Aphorismes of Christian religion: or, a verie compendious abridgement of M. I. Calvins Institutions set forth in short sentences methodically by M. I. Piscator: and now Englished according to the authors third and last edition, by H. Holland. Institutio Christianae religionis. English. Abridgments Calvin, Jean, 1509-1564. This text is an enriched version of the TCP digital transcription A17599 of text S107177 in the English Short Title Catalog (STC 4374). Textual changes and metadata enrichments aim at making the text more computationally tractable, easier to read, and suitable for network-based collaborative curation by amateur and professional end users from many walks of life. The text has been tokenized and linguistically annotated with MorphAdorner. The annotation includes standard spellings that support the display of a text in a standardized format that preserves archaic forms ('loveth', 'seekest'). Textual changes aim at restoring the text the author or stationer meant to publish. This text has not been fully proofread Approx. 285 KB of XML-encoded text transcribed from 111 1-bit group-IV TIFF page images. EarlyPrint Project Evanston,IL, Notre Dame, IN, St. Louis, MO 2018 A17599 STC 4374 ESTC S107177 99842879 99842879 7575 2240860167

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APHORISMES OF CHRISTIAN RELIGION : OR , A VERIE COMPENDIOVS abridgement of M. I. CALVINS Institutions , set forth in short sentences methodically by M. I. PISCATOR : And now Englished according to the Authors third and last edition , By H. Holland .

Be not caried about with diuerse and strange doctrines : for it is a good thing that the heart be established with grace , &c.

Heb. 13.9 .

AN CHO RA SPEI

AT LONDON , Imprinted by Richard Field and Robert Dexter , and are to be sold in Paules Churchyard , at the signe of the Brasen serpent . 1596.

●O THE REVE●END FATHER , THE RIGHT WORSHIPFVLL Mr. D Goodman , Deane of Westminster , grace and peace by Iesus Christ .

WE see ( right worshipfull ) that a great number ( blessed bee God for our happy peace , and this sweete me so long continued ) haue at●ed some knowledge of God by 〈◊〉 preaching of the Gospell : yet 〈◊〉 few I feare , haue truly learned ●d knowen Christ : Ephe. 4.19.20 . for the wordes Iohn are , He that sinneth , 1. Iohn . 3.6 . hath neither seene nor knowne him . And Gregorie saith truly ; Gregor. Pastoral . cur. 1. pars . cap. 2. Viuendo conculcant , quae non opere sed meditatione didicerunt . Looke what knowledge is attained by bare speculation , without experience of faith , and practise of life , it is but a dimme light soone quenched . Light is good , & the first step to life , darknesse is euill and daungerous , and the way that leadeth vnto death , & yet most men loue darkenesse more then light , Iohn . 3.19 . because their deeds are euill . Wherfore to helpe forwards this kinde of men , which do but sip and tast but litle of holy religion , I haue spent some houres to translate this little treatise , which will giue the willing mind in a very small time a synopsis or short view of the whole bodie of Gods holy truth , Three times published in ●tin . the pure worship and seruice of God . It hath done ●uch good , no doubt in Latin , and ●rust it shall by Gods blessing and ●oodnesse , profite some in English .

The same reasons which moued the author to commend this booke ●hat good , old , & reuerend father 〈◊〉 Beza ( his age , his place and cal●g , his speciall loue and affection ●wards him ) were motiues also vn●me ( right worshipfull ) to recommend the same vnto you : for your Christian care , & fatherly loue and ●ction towardes me , I find to be ●h , not in words but in deeds , that ●ay and must nothing doubt of ●●r fauorable acceptation . Next 〈◊〉 the gift ( the booke I meane ) it is 〈◊〉 same : for the outward coate and ●lours are onely changed , but the ●staunce and matter is the same . ●nd as for my loue towardes you , I can no way testifie it as I would , but vnto God onely in prayer for you : The Lord God continue your good health , and graunt you the good comfortes of his holie spirite , the peace which passeth all vnderstanding in this life , and an euerlasting rest in the kingdome of glorie , by and through Iesus Christ our alone Sauiour and redeemer . Amen . The yeare of Christ . 1596. Maij. 18.

Your worships euer to vse in the Lord Christ . Henr. Holland .
To the Reader .

THou hast here ( Christian Reader ) an abridgement or short vew of Mr. Caluins Institutions , a worke so much commended for many yeares , and so embraced and published in all reformed Churches & in all languages Latin , French , Dutch , English &c. as no one worke of any ●te writer hath had the like acceptation and ●nerall approbation . Master Caluins Institutions read in open scholes , as Pet. Lumbard , by the Schoolemen . The learned professors and readers in open scholes haue yearely read ●er , and commended this worke vnto their ●ditories , as the Schoole men in the blind ●e haue done the Mr. of Sentences , and others of late yeares Phil. Melancth Common ●laces . Philip. Mel. by Pezellius . It was not the authors meaning , nor ●y desire to make any man negligent , in per●sing the great worke it selfe , but rather to excite and helpe slow wits to search into the fountaine , whence these small braunches are deriued . Let this little booke be therfore vnto thee , but as a methodicall index , to helpe and confirme memorie .

The world is full of bookes , but few good : The light is great , I wish it may be greater , for light is good and darknes euill . It is granted of all men that the essentiall difference betweene man and beast is reason , the light of nature ; but betweene man and man the speciall difference is Religion : betweene true Religion and the false , the light of God , Gods holy written truth . The Turkish Paganisme hath an Alcoron : the Papacie is grounded vpon the traditions of men , the naturall man the seruant of sin will hearken , beleeue and follow the poore light of blind reason , blind sense , and what is more daungerous , Iam. 1.13.14 . his most blind and corrupt concupiscence the mother of all sin : So let the seruant of Christ , harken , beleeue & obey the holy Gospell of Iesus Christ . If men will not heare , they cannot learne : if they will not learne , Rom. 10.14 . they can not know , if they will not know , they can not beleeue : if they do not beleeue , they can not loue : if they do not loue , they can not trust : if they do not trust , they haue no sounde feare : if there be no sounde feare , they be not humbled : if they be not humbled , they can not worship God : if they be not true worshippers , they can not be saued .

Concerning my translation , I haue not followed the authours wordes , but I trust I haue his meaning in plaine and best knowen termes . I remenber the witty Poet which taught in me youth : Non verbum verbo curabis reddere fidus Horat. arte Poetic . Interpres —

Againe , for my boldnesse & libertie somtimes in omission , sometimes in addition of wordes and some few sentences : I haue the authour himselfe for example , as may appeare to the Epistle following . There is nothing ●teriall pretermitted . I amplified no where somuch as in the doctrine of the Lordes Sup●●● ( and there not much ) for the better vnderstanding of ignoraunt people , which so much in most places prophane the same .

I know that Gregory saith right well & ●oly , ars artium est regimen animarum , Gregor. Pastor . cur. 1. p. the ●uernement & care of soules is the best arte 〈◊〉 facultie on earth : & again , Praeconis officium suscipit quisquis ad sacerdotium accedit , vt ante aduentum iudicis , qui terribiliter sequitur , ipse scilicet clamando gradiatur : that euerie Minister of Christ as a crier must go on before , and that the dreadfull iudge of all the world followes after : 2. Cor. 2.16 . who then is sufficient for these things ? True it is , that the preaching of the Gospell must be our greatest care . I spend therfore but some houres for my refreshing , as it were on this manner . I trust to offend none iustly , my hope is to do good to some , and my desire is to many . The Lord Christ schoole vs , and prepare vs for his kingdome .

Thine in Christ Iesu , Henry Holland .

THis copie past from my ragged hand after the first writing to the presse immediatly : for the whole worke had not aboue six whole dayes . The worke-men were wearied with the hand , and the hast might haue caused many errours . Wherfore I must desire thee , good Reader , friendly to correct these few faults which haue escaped .

Errata .

Pag. 1. marginall note or , for , as . pag. 1. Aphoris. 3. of yeares and iudgement . pag. 22. Aphoris. 3. commendeth for commandeth . pag. 39. Aphoris. 2. supply as if they had read . pag. 42. Aphoris. 11. put out stirring . pag. 48. Aphoris. 17. which came of , for which came not of Abrah. pag. 56. first line , the last , for and at the last . pag. 69. Aphoris. 9. reade by faith imputed vnto vs . pag. 115. Aphoris. 5.7.8 . in for into . pag. 125. Aphoris. 6. of for and. pag. 144. Aphoris. 16. were for we . pag. 172. se & 8. panem Domini and panem Dominum transposed . pag. 181. Aphor. 14. put out that .

THE AVTHORS PREface to Maister Beza .

