 We may make answer to them out of S. James 2.26 As the Body without the Spirit that is without breathing is dead So Faith without works is dead also 26 Neither onely doe Good Works proceed from Faith but to speak the truth there are no good works unles they proceed from Faith 27 Seeing therefore Faith hath respect unto the Word as unto its Correlate Therefore the Law of God or the ten commandments are the Rule of Good Works 28 Therefore superstition and will-worship pleaseth not God but those works onely which are done according to the Canon and rule of the morall Law comprehended and contained in the ten commandments 29 And we are to understand the Commandments according to the exposition of the Prophets of Christ and his Apostles 30 Moreover seeing that Faith doth not arise from any naturall power of free-will but is the Gift of the Holy Ghost Therefore â—rom what
signifieth or signeth the invisibilitie of the thing signified or signed but presupposeth not the absence thereof 53 A Signe is a Thing beside the Species which it representeth to our senses and of it self causeth us to call to minde somewhat else August 2. de doctr Christ. cap. 1. 54 Therefore they that from hence That it is a Signe do gather that one essentiall part is absent do it certainly for lack of wit and want of learning 55 We dissent and depart likewise from those also who attribute too much unto the Sacraments in that they affirm and averre that they conferre grace ex opere operato even upon the outward act and administration thereof 56 Which their Position or Opinion they expound thus That there is not required any good motion in the Receiver but that the Sacraments have a supernaturall vertue in themselves by which they are the cause of Grace as fire is the cause of Heat 57 But as the Word profits not not being mixed with Faith Hebr. 4.2 So neither do the Sacraments which are the Visible Word 58 Neither doth it profit any thing To have a benefit offered unles there be one to receive it The Word and the Sacrament are Gods Hands by which he offereth unto us But it is the Hand of Faith which must receive what is offered 59 Well saith Hugo 5. de Sacrament pag. 9. cap. 2. The spirituall Gifts of grace are as it were certaine Invisible Antidots In the Visible Sacraments they are as it were in certaine Vessels offered unto man Now As that which is in the Vessell is not of the Vessell but is drawn with it So Grace is not from the Sacraments or of the Sacraments but is derived from an eternall fountaine and is sucked from thence by the Soule in the Sacraments 60 And seeing that the Sacraments in generall have assigned unto them this end from hence it may be gathered That we are to attribute the same unto the Sacraments of the Old Testament 61 For unto Circumcision was added that promise Of being received into the Covenant of Grace which is Emphatically set down in those words I will be a God unto thee and to thy seed after thee Gen. 17.7 Which words are to be expounded out of Leviticus 26.12 Jerem. 31.1 Matth. 22.32 And it will appeare that in them is contained a promise of Gods grace his speciall inhabitation or indwelling and eternall life 62 Therefore we dissent and depart from those who dispute That the Sacraments of the Old Testament were not Instrumentall causes of Grace as if they had not some vertue from the Passion of Christ c. 63 The lesse-Principall end of the Sacraments is To be Signes and Seales of Gods love towards us instituted and ordained for the confirming and strengthening of our Faith 64 For the Apostle calles Circumcision A Seale of the Righteousnesse of Faith Rom. 4.11 And the proper use of a Seal is as we know to testifie confirm and seale that thing unto which it is annexed 65 Whereupon the Godly of former ages in time of danger did fetch solid comfort and consolation out of Circumcision 1 Sam. 14.6 and again 1. Sam. 17.16 36. 66 Moreover what is said of the end of Circumcision that also is rightly referred to the other Sacraments For all the Sacraments agree in their Efficient and Finall Genericall cause 67 From hence it is that Baptisme is said to be A Good Conscience's going unto God for counsell The word by which it is expressed is in Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which the Septuagâ—nts in the Old Testament do use when there is signified asking counsell at the mouth of God Oecumenius by this word understands an Earnest or Pledge 68 The meaning then is Thâ—t Baptisme doth testifie unto our Consciences and confirme the grace of God And here observe that the foundation of this obsignation or â—ealing consists in the resurrection of Christ For as it is Rom. 4.25 He was raised again for our Justification Upon which followes peace of Conscience or Peace with God Rom. 5.1 69 Hither do we referre that place 1 Iohn 5.8 There are three that beare witnesse in earth the Spirit and the Water and the Bloud The Paraphrase of which place according to the Scope of the Text and the Analogie of Faith is this That the Holy Spirit in the ministerie of the Gospell which is The ministration of the Spirit 2 Cor. 3.8 And the Water in Baptisme which is The washing of water by the Word Ephes. 