Luk. 22.19 Do this in remembrance of me Lastly they are also bonds of loue because they who are confederated with God are vnited also among themselues Ep. 4.5 One Lord one faith c. 1. Cor. 10.17 We being many are one bodie The confirmation of the fourth Conclusion The distinction there deliuered is manifest in it selfe The receiuing of the signes is corporall externall But the thinges especiallie signified are not receiued without faith because they are promised to beleeuers onely And the signes are no otherwise true than the promises vnto which they are annexed Again the signes declare the same to the eyes which the promise declareth vnto the ears As therefore the promise is but an emptie sound without faith So also are the ceremonies vaine spectacles Again The thinges signified are the communion of Christ and all his benefits But this can no man haue otherwise than by faith either in the vse or without the vse of the Sacrament The confirmation of the sixt conclusion Such is the coniunction of all signes with their things signified as that they represent the things signified and confirme the acceptation of them For the pledges or tokens and symboles testifieng other thinges are though not in the same place yet together with the thinges testified and signified The Reason is Because to make one thing a signe of another thing is not to include or tie the thing with the signe as that they should be in one place but to ordaine the signe to signifie the thing the signe being in the same place with it or in some other place Again the nature of the things signified by the sacrament doth not admit this local vnion For some are subsisting forms some accidents not inherent in the sacramentall signes but in the mindes of men as the gifts of the holy ghost Some are corporeall and in one place only and not locallie existent wheresoeuer the sacraments are vsed as the flesh and bloud of Christ The confirmation of the seuenth Conclusion The scripture speaketh thus of the Sacramentes Circumcision is the couenaunt The Lambe is the Passeouer The bloud of the sacrifices the bloude of the couenant the expiation of the sacrifices the Sabboth the euerlasting couenant The mercie seate of the Arke Baptisme a clensing washing Bread and wine the bodie and bloud of Christ And so the scripture expoundeth it selfe when circumcision is called the signe of the couenant The Pascal Lambe the signe of the passouer The Sabboth a perpetual signe of grace and sanctification The ceremonies types and shadowes of true thinges The beleeuer and baptized shall bee saued and of the signes and symboles of the Lordes supper it is said that they are to bee receiued for our reconciliation The confirmation of the tenth conclusion The signes of the couenant confirme nothing vnto them who keep not the couenant or who referre them to another ende But the sacraments are signes of the couenant whereby God bindeth himselfe to giue vnto vs remission of sinnes and eternall life freely for Christs sake and wee binde our selues to the yeelding and performance of faith and new obedience Therefore they confirme not neither â—ssure them of Gods grace who are without faith and repentaunce or vse other rites or to some other end than God hath appointed Moreouer Jâ— is superstitious and idolatrous to attribute the â—â—stifâ—cation of gods grace either to the external woorke rite without the promise or to anie other woorke inuented by men Wherefore the abusing or not right vsing of the sacraments hath not the grace of God accompanying it or assureth any man of it As it is said Rom. 2.25 Circumcision is profitable if thou doe the law c. The confirmation of the 11. conclusion The figure of Baptisme beeing correspondent to the Arke of Noah doth also saue vs not the outward washing away of the filth of the flesh but the inwarde testification of a good conscience towardes god The bread which wee breake is it not the communion of the bodie of Christ And seeing the sacramentes are an externall instrument whereby the holy Ghost fostereth and preserueth faith it foloweth that they serue for the saluation of beleeuers as doth the word But contrary the wicked through the abuse of the sacramentes and the contempt of Christ and his benefites which are offered vnto them in his woorde and sacraments and through the confession of his doctrin which they embrace not with a true faith purchase vnto themselues the anger of God and euerlasting paines according to the saying of the Prophet Esay cap. 66 3. He that killeth a Bullock is as if he slew a man he that sacrificeth a sheep iâ— as if he cut off a dogs necke And saint Paul 1. Cor. 11.27 Whosoeuer shall eate this breade and drinke the cup of the Lorde vnworthilie shall be guiltie of the bodie and bloud of the Lorde But the things signified because they are receiued by faith onely and are either proper vnto saluation or saluation it selfe as Christ and his benefites they cannot be receiued of the wicked neither can they at all be receiued but vnto saluation The confirmation of the 12. coÌ„clusion A promise the signe of a promise hauing a condition of faith and fidelitie adioined vnto it are ratified whensoeuer the condition is perfourmed But such is that promise which is signified and confirmed by the sacraments Therefore if in the vse of them faith doth accompany which beleeueth the promise the things promised and signified are receiued together with the signes Eze. 16.59 I might deale with thee as thou hast done when thou diddest despise the oth in breaking the couenant Neuerthelesse I will remember my couenaunt made with thee in the daies of thy youth and J will confirme vnto thee an euerlasting couenant The confirmation of the 13. conclusion The iterating of circumcision or Baptisme hath beene no where receiued or admitted Neither is the reason hereof obscure or vnknowen because those sacraments