I Suppose you can remember ( right reuerend ) what moued our friend Caspar Oleuian , a man of blessed memorie to publish his abridgement of that great worke , of that right worthie man of God Maister Caluin , I meane his Institutions : to wit , partly to helpe the Ministers of the Gospell through Germanie to teach Christ soundly : for he thought the prolixitie of that volume debarred a great number from reading it : S●lo● H●rbone●sis . partly also and principallie for the benefit of our schoole he gaue a summarie exposition thereof , handling euery three monethes or quarter , one booke or part of the whole , so that he finished & perfected yearely the Summe of Christian Religion . Oleuians Epitome . And I trust the Lord gaue a blessing vnto that his worke , & that many haue profited thereby , which vouchsafed the reading of the same , & as for my scholers , which haue heard his readings , I am wel assured they haue profited much therby . But when as he was taken by death from vs in the midst of his labours and translated to the celestiall schoole ; the necessi●ie of this place so requiring & dutie binding me , & as the brethren ( which then were to prouide for this schoole ) desired : I did succeed Oleuian in this worke : & so anon after his death I began to expounde the abridgement of Caluins Institution vnto ●ine auditorie , and in one halfe yeare ●ace ( for sooner I could not well do it ) I ●inished the same .

And when my Scholers desired for their furtherance in Diuinitie , that I would take the paines to appoint them some Logicall disputations : I soone granted their request : and therfore to proceede in some lawfull and good course , for their more speedie and better profite I did reduce euery point of Christian doctrine , so soone as I finished any place in the Institution , into some few Aphorismes , and the same I propounded vnto them for disputation . And this was the first cause of writing these Aphorismes : In collecting them I haue vsed Christian libertie , I haue not followed the very wordes of the authour ( for that could not well be done , the authors stile being full and large , and Aphorismes requiring breuitie ) and I added some thing in the sentences , which is not in that abridgment : yet the worke agreeth wel , as I thinke , and as the brethren iudge , with the authors doctrine , and specially with the holy Scriptures .

Theses . Again , I rather call these sentences , Aphorismes , then ( as they be called vsually ) theames , or questions , for the word thesis carieth some signe of doubtfulnesse with it , as may be seene with Aristotle in his Topickes , where disputers are said aliquid 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to set downe some thing , which they do not auouch to be true : for the Logitian , saith Aristotle in those bookes , must not affirme any thing as truth , but this belongeth to him onely which can bring proofe by demonstratiue conclusions : but such as dispute Logically , are ready to defend their position as true , or at least wise as probable . And some time the word thesis with Aristotle signifieth some absurde opinion : caried about vnder the name of some famous Philosopher . But these sentences contained in these Aphorismes are neither absurde ( but to such wits as be not inlightned and sanctified by Gods spirite ) nor such as any Christian may lawfully doubt off . Here some man will aske ; wherefore then are they propounded to be disputed vpon , ●d so to be called in question ? I answer , ●beit we dispute of them , yet we doubt not of the truth of them : for that is not the ●nd wherefore we propose them in disputation : but that our auditorie may the better see and know the truth of them , and to ●e more assured of the same , by hearing ●ll obiections of heretickes , and all scru●les that may sticke in their mindes an●wered and resolued by the word of God : and so both the ignorant receiue better instruction , and the weaker confirmation in the heauenly truth . But some will say ; what neede was there these Aphorismes shuld be published , seeing they were written for the special and proper vse of thine auditorie ? I haue herein also followed M. Oleuian that most faithfull Minister and seruaunt of Christ : for his desire was that his abridgments might not only benefite such as heard him here , but straungers also of other countreys . If he thought his abridgement should please many because of breuitie , much more may I expect the like fauour , for that I am herein more compendious then he . For these short Aphorismes containe the chiefe points of Christian Religion barely propounded , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . much like a withered body , or certaine iointes and bones without skinne , flesh or synewes , such as Anatomistes reserue for demonstration sake . So here we haue taken away the fulnes and glory of that stile , as the skinne and flesh therof : but the sentences , which appertaine to any one place of Christian doctrine , ( as things which most concerne the perfection of a body ) ●e like bare and naked bones knit and ●inted one with an other . But some will 〈◊〉 , that this is but dry and bare stuffe in ●ede , without any sap or grace in it . I an●r and graunt these bones be but bare , 〈◊〉 are they bones , that is , firme and solid ●ngs indeede , which neither want good ●ewes , nor iuice and marow of heauen● doctrine in them . Such as desire a more ●pious stile , let them either reade that a●dgement , or the authours great worke ●selfe . For my drift was not in this labour , to withdraw any man from the au●urs worke : but rather to giue an easie ●roduction therunto , and to winne , and 〈◊〉 excite such as fauour holy Religion , the ●re to embrace that worke . For I trust , ●at he which vnderstandeth the chiefe ●ounds of Gods truth , set forth and con●ned in these Aphorismes ( if he be ca●ed with a true zeale to learne and reuiue the knowledge of Gods heauenly ●eritie ) shall the rather desire to see these ●oints in the author himselfe , where they ●re more fully disputed and handled .

Now it remaineth most worthy and reuerend Beza , that I shew what moued me to commende and dedicate these Aphorismes vnto you . First this haue I done to gaine this little worke the more grace & fauour among men , as being approued by a man which hath , and yet doth best merite of the Church of our age & time . And herin also I thought it best to follow M. Oleuian , who in like manner sought protection and grace for his worke vnder your name . Wherefore hauing thus both one drift and scope , to instruct soundly ( such youth as desire the knowledge of holy Scriptures , ) in the principles of Christian Religion , as shortly as may be , it was my desire also to send vnto you , & so to commende vnto the Church of God this little worke , vnder your most worthie name so much commended ( as Oleuian speaketh ) and so much accounted among all the faithfull .

Next , my good will was to giue some publique testimony of my dutifulnesse towardes you , and so to confirme my Scholers by my example , in that reuerend opinion which they haue already conceiued of your selfe , and of your writings , and to ●et their loue & zeale to know the same . ●or albeit your name be long since verie ●etious & great , and for good cause , with them which fauour the truth in most syn●tie , so as here my commendation is ●edlesse : yet this I trust shal ad some con●matiō of that reuerend opinion which ●ese haue conceiued of you .

And lastly I desired also hereby to re●ite your loue testified towardes me by 〈◊〉 many approued testimonies as you haue written louing letters vnto me : for ●t reuerend mention of me in your last ●itings , but specially in your most paine● and learned annotations vpon the new ●estament : for albeit I thinke not my selfe ●erefore happy , for that any mortall man ●inks so reuerently of me , commending ●y poore labors to the Church of Christ : ●or I haue learned of the Apostle , that ●rayse to be founde and true , which shal●e giuen of God to euery man in the last ●ay : yet it can not be but comfortable to ●ny good man , to haue the commendation , of any one who is well knowen and most highly and worthily commended for wisedome and pietie . Now I pray the Lord God , and Father of our Iesus Christ blesse our labours and godly desires : that all students in the Scriptures , may by such helpes dayly profite in the knowledge of the heauenly truth : that whatsoeuer they haue well and rightly learned , they may also profitably and soundly teach the people of God , to the glory of Gods name and their owne euerlasting saluation in Christ Iesu . Amen .

A Table of the common places handled in this booke . Of the knowledge of God . Pag. 1 Of the holy Scripture . Pag. 3 Of God . Pag. 12 Of the Angels . Pag. 13 Of the integritie of our first nature , where is intreated of the Image of God , and of free will . Pag. 20 Of Gods prouidence . Pag. 21 Of Sinne . . Pag. 24 Of the Law of God . Pag. 32 Of the likenesse and difference of the old and new Testament . Pag. 39 Of the person and office of Christ . Pag. 51 Of Faith . Pag. 56 Of Repentance : where also is intreated of the life of a Christian , and of bearing the Crosse . Pag. 59 Of Iustification . Pag. 66 Of Christian libertie . Pag. 85 Of Offences . Pag. 94 Of Prayer . Pag. 26 Of Predestination . Pag. 106 Of the Resurrection , and of life euerlasting . Pag. 100 Of the Church . Pag. 114 Of the Ministers of the Church . Pag. 118 Of Church discipline and gouernement . Pag. 123 Of Vowes . Pag. 127 Of the Sacraments . Pag. 130 Of Baptisme . Pag. 137 Of the Baptisme of infants . Pag. 146 Of the Lordes Supper . Pag. 151 Of the Popish Masse . Pag. 173 Of the Ciuill Magistrate . Pag. 182
CHAP. 1. Of the knowledge of God .
* * An Aphorisme is a short sentence selected and set apart , or a definition , distinction , &c. I. APHORISME .

WE know God either as a a Act. 14.15 16.17 . and chap. 17.24.25 , &c. Rom. 1.19.20 creator , or as b b Iohn . 17.3 . redeemer .

II.

The knowledge of God as 〈◊〉 creator , is double : The one naturall , the other attained .

III.

The naturall knowledge of God as he 〈◊〉 ●eator , is that which naturally appea● in such as be of yeares of iudgement , ●uch c c Rom. 1.18.19 & chap. 2 14.15 . without instruction are perswaded 〈◊〉 God is , or some diuine essence , eter● most mightie , most wise , most bles●●aker and gouernour of the world , & ●ll things therein : & therefore that this ●d must be religiously worshipped .

