trie and examine themselves and vvhat also of children and others vvhich cannot try and examine themselves 70 This true examination consists in the earnest acknowledgement of sinnes and detestation of the same in true faith in Christ and a stedfast purpose and resolution of amendment of life 71 He that eateth and drinketh unworthily eateth and drinketh damnation to himself not discerning the Lords body 1. Cor. 11.29 72 For whosoever shall eat this bread which is the communion of the body of Christ 1 Cor. 10.16 and drink this cup of the Lord which is the communion of the bloud of Christ 1. Cor. 10.16 Unworthily shall be guilty of the body and bloud of the Lord. 1. Cor. 11.27 73 Therefore as concerning the integritie and perfection of the Sacrament it matters not vvith what faith a man comes to receive it but as concerning the fruit and benefit of it surely it matters very much Aug. 3. contra Donat. cap. 14. 74 Concerning the time place and other circumstances of the Holy Supper if vve be asked the question our ansvver is according to the counsel of the Apostle Let all things be done decently and in order 1. Cor. 14.40 75 God grant that our bodies which are fed vvith the body and bloud of Christ may at the last day be raised up unto everlasting life Iren. lib. 4. adv baer c. 34. Amen CHAP. XIX Wherein are contained Theologicall Aphorismes concerning the CHURCH 1_BY the Word and the Sacraments the Holy Ghost also working together effectually God gathereth himself a Church here on earth 2 Which Church is in Greek called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because it is called out of the vvhole race of mankind and gathered together into an holy Assembly 3 For the Church is an Assembly or company of men gathered together unto the kingdome of God by the ministery of the Word and the Sacraments amongst whom there are alvvayes some true godly which persevere in the true faith even unto the end with vvhom also are mixed many not holy but yet agreeing in the profession of doctrine 4 This Assembly or company because it must alwayes fight under Christs banner against the Flesh the World and the Devil is therefore called the Church Militant 5 And because the ministerie of preaching the Word and administring the Sacraments is obvious to our senses it is also called the Visible Church 6 But yet again Forasmuchas it is not conspicuous to the eyes of men who be true beleevers and godly in respect of them it is called an Invisible Church 7 Therefore that distinction of the Church into Visible and Invisible doth not introduce tvvo as it were distinct Churches or divers companies 8 But it considereth the Church or the company of those which are called after a diverse respect and in a different manner that is Inward and Outward 9 The Inward beauty and glory of the Church doth consist in Faith and Renovation or renewing vvith vvhich is immediately joyned the Inheritance of eternall life 10 This spirituall Regeneration and Renovation is hidden under the infirmities of the flesh and this communion or Inheritance of eternall life is by the scandal of the crosse and death covered as it were with a vail here in this life And in this respect the Church is said to be Invisible 11 The Outward beauty and glory of the Church doth consist in the sincere preaching of the Word and the profession thereof and the lawfull administration of the Sacraments In vvhich respect the Church is said to be Visible 12 To make a man therefore a true and living member of the mysticall body of Christ the externall profession of the same doctrine and the participation of the same Sacraments is not sufficient but there is required also and that necessarily invvard regeneration and the inward dwelling of the Holy Ghost 13 But yet vve are not to seek for the Invisible Church vvithout the Visible seeing that it is included vvithin it For the elect are not to be sought for vvithout the company of those vvhich are called 14 Neither are we in any nation under heaven to seek for that Invisible Church of the elect pure unspotted undefiled outwardly separate from all hypocrites 15 For here in this life the Jebusites and they of Jerusalem dvvell together in the same garden the Nettle and the Myrtle in the same wood the lovv Shrub and the lofty Cedar grow together in Jacobs flock the white and the speckled the Lambs and the Rids feed together in Peters net fishes Good and Bad are caught together in the Lords field the Lilies and the Thorns spring up together in the Lords floore the Corn and the Chaff are mingled together in Christs cellar the Wine and the Oyd have both their Lees and Dregs in Noahs ark there were beasts Vnclean as well as Clean. 