5.26 And the Bloud which in the Lords supper is offered unto us to drink 1 Cor. 11.15 do testifie and beare witnesse concerning the Fatherly goodnesse and love of God towards us 70 Hereupon Tertullian Libr. de poenitent calleth Baptisme the Obsignation or Sealing of Faith and Augustine de Catech. rud cap. 26. calleth the Sacraments Seales 71 We dissent then and depart from those who deny that the Sacraments are Seales sealing unto us the promise of Grace 72 Secundarie and Lesse-Principall ends of the Sacraments we may reckon up many as That they are the very Nerves and Sinewes of publike Societie concord and agreement That they are the Badges and cognizances by which the Church is distinguished from other assemblies That in them we are tyed bound unto God to Faith and to Obedience That they are the Types and resemblances of vertues but especially Love c. 73 The Schoolemen dispute That in or by some Sacraments there is a Character imprinted 74 Which they describe after this manner That it is a spirituall stampe imprinted by God alone in the soule of man at the receiving of the Initerable Sacrament that is the Sacrament of Baptisme which is not to be reiterated or repeated remaining Indelible Ordinarily 76 About the Quidditie Subject and End of this Character we might reckon up their wonderfull strange and miserable jarrs contentions 77 But we conclude with Biel 4. Sentent dist q. 2. That neither necessarie reason doth demonstrate not evident authoritie prove that we are to hold any such Character 78 For all the authorities brought out of Dionysius Augustine Damascen and Lombard are expounded truly and more pertinently unto the minds of their authors of the Sacrament or Sacramentall forme of Baptisme then of any Character imprinted really in the Soule This saith Biel. 79 Therefore that Character of theirs is Indelible indeed because it is not written at all 80 And thus much concerning the Sacraments in generall Out of that which hath bene said we gather their definition after this manner The Sacraments are sacred and solemne actions instituted by God in which God by the ministerie of man mediating doth dispense a certaine thing instituted by his peculiar word to offer apply and seale unto those that beleeve the proper promise of the Gospell 81 Of which that we may worthily partake and to our salvation God grant unto us who is the onely authour of them blessed for ever Amen CHAP. XVII Wherein are
and examine themselves 70 This true examination consisteth in the earnest acknowledgement of sinnes and detestation of the same in true faith in Christ and a stedfast purpose and resolution of amendment of life 71 He that eateth and drinketh unworthily eateth and drinketh damnation to himself not discerning the Lords body 1. Cor. 11.29 72 For whosoever shall eat this bread which is the communion of the body of Christ. 1. Cor. 10.16 and drink this cup of the Lord which is the communion of the bloud of Christ. 1. Cor. 10 16. unworthily shall be guilty of the body and bloud of the Lord. 1. Cor. 11.27 73 Therefore as concerning the integritie and perfection of the Sacrament it matters not with what faith a man comes to receive it but as â—oncerning the fruit and benefit of it surely it matters very much Aug. 3. contr Donat. cap. 14. 74 Concerning the time place and other circumstances of the Holy Supper if we be asked the question Our answer is according to the counsell of the Apostle Let all things be done decently and in order 1. Cor. 14.40 75 God graunt that our bodies which are fed with the body and bloud of Christ may at the last day be raised up unto everlasting life Iren. lib. 4. adv bâ—r c. 34. Amen CHAP. XIX Wherein are contained Theologicall Aphorismes concerning the CHURCH 1 BY the Word the Sacraments the Holy Ghost also working together effectually God gathereth himself a Church here on earth 2 Which Church is in Greek called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because it is called out of the whole race of mankinde and gathered together into an holy Assembly 3 For the Church is an Assembly or company of men gathered together unto the kingdome of God by the ministery of the Word the Sacraments amongst whom there are alwaies some true godly which persevere in the true faith even unto the end with whom also are mixed many not holy but yet agreeing in the profession of doctrine 4 This Assembly or company because it must alwaies fight under Christs banner against the Flesh the World and the Divell is therefore called the Church Militant 5 And because the ministerie of preaching the Word and administring the Sacraments is obvious to our senses it is also called the Visible Church 6 But yet again Forasmuchas it is not conspicuous to the eyes of men who be true beleevers and godly in respect of them it is called an Invisible Church 7 Therefore that distinction of the Church into Visible and Invisible doth not introduce two as it were distinct Churches or divers companies 8 But it considereth the Church or the companie of those which are called after a diverse respect and in a different manner that is Inward and Outward 9 The Inward beauty and glory of the Church doth consist in Faith and Renovation or renewing with which is immediately joyned the Inheritance of eternall life 10 This spirituall Regeneration and Renovation is hidden