IIII.

That such knowledge of God is naturally ingraffed in the mindes of men , may appeare , partly for that barbarous nations exercise some religious ceremonies : partly also for that the prophane contemners of God are otherwhiles smitten with a most great feare when God sheweth some signes of his maiestie : as in thunders and lightnings .

V.

The knowledge of God as he is creator is attained , both by humane or Philosophicall speculation and consideration of the a a Rom. 1.20 workes of God : and by diuine instruction , b b Gen. 1. Iob. 38.39.40 41. Psal. 19.104 . Prou. 8.22 . &c. by the very written word of God .

VI.

The naturall knowledge of God , and that also which is attained by mans industrie , yeeld some seede of Religion : but the same is so corrupted partly by ignorance , partly by malice , that of it self it can breed in vs but onely c c Rom. 1.21.22.23 . Act. 17.22 . &c. 1. Cor. 12. ● . superstition and false Religion .

VII .

And for the knowledge of God as he is creator , attained by the word of God , the same is either naked and bare , or ioyned with some affection of pietie .

VIII .

This last degree of knowledge excelleth all the rest : yet it sufficeth not for the true worship of God , and mans true feli●e , but is sufficient onely ( as the former degrees ) to make a man a a Rom. 1.20 . inexcusable . We must haue also by the b b Psal. 19. by confer . v. 8. & the v. folowing with the precedent . word , the knowledge of God as redeemer , and the same ●ked & knit with the faith and assurance 〈◊〉 Gods children . And this is that which ●worthily called a true c c Iohn , 17.3 & a sauing knowledge of God , whereby God as he is both creatour and redeemer is acknowledged 〈◊〉 rightly worshipped : and whereby also 〈◊〉 become blessed .

CHAP. II. Of the holy Scripture .
I. APHORISME .

THe holy Scripture is that which holy a a 2. Tim. 3.16 . 1. Pet. 1.21 . men specially the b b Ibid. Prophets and c c Rom. 1.2 . 2. Pet. 1.19 . A●ostles , d d 2. Pet. 3.15.16 . moued by the inspiration of the ●oly Ghost , haue written to e e Rom. 15 4. 1. Tim. 4.19.16 . 2. Tim. 3.15.16.17 . Iohn . 5 39. & Chap. 20.31 . teach the people of God the pure worship of God , and what is mans true happinesse . Sometimes it is called Gods written word , and the sacred Scriptures : & sometimes without an epithet , the Scriptures , and in the singular number , the Scripture : somtimes in Latin Biblia , of the Greeke word in the plurall number 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , bookes : but this name other nations also vse in the singular number , Bible .

II.

The holy Scripture is diuided into the bookes of the old and of the new Testament , or couenaunt : for that it was written partly before , partly after the incarnation of Christ : The first part is called , bookes or writings Propheticall , the second Apostolicall .

III.

In the old Testament are numbred 24. bookes yet so as we count the storie of Samuell , of the Kings , and of the Chronicles , and the 12. small Prophets , to haue but one seuerall booke in euerie story : as may appeare in this table folowing .

● . Genesis , or the 1. booke of Moses . ● . Exodus , or the 2. booke of Moses . ● . Leuiticus , or the 3. booke of Moses . ● . Numeri , or the 4. booke of Moses . ● . Deuteron. or the 5. booke of Moses . ● . Iosua . ● . Iudges . ● . Ruth . ● . Samuels 2. bookes , commonly called 1. and 2. of Kings . ● . Kings 2. bookes , called also 3. and 4. of Kings . ● . Chronicles 2. bookes . ● . Ezra . ● . Nehemia . ● . Hester . ● . Iob. ● . The booke of Psalmes . ● . The Prouerbes of Salomon . ● . Ecclesiastes or the Preacher . ● . Canticles , or Song of Salomon . ● . Esayah . ● . Ieremy : ad here his Lamentations . ● . Ezechiell . ● . Daniell . 24. The small Prophets . 12. 1. Hosea . 2. Ioel. 3. Amos. 4. Obadaiah . 5. Ionas . 6. Michah . 7. Nahum . 8. Habacuc . 9. Zephaniah . 10. Haggai . 11. Zachariah . 12. Malachi . The bookes of the new Testament are 27. which are these : 1. The Gospel according to S. Mathew . 2. The Gospell according to S. Marke . 3. The Gospell according to S. Luke . 4. The Gospell according to S. Iohn . 5. The Actes of the Apostles . 6. Pauls Epistle to the Romaines . 7. Epistle 1. to the Corinthians . 8. Epistle 2. to the Corinthians . 9. Epistle to the Galathians . 10. Epistle to the Ephesians . 11. Epistle to the Philippians . 12. Epistle to the Colossians . 13. 1. Epistle to the Thessalonians . 14. 2. Epistle to the Thessalonians . 15. 1. Epistle to Timothie . 16. 2. Epistle to Timothie . 17. Epistle to Titus . 18. Epistle to Philemon . 19. Epistle to the Hebrues . 20. The Epistle of S. Iames. 21. 1. Epistle of S. Peter . 22. 2. Epistle of S. Peter . 23. 1. Epistle of S. Iohn . 24. 2. Epistle of S. Iohn . 25. 3. Epistle of S. Iohn . 26. Epistle of Iude. 27. The Reuelation of S. Iohn .
IIII.

This Scripture , or the word of God ●●ntained in this Scripture , is the a a 2. Pet. 1.19 rule ●th of faith and life , for all the true worshippers of God : because God is the b b 2. Tim. 3.16 . 2. Pet. 1.21 . au●our of it , who cannot lye , and hath authoritie to commaunde all men : and ●herefore auncient writers call them , ●ookes canonicall , or Canonicall Scrip●ures . Vnto this volume also are vsually annexed certaine other bookes which are ●alled Apocrypha , that is , bookes kept hid 〈◊〉 secret : for that we must not bring these 〈◊〉 light when we are to confirme any doctrine concerning faith or Gods worship by diuine testimonies .

V.

And as for the absolute authoritie of this Scripture , it consisteth in those very words wherein it was first written , for that the same words were spoken a a 2. Tim. 3.16 . 2. Pet. 1.21 . by the holy Ghost vnto these holy writers : and they are Hebrue in the old , and Greeke in the new Testament . The translations or interpretations of other languages haue their credit and authoritie , as they be founde to agree with the first fountaines whence they are deriued .

VI.

And albeit this Scripture ought to be receiued of all men , for that it came by the inspiration of Gods spirit , and is of credit sufficient of it selfe : yet before the same be sealed in our harts by the a a Es. 39.21 . Iohn . 14 26. and 15.26 . & ●6 . 13 . Rom 8.16 . 1. Ioh. 2 27. & . chap. 5.6 . holy Ghost , we cannot haue any certain knowledge of the power thereof ; that so we may with full assurance trust thereunto .

VII .

And yet we finde certaine proofes ( as ●ans reason can conceiue ) good for the confirmation of the Scripture vnto vs , as these folowing ; the maiesty of that heauenvly doctrine , the simplicitie , puritie and excellencie of the stile : the consent also of all partes , the admiration whereunto it calleth vs , the antiquitie of the bookes , so many and so wonderfull miracles , the admirable complement of all Prophecies , the diuine preseruation of these bookes against the furie of the enemies , the con● of the Church , the bloud of Martyrs , and lastly the common state and condition 〈◊〉 those men which first writte the same .

VIII .

And albeit the consent of the Church be ●great argument to commende the autho●ie of the Scripture vnto vs , yet the Po●sh assertion is false , that the authoritie of ●he Scripture doth hang vpon the iudgment of the Church : as if we could not beleeue ●he Scripture , or as if the Scripture were ●ot to be trusted , if the iudgement of the Church did not moue vs thereunto , by testifying that these are the holy Scriptures , and commaunding vs to reuerence them as the truth .

IX .

Neither yet doe we here despise the iudgment of the Church , when we ascribe not therunto that which is due vnto God , which is to assure vs of the truth of this celestiall doctrine . We must I graunt highly esteeme of the testimonie of the true Church . For the Church ( as a Notary ) keepeth the holy Scriptures : and discerneth the true Scriptures of God from the false : as the goldfiner trieth and discerneth gold from copper by his touch-stone , and as a skilfull man can teach vs to know good coyne , which the ignorant knoweth not . Againe , the true Church ( as a common cryer ) doth publish the Scriptures : and lastly doth rightly interpret the same .

X.

Forasmuch as the onely Hebrue text in the old Testament , and the Greeke in the new is authenticall , & hath absolute authoritie : the Councel of Trent consequently must erre , where it giueth caution , to ●ld the Latin old vulgar edition as authenticall , in all publique readings , dispu●ations , sermons and expositions : and that no man be so bold or presume to reiect it vnder any colour .

XI .

And seeing the Scripture is giuen to instruct vs , concerning Gods worship & ●r saluation , those phantasticall wits must ●re , which laying aside the Scripture flye ●nto reuelations .

XII .