were instituted to bee an initiating or solemne receiuing of men into the Church which is alway ratified vnto him that is penitent and persisteth therein But the vse of other sacraments is commaunded to be iterated as of the sacrifices the Passeouer worshipping at the Arke Cleansings as also of the Lords Supper The cause is because they are a testimonie that the couenant which was made in Circumcision and Baptisme is ratified and firme to him that repenteth And this exercising of our faith is alwaies necessarie The confirmation of the 14. conclusion That there is one common definition agreeing to the sacraments both of the olde and new testament hath beene shewed before That the difference of them consisteth in the number and forme of the rites is apparent by a particular enumeration of them For in the newe testament it is manifest that there are but two because there are no other ceremonies commaunded of god and hauing annexed vnto them the promise of grace And that the olde sacraments
the couenant that the bookes of the Prophets and apostles are called the old and new Testament For it is wel known that here by the name of Testament is meant the couenant If then the couenant which is between God and the faithfull bee described in these bookes it must needes bee that in them is declared what God promiseth and what hee doth vnto vs to wit his fauour remission of sinnes his holy spirit righteousnes and life euerlasting and preseruation of his Church in this life by and for his sonne our mediatour as also what he requireth of vs that is to say faith by the which we receaue his benefits and a life framed according to his commandementes by which wee declare our thankfulnes And these are the thinges which are taught in the Law and Gospell 5 Neither is the meaning of the holy Ghost otherwise From the Subiect correlatiue of the couenaÌ„t when in a woorde he sayeth that Christ is taught in the whole Scripture and that hee alone is to be sought there For Paul truely as also the rest of the Apostles did not propose a maimed but a whole doctrine vnto the churches euen as himselfe witnesseth Act. 20. That hee kept nothing backe but shewed all the counsell of God concerning the Ephesians And yet the selfe-same Apostle 1 Cor. 2. saith That hee knew nothing but Iesus Christ and him crucifyed And Cap. 3. That the foundation of the doctrine of the Church is Christ alone And that this foundation is common to the Prophets together with the Apostles Wherefore the Doctrine concerning Christ is the summe and scope of the Scripture and the foundation laid by the Prophets and Apostles on which whosoeuer rely not they are not stones of the Temple of God that is members of Christes Church OF THE SECOND QVESTION SINCE that we do vnderstand what is the Doctrine of the Church Wherefore true religion is to be discerned from others coÌ„teined in the books of the Prophets and Apostles to wit the sound and vncorrupt voice of the Law of God and the Gospell concerning Christ easie it is necessarie for vs to discerne it from al other religions 1 Because of the commandement of God 1 Cause The commandement of God 1. Iohn 5.39 1. Cor. 10. 1 Cor 6.17 Apoc 18.4 Eâ—aâ— 52.11 â— Iohn 10. 2. â—â—me The glory of God 2. Cor. 6.15 which ought to suffice vs whether we know the cause or no. Flie Idols Depart from her my people Be not yoked with Infidels Be yee holy Touch no vncleane thing yee that beare the vessels of the Lord. Hee that bringeth not this doctrine bid him not God speede 2 For the glorie of God who as hee will not haue him-self coupled with idols and diuels So also hee will haue his truth seuered from lies and his houshold to bee separated from the enemies of the Church that is from the children of Satan It were contumelious so to thinke of God as that he would haue such Children as persecute him There is no agreement betweene Christ and Belial â— Our saluation 3 For our owne saluation and that in two respects 1. That the Church may be known that is may be beheld vnto the which the faithful may ioyne them-selues Whereas if thou canst not discern the true Church from the false thou shalt â—ot know vnto which to ioyne thy selfe and what maner of woorship thou oughtest to follow For God will that all which are to he saued be gathered vnto the Church according as it is said Out of the Church there is no saluation 2. In regard of our comfort that euery one may know of what kingdome they are and whether they be of those vnto whom God promiseth saluation This canst thou not know except thou canst discerne the true Church from false churches 4 The doctrine of other sectes 4. The confirmation and the difference is necessarie to be knowen that our faith and comfort may bee the surer when as we see that to be in our Church which â—is wanting in others likewise when as wee perceiue what is the cause why they who make profession of our doctrine he saued but all other sectes together with their sectaries be damned 5 Least wee being deceaued should embrace the doctrine of some other sect for true Religion 5. The eschuing of danger Act. 4 Iohn 10. For there is no saluation in any other neither among men is there giuen any other name vnâ—der heauen whereby wee must bee saued Therefore is it said He that is the sheepheard of the sheepe him doe the sheep follow because they know his voice and they wil not follow a stranger but they flee from him for they know not the voice of strangers It is necessarie therefore that the sheep know how to discerne the voice of the sheepherd from the voice of wolues according vnto the rule 1. Iohn 4 Beleeue not euerie spirit For Sathan is wont to transforme himselfe into an Angel of light and the most part of Heretikes doe imitate the woords of true teachers whereas their opinions are most different And wee oftentimes see that the ruder sort when as they perceaue some similitude