a naturall offence subiection to punishment because of the fall of our first parents Rom. 5.12 So death went ouer all men Originall naughtinesse is a naturall deprauing and corruption of mans whole nature This naughtinesse is not the very nature of mā it selfe but onely sticketh to mans nature from which it is alwayes to be discerned euen after the deprauing And that is both in the soule in the body Naughtinesse in the soule is two fold the darknesse of the minde and the losse of free will or of free choise to good and the disorder of the affections of the hart naughty disposition to vices Naughtinesse of the body is also two fold the disorder of the moueable members and diseases which come by nature Thus much concerning originall sinne now concerning Actuall sinne Of actuall sin Actuall sinne is that sinne which we our selues commit And first that is either inward or outward Inward sinne is euery euill thought and doubting concerning God and his will incredulitie and the rest Outward sinne is euery word deed or gesture contrary to the law and will of God Outward sinne is either hid or manifest An hid sinne is that which no man is priuie of besides he which did commit it A manifest sinne is that sinne which other men also are priuie vnto and are offended made worse thereby Therefore it is specially called an offence Of an offence An offence is a speech or deed whereby an other is made worse An offence is either giuen or taken An offence giuen is an vngodly doctrine or euill example of maners which doth hurt others either because they doe imitate the same or because by it men are discouraged from the Gospell An offence taken is when either by some right doctrine or necessary deed hypocrites are offended and conceiue hatred of the Gospell and godly men And that is also called a Pharisaicall offence Againe sinne is either raigning or not raigning which some men call deadly or veniall A sinne raigning is that sinne which the sinner doth not resist by the grace of the holy spirit regenerating him to eternall life and therefore it maketh him subiect to eternall death except he repent and obtaine pardon by Christ A sinne not raigning is that sinne which the sinner resisteth by the grace of the holy spirit regenerating him to eternall life and therefore he is not subiect to eternall death because he repenteth him and doth obtaine pardon by Christ Euery sinne in it owne nature is deadly that is to say it deserueth eternall death but it is made veniall that is to say it doth deserue pardon and forgiuenesse so that it doth not bring to the regenerate death eternall by grace through Christ Moreouer euery sin is either against conscience or not against conscience Sinne against conscience is a sinne when a man knowing the will of God doth contrary to it of set purpose Sin which is not against conscience is that sin which is cōmitted of him that knoweth not the will of God or else the sin is acknowledged and lamented of the sinner to be a sin yet it cānot perfectly in this life be auoyded as for example originall sin and many other sinnes of ignorance and infirmity Furthermore sinne is either pardonable or vnpardonable Pardonable sin is that sinne which is forgiuen to him that repenteth and to him that asketh remission through Christ Such are all sinnes except the sin against the holy Ghost Vnpardonable sinne is that sinne which is not forgiuen neither in this world nor in the world to come Mat. 12.31 Mar. 3.28 Luk. 12.10 Heb. 6.4.5.6 1. Iohn 5.16 Of this sort is the sinne against the holy Ghost The sinne against the holy Ghost is that sin where Gods truth is resisted or denyed of set purpose after that the minde is confirmed and taught in the truth by the testimony of the holy spirite whosoeuer commit this sinne are punished by God with blindnesse so that they can neuer repent and therefore cannot obtaine forgiuenesse Moreouer sinne is either affected or vnaduised An affected sinne is that sin which is committed of meere malice or stubburnnesse An aduised sinne is that sinne which is cōmitted of rashnesse or infirmity Lastly euery sin is by it selfe or by accidēt Sinnes by them selues are all sins which are forbidden by the law of God Sinnes by accident are the actions of the vnregenerate which indeed are commanded by God but yet they displease God because of the defectes and vices concurring in the wicked or else indifferent actions which are done with offence Thus farre concerning the euill of the offence now concerning the euill of the punishment Of the euill of the punishmēt The euill of the punishment is euery destructiō or afflictiō or forsaking of the reasonable creature whereby God punisheth sins Thus much concerning the subiect of Gods prouidence now concerning the parts thereof The partes of the prouidence of God Of the prouidence of God there are two parts Action and permission Augustine in his booke called Enchirideon to Laurentius There is not any thing done but that which the almighty would haue to be done either suffering it to be done or he him selfe doing it and now nothing could be done if he did not suffer it neither doth he suffer any thing to be done against his will but willingly Nothing therfore is done but that which either God him selfe doth or suffereth to be done Of the action of God The action respecteth good things which God himselfe doth amongst which are numbred the euill of the punishments as men call them because they tend to that which is good morally The action of God is either by meanes or without meanes The action by meanes is when God for the performing of certaine workes vseth the ministery of secōdary causes as instruments Of Gods instruments And the instruments which God vseth are either good or euill God doth alwayes vse well both of them that is to say both the good and the euill instruments also God