anger of God are those punishments by which he punisheth sinnes Rom. 1.18 And that is also called the reuengement of God Esa 47.3 Psal 2.5 The furie of God is the fierce and mighty wrath of God declared by most grieuous punishments Psal 2.5.12 The hatred which is in God is an abhorring lothing and reiecting of euill Mala. 1.2.3 Rom. 9.13 Of the repenting of God The repenting of God is not a changing of his diuine counsell and decree which is immutable 1. Sam. 15.29 but a chaunging of the workes of God Genes 6.6 1. Sam. 15.11 Ierem. 18.8 The causes thereof are either the sinnes or repentance of men Notwithstāding this kind of change is decreed by God from euerlasting For God hath decreed both of these namely to performe some worke and to change it againe for the sinnes repentance of men That changing of the worke is called the repenting of God And these are the affections which are attributed to God the adioynts follow The adioynts of man which are attributed to God are these to sit in a throne to see Psal 2. to arise to ascēd to descēd apparell Psal 104.2 he is called also a husbandman Iohn 15.1 And these attributes are taken from mā others follow which are both common also taken from other creatures Of this sort are these place time ascending descending Wings are also attributed to God by which is meant protection and defence Deut. 32.10 Psal 17.8 Psal 91.4 Likewise a shadow is attributed to God Psal 91.1 by which is meant protection For euen as a shadow doth protect vs from the beames and heat of the sunne so God doth protect vs from daungers So God by a metaphore is called by diuers names He is called a tower Psal 91.2 For euen as in high and defenced towers we are safe from the enemy so God doth set vs in safetie He is called a shield a buckler Psal 3.4 He is called a consuming fire Deut. 4.24 9.3 Heb. 12.19 He is called a rocke Psal 71. He is called a strōg dwelling place Psal 71.3 He is called a defence Psal 71.3 Hitherto we haue spoken concerning the attributes of God now we will speake concerning the persons of the Deitie A person of the Deitie is a subsistence in the Deitie Of the persons of the Deitie hauing such properties as cannot be communicated from one to another There are three persons in the Deitie the Father the Son the holy ghost Mat. 3.16 28.19 1. Iohn 5.7 Ephes 2.18 Gene. 1.26 and 18.2 Exod. 3.6 and 15.16 Psal 33.6 Esa 6.3 These are coeternall and equall of one the selfe same simple essence distinct one frō another by an incommunicable proprietie And those are distinguished one from another not essentially because the essence of them is but one yet notwithstanding really they differ from the essence of God not in deed but by respect or by relation onely The Father is the first in the Godhead which hath begot the Sonne frō euerlasting Psal 2.2 Cor. 13. The Sonne is the second in the Godhead which is begotten of the Father by an eternall communicating of the whole essence Iohn 1.14.18.34 and 3.16 Mat. 3.17 2. Cor. 1.19 Hose 11.3 Luke 1.31 Rom. 1.4 Of the diuine generation The diuine essence neither doth beget neither is begotten because that which doth beget is in very deed distinguished from that which is begottē now the diuine essence being but one and most simple it cannot be distinguished from it selfe The Sonne is beggotten of the essence of the Father and hath the whole essence of the Father not by flowing from neither by cutting out of the Father neither by propagation for the essence of the Sonne doth not flow from the essence of the Father neither is it propagated or cut out of it but by cōmunicating And the Sonne is not in deede the Sonne of himselfe because he is the Sonne of the Father yet notwithstanding he is God of himselfe that is to say that essence which is in the Sonne is not of another but of it selfe seeing the essence of the Father and the Sonne is one and selfe same The essence of the Father is of it selfe without all beginning but the essence of the Son is the essence of the Father For the Godhead by which the Son is God is that same by which the Father is God therefore the essence of the Sonne is of it selfe and without beginning Therefore Christ is God of himselfe For except he be God of himselfe he certainly can not be God at all For that he be God God hath it of himselfe naturally He cannot be God whose essence