bene in some bodie like vnto a little cloud made of the waters which by his circular motion made the day and the night whereupon the Sunne came foorth and was framed with a most perfect light 2. When as he stretched foorth like a curtaine a Ps 104.2.3 that part of the waters wherewith the earth was ouerflowed being rarified and made thinne by which meanes that spreading abroad is called Rachiang which word the Greekes interprete but not so fitly * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Firmament especially to signifie the stabilitie and soliditie of the heauenly Circles not for the hardnesse but onely in respect of the firmenesse thereof For Moses by that word which he vseth meaneth not onely the Firmament and the celestiall Circles but also the region of the fire and of the ayre which were made in the second day b Gen. 1.6.7.8 But where it is said that the firmament or spreading abroad doth separate the waters aboue from them beneath it is to be vnderstood of the ayre which diuided the waters aboue that is the cloudes which are the cause of raines snowes dew haile and such other Meteors from c Psal 104.3 the waters of the riuers and fountaines which are beneath 3 When as the greatest part of the waters wherewith the earth was before ouerflowed and couered as it were with a garment d Psa 124.6.7 was gathered into the channels of the earth whereby the earth appeared aboue the waters and the waters being gathered into one place were called the Sea e Psal 33.7 Ier. 5.22 Job 28.9 10.11 And although there be but one sea which for the swiftnesse of it is called the Ocean which doth continually ebbe and flow and that either naturally from the North where it is deeper by reason of the cold wherby the waters are not so much dried vp but rather increased because much aire is turned into water vnto the South where because of the great heate the waters are diminished or else by some externall cause to wit by the changeable light and effectuall motion of the Moone which by the great prouidence of God doth rule waters and all moist things else by her ascending and descending in the day time doth speedily eb and flow that so the waters in the sea might be kept pure and might not putrifie yet in regard of diuers places whereby it passeth it is called by diuers names and from this there flow other seas along in the midst of the earth which also are called the Mediterranean seas and creekes besides certaine lakes and gulfes are called Seas in the Scriptures a Mat. 4.18 Ioh. 6.1 of which Eccles 1.7 All riuers either mediatly or immediatly flow from the sea and runne againe into the sea namely by certaine secret passages of the earth which also men cal veines whereby it commeth to passe that by dayly addition of so many riuers the seas neuer increase nor passe their bounds And though the waters by reason of the diuers qualities of the veines of the earth thorough which they runne are affected and some are of the nature of brimstone other sweete some salt b Exod. 35.23 some be hote and some colde some wholesome some noisome some coloured some without colour for the great and manifold vse of men yet the waters in the sea are salt and for that cause they are called Mare Mare ab amaritudine the sea because either by creation they be so or by the force of the Sunne alwayes working vpon it the more thinne and sweeter part of them is taken vp out of them but in fountaines and riuers they be sweete because as they passe through the pores of the earth they are purged of the saltnesse neither do they lie open to the continual beames of the Sun Now that part of the earth which is aboue the waters although it be beneath the sea is called drie land because it is dried from the waters wherewith before it was ouerspread and couered to the end that it may be seene planted troden vpon and inhabited for which cause the Greekes call it by a word that signifieth Habitable 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Latines by a word which signifieth that it is worne of mens feete and other liuing creatures Terra a terēdo And that is also called Habitable or Continent which containeth the Ilands of the sea which distinction was made the third day d Gen. 1 9 10. Psal 105.7.8.9.10 Into how many parts is the earth deuided Into two for the Ocean sea as it were a most large girdle or band deuideth it from the North to the South into the vpper part in which we liue and the nether part wherein liue the Antipodes or those which go with their feete against ours and which doth answer directly to ours so as when the Sunne sets with vs it riseth with them and so on the contrary For if in our time there be some found who haue trauelled thither then some also might do so before them at other times and to propagate mankind there Yea this must needs be so seeing there are found there so many millions of men although Moses maketh no mention of them What is the vse and what is the nature of the earth It is the common mother of all things a Eccles 40.1 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 gigno and therefore she is called by a name that signifieth to bring forth because she is most fruitfull For she begetteth within as in a wombe mettals stones gummes liuing creatures that liue vnder the earth and winds she bringeth forth all kind of fruites she 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 nourisheth and cherisheth al and preserueth all whatsoeuer good thing she hath she imparteth it vnto vs she is content to suffer all wrongs neither doth she cease to do good and to profit all men Whatsoeuer seede is cast into her she doth restore the same faithfully and liberally againe vnto vs to some an hundred fold to some sixtie fold to some thirtie fold b Mat. 17.8 Gen. 26.12 therefore she is well called the * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 tribute payer Besides she doth entertaine our dead bodies into her bosome that one day she may render them againe aliue and incorruptible yet she doth all this not of her selfe or by her selfe but by the commaundemet of God and by his power Thus much of the distinction What was the adorning of the world It is that whereby the earth is adorned with the bringing forth of herbes and plants the firmament is adorned by the creation of the two greater lights the Sun and the Moone and the fixed stars c Gen. 15.5 as also of fiue wandring starres being made of the matter of their orbes which are as it were goodly shining pearles in their rings the sea with the framing of creatures liuing in the waters the aire with fowles the earth with beasts and men inhabiting of it What are
be no more but one alone and an euerlasting Couenant to wit the reconciling of the beleeuers vnto God by the death of Christ 2. Of them who tye the things signifyed to the signes by any meanes or such as make a reall connexion and coexistence of the signe and the things signifyed 3. Which conclude that the sacraments doe pertaine to the vnbeleeuers 4. That the matter of the sacraments is communicated all well to the faithles as the faithfull 5. That will haue no figuratiue speaches in the sacraments 6. Who giue lesse honour to the word of God then to the sacraments for that they imagine greater blessings are offered to men in the sacraments then in the word 9 Of those who not being content with the heauenly simplicitie thinke that they can adorne the excellency of the sacraments with their owne ornaments 10 Of many which liue in the outward assemblie of the Church who being content with the vse of the outward signes haue no care at all of the worke of Regeneration of then communion with Christ our head but remaine still in their sinnes contrarie to that principle of Augustine Not the Sacrament but faith in the Sacrament doth iustifie 11 Of the Papists who imagine without all warrant of the Scripture that there is offered in the Masse a true reall and outward though not a bloodie sacrifice whereby the Priestes doe offer vnto God the bodie and bloud of Christ vnder the kindes of bread and wine which sacrifice is propitiatorie for the quick and dead Of whom some hold that the oblation made in the Masse is the selfesame with the oblation which was made vpon the Crosse and differs onely in the meanes and the maner then which what can be spoken more childish And surely that oblation of Christ of necessitie including his death was so singular that it neuer could bee iterated But others say it is in a remembrance and representatiue which opinion ouercommeth the former For that which is the remembrance of another thing is not the thing it selfe The seuen and fortieth common place Of Baptisme Whereof is it called Baptisme ΠΑÏá½° Ï„ÏŒ Βάτπειν which is to dip or to die moysten consequently to wash whereof 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is to drench to rince to clense and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be dipped or died which notwithstanding differeth from the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is to sinke downe to the bottom and to be drowned thereof is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is an immersion tincture so by consequent an ablution and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as it were a bathing fonte made of wood or stone wherin we are dreÌ„ched because we wold be washed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he that dippeth or as it were dieth where of commeth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 one rebaptising and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is opposite to a Baptiser or impugneth baptisme How many waies is the word Baptisme taken in scripture Two waies properly and figuratiuely properly for simple clensing and that either legall or leuiticall as Heb. 9.10 which stood 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with diuers washings which notwithstanding were types of our baptisme or superstitious as Marke 7.4 The Pharisees comming from the market 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 till they haue washed eate not and manie other things there are which they haue receiued to be obserued as the washing of cups pots of beds c 2 Figuratiuely and that diuers waies 1 by an allegory baptisme is called that Deluge of waters wherewith god punished the sins of the world saued Noes familie in the Arke which was a figure of our baptism Also the passing ouer the red sea wherin Pharao and his people were drowned but Israel was saued the abiding vnder the cloud wherof mention is made 1. Cor. 10.2 And some by Allegory add also the baptisme of teares and of Repentance wherewith they say that sinful woman was baptised which washed Christs feet with her hairs a 1 Pet. 3 21 Moreouer the name of baptisme is taken by a metaphor for the crosse or bitter affliction which is coÌ„pared vnto billowes of waters wherwith the afflicted are ouerwhelmed Can ye be baptised with the baptism wherwith I am baptised And hereof it was called by the fathers the baptisme of bloud Mat. 20.22 when Christian martyrs did shed their bloud for the Christian faith 2 By the figure Metalepsis for the promise powring out of the spirit or peculiar gifts of the holy ghost which are conferred vpon the faithful somtimes before the baptisme of water as by the history of Cornelius may appeare somtime after baptisme You shal be baptised with the holy Ghost And here it is called the baptisme of fire Act. 1.5 that is the baptisme of the spirit 3. By a Synecdoche for all the doctrine of Iohn all his ministery The baptisme of Iohn was it froÌ„ heauen that is of God or of men So Act. 19. VVherinto were ye baptised saith Paule that is with what doctrine were ye instructed and taught Into the baptisme of Iohn that is into the doctrine which Iohn declared and signed with the Symbole of baptisme 4. By the figure Antonomafia or in way of excellency for that ordinary Sacrament of the Church wherby we publikely vow Christian warfare as soldiers to Christ our leader sweare to follow his alone colours This they of olde termed the baptisme of the floud i. of water In which last significatioÌ„ we retain the name of baptisme ✿ Baptismus Fluminis rather then the name of washing and vse the same as the Church doth But Fanorinus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in way of praise expoundeth the name of Baptisme thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Baptisme is that into which sin is cast that is doth fall The Greeks also call it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is illumination from the effect 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Of that true light which enlighteneth euery man For 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the ancient Church signified to be gathered into the Church by baptisme and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 baptised were distinguished a Catechumenis from catechised Heb. 10.32 whence afterward sprang that great number of wax light at Easter What is Baptisme It is the first or initiating sacrameÌ„t of the new testameÌ„t or a sacred action coÌ„sisting of the washing with water the word wherby according to the appointmeÌ„t institutioÌ„ of Christ a christiaÌ„ man either of riper yeers professing Christ or an infant of the faithfull is drenched washed or sprinckled in simple cleare water by the minister of the Church calling vpon the name of the father the Son the holy ghost The body washed with cleane water as we read in Act. 8.19 was done by Philip to represent the shedding of Christs bloud vpon the crosse to confirme truly and effectually through all our life the couenant of grace made long before to exhibit seal to the