vseth the euill either to exercise and try the faith patience and constancy of the elect as it is manifest by the example of Iob or else to chasten the elect so doubtlesse Absalom was vsed by God to chasten Dauid or to punish euill men that the euill might be punished by the euill Esay 21.2 Now although he vse euill instruments yet he is not the author or partaker of any sin at all which appeareth euen by this that at the length he doth most seuerely punish those wicked instruments whose helpe he vsed Esa 14.5.6.29 Although also euill men do nothing neither can doe any thing but that which is decreed of God yet they cannot be excused neither can they haue any excuse then are worthily punished because they doe not regard the decree and glory of God neither that end which God hath purposed with himselfe but their owne euill purpose that they might bring that to effect that is
inward or outward The outward calling is a calling which is done by the Ministers of Gods word And that is two fold effectuall or vneffectuall Mat. 22.2 The effectuall calling belongeth to the elect in whose harts the word preached doth abide The vneffectuall calling belongeth to the reprobate in whose harts the word of God either findeth no abode or else vanisheth away so that it is become to them the sauour of death and a matter of more grieuous condemnation Thus much concerning the outward calling now concerning the inward The calling that is inward is a calling which is wrought by the holy spirit by whoÌ„ the father draweth vs and giueth vs to his sonne Iohn 6.37.44 and 17.11 Hitherto concerning our calling to Christ now concerning our calling to some office The calling to some office is the separating of a fit person to some office Rom. 1.1 Thus farre concerning our calling now concerning Gods couenant Gods couenant is a bargaine which God hath made with meâ— in which God promiseth to men some good requireth of them again that they performe those things which he commandeth And that couenant is either eternall or temporall The eternall couenant is a couenant in which God promiseth men eternall life And that is two fold the couenant of workes or the couenant of grace The couenant of workes is a bargaine of God made with men coÌ„cerning eternall life to which is both a condition of perfect obedience adioyned to be performed by man also a threatning of eternall death if he shal not performe perfect obedience Gene. 2.17 The couenant with Moses is the couenant of workes The repetition of the couenant of workes is made by God Exod. 19.5 Deut. 5.2 1. King 8.21 Heb. 8.9 and that chiefly for foure causes 1. That God by all meanes might stirre vp men to performe obedience 2. That euery mouth might be stopped and all the world might be made subiect to the condemnation of God for not performing perfect obedience Rom. 3.19 3. That he might manifest mans sinne and naughtinesse Rom. 3.19.20 and 7.7.8.9.10.11 4. That he might thrust vs forward to seeke to be restored in the couenant of grace Gal. 3.22 and 5.23 Thus much concerning the couenant of workes now concerning the couenant of grace Of the couenaÌ„t of grace The couenant of grace is the reconciling of the elect with God by the death of the only mediatour Rom. 8.30 2. Cor. 5.17.18.19.20.21 Heb. 9.15 The mediatour That onely mediatour is our Lord Iesus Christ who onely doth reconcile vs to his father by his satisfaction and merit Gene. 3.15 and 11.35 Gal. 3.12.13.14 Gene. 15.18 17.2.10.11 Exod. 6.4 the Epistle to the Heb. Chap. 7.8.9 10. The couenant made with Abraham is the couenant of grace Actes 3.25 The couenant of grace is also called the Testament because this reconciliation was made and ratified by the death of the testatour Christ comming betweene Heb. 9.16.17 Christ purchased reconciliation between his heauenly father and vs by his death and there withall left it vnto vs no otherwise theÌ„ parents dying doe leaue their goods to their children And that perpetually is one and the selfe same if we consider the substance thereof as there is but one Church in all ages one true faith ReligioÌ„ of Saints one God one mediatour Christ but one sacrifice for sins but one righteousnesse redeÌ„ptioÌ„ of the world one manner for all the ages of the world to obtaine saluation namely by faith in Christ Heb. 13.8 Reuel 13.8 1. Tim. 2.5 Rom. 12. and 4.3 Ephes 1.10 Rom. 9.5 Col. 1.18 Ephe. 2.21 Actes 4.2 Mat. 11.27 Iohn 14.6 Luke 10.24 Iohn 8 56. Gene. 3.15 and 22.18 But by the circumstances it is called the old or new Testament It is called the old Testament or couenant because it was hid from the faithfull by diuers shadowes and figures before Christ was manifested in the flesh Gene. 12.7 Heb. 9.4.18 Exod. 24.8 It is called the new TestameÌ„t or couenaÌ„t because it is clearely manifested to the faithfull by Christ himselfe shewed in the flesh Heb. 8 6. Therefore the faithfull in the old Testament had Christ as yet couered in a type or rather they looked for a true manifestation of him but we haue him manifested indeede They had figures we haue the thing it selfe they did reioyce in outward and ceremoniall things we triumph in spirituall and the things signified without types Ierem. 31.31 Matth. 