16 This company of the elect this Church is by the Holy Ghost in Scripture adorned vvith most honourable Titles 17 For it is called The body of Christ The spouse of Christ The kingdome of God Gods peculiar Gods beloved people c. 18 But all these Titles and appellations are to be understood by a Synecdoche as not belonging to all in the Church For they are attributed unto the Church for the truly regenerate and elects sake vvhich are in and of the Church 19 For there is a manifest and evident difference betvveen the truly regenerate and the hypocrites vvhich are onely joyned unto the Church in an outvvard profession 20 The Truly regenerate are True and Living members of the Church because from Christ their Head they draw both Spirit and Life The Hypocrites are but rotten and dead members Those belong unto the Church Internally These onely Externally Those in Heart These onely in Outward shew Those In deed These In thought onely Those in the Judgement of God These onely in the Judgement of Men Those as True and sound parts of the Body These as Scabs and Ill humours Those to speak properly are of the Church These are onely in the Church August in Brev. Collat. Collat. 3. in Joan. Tract 6. De Bapt. lib. 3. cap. 18 c. 21 The Church in the Creed is called One Holy Catholick and Apostolick 22 It is called One for the Unitie of the Spirit vvhich the Apostle expounds Ephes 4.3 c. There is one Body and one Spirit even as ye are called in one hope of your calling One Lord one Faith one Baptisme One God and Father of all who is above all and through all and in you all 23 It is called Holy because it is sanctified of Christ by the Spirit and the Word Which Sanctitie or Holinesse consists in this life in the imputation of Christs Sanctitie and the Study of true Sanctitie but at length it shall be made perfect and absolute in the life to come 24 It is called Catholick in respect of the Catholick Faith which is to be estimated by the common consent of all the Godly and their agreement in
word 48 From whence it may be easily gathered what we are to determine concerning the question Whether the Church can erre or no. 49 For vve are to distinguish between the Catholick Church and Particular Churches 50 Again vve are to distinguish betvveen errours overthrowing the Foundation and stubble built upon the Foundation 51 And again vve are to distinguish between the Visible Church and the Invisible 52 The Romanists after long and tedious disputation about the infallible judgement of the Church bring us at length to the Pope alone The Infallibilitie saith Bellarmine 4. de Pontif. cap. 2. is not in the assembly of the Counsellers or in the Councel of the Bishops but in the Pope alone 53 The faithfull people erre not as long as they follow their Pastours The Paestours erre not as long as they follow their Bishops The Bishops erre nor as long as they follovv the Pope Therefore according to them the immunitie of the Church from errour descendeth from the Pope alone 54 What they attribute unto the Pope that do we attribute unto Christ vvho teacheth his Church by the Scriptures and in the Scriptures The Church doth not erre as farre forth and as long as it follovvs the voice of Christ and is ruled by the Holy Ghost 55 To conclude To this end doth God gather himself a Church that be may have an assembly or company to acknowledge to praise and to glorifie him aright both in this life and in the life to come 56 The Militant Church here on Earth is the Seminary of the Church Triumphant in Heaven Unto vvhich Christ bring us vvho is the Head thereof To vvhom be glory for ever and ever Amen CHAP. XX. ¶ Wherein are contained Theologicall Aphorismes concerning the Ecclesiasticall Ministerie 1_THere are in the Church three states or orders instituted all by God The Ecclesiasticall Politicall and Oeconomicall The First of the Church the Second of the Common-vvealth the Third of the Private familie 2 They are commonly called three Hierarchies 3 The Ecclesiasticall order is called in Scripture 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Ministerie and Service 4 Therefore it is not any Despoticall or Lordly dominion 5 In this Ecclesiasticall Ministerie vve are to consider the lavvfull Vocation thereunto and the faithfull Discharge thereof 6 Vocation is certainly necessarie for Ministers of the Church and that such as is lavvfull 7 For How shall they preach except they be sent Rom. 10.15 8 The power and right of calling Ministers is Gods ovvn It is he vvho as the Lord of the harvest sendeth forth labourers into his harvest Matth. 9.38 9 Now God calls the Ministers of his Church both Immediately and Mediately 10 Immediately he called the Prophets in the Old Testament and the Apostles in the Nevv 11 Which manner of calling the Apostle Gal. 1.1 describeth thus That it vvas neither of man nor by man but by Jesus Christ and God the Father who raised him from the dead 12 With vvhich description this is nothing repugnant That sometimes by some Prophet or Apostle or else by lot this immediate vocation or calling of God is outvvardly declared 13 The Immediate vocation or calling is alwayes accompanied vvith some extraordinarie Testimonies and Gifts of God 14 But yet by Testimonies and Gifts we would not have miracles to be understood 15 For John the Baptist did no miracle John 10.41 and yet it is certain that he vvas Immediately called 16 But by these Testimonies of Immediate Vocation vve understand the peculiar declaration and manifestation of the Spirit and the singular povver and efficacie of their ministerie 17 The doctrines of those which are Immediately called by God forasmuch as they speak as they are moved by the Holy Ghost are simply and absolutely to be beleeved 2. Pet. 1.21 18 Whereupon we are said to be built upon the foundation of the Prophets and