Math. 9.36 Iohn 2.17 Ioh. 11.33.35 Mat. 26.37.38 that he ascended visibly and locally into heauen and thence that he shall come againe to iudgement l Act. 1.9.11 Why must Christ needes be true man 1. The iustice of God required it should be so that the disobedience committed in our flesh might in the same be repaired m Rom. 5.17.18.19 Hebr. 2.14 2. The reason of our adoption for it pleased the Sonne of God to take the nature of man vpon him and to become our brother and by that means to become our nearest kinsman and most neare allied vnto vs that we being made his members might be made the sons of God Gal. 3.26 and that he might haue right to redeeme and ransome vs n Ier. 32.8 Ruth 3.12.13 Hence is matter of comfort in euery kind of temptation Therfore the Apostle to the Hebrewes 2.17 4.5 saith He tooke not vpon him the nature of the Angels but the seed of Abraham and in all things became like to his brethren that he might haue compassion of his brethren 3. For the confirmation of our resurrection for in that Christ tooke on him our nature and hath raised it vp and giuen vnto it immortalitie and hath exalted it in the heauen by vertue of that communion which we haue with him shall we be raised vp at the last day and this our vile bodie shall be made conformable to the glorious bodie of Christ Phil. 3.21 1. Cor. 15.22 As in Adam all are dead so in Christ shall all be made aliue Why was neither the Father nor the holy Ghost incarnate but the Sonne 1. Because it was meet that the world should be redeemed and all things restored by him by whom all things were created or that man should be redeemed from death by him by whom he was first created and should haue bene brought vnto life eternall if he had not sinned 2. It would haue bene vnconuenient that there should be two Sonnes one in the diuine nature another in the humane nature 3. It was the eternall decree of the Father whereby he purposed to saue mankind by the Sonne a Heb. 2.10 Whether is Christ God and man diuided or ioyned together Ioyned and vnited but not diuided By what kind of vnion Not by inhabitation onely as God dwelleth in the Saints not by consent onely b Ioh. 17.21 as the faithfull are one in the Father and the Son not by mixture as when water is mingled with wine not by combination as two boords be ioyned together lastly not by composition whereby of the mixture of two things there ariseth a third but by personall vnion which the Greekes call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 incorporation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because neither the whole Deitie nor any part of it is subiectiuely communicated to the humanitie of Christ but onely the humane nature was assumed of the Sonne of God into the same person Leu. 2.16 What is the personall vnion in Christ It is that whereby the person of the Sonne of God being a person from all eternitie existing did assume the most pure nature of man wanting all personall existing of it owne into the vnitie of his person and made it his owne the proprieties of each nature being preserued Or as Paul defines it Colos 2.9 Whereby in Christ doth dwell all the fulnesse of the godhead bodily Whereof we haue a manifest resemblance in the vnion of the soule and the bodie but that it doth not fit in euery point For in man from the nature of the soule and the nature of the bodie there ariseth a third nature compounded of two which is called the nature of man But in Christ there is not made a frame of one third nature of the diuine and humane but each remaines pure and vnconfounded Neither doth that similitude of the iron red hote agree in euery point because the heate and the light in the iron being hote are but qualities not the very substance of the fire And therefore the Apostle doth well call it a great mysterie of godlinesse 1. Tim. 3.16 How is this vnion made Without all confusion without all conuersion of one nature into the other indiuisibly inseparably The difference of the natures by no meanes being taken away by the vnion but rather the proprietie of either nature being saued and ioyned together or concurring into one person and one subsisting as the Calcedon Synode speaketh in the historie of Euagrius lib. 2. cap. 4. And from that time that the Word did assume our humane nature he neuer left it no not in his death And to this purpose make those verses Sum quod eram nec eram quod sum nunc dicor vtrumque Ignoras nisime stirpe ab vtraque tenes I am that I was nor I was that I am now both am I called Thou knowest me not except thou know me subsisting of both natures By what testimonies will you proue that the diuine and humane nature in Christ did ioyne together into one and the same person Esa 7.14 9.6 Luk. 1.35 That which shall be borne of thee shall be called the Sonne of God Ioh. 1.4 And the word was made flesh not by sacramentall vnion in which respect Christ was said to be a rocke not by confusion of the natures not by commutation as water is turned into wine Ioh. 2.14 but by assuming the flesh into the vnitie of the person The voice of God speaketh thus of Iesus the sonne of Marie This is my welbeloued Sonne Mat. 3.17 He that descendeth is euen the selfe same that ascended aboue all heauens that he might fulfill all things Ephes 4.10 God sent his Sonne borne of a woman Gal. 4.4 But what meanes this that the flesh of Christ is said by Damascene and Gregorius Nyssenus to be deified Not because it is turned into the diuine nature but because it is ioyned vnto it into one person and we must vnderstand it of the bestowing of gifts vpon it whereby the humane nature of Christ doth excell all creatures yet so as they do not abolish his nature Why is it necessarie that Christ should be both God and man in one and the same person 1. To the end he might reconcile God and man or that he might make God and man one 2. That he might be a fit Mediator betweene God and men by reason of his participation and affinitie with them both a 1. Tim. 2.5 Heb. 8.6 3. That he might reconcile God vnto vs by his death which if he had bene God alone he could neuer haue suffered if onely man he could neuer haue ouercome 4. That the workes of redemption performed in the flesh of the Sonne might become a sufficient price for sinne whereby God that infinite good was offended For although certaine actions do properly proceed from the diuine nature and some are done by the humane nature yet all of them do equally receiue their price and worthinesse from the diuine nature So the
seuered from the end of that signe or from the vertue and truth of it which he cals spirit as Rom. 2.27 But they that by the letter vnderstand the literall sense and by the name of the Spirit the allegoricall speake to no purpose But when it is attributed to the Creator himselfe how many waies is the word Spirit taken Two manner of wayes one way essentially otherwise personally And essentially either in common of the whole Trinitie Ioh. 4.24 God is a spirit or else specially for the diuine nature of Christ or for the power and efficacie of the truth in the humanitie assumed f Mat. 12.28 Ro. 1.4 Of his Sonne made of the seed of Dauid according to the flesh declared to be the Sonne of God according to the spirit of sanctification by the resurrection from the dead 1. Pet. 3.18 Put to death according to the flesh but quickened in the spirit in the which also he preached vnto the spirits that are in prison So Heb. 9.14 Christ by the eternall spirit offered vp himselfe without spot to God and 1. Tim. 3.16 he was iustified in the spirit But when is this word Spirit vsed personally When it is taken for the third person in deitie who together with the Father and the Sonne is the same in essence and deitie as Mat. 28.19 Go baptize all nations in the name of the Father of the Sonne and of the holy Spirit But why is the third Person called the Spirit Because he is that essentiall vertue and working being of the same substance together with the Father and the Sonne proceeding equally and as it were breathed from them both or else by a Metonymie of the effect or else because he breatheth where he listeth g Ioh. 3.8 or else because he stirreth vp spirituall motions in the hearts of the beleeuers and doth purifie their hearts and quicken them which also is shewed by this epithet Holy not sanctified but sanctifying or the sanctifier in way of excellencie as the Father is called the Creator the Sonne the Redeemer of his especiall operation in vs which is called Sanctification h 1. Pet. 1.2 Proue now that the holy Ghost is God I proue it 1. By the Phrases of Scripture 2. By the attributing of those properties belonging to God vnto him 3. By the workes or effects which agree to God alone 4. By that worship and honor which is performed vnto him by the faithfull 5. By that punishment which is inflicted vpon such as sinne against the holy Ghost Shew me those sentences of Scripture whereby you can proue that the holy Ghost is God Those words which the Prophets do affirme were spoken by the God of hoasts the Apostles do ascribe to the holy Ghost As that we reade Esa 6.9 Iehouah said vnto the Prophet Go and say to this people Heare and vnderstand not c the Apostle Act. 28.25 attributeth to the holy Ghost Againe Act. 5.3 Peter saith thus to Ananias How is it that he hath filled thine heart that thou shouldest lye vnto the holy Ghost and presently after Thou hast not lyed vnto men but vnto God But the Spirit is in plaine words called God and the temple is assigned vnto him which belongs to God alone c 1. Cor. 3.16.17 6.19 20 2. Cor. 6.16 and he is called Lord and God d 1. Cor. 12.4.5 Shew some testimonies wherein the proprieties which agree to God alone are attributed to the holy Ghost Gen. 1.2 It is said that the Spirit of God moued vpon the waters presently in the beginning of the creation therefore he is eternall a Heb. 9.14 He is said to be present euery where and of infinite greatnesse Psal 139.7 O Lord whither shall I flie from thy spirit Wisd 1.7 The spirit of the Lord filleth the world Whereupon Basill in his book intreating of the holy Ghost against those which denie him frameth this demonstration Euery creature hath a substance circumscribed The holy Ghost hath not a substance circumscribed Therefore he is not a creature and ergo he is a God He is said to be omniscient knowing all things Ioh. 15.13 That spirit shall leade you into all truth 1. Cor. 2.10 The spirit searcheth all things yea euen the deepe things of God And he is called Almightie b Esa 14.13 Proue the diuinitie of the holy Ghost by his workes The works which are onely proper to God alone are ascribed to him as the worke of creation conseruation viuification Iob 33.4 The Spirit of Iehouah hath created me and the Spirit of the Almighty hath quickened me Psal 33.6 By the word of the Lord were the heauens made and all the power of them by the spirit of his mouth He is said in like manner to dwell in the hearts of the faithfull as in a temple c Rom. 8.9 1. Cor. 3.6 Regeneration iustification sanctification d Ioh 3 6.8 1. Cor. 6.11 1. Cor. 3.16 truth grace and whatsoeuer good thing can be imagined 1. Cor. 12.4.5.11 One and the same Spirit diuideth all things How do you proue that he is God by that worship and honor which is giuen vnto him 1. Because faith and inuocation is attributed vnto him for we are baptized into the holy Ghost as well as into the Father and into the Sonne e Mat. 28.19 and as we call vpon the name of the Father and the Sonne euen so also on the holy Ghost 2. We confesse in the Creed that we beleeue in the holy Ghost 3. Because euen the Angels themselues called Seraphims do adore the holy Ghost f Esa 6 3 and the Apostles call vpon him g Act. 13.2.3 2. Cor. 13.13 Reu. 1.4 How do you proue by the punishment which is inflicted vpon them that sinne against the holy Ghost that he is God Because blasphemie against him is not remitted h Mat. 12.31 for Christ saith Mark 3.29 He that shall sinne or speake blasphemie against the holy Ghost shall neuer be forgiuen neither in this world nor in the world to come Now proue that the Spirit of God is a person subsisting in God really distinguished from the Father and the Sonne 1. Out of the Creed for whereas we say in the beginning I beleeue in God and presently adde 1. the Father 2. the Sonne 3. the holy Ghost as we confesse the holy Ghost to be God so also do we acknowledge the same to be the third person in the deitie not by degree but by order 2. In the baptisme of Iesus Christ the Fathers voice is heard from heauen Christ stands by who was baptized of Iohn Baptist and the holy Ghost descended in the forme of a Doue who sitteth vpon Christ i Mat. 3.16.17 But euen Christ himselfe Ioh. 14.16 distinguisheth the holy Ghost from himselfe and the Father when he saith Another comforter shall he giue vnto you he saith another in person not another thing in essence and 15.26 I will send you the Spirit euen the