26.28 1. Cor. 11.25 Heb. 8.9.10 and Chap. 9. and 10. Of the couenant of grace there be two parts the promise of grace the answering againe of a good conscience The former respecteth God the later respecteth the faithfull Heb. 8.10.11.12 Of the promise of grace The promise of grace is the first part of the couenant of grace by which God promiseth freely his benefites purchased by Christ vnto all those who beleeue in Christ The benefites purchased by Christ for vs and promised in the Gospell are these the giuing of the holy spirit the communion with Christ and our preseruation in this communion and the giuing of eternall life Of the giuing of the holy spirit The giuing of the holy spirite is a benefite of God by which he giueth vs his holy spirite who maketh vs partakers of Christ and of all his benefites Of the knowledge of the holy spirit there be two parts the first concâ—rning the person of the holy spirite the second concerning his office If we consider his person he is true God equall with the father and the sonne Actes 5.3.4 Gene. 1.2 Math. 28.19 Mar 16 15. But the office of the holy spirite is this that by him the father and the sonne doe shew foorth their power and execute the decrees of their will in creating sustaining and mouing all things but chiefly in mouing the harts of those that heare Gods word and in sanctifying and quickning the elect with eternall saluation Thus farre concerning the giuing of the holy spirite now concerning our communion with Christ Of our communion with Christ Our communion with Christ is the benefit of God whilest he giueth to the beleeuers Christ himselfe and his merits that he might powerfully worke in them eternall life Iohn 3.16 Rom. 8.32 That is also called our ioyning vnion knitting together with Christ our ingrafting into Christ the eating of Christes flesh the drinking of Christes bloud the bringing of vs vnder one head ioyning into one body vnder one head to wit Christ Ephes 1.10 our washing in the bloud of Christ the quickning of vs the raysing of vs from the dead the placing of vs in heauen together with Christ Ephes 2.5.6 Now the communion of all Saintes with Christ is one and the selfe same that is to say onely spirituall There is not a bodily entrance and remayning of Christ within the bodies of the Saints neither doth Christ dwell spiritually in some and bodily in other some but in all beleeuers spiritually onely And that is
of Christ 9. Because if at any other time in suffering the griefes of this life yet especially in the agony of death the power of comfort which the spirite of Christ ministreth doth beyoÌ„d all account ouercome the sorrowes of death 10. Because the flesh indeede is weake but the spirit is ready Mat. 26.41 Therfore the whole man doth not feare death indeede but his meaner part namely the flesh 11. Because the desire that we haue clearely to behold God and to be deliuered from whole sinne doth greatly diminish mitigate the feare and sorrow of death 12. Because our loue towardes the faithfull who ouercoÌ„ming death haue gone before vs and with whom we greatly desire to be ioyned in one country ought to be no lesse then it is towardes them whom we leaue aliue behind vs in this miserable exile and from whom we are loth to be separated who must yet notwithstanding by and by follow after vs. 13. Because we do so euidently and so often perceiue the mercy of God towardes our children being dead therefore it becommeth vs to be of a resolute mind especially sith we know that we are sealed with the pledge of the holy spirite 14. Because we must not make greater account of this naturall life then of the spirituall for so it is meet that the desire hereof might lessen the feare of death 15. Because we certainly know that the soule indeede is immortall and is caried by Angels to the assembly and congregation of the first borne who are written in heaueÌ„ Luke 16.22 Heb. 12.13 And we know that the body resteth in the earth neither indeed hath one vnfitly called the graue the hauen of the body 16. Because we beleeue the resurrection of the body and life eternall 17. Because as in the whole life so in the agony of death God doth not suffer his seruants to be teÌ„pted aboue that which they are able to beare but doth giue euen the issue with the teÌ„ptation 1. Cor. 10.13 That in deed is a wonderfull thing which Gregory saith in his Morals Some dye laughing But we had rather say that death is ouer-come in vndergoing it manfully 18. Because we must not thinke so carefully of a quiet death as of an holy life For as Augustine said excellently We must not thinke that death euill before which hath gone a holy life And as the same man sayth He cannot dye euilly who hath liued well and he hardly dyeth well who hath liued euilly 19. Because death neuer is altogether vntimely whether we respect the good or wicked For the godly are called before the time that they should no loÌ„ger be vexed of the euill but the euill and wicked are taken away that they should no loÌ„ger persecute the good As the same Augustin saith 20. Because this life is filled with so many great miseries that death compared with it is taken to be a remedy not a punishment as Ambrose iudged 21. Because he that hath an extreme feare to dye doth not hope to liue aâ—â—â—r death as saith Chrysostome 22. Because it is better to offer that I meane our spirit for a free will offering to God which otherwise we are bound to restore because it is his due as Chrysostome saith 23. Because as death is euill to the euill so it is good to the good to whom all things worke together for good 24. Because death is the way to life as Ambrose wisely saith 25. Because this death is the reparing of life as the Church singeth 26. Because as Bernard saith The death of the iust is good by reason of the rest it bringeth with it better because it reneweth vs best because it putteth vs out of daunger And as the same man saith the death of sinners is bad worser worst of all but the death of the good is good better best of all 27. Because that death is good which taketh not away life but traÌ„slateth it into a better estate This a senteÌ„ce of the same Bernard 28. Because as the same man also witnesseth death hath freed vs from death life from errour grace from sinne 29. Because faithfull men take death to be but a name onely as saith Chrysostome 30. Because God ruleth death that it cannot be a cause of any euill Hitherto concerning comfort now concerning the rest of the benefites The hearing of the elects prayers is a benefite of God whilest the elect praying in Christes name God performeth vnto them all things which profit their saluation Iohn 9.31 Psal 145.18.19 Iohn 14.13.14 and 15.16 Defence against enemies is a benefite of God whilest he so defendeth the elect against their spirituall and bodily enemies that by no meane they can hinder their saluation Deliuerance out of dangers is a benefit of God whilest he doth often beyond all hope of man deliuer his elect being in distresse that so trying his presence in their perils they might reioyce in him The gift of perseuerance is a benefite of God whilest he doth so seale in the elect the grace of Iesus Christ by the holy spirite that they continue in it euen to the end and can not fall from it Rom. 11.29 Matth. 