in some either rites or opinions are easily lead to beleeue that the aduersaries of the Church do professe either the same religion with vs or not so bad as wee make it or since that they haue some thing common with vs that it is not much material whether they let passe some thinges or ad some others Wherefore least some shewe of likenes may beguile any man it is profitable that the manifest and vniuersal differences of the true and false religions may be laid open to the sight 6 Least we be partakers of the punishments which are to 6. Punishment come on such men Apoc. 18.4 Goe out of her that ye be not partakers in her sinnes and that ye receaue not of her plagues 7 That the wicked may bee left vnexcuseable 7 That the wicked may bee left vnexcuseable For albeit an acknowledging of God is neither sufficient to saluation nor true without the doctrine of the Church yet so much of God is manifested vnto al men as is sufficient to take away al excuse from them for their impiety For neither vnto these very things which may truely bee gathered concerning God by the light of nature and frame of the world do they giue their assent neither go they forward to seeke a more full knowledge of God vnto the which those thinges are as it were spurs to pricke them forward but either they doe quite and clean reiect them or they draw them vnto an other meaning and stitch their own inuentions vnto them besides and against the testimonie of the whole nature of things and their owne consciences So that they are ignorant indeed of God but that of stubbornes and of purpose And this is the very cause why at length they are oppressed with desperation because they are
and vnworthie his diuine Maiestie neither shoulde deeme that hee can bee perceiued by our bodilie senses or in thought imagined but shoulde consider his nature by his worde and woorkes that wee shoulde not dare to represent him by any bodilie shape and in a worde that wee shoulde remember that hee is to bee worshipped not with the gestures or other thinges of the bodie but with the minde and spirituall motion of the heart Lastly Seeing hee alone inspireth into vs temporall and euerlasting life wee shoulde acknowledge the gift of both to come from him Out of this fountaine onely wee should seeke it and indeuour to referre it wholy to his glorie Intelligent 1. Why God is saied to bee intilligent and against whom wee are to holde it Because hee is the cause both of the minde of man and of the notions shining in it and also of that order which it in the nature of thinges and common weales 2. Because all intelligence or vnderstanding of the creature commeth from him both in respect of the facultie as also in respect of the operation For neither can the efficient and preseruing cause of intelligent natures and of the vnderstanding it selfe and order in nature bee but intelligent and vnderstanding And therefore the holy Scripture also reasoneth on this wise Psalme 94.9 He that planted the eare shall hee not heare or hee that made the eie shall he not see Nowe this wee are to holde first against those who setting nature in the place of God imagine the world and the varietie and order of thinges in it to arise from the matter and the inclination thereof to this forme when as notwithstanding these thinges coulde not haue their beeing from a cause not intelligent Wee are to holde it also thereby to acknowledge not onely true knowledge it selfe but also all abilitie of vnderstanding and the sagacitie and perceueraunce of the senses and minde to be the gift of God Eternall That such an eternitie which can haue neither beginning nor any end of beeing agreeth to God alone both nature sheweth The eternitie of god without beginning or end for so much as hee is the first cause of all things and of infinite perfection power and the scripture also recounteth as Psal 90.2 Before the mountains were brought forth or euer the earth and world were made thou art God from euerlasting and world without end But we are to obserue that not therefore onely the eternitie of God is so often inculcated in the scriptures that in regard hereof hee may bee discerned from thinges created but also because hee will impart eternitie vnto vs that is hee hath purposed and promised that he will giue vs of his eternall goodnes and prouidence eternal blessings and will haue continuall care of vs through al eternitie and wil haue a kingdome in Angels men whereof shal be no end Therefore are wee giuen to vnderstand that God is eternal to vs God eternal vnto vs. that we may oppose the certain hope of eternall blessednes grounded vpon his eternitie against the shortnes of mortall life and against the frailtie of mans condition For seeing hee is eternal he can and seeing hee promiseth he will for euer preserue vs with his protection Psal 48.13 For this God is our GOD for euer and euer And Psalm 111.9 Hee hath commaunded his Couenant for euer Wherefore being vphelde by this consolation let vs neither refuse to suffer the short miserie of this life neither preferre the short felicitie thereof before eternal blessings and seeing God wil be not only bountifull towards the godly but iudge also of the vngodlie eternally let the cogitation of the eternal wrath of god keep and hold vs in the feare of god that we may not desire to buie the fading shewe of whatsoeuer good with eternal miserie That god is other from all his creatures we must hold first against Philosophers God other and diuerse from all creatures who wil haue the world or nature it selfe to bee god that is either a generall matter or a power or a minde and intelligence or some forme to be infused mingled tied to the bodies of the world them to informe quicken sustein and moue as the soule susteineth and moueth mans bodie Which Virgil calleth the spirit of the world others the soule of the world Secondly against those who