Apostles Ephes 2.20 19 They vvhich are called after this manner have this priviledge That they are not tied and bound to any certain and particular Church but they are furnished vvith povver and authority to preach every vvhere 20 From whence it appears that this Immediate vocation hath especially place either in the constituting of a Church or in the purging of it from errours 21 The Mediate Vocation is also the calling of God but it is by fit men according to the Canon and rule expressed in the vvord of God 22 Where vve must very accurately observe that the Mediate Vocation also as well as the Immediate belongeth into God 23 For it is God that hath set in the Church not onely Prophets Apostles and Evangelists but also Pastours and Teachers 1. Cor. 12.28 Ephes 4.11 24 The Ministers of the Church of Ephesus are said to be made by the Holy Ghost although Paul by the imposition or laying on of hands commended the ministerie unto them Acts 20.28 25 The Holy Ghost even at this day reproveth the world of sinne by those which are called by a Mediate Vocation John 16.8 26 God vvhen he calleth by a Mediate Vocation useth the ministerie of the Church 27 For unto the Church hath he committed the pledge of his vvord Rom. 3.2 He hath delivered unto her the Sacraments and unto her as to his spouse he hath given the keyes of the kingdome of heaven Matth. 18.18 28 So then the Church hath povver and right to call Ministers but it is from God and it must be in such manner and order as it expressed in the Scriptures 29 What manner and order of calling vve here understand it is declared by the precepts and practice of the Apostles 30 Whomsoever you shall approve by your letters saith the Apostle 1. Cor. 16.3 them will I send A Bishop must have a good report 1. Tim. 3.7 Lay hands suddenly on no man 1. Tim. 5.22 suddenly that is before thou hast the testimony and consent of the Church 31 Adde hither also the Practice of the Apostles At the ordination and election of Deacons the Apostles speak after this manner Brethren look ye â—ut among you seven men of honest report full of the Holy Ghost and wisdome whom we may appoint over this businesâ— Acts 6.3 and again Elders were ordained in every Church by suffrages or voices Acts. 14.23 32 Whereupon vvere made those old Canons No reason it is that any should be suffered to be reckoned and accounted amongst Bishops unlesse they be elected by the Clergie desired by the People and consecrated by the Bishops of the same Province vvith the judgement of the Metropolitane c. null dist 62. ex Leon. Episc Rom. 33 Item Let them be desired by the People elected by the Clergie and ordained by the judgement of the Bishops 34 Item Whosoever are to be made Priests for such let a postulation be made unto the Bishops let them have the hands of Clergiemen of good credit and let them also have the testimonie and consent of the People 35 That place of Cyprian Liâ—i â— Epist 4. is especially to
of Christ is consiâ—ered either in this life or in the other 89 In this life is the Kingdome of Power and Grace That is his generall â—ule over all things but This comâ—rehendeth the speciall works of his â—race in the Church 90 In the other life shall be the Kingdome of glory into which all the â—lect being raised out of the dust shall â—e received Of which Kingdome Christ make us partakers who is our King â—lessed for ever CHAP. V. Wherein are contained Theologicall Aphorismes concerning the Creation and Angels 1 GOD who by Naturâ— is invisible that hâ— might be made knowâ— by things Visible wrought a work which by the visibilitie thereof mighâ— manifest him whose work it is Ambrâ— in cap. 1. Rom. 2 This work of God wrought iâ— time is and is also called Creation 3 Which is nothing else but thâ— production of the whole Universe out of nothing in six distinct dayes being wrought by God through the Sonne iâ— the Holy Ghost for the glory of God and salvation of men 4 The Authour then of Creation iâ— God One in Essence Three in Persons 5 Moreover that Creation of all things is the immediate work of God alone 6 The Father created all things by the Word which as the Evangelist teacheth us is to be understood of the Hypostaticall and consubstantiall Word of God Joh. 1.1 7 The Spirit of God moved upon the â—ace of the waters Gen. 1.2 That as â—he Psalmist sheweth is to be underâ—tood of the breath of his mouth Psal â—3 6 that is the Hypostaticall and conâ—ubstantiall Spirit of God 8 Therefore where Moses calleth â—he Creatour Elohim it is rightly referâ—ed to the Trinity of Persons 9 Whereas it is said That the Father â—y the Sonne in the Holy Ghost creaâ—ed all things we must beware that we â—nderstand it not of inequalitie of Essence or Power in the work of Creation 10 For what things soever the Faâ—her doeth the same doeth the Son likewise Iohn 5.19 11 But all this ought to be referred to â—he reall distinction of Persons and the order of working in works ad extrà or externall which results from thence 12 The Father therefore created by the Sonne not as by one that workeâ— not or an instrument separate but as bâ— his coeternall and consubstantiall Image 13 And he created all things out oâ— nothing 14 Some things indeed immediately but other things mediately Damasc 2. Orth. fid cap. 5. 