under the infirmities of the flesh and this communion or Inheritance of eternall life is by the scandall of the crosse and death covered as it were with a vail here in this life And in this respect the Church is said to be Invisible 11 The Outward beauty and glory of the Church doth consist in the sincere preaching of the Word and the profession thereof and the lawfull administration of the Sacraments In which respect the Church is said to be Visible 12 To make a man therefore a true and living member of the mysticall body of Christ the externall profession of the same doctrine and the participation of the same Sacraments is not sufficient but there is required also and that necessarily inward regeneration and the inward dwelling of the Holy Ghost 13 But yet we are not to seek for the Invisible Church without the Visible seeing that it is included within it For the elect are not to be sought for without the companie of those which are called 14 Neither are we in any nation under heaven to seek for that Invisible Church of the elect pure unspotted undefiled outwardly separate from all hypocrites 15 For here in this life the Jebusites and they of Jerusalem dwell together in the same garden the Nettle and the Myrtle in the same wood the low Shrub and the lofty Cedar grow together in Jacobs flock the white and the speckled the Lambs and the Kids feed together in Peters net fishes Good and Bad are caught together in the Lords field the Lillies and the Thornes spring up together in the Lords floore the Corne and the Chaffe are mingled together in Christs cellar the Wine and the Oyle have both their Lees and Dregs in Noahs ark there were beasts Vnclean as well as Clean. 16 This companie of the elect this Church is by the Holy Ghost in Scripture adorned with most honourable Titles 17 For it is called The body of Christ The spouse of Christ The kingdome of God Gods peculiar Gods beloved people c. 18 But all these Titles and appellations are to be understood by a Synecdoche as not belonging to all in the Church For they are attributed unto the Church for the truely regenerate and elects sake which are in and of the Church 19 For there is a manifest and evident difference between the truely regenerate and the hypocrites which are onely joyned unto the Chuch in an outward profession 20 The Truely regenerate are True and Living members of the Church because from Christ their Head they draw both Spirit and Life The Hypocrites are but rotten and dead members Those belong unto the Church Internally These onely Externally Those in Heart These onely in Outward shew Those In deed These In thought onely Those in the Judgement of God These onely in the Judgment of Men Those as True and sound parts of the Body These as Scabs and Ill humors Those to speake properly are of the Church These are onely in the Church August in Brevic. Collat. Collat. 3. in Ioan. Tract 6. De Bapt. lib. 3. cap. 18. c. 21 The Church in the Creed is called One Holy Catholike and Apostolike 22 It is called One for the Unitie of the Spirit which the Apostle expounds Ephes. 4.3 c. There is one Body and one Spirit even as ye are called in one hope of your calling One Lord onâ— Faith one Baptisme One God and Father of all who is above all and through all and in you all 23 It is called Holy because it is sanctified of Christ by the Spirit and the Word Which Sanctitie or Holines consists in this life in the imputation of Christs Sanctitie and the Studie of true Sanctitie but at length it shall be made perfect and absolute in the life to come 24 It is called Catholike in respect of the Catholike Faith which is to be estimated by the common consent of all the Godly and their agreement in the true Doctrine at all times and in all places whether they lived in
therefore deny the working of the Holy Ghost 70 If a question be moved concerning infants departing without Baptisme we must proceed distinctly 71 Those which are without the Church are left to the judgement of God 72 But those which being born of Christian parents by reason of some case of urgent necessitie could not be baptized or those which die in their mothers wombe those I say by the prayers of their parents and the Church may be commended unto God but are not excluded from the fellowship of the kingdome of heaven 73 It remains now that we speak something concerning certain Circumstances which are wont to be observed at the administration of Baptisme 74 Impious and superstitious ceremonies are to be rejected 75 But what rites and ceremonies are of their own nature indifferent and of a middle rank and not repugnant to the Analogie of faith but rather commended by the authoritie of the Apostles the Primitive Church and further doe make the action use and efficacie yea the necessitie and dignitie of Baptisme more conspicuous to the eyes of the ruder sort such as these are not Simply and to the scandalâ— of the Church to be rejected 76 Exorcisme is to be expounded after this manner That it is a testimony that infants are by naturâ— under spirituall captivitie in the kingdome of the Divel That by the vertue efficacie of Baptisme they are translated from the kingdome of Satan unto the kingdome of Christ That the end of the Ecclesiasticall ministerie consistetâ— not onely in the application of Christs benefits but also in a continuall warring and fighting against Satan 77 But the Church hath libertie to propose and expound the doctrine concerning originall sinne the power and kingdome of Satan and the efficaciâ— of Baptisme in other words more agreeable unto Scripture Chemnit part 3. 