imagine the creatures either all as Seruetus or some according to the doctrine of the Manichees to spring from the verie essēce or nature of god deriuing it selfe as they speake into others by propagation Thirdly that al prophane vnworthie idolatrous cogitation of god whereby god may be made like to anie creature may be excluded For that the essence of god is far other than the essēce of al the creatures both nature the word of god sheweth whē as it teacheth that god is wise Creator of the world now the world hath manie parts vnreasonable and it self cannot be Creator to it selfe it sheweth also that things are not deriued out of the substance of god that beeing vnchangeable and indiuisible And lastly that the Deitie is most vnlike different from all things created because there can neither be nor be imagined anie similitude of a finite nature and an infinite First therefore whereas the scripture saith How all thinges are saide to bee of God that al things are of god Rom. 11.1 Cor. 8. it doth not mean that al things are god or the essence of god or propagated from it For al other things are of god not as begotten of him or proceeding from him as the word and eternal spirite of god but as created that is made of nothing Rom. 4.17 Who calleth those things that are not as if they were Secondly when as the soule of man is called celestiall and diuine Likewise when it is said we are the generation of god Act. 17.29 This is not meant of the cōmunicating of the diuine substance as if the soul were deriued from the essence of god but of the similitude of properties of the creation The soule therefore is said to bee celestiall and diuine that is adorned with celestiall diuine powers gifts which although they be a certain shadowe of the diuine nature yet are they created qualities Thirdly whereas the elect and saints are said to bee of god to bee borne of god and his spirite and the sonnes of god and spirituall Iohn 1.13 8.47 3.6 Neither is this vnderstood of the propagation of the essence but of the similitude of the properties or of the image of God to the which they are refashioned by Gods spirite And fourthly when Paul also saith 1. Cor. 6.17 That he which is ioined vnto the Lord is one spirit and Peter 2. Pet. 1.4 That we are made partakers of the diuine nature we are taught both that the spirite of God dwelleth in vs by grace and is ioined vnto vs as also that there is begun
of it and so affirme of him that is to be saued that hee is also to beleeue and to bee baptised Aunswere Christ attributeth saluation to both but not to both alike to faith as the mean to Baptism as the signe whereby saluation is sealed vnto vs. 4 What are the formes and manners of speaking of baptisme Proper and vnproper formes speaking of baptisme THE formes of speaking of baptisme are either proper or vnproper Proper formes of speaking are these 1. Baptisme is a signe of the washing awaie of sin 2. He that shal beleeue and shall be baptized shal be saued Vnproper or figuratiue kindes of speaking are 1. Baptisme is a washing away of sinnes 2. Baptisme washeth away sinnes These four speeches are equiualent and signifie this one speech Baptisme is a certaine signe or token of remission of sinnes vnto beleeuers These the like figuratiue speeches of the sacraments are to bee interpreted like as the figuratiue speeches of the sacrifices The sacrifices are called oftentimes an expiation or dooing awaie of sinnes and yet the Apostle affirmeth that it is vnpossible that the blood of buls and goates should take awaie sins So when it is said Baptisme saueth vs or it is the washing of the newbirth or it is the washing away of sinnes it is al one as if it were saide Baptisme is the signe or token of al these Now the Scripture speaketh after this sort mutually changing the names of the signes and thinges First in respect of an analogie or proportion betweene the signe and the thing signified For such a manner of thing is the thing signified in his kinde as the signe is in his kind For as water that is the signe washeth away al filth so also the bloode of Christ that is the thing signified washeth and cleanseth vs from sinne And as the signe is applied outwardly by the minister so God will bestow and apply inwardly the thing signified by the vertue of his spirite vnto them who receiue the signe with a true faith As the ministers work without so God dooth woork within Secondly the Scripture so speaketh for the confirmation of faith in vs for the signes testifie Gods will towardes vs which they testifie by reason of the promise adioyned such as is this He that shall beleeue and shall be baptized shall be saued Thirdly it so speaketh in respect of the ioint-exhibiting of the things with the signes or in respect of their signification because God dooth signifie vnto vs some thing by the signe which is that wee doe as certainely receiue the things as we doe the signes And these appertaine to them who vse the sacraments rightly 5 Who are to be baptised THey who are not as yet the Disciples of Christ that is They are not to be baptised who beleeue not the Doctrine of the number of them which are called neither agreeing vnto the doctrine nor obedient vnto the minister are not to be admitted vnto baptisme Neither ought they to desire baptisme who feele themselues not to bee as yet the Disciples and Scholers of Christ For Christ saith first Teach al nations and then he willeth them to bee baptised Wherefore al they and they alone are to be baptised according to the commandement of Christ vnto whom the couenant doth belong namely such as are and so ought to be accounted members of the visible church whether they be of vnderstanding professing faith and amendment of life Al that are the scholers of christ are to be baptised or infants born in the womb of the church For al the children of the faithfull are in the church