the Lord doth manifest his power by him h Exo. 18.17 2. Againe he is called water Iohn 3.5 Vnlesse a man be borne a new of water and the spirit he shall not enter into the kingdome of God And 7.18 He that beleeueth in me as saith the Scripture riuers of water of eternall life shall flow out of his belly Now this he spake of the spirit because it cooleth vs it quencheth our spirituall thirst i Ioh. 4.14 it watereth vs being emptie of all the iuice of life and maketh vs fruitfull it washeth away all the filthinesse of our hearts and like water is poured into the beleeuers as it is said I will poure out of my Spirit Ioel 2.28 and Esa 44.3 3. He is called fire as Math. 3.11 He that shall come after me he shall baptise you with the holy Ghost and with fire From the effect because he purgeth out all the drosse inflameth vs to the feare of God to loue and kindnesse both of God and our neighbour and hath other effects like vnto fire 4. He is called Seed 1. Iohn 3.9 He which is borne of God hath his seed in himselfe because by his power as it were by seed the faithfull are renewed and are made new men that being dead to sinne they may liue to God 5. He is called the annointing b 1. Ioh. 2.27 Psal 45.8 and the Oile of gladnesse the speech being borrowed from the custome of annointing which was vsed in time of the law to signifie the fragrant smell and spirituall sweetnesse of the gifts of the spirit What doth the holy Ghost dwell in the hearts of the beleeuers onely by his gifts or also by his Essence Yea euen by his Essence yet not extensiuely or as it were a part of the essence of things as the Manichees and others dreamed but intensiuely so farre forth as he is euery where present as he is God and in the efficacie of his presence Rom. 8.11 The Spirit of him that raised vp Iesus from the dead dwelleth in you And Ioh. 14.23 Christ saith We shall come vnto him and make our abode with him For we may not thinke that he bestowes his gifts so vpon vs that he himselfe should be in another place but he is present with his gifts both to the whole Church and euery particular elect gouerning and quickning them both within and without 1. Câ—â—int 6.19 Your body is the temple of the holy Ghost which is in you And â— Cor. 13.13 The communion of the holy Ghost be with you all What doctrines are contrary to this 1. The heresie of the Pneumatomachoi who denie the holy Ghost who do of set purpose oppose themselues and impugne the holy Ghost of which stamp was Samosatenus who called the holy Ghost the power of God hauing no person and the simple action of God in the hearts of men 2. Macedonius who affirmed the holy Ghost to be not a Lord but a seruant and a Minister and that he was not the Creator but a creature and by the name of Spirit was onely signified those new motions which God stirreth vp in the regenerate abusing that place Psal 51.12 Create a new heart in me O God and renue a right spirit in my bowels Where the name of Spirit is vsed for the created gifts of the Spirit 3. Seruetus who imagined that the holy Ghost was nothing else but the power of God infused into euery creature whereby they moue and liue which Philosophers call Nature 4. The errour of the latter Grecians who denied that the holy Ghost proceedeth from the Sonne 5. The blasphemie of Campanus and certaine other Anabaptists who cried out that the holy Ghost tooke his beginning as soone as Christ was glorified abusing that testimonie Iohn 7.39 As yet the holy Ghost was not giuen because Iesus was not yet glorified Where it is manifest that the Euangelist speaketh not of the person but of those admirable gifts which were powred out vpon the Apostles in the day of Pentecost as also in that saying of the Disciples of Iohn Act. 19.2 Yea we haue not so much as heard whether there be any holy Ghost or not 6. The errour of those who denied him to be adored with one and the same faith and inuocation with the Father and the Sonne The fourth common Place of the holy Scripture What is the holy Scripture called THe Scripture putting one name for another is vsed for the writings of the Prophets and Apostles which the companie of the faithfull doth religiously vse for the instruction in godlinesse And it is called holy because being deliuered of God it containeth holy things necessary vnto eternall life And in the same sense it is called the written word of God and the vnappealable Iudge of all controuersies in religion a Esa 8.20 Luk. 16.29.31 Who is the Author of it God himselfe who did commit his will vnto writing by men called immediatly of himselfe and inspired by the holy Ghost as * As his penmen and publike notaries his seruants at hand 2. Pet. 1.21 For the Prophesie was not at any time brought by the will of man but the holy men of God spake as they were moued by the holy Ghost Hereupon all the Prophets do with one accord repeate this The mouth of the Lord hath spoken it Esa 58.14 These things saith the Lord Ezec. 12.25.28 2. Tim. 3.16 The whole scripture was giuen of God by inspiration 1. Cor. 2.13 Which things we speake not in the words which mans wisedome teacheth but which the holy Ghost teacheth Wherupon depend the adiuncts of the Scripture as the authority the excellency the truth and fulfilling of them which is as necessary as it must needs be that God is true Whence also it comes to passe that the Scripture alone is to be beleeued for it selfe of it selfe is worthy to be beleeued neither is it subiect to the censure addition diminution or alteration of Angels or men a Deut. 12.32 Reu. 22.18 It alone is without all error b Mar. 16.24 and we are bound to beleeue it alone vpon the bare affirmation thereof by it alone all opinions which all men shall reade c Deu. 17.9.10 Esa 8.20 Mal 2.7 Act. 17.2 are to be confirmed and to be decided d Iosu 1.8 Iob. 5.39 Act. 17.11 This alone is perfect and containeth all things necessary vnto life eternall e Psal 19.8 Luke 16.29 Ioh. 15.15 Act. 20.20.27 2. Tim. 3.16 17 Lastly it is firme and constant f 2. Pet. 1.19 How manifold is it Two-fold for it is deuided into the old and new Testament or into the doctrine of the Prophets and Apostles which is contained in the Canonicall bookes Which bookes be called Canonicall All those which being indited by the holy Ghost were either written or allowed by the Prophets and Apostles that these alone might be the rule and direction of faith and good workes by which all other doctrines are to be weighed
before God hauing a couering on his head in which was granen the holines of God that God might be pleased with them Exod. 28.6 Although it appeareth and that by ancient institution 1. Chron. 24.2.3 that there were two priests who in course did exercise the Priesthood yet so as one was chiefe and the other next vnto him as it is plaine out of 1. Kings 25.18 and Luke 3.2 note we heere that it was not vnaduisedly done that the holy Ghost doth neuer in the New Testament giue the name of Priest or Priesthood peculiarly to the Ministers of the Gospell for Christ being made a Priest for euer according to the order of Melchisedech by the oath of God Hebr. 7.21 hath no companions of his Priesthood neither left he to his a Priesthood but a Ministerie and that because there remained for vs no such propitiatorie sacrifices to be performed as that was which was procured by the Priests in the law yet by a certaine similitude as they who preach the Gospell do kill with the spirituall sword and consecrate men to God they may be called Priests as also sometimes all the godlly are so called to whom it is said If ye will keepe all my commaundements you shall be vnto mee a kingdome of priests Exod. 19.6 What are Leuites Num. 8 7 They were inferiour Priests comming from and called so of Leui Iacobs sonne by Leah of whom some serued vnder the Priests in the Tabernacle and after in the Temple and they being purified by a holy water and sacrifice before the Church b Num. 18 6.3.6 did carie the Tabernacle which was portable and other things of vse and did minister to the high Priests as they sacrificed seruing them in the whole administation of sacrifices but they had not authoritie to sacrifice b Num. 18 6.3.6 and they themselues did pay tythes of their tythes to the Priests c Num. 16.26 for this cause the Deacons of the New Testament properly so called are by the ancient compared with them But of these afterward Dauid appointed holy Singers Treasurers for holy things Ouerseers and Porters and these from twentie yeares til 50 killed the sacrifices d 1. Chro. 23 35. but others being dispersed through diuers countries partly did seruice in the Synagogues and partly did sit in iudgement with the elders in the gate e EZec. 44.15 What were Scribes Of them there were three sorts one which stoode before Kings as 2. Kings 12.10 another who did write priuate contracts and instruments such as we call Notaries or Scriueners such were Cinney f 1 Chro. 2.55 Ierem. 32 1â— Psal 45.2 and in a word they were called Scribes being more skilfull then others in Gods law and they especially were of the Tribe of Leui g Ioh. 1.18 Esd 7.6 who both in the Synagogues and in the Temple did teach the law for the which cause they were called Lawyers and Teachers of the law h Mat. 17.29.23.2 Mark 12.18 so also they were called Scribes because they did write and interpret the law as it were keepers and teachers of the holy Tables i Iere. 8.8 What were Prophets They were persons immediately and extraordinarily called by God who should speake k Mat. 13.52 Hebr. 1.1 by an extraordinarie instinct of Gods alone Spirit those things which they did vnderstand that is such as were extraordinarily raysed vp for the gouernment of the Church to aske God vpon present occasion concerning her present calamities l 1. Sam. 2 27. as also in want of Priestes to deliuer to others doctrine immediately receiued from God to interprete the Lawe to restore Gods worshippe and as often as the people fell awaie to reprooue with great zeale and sharpenes of speach the Priests and Kings sinning or negligent in their office m 2. Sam. 12.7 Exod. 22.21 and so should instruct them and stirre them vp to good workes foretell certainly things to come as the mutation of Empyres punishment of sinnes speciall euents and deliuerance to the glorie of God and good of the people and which was most principall to comfort the people with the hope of the Messias to come and therefore being mooued by diuine inspiration they prophecied in seuerall prouinces assigned them of his Conception Natiuitie Passion Death Resurrection comming to iudgement and euerlasting kingdome a These were called Prophets of the Greeke word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to foretell to which answereth that Greeke word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Isay 1.6 er 14. c. Ezâ—ch 1.2.3 1 Pet. 1.1 2. Pet. 1.21 Esai 7.14 9 5.6 Mich. 5.2 Esai 53. Luke 24.27 Mantenesthai yet so as this belonges to profane prophets that to holy prophets Yet this is also true that they also are called prophets but distinguished from these who were ordinarie teachers and brought vp in the doctrine of the Law by men b Ier. 26.11.29.1 whence it is that Paule sometime vseth the word Prophecie for the interpretation of prophecies euen without the Spirit of fore telling things to come b Ier. 26.11.29.1 But by way of excellencie Christ the heade of all Prophets is called that Prophet Deut. 18.15 Iohn 1.45 Acts. 3.12 c 1. Cor. 14.29 Hovv vvere true Prophets made to prophecie Eyther by Visions and figures or Images offered to their minde or eyes d Num. 12.6 Whereupon they were called Seers e 1. Sam. 9.9 Thus Ieremie sawe an Almonde tree and a seething pot f Ier. 1.11.13 Ezechiell foure beastes and so many wheeles g Eze 1. Daniell the handwriting on the wall h Dan. 5.24 25. Zacharie a man riding vpon a red horse betwixt the Myrâ—le trees and foure hornes i Zach. 1.8.20 or by Dreames sent from GOD or by inward inspiration of Gods Spirit k 2. Pet. 1.21 or by expresse word by the apparition of an Angell representing GOD l Gen. 18.13 or by God himselfe speaking face to face with them that is familiarlie as hee did with Moses m Num. 12. 16.20.20 How did prophets differ from priests 1 Priests were euer of the tribe of Leui but prophets also of other trybes n Esa 1.1 20.2 Dan. 1.3 Amos 7.14 2. The Priests duety was not onely to pray and teach but also to performe holy rites which prophets did not for in that Elias sacrificed and that out of that place chosen by God o 1. King 18 38. it was extraordinary because he was moued by a priuate inspiration from God contrary to the generall law as Augustine saith in his 56 question vpon Leuiticus The lawgiuer when he commaundeth any thing contrary to his lawes his commaundement is to be reputed as a Law 3. Priests were chosen only by succession and had an ordinary ministery but prophets were sent by god at his pleasure after an extraordinarie sorte and inspired by his spirit without respect had euen of sex a Iud. 4.4 2. King 2.15 fourthlie priests might
Christ honoured the visible signes by caling them his bodie and bloud not changing the nature of the signes but adding grace to the nature of the signes Now that grace added to nature is that those Elements are made SacrameÌ„ts that is means Instruments of the holy Ghost to confirme preserue increase the Communion of Christ Is this change perpetuall No because it hath respect vnto the vse only and that publick too in the Church Wherefore out of the verie action it selfe of the mysteries or the administration of the Sacraments there is no place for it For nothing hath the nature of a Sacrament out of the vse which Christ instituted How are the Sacramental phrases or speaches to be expouÌ„ded vnderstood All the places of Scripture are not to be vnderstood according to the letter but according to the sense hauing regard to the analogy of faith the circuÌ„stances of those places But specially the places which coÌ„cerne the SacrameÌ„ts cannot be taken or vnderstood according to the litter by reason of the nature of the sacrameÌ„ts wher in we do not coÌ„sider one thing simply but twain to wit the visible and external signes also the heauenly and visible things signified by them How many kinds of Sacraments be there In respect of the estate of men there be two Some before the fall in the state of integrity and innocency of our first parents others ordained of God after the fal And before the fal there were two Sacraments one commanded the other forbidden The former of immortality which of the end is called the the tree of life not that it could giue life wherwith Adam was now already indewed but Sacramentally because it was a pledge signe remembrance of immortality to theÌ„ which might eate of the fruit therof Another of tryall which by a Metonimie was named the the tree of knowledge or of experience of good euill of the euent or issue to wit because man after the eating therof should know haue experience both what great good he had lost into how great misery he had plunged himself From the tasting wherof he shold haue abstained to declare vnto God his due obedience a Gen. 2.9 17 et 3.3.22 not that god would haue man to wander vp downe like a beast without iudgement choyce of things for he had iudgement giuen him wherby he might discerne betwene vertues vices but that hee might not couet to know more then was meet for him least trusting to his own sense casting off gods yoak he should make himselfe arbitrator iudge of good euil How manifold be the Sacraments after the fall Some of the old Testament some of the New Those shadowed out the Messias to