And whereas the scope of God in the scripture , is to teach men concerning his holy worship and mans true happinesse ; it foloweth then that it is so absolute & perfect , that it containeth all things needfull ●or this end & purpose . For otherwise we should say that God himselfe doth not at●ine that which he purposed , and this to speake , is against the omnipotency of God .

XIII .

If the doctrine of the scripture be : a a 1. Tim. 3.16.17 . & Psa. 19.7.8.9 . perfect , comprizing all points which necessarily concerne Gods pure worship & our saluation : then it foloweth that the Papists erre , which thrust vpon vs their vnwritten verities ; traditions , I say , which neither Prophets nor Apostles haue euer written .

XIIII .

And for that the doctrine of the Scripture is vndoubtedly a a 2. Pet. 1.19 true : for that it came by the b b Ibid. 21. 2. Tim. 3.16 . inspiration of the holy Ghost : that must of necessitie be erroneous which is contrary vnto it : as some fewe traditions are , which the Papistes thrust vpon the Church , as the very word of God it selfe .

CHAP. III. Of God .
I. APHORISME .

GOd is a a a Iohn . 4 24. spirite , most b b Deut. 6.4 . Exo. 3.14.15 . pure , c c Psal. 139.7 &c. Es. 66.1 . Ier. 23.23 24 1. Kings . 8.27 . infinite , d d Rom. 1.20 and 23. 1. Tim. 1.17 . Psal. 102.25 . &c. Reu. 1.8 . eternall , e e Psal. 102 27.28 . Mal. 3.6 . Es. 46.10 . Rom. 11.29 . immutable : f f Gen. 17.1 . and c. 35.11 . Exod. 15. Iob. 38.39 . Psal. 91.1.2 . almighty , most g g Psal. ● 1.104.24.147.5 . 1. Sam. 16 8. Heb. 4.13 . Rom. 11.33.34 . and 16.27 . ●im 1.17 . h i k l Exod. 34.6 . and 7. wise , h h Psal. 5.13 . and 34.9.51.20 . & ●st v. 54 8.9 . good , i i Ion. 4.2 . louing , k k Ion. 4.2 . mercifull , l l Gene. 18.23.25 . Deut. 32.4 . Iob. 34.10 . ●2 & 36. chap. Psal. 11. last v. 34.16.17 . Prou 8.8 . Es. 45.11 . Ierem. 12.1 . ●m. 1●8 . iust , m m Leu. 19.2 . Iosh. 24.19 . 1. Sam. 2.2 . Psal. 99 3. Es. 6.3 . holy , n n Psa. ●● . Heb. 6.17.18 . Tit. 1.2 . true & of most free o o Rom. 9.15 , &c. Math. 20.15 . & absolute authoritie : and is p p Math. 28. ●9 . Father , Sonne & holy spirite : creator of heauen and q q Gen. 1.1 . earth & of all things which are contained in them : the r r Luk. 1.68 , &c. redeemer and s s Ephe. 2.10 . sanctifier of all his elect .

II.

These three the Father , Sonne , & holy Ghost are three distinct a a Heb. 1.3 . persons : and euery person very b b Iohn . 1.1 . Act. 5.3 . & 4. God : yet not three Gods , ●t they are that c c Deut. 6.4 . one very God , which in 〈◊〉 Scripture is called Iehouah the Lord .

III.

These three persons differ , & are distinguished , for that the Father is of none : the Sonne is of the a a Iohn . 1.14 Father by an incomprehensible and inspeakable b b Psal. 2.7 . Prou. 8.24 . and 25. generation : d d Ibid. Rom. 8.9 . 〈◊〉 holy Ghost is of the c c Iohn . 15.26 Father & of the sonne by an incomprehensible and in●kable e e Iohn . 15.26 1. Iohn . 5.7 . proceeding .

CHAP. IIII. Of the Angels .
I. APHORISME .

THe Angels are a a Psal. 104.4 . spirituall b b Heb. 1.7 . & last Eph. 6.12 . Heb. 1.7 . Coloss. 1.16 . creatures , which c c Heb. 1. v. last 1. K. 22.20 . &c minister vnto God the creator .

II.

Of the Angels , some are good , some are euill .

III.

The good Angels are they which haue stoode and continued in their perfection , wherein they were created , and haue receiued their a a Math. 18.10 . & 22.30 . confirmation : & therfore are euer ready b b Psal. 103.20.21 . to glorifie God in all obedience : for which cause they did appeare in certaine winged pictures ( which are called c c Exod. 25.18 . &c. 1. king 6.23 . and 29. Cherubins and d d Es. 6.2 . Seraphins ) formed like men to the people e e Exo. 25.18 of Israell , and to the Prophets f f Es. 6. Esay & g g Ezech. 1. Ezechiell , to signifie their chearefulnesse and readinesse for the execution of Gods decrees .

IIII.

The Lord vseth their ministerie & seruice , both to make relation of his will vnto a a Num. 22.32.33 . men , specially the b b Gen. 19.13 Iudg. 13.3.4.5 . Dan. 8.16.9.21 . Luke . 1.13 , & 26. c. 2.10 . Math. 1.20 . c. 2.13 . & 19.20 . c. 28.5 . Act. 1.10 . Reuel. 1.1 . godly , ( and hence it is they haue their name ) : & to gouerne c c Col. 1.16 . Ephe. 1.22 . the world , in asmuch as they d d Psal. 34.8.91.11 . Gene. 14.19 . & 16. c. 32.1 . 1. King . 19.5.2 . King . 6.17 . &c. 19.35 . Dan , 3.25 . & 6.23 . protect the faithfull against all daungerous euents , the snares also and assaults of their enemies , ( which are euill men and Angels , ) punishing e e Gen. 19 2. King . 19.35 . Act. 12.23 . the wicked , and f f 2. Sam. 25.15.16 . chastening ●e godly : and for this cause are they cal●d g g Ephe. 1.21 . Col. 1.16 . thrones , dominions , principalities , ●owers and might .

V.

The good Angels are exceeding many , but the number is not expressed in Scripture .

VI.

When the good Angels were to deli●r any message from God vnto men , they ●peared in the likenesse of a a Gen. 18.2 . and 4. c. 19. 2. Heb. 13.2 . Iudg. 13.6 . &c. Mar. 16.5 Luke . 24.4 . Act. 1.10 . young men , ●y beautifull in sight , and sometimes ●ning with some excellent brightnesse . ●omtimes they haue appeared in firie bo●es , either like men , as in the vision of Esay in the Temple : b b Esay . 6. Ezech. 1. or like horses and harrets , as in the translation or transpor●tion c c 2. King 2.2 . of Elias , and in the protection of Elizeus d d 2. King 6. against the Syrians . They ●ue also appeared somtimes when men ●aue seene them with their eyes e e Gen. 18. & 19. Luk. 1.11 . and 28. waking : ●nd sometimes to men in their f f Math. 1.20 sleepe : and sometimes also when men watched , ●ut yet ouertaken with some great g g Reu. 1.10 . astonishment of minde . The first kind of these apparitions is called in Scripture 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , h h Luke . 1.22 & 24.23 . Act. 26.19 . a vision : the 2. and 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a i i Act. 10.17 19. & 11.5 . & . c. 16 9. sight . But yet other whiles the k k Math. 17.9 Act. 10.3 . one is taken for the other .

VII .

And albeit the good Angels be verie excellent both for maiestie and a a Math. 28.3 . Act. 1.10 . Dan. 10.5 . & 6. glory , yet it is great wickednesse to b b Reu. 19.10 . & . c. 22.8 . & 9 Col. 2.18 . Iud. 13.16 . worship them , because they are creatures , and our felow-seruants .

VIII .

The vse of this doctrine is ; that in dangers we aske of God the protection of the holy Angels : and that we be assured , that they shal be ready at hand for our good according to Gods a a Psal. 34 8. & 91.11.12 . promise .

IX .

So farre of the good Angels . The euill Angels are they which by their contumacie and disobedience against God , haue a a Iohn . 8.44 . Iude. 6. 1. Pet. 2.4 . fallen from that blessed state or perfection wherein they were created : and so become euill : euer since maliciously inclined to hurt both the glory of God and the saluation of men .

X.

They be called in Scripture , euill a a 1. Sam. 16.15 . &c. spirites , b b Leuit. 17.7 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , horrible , or terrible , because when they appeared , their very sight did strike some terror in them which saw them . And c c Deut. 32.17 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , destroyers , because they intend nothing more then the destruction of men . And these names are found in the old Testament . And in the new , d d Math. 9.34 &c. 1. Cor. 10.20 . 1. Tim. 4.1 . Iames. 2 19. Reuel. 9 20. they are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , because of their knowledge to discouer things secret : and vncleane e e Math. 10.1 spirits , ●ecause they prouoke men vnto all kinde of filthinesse and vncleanesse , being mixt with such vnclean men to commit abhomi●ations . They are also called f f Ephe. 6.12 . principali●ities , powers , princes of the world , the gouernors of the darknesse of this world , ●pirituall wickednesses , or euill spirites , because they worke mightely in the reprobate .