15 And all in six distinct dayes whence it is that the Ancients calâ— Creation The six dayes works 16 That all things were created iâ— in a moment it seems indeed agreeablâ— unto reason but it is against the Mâ—saicall Scripture 17 On the First day were createâ— the Heaven and the Earth that is thâ— matter of all things to be made rudâ— and without form 18 Light also was created to dispeâ— the darknesse of the deep to inchoatâ— or beginne the vicissitude or intercoursâ— of day and night 19 That Light without doubt waâ— something obscure And therefore the question concerning the Nature thereoâ— is also obscure 20 On the Second day was the Firmament made that is the whole Systemâ— â—r comprehension of the celestiall boâ—ies 21 Above which that there are waâ—ers the Holy Spirit speaketh expresseâ—y To what use that onely knowes he which made them 22 Let us herein beleeve the Scriâ—ture whose authority is greater then â—he capacity of mans understanding August 2. de Gen. ad Lit. cap. 4. 23 On the Third day at the command of Almighty God were the waâ—ers under the heavens gathered togeâ—her unto one place and the dry land â—ppeared Gen. 1.9 24 And what are the Bases or founâ—ations of the Earth what are the â—anks of the Sea They are The Almighty word of God 25 Neither would God have the â—arth to be unfruitfull but caused it to â—ring forth every kind of herb Genes â— 12 26 And yet not all for the food of man but yet all for the use of man 27 On the Fourth day God set the greater and the lesser Lights in the firmament of heaven Gen. 1.17 28 Which are nothing else but as it were the Chariots of the Light which was first made 29 The starres as well those thâ—â— are fixed as those which are called Plâ—nets or erraticall do work upon the lower bodies by their motion light aâ—â— influences 30 What these influences are it very obscure and past our finding out 31 We must beware therefore thâ—â— we do not ascribe unto the starres thâ— causes of humane wickednesse seeiâ—â— that he which made the starres is frâ—â— from all wickednesse 32 He that is wise shall have domâ—nion over the starres Understand thâ— of true and divine wisdome which coâ—sisteth in the fear and sincere worship oâ— God 33 It is not therefore to be calleâ— Mathesis but Mataeologie not skill iâ— Astrologie but Vaniloquie to go abouâ— by the starres to foretell humane action and events Scal. Exerc. 251. 34 On the Fifth day was the Wateâ— replenished with Fishes and the Aiâ—â— with Fowls Gen. 1.22 35 Out of water God produced the things which cannot live within thâ— water and the things which cannot live but in the water which is an Argument of his Almighty Power and Wisâ—ome 36 The Sixt day was the Birthâ—ay to all terrestriall living creatures â—nd to Man himself likewise Gen. 1. â—4 25 26 27. 37 All which were created for Man and Man for God 38 No Creature had ever been hurtâ—ull unto Man yea rather all the Creaâ—ures had been at Mans service had â—ot Man sinned August lib. 3. de Gen. â—d Lit. cap. 15. 39 Man by not doing his bounden â—uty and service to his Creatour lost â—he dominion which was given him oâ—er the Creatures 40 God being about to create man â—alled as it were a Councel before hand â—ecause he was to create a living creaâ—ure capable of reason and counsel 41 After that all other things vvere â—reated God in the last place created Man because he was to be the Epitome â—entre Abridgement Complement and Perfection of the whole Universe 32 Man was made in the Earth â—nd of the earth but not to the earth â—nd for the earth but he was made to Heaven and for Heaven 43 God which is the Creatour 〈◊〉 Heaven and Earth would end his woâ—â— in Man Therefore he rested when 〈◊〉 had made Man 44 He made all things I say fâ—â— Man in so much that the very Angâ—â— themselves farre superiour both for Nâ—ture and Dignitie do at Gods appoinâ—ment minister as servants unto Man 45 And what wonder is it thâ— God made all things for Man when 〈◊〉 for Man even God himself was maâ— Man 46 Moses describeth not the creâ—tion of the Angels but yet notwitâ—standing he doth not exempt theâ— from the number of the creatures 47 There is more subtiltie in â—quiring then fruit in finding on whâ—â— day they were created 48. In respect of their Nature whiâ—â— is incorporeall they are called Spiritâ— and
of them blessed for ever Amen CHAP. XVII Wherein are contained Theologicall Aphorismes concerning the Sacrament of Baptisme 1 BAptisme is the Porch or first Gate of Grace the Entrie into the Church the Key of the Kingdome of heaven and â—he Investiture of Christianisme or â—â—e putting on the robe or liverie of â—hristianitie 2 And therefore being the first Saâ—rament of the New Testament it is â—or that cause called the Sacrament of â—â—itiation 3 Baptisme generally taken signifiâ—th any washing dipping or dying whether it be done by immersion affusion or aspersion 4 It is taken Metaphorically in Scriâ—ture for the Crosse and calamities Matth. 20.23 for the visible and large effusion of the gifts of the Holy Ghost Acts 1.5 for the miraculous passing of the Israelites through the sea 1. Cor. 10.2 5 It is taken Synecdochically for the doctrine and indeed the whole ministerie of John the Proto-Baptist that is which first baptized Matth. 