is not of it selfe But it is one thing for the essence to be begotten and another thing to be begotten of the essence The essence is not begotten of the essence the essence is without generation Therefore the Sonne also as he is God is not begotten But the Son is begotten of the essence of the Father Wherefore Christ as he is God is of himselfe as he is the Sonne he is of the Father The holy Spirit is the third person in the Godhead which proceedeth from the Father and the Sonne Iohn 15.25.26 and 20.22 Rom. 8.9 Esa 6.8.9 Actes 28.25.26 5.3.4 1. Cor. 3.6 and 19.20 2. Cor. 6.16 Therefore God is one in essence Exod. 3.14 Deut. 4.35 and 6.4 and 7.9 and 10.17 and 32.39 1. Cor. 12.6 Gal. 3.20 Ephes 4.6 1. Tim. 2.5 But three in persons whereupon we worship the reuerend Trinitie or Trinitie in vnitie Genes 1.26 and 18.2 1. Iohn 5.7 Ephes 2.18 Rom. 9 5. 1. Timot. 3.16 Actes 5.3.4 Hitherto concerning the essence of God now concerning his workes Of the workes of God The works of God are those things which God doth for his own glory Psal 8.1 19. 104.1 Prouerb 16.4 Esay 48.9 Rom. 1.20.21 And by the cōsideratiō of Gods works diuers names are giuē to God in the Scripture Furthermore those are the vndeuided workes of the Trinitie yet we must keepe the personall proprietie the naturall distinction order of the persons in working For as the Son is of the Father and the holy Spirite of the Father and the Sonne so the Father worketh immediatly by the Sonne and the Father and the Sonne by the holy Spirite in performing the same worke For the Father is powerfull but by the Sonne and the holy Spirite Iohn 5.19 The Father worketh by the Son not as by an instrument or helper of the working The workes of God are either benefits or iudgements The benefits of God are the works which God doth performe for our good The benefites of God are either spirituall or bodily Spirituall benefites are those which pertaine to the soule or spirituall life Bodily benefites are those which pettaine to a bodily life Hitherto generally concerning the benefites of God now concerning his iudgements The iudgements of God are those works by which he iustly layeth afflictiōs vpō men Againe the
elect being dead into the place of the blessed Or else to minister to those that feare God in all their wayes Heb. 1.14 Psal 34.8 103.21 Mat. 18.10 Psal 91.11 Dan. 10. and 12. Luke 16.22 Their other dutie is to punish the euill For the good Angels are not onely the disposers of the goodnesse of God but also sometime executers of punishment 2. King 29.35 Hitherto concerning good Angels now concerning euill Angels Euill Angels are Angels who haue fallen from God Iohn 8.44 2. Pet. 2.4 Epistle of Iude. 5.6 Ephes 2.2 The same are called deuils And they are the first authors of all sins do endeuour to seduce men by their temptations and to stirre them vp to sin as also by all meanes to turne them away from God to thrust them headlong into destruction The temptations of the deuill are perswasions sollicitings and sturrings vp by which he doth endeuour to draw men into sinne and destruction After this manner he tempted our first parents Genes 3.1 So the deuill tempting Christ sollicited him to distrust concerning Gods prouidence as though God could not sustaine and preserue him without bread Mat. 4.3 he tempted him to rashnesse and vnaduised boldnesse that for the obtaining of glory he might expose himselfe to vnnecessary daungers vers 6. he sollicited him to idolatry vers 8. In euill Angels we must consider both their office and restraint If we respect their office they are compelled to serue and obey God in those workes which it pleaseth God to performe by them Of this office there are two parts For they are ordained both to afflict the godly that their constancy might be proued Iob. 1.12 and 2.6.7 2. Corin. 