XI .

The euill Angels also are verie a a Luke . 8.30 . many , but the Scripture speaketh not of any certaine number .

XII .

Their prince is called in Hebrue a a Iob. 1.6 . &c. 2. Zach. 3.1 Luk. 10 . 1● . & often in the N. Testament . Sathan , that is , an aduersarie , because he is the very enemie of God & his children : & b b Mat. 12.24 . Beelzebub , or c c 2 King 1.2 Bahal-zebub , that is , the master or prince of flies , either because in Ekron in times past , that idoll droue away flies , or had the forme of a flie . In Greeke his name is d d Mat. 25 4.1 Iohn 8.44 . 1. Iohn 3.8 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a deuill , that is , a slanderer , because he falsly accuseth and chargeth God & his children for their wordes and for their workes : e e Iob. 1.9 . and f f Math. 6 13 Ephe. 6.19 . 1. Iohn 3.12 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; that is a wicked one , for that he euer goeth about mali●iously to disturbe the faithfull : and g g Math. 4.3 . 1. Thess 3.5 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Tempter , because he tempteth Gods people , indeuouring to bring them to sinne and so to destruction . He is also called the h h Ioh. 12 31. &c. 14.30 . & 16.11 . prince of the world , & that great i i Reu. 12.9.2 Dragon , and the old Serpent . The rest are called his k k Mat 25 41 ● . Cor. 1.7 . Angels .

XIII .

And albeit Sathan and his Angels band themselues against God and his children , & that the deuill oppose himselfe as much as he can in will & desire : yet can he not effect any thing , to hurt the faithfull , or against the will of God . For the Lordes power curbeth him , and keepeth him so safe bounde that he executeth onely such things as are a a 1. Kin. 22.20 &c. Iob. 1.6 . and 2.1 . Math. 8.31 . and 32. giuen him of God in commission . Neither doth the Lord permit Sathan or his Angels to destroy b b Mat. 24.24 Luke . 22.31.32 . Io. 10.28.29.33 . Ro. 8.35 . &c. his elect , but onely to exercise c c Math. 4.1 . &c. Ephe. 6.12 . &c. them with temptations .

XIIII .

The vse of this doctrine of wicked spirites is , that we may be more watchfull , to auoide their snares and practises : and that we may prouide our selues of such armour as may be strong & of good proofe , to beare so many and so strong enemies : and principally that knowing our owne ignoraunce and weakenesse , we may cry vnto God for strength , and for protection against all their illusions & assaultes : & as for weapons to fight with the deuill , they are without vs , as Gods promises & preceptes , or within vs , as faith and prayer , & obedience to Gods word .

CHAP. V. Of the first integritie of our nature , wherein is entreated of the Image of God , and of free will .
I. APHORISME .

FOrasmuch as after the Angels among Gods creatures , man hath the next place : it is requisite that we learne also in what maner he was created of God in the beginning , that so we may vnderstand how this our deformitie came not from God in the creation , but from some other cause .

II.

Man therefore was created in the beginning after the Image a a Gene. 1.27 of God ; so that he was like the Lord his maker , in that he represented his maiestie in certaine excellent graces .

III.

These gifts did appeare partly in soule , partly in body . First the soule was indued with singular a a Col. 3.10 . Gen. 1.23 . wisedome in the minde or vnderstanding , whereby he rightly knew both God his creatour , and the workes or creatures of God : next in the will & affection there was a conformitie with the will of God , and this the Apostle cals true righteousnesse b b Ephe. 4.24 and holinesse . In the body , there did appeare in mans countenance first a Princely maiestie , so as the verie 〈◊〉 beastes tooke him for their very Lord or soueraigne . c c Gene. 1.28 Some little sparcle of this appeares as yet , for that brute beasts we see will be tamed and made tractable to serue man , or at least wise not to hurt him .

IIII.

Mans will in that first integritie of nature was free , a a Gen. 3.18 . so as he could thereby choose either good or euill , and therefore could obey or disobey God .

CHAP. VI. Of Gods prouidence .
I. APHORISME .

THe prouidence of God , is the eternal , most wise , most iust , and immutable a a Act. 2.23 . Act. 4.27.28 . counsell or decree of God , gouerning or disposing b b Mat. 10.29 30. Luk. 12.6.7 . Exod. 21.1 . Deut. 19.4.5 . Prou. 16. last v. Heb. 1.3 . euery thing that he hath made to his owne c c Prou. 16.4 . Ro. 9.22.23 . glorie , and the saluation d d Rom. 8.28 1. Cor. 11.32 of his elect .

II.

It foloweth therefore that fortune is no cause at all to effect any thing .

III.

And albeit God also by his prouidence a a Gen. 37.28 and 45.5 7.8 . Ex. 7.6 &c. 8.15 . 2. Sam. 12 12.16 . &c. 10.11 . 1. K. 22.19 2. Chro. 18.18 Iob. 1.21 . Es. 10.5 . Ac. 2.23 . &c. 4.27.28 . disposeth of the sinnes of men : yet is he no cause or any authour of sinne , because he is not delighted with sinne , but rather b b Psa. 5.5 6.7 abhorreth it : neither doth he sinne , nor can he sinne . Againe for that he neither commendeth nor perswadeth any vnto sinne : neither doth he inspire euill into sinners , nor constraine them to sinne : but c c Gen. 50.20 Prou. 16.4 . Exod. 9 16. Rom 9.17 . Rom. 8.28 . directeth all things to a good end .

IIII.

Men may not therefore excuse their sinnes by Gods prouidence : for as for the wicked , their consciences can a a Math. 27.4 Gen. 45 3. Gene 42.21 . conuince them of their own naughtines , & they sin not vnwillingly , but rather take pleasure b b 2. Sa 16.22 in sin , and are often caried with full sayle c c 2 Sa 16.13 . thereunto : and haue euer an euill d d Ge 50 . 2● . Es. 10.7 . intention ; But the godly fall into sinne being seduced by an euill e e Iam. 1 . 13.14.1● . concupiscence : and when they haue sinned , they acknowledge their offence with f f Psal. 51. Mar. 14. v. last . detestation .

V.

The vse or benefite of this doctrine is three fold . First that we may learne a a Gen. 45.4 . &c. & . c. 50.19.20.21 . 2. Sam. 16.17 . Iob. 1.21 . patience in aduersitie : for that hereby we know that b b Amos. 3.6 . Es. 45.7 . 1. Cor. 11.32 . God sendeth not aduersitie to destroy vs , but for our c c Gen 50.20 Rom. 8.28 . 1. Cor. 11.32 good . The second , that in prosperitie we may be d d Gen. 24.27 thankefull vnto God : for that we see , it is God , who moueth mens mindes & actions to wish and to do e e Gen. 32.6 . & 33 4 and 39 4.21 . &c. vs good : or at least wise , albeit they doe wishe vs euill , yet they can not f f Exod. 3.21 12.35 . Gen. 31.24 . Nu. 22. & 23. hurt vs , but rather doe vs good . Againe we see it is he which giueth a blessing also to things which haue g g Luk. 12. ●5 Leuit. 26.26 . Es. 3. 1. Hag 1 6. 1 Kin. 19.8 . no life euen for our good . The third benefite is , that we may be h h 1. Sa. 17.35 2. Tim. 4.18 . assured , that God will euer be a father vnto vs , both to protect vs from euill & to confer vpon vs all good things .

VI.

We must also so rest vpon Gods prouidence , as that we doe not neglect the meanes , ( if we can haue them ) but vse them with reuerence , and in the feare of God , as instrumentes seruing Gods prouidence : not that we should trust in them , but least we a a Math. 4.7 . Act. 27.24.30.31 . Gene. 32. tempt the Lord .

CHAP. VII . Of Sinne . .
I. APHORISME .

SInne is the a a Iohn . 3.4 . difference or discrepance between the action or nature of man , & the law of God . And therefore by the law commeth the b b Rom 3.20 and 7.7 . knowledge of sinne , that is by comparing mans life and nature with the law of God , as when the spots of our faces are knowen , by considering the face in a glasse .

II.

Sinne is either , that first , or that which bred of the first .

III.

The first sinne is that fall a a Gene. 3. Rom. 5. or disobedience of our first parents in Paradise , transgressing Gods commaundement concerning that one forbidden fruit .

IIII.

The sinne which bred of the first , is either originall or actuall .

V.

Originall sin is that which is inherent 〈◊〉 our nature from our first a a Psal. 51.7 . Ephe. 2.3 . conception : 〈◊〉 wit , the b b Rom. 5.12 . apostasie of all the naturall ●onnes of Adam in his loynes , & the corruption of nature that folowed : which the Apostle calleth the sinne c c Rom. 7.20 which dwelleth 〈◊〉 vs .

VI.

This corruption doth most infect the ●nderstanding and the will .

VII .