be exhibited these do testifie that he is exhibited Again of those wherin was shadowed out the Messias to bee exhibited some were for a time accidental extrordinary which god vsed only once or for a certain time some were set ordinary which ought to be in ordinary vse vntil the time of reformation a Heb. 9.18 for those things are said to be reformed which are truely directed to their proper end wheras these tended to the same but yet thwartly not directly Temporary were the floud b Gen. 7.6 The passing thorow the red sea c Exod. 14.22 the staying vnder the cloud d Exod. 13 22 which three were as it were a certain baptisme of the old Testament Manna sent from heauen e Exod. 16.14.15 Ioh. 6.31 water out of the rock f Exod. 17 6 were as the Eucharist spiritual drink 1 Cor. 10 1.2 3. I would not haue you ignorant that al our fathers were vnder the cloud al passed through the sea al were baptised in the cloud in the sea did all eate the same spirituall meate drink the same spiritual drink From the floud the deliuerance or escaping froÌ„ the waters which befel Noe his family was a signe to him of the spiritual deliueraÌ„ce escaping of the church out of the gulf of sin death to a new life wherof at this day baptism is a type to vs and therefore is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an exmplar or picture correspondeÌ„t to that deliueraÌ„ce which came to passe in the floud g 1 Pet. 3 21 There are therefore two types but the former is the figure of shadow of the latterh. And the latter the patterne of the former or the figure answering to it In which respect the Sacraments of the new Couenant may be called the patterns answering to them of the old So the passing through the red Sea and that staying vnder the Cloud were shadowes and signes of washing from sins and a shadowing forth of the heauenly power of the spirit But in respect of vs they were types of our Baptisme and in like manner our baptisme a patterne of them Wherupon the Apostle 1. Cor. 10 2. saith the Fathers were Baptized in the Cloud and in the sea vnto Moses that is not into the name of Moses but Moses being their guid 2. So the Mâ—nna from heauen and water flowing out of the rock were in steede of the Supper and signified the spirituall food of Christ and the meate drink to nourish our soules spiritually vnto eternall life and to the beleeuers did truely offer it by faith to bee receiued spiritually Whereupon the Apostle 1. Cor. 10.3 calleth Manna considering it as a Sacrament spirituall meate that is saith Augustin meate signifying some spirituall thing to wit Christ in his time to be exhibited In Psal 77 but euen then present and effectuall to the godly who did by faith lay hold on him who was to come And verse 4. in the same respect he calleth the stone or rock wherout the Riuer which followed the Israelits or went with them the spirituall drinke Sacramentally or by a Metonymie Christ For they dranke saith he of that spirituall rock that followed that rock was Christ Now our Supper is the patterne or resemblance of that Manna and that water What were the set and ordinarie Sacraments 1. One generall perpetuall and common to all men and for their sake and profit to the brute beaste and so to euery liuing soule which also is called Naturall because God would haue it extant in a naturall thing when by his word he marked out and consecrated the Raine-bowe that is the bowe in the Heauens which riseth of naturall causes for his Sovereignty which hee hath ouer all creatures and ordeined it to Noe and all his posteritie for a signe monument and pawne that hee hath testified that he will not hereafter destroy the earth with a floud Gen. 9.9 10.13 I will put my bowe in the Clowde and it shall bee for a signe of the Couenant betweene mee and the earth Note that such a bowe was fashioned which was not before the Floud but because it was made knowne by
the iourney in haste and of not departing out of the house till morning was singuler and pertained onely to that one night when the people departed out of Aegypt wherein the Israelites were to remooue with all speed out of Aegypt that is it belonged to that Passeover onely which they did celebrate in Aegypt Therefore in the institution of the yearely Passeouer these cerâ—monies are not repeated b Exod. 12 14. Numb 9.2 c. And therefore it is cleare that Christ when he sate at the celebration of the Passeouer and after the eating of it went into the garden as the Euangelistes report did not against the law Also it is to be marked that after they possessed the land of Canaan the Lambe was not killed in their houses as it was in Aegypt but before the Arke in the Temple by the Leuites c 1 Cor. 35.36 and in their priuate houses it was eaten by their companie with keeping a feast To what purpose and vse are all these things which haue beene spoken of the Paschall Lambe 1 That they might be a remembrance of the thing past namely the blessing of God whereby the Israelites were saued that night in Aegypt when the Angell of God slew all the first borne of Aegypt passing ouer the houses of the Israelites which were besprinkled with the bloud of the Lambe that was slaine 2 That they might be patternes and types of a thing to come namely that Christ should be sent in the time appointed which Paule cals the fulnesse of time God required a perfect Lambe without spot seuered from the rest of the flocke that they might vnderstand that to appease the anger of God there was required a more excellent prise then could possibly be founde in all mankinde And that he might single out the innocent Lambe separate from sinners obedient to the father perfectly fulfilling the law and indued with heauenly puritie and therefore conceiued by the holy Ghost in the wombe of the Virgin that he might take away the sinnes of other men 2 A Male to shew that that Lambe should bee mightie and indued with great power in regard of his person to take away the sinnes of the world and to destroy the kingdome of sinne and to deliuer vs from the bondage of sinne and Sathan c. As it is said Esay 53.10 He shall deuide the spoyles of the mightie And Psal 63.13 He shall ascend vp on high and leade captiuitiue captiue and shall receiue gifts for men Yet but a yeare old that is tender weake and knowing infirmitie a Esa 53.3 In regard of his humane nature because it was meete hee should bee taken from the companie of his brethren and be like vnto vs in all things excepting sinne Heb. 4.15 3 He would haue it kept in their custodie foure daies to wit from the tenth day of the first moneth vntill the Euening of the fourteenth day to shew that Christ should not be deliuered vnto death presently assoone as he was borne but that he should discharge the publicke ministerie of the Gospell for a certaine time time appointed by the father 4 He would haue it slaine betweene the Euenings to declare that this Lambe should be slaine at length in the Euening of daies that is in the fulnesse of times b Gal. 4.8 or in the last time for all the mul-titude of mankinde that is for the whole bodie of them which are written in the booke of life 5 Hee would haue postes besprinkeled with the bloud therof to signify that the hearts of the beleeuers are sprinkeled washed marked purged and sanctifyed by the bloud of this Lambe alone thorow faith relying vpon his merit This sprinkling being made with a bunch of Hyssope that is by the purging power of the Spirit whereof that is spoken Psal 51.9 thou shalt sprinckle me with Hyssope I shal be cleane And 1. Pet. 1 2. thorow sanctification of the spirit vnto obedience and spinckling of the bloud of Iesus and vers 18. ye are redeemed with the precious bloud of Christ as of a Lambe without spot Moreouer by the bloud of Christ sprinckled vpon the doores of our heart is signified that the destroyer is turned away we are defended from the anger of God and by the bloud of his Crosse all things whether in the earth or in the heauens are reconciled Col. 1.20 6 By the rest of the Ceremonies he shewed that this Lambe must be eaten by faith and conceaued in the minde whole with the head feet and intrals and not rent in sunder or deuided into gobbets and peeces As he saith My flesh is meat indeed he that eateth my flesh and drinketh my bloud hath eternall life Iohn 6.55.56 7 That it must be eaten in common with their neighbours that is the Gentiles that is to say the Gentiles must bee called by the voyce of the Gospell vnto the communion of Christ 8 That it must be eaten not rawe neither sodd in water but as it were rosted in the fire of Gods iudgement and tried in the heat of the Crosse afflictions both to the casting of of hypocrisie the scandall of the Crosse carnall securitie as also the opinions of men concerning the matters of God and that which cannot be knowne must by the fyre of fayth be consumed 9 That it must be eat 1. With the vnleauened bread of sinceritie and truth as it is said 1. Cor. 5.8 Purge out the old leauen that ye may be a new lump for Christ our Passeouer is sacrificed for vs. Therefore let vs keepe the feast with vnleauened bread of synceritie and truth namely without leauen not of the kingdome of heauen of which it is spoken Mat. 13.33 the kingdome of heauen is like leauen but of the olde leauen of malitiousnesse and naughtinesse the subtiltie of Herod of an euill conscience of the opinions of the Pharisees of false doctrine whereof the Lord speaketh Take heede of the leauen of the Pharisees and of Herode Mat. 16.6.11.12 Lastly without the leauen of wicked life wherof the Apostle mingle not your selues with fornicatours c. For a little leauen leaueneth the whole lumpe 1. Cor. 5.6 Gal. 5.9 2. With bitter hearts that is with the renouncing of the bitter slauery of sinne and the rest of our enemies wherewith we haue been oppressed and with bitternesse and compunction of heart or with earnest repentance and sorrow mourning for our sinnes with mortifying of the reliques of the old Adam and with a feruent appetite and desire of the grace of Christ 10 Hee would teach them that did eate the Lambe that they must be atttried after the habit and manner of trauellers who hauing their loynes girded with the belt or girdle of veritie as the Apostle cals it Ephe. 6.14 may be readie to enter into the way of Gods commaundements and who may with the girdle of faith and righteousnesse restraine and suppresse the wisedome of the flesh lust wicked concupiscences striuing against
it vseth these meanes helps and instruments to worke our saluation In which sense the Church is said to be sanctified and washed in the lauer of water thorough the word Ephe. 5.16 Tit. 3.5 Baptisme is called the Lauer of Regeneration Renonation And Act. 22.16 Be baptized washed from thy sins in calling vpon his name Hereupon Augustine hath this saying whence commeth this vertue to the water that it should touch the bodie in Ioh. Trac 80 and wash the heart but that the word causeth it not because it is spoken but because it is beleeued And that the grace of God ought not to bee tyed to the outward signes Peter teacheth speaking thus of Baptisme 1 Pet. 3.21 It saueth vs not that Baptisme whereby the filthinesse of the flesh is cast away but whereby it comes to passe that a good conscience maketh request to God by the Resurrection of Iesus Christ Cornelius receiued grace before Baptisme a Act. 10.5 For God vseth meanes and instruments to worke our saluation but yet so as hee worketh by his owne proper and inward vertue most freely when how and in whome hee will and doth not yeelde vp his power and vertue to the outward signes As also in that seuen times washing of Naaman the Syrian in Iordan was not placed the purging of him from his Leprosie which then the power of GOD alone wrought in him b 2. King 9 â—4 Hence it comes to passe that some receiue grace without the Sacrament as Abraham was iustified before Circumcision and the Theefe on the Crosse without Baptisme and the Lords Supper Some receiue the Sacraments and not grace because they want faith as Iudas of whom Augustine saith Hee receiued the bread of the Lord but not that bread which was the Lord. Others receiue both together as it were by a certaine coniunction of the thing with the signes as the faithfull who take the Supper worthily Whether doe the Sacraments imprint any stampe or anie spirituall worke in soule and that such as cannot be blotted out Not of themselues or their owne power nor yet by anie supernaturall verture inherent in them not by a reall and essentiall imprinting of some signe as the printing of a picture or signe is made in wax or money For the Scripture alloweth none such But yet God doth as it were marke out and seale vp his Sacramentally spiritually by them as instruments giuing the pledge of his spirit and the light of faith whereby they are made conformable to Christ and discerned from infidels and are marked out vnto the profession of Christ And this note in the purpose of God is such as cannot bee blotted out 2. Tim. 2.19 The foundation of God is sure hauing this seale The Lord knoweth who are his And 2. Cor. 1.21 He which hath annointed vs is God and who hath sealed vs and giuen vs the pledge of his spirit And Ephe 1.13 In whom also yee beleeuing yee were sealed with the holy spirit of promise which is the earnest of the Inheritance And Chap. 4.30 Doe not yee greeue the holie spirit of God by whom yee are sealed And Ezech. 