24.24.1 Iohn 2.19.27 2. Pet. 2.18 Iohn 10.28 Rom. 8.35 Luke 22.32 Hitherto concerning our preseruation in this communion with Christ now concerning the gift of eternall life The gift of eternall life is a benefite of God purchased for vs by Christ when after this life God will giue the elect that they may liue with him for euer Hitherto concerning the promise of grace now concerning the answering againe of a good conscience The answering again of a good conscieÌ„ce is the other part of the couenant of grace whereby the beleeuers do againe promise to God that they will in true saith receiue his benefites and that they will serue him in true righteousnesse and holynesse the better to declare their thankefulnesse towardes him Hitherto concerning the eternall couenant now concerning the temporall couenaur Of the temporall couenant The temporall couenant is a couenant in which God promiseth men temporall good things Of this sort was the couenant which God made with mankind after the flood that he would not destroy the world any more with a flood Gene. 9.8 and so forward And that standeth vpon the eternall couenant is as it were belonging thereunto Hitherto concerning Gods couenant now concerning the diuine signe Of sigues August in his 2. book of Christian doctrine Chap. 1. Phil. Melanct. The diuine signe is that which of it selfe doth cause some diuine thing to come into maÌ„s mind besides that shew which it offereth vnto the senses Or else it is some thing offering it selfe vnto the senses which putteth men in minde of some other thing which is ioyned with that signe A signe is either naturall or giuen A naturall signe is a signe which by nature hath that selfe same thing in it which it signifieth Of this sort is the rainebow signifying either showres or faire
earthly matter alone is not a perfect and whole Sacrament but there must be adioyned to it the outwarde action or ceremonie or the vse of the earthly matter appointed by Christ For nothing hath the force of a Sacrament except there be adioyned to it the vse of it according to Christes institution Of the earthly matter The earthly matter in the Sacrament is a signe or token by which vnder a certaine promised similitude a heauenly matter is signified and represented to the faithfull that so they might bee assured that the heauenly matter is as certaine spiritually present as they doe certainely see the earthly matter to be bodily present before their eies Gen. 17.11 Rom 4 11. Eze. 36 25. Christ himselfe by the holy spirite doth make the thinges promised present to our faith and faith receiueth them Faith worketh not that presence but Christ himselfe worketh it The heauenly matter signified in the Sacrament by the earthly matter is the new Testament or couenant of grace in the bloud of Christ Therefore we must not respect the minister and earthly elements but turne the eyes of our fayth to the thinges promised Of a Sacramētall metaphor Wherefore also the earthly matter by a manner of speaking both vsuall in the Scripture and Church and also plaine in it selfe is also oft-times called by the name of the heauenly matter because the heauenly matter is signified and meant by the earthly Exod. 24.8 The bloud of the sacrifices is called the bloud of the couenant Genes 17.10 Circumcision is called the couenant Exod. 12.11 The Paschall Lambe is called the Passeouer Titus 3.5 Baptisme is called the washing of regeneration Now howe these speeches concerning the Sacramentes ought to be vnderstoode and expounded the Scripture it selfe doeth declare because the earthly matter is a signe of the couenant Genes 17.11 Because it is a seale of the righteousnesse of fayth Rom. 4.11 Because it is a remembrance of Christes death And it is so called by a metaphor in which the signe is eyther put for the thing signified or is called by the name of the thing signified Hitherto concerning the earthly matter now concerning the outwarde action in a Sacrament Of the outward action in the Sacrament The outward action in a Sacrament that is to say a rite or ceremonie which we must obserue in the Sacramēt according to the institution Christ is a signe of the inward action Deut. 30.6 Matth. 3.11 Rom. 6.3 1. Cor. 6.11 Col. 2.11 Act. 22.16 This action is two fold one of the minister administring the Sacrament the other of a faythfull man vsing a Sacrament The action of the Minister administring the Sacrament is two folde the sanctification of the earthly matter and the administring of the same earthly matter The sanctifying of the earthly matter is an action of the minister in the which by Gods commaundement hee appointeth the earthly matter to a holy vse Therefore the rehearsing of the wordes of the institution of the Sacrament is necessarie both that the manner of instituting the Sacrament may bee layde open as also that by it the earthly matter may bee sanctified and consecrated to a holy vse because therein the commaundement of God is contayned Therefore Augustine sayth The worde commeth to the element and so there is a Sacrament 1. Corinth 11.23.24.25 The administring of the earthly matter is the other action of the minister whereby is meant that God doth as certainely offer and giue the benefites that he hath promised as we do certainely see that the earthly matter is offered and giuen vs by the minister of the word 1. Cor. 11.23 The minister of the worde distributeth and offereth the earthly matter but Christ himselfe distributeth and offereth the heauenly matter Matth. 