The vnderstanding or minde is so dark●ed , that albeit in earthly things , and things pertaining to ciuill life , it doth discerne often very much : a a 1. Cor. 2.14 Iohn . 1.5.18 . c. 6.44 . c. 9.39 Math. 16.17 . Act. 26.18 . Rom. 1.21.22 23. yet in heauenly matters , that is , in those things which con●erne the pure worship of God and the euerlasting saluation of our soules , it is 〈◊〉 altogether blind .

VIII .

The will is so a a Gen. 6.5 . chap 8.21 . Rom. 8.7 . corrupted , that albeit a man wish well vnto himselfe : yet hath he no desire to those things which concerne the worship of God , and his owne saluation for euer : but is most strongly bent to will and desire the contrary .

IX .

Originall sinne in respect of the corruption of nature , either a a Rom. 6.12 raigneth , as appeareth in most of the vnregenerate : or raigneth not , but is resisted : and this resistance is either by the onely light of b b Rom. 2.14 . natural reason , as in the vnregenerate , which are called continent : or by the working also of the c c Rom. 8 2.10.11 . holy Ghost , as in the regenerate .

X.

Of originall sinne , because of naturall corruption issueth sinne actuall : which consisteth in action , as in thought , word , or deed .

XI .

Actuall sinne may be distinguished many wayes . For first it is a sinne either of commission or omission . A sinne of commission is , when any thing is committed , which is in the law forbidden , as murder , adulterie , theft . A sinne of omission is , when any thing is omitted , which in the law is commaunded to be done , as when a man doth not giue due honour to his parents .

XII .

Secondly , an actuall sinne is commit●ed or omitted either in soule or spirite ●nely , or both in body a a 1. Cor. 7.3.5 . and 2. Cor. 7.1 . and soule .

XIII .

Thirdly actuall sinnes , some are committed against God , some against the neighbour , some against our owne selues .

XIIII .

Fourthly , actuall sinne is either a not-voluntarie , or voluntary . The not voluntarie , as euill a a Mat. 15 19. thoughts , and b b Rom. 7 7. and 8. Mat. 5.22 28. lusts which steale vpon vs against our will . The voluntary is , when the will is delighted with wicked lusts , or at the least wise fauoureth them . Whereupon againe it foloweth that a voluntary sin is either a full sinne , or a broken . A full sinne , is when a man with c c Iohn . 8.34 . full purpose , and with all his might rusheth to commit things , whereunto wicked lustes driue him . A broken sinne I call that , when a man is d d Rom. 7.15 &c. caried by his euill concupiscence to consent to do that which he doth not approue . Againe a voluntary sinne may be distinguished into sinne vnaduised , * * Rash or vnaduised . and deliberate . Sinne vnaduised is , when the e e 1. Sam. 25.13 . will doth vnaduisedly and suddenly consent and giue place to euill lustes . Sinne deliberate is , when the will doth not hastely consent to euill affections , but with f f 2. Sam. 11. deliberation going before .

XV.

Fiftly , actuall sinne is either secret or * * Or open . knowen . Againe , a secret sinne is either vnknowen to him which committeth a a Psal. 19.13 it , & to others also with him : or to b b 1. Tim. 5.24 others it is secret , but knowen to himself . A knowen sin is either knowen to him which committeth it : or knowen also to others with him .

XVI .

Sixtly , an actuall sin is either a a Mat. 12.31 remissible or irremissible . Remissible is that which hath repentance with it : irremissible which wanteth it ; & of this kind there is but one , that sin which is called the blasphemie against the holy b b Ibid. Ghost : which is , when a man of deuilish malice doth contradict the veritie of the celestiall doctrine , against the testimonie of Gods spirite , which conuinceth him in his conscience therof : & yet further proceedeth in a deadly hatred & persecution of the professors of the truth , and this kind of sinne Christ obiected against ●he Pharisies . And Iohn called this sinne , a ●nne vnto c c 1. Ioh. 5.16 . death , and warneth that we ●ay not for him which committeth the same . The reason whereof Paul rendreth 〈◊〉 the Epistle to the Hebrues , in that ●e saith ; it is d d Heb. 6.4 . impossible for such to be ●enued by repentance : for the iust iudgement of God is against such , who will not ●e mocked , neither will he suffer e e Gal. 6.7 . his spirite , which is the spirite of truth , to be charged with a lye .

XVII .

And if we admit the old distinction in this sense , where sin is distinguished into veniall and mortall , it may well be admitted . But not otherwise , as when they call that veniall which meriteth pardon , because it is but small and light : and that mortall which meriteth death , because it is great . For euery sinne of his owne nature , euen the least , a a Rom. 6.4 . last . meriteth death : and not onely temporall death , but euen b b 1. Iob. 5.16 eternal . Contrarily all they obtaine pardon which do repent and beleeue in Christ , albeit they haue committed most greeuous sinnes .

XVIII .

Again a sinne pardonable is either the lesser sinne , or the greater . And both are considered or iudged either by the principall antecedent working cause , ( which the Greekes call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , ) or by the maner of doing , or by the obiect or matter wherein the sinne is committed . In respect of the cause , the sinne is the lesser which is committed of ignorance , as Paules persecution ; or of infirmitie as the fall of Peter : but the greater , which is committed against the conscience , as Dauids murder and adulterie : or of malice , as Semeis reprochfull and rayling speaches . In respect of the manner of doing , his sinne is lesse , which offereth adultery by perswasion , as Dauid with Bethshabe , then his sinne , which offereth violence , as that vncleannesse committed with Dina by Sichem , Iudg. 19. and with the Leuites wife by the men of Gibeah . In respect of the obiect , the stealing of a peny is a lesser sinne then of an hundred or a thousand crownes . Againe it is a lesser sinne to steale a beast , then to steale a man , which sinne they call * * Stealing either free men or slaues and keeping them close in bonds . Pla●ium in the Latin toung . And it is the lesser sinne to speake an idle word : but the greater to speake any blaspemie , or any thing hurtfull to our neighbour .

XIX .

It appeareth by these distinctions , that sinnes are vnequall , contrary to the Stoiks Paradoxe : & this also may be vnderstood by the a a Mat. 12.15 vnequalitie of punishments .

XX.

And thus farre of the kindes and degrees of sinne : The authour of sinne first is the a a Gene. 3.6 . &c. Ioh. 8.44 . 1. Iohn . 3 8. deuill deceiuing our first parentes , next after him our first b b Gene. 3.6 . parentes themselues , in that they gaue place to the deuils lyes .

XXI .

The effect or punishement of sinne , is a a Rom. 8. v. last . death both of body and of soule , both temporall and eternall , and all kindes of b b Gen. 3.6 . &c. griefes and miseries .

CHAP. VIII . Of the law of God .
I. APHORISME .

THe law of God is a a a Psal. 1.2 . doctrine sent from b b Exo. 20 1.2 God by c c Exod. 19. Iohn . 1.17 . Gal. 3.19 . Moses to the people of d d Deut. 6.6 . Ps. 147. v. last Deut. 4 6.7.8 Israell , whereby he testified e e Psal. 19.8 . Ps. 78.3 . & 56 and taught in what manner he would be worshipped of them .

II.

Of Gods lawes some a a Rom 9.4 . are b b Exod. 20. morall , some c c Leuit. ceremoniall , and some are d d Exo. 21.22 iudiciall .

III.

The iudicials , are lawes of the a a Exod. 2.22 23. right of contractes , and of penalties for offenders , giuen for the preseruation of publique peace and iustice among men , and for the punishment of the contempt of the lawes of God .

IIII.

The ceremonials , are a a Leuit. 1.2.3.4 6.7.5 . lawes concerning the ceremonies which God appointed for his externall worship , and for the instruction of that people , concerning their ●uerlasting saluation by Christ which was to come .

V.

The morals , are lawes a a Exod. 20.1 Deut. 5.6 . concerning the maners and duties of euery man towards God and towardes his neighbour .

VI.

The morall lawes a a Ibid. are dispersed in all the bookes of Moses , but in the Decalogue they are summarily collected .

VII .

The Decalogue is diuided into two a a Exo. 24.12 and 31.18 . & 32.16 . & 34.1 Tables : of the which two , the first containeth foure preceptes , concerning our duties to God , or concerning the b b Mat. 22.37 Deut. 6.5 . loue of God : the second . Table conteineth sixe preceptes , concerning our duties to our neighbour , or how c c Ibid. 39. Leuit. 19.18 . to loue our neighbour .

VIII .

These precepts for the most part haue their * * A trope or figure when part is vnderstood by the whole , or the whole by the part . Synecdoche : for in the prohibition of sinnes , he commaundeth the contrarie vertues , and contrarily in commaunding the vertues he doth prohibit the contrary sinnes : and by one speciall he vnderstandeth all of that kinde , or the generall , and with the externall actions , the internall thoughtes and lustes must be vnderstood .

IX .