of God except they exclude themseluesâ— Or Al they are to be baptized who are to bee accounted for the Disciples and Scholers of christ But for the Disciples of christ are to be accounted al those of vnderstanding who professe faith and Repentance neither they onely but their infants also which are borne in the Church that is in the schoole of Christ which also teacheth and instructeth them by his holie spirite according to their capacity The Infantes which are borne in the Church are to be Baptised or as the condition of their age wil beare And these are the reasons whereby is proued that infants are to be baptised 1. Baptisme is a signe of our entraunce into the church which ought wholy to bee baptised According to that Tit. 3.5 Baptism is the washing of the new birth And 1. Cor. 12.13 By one spirite are we all baptised into one body but infants belong vnto the church as it is said Mat. 19.14 Suffer the little children to come vnto me Therefore infants ought to be baptised 2 Baptisme is a seuering or a sign of distinguishing the whole church from al other sectes and so from the rest of all mankinde Wherefore baptisme is to be giuen vnto al the members of the visible church and the citizens of Christ But infantes are citizens of Christes kingdome and members or part of the church Whâ—â—efore that right of enfranchising theÌ„ to be the citizens of christs church ought not to bee denied vnto infantes but they ought to bee baptized that so beeing engraffed and receiued into the Church they maie be by this signe and token discerned together with the whole church from al others 3 Vnto whom belongeth the benefit of remission of sinnes and regeneratioÌ„ they are to be baptized For vnto whom the things signified belong vnto them also doth the signe belong except some condition in the manner of vsing it hinder or except there be some circumstance of the institution hindering and letting the vse of the rite and ceremonie Whence it is that Peter saith Actes 2.38 Amend your liues and be baptized euery one of you in the name of Jesus Christ And againe For the promise is made vnto you and to your children Againe Act. 10.47 Can any man forbid water that these should not be baptized Wherefore infants also are to be baptized neither ought the sign to be denied theÌ„ as vnto whom belongeth the thing signified which is the benefit of remission of sins and regeneration and that according to the forme of the couenaunt or promise whereof they also are made partakers Gen. 17.7 J will bee thy God and the God of thy seede after thee And 1. Cor. 7.14 Your children are holie Matth. 19.14 Suffer the little children to come vnto me Act. 2.39 The promise is made vnto you and to your children So also Iohn Baptist was sanctified in the Wombe If a man diligently weigh these testimonies of scripture hee shall perceiue doubtlesse not onely that it is lawfull but also that this sacrament must and ought to bee giuen vnto Infants because the Infants are holy the promise is made vnto them theirs is the kingdome of God and God sayeth also that hee is their God who certainely is not the God of the wicked Moreouer there is no condition or circumstance in the Infants hindering the vse of Baptisme Can anie
baptised into christ who shoulde suffer and rise againe and they into christ who had suffered and was risen againe 2 The first ende of baptisme instituted by God is that God might thereby signifie and testifie that hee cleanseth by bloud and the holy ghost them which are baptised from their sinnes and so engraffeth them into christes body and maketh them partakers of his benefites 2. That baptisme might be a solemne receiuing or matriculating and admitting of euery one into the visible church and a distinguishing mark of the church from all sectes 3. That it might be a publique and solemne profession of our faith in christ and our bond whereby wee are obliged to faith and obedience towardes him 4. That it might aduertise vs of our sinking into afflictions and of our rising out of them againe and deliueraunce fâ—m them 3. Baptisme hath this force and power to testifie and seale by the commandement of God through the promise of grace adioined by Christ vnto this rite rightly vsed For Christ baptiseth vs by the hand of his ministers as hee speaketh vnto vs by the mouth of his ministers 4 Wherefore there is in baptisme a double water An external visible water which is elementary and an internall inuisible celestial which is the bloud and spirite of christ So also there is a double washing An external visible signifieng washing namelie the sprinckling or powring of water which is corporall that is is perceiued by the partes and senses of the body And an internal inuisible and signified washing namely remission of sinnes for the bloud of christ shed for vs and our regeneration by the holie ghost and our engraffing into his bodie which is spiritual that is is perceiued and receiued by faith and the spirite Lastlie there is also a double administer of baptisme An external of the externall baptisme which is the minister of the church baptizing vs by his hand with water An internall of the internall baptisme which is christ himselfe baptizing vs by his bloud and spirit 5 Neither is the water changed into the bloud or spirite of Christ neither is the bloud of Christ present in the water or in the same place with the water Neither are their bodies who are baptised washed therewith visiblie neither is the holy ghost by his substance or vertue more in this water than elswhere but in the right vse of baptisme hee worketh in the hearts of them who are baptized and spirituallie sprinckleth and washeth them with the bloud of christ and he vseth this external Symbole or signe as an instrument and as a visible woord or promise to stay and stir vp the faith of them who are baptised 6 When as then Baptisme is said to bee the