3.11 I baptize you with water there is an other who baptizeth with the holy spirite Hitherto concerning the action of the minister that administreth the Sacrament The action of a faithfull man vsing a Sacrament is also two folde namely the receiuing of the earthly matter and thankesgiuing The receiuing of the earthly matter is the action of a faithfull man vsing the Sacramēt whereby he receiueth the earthly matter to signifie that he doth so certainely receiue spiritually the benefits that God hath promised as he doth certainly receiue bodily the earthly matter Rom. 4.11 Matth. 26.26 We receiue the worde of the promise of grace and the earthly matter from the mouth and hand of the minister but we receiue the heauenly matters from the hande of Christ himselfe The outward receiuing is wrought in the body the inward is only wrought by faith by the powerfull working of the holy spirit in our harts for the inward receiuing comprehendeth iustification and regeneration We receiue the earthly matter by the body that is to say by the members actions senses of the body by the eies eares handes mouth stomacke sight hearing touching tast and smell but we receiue the heauenly matters by faith and the powerfull working of the holy spirite in our hearts And therefore not onely the faithfull but euen infidels receiue the earthly matter but the faithfull onely receiue the heauenly matter Thankesgiuing is the action of a faithfull man vsing the Sacraments whereby he with his mouth and heart giueth thanks to Christ for the whole worke and benefite of his redemption 1. Cor. 11.25.26 These therefore are the partes of a Sacrament which are required to the perfecting of euery Sacrament by which the couenant of grace is sealed vp with which if in the true vse thereof the heauenly matters and the inwarde action be ioyned together this coniunction is called a Sacramentall vnion which is also the cause of the speeches proper to a Sacrament Of the Sacramētall vnion Therefore the Sacramentall vnion is a spirituall ioyning together of the Sacrament with those things whereof it is a Sacrament or else it is a ioyning together of the signes and things that is to say of the earthly matter with the heauenly and of the outwarde action with the inward action This vnion is not naturall and locall but spirituall and belonging to couenants and hauing respect to others which is in the diuine disposing of the signe to the thing it selfe and in the spirituall offering and receiuing of things truely ioyned with the bodily offering and receiuing of signes As therfore there are two parts of a Sacrament so also of the sacramentall vnion The first part is the vniting of the earthly matter with the heauenly It is not necessary that this heauenly matter be substantially and bodily in the earthly matter or in that place in which the earthly matter is because this vnion is meerly spirituall Neither doth it follow if Christ be not bodily present on the earth in the earthly matter or in the place in which the earthly matter is that therefore he is not present because that indeede is truly present which is present spiritually The other part
was made by the father of the family and did signifie that God would giue his son that he might be sacrificed for the sinnes of the world 1. Cor. 5.7 The action of the faithfull receiuer was also two fold the eating of the Paschall Lambe and thankesgiuing By the eating of the Paschall Lambe was signified the participation of Christs passion 1. Cor. 5.7.8 In the thankesgiuing was remembred to the praise of God the benefite of bringing forth the people of God from the bōdage of Egypt as also the benefite of the deliuerance that should be from the spirituall Egypt that is to say from the bondage of sin both which were to be wrought by the sacrifice of the Messias Exod. 12.24.26 13.8.9.10 Thus farre concerning the ordinary Sacraments of the old Testament now concerning the extraordinary The extraordinary Sacraments were those which were extrordinarily both before the instituting of the two ordinary Sacraments as also those which were added to them afterward Before the ordinary Sacraments were the sacrifices from Adam euen to Abraham Genes 4.4 The extraordinary Sacraments which were added to the former two were also two The Baptisme of the cloud and of the sea and the supper of Manna and of the water flowing out of the rocke The Baptisme of the cloud and sea was an extraordinary Sacrament in the old Testament whereby the Israelites being vnder that cloud and passing through the sea were all baptized into Moses in that cloud and in that sea 1. Cor. 10.1.2 The supper of Māna of the water flowing out of the rocke was a Sacrament of the old Testament whereby the Israelites were nourished with meat sent from heauen to signifie the spirituall nourishment of the flesh of Christ and did drinke the water flowing out of the rock to signifie the spiritual drink of the bloud of Christ 1. Cor. 10.3.4 Hitherto concerning the Sacraments of the old Testament now concerning the Sacraments of the new Testament Of the Sacramēts of the new Testament A Sacrament of the new Testament is that which being by Christ himselfe instituted for his owne Church came in the roome of the Sacraments of the old Testament Matt. 26.26 28.19 The Sacraments of the new Testament are two Baptisme and the Lords supper Of Baptisme Baptisme is a Sacrament of