3.11 6 Specially and by way of Excellencie yea and by the common use of the Church it is taken for that solemn mysterie of Initiation to wit the first Sacrament of the New Testament 7 Which in respect of one of the Essentiall parts thereof is called Water John 3.5 In respect of its Essence Tâ—â— washing of water by the Word Ephâ—â— 5.26 In respect of the Effect thereof The washing of regeneration and renewing of the Holy Ghost Tit. 3.5 In respect of the Type thereof which went before Circumcision made without hands Coloss 2.11 8 The Prime Authour of Baptisme and therefore the Proper and Principall Cause is God 9 For God by his prophets in the Old Testament did preach by Types and Prophesies concerning this saving Lâ—ver â—r washing of Baptisme 10 The Types are Noahs ark in the â—loud 1. Pet. 3.20 Circumcision Coloss 2.11 The passing of the Israelites through the red sea 1. Cor. 10.2 Waters mixed with the bloud of the bird that was killed which cleansed the leprosie Levit. 14.6 7. The water of Expiation or Separation whereinto vvere drewed the ashes of the red heifer Numb 19.17 c. Divers washings ablutions and aspersions used by the Jews Heb. 9.10 The water of Jordan by which Naaman was cured of his leprosie 2. Kings 5.14 11 The Prophesies consist partly in proper words and partly in words Alâ—egoricall The Lord sitteth upon the floud Psal 29.10 There is a river the streams whereof shall make glad the citie of God Psal 46.5 The Gentiles shall bring thy sonnes in their arms Isai 49.22 I will sprinkle clean water upon you and you shall be clean from all your filthinesse Ezech. 36.25 It shall come to passe that every thing that liveth which moveth whithersoever the rivers shall come shall live Ezech. 47.9 In that day there shall be a fountain opened to the house of David and to the inhabitants of Jerusalem for sinne and for uncleannesse Zechar. 13.1 A fountain shall come forth of the house of the Lord and shall water the valley of Shittim Joel 3.18 12 The same God it is which senâ— John to baptize or to baptize with water John 1.33 From whence it is said That his Baptisme is from heaven Matth. 21.25 and the Pharisees refusing to be baptized of him are said to have rejected the counsel of God Luke 7.30 13 This Divine Institution of Baptisme Christ after his death and resurrection did as it were renew by a solemn promulgation and command to continue the same throughout the whole world 14 Therefore the Baptisme of John was the same Sacrament with the Baptisme of Christ that is which Christ administred by his Apostles and doth at this day administer by the Ministers of the Church It had also the same efficacie neither was it necessarie that after the Baptisme of John the Baptisme of Christ should be received 15 The same Causes and the same â—â—fects do argue that the Sacrament of â—aptisme both Johns and Christs was â—he same 16 Yet notwithstanding vve do not â—eny but that with the Baptisme of the â—postles there was joyned also the visiâ—â—e effusion of the miraculous gifts of â—â—e Holy Ghost which was wanting â—o Johns Baptisme 17 Now God administers this Saâ—rament not Immediately but by the Ministers of the Church unto whom his doth Ordinarily belong as unto â—he Stewards of the mysteries of God â— Cor. 4.1 18 Again Forasmuch as they are â—â—e Ministers of anothers good their â—ites do not take away the essence and â—enefit of Baptisme 19 And therefore even Hereticks â—â—emselves if they do observe the Subâ—â—antialls of Baptisme they do admiâ—ister true Baptisme 20 Which also we determine in that â—â—use when the Minister of the Church â—rivately and secretly doth favour and â—â—erish an heresie contrarie to the truth â—f Baptisme and the doctrine of the â—hurch 21 But those which are baptize by Hereticks without the invocation oâ— the Holy Trinitie and afterwards comâ— unto us we pronounce that such arâ— to be Baptized but we do not say Rebaptized For it is not to be beleeveâ— that they were ever baptized whosoever were not baptized In the name of the Father and of the Sonne and of the Holy Ghost 22 The externall Element of Baptisme is water water naturall and elementarie 23 Whosoever therefore do eitheâ— substitute and use in stead of water anâ— other liquour or any other externall Element or else are of opinion that they may be substituted used in the steaâ— thereof They depart from Gods institution 24 But yet Baptisme is not simpliâ—â— water but the washing of water by thâ— Word Ephes 5.16 25 Therefore neither Water without the Word nor the Word without the Water hath the nature force and vertue of Baptisme 26 That Word is the word both of Command and of Promise 27 For the Apostles are commanded to go and teach all nations Baptizing them in the name of the Father and of the Sonne and of the Holy Ghost Matth. 28.19 And there is a promise added That he that beleeveth and is Baptized shall be saved Mark 16.16 28 Therefore according to this word all the Holy Trinitie The Father the Sonne and the Holy Ghost are present at Baptisme as at the Baptisme of Christ who is the Head of the Church Ephes 1.22 29 The Father for his Sonne our Mediatours sake doth receive him that is Baptized into grace The Sonne by his own bloud doth cleanse him from all his sinnes The Holy Ghost doth regenerate and renew him unto eternall life 30 And if all the most sacred and Holy Trinitie be present then also Christ God and Man is certainly present and by his bloud washeth him that is Baptized from all the filthinesse of his sinnes 31 From whence it is that the Antients say and Luther repeats it That Baptisme is red with the bloud of Christ August tract 11. in Joan. Beda in Psalm 80. 32 We must not therefore look upon the water of Baptisme according to the naturall properties and use that it hath in common life But we are to