22.7 as also to vexe the wicked as officers and tormentours appointed by God The restraint of the euill Angels is the bounding and limiting of their power and fury that they are able to do no more then God doth suffer them to do Their free will is to euill things onely For seeing they are cast away from God for euer are hardened in euill they can do nothing nor hereafter shall do any thing but sin that is to say onely to approue with their minde and chuse with their will those things which are euill and displease God and therefore they shall suffer euerlasting punishment Iohn 8.44 1. Iohn 3.8 Mat. 3.8 Mat. 25.41 Iude. vers 6. Reuel 20.10 Hitherto concerning Angels now concerning man Of man Man is a creature of God made according to his Image consisting of a body and a reasonable soule We ought especially to consider both his estate and also his will Of the estate of man The estate of a man is to be considered two wayes one before the fall another after the fall The estate of man before the fall was that happy estate of his first integrity in which man was made at the beginning It is also called an vpright estate or the estate of integrity or innocency The estate of man after the fall is that estate into which all men fell afterward And that estate is two fold corrupted or renued The corrupt estate is that vnhappy estate which all men descending by carnall generation haue fallen into through sinne The renued estate is that estate of man in which man is renued againe according to the Image of God And that renued estate is two fold the one begū the other perfected the former is in this life the other the life to come Hitherto concerning the state of man now concerning his will The will of man is that power of his will chusing Of the will of man or refusing that which the vnderstāding sheweth to be chosen or refused And that was of one sort before the fall and of another since the fall The will of man before the fall was free in all things because it could incline to either part that is to say to good or euill so that it might chuse either the one or the other yea that so farre that man by his own strength was able to stand or to fall For although man were so made that he was good and could know God aright and performe to him right perfect obedience by the free motion of his owne will yet notwithstanding he was changeably good that is to say he was not so cōfirmed in the knowledge and obedience of God but that a shew of some good being set before him he might be inclined to fall away and indeed did fall away of his owne proper motion Thus much concerning the will of man before the fall The will of man after the fall is to be considered two wayes first as it is in this life secondly as it shal be in the life to come In this life it is two fold the one in the corrupted or vnregenerated men the other in the regenerated men In men corrupted or vnregenerated the will is both bound and free Their will is free onely to euill in all things both in spirituall and also in ciuill outward matters But freedome of the will to goodnesse is lost through sinne True it is indeed that the will of the vnregenerate worketh freely yet it can doe nothing but sinne And sin doth alwayes flow from this fountaine of the free will of man And although the vnregenerated sometimes doe performe some good workes morally and such as of themselues are good yet by accident they are become sinnes because they do them not by the true knowledge of God by faith lastly because they erre from the true end whilest they do not regard this namely the honour of God Heb. 11.6 Mat. 23.27.28 Rom. 1.18 and 14.23 Of the bondage of will But the will of the vnregenerate is bound captiue as concerning good holy things and specially concerning things belonging to saluation and eternall life For the vnregenerate cannot by their owne strength turne themselues to God nor receiue the grace that God offereth them nor vndertake or performe any worke pleasing God Gen. 6.5 and 8.21 Iere. 13.10 23. 17.9 Psal 14.1.3 Rom. 3.10.11.12 Mat. 7.18 12.34 Ioh. 3.3 6.44 12.39 Rom. 7.18 and 7.7 2. Cor. 3.5 Hitherto concerning the will of man being corrupted now concerning the will of the regenerated man Of the will of a regenerated man The will of the regenerated man is free partly to good partly to euill The will of the regenerated man to good is free by the speciall blessing assistance of the holy spirit who doth begin continue and make perfect in him his cōuersion to God good works that so that both the beginning proceeding and finishing of this cōuersion is the free gift of God notwithstanding in the meane while the regenerated man is not idle but worketh being sturred vp by the holy spirit Deut. 30.6 1. Kin. 8.58 Iere. 31.33 Ezech. 11.19 and 30.26 Luke 24.45 Ioh. 6.45 Actes 16.14 Rom 6.18.2 Cor. 3.5 and 17. and 46. Phil. 1.6 2.13 Ephes 4.24 Col.