the new Testament wherby is signified and sealed vp to vs that we are as certainely washed in the bloud of Christ from sinnes as our body is certainly washed through water in the name of the father the sonne and the holy Ghost Mat. 28 19. Acts. 2.38 Mat. 3.11 Mark 16.16 Rom. 6.3 Mar. 1.4 Luk. 3.3 Baptisme commeth in the place of Circumcision and kepeth the analogy and proportion thereof for both of them is a Sacrament of entrance into the Church and of regeneration And as the Israelites were but once circūcised so we are but once baptized onely because we are but once borne onely and as circumcision was the first beginning of Iudaisme so Baptisme is the first beginning of Christianity Of Baptisme there are two parts the water of Baptisme and the outward action in Baptisme By the water of Baptisme is signified the bloud of Christ shed on the crosse Heb. 12.24 1. Pet. 1.1 Zach. 13.1 Ezec. 36.25 The outward action in Baptisme is two fold the one of the minister administring Baptisme the other of a faithfull man vsing Baptisme The action of the minister is two fold the sanctification of the water and the outward washing The sanctification of the water is the appointing of it to this end that it might signifie the bloud of Christ The outward washing is a signe seale and very sure pledge of the inward washing whereby we with the bloud of Christ are washed from sins Reue. 1.5 Rom. 6.3 1. Cor. 1.6.11 1. Pet. 3.21 Eph. 5.26 1. Ioh. 1.7 For as the filthinesses of the body are purged with water so our sinnes are taken away by the bloud of Christ Reue. 1.5 7.14 1. Cor. 6.11 Gal. 3.17 1. Ioh. 1.7.3 Therefore the outward Baptisme is called the washing of regeneration Tit. 3.5 The washing away of sinnes Acts 22.16 not because the washing is properly and by it selfe that by which we are regenerated for we are properly regenerated by the holy spirite but because it is the signe and seale of the inward washing that is to say of regeneration and adoption according to the forme of the couenant I will be thy God and the God of thy seede The minister washeth outwardly with water but Christ washeth inwardly with his bloud Mat. 3.11 Reue. 1.5 Thus farre concerning the action of the Minister administring Baptisme now concerning the actions of a faithfull man receiuing Baptisme The actions of a faithfull man vsing Baptisme is also two fold the receiuing of Baptisme and thankesgiuing In the receiuing of Baptisme is signified that the infant is by the bloud of Christ so certainely washed from sinnes as his body is certainly sprinckled and washed with water Reuel 7.14 Ezech. 36.25 To be washed with the bloud of Christ is is to be made partakers of the benefites of the couenant of Grace that is to say to be reconciled iustified regenerated adopted by God to be his sonnes to be endued with the freedome of the sonnes of God and so forth The outward man feeleth the force of the water but the inward man feeleth the powerfull working of the bloud of Christ Euen Infidels are washed with water but beleeuers onely with the bloud of Christ Therefore all who are Baptized are not regenerated but onely the beleeuers Now not onely those that are of yeares of discretiō are to be Baptized but also infants 1 Because they also do pertaine to the couenant of the grace of God 2 Because to them also belōgeth the promise of forgiuenesse of sinnes through the bloud of Christ 3 Because they belong to the Church of God 4 Because they are redeemed by the bloud of Christ 5 Because to them is promised the holy Spirite 6 Because they are to be discerned from the children of Infidels 7 Because also in the old Testament infants were circumcised Thankesgiuing is eyther presently done by the party Baptized if he be of yeares of discretion or else it is performed by the the witnesses in his stead if he bean infant who yet when he commeth to ripe yeares ought afterward in the whole course of his life to be thankefull to God for this benefite Hitherto concerning Baptisme now concerning the Lords Supper Of the Lords Supper The Lords Supper is a sacrament of the new Testament by which is signified sealed vp vnto vs that we are as certainely nourished to eternall life by the body of Christ crucified and by his bloud shed as we do certainely with the mouth of our body eate the bread broken and drinke the wine out of the cup. Mat. 26.26.27.28 Mark 14.22.23.24 Luk. 22.19.20 1. Cor. 10.16.17 11.23.24.25 12.13 In the fame sense it is called
That he by the power thereof might stirre vs vp to a new life Rom. 6.4 Coloss 3. 1. Ephes 2.5 4. That the resurrection of our head is a pledge to vs of our glorious resurrection 1. Cor. 15.12.13.14 Rom. 8.11 The conuersation of Christ vpoÌ„ the earth fourtie dayes after his resurrection was done to that end that he might most certainly confirme his resurrection so that no man might doubt of it Actes 1.3 Of Christes ascension into heauen The ascension of Christ into heauen is that whereby in body he was visibly lifted from the earth and was receiued vp into heauen Mar. 16.19 Actes 1.9 Iohn 14.2 The heauen into which Christ ascended The heauen into which Christ ascended and into which he will take vs Christ himself teaching vs it Ioh. 14.2 is the house of his heauenly father in which there are many dwelling places the throne of God the place of ioye and it is not euery where but in the highest heaueÌ„s it is a place as 2. Chron. 6.21 And therefore we beleeue that Christs body is not now on earth much lesse euery where but in heauen Actes 13.21 yet Christ shal be with vs euen to the end of the world by his Godhead grace and spirit Mat. 28.20 There are three endes of Christes ascension 1. Because he doth make intercession for vs before his father in heauen Heb. 9.24 and 10. 19. 