understand after what manner the Holy Ghost worketh yet we must not therefore deny the working of the Holy Ghost 70 If a question be moved concerning Infants departing without Baptisme we must proceed distinctly 71 Those which are without the Church are left to the judgement of God 72 But those which being born of Christian parents by reason of some case of urgent necessitie could not be baptized or those which die in their mothers wombe those I say by the prayers of their parents and the Church may be commended unto God but are not excluded from the fellowship of the kingdome of heaven 73 It remains now that vve speak something concerning certain Circumstances vvhich are wont to be observed at the administration of Baptisme 74 Impious and superstitious ceremonies are to be rejected 75 But what rites and ceremonies are of their own nature indifferent and of a middle rank and not repugnant to the Analogie of faith but rather commended by the authoritie of the Apostles and the Primitive Church and further do make the action use and efficacie yea the necessitie and dignitie of Baptisme more conspicuous to the eyes of the ruder sort such as those are not Simply and to the scandal of the Church to be rejected 76 Exorcisme is to be expounded after this manner That it is a testimony that infants are by nature under spirituall captivitie in the kingdome of the Devil That by the vertue and efficacie of Baptisme they are translated from the kingdome of Satan unto the kingdome of Christ That the end of the Ecclesiasticall ministerie consisteth not onely in the application of Christs benefits but also in a continuall vvarring and fighting against Satan 77 But the Church hath liberty to propose and expound the doctrine concerning originall sinne the povver and kingdome of Satan and the efficacie of Baptisme in other vvords more agreeable unto Scripture Chemâ—it part 3. loc Theolog. pag. 178. 78 It is a most ancient custome aâ— the Baptisme of infants to have Sureties vvhich we call Godfathers and Godmothers Whose office it is First to pray for them that God would receive them into grace by Baptisme Secondly by their ansvvering to repeat that vvhich Christ as the mouth of the infants hath witnessed for them Thirdly to instruct them in the principles of religion if their parents be dead 79 Imposition of names is rightly used in Baptisme not onely because it was formerly used in Circumcision but especially because it puts us in mind that in Baptisme our names are written in the book of life Luke 10.20 Revel 20.15 and that our names are enrolled in the Catalogue of Christian souldiers from thenceforth alwayes to fight under the banner of Christ 80 Concerning other ceremonies and circumstances more shall be said in another place One thing onely we adde That it vvere to be wished that at a full congregation in the Church at Morning prayer children vvere baptized that so the administration of this most sacred mysterie might be performed vvith more attention and devotion 81 Neither yet do we say that rashly and unadvisedly any man out of his own private fansie may depart from the custome of the Church wherein he liveth nor do we prescribe Laws for cases of necessitie 82 From all that hitherto hath been said we gather That Baptisme is the first Sacrament of the New Testament in which a living man it dipped into water or sprinkled with water In the name of the Father and of the Sonne and of the Holy Ghost that being regenerated and renewed he may be made an heir of everlasting life 83 God who by Baptisme hath received us into the covenant of grace keep and preserve us in the same even unto the end Amen CHAP. XVIII ¶ Wherein are contained Theologicall Aphorismes concerning the Lords Supper 1_THe latter Sacrament of the New Testament is The Lords Supper so called from the Authour and time of the institution thereof 1. Cor. 11.20 21 c. 2 It is also called The Lords Table to distinguish it from profane eating and drinking 1. Cor. 10.20 21 c. And again The communion of the body and bloud of Christ 1. Cor. 10.16 because therein consisteth the essence of this Sacrament And again The Testament of Christ Luke 22.20 1. Cor. 11.25 because therein do appear all the requisites of a Testament And again The breaking of bread Acts 2.42 and 20.7 because by it the bread in the Eucharist was prepared of old to be distributed 3 It was called by the ancients the Eucharist or Giving of thanks 1. Cor. 11.24 Because solemn thanks were to be given to Christ at the celebration of this Sacrament Again It was called a Synaxis or coming together 1. Cor. 11.20 Because this Holy Supper was vvont to be celebrated in a full congregation in the