washing of the new birth or to saue vs or to wash away our sins it is meant that the externall Baptisme is a signe of the internall that is of regeneration or our new birth of saluation and spirituall washing this internall Baptisme is saide to bee ioined with that externall Baptisme in the right vse and administration thereof 7 But notwithstanding so is sinne in Baptism abolished that we are deliuered from beeing obnoxious to the wrath of God and from the condemnation of eternall punishment and furder newnesse of life is begun in vs by the holy Ghost but yet the remnants of sinne remaine in vs vntill the end of this life 8 Now all they and they alone receiue Baptisme according to the right vse who are renewed or renewing and are baptised to those ends whereto Baptisme was by Christ instituted 9 The Church doth rightly administer Baptisme to all them and to them alone whom she ought to repute in the number of the regenerate or members of Christ 10 Seeing also the infants of christians are of the church into which Christ wil haue al those receiued and enrolled by baptisme who belong vnto him and therefore baptisme was substituted in the place of circumcision whereby as well vnto the infantes as vnto the elder sort which did belong vnto the seede of Abraham iustification regeneration and receiuing into the church was sealed therefore no man can forbid water that they should not be baptised who haue receiued the holy ghost purifieng their hearts Those infantes then must necessarilie also be baptised who either are borne in the church or come together with their Parents to it 11 As the promise of the gospell so baptisme beeing receiued vnworthily that is before conuersion is ratified and profitable vnto saluation to them that are penitent and the vse thereof which was before amisse and vnlawfull is nowe become vnto them right and lawful 12 Neither doth the wickednes of the minister make baptisme voide or of no effect and force vnto them so that it be administred into the promise and faith of Christ and therefore also the true church dooth not baptize them who haue beene baptized of heretiques but only must enforme and enstruct them with true doctrin concerning Christ and baptisme 13 And as the couenant once made with god is also afterwards after sinnes committed perpetually firme and of force to the repentant so also Baptisme being once receiued confirmeth and assureth the repentant all their life time of remission of sinnes and therefore neither ought it to be reiterated neither to be differred vntill the end of our life as if it so onely cleansed men from sinnes if no sinnes be committed after it is once receiued 14 Neither yet are all those who are baptised with water whether they be of vnderstanding or Infants partakers of the grace of Christ For the euerlasting election of God his calling vnto the Kingdome of Christ is frree 15 Neither are all who are not baptised excluded from the gâ—ace of Christ For not the want but the contempt of the Baptisme shutteth men out of the couenant of God made with the faithfull and their children 16 And seeing the administration of the Sacraments is a part of the Ecclesiasticall ministerie they who are not called vnto this and especially weomen may not take vpon them the power and authoritie to baptise 17 Rites which are patched by men to Baptism as hallowing of the water tapers exorcisms chrisme salt crosses spetle such like are worthily reputed in the Christ as a corruption of the sacrament OF CIRCVMCISION THE latter two questions of Baptisme before expounded are also common vnto the doctrine of circumcision those thinges which may bee spoken of circumcision are not vnfitly annexed vnto the doctrine of baptisme It remaineth therefore that we briefly discusse those questions which are especiallie to be obserued concerning circumcision These are in number fower 1 What circumcision is 2 What are the ends of circumcision 3 Why it is abolished 4 Why christ was circumcised 1 WHAT CIRCVMCISION IS CIrcumcision is that rite whereby all the males of the Israelits were circumcised according to the commaundement of God that this right might bee a seale of the couenant made with Abrahams
cup is the new testament Or the couenant as both the * Berith greeke and * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hebrue word admitteth Now it is called the new couenant that is renewed or to speake it in a woord fulfilled And this new couenant is our reconciliation with God the communion and participation of Christ and all his benefites by faith in the sacrifice of Christ now fulfilled finished without any obseruation of the ceremonies of the old Passeouer The supper is called the new couenaÌ„t because it is a signe and a seale of this couenant signing and sealing vnto vs our reconciliation with God and our coniunction with Christ which is wrought by faith Now in calling the supper the new couenant first he comprehendeth both the promise and the condition which is expressed in the promise namelie faith and repentance Whereof also it foloweth that the supper was for this cause also instituted that it might bee a bond to bind vs to lead a christian life Secondly hee maketh an opposition betweene the new couenant and that couenant which was the Passeouer together with the rites thereof For the supper signified Christ offered The Passeouer signified Christ who should bee offered There is notwithstanding no small similitude and agreeing of both For both signifie our reconciliation with God and coniunction with Christ Jâ— my bloud which is shed for you for remission of sinnes The shedding of Christs bloud is the merite for which beeing apprehended of vs by faith we receiue remission of sinnes For as often as yee shall eate The supper therefore is often to be iterated and celebrated 1. Because of the woordes of the institution 2. In respect of the