9.4 The markes of the letter Tau is saide to be made in the forehead of those men which sigh and mourne And Reuel 7.3 The seruants of God are marked in their foreheads as on the contrarie the children of perdition are saide to bee marked with the marke of the beast Reuel 13.16.17 To whome doth it belong to administer the Sacraments To them only to whom it is permitted to exercise the office of Preaching the Gospell According to that saying Goe yee forth teach all Nations baptizing them in the name of the Father son and Holy Ghost Math. 28.28 and 1. Cor. 4.1 For the Sacraments bee the appurtenances of the Ministerie of the word of God and the seales of Gods promises which cannot lawfully be set too without the vnfolding of this word of God For neiher can their be an accessorie vnlesse their be a principall And it belongeth to the same man as the Chancelor vsing the Kings authoritie to write the tables of the Testament faithfully and to seale them with his seale Whence doe the Sacraments receiue their power and excellency From the institution of God so that that forme be obserued which he hath prescribed that by a publick person either rightly called or at the least by a common error vsing the publicke function and not of the manners merit and excellencie of the person working administring Phil. 1. But whether doe the Ministers to whom is committed the lawfull administration of the Sacraments and are called Gods fellow-morkers deliuer also with their hands the matter of the Sacrament No but they do outwardly giue the earthly signes and doe onely performe the outward dueties and God doth inwardly conferre the heauenly gifts represented by them giues increase because God alone doth Circumcise the heart a Deut. 30 And therefore this Circumcision is said to be made without hands b Col 2 11 And Iohn the Baptist confessed that hee indeede baptised them with water but the Lord Iesus did baptise them with the Holy Ghost and with fire Math. 3.11 And onely the heauenly father giueth that bread which is indeede heauenly Iohn 6.32 Otherwise sometimes that is ascribed to the Ministers of the word which belongeth to God alone For that is the nature of words which belong to one thing that that is attributed to the instrument which belongeth to the principall efficient cause Where and when ought the Sacraments to be admininistred In the assembly of the Church and vsually no where else to wit when the whole Church is gathered together or a great part thereof not out of the assembly of the Church Which ought to be the forme and manner of administration That those signes should bee vsed without change which Christ himselfe hath prescribed And that the words of the institution then also of the Lords promise be recited and explaned not in a strange but in a knowne speach before the Sacrament bee administred and deluered a Act 19.3 4.5 1 Cor. 11 23 For the Apostle doth expresly forbid 1. Cor. 14.19 to vse a strange language in the Church And such ceremonies ought to bee vsed which are not humane and receiued but appointed and commaunded by the authority of the son of God as also praiers and thanksgiuings After the example of Christ who commaunded the Church to doe this Doe ye this And Act. 22.16 Be thou baptised and be thou washed from thy sinnes in calling vpon the name of Iesus Now the comelines and dignitie of the Sacrament is to bee esteemed by the word of God Also the multitude and pompe of humane rites doth occupie the senses and the mindes and doth ouerturne the Ceremonies appointed by God To whom are the Sacraments to bee administred The Sacraments indeed are common to the godly and vngodly and also other outward things in the Church
beleeuer righteousnes or the washing away of his sins obtained by Christ his bloud to testify his adoption into the couenant of grace his engrafting into Christ the regeneration renuing of his nature or repentance vnto amendmēt by the grace of the holy ghost procured vnto him by the same bloud his communion or fellowship with Christ in all his goodnes and heauenly inheritance ioynt free denization among the citizens of the visible Church of the kingdom of heauen to be held of them in the number of the children of God to enioy the same priuiledges which they do To witnes also that being in like maner baptised he promiseth himselfe to be willing to be reckoned among the people of God to defie Sathan sin the world the flesh al false sects promiseth professeth that he wil liue to Christ to the glory of God Or thus baptisme is a sacrament or seale of the righteousnes of faith that is of our entrance or beginning of our incorporation with Christ of the forgiuenes of our sins of the gift of the holy ghost of regeneration whereby we are seale◠vnto Christ incorporated buried with Christ that we die vnto sin by the power of the death of Christ that we rise againe to newnesse of life by the vertue of his resurrection a Rom. 6.3 4.5 1 Pet. 3.22 that we are bound to the true worship of God alone to innocency of life and vnity of the Church wheof it is called the stipulation of a good conscience b that is a mutuall obligation of God of man baptised of God witnessing that he receiueth the person baptised into grace and of the person baptised couenanting with God that he will duly worship and loue him wherof it commeth that none are admitted to the holy supper of the Lord but such as are first baptised because he must first be admitted into the church before he be nourished in the same c Mat. 28.19 Act. 2.41 Ioh. 4.1.2 Mat. 3.11 Ioh 3.5 7 Gal 3 27 1 Cor 6 11 10.2 Tit 3.5 Eph 5.26 How many fold is Baptismes Baptisme in specie or kind is one One Lord one faith one baptisme But seeing in baptisme not the water external actiō is to be considered only but also the inward operation of God in this respect Baptisme is twofold External which is also called the baptisme of water wherwith the minister of the word doth baptise and Internal which is also of the spirit wherby Christ only doth clense our hearts by his blood and giueth his holy spirit and yet the one is not to be separated from the other For the externall is a testimony of the internall that is the Baptisme of water is a pledg of spirituall baptisme and of inward washing and clensing which is done by the blood and spirit of Christ And therefore Christ is said 1. Iohn 5.6 to come in water in the spirit in blood VVho is the author or instituent cause of Baptisme God the father the sonne and the holie ghost 1. by the ministery of Iohn Baptist for it is certaine that Iohn was called of God and sent to baptise and preach repentance amongst the Iewes and therefore Christ saith the baptisme of Iohn was by a metonymie from heauen d Luk. 3.2.3 Ioh. 1.38 that is of God and not of men 2 Further Christ by his owne example confirmed baptisme when he suffered himselfe to be baptised of Iohn e Mat. 21.25 Mat. 3.15 And the whole trinity with most plaine and euident testimonie allowed the same in the baptisme of Christ 3 Besides Christ before his passion sent his disciples to baptise a Ioh. 4.1.2 againe after his resurrection he instructed the same his disciples their successors how to teach and baptise among all nations by this commandement Go thorough the world preach the gospell to euerie creature baptizing them in the name of the father and of the sonne and of the holy ghost Mat. 28.19 whereby it appeareth how greate the dignitie of Baptisme is with what reuerence it should be vsed What is the efficient cause The primarie and true efficient cause is Christ himselfe for he indeede it is who baptiseth vs properly truly into himselfe into his death and resurrection Ephes 5.18 It is Christ that clenseth his church with the washing of water in his word The secundary and instrumentall causes are the ministers for so saith Iohn I baptise you with water b Mat. 3 11 Christ commanded them saying baptise c Mat. 28.19 VVhether may ministers be truly said to baptise that is to clense from sinn and to regenerate No doubt they may for Christ did not restraine his commandement to the washing of water but in general termes said baptise them and Iohn 20.23 they are said to remit sins to beget againe or regenerat 1 Cor. 4.15 I haue begotten you againe in Christ by the Gospell And 1. Cor. 3.6 the Apostle saith that he ministred vnto them the spirit not the Letter but yet sacramentally that is so farre forth as he hath administred those sacraments by which as by instruments Christ himselfe doth wash and regenerate Whose office is it properly to administer Baptisme Theirs to whom the Ministerie of the word is commttted for to whom Christ said Preach the Gospell to them also hee said Baptise And Ephes 5.26 the Apostle conioyneth the washing of water with the word of the Gospell So Iohn Baptist and the Disciples of Christ Baptised who also preached the Gospell Whether may many Ministers baptise any one together They may not for none is said perfectly to baptise but hee who vseth these words saying I baptise thee and therefore that he may speake truly the same men must also administer water VVherin differ the Baptisme of Iohn Baptist and of Christ or his Apostles or those Ministers that followed them Not in the Author in substance in doctrine in signe or ceremonie neither yet in effect or signification For the same sacrament is instituted of God and the same forgiuenesse of sinnes and grace of the holy Ghost is signified offered and sealed whether it bee Iohn that administer or the Apostles or the suceeding Ministers a Luk. 1.3 2.3 The onely difference is touching the verie circumstance and maner of the manifesting of Christ for the same baptisme ia called Iohns because he baptised first and Christs because baptisme hath respect vnto him Again Iohn baptised into him which came immediatly after him that is into Christ who should shortly suffer rise again b Act. 19. ◠But the Apostles after thē all Minsters now baptise into Christ that hath suffered and is risen againe VVhy doth Iohn say then Mat. 3.11 I baptise you with water and attributeth onely vnto Christ that he baptiseth with the holy Ghost and and fire Not that he denieth that forgiuenes of sins is giuen by his ministerie and the holy Ghost also for
of other men b 1 Thes 5 12. c. 1 Tim. 1.22 3. Because whatsoeuer we take in hand euen in things indifferent that is in things mean indifferent least matters as meate and drink with a doubting conscience not being assured of the lawfulnesse therof by the word of God it is sin Ro. 14.5.23 Wee must not do euill that good may ensue therof Rom. 3.8 And it becōmeth vs to to professe Christ not alwaies to flatter our owne weaknesse too much 4. Because we are bidden to fly from the Temple of Idols and to take heed of Idols c Isa 52.11 2 Cor. 6 14 15.16 to hold accursed whosoeuer teach any other Gospel Gal. 1.8 to heare the voice of Christ not to heare a strangers voice but to fly from it Ioh. 10.3.4.5.27 d 1 Ioh. 5.23 and finally to beware of the leauen that is the pestilent Doctrin of the Pharises Sadduces Mat. 16.6.11.12 The Galathians ioyning the obseruation of ceremones to their profession of the Gospel are said by the Apostle to haue forsaken the gospel to haue reiected Christ and to haue receiued his grace in vaine although they acknowledge him for their Sauiour 5. Because that the administration of pure baptisme should be of such excellēt estimation amongst godly men that they should spare no labour nor cost to obtain the same for their dear children and ofsping 6. Because that if by reason of this godly purpose baptisme being deferred which indeede ought to bee done the children in the meane time dye yet notwithstanding they are partakers of Gods couenant and are heires of eternall saluation For not the priuation but the contempt of the Sacrament doth condemne What is the matter of Baptisme It is twofold externall and internall or sensible and intelligible externall or sensible is first of all as well a signe which is of water true pure cleane and naturall and without difference simple vsuall and common not first consecrated with peculiar exorcismes not mixt mingled nor made or distilled nor any simple or vulgar liquor not oyle nor bloud nor fire nor grauell or any other element For by the word of Institution in the verie action comming to the Element of Water Baptisme is consecrated and sanctified to be the lauer of regeneration of the holy Ghost a Mat. 3.11 Eph. 5.26 Heb 10 13 As also the ceremonie or action it selfe namely the externall washing performed by the minister of the Church with water which consisteth of dipping abiding vnder the water and as it were swimming of the bodie out of the water or sprinckling at least and especially of the head and each of them either Trinall to signifie that Baptisme is made in the name of the three singular persons of the Trinitie or in one to note the vnitie of the essence in three persons 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For it is all one whether hee that is to be baptized be dipped all ouer in the water as the ancient manner of old was in riuers and fountaines whereof came the lauer or fountaine that is a great vessel ful of water vsed in the Churches of the Christians and the Apostle alludeth Ioh. 3.13 Act. 1.31.19 to the rite of Baptizing in the ancient Church which was not a bare aspersion but as I may say an immersion of the naked bodie which after was cloathed with new garments to put such in minde of newenesse of life in these phrases Gal. 3.27 All yee that haue beene baptized into Christ haue put on Christ And Col. 5 6.9 Ye haue put off the old man with his workes or whether he be dipped or sprinkled with water as appeareth Act. 2.41 as now the manner is for to baptize signifieth not only to drench but properly to dippe and moysten So that the manner of wetting Christ hath leaft free to the Church notwithstanding the sprinkling of water is most agreeable and correspondent to the true signification For Peter saith we are elected vnto sāctification by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is the sprinkling of the bloud of Christ 1. Pet. 1.2 which is signified by externall baptisme Heb. 9.29 and was figured and shadowed forth by the sprinkling of bloud in the Lawe neither doth the vertue and force of baptisme depend vpon the quantitie of water vsed therein 2. The cleere and intelligible rehearsall of the words of Institution and the promise but especially inuocation on the name of the Father Son and Holy Ghost Therefore these three namely water sprinkling the word are the externall essential parts of baptisme although sprinkling and inuocation in the lawfull vse may be called also the formal cause but the external or outwards of Baptime Whether besides the Symbol of