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
and patience in bearing their infirmities and slips In the second part of this commandement God promiseth long life to those that honour their parents and that for two causes 1. That he might shew what account he maketh of obedience to superiours 2. That he might allure vs performe it The 6. commandement The sixt commandement is this thou shalt not kill In this commandement God forbiddeth man-slaughter By man-slaughter is vnderstood not onely the outward hurt of our owne life or of our neighbours but euen euery cause of hurt and slaughter as are anger gestures expressing anger iniurious facts reproch hatred desire of priuate reuenge and so forth The 7. commandement The seuenth commandement is this thou shalt not commit adultery Wherin God forbiddeth all vncleannesse of the mind or of the body both in mariage and out of mariage The 8. commandement The eight commandement is this thou shalt not steale Wherein God forbiddeth theft Theft is euery vniust translating or turning of any other mens goods to himselfe whether it be done priuily or openly or else whether it be done by violence or deceipt shew of right Or else theft is euery manner of doing any thing forbidden by God Such as are these pillage taking away of other mens goods an vniust weight an vniust elle an vnequall measure deceiptfull ware coūterfeit coine vsury couetousnes the abusing of Gods gifts The 9. commandement The ninth commandement is this Thou shalt not beare false witnesse against thy neighbour Wherein God forbiddeth false witnesse both in iudgement and also out of iudgement Therefore by false witnesse is vnderstood euen periury slander backebiting reproch cursing euill suspition prating flattering lastly all sorts of lyes The 10. commandement The tenth commandement is this Thou shalt not couet thy neighbours house thou shalt not couet thy neighbours wife nor his manseruant nor his maidseruant nor his oxe nor his asse nor any thing that is thy neighbours Wherein God forbiddeth euen the least desire and thought contrary to Gods law For in the sight of God not onely the outward euill deed is sin but euen the thought consultation of committing an euill deed although it be not brought to passe Hitherto concerning the explication of the ten commandements now concerning the vses of the morall law Of the vses of the morall law The vses of the morall law are of two sorts common or proper The common vses are those which doe equally belong to the elect and reprobate And they are three 1. To preserue discipline both in the regenerate and vnregenerate and that two wayes First because it bindeth all men that they should gouerne the moueable or outward members to the intent that the outward deedes may agree with Gods law Secondly because it establisheth punishments euen bodily in this life against those who commit outward offences which punishments God doth execute on the guilty either by the Magistrate or by some other meanes 2. To teach vs to know what a one God is 3. To teach vs to acknowledge our sinnes Rom. 3 that the whole world might be guilty before God By the law cōmeth the knowledge of sinne Rom. 7.7 The proper vses of the law are those which do belong to the elect onely or to the reprobate onely The vses of the law pertaining particularly to the elect are these 1. To stirre vp and increase repentance in the elect 2. To kindle in the elect desire to seeke forgiuenesse of sinnes and righteousnesse in Christ 3. To stirre vp and thrust forward the elect to an endeuour to the perpetuall meditation and calling vpon the holy spirite for grace whereby they may be renued daily more and more according to the image of God 4. To stirre vp and increase in them the desire of perfection which we shall obtaine in the life to come 5. To be to the elect a direction how to liue and a rule of good workes For it teacheth what workes please God The vses of the law belonging onely to the reprobate are three 1. To make them without excuse 2. The more to harden them 3. To prepare them to desperation Thus farre concerning Gods perpetuall law now concerning the law of God for a certaine time The law of God for a certaine time is that which was onely for a certaine time prescribed to the people of Israell and is abrogated by the comming of the Messias And that law is either ceremoniall or iudiciall Of the ceremoniall law The ceremoniall law is that law which gaue commaundement concerning ceremonies to be obserued in the publicke worship of God which did scrue to instruct the people of