Furthermore to attaine the right sense & meaning of the Decalogue , these rules also must be obserued . The meaning of euery precept must be taken , of the end and scope for the which that law was giuen , to wit , the next end : as for example . The end of the fift precept is the preseruation of ciuill order , & societie : therfore there are commanded duties of superiours to inferiours , and of inferiours to superiours , for that without this no ciuill order can be kept . Againe for diuerse respectes , the same action may be commended in diuerse lawes : for the endes cause actions to differ : as , protection , as it is the dutie of parentes towards children , or of Magistrates to subiects , it is commanded in the fift law : but as it is an office of Christian fortitude in the preseruation of life , it is contained in the sixt law . So false witnesse , in that it hurteth the good name of the neighbour , it belongeth to the ninth Commandement ; but so farre as it tendeth to hurt his life , it doth appertaine ●o the sixth precept .

Againe : The correlatiues are commaun●ed with their relatiues : for that the one can ●ot stand without the other : where there●ore it is commaunded in the fift precept ●hat some obey , it is commanded also that ●me doe gouerne : and where the gouer●ours are commanded to be honored , they ●e commanded also so to liue , as that they 〈◊〉 worthy of honor . So in the fourth pre●pt , where men are commanded to learne ●e word of God , some also are comman●ed to teach the same . Againe : The second ●able must giue place to the first : for we must ●ue the neighbour for the Lordes cause , that 〈◊〉 for that the Lord commandeth , and to his ●orie . Therefore parents and all superi●rs must be honoured as is commanded 〈◊〉 the seuenth precept of the second Table : ●at ( as the Apostle speaketh ) a a Ephes. 6. ● in the Lord , ●at is , in the feare of the Lord , so as the ●ord be not offended , when they be ho●red .

But this rule must be vnderstood of the ●orall law : for in these the second Table ●ust giue place to the first , but not in the ceremoniall . If therfore the necessitie and life of our neighbour require an omission of a ceremonie , we must rather b b Ose. 6.6 . Mat. 32.4 . & chap. 15.3.4.5.6 . omit a ceremonie then neglect the life of our brother . Therefore this rule also must be kept . The ceremoniall law must giue place to the morall .

X

God gaue his law , a a Psal. 147.19.20 . Deut. 4.6.7.8 partly therby ( as by a speciall marke ) to put difference between his people and all other nations and people of the world : partly that he might be worshipped by them as himself had b b Deut. 4.1 . &c. & chap. 12.32 . prescribed : and partly to prepare them vnto c c Gal. 3.23.24 . Heb. 9. & 10. the faith of Christ which was to come .

XI .

His preparation was both by instruction , and by charge .

XII .

First , he taught them by ceremonies , which were as visible Prophecies concerning Christ , a a He. 9. & 10. shadowing his sacrifice , wherby he should expiate the sinnes of all the elect .

XIII .

He vrged and charged them , in a a Col. 2.14 . ●om. 3.20 . conuincing them of sinne , both by the cere●onies , and by the law morall , but speci●ly in that by b b Deu. 27.26 Gal. 3.10 . by threatning his curse a●ainst them , he caused them to seeke for ●race in Christ .

XIIII .

Concerning the abrogation of the law , ●hus it is ; a law is said to be abrogate , when ●t is repealed , made voide , or abolished : so ●hat the people to whom it was giuen , and whom it did binde , are no more bounde ●hereby .

XV.

Therefore the morall law , may not be sayd to be abrogate , because it is a perpetuall rule of iustice commanding summarily the a a Mat. 22.40 loue of God and of the neighbour , which are mens duties for euer . Albeit it be granted also as true , that the faithful are freed by Christ from the b b Gal. 3.13 . curse , seueritie or , c c 1. Iohn . 5. 3 Rom. 6.14 . extremitie of the law .

XVI .

But as for the ceremonial law , that it is a a Col. 2.14 . Ibid. 17. Ephes. 14.15 . Gal. 3.25 . abrogate is euident by the scope and vse thereof . For it was giuen to instruct that ignorant people as a b b Gal. 3.24 schoolemaster , concerning Christ to come , and to lead them vnto him as by the hand , by shadowing & c c Heb. 9.10 . Col. 2.17 . prefiguring Christes Priesthood many wayes . The d d Iohn . 1.17 truth then being come , and we finding the liuely and e e Heb. 10.1 . expresse image of all things needful for saluation in Christ : it foloweth , that these legall shadowes & figures are abolished , & that the law hath performed and ended that pedagogie .

XVII .

The question is harder concerning the abrogation of the Iudicial law . For it can neither simply be sayd to be yet in force , seeing the common wealth of the Iewes is abolished : neither yet may we say that it is altogether abrogat , for that it containeth many lawes which haue a scope & vse perpetuall . It seemeth then that this question may be thus answered . The Christian Magistrat is not bound to the Iudiciall lawes of Moses in respect of some speciall circumstances which did concerne the people of Israell : notwithstanding concerning the kindes of a a Leuit. 24.1 Deut. 13.5 . and 10. penalties which the Lord hath appointed for the reuerend estimation & obseruation of the Decalogue , the Christian Magistrats seeme to me assuredly , at this day to be no lesse bound for the keeping of these lawes , then the Magistrates of the people of Israell were in elder ages .

CHAP. IX . Of the likenesse and difference of the old and new Testament .
I. APHORISME .

THe word Testament is here vsed , to signifie the couenant , which God made with his people .

II.

The cause wherefore this word is vsed , is for that the Greeke interpreters of the Bible , translated the word Berith ( which signifieth a couenant ) a a 1. King . 5. 2. Kings . 23. Esay . 59. Ierem. 31. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a Testament : vsing the word ( as it seemeth ) in generall sense , as if they had 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a couenant . And for this cause the Apostle b b Heb. 9.15.16.72 . vseth the word Testament in his Epistle to the Hebrues , disputing also from the proper signification thereof .

III.

And assuredly the free couenant of God , hath this common with a Testament , that it could not be ratified and confirmed but by the a a Heb. 9.15.16.17 . death of the parties couenanting , that is , by the death of the sonne of God , who being very God , together with the Father and the holy Ghost , made that his couenaunt of grace with his people .

IIII.

The Legall couenant also was confirmed by the death of a a Exod. 24.5 6.7.8 . Heb. 9.18.19.20 . beastes , albeit this were but ceremonially .

V.

The Lordes couenant with his people , is taught in Scripture to be double . The couenant Legall , or of workes ; and the couenant Euangelicall or of grace .

VI.

The couenant Legall , is that wherein God in elder ages promised the Israelites all manner of a a Leuit. 26. Deut. 28. blessings corporall , and also life b b Leuit. 18.5 . Gal. 3.12 . Ma. 19.16.17 Luke . 10.25.26.27.28 . euerlasting , vnder condition of yeelding c c Ibid. perfect obedience to Gods law by their owne d d Deut. . 6 5. Luke . 10.27 . strength , and contrarily , he threatned diuerse e e Leuit. 26. Deut. 27. curses , and eternall f f Gal. 3.10 . death to all such as did breake any g g Ibid. one Commandement of the law . The ratification and confirmation of this couenant is described . Exod. 24.

VII .

The Couenant of grace is that , wherin the Lord hath promised his free a a Gen. 12.1.2.3 & chap. 15. &c. 17. fauour and grace foreuer b b Iere. 32.40 to all them which beleeue in Christ : vnder condition of that c c Mar. 16 16 Iohn . 3.16 . Ro. 10.9.10 . blessed faith , and true godlinesse or new obedience ioyned therewith : yet neither of both these graces to proceede from their owne strength , but to be the meere giftes of God freely d d Iere. 31.33 34. Ephe. 2.8 . Iohn . 5.25 . Iohn . 6.45 . giuen them .

VIII .

Whereas the old and new Testament are opposed the one to the other : we must note , that the old Testament is taken two manner of wayes : sometimes to signifie the Legall a a Ierem. 31.35.32 . Heb. 8.8.9.13 . & chap. 9.15.18 . couenant , sometimes to signifie the couenant of grace as it was established with Abraham & his posteritie . But by the new Testament the couenant of grace onely is vnderstood .

IX .

Now if any aske of the likenesse & difference of the old and new Testament : by the name of the old Testament , we must vnderstand that couenant of grace , as it was confirmed with a a Gene. 17. Abraham and all the fathers before the comming of Christ . Therefore in this comparison of both Testaments , there is no mention to be made of the Legall couenant .

X.

In substance the self same the old and new Test , or couenant : but the ministration diuerse . The likenesse therefore or agreement of both Testamentes doth consist herein , that both haue one and the selfe same substance : but they differ in that the ministration is diuerse .

XI .

In the substance of the couenant three things are to be considered : The first , is , what the scope is of the calling of Gods elect : The second , what is the antecedent * * The Greekes call it , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : antecedent or principall cause . mouing cause of the couenant : The third , what the stirring , mouing and * * The Greekes call this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the euident cause . meritorious cause is .

XII .

The scope of the calling of the fathers and of establishing Gods couenant with them , was the blessed immortalitie : The mouing cause , Gods free fauour & grace in their vocation . The meritorious cause was , the death of the mediator .