water is it lawfull to vse in Baptisme any other visible signe and Element as Salt which is put into the mouth of the baptized Spittle wherewith the eares and nose are touched together with the pronouncing of the word Ephata that is bee opened Milk and honie whereby is signified a right or title to eternall life a figure whereof was the land of Canaan flowing with milke and hony Chrisme or holy oyle wherewith the brest shoulders and forehead are annointed to shewe that hee is annointed or Christened and armed with the oyle of the spirit like a Champion an hallowed burning wax candle Wherby is meant that he is translated out of the Kingdome of darknesse into the Kingdome of light Exsufflation or breathing on the face of the body to be baptized a white garment c. No for in Baptisme being instituted by God of no lesse force than in the rest of Gods commaundements should bee that Deut. 12.32 Whatsoeuer I commaund you keepe the same to do it you shall not adde thereto nor diminish therefrom For whereas those things being of themselues not ill and some of them brought in by the antients as milke honie breathing and white garments as may appeare in Tertullian without warrant of the word of God instituted by men D. Corona Militis being now full of superstition are held as things necessarie they do rather defile than adorne baptisme and therefore are to be taken away by the example of Ezeckias who brake in sunder the brasen Serpent notwithstanding it had beene fore-appointed by God because that the Israelites began now to abuse the same against the honour of God a 2. Kings 18 4 And whereas it is pretended that many profitable things are signified and taught by those rites and traditions of men It may bee answered that wee should not make our selues wiser then Iesus Christ that types and figures belong to the old Testament but such things as Christ would haue vs learne in the New Testament he would that it should bee declared by the light of his word and not by figures And such rites as hee would haue to bee vsed with his word himselfe hath instituted 2. The beautie and dignitie of the Sacraments is to bee gathered from the
word of God 3. The multitude and pompe of humane rites hath ouerthrowen the ceremonies ordeined by God 4. In those ceremonies spirituall efficacie and operation not bare signification is vsed without the word of God as may appeare by the consecrations of oyntments salt wax c. 5. They haue degenerated into superstition and abuse 6. They are falsly supposed and held to perteine to the integritie and trueth of Baptisme VVhat is the word in Baptisme The word of the Gospell the summe whereof Christs institution conteineth beeing conioyned with the promise of eternall life being in these words Baptize yee in the name of the Father the sonne and the holie Ghost whosoeuer beleeueth is baptized shall be saued Mat. 28.19 And the pronunciation of this forme plainely and clearely in our natiue speach that all may vnderstand it I Baptize thee in the name or into the name of the father and of the sonne and of the Holie Ghost which words in the Schooles are called the forme of baptisme But wee had rather call them the forme of words therefore Dydimus saith that Baptisme is vnperfect if any of th◠three persons bee omitted For whereas in the Act. cap. 2.38 wee read that the Apostles baptized in the name or into the name of the Lord of Christ it is either spoken by Synecdoche as Ambrose thinketh and is of the same sence with the aforesaid forme because the father is in Christ the holy Ghost also whosoeuer beleeueth in the Son beleeueth likewise in the father in the holy Ghost a Io. 12.44 14.9.10.12 or in the name of Christ that is through the name commaundement of Christ that is as he had appointed and ordained as name is often taken for commaundement or the terme to which that is the end and scope and effect of baptisme is signified but not the forme of Baptizing so that the meaning is that he had baptized them into the name and profession or euen into the death of Christ and to haue incorporated them into Christ by baptisme and to haue consecrated and sealed them Christians vnto him as their Mediator but with the accustomed forme of baptisme What is it to be baptized in the name of the father the Son and the holy Ghost By this phrase is signified that by calling on the fathet the sonne and the holy Ghost he who is baptized his sins being forgiuen is receiued into the fauour of that God which is the Father sonne and holy Ghost and is adopted sealed ingrafted installed receiued and consecrated into the sheepefold familie inheritance power worship league fauour religion faith and communion of the father the sonne and the holy Ghost that is the true God in nature and essence one but in propertie of persons three which is the Author of saluation that wee might liue after his pleasure Therefore he saith not In the names but in the name least from hence occasion might be giuen of making three Gods In which sence this phrase is to bee taken as it is plaine by the words of Paul 1. Cor. 1.13 where he denyeth that he baptised any in his owne name So then by Baptisme wee are consecrated to GOD the Father because in him our Adoption and regeneration which followeth after it is established by the Holy Ghost VVhat is the internall matter of Baptisme The thing signified which is both the bloude and spirit of Iesus Christ which are correspondent to the water and also the Ingrafting and incorporating into Christ by the holy Ghost and consequently the imputation of the righteousnesse of Christ the remission or washing away of sins the Regeneration or spirituall second birth the renewing and sanctification of that man which is baptized The putting on of Christ as it were of a garment wirh which wee are couered a Gal. 3.8 Ephe. 5.26 Tit. 3.5 Likewise the fruite fellowship and participation of the death buriall resurrection of Christ b Rom. 6.4.5 Col. 2.1.3 Lastly our Adoption and entrance into the Church of God as it were an admittance into the societie of the Saints which thing signified may be also called the essentiall part and internall forme of Baptisme What is then the forme of Baptisme Of outward Baptisme that holy externall symbolical action which the Minister of the word of God vseth which consisteth first in the reciting declaring of the institution of the diuine promises anexed to baptisme or in signifying the lawful wholsome vse of baptisme Secondly in the confession of that faith into the which baptisme leadeth or in Catechisticall questions answers or in stipulation by which those that were to be baptized in times past did testify their Inward baptisme being then to be cōfirmed with the outward as Act. 8.31 c 1 Pet 3.21 But first especially in the sprinkling of water in the name of the Father the sonne and the Holy Ghost And last of all in prayers blessings giuing of thanks in a language knowne vnto the people that the congregation may be able to say Amen 1. Co. 14.16 for all these things are commaunded by Scripture and example as Preach the Gospell hee that beleeueth c. Mat. 24.19 Act. 22.16 and Bee thou baptized and wash away thy sinnes by calling on of the name of Iesus Now the Scripture hath not prescribed a set forme in certain words concerning those admonitions and prayers touching the institution and Doctrine of baptisme which the word of God deliuereth but hath left that free as circumstances may require for the better edifying of the Church so that the foundation be kept But the forme of inward baptisme is that inward action which is proper vnto Iesus Christ himselfe working by the Holy Ghost VVhat Analogie and agreement is there of the Signe with the thing signified in Baptisme Verie great for euen as the water doth wash the body and the filth thereof so the bloud of Christ by his merit doth wash away our sins and spirituall spots for his spirit doth sanctifie vs d Rom. 3 25 Tit. 3 5 1 Iohn 1 7. And like as euery generation cōsisteth of moyst watery matter Wherevpon some Philosophers as Thales haue said that water was the beginning of all things so our regeneration is by the holy Ghost in Baptisme who is often signified by the name of water for euen as water prepareth the earth to bring forth fruit and quencheth thirst So the holy Ghost that same which sate vpon the waters a Gen. 1.2 maketh vs fit for good workes and quencheth in vs the thirsting after terrene things and hereof good workes are called the fruites of the spirit b Gal. 5.22 and Christ saith who so thirsteth let him come to mee and drinke for hee that drinketh shall neuer thirst but this hee spake of the spirit which they that beleeue should receiue c Esa 51.1 Secondly the sprinkling with water doth plainly note the sprinkling of the bloud of Christ
for the remission of sinnes Ioh. 7 37 and imputation of righteousnesse but the staying vnder the water though but a while setteth as it were before our eyes the death buriall and mortification of our natural corruption the old Adam by the vertue of the death and buriall of Christ which is the first part of our regeneration d Rom 6.3 4 And the being taken out the reuiuing of the newe man and newnesse of life yea and proportionally our resurrection to come e Ibid. vers 4.5.13 VVhat change or coniunction is there of the signe and the thing signified in Baptisme Not any naturall for the outward signe is only the Ministers corporall action but the thing signified is spirituall and Gods worke namely to be washed with Christes bloud and regenerated with his spirit which is not to bee sprinkled with Christs bloud corporally either visibly or inuisibly but to bee receiued into Gods fauour by reason of his bloud shead that is by reason of Christs whole obedience and being grafted into his body to bee quickned by him through the working of the holy Ghost as it is said expresly of Christ Hee shall baptize you with the Holie Ghost and with fire f Mat. 3.11 Iohn 3.33 Notwithstanding for the fitnesse reference and trueth of the signe and thing signified and also for the promise made to those that vse them rightly there is a Sacramentall and Relatiue copulation by reason whereof the name and properties both of the signe and thing signified are changed Hereof Baptisme is called the Lauer of Regeneration and the water the bloud and spirit of Christ. Tit. 3.5 that is not onely the shadowe but a most certaine Testimonie that the baptized truely beleeuing are cleansed with the bloud of Christ regenerated by the holy Ghost Is the same man alwaies at one instant Baptized with water and the Holy Ghost No. 1. Because the promise of the spirit annexed to baptisme is not absolute but conditionall requiring faith and obedience 2. Because that God dealeth not in Baptisme by naturall reason as when a medicine being taken worketh with thee whether thou sleepest or wakest and fire warmeth whether thou thinkest of it or no. But as God is a most free agent sometimes the Baptisme of water is without the baptisme of the spirit as the Example of Simon Magus teacheth who although hee had an Historicall faith yet hee was not regenerated and the a Act. 8 12 baptisme of the spirit sometime goeth before sometime accompanieth and sometimes followeth the baptisme of water for both men and women when they beleeued by Philips preaching the things belonging vnto the kingdome of God and of Christ as also the Eunuch Cornelius and his friends were baptized by the Holy Ghost before they were baptized with water as appeareth by their faith and conuersion b Act. 8.13 but in infants to whom the kingdome of Heauen belongeth if wee respect Gods ordinance both Baptisme and Iustification and Regeneration do concurre out of the nature of that Couenant I will bee thy GOD and the God of thy seed Gen. 17.7 but the effect hereof is truely declared afterward in his time For the seede of the word and Sacraments lyeth as it were in the Earth couered and hid as long as the Lord seeth good to deferre grace Is Christ present after one manner both in baptisme and in the Supper He is alike present in the lawfull vse but yet the manner of his presence may be after a sort discerned for in baptisme hee is present as at the new birth In the Supper for the confirmation and nourishment of him that is newe borne But vnderstand this presence in respect of him that taketh it for nothing hath the reason of a Sacrament out of the vse instituted What is the manner of receiuing Baptisme The manner of receiuing the outward signes is naturall but of the things signified spirituall for the things themselues are effectually communicated vnto vs in respect of God that giueth the holy Ghost by the meanes of the lawfull administration of Baptisme But faith is that only gift of God whereby wee apply the substance of the Sacrament peculiarly vnto our selues Touching infantes they haue a singular priuiledge in respect of God Who are to be Baptized All men lyuing who are receiued or esteemed to be receiued into the Couenant of God without difference of sexe or nation a Act 10 47 and 11.17 and those who are of yeares which come vnto the Church and shewe their assent to the doctrine of the Gospell professe their faith in Christ and shewe forth the confession of their sinnes or repentance Mat. 3.6 and 28.19 Baptizing them that is to say those which haue giuen their names to the Gospel and haue professed themselues Disciples And Act. 2.41 They which receiued his word were baptised And Christ said first He that beleeueth afterward And is baptized Mar 16 16. So Simon Magus was admitted the Eunuch and others b Act. 8.13 37. 10 46.47 Or else the Infants of the faithfull c Gen. 17.7 Luk 18.16 and those which are begotten of Baptized parents but not of Infidels which are not in the Church and not the Children of the Baptized because their seed is contained in the couenant but not these other Act. 2.39 To you is the promise made and to your children Neither is it materiall whether the Infant bee borne of vnequall matrimonie that is whether one parent or both be faithfull and Christian for the Apostle calleth such children holie d 1 Cor 7.14 that is pure and separated for the Lord according to the forme of the Couenant Neither doth this hinder because al that are borne of faithful parents are not elected for we are not to enquire into the secret iudgements of God but probably we may duely coniecture that all which are borne of Christians are elected Are persons of yeares and infants to bee admitted vnto baptisme all after one sort No but they which are of yeares are not to be baptized before they be instructed in the faith of Christ as in the word which entereth the ignorant in Christ that is in the Rudimentes of Religion in the principles of Christianisme which is called Catechisme e Heb 6 1 Secondly when they are to be baptized they ought to confesse their faith before the Church of Christ Mat. 3.6 They were Baptized by Iohn in Iordan confessing their sins that is such as did testifie that they did earnestly embrace the Doctrine of free remission of their sinnes Such a confession was required in the antient Church of them which were able to be enstructed differing farre from that Popish shrift consisting in a proditorious enumeration of each euen secret sinnes Wherupon the Apostle 1. Pet. 3.21 calleth baptisme the answering of a good conscience hauing respect to the Interrogations of Catechists to which those which were to be instructed in the principall heades of Faith and of