Israell of the manner of their eternall saluation by Christ to come Of the iudiciall law The iudiciall law is a law which giueth commaundement concerning the politicke gouernement of the Iewes that is to say of the order and offices of Magistrates iudgementes punishments contractes of the distinguishing of gouernements made for this end that iustice and publicke peace might be of force among Citizens and the lawes of God might be deliuered from contempt Hitherto concerning the law of God◠now concerning the Gospell Of the Gospell The Gospell is that wholesome doctrine concerning Christ already shewed and manifested Christ is the onely begotten sonne of God made man for our saluation Iohn 1.14 1. Iohn 4.2 1. Tim. 3.16 Of Christ Of the knowledge of Christ there be two parts the first concerning his person the second concerning his office Of the person of Christ The person of Christ is one because Christ is one Of the knowledge of Christes person there be two parts the first concerning the natures in the person of Christ the other concerning his state There are two natures in the person of Christ the diuine and the humane nature Therefore Iesus Christ is true God and true man in one person Rom. 1.3.4 and 9.5 1. Iohn 4.2 1. Timot. 3.16 Coloss 2.9 Heb. 2.14.16 Iohn 1.1 Thus farre concerning the natures in the person of Christ now concerning his state The state of Christes person is two fold his humiliation or exaltation Phil. 2.7.8.9 Luke 24.26 Of the humiliatiō of Christ The humiliation of Christ is that state of his in which he did abase himselfe below all creatures Phil. 2.7 Of his humiliation there are two partes his incarnation and obedience Of the incarnation of Christ The incarnation of Christ is part of the humiliation of the sonne of God when taking the humane nature he was manifested in the flesh Iohn 1.14 1. Tim. 3.16 The parts of the incarnation of Christ are both his conception by the holy spirite and the personall vnion of his two natures and also his birth The conception of Christ by the holy spirite is the forming of the humane nature of Christ of the flesh and bloud of the virgine Mary by the miraculous working of the holy spirit Mat. 1.18.20 Luke 1.31.35 Of the personall
is a full satisfaction for our sinnes sufficiēt for all the men of the world if all did receiue the same by faith The powerfull working of Christ is that by which he doth certainly bestow on the beleeuers benefites purchased by his merite for them as for example the forgiuenesse of sinnes regeneration the holy spirit and eternall life and doth preserue the same benefites in them and endue them with perseuerance that they fall not from grace Thus much concerning the expiation of sinne now concerning intercession to God Of intercession to God Intercession to God is the other part of Christes Priesthood whilest that he causeth by the perpetuall memory of his sacrifice that his father should receiue vs into grace Hitherto concerning Christes Priesthood now concerning the kingly office of Christ Of the kingly office of Christ The kingly office of Christ is this that he as the head gouerneth the Church Psal 2.6 Luke 1.33 Mat. 28.18 Iohn 10.28 And he exerciseth that two wayes one way if we consider the Church by it selfe another way if we cōsider the enemies of the Church If we consider the Church by it selfe he exerciseth his kingdome two wayes 1. Because by his holy spirit he powreth heauenly giftes vpon vs which are his members Ephes 4.10.11.12 2. Because he gouerneth vs by his word and spirite If we consider the enemies of the Church of Christ he exerciseth his kingly office also two wayes 1. That he by his power doth defend preserue and mightily deliuer both vs and that saluation which he hath purchased for vs against our enemies Psal 2.9 and 110.1.2 Iohn 10.28.29.30 Ephes 4.8 2. Because he doth beat downe their enemies vntill at the length he may fully perfectly deliuer vs from them The vanquishing of the enemies is two wayes 1. Because he doth depriue our enemies of all power although they be neuer so strong and proud as the deuill and all the wicked 2. Because he doth vtterly abolish other as death 1. Cor. 15.26 Thus farre concerning the reuelation of doctrine now concerning the foretelling of things to come Of the foretelling of things to come The foretelling of things to come is a laying open of Gods will by which God would foretell those things which shall be hereafter as farre as it might be for our good to know them And that is either confirmed by an oth or else it is without an oth The oth of