Church and vvas a signe and pledge of their mutuall conjunction in Christ Again It was called an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or a feast in Love and Charitie by reason of Holy feasting instituted and made of gifts conferred in common Again It was called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Liturgie Because it is no small part of publick and common service 4 The name of Missa which is taken for the Masse had its beginning from the form of dismissing the people used by the ancients when they said unto the Catechumeni to the possessed of evil Spirits and to the Excommunicate Ite Missa est Beat. Rhenan super 4. libr. Tertull. adv Marc. 5 The Types of this Sacrament in the Old Testament are sundrie and divers but the best are these The Paschall Lambe Exod. 12.27 c. 1. Cor. 5.7 and Manna Exod. 16.15 John 6.49 The corn of heaven Psalm 78.24 Angels food vers 25. 6 The Authour of this Sacrament who did both institute and commend it unto his Church is Christ Matth. 26.26 Luke 22.19 1. Cor. 11.23 7 Who seeing that he is true God and One with the Father and the Holy Ghost Omnipotent True All-wise our Mediatour and Saviour Therefore if we desire truly to be his Disciples we must without any tergiversation backsliding or unwillingnesse beleeve his words and rest on them John 8.31 8 And the Sonne it is who still to this day doth exhibite unto us his Body and Bloud at the distribution of the bread and wine in the Eucharist to be eaten and drunk by us 9 Beleeve ye all therefore that even now the Supper at vvhich Christ sat down is here celebrated For there is no difference betwixt this and that They have both one Authour Do not think it is the Priest or Minister but Christ himself that stretcheth forth his hand unto thee Chrysost Hom. 51. in Cap. 24. Matth. 10 Yet he doth not administer this Supper now immediately by himself as he did at the first Institution But it hath pleased him to use the Ministers of the Church to this purpose because they are The Stewards of the Mysteries of God 1. Cor. 4.1 11 The Eucharist consists of
is not the dissolution and reduction of the Soul into nothing but the departing of the Soul out of the House of the Body The Soul cannot be destroyed Matth. 10.28 11 The Scripture maketh mention but of two receptacles of Souls separated from their bodies The one of the godly the other of the wicked 12 Away then with Purgatorie away with that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or night and sleeping of Souls between the Day of Death and the Day of Judgement Away with Pythagorus his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Transmigration of Souls away with Apparitions of Souls 13 For there is no middle place where one can be ouâ— of Punishment if he be not in the Kingdome no place where one can be out of the Devils company if he hath not Fellowship with Christ August de Pecc Mer. Remiss Cap. 2. 14 Before the Vniversall Resurrection the greater world shall passe away and after that shall follow the Vniversall Judgement 15 Many of the ancients were of opinion that the World should passe away by the Change of Qualitie onely and not by the Abolition of Substance 16 But the Scripture useth words very Emphaticall Heaven and Earth shall passe away Matth. 24.35 Luke 22.33 17 The Key which is to open our Graves and the Pledge of our Resurrection is the Resurrection of Christ our Head 18 The Resurrection of our bodies is confirmed by manifest Testimonies of the Holy Spirit in the Scripture and they are often repeated 19 The Preludes or â—orerunners of our Resurrection are the particular examples of those which were raised up again to life in the Old and New Testament whom Tertullian calls the Candidates of immortality 20 Man was at the first both in Body and Soul created for immortalitie The Body is the Souls instrument by which it worketh in actions good or bad The body of the godly is the Temple of the Holy Ghost Yea our bodies are fed with the quickning Body and Bloud of Christ And how then can they alwayes remain in the Grave 21 God is the Authour of our Resurrection But Christ is the Finisher thereof in and with his humane nature assumed 22 Not onely all flesh but even the same flesh that was shall be raised up again 23 Their change in a moment which shall be found alive upon Earth at the last day shall be to them in stead of Death and Resurrection from the dead 24 Neither shall Christ onely raise us up but he shall be also our Judge John 5.27 The Father hath given him authoritie to execute Judgement 25 Christ when he cometh to judge the world shall appear in the same nature which he united unto himself by his Incarnation That flesh shall sit and judge which stood before the Judge That flesh shall judge which was it self formerly judged 26 This Universall Judgement Gods Truth and Justice do require 27 The exact Form Manner and Proceeding in Judgement at the last day Experience it self will then better teach then any humane understanding can now conceive 28 Let us whilest we are hereâ— pray unto God with sighs and grones to be delivered from the Sentence of Condemnation in that day Let us now heare the Voice of Invitation that then we may heare the Voice of Consolation 29 After Sentence is once passed immediately follows Execution Then shall they which are set at the right hand of the Judge enter into Life everlasting and they which are on the left shall be cast into Everlasting fire Matth. 