1. Iohn 2.1 Rom. 8.34 2. Because we haue our flesh in heauen that we by that as by a certaine pledge might be confirmed that it shall come to passe that he which is our head may lift vs his members to himselfe Iohn 14.2 and 20.17 Ephes 2.6 or else that he might prepare a place for vs that where he is we might be also 3. Because he doth fill the Church with his spirite and vnspeakeable power and beautifie it with diuers giftes Iohn 14.16 and 16.7 Ephes 4.10.11 Psal 68.19 or else because he sendeth vs the holy spirite in steed of a mutuall pledge Hitherto concerning Christes ascension now concerning his sitting at the right hand of God the father Of Christes sitting at the right hand of God The sitting of Christ at the right hand of God his father is the highest degree of Christ his glory whilest he doth possesse all power ouer all creatures in heauen earth that the father might both worke and gouerne all things immediatly by him Psal 110. Actes 2.30 and 3.21 and 7.56 1. Cor. 15.27 Ephes 1.20 Phil. 2.9 Heb. 1.34 Mat. 28.18 That is attributed to the person that is to say not to one nature of Christ seuerally but euen to whole Christ God and man For when the kingly office of Christ is noted by it it ought to be taken of the whole person or of both natures And Christ sitteth at the right hand of God his father not euery where but in heauen as the Scripture plainly testifieth Heb. 8.1.4 Eph. 1.20 Col. 3.1 Acts. 3.21 Heb. 1.3 And that not till after his ascension Mar. 16.19 1. Pet. 3.22 The difference betweene the ascesinon and sitting of Christ at the right hand of the father And the ascension of Christ into heauen is one thing his sitting at the right hand of God his father is another thing 1. Because his sitting is the end of his ascension for therefore Christ ascended to heauen that he might sit at the right hand of his father 2. Because Christ doth perpetually sit at the right hand of his father but he ascended but once in heauen 3. Because we shall also ascend into heauen but we shall not sit at the right hand of God Hitherto concerning the person of Christ now concerning his office Of the office of Christ The office of Christ is to bestow on the elect all things which are required to eternall saluation This office doth ioyntly belong to both natures in the person of Christ Iohn 6.3.53 Heb. 9.14 Actes 20.28 And as that dutie belongeth to both natures so also the effectes that is to say Of the 〈◊〉 of the â—â—â—â—â—tour the workes of the office are attributed to Christ accorrding to both natures Heb. 3.2.3.4.5.6 and 9.14 Actes 20.28 But in the performing of euery effect or worke some things doe pertaine to the diuine nature other some to the humane nature 1. Pet. 1.18 and 2.24 and 3.18 For although euery effect or worke of the mediatour be one because the person of the mediatour is but one yet to the effecting of this worke there doe concurre two operations that is to say two actions one of the Godhead another of the manhood the Godhead doing those things which belong to the Godhead the maÌ„hood doing those things which belong to manhood as the worke of a man is but one but in performing it there doth concurre the action both of the soule and body the soule doing those things which beloÌ„g to the soule and the body doing those things which belong to the body And as the natures and properties of the same remaine distinct so also the actions and operations of the natures so that either of them doth seuerally worke that which is proper to it namely the word working that which belongeth to the word the flesh accoÌ„plishing that which beloÌ„geth to the flesh The offices of Christ are three his Prophecie Priesthood and Kingdome Psal 110. Heb. 7.2.3 and 13.20 Of the prophecie of Christ The Prophecie of Christ is perfectly to deliuer the whole word of God to men Heb. 1.1 Iohn 1.16.17.18 Esay 61.1 Therefore he is called the chiefe Prophet teacher Apostle of our confession Heb. 3.1 Of his Prophecie there are two partes namely the foreshewing of things to come and doctrine Of doctrine there are two parts the laying open of the Gospell and the true interpretation of the law The laying open of the Gospell is the first part of Christes doctrine when he did lay open the secret counsell and all his fathers will concerning our redemption Iohn 1.18 and 15.15 Mat. 11.17 The true interpretation of the law is the other part of Christes doctrine when he expounded the true meaning of Gods law Mat. 5.20 and so forward Thus farre concerning the Propheticall office of Christ now concerning his Priesthood Of Christes Priesthood The Priesthood of Christ is to performe the workes of a Priest Heb. 5.10 Of Christs Priesthood there are two parts the expiation of sinne intercession to God Of the expiation of sinne The expiation of sinne is the first part of Christes Priesthood when Christ offering to God his father the onely sacrifice of his body did pay the punishment for the sinnes of the elect to redeeme them from all the power of the deuill 1. Pet. 2.24 and 3.18 Esay 53.12 1. Iohn 2.2 Rom. 3.25 Heb. 10.12 Whereupon also it is called redemption As also the satisfying for sinnes And that is done two wayes by merite and by a powerfull working Of the merite of Christ The merite of Christ