ende and purpose of the institution because it must bee done in remembranuce of Christ Shewe the Lordes death That is beleeue that Christ died and that for you and then professe it also publiquely before all Till hee come Therefore it must bee obserued vnto the worlds end neither is any other externall forme to be looked for vntill the day of iudgement The words of the institution which haue beene hitherto expounded may be made more plaine and cleare by these wordes of the Apostle The cup of blessing which we blesse is it not the communion of the bloude of Christ The bread which wee breake is it not the communion of the bodie of Christ The cup of blessing that is the cup of thankesgiuing which is receiued namely to this end that wee may yeeld thankes to Christ for his death and passion The communion of the bodie likewise the communion of the bloud is to be made through faith partaker of Christ and all his benefites the same spirit being in vs which is in Christ and woorking the same in vs which he worketh in Christ Bread and wine is the communion that is it is the signe of our communion with Christ Now our communion as the Apostle briefly declareth consisteth in this that wee who are manie are one bodie Whence it is most easie to collect that this communion is not a corporall eating For it is wrought onely by faith and the holy Ghost Christ is the heade and wee the members and all wee who are members haue also a communion of all Christs benefites Therefore the heade is common the benefites common and so the members also common among themselues wherefore their loue and dilection is common and mutual We vnderstand nowe what is the true meaning of the words of the institution especiallie of those about which is greatest coÌ„trouersy which are these This is my body that is to repeat in few wordes the true sense of them This bread broken of me and giuen to you is a signe of my bodie for your sakes rent and deliuered vnto death and a certaine seale of your coniunction with me so that he who beleeueth and eateth this bread doth truelie and reallie after a sort eat my bodie This our iudgement and interpretation or Christs rather is most true and vnto the truth of the Gospell most agreeable Here especially resistâ—unce is made and the greatest controuersie is about the word or vnderstanding of the word For our aduersaries vnderstand those wordes so as tâ—ey maintaine thereof to folow that Christes bodie is present and eaten corporallie But in the meane season they consider not that those wordes are sacramentallie to bee taken or that the speech is sacramental and therefore is not to be taken as proper and simple as it shoulde bee if thence were gathered that the bread is changed into Christs bodie Now to the signe here is attributed the name of the thing signified both for the coniunction which the thing signified hath in the right vse of the supper with the signe and also for the proportion which the signe hath with the thing signified Come wee now to those arguments whereby wee may confirme our interpretation and opinion to bee true The arguments which wee will vse are of three sorts such as are wont to bee also in like controuersies 1. Some are taken from the nature of the thing or subiect that is by vnderstanding the speech as the thing it selfe doth beare and suffer 2. Some are drawen from an analogie of the articles of our faith or from a conference of places or parts of christian doctrine for the holy spirite is the spirite of truth 3. Some are taken from other like places of scripture where the same thing is deliuered in such words as are manifest and whereof there is no controuersie The first sort of Arguments which are taken from the nature of the sacraments THE verie manner and forme of speaking yeeldeth vs a firme and strong argument Breade is the bodie of Christ but bread is not in it owne proper substance his bodie for by reason hereof haue they inuented consubstantiation therefore it is a figuratiue speeche euen such a one as is vsual vnto sacraments and is declared in the institution 2 Sacraments confirme exhibit promise seale no other thing than the woorde doth In the woorde is promised no corporal eating Therefore neither is anie such thing confirmed by the sacrament 3 In all sacraments when the names or properties of the things are attributed vnto the signes there is not signified the corporal presence of the thing but first a similitude of the things with their signes then a coniunction and vnion of the things with their signes in the right vse but in this sacrament Christ attributeth the name of the thing which is his bodie to the signe therefore there is not thereby signified a corporal presence of his bodie 4 The communion of Christ which is promised in his woorde and sacraments is not corporal but the communion of Christ which is giuen in the supper is the same with that which is giuen in the word and in all sacraments therefore the communion of Christ in the supper is spiritual 5 There is one and the same signification of all the Sacraments of the old and new testament