whereunto it was instituted of Christ it hath this vse namely that in Christ alone we may seeke by faith receiue remission of sins the renewing of our nature a heauenly inheritance But let vs receiue baptisme it selfe as it were a diuine testimonie of those benefits which throughout our whole life may lift vp our faith may beare witnesse this the promises of grace doe belong vnto vs and that our sinns being forgiuen wee are receiued into fauour and also it may admonish or put vs in remembrance that we are baptized vpon that condition that walking in newnesse of life we may goe toward life eternall What fruite or profit commeth of the Baptizing of Infants It serueth for the Parents comfort for the signe being committed to the child as by a printed seale doth confirme the promise made to the godly parent that the Lord will be a God not to him only but to his seede also From whence his soule is besprinkled with no common gladnesse and is inflamed to publish the bounteousnes of God Moreouer it serueth for the instruction of the children them selues after they bee growne to yeares when they are thereby spurred forward to an earnest desire of worshipping God of whom by a solemne symbole or token of adoption they haue beene receiued for sons before that by reason of tender age they could acknowledge him for their father What is contrarie to this Doctrine 1 To this Doctrine is repugnant or contrary the error of the Popish Clergie which do iudge the baptisme of Iohn to bee diuers from the baptisme of the Apostles 2 They do staine or infect the pure and plaine institution of Christ with their additions of oyle of honey of blowing of spittle of burning lighted tapers or wax candles 3 They do confound or mingle together the ministery of baptisme in them which are full growne and of infants by their exorcismes and such like 4 They say that baptisme by it selfe and by the worke wrought that is by the action it selfe of Baptisme doth conferre grace to all the baptized as well faithful as vnbeleeuers to iustifie forgiue sins sanctifie and saue 5 That the same by their feined deuise doth poure into print into the soule a marke which they call a Character which cannot be put out whereby euen in Hell a Christian may be distinctly knowne from a Iewe and Gentile 6 That baptisme of water is absolutely necessarie to saluation and that none at all can be saued without baptisme 7 They make the offices of a Coniurer and of a baptizer all one and the adiurations of coniuring being added thereunto they goe about to cast an ill spirit out of him who if he were possessed with such a spirit were not to be baptized 8 They do grant vnto women the administration of baptisme in the feined case of necessitie and if the childe liue they offer it againe to the minister that it may be baptized 9 They dreame that there is a Diuine power put into the water it selfe or into the ceremonies of baptisme 10 They doe adiure or coniure the water of baptisme and doe magically hallowe it the day before Easter whitsontide where as the Apostles vsed such water as they met with by the way Act. 8.39 as appeareth in the baptisme of the Eunuch 11 They require three seuerall duckings in the water as necessarie 12. Infants which die before baptisme as depriued of the beholding of God and of life eternall they place in a peculiar Limbo or speciall place wherein they haue neither well nor woe where they haue the punishment of losse but not of sense neither doe they burie them with the rest of the Christians in the Churchyard or blessed place where many men are laide but without vnlesse they bee baptized in their mothers wombe 13. They doe admit to baptisme any infants whatsoeuer 14. They baptize Bels in the name of the holy Trinitie and truely with greater solemnitie then men are baptized For it is not lawfull for any but Bishops to baptize bels when as to baptize men it is lawfull amongst them euen for women And they giue them the names of some woman saying Margaret or Paulina I baptize thee in the name of the Father c. And they doe feigne that by the sounding of them being consecrated so baptized ill spirits hostes of enemies wiles of enemies tempests hailes stormes whirlwindes boysterous blastes of windes thunders and hurtfull lightnings are driuen away that flames and fires are quenched or put out that the dead also are refreshed 15. They faine a spirituall kindred betweene the partie baptized his parents children and kinsmen and the sureties their parents children and kindred of their children 16. Likewise also they doe ordaine a Physicall copulation a ioyning together of the signe and of the thing signified that is of water and of the spirit 17. They iudge baptisme to bee of lesse account then the vowes of Monkes 18. They doe administer the same in a strange tongue 2. The false opinion of them which doe determine that by baptisme is signified onely forgiuenesse of sinnes past whereupon many of the ancients which was not well done deferred baptisme vntill the last time of their life 3. The errour of the common people which in the beehalfe of the newe borne infant saie to the Pastor of the Church GOD hath giuen mee an Ethnicke I desire that you would make him a Christian whereas baptisme doth not make a Christian but signifieth a Christian 4. The errour of them who doe contend that baptisme in dignitie and vse is much inferiour to the Eucharist and they say that we are partakers of Christ onely in the Lords Supper not in baptisme 5. Of the Ethiopians which are called Abyssini who not being contented with the baptisme of water do moreouer presently burne with fire those that are dipped of them as Seleucus and Hermias being Galathians which as Augustine reporteth did not baptize in water but in fire vnderstanding the word fire properly in the saying of Iohn Baptist Mat. 3.11 Hee that commeth after me he shall baptize you with the holie Ghost and with Fire which is taken by translation for the efficacie of the holy Ghost purging and enlighning the mindes of men when as hee speaketh of inward baptisme 6. Of certaine nations of the East and of the West which doe together baptize and circumcise their little children 7. Of the Donatists which do measure the vertue and price of baptisme by the worthinesse of the minister 8. Of the Anabaptists which doe vrge that they which are baptized of Idolaters in the papacie are to bee baptized againe And also of the Catabaptists which denie that Infants are to bee baptized they will haue baptisme to be onely a signe of Christian profession 9. The error of Marcion who taught that baptisme is to bee giuen the second and third rime to one and the selfe same partie after any hainous offence committed And of the Hemerobaptists
this that he should take a double portion and the people one kinde onely but in those properties which Paule describeth 1. Tim. 3.2 and 5.17 where hee saith that the Elders are worthie os double honour when they rule well and labour in the word of God Hom. 18 vpoÌ„ 2 Cor. Gratiam Cau. compernu de consecrat distinction 2 and excellent is the sentence of Chrysostome There is a time when a priest differeth nothing from an inferiour as when they must vse the mysteries for we are accounted worthie all alike that we may pertake of them And Ignatius in the Epistle to the Philadelphians One bread broken to all and one cup deliuered to all And Gelasius The diuision of one and the same mysterie cannot come to passe without great sacriledge 11 Because whatsoeuer pretence is brought Christ not only instituted the supper with a twofold signe but commaunded his Disciples to take it and vse it vnder a twofold signe Take eate drinke and do this And the doctrine of the Lords Supper which is handled 1. Corinth 11. vers 23. and so following is common to all the faithfull Finally because the Sacrament ought to be whole and to be taken wholy Wherefore did Christ take bread not breads To signifie the mysterie of one and the same bodie from whence the communicants do partake of one bread What manner of bread vsed Christ vnleauened bread or leuened Such as they vsed with meat true and common bread but yet valeauened because of the circumstance of time to wit the feast day of vnleauened bread wherin after the eating of the paschall Lambe Christ celebrated the supper b Mat. 26 17 and also because the vse thereof was common on those feastiuall daies of Easter wherein it was not lawfull to vse leauened bread c Exod. 12.15 And the Apostle speaking of the holy supper doth terme it simplie bread meaning vndoubtedly common and vsuall bread among the Corinthians such bread as the churches of the Graecians do vse and which the Corinthians did eat of Wherefore ordained he bread to be the sacrament of his bodie For the Analogie or similitude of the properties and effects of the signe and of the thing signified For as of the graine of wheat is made corporall bread so of the bodie of Christ is made spirituall bread 2 As bread in the ouen is baked with the heat of the fire so the bodie of Christ was baked with the fire of the crosse and prepared to be meat of life 3 As corporall life is susteined with bread so by Iesus Christ the bread of life the soule is nourished vnto spirituall eternall life 4 As the heart of man is vpholden strengthned with bread d Psal 104 15 so the vertue and merit of the body of Christ doth comfort the soule to life eternall 5 As bread doth driue away the hunger of the body so the merit of the body of Christ doth asswage the hunger of the soule 6 As bread doth profit the hungry not the full fed so also the vertue or merit of the bodie of Christ doth not profit any but them who hunger after righteousnes and them which are puffed vp swelling with their owne righteousnes and for such as are full truly nothing doth it profit them at all 7 As bread distributed among manie is a signe of concorde or agreement so also the bodie of Christ offered for manie is a pledge of the good will of Christ of mutuall loue amongst our selues 8 As one bread is made of manie graines so we being manie are one mysticall bodie of Christ which doe pertake of one bread one I say by a common notion of the sacrament but not in nomber and because it is taken to one end as we may see 1. Corinth 10.17 For wee that are many are one bread and one bodie because wee all are partakers of one bread Why did Christ take bread rather then flesh or other meat to institute his Supper Because he had not regard to the colour and outward forme for the which flesh is more like to flesh but to the vertue of nourishing which is greater in bread then in the flesh of any beast Theodoret. Dialogo 1 What maner of wine vsed Christ taught by his exaÌ„ple to be vsed Not tempered which the ancient Graecians called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is mixt of water and wine which they vsed as a thing free and indifferent neither necessarie to the Sacrament occasion being taken from that because water flowed out of the rocke to the thirstie Israelites which rocke was Christ a Numb 20 10 1 Cor. 10 4â— and because water and bloud came out of the Lords side b Ioh. 19.34 Amb. of the scaraments 5 or because in olde time celebrating the Lords Supper they did drinke more largely so that some were drunken in the loue feasts c â—p 1 18. booke Chap. 53 Tractate 120 vpon Ioh. and therefore that wine being of it selfe strong might do the lesse hurt water should be put thereunto or to signifie the vnion of Christ with the Church as though the waters should figure out the people as Cyprian will haue it or to signifie the vnion of natures in Christ as Nicephorus will haue it But these arguments are not necessarie and as Augustine will haue it that powring out of water bloud did signifie two sacraments baptisme and the Eucharist Moreouer we drinke not in so great plentie or so strong wine in the Supper and our communion with Christ is signified after another maner but it is better concluded that Christ vsed wine without water For the scriptture doth not speake of any water mixt with wine as neyther of red or white colour but of the fruit of the Vine Math. 26.29 Verily I say vnto you that I will not drinke henceforth of this fruit of the vine vntill that day when I shall drinke it new with you in my Fathers kingdome Which words Mathew and Marke doe apply to the narration of the mystical cup but in Luke they seeme to be transposed Luk. 22.18 as Augustine teacheth 3. booke of the agreement of the Euangelist and they are not extant in the Syrian interpreter And Chrisost Hom. 83. vpon Mat. 26. cha Of the fruit saith he of the vine which truly bringeth forth wine not water Yea if a maÌ„ listed to play with Allegories that might be expounded of the adulterating of the Lords supper Esa 1.22 Thy vintners do mixe wine with water Wherefore instituted he the Sacramenâ— of his bloud with vvine In like mannner for the likenesse properties and effects of wine and of the bloud of Christ For as wine is the most sweet liquor flowing out of the Vine so the bloud of Christ is the most sweet drinke of the soule powred out for vs out of the side of Christ which is that true Vine a Ioh. 15.1.5 2 As wine doth asswage the thirst of the bodie so the merit of