God is a confirming of the foreshewing of things to come not because that foreshewing is doubtfull but because God would so prouide for our infirmity iudging of God according to the maner of men that if any bee not contented with the bare wordes of God the othes might suffice him Taulerus saith thus O blessed are they for whose sake God sweareth ô miserable are they who beleeue not God whē he sweareth The bare foretelling is that which hath no oth adioyned to it but yet it is as certain as if God that had sworne had done it And therfore Philo sayd elegātly all the words of God are othes in respect of their certaintie neither do they need any cōfirmatiō as whose truth proueth and defendeth it by the effectes as the shining of the natiue light being sēt forth Againe the foretelling of things to come is either absolute or with a condition The absolute foretelling is that which is without all condition and that is prophecie or foretelling A prophecie or foretelling is a reuealing of misteries or secret things which shall come to passe in their due time Such were many foretellings of the Prophetes of Christ concerning his owne passion death resurrection concerning the ouerthrow of Ierusalem cōcerning the end of the world cōcerning false Prophets of Agabus concerning the pestilēce to come of Paul concerning the restoring of the Iewes and concerning Antichrist c. Hitherto concerning the absolute foretelling of things to come The foretelling of things to come with condition is that to which some certaine condition is annexed which if it be present the things foretold are done And that is either promise or threatning Gods promise is a foreshewing of good things to come which God will giue vs if we also performe those things which he requireth of vs or if we satisfie the condition which he layeth vpon vs. The promise of God is either spirituall or bodily The spirituall promise is that whereby God doth shew that he will giue vs spirituall good things The bodily promise is that whereby God doth shew that he will giue vs bodily good things as farre as it may be expedient for our saluation Againe the promise is either of the law or of the Gospell The promise of the law is a promise which the law propoundeth hauing a condition of perfect obedience annexed vnto it For the law precisely commandeth the condition to be fulfilled neither otherwise performeth it the promises then as the condition shal be throughly performed Therfore the perfect fulfilling of the condition commanded by the law should haue had a respect of merit and should haue bene a cause of obtaining those rewards which the law promiseth But the perfect fulfilling of the condition of the law cannot be performed by men corrupted with sinne The promise of the law although it hath a condition adioyned vnpossible to be performed by a corrupted nature notwithstanding it is not vnprofitable or idle for the vnpossible condition is therefore adioyned that men might be admonished of their weakenesse and they throughly vnderstanding the same might flye to Christ by whō they being receiued into grace and already hauing obtained iustification might obtaine those same promises The promise of the Gospell is a promise which the Gospell propoundeth hauing the condition of faith adioyned to it For the Gospell promiseth forgiuenesse of sinnes and eternall life yet to the beleeuers onely The promise of the Gospell is vniuersall but to the beleeuers for all which beleeue in Christ do receiue forgiuenesse of sinnes and eternall life Actes 10.43 Iohn 3.16 But it doth not pertaine to the vnbeleeuers Thus much concerning the promise now concerning the threatning Threatning is a denouncing of euils to come by which God will either chasten his or punish the wicked except they repent Therefore the condition of repentance is adioyned Threatning also is either spirituall or bodily Spirituall threatning is that whereby God doth denounce that he will send spirituall euils vpon vs. Bodily threatning is that whereby God doth denounce that he will send bodily euils vpon vs. Hitherto concerning the supernaturall manifestation of Gods will now concerning his calling of vs. Our calling is a worke of Gods speciall prouidence whereby God doth call men to some certaine end Matth. 22.9 1. Cor. 1.9 1. Tim. 2.4.29 And that calling is either to Christ or to some office The calling to Christ is that calling wherby God doth inuite vs to Christ that by him we might obtaine eternall life And that calling is two fold either
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