the couenaunt which is the Moral Law must bee reteined and written in our harts Now if they vrge those words which the prophet addeth They shall teach no more euerie man his neighbour for they shal al know me That hereby they may conclude That men are not in the newe Testament to bee willed to knowe God for that they shal of themselues know him and obey him they er too grossely going aboue to remooue the instrumentall cause by reason that the effect in the new Testament is greater and more plentifull For that men may know God and of their own accord obey him the holy Ghost worketh by the doctrine of the Lawe and the Gospell Neither doth it follow that they are not bound neither are to bee vrged by incitements of exhortation because they doe their dutie of themselues For binding and exhorting is a far other thing than constraining Wherfore in two respectes hath the law place in instructing the regenerate namely that they maie learne of the Lawe the will of God and may also by the Lawe bee more and more incited willinglie to obey God 4 The Moral Law is a testimonie of God that there is a god and likewise who and what he is This is a lesse principall vse of the Lawe as also those that followe but the former are principal vses of the Lawe 5. Jt is a testimonie of the church For seeing in the Church onely the doctrine of the Lawe hath beene preserued pure and vncorrupt which all other sects haue by assenting to manifest errours and impieties diuerslie corrupted the voice of the Lawe which soundeth in the church is an euident testimonie disciphring and declaring which is the people of God and which is true religion in the world 6. Jt is a testimonie of the excellencie of mans nature which was before the fall and which shall bee in the life to come that is it remembreth vs of the Image of god in man which was created in him and which is restored in him by Christ 7. Jt is a testimonie of eternal life For the Law must be obserued by vs because it was not in vaine giuen vs. And seeing in this life the Lawe hath not his ende in vs there must needs be therefore remaining yet another life wherin we are to liue according to the prescript of the law that so at length the Lawe may be fulfilled of vs. Wherefore in respect of al these causes and vses let vs conclude and resolue that the Law of god is to be inculcated in the church of Christ both after and before the doctrine of the gospel and is continually and diligently to be meditated on by all men according to the doctrin deliuered in the first Psalm His delight is in the Lawe of God and in his Lawe doth he meditate both day and night 4 Jn what the Law differeth from the Gospel THIS question hath been already handled in the second part Of mans deliuerie Pag. 264. and therefore needeth here no long discourse The Lawe differeth from the Gospell 1. Jn the manner of their manifestation The Lawe is knowen by nature the gospel was manifested from aboue 2. Jn their matter or doctrine The Lawe teacheth what wee ought to bee and what to perfourme The gospell teacheth how we may be such namely in Christ 3. In their promises The Law promiseth eternal life and al good things with a condition of our owne proper and perfect righteousnesse and obedience remaining in vs The gospel promiseth the same with a condition of faith and beliefe in christ whereby we embrace an others obediēce performed for vs to wit the obedience of Christ Now with this condition of faith is ioined by an indissoluble knot and bond the condition of new obedience 5 How far the Law is abrogated THE whole Law is abrogated vnto beleeuers 1. As touching iustification because iudgement is not giuen according to the Law for that iudgement would condemne and cast vs away but according to the gospel 2. As touching constraint We are vnder grace and therefore are we stirred vp by the spirite of Christ to yeelde voluntary obedience vnto the Law For seeing the whole Law is abrogated vnto beleeuers then verily the Moral Law is also abrogated vnto them in the same respect namely as touching iustification or condemnation and as touching violent constraint For now the Law doth not any more expresse and wrest obedience frō vs as a tyrant or as a master enforcing constraining a lewd seruant vnto obedience The reason is because Christ beginneth voluntarie and free obedience in vs by his spirit Obiection The Law and the Prophetes continue vntil John the Baptist came If therefore then first the Moral Law was abrogated as touching condemnation when Christ was manifested in the flesh it followeth that those were vnder condemnation who liued before the comming of Christ Answer The Law was abrogated as touching condemnation as wel vnto the beleeuers in the old Testament as to them who are beleeuers in the new To them who liued in the old as touching the power and efficacy of Christ to these in the new as touching his fulfilling and exhibiting The Ceremonial ciuil or Judicial Lawes are wholie abrogated as touching obedience so that there is no necessitie anie more of obseruing them 1. Because they were to continue onlie vnto the cōming of the Messias Gen. 49.10 The scepter shal not depart from Iuda nor a Law-giuer from betweene his feete vntill Siloh come And Dan. 9.26 After threescore and two weekes shall Messias be slain and shal haue nothing the people of the prince that shal come shal destroie the cittie and the Sanctuarie and the end thereof shall bee with a floode and vnto the ende of the battell it shall bee destroied by desolations Ephes 2.14 Hee is our peace which hath made of both one and hath broken the stop of the partition wal Jn abrogating through his flesh the hatred that is the Law of commaundementes which standeth in ordinances The Ceremonial Lawes then are taken awaie by Christ a type of whome they were that which also Stephen declareth in his Sermon Actes 7.7 Likewise the author of the Epistle to the Hebrues 2. Because the Messias beeing exhibited the types cease such as were the ceremonial Lawes Coloss 2.17 which are but a shadow of things to come but the body is in Christ But the Ceremoniall are said neuerthelesse to be perpetual because they were to last vntill the comming of the Messias As also because the things signified by them are eternall Against the abrogating of the ciuill or iudiciall lawes this is obiected The best and most iust forme of gouernment is to be followed But there can bee none better or iuster than that which God himselfe settled among his people Therefore that is to be followed and reteined Aunswere Either the Maior of this reason may bee distinguished or the Minor denied with an exposition For that which in positiue lawes that is