〈◊〉 Theolog pag. 178. 78 It is a most ancient custome at the Baptisme of infants to have Sureties which we call Godfathers and Godmothers Whose office it is First to pray for them that God would receive them into grace by Baptisme Secondly by their answering to repeat that which Christ as the mouth of the infants hath witnessed for them Thirdly to instruct them in the principles of religion if their parents be dead 79 Imposition of names is rightly used in Baptisme not onely because it was formerly used in Circumcision but especially because it puts us in minde that in Baptisme our names are written in the book of life Luke 10.20 Revel 20.15 and that our names are enrolled in the Catalogue of Christian souldiers from thenceforth alwaies to fight under the banner of Christ. 80 Concerning other ceremonies and circumstances more shall be said in another place Onâ— thing onely we adde That it were to be wished that at a full congregation in the Church at Morning-prayer children were baptized that so the administration of this most sacred mysterie might be performed with more attention and devotion 81 Neither yet do we say that rashly and unadvisedly any man out of his own private fansie may depart from the custome of the Church wherein he lives nor do we prescribe Laws for cases of necessitie 82 From all that hitherto hath been said we gather· That Baptisme is the first Sacrament of the New Testament in which a living man is dipped into water or sprinkled with water In the name of the Father and of the Sonne and of the Holy Ghost that being regenerated and renewed he may be made an heire of everlasting life 83 God who by Baptisme hath received us into the covenant of grace keep and preserve us in the same even unto the end Amen CHAP. XVIII Wherein are contained Theologicall Aphorismes concerning the LORDS SUPPER 1 THe latter Sacrament of the New Testament is The Lords Supper so called froÌ„ the Authour time of the institution thereof 1. Cor. 11.20 21. c. 2 It is also called the Lords Table to distinguish it from profane eating drinking 1. Cor. 10.20.21 c. And again The communion of the body bloud of Christ. 1. Cor. 10.16 because therein consisteth the essence of this Sacrament And again The Testament of Christ. Luke 22.20 1. Cor. 11.25 because therein do appeare all the requisites of a Testament And again The breaking of breâ—d Acts 2.42 20.7 because by it the bread in the Eucharist was prepared of old to be distributed 3 It was called by the ancients the Eucharist or Giving of thanks 1. Cor. 11.24 Because â—olemne thanks were to be given to Christ at the celebration of this Sacrament Again It was called a Synaxis or coming together 1. Cor. 11.20 Because this Holy Supper was wont to be celebrated in a full congregation in the Church and was a signe and pledge of their mutuall conjunction in Christ. Again It was called an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or a feast in Love and Charitie by reason of Holy feasting instituted and made of gifts conferred in common Again It was called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Liâ—urgie because it is no small part of publike and common service 4 The name of Missa which is taken for the Masse had its beginning from the forme of dismissing the people used by the ancients when they sayd unto the Catechâ—mâ—ni to the possessed of vill Spirits and to the Excommunicate Ite Missa est Beat. 〈◊〉 Super. 4. Libr. Tertull. adv Marc. 5 The Types of this Sacrament in the Old Testament are sundrie and divers but the best are these The Paschall Lambe Exod. 12.27 c. 1 Cor. 5.7 and Manna Exod. 16.15 Ioh. 6.49 The cornâ— of heaven Psalm 78.24 Angels food vers 25. 6 The Authour of this Sacrament who did both institute and commend it unto his Church is Christ. Matth. 26.26 Luk. 22.19 1 Cor. 11.23 7 Who seeing that he is true God and One with the Father and the Holy Ghost Omnipotent True All-wise our Mediatour Saviour Therefore if we desire truely to be his Disciples we must without any tergiversation backsliding or unwillingnesse beleeve his words and rest on them Joh. 8.31 8 And the Sonne it is who still â—o this day doth exhibite unto us his Body and Bloud at the distribution of the bread and wine in the Eucharist to â—e eaten and drunke by us 9 Beleeve ye all therefore that even now thâ— Supper at which Christ sat down is here celebrated For there is no difference betwixt this and that They have both one Authour Do not think it is the Priest or Minister but Christ himself that stretcheth forth his hand unto thee Chrysost. Hom. 51. in Cap. 24. Matth. 10 Yet he doth not administer â—his Supper now immediately by himself as he did at the first Institution But it hath pleased him to use the Ministers of the Church to â—his purpose because they are The Stewards of the Mysteries of God 1 Cor. 4.1 11 The Eucharist consists of two things an Earthly and an Heavenly The Earthly is Bread and Wine the