of God by which we do religiously call vppon God Psal 50.18 116.13 To it is opposed an idolatrous inuocation and the omitting of inuocation or sinne An idolatrous inuocation is a sinne when that is called vpon which is not God And of this first is the inuocation or sinne of the Gentiles Turkes Iewes and Papists The omitting of inuocation is a sin when inuocation so straightly commaunded by God is omitted as though God had no need of it Calling vppon God is either prayer or an oath Of prayer Prayer is a calling vppon God by which we aske of God such good things as are necessary for the soule and body and contrariwise do pray that euill things may be remoued Gen. 17.18 24.12 28. 2. â—2 11 Exod. 8.12 1. Sam. 17.19 1. King 8.15 And that 〈◊〉 either the absolute seruice of the deity or prayer proper to the mediator The absolute seruice of the deity is that which is properly directed to the deity and with that also wee worshippe Christ as hee is God and by which we attribute vnto him the honour of omnipotency knowing all things and being euery where present Of worshipping the mediator Christ Prayer proper to the mediator is that worship which is giuen to Christ both in respect of his person and of his office as to that mediator that is God and man For as the acknowledgement of Christ consisteth in the acknowledgement of his person and office so in inuocation we must thinke of Christ after either manner First he is to be called vppon as God the giuer of good things with the Father and the holy Spirite Secondly we must thinke of him as of a mediatour and intercessour for whose sake we beleeue that wee are receiued and heard That worship of the mediatour is one not in respect or degree but in number And as our faith in the acknowledgment of Christ doth put a difference betweene the natures so also in the worshipping of him Therefore he the mediatour is worshipped not for his humanities sake which is created but because of his eternall and omnipotent deity For the deity the Creator of all things is the proper subiect of religious worship and not the humanity because it is a creature Cyrillus writing to Theodosius the king concerning the right faith saith Shall we therefore worship Emmanuell that is God with vs as a man Be it farre from vs for this sinne were a dotage deceipt and errour For in this wee should not differ from those who do worship the creature more then the creator and maker And as faith doth attribute to him according to either nature that which it ought according to the Scriptures so it doth demaund that in the worke of hearing as in the perfection of his duetie and obedience he should worke according to either nature that which is his owne to do According to the deity that he might behold the hearts heare the sighes of his seruants giue the holy Spirite and other good things according to his vnmeasurable wisdome and power But according to the humanity that he might of his own humaine will approoue the prayers and hearings of his people and in that might do that which is proper to him So the Church prayeth Reuel 22.20 Euen come thou Lord Iesus in which prayer it doth aske not that made manifest in his God-head he might come in the clouds but manifested in his humanity and so one and that selfe same Lord Iesus might deliuer and glorifie the Church by his diuine omnipotency or almighty power Thus much concerning the distribution of prayer now concerning the forme of prayer Of all other the Lords prayer is the best forme of prayer The Lords prayer is that which our Lord Christ himselfe hath taught vs. The expounding of the Lords prayer Mat. 6.9 Luke 11.20 Our Father which art in heauen and so forth Of the Lords prayer are foure parts an entrance petitions a confirmation and a conclusion Of the entrance there are two parts the first teacheth vs whom we ought to call vppon namely our father Our father is God Now we call God father for two causes 1 Because he hath begot the sonne to himselfe from eternity to wit Iesus Christ 2 Because he hath adopted vs to be his sonnes for Christ his sake But in our prayers we call him father for three causes 1 That we being about to pray might find a distinction between our inuocation and the prayers of Infidels turning our selues to this God who hath manifested himselfe in his sonne Iesus Christ 2 That a child-like feare and reuerence of God might be stirred vp in vs. 3 That we might pray with confidence certainly assuring our selues that we are heard of God as of a mercifull father because he hath adopted vs to be his sonnes because we are members of Christ because we call vpon him by Christ But we call him our Father for two causes 1 That so we might thinke that we are to pray not only for our selues but for other men also especially for those who are members with vs in the body of Christ sonnes of the same father in heauen 2 That we may pray the more boldly thinking this that the whole Church and euen the mediator as our brother doth pray with vs. This is the first part of the entrance the second followeth The second part is this which art in Heauen That God is in heauen it meaneth that he onely is omnipotent and alone can giue vs those things which we aske of him God truely is euery where Iere. 23.23.24 Esa 66.1 But heauen is as it were the ordinary Pallace of God in which is his throne and the chiefest glory of God doth appeare because God doth most magnifically manifest himself in heauen to the Angels blessed soules Psal 115.16 Psal 19. But these words which art in heauen are added for fiue causes 1 That we might not imagine any earthly and carnall matter of the heauenly maiesty of God 2 That we being about to pray might lift vp our minds from the earth to heauen Psal 25. 121. 3 That we might expect from the omnipotency and almighty power of God what things soeuer are necessary for soule body 4 That we might be mindfull of this that our God hath all gouernment of heauen and earth that he is present euery where and that he heareth and helpeth those that cal on him 5 That we should not direct or tie the worship of God to any place or thing besides his commandement So much concerning the entrance of the Lords prayer the petitions follow The petitions of the Lordes prayer are two fold the three former pertaine to the glorie of God and the three later to our own necessitie The first petition is this I. Petition Hallowed be thy name In it wee aske the hallowing of Gods name The hallowing of Gods name is the glorifying of God And that is done both by true faith and also