〈◊〉 Regencie Burgesship ciuill conuersation a Philip. 3.20 And they are said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to practise policie who are in publicke office or about the common good Whence also Basill calleth the Lyturgie that is that policie which is in the Church according to God and the Gospell Ecclesiasticall policie What is Respublica or the Commonwealth It is a companie of many people vsing the same lawes and that by common consent whether they inhabite one or seuerall Cities What is the Originall cause of Commonwealthes God himselfe that author of mankind who instituted the first societie to wit the band of mariage betwixt Adam and Heuah whence by Gods blessing vpon that mariage and his reall confirmation of that word increase and multiply came an house or priuate congregation out of which anone came first children after that Families and they diuers and distinct one from another The head and chiefe of which house or family was called the Maister or Mistres of the house in Latine Pater or Mater familias These inhabiting neere together by reason both that mans nature is sociable and that they might afford each other mutuall ayde did of those diuers families collected together make Villages in Latine called vici a via of the way and Pagi of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by the doricke dialect a fountaine whereupon they were called Pagani Pagans who came to one fountaine or spring for water but these Villages were built in the fieldes without such walles as now Cities haue After villages walled Cities were erected to preserue the inhabitants from carnall men and wild beasts These were enuironed with a wall or ditch and were called in Latine Vrbes of Orbis a circle because as Varro saith they with ploughes made a rounde circle about that ground which they meant to wall in a Gen. 4.17 Out of one or diuers of the Cities came that societie which wee call the Commonweale But many Cities and townes hauing the same vniforme administration were called in Greeke 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Latine Gens in English a Nation But the first Monarchie in which the gouernment was partly Herus a master then Rex a King was established at Babylon in Caldaea after the floud and diuision of languages b Gen. 10 8 By Nimrod a Giant or mightie man the Nephew of Cham by his sonne Cush who to make himselfe great abused his might and tyrannized ouer men as his vassals Some thinke he was after called Belus This Monarchie was both of the Caldaeans Babylonians and Assyrians For Ninus translated it to the Assyrians who made rather Niniue then Babylon the seate of his kingdome which Niniue was founded by Assur the sonne of Sem Noahs sonne c Gen. 10.11 After this Monarchie was that first of the Persians after it of the Graecians and last of the Romans Should there if Adam had continued in his innocencie haue beene vse of Ciuill gouernment There should and such as one as is fully distinguished from domesticall least diuers distinct families should remaine without an head but yet should that commonwealth haue beene guided with greatest equitie iustice and clemencie euen as there is a pollicie and certaine order amongst the companie of the blessed Angels and therefore it should haue beene farre different from these Empires which nowe wee haue after the fall Did subiects goe before and constitute them Princes or Princes goe before and create vnto them subiectes Although Princes and subiectes are Relatiues yet in nature and time subiectes were first But Princes except tyrantes were not as Fathers made by nature but by the subiectes suffragies and consentes and that vpon certaine conditions for the good of subiects Whence is that Daniell the 4.32 Know that the most high gouernes the kingdomes of men and giues them to whom he will By this it appears that subiects are not so much borne for Princes as that Princes ought to rule for the good of subiects How manifold is politicke gouernment Twofold the one lawfull which is appointed and approoued by the word of God and the generall consent of all mankinde the other vnlawfull which is condemned by the same word and by the generall voice of all men How many formes are there of lawfull gouernment Three the first in which one commaundeth by iust lawes which is called a Monarchie Regnum a kingdome or the gouernment of one the second in which Optimates or the best sort doe rule by good lawes and haue chiefe commaund this is called Aristocratia or the gouernment of the best in Latine it is called especially Respublica the Commonwealth and Politia a pollicie the third in which all that is the people themselues doe by themselues beare rule and it is called Democratia or a popular state Which is the best kinde of lawfull gouernment That which is eyther composed of all those three or at the least of two of them such as was the gouernment of the people of Israell as is plaine in the olde testament for one of these doe temper the other so as neyther one Prince or diuers great ones or the people it selfe can abuse their gouernment to tyrannize But yet that gouernment is best vnto euerie people or nation which is most agreeable to the manners nature place commerce and other circumstances of that people and nation What formes of gouernment are contrarie to these three Three other 1 To a Monarchie tyrannie which is when one ruleth vniustly and contrarie to the prescript of holy lawes 2 To Aristocratie Oligarchie that is the rule of a few and it is called faction and in Latine Duumuiratus when two rule or Triumuiratus when three rule Now this is when a few rich men dominere vniustly and besides the lawes thirdly to Democratie that is the right gouernment of the whole people is opposed Ochlocratia that is the power of the tumult or that confusion which causeth mostlye vprore and sedition whilst one will not yeeld to another and this is when the people doe vniustly rule Which are the parts of politicke gouernment Three the Magistrate the Lawes and the people or Subiectes Whence is this word Magistrate deriued Eyther of Magister a Maister which word is deriued of Magis rather as saith Pompeius whence in all things those Offices saith hee are called Magisteria Maisterships which rather cōmaund then others as the Maistership of the horse of villages townes cities whence this word Burgi-magister and magistrare in Festus is for to rule and moderate expences or else it comes of the Greeke word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the greatest whence they who in Greeke are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and in Latine Magistratus are by Suetonius keeping the Greeke word called Megistanes that is peeres or Maximates the greatest in the life of Caligula where he saith that Germanicus would not ioyne with the Megistanes now although there be diuers sortes Magistrorum of maisters yet vse hath obtained that
comforter from the Father And vnto him is attributed a voice k Act. 13.2 and his good pleasure l Act. 15.28 and free will m 2. Cor. 10.11 and a peculiar appearing in a bodily forme n Cap. 2.3 all which be the properties of a person truly subsisting And Ioh. 5.7 There be three which beare witnesse in heauen the Father the Word and the holy Ghost and these three are one What then is the holy Ghost He is the third Person of the Trinitie eternall coessentiall to the Father and proceeding from them both ioyntly and inseperably together with the Father and the Sonne the Creator and Conseruator of all things who is sent into the hearts of the elect to sanctifie them together with the Father and the Sonne equally to be worshipped As for his sending foorth it is in operation not in essence the which being vnmeasurable in that it is true God changeth not place neither is in a place but euery where as God Ga. 4.6 Proue that the holy Ghost proceedeth from the Father Ioh. 15.26 He that proceedeth from the Father and Mat. 10.20 It is not ye that speake but the spirit of your Father that speaketh in you Proue that the holy Ghost proceedeth from the Sonne Ioh. 14.26 and 15.26 he is said not onely to be sent and to be giuen of the Father but also of the Son and Ioh. 16.14 to receiue all things from Christ He shall receiue of me and declare all things vnto you Rom. 8.9 and Gal. 4.6 He is called the Spirit of the Son Moreouer Augustine saith that Christ gaue the holy Ghost by breathing him into them that he might shew that he proceedes euen from him a Joh. 20.22 Ob. 1. Christ saith that he proceedes from the Father therefore not from the Sonne Ans Christ doth not say that he proceedes onely from the Father therefore this proues nothing Ob. 2. If the holy Ghost be one he must haue but one beginning and so proceed from the Father alone Ans It followeth not seeing that breathing of the Father and the Sonne by which the holy Ghost proceedeth from the Father and the Sonne is onely one What then be the proprieties whereby the Persons are really distinguished amongst themselues Not to be begotten or the Paternitie or fatherhood is the incommunicable proprietie of the first Person of the Trinitie whereby it comes to passe that the Father is of no other but of himselfe not made not begotten but from all eternitie begetting the Sonne Now â—o be begotten or generation or the sonneship is that whereby the Sonne doth receiue and hath in himselfe all and his whole essence from the Father 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2. Proceeding flowing or comming from being likewise taken passiuely whereby the holy Ghost from all eternitie doth receiue that self same and whole essence from the Father and the Son and hath it whole in himselfe Therefore the holy Ghost is said to proceed from the Father and the Sonne not when he is sent or powred foorth vpon the house of a Zach. 12.10 Dauid but in respect of his essence which from all eternitie he receiued communicated vnto him of the Father and the Sonne Is there then a difference betweene generation and proceeding There is but I saith August know it not neither am I able nor sufficient to distinguish them because that as generation so proceeding is altogether vnspeakable Yet this difference may be yeelded that as the same Augustine saith whatsoeuer is begotten doth also proceed but not of the contrarie whatsoeuer doth proceed is also begotten These proprieties by what other names are they called They are called the workes of the Trinitie within because they be effected within the very essence without all respect to creatures after an incomprehensible manner They are also called workes diuided or distinct and incommunicable For to be a Father agreeth onely to the Father to be a Sonne onely to the Sonne Proceeding onely to the holy Ghost What call you the workes of the Diuinitie without Which in respect of the creatures are done of the whole Trinitie or which the three persons ioyntly together effect in the works of creation and redemption And they are said to be vndiuided because they be common to the three Persons whence comes this rule The workes of the Trinitie without are vndiuided Gen. 1.26 Let vs make man after our owne image And Ioh. 5.17.19 What things the Father doth the same things in like manner the Sonne doth also but yet so as there is kept the proprietie of the Persons the order of doing and the difference b 1. Cor. 15.57 Rom. 11.36 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 So the worke of incarnation being taken actiuely is a worke of the whole Trinitie in regard of the * accomplishing of it if you consider the effect although onely the Sonne be incarnate What names are giuen to the holy Ghost in the Scriptures He is called the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Comforter that is the Aduocate c Ioh. 14.16 15.26 16.7 not of Redemption nor of Mediation or of Reconciliation betweene God and men for Christ alone in this respect is Mediator but of comfort namely teaching vs to pray comforting the afflicted teaching the truth begetting those vnutterable gronings of which Paul speaketh Rom. 8.25.26 He is called the Spirit of truth a Joh. 14.26 because he teacheth the truth effectually Also the spirit of adoption b Gal. 4.6 because he sealeth vp the adoption of the sonnes of God in our hearts Also the Spirit of sanctification or the holy Ghost c Rom. 8.15 not so much in regard of his essence as for his effects d Rom. 1.4 What be the effects of the holy Ghost 1. In generall to quicken to sustaine to rule to gouerne in speciall to giue testimonie vnto Christ e Iohn 15.26 2. To leade the elect into all truth to regenerate f Iohn 16.13 the minds of the faithfull Tit. 3.4 He hath saued vs by the washing of the new birth and by the renewing of the holy Ghost which he worketh whilest that he illuminateth our minds with the true knowledge of Christ createth in vs faith in Christ by the hearing of the Gospell and by faith bringeth forth in vs newnes of life incorporateth vs into Christ g Eph. 3.5.16 and applieth Christ and the offices and treasures of Christ vnto vs. Also to seale vp vnto vs the promises of God Ephes 1.13 He is called the Seale the earnest of our saluation and the earnest of our inheritance 2. Cor. 1.22 because by his testimonie he doth establish confirme and seale vp in our hearts the assurance of our inheritance to come What â—e the Epithets which are ascribed to the same holy Ghost in the Scriptures 1. He is called the finger of God Luke 11.20 If I by the finger of God cast out diuels by whom do your children cast them out because