25.34.41 30 The Blessednesse of eternall Life comprehendeth in it the Privation and Absence of all Evil and the Presence and Fruition of all Good 31 We shall be Freed and delivereâ— from all Sinne and from all Punishmenâ— due unto sinne 32 Our vile Body shall be fashionâ— like unto Christ his glorious Body Philip. 3.21 But there shall be greaâ— difference in glorie 33 We shall see God Without end we shall Love him alwayes Withouâ— loathing and praise him evermoâ—â— Without being wearied August 22. â— Civit. Dei cap. 30. 34 Vision shall succeed in the plaâ— of Faith Fruition in the place of Hopâ— and Charitie here onely Inchoate shaâ— be there Consummate 35 God shall be fulnesse of Lighâ— to the Vnderstanding superabundanâ—â— of Peace to the Will and continuanâ— of Eternitie to the Memorie Berâ— Serm. 11. Super Cant. Col. 519. 36 The Saints shall Rejoyce for thâ— Pleasantnesse of Place which they shaâ—â— possesse for the sweet Company wiâ—â— whom they shall reigne for the Gloâ—â— of their Bodies which they shall puâ— on for the World which they have contemned and for Hell which they have escaped Bonavent in Diaet Cap. 50. 37 Let us then Pant and Breath for earnest desire after that Life whose King is the Trinitie whose Law is Charitie and whose Measure is Eternitie 38 Neither shall our Being be subject unto Death nor our Knowledge unto Errour nor our Love unto Offense Sphinx Phil. pag. 5. 39 We shall see God face to face we shall heare him speak immediately unto us 40 The Elect shall have Wisdome in the highest degree Righteousnesse in full perfection Joy which is everlasting and shall Sing siaise and Glory unto God without end 41 All the Elect Salvation shall see But Glory in a different degree 42 It hath not at any time entred into the heart of man to conceive what glory God hath prepared for his Elect. 1. Cor. 2.9 And if his Heart is not able to conceive it much lesse is his Tongue able to expresse it 43 To the Eternall Life of the blessed is opposed the Eternall Death of the damned which in the Revelation is called the Second Death 44 The life of the damned shall be to be alwayes dying and the death oâ— the damned to be alwayes living Iâ— it be life why doth it kill and if iâ— be death why doth it endure 45 The damned shall so live thaâ— they shall be alwayes dying and so diâ— that they shall be alwayes living Bern. in Med. Devot Cap. 3. Col. 193. 46 In the Flesh shall they be tormenâ—ed with Fire and in the Soul with tâ—â— Worm of Conscience Ibid. 47 It is the Eternitie of the Punishments which beyond all measure iâ—creaseth their torments laying upon them a weight unsupportable 48 For to be tormented without end this is that which goes beyond all the bounds of desperation Isidor Clâ—â— Orat. 12. 49 Grievous is the Torment of the damned for the Bitternesse of the Punishments But it is more grievous for the Diversitie of the Punishments Buâ— most grievous for the Eternitie of tâ—â— Punishments Dionys in 18 Apocalyps fol. 301. 50 The Gate shall be shut upon them Matth. 25.10 Understand the Gate of Indulgence the Gate of Mercie the Gate of Hope the Gate of Consolation and the Gate of Good Works 51 To be for ever deprived of the beatificall vision of God goes beyond all the Punishments in Hell 52 Being squeezed under the unsupportable weight of Punishments they shall wish they had no being but it shall be all in vain They shall desire to die but death shall flee from them Revel 9.6 53 They shall â—ore for the very disquietnesse of heart they shall rage for madnesse and gnash their â—eeth There shall be weeping for grief and gnashing of teeth for madnesse Bern. Ser. 8. in Psal 91. 54 Of all which some have a tast even in this Life 55 The Companie of the Devils and the Qualitie of the Place do exceedingly increase the Torments of the Damned 56 Neither shall the Forments of the Damned be onely Eternall but they shall also be Without all intermission at any time The smoke of their Torments ascendeth up for ever and ever Revel 14.11 57 As in Heaven one is more glorious then another So likewise in Helâ— one shall be more miserable then another August in Enchirid. Cap. 3. 58 We are very curious to know where Hell is But we are not so careâ— full to learn how we may escape itâ— Our thoughts were better spent in meditating upon it 59 When we sit down to eat and drink and when we rise from table again when we lie down to sleep and when we rise up again at all times and in all places it is very good to think upon Hell 60 For To think upon Hell preserves a man from falling into it Chrysost Hom. 44 in Matth. 61 Dost thou think to quench the flames of Hell by not speaking of itâ— or Dost thou think thou kindlest the flame thereof by speaking of it Whether thou speakest of it or no the flame is alwayes there alike Idâ—â— in Homil. 2. in 2. Thess 62 He deliver us from eternall death who himself died for us He bring us unto eternall Life who himself is the Prince of Life blessed for ever To whom with the Father and the Holy Spirit be all honour and glory World without end Amen FINIS