XIII .

That God proposed and promised to the fathers not an earthly , but heauenly beatitude , may appeare by these arguments : Frist , because they were called by the a a Rom 1.2 . Rom. 3.21 . promise of the Gospell , wherein it is euident that men are called vnto an heauenly b b Ephe. 1.13 2. Thess. 2.14 felicitie . Secondly , for that they had the same c c 1. Cor. 10.3 . and 4. Sacrament with vs , the same I say , in signification , that is , seales of the same grace . Thirdly , for that God vouchsafed to make these holy fathers partakers of his word , whereby soules are d d 1. Pet. 1.23 quickened , and men are lift vp vnto the hope of life euerlasting . Fourthly , for that God promised those fathers that he wold be their e e Leui. 26.12 Math. 22.32 . God , that is , that he would be not onely the God of their bodies , but also & principally the God and Sauiour of their soules for euer : and therefore he promised to knit their soules vnto himselfe in righteousnesse , that he might make them partakers of life f f Psal. 144.15 Psal. 33.12 . Haba. 1.12 . Deut. 33. ●9 . euerlasting . Fiftly , for that God in his couenant testified , not onely that he was now their God , but also promised that he would be their God for g g Gen. 17.7 . euer : in which promise assuredly the heauenly felicitie & life euerlasting is plainly signified vnto vs . Sixtly , for that God promised also that he would be the God of their h h Ibid. seede after them , that is , of the posteritie of them after their death , for their sake and for their comfort . Seuenthly , for that God i i Exod. 3.6 . Math. 12.32 . professed of Abraham , Isaac & Iacob after their death , that he is their God . Eightly , because those holy fathers were exercised with many and great k k Gene. 4.8 . Gen. 6.7.8.9 . Gene. 12.13 . &c. Gene. 26.27 . Gene. 28.29 . &c. miseries in this life : whereby it is manifest , that they waited and looked to receiue at Gods hand , not an earthly but an heauenly rest and happinesse : otherwise they should be frustrate of their hope , and so deceiued by the oracles and diuine promises of God . Ninthly , for that Paule to the Hebrues testifieth , that Abraham , Isaac and Iacob , did by faith l l Heb. 11 . 9.1●0 abide in the land of promise as in a straunge countrey , looking for , desiring , and minding their heritage , and Citie , and countrey in heauen . Tenthly , for that if these fathers had not expected the complement of Gods promises in heauen , they had bin more blunt and m m 1. Cor. 15.19 . voyde of vnderstanding then very blockes : for that they so egerly sought after these promises , for the which there could be no hope that euer they should be performed on earth . Eleuenthly , for that those fathers Abraham , Isaac and Iacob n n Gen. 47.9 . Psal. 39.13 . confessed that they were strangers in the land of Chanaan : and therefore we must necessarily vnderstand , that the o o Gen. 15.18 promise made of God vnto them concerning that land , may not principally and properly be vnderstood of that land , or of any earthly happinesse to be enioyed in that place , but of life euerlasting , as signified by type and figure . Twelfthly , for that those holy fathers would be p p Gene. 47.29.30 . Gene. 50.24 . buried in the land of Chanaan , to retaine the seale or Sacrament of eternall life which God had giuen them . Thirtenthly , for it is very apparant , that those holy fathers in all their q q Psal. 119.166 . & 174. desires & purposes set euer before themselues the blessed state of eternall life . Fourteenthly , for that Iacob being euen ready to die , professed that he expected the saluation of the Lord , that is the Lord had promised , and should giue him : and then could he not r r Gen. 49.18 looke for in this life , because that anon after he died & departed from the same . Fifteenthly , for that the Prophets testifie , that the couenant made with the fathers was s s Esa 51.6 . Iob. 19.25 . &c Iohn . 13.15 . Esa. 66.22 . &c. Da. 12.1 . &c. spirituall , and therefore that life euerlasting was promised vnto them therin . Sixteenthly , because Christ promising eternall life to his Disciples , saith they should t t Math. 8.11 rest with Abraham , Isaac and Iacob . Seuenteenthly , for that Peter u u Act. 3.25 . promising that Euangelicall benediction , that is , remission of sinnes and life euerlasting , to the faithfull Iewes of his time , he made them herein equall to their fathers . Eightenthly . For that Christ in his x x Mat. 27.52 resurrection raised vp many of the Saints with him vnto life euerlasting : and therfore , because there is one & the like reason of all the elect , the rest also shal be aduanced in due time vnto the kingdome of haeuen . Nineteenthly , for that those holy fathers had the selfe same spirit of y y 2. Cor. 4.13 Gene. 15.6 . Hebr. 11. faith we haue , therefore they were as well as we regenerate vnto the hope of eternall life .

XIIII .

Againe it may appeare by the premises , that the couenant , whereby the fathers were reconciled vnto God , rested not vpon any of their merites , but onely on the free a a Ios. last . 2.3 mercy of God which called them to his grace and fauour : againe it is manifest that they receiued and knew b b Heb. 11.4 . Iohn . 8.56 . Dan. 9.17 . Christ a mediatour by faith , for by him they were receiued to commun with God , and made partakers of his holy promises .

XV.

Thus far we haue shewed the likenesse and agreement of both Testaments : now it foloweth that we declare also how they differ and disagree .

XVI .

The difference of both Testamentes , consisting in the maner of administration , hath foure parts .

XVII .

The first difference is this , that the couenant of grace in the old Testament , that is , before the comming of Christ , & that glorious appearance of the holy Ghost , was administred to a a Gen. 15.18 & chap. 17.7 . Abraham onely with his posteritie , and of these principally to the people of the Iewes b b Math. 10.5 6 &c. 15.24 . Rom. 15.8 . the Israelites . But in the new Testament , that is , after the incarnation of Christ , and his Ascension into heauen , the same is administred to other c c Mat. 28.19 Mar. 16.15 . Act. 9.15 . nations which came of Abrahams progenie , that is , to the Greekes & d d Rom. 3.29 . Gentiles e e Rom. 1.16 . as Paule speaketh .

XVIII .

The second difference is , that the couenant of grace before the comming of Christ was couertly and darkely administred , by certaine a a Gen. 18.22 &c. 49.10 . Deut. 18.15 . 2. Sam. 7.12 . Psal. 2. & 72. & 45. Esa. 7.14 . and chap. 9.6 . & chap. 53. Mich. 5.2 . promises of the Messias , which then was to come and ratifie the couenant , and by b b Gen. 15.18 . Heb. 10.1 . 1. Cor. 2.17 . Iohn . 19.36 . types and ceremonies shadowing & prefiguring Christ to come . But when Christ was come , the dispensation of this couenant was more cleare and more manifested , in the c c Mat. 28.19 Mar. 16.15 . and 16. preaching of the Gospell , and the seales thereof , Baptisme and the Lords Supper : all which are liuely d d Act. 1.18 . Math. 26.28 . Mar. 14 14. Luke . 22.20 . 1. Cor. 11.25 . testimonies that Christ is already come , and hath fully confirmed this holy couenant .

XIX .

The third difference is , that before Christes incarnation the couenant of grace was administred with a a Gal. 3.24 . &c. 4.1.2.3 . lesse efficacie : but after with b b Act. 2.17 . Iohn . 7.38.39 greater working grace & power of the holy Ghost . For albeit the holy spirite wrought in the elect vnder the old Testament , by those diuine promises & ceremonies , but specially by the c c Psal. 51.9 . sacrifices , such a measure of the knowledge of God as was sufficient vnto their euerlasting saluation , yet he giueth his elect vnder the Gospell a d d Iere. 3.34 . Esa. 11.9 . and chap. 54.13 . Iohn . 6.45 . 1. Cor. 2.10 . 1. Iohn . 2.10 . and 27. greater light of knowledge , & so a greater measure of the true loue of God . That one example of Abrahams faith , the father of e e Rom. 4.18 . &c. Heb. 11.17 . &c. all the faithfull , can not disproue this assertion concerning the regular and ordinarie administration vnder the Gospell .

XX.

The fourth difference is for that the administration of the old Testament , was more a a Act. 15.15 . burdensome & greeuous because of the multitude of rites and ceremonies , which exceeded in number , charge & labour the ceremonies of our time .

XXI .

And whereas God hath now after Christes Ascension abrogate those sacrifices & ceremonies of the old Testament , we must not therefore thinke any change in him . For he is rightly said to be inconstant and mutable , which chaungeth his purpose , or doth any thing contrary therunto . But the Lord in abrogating those sacrifices , & in prescribing another forme of worship , hath neither altered his purpose , nor done any thing contrary thereunto . For his scope in the seruice and worship prescribed in both Testaments , is to bring his elect to the knowledge of their saluation in Christ . Neither hath he done any thing contrary vnto this : but in his great wisedome he hath called and doth conduct continually his elect diuerse waies to that end he appointed ; as he thought best both for those elder ages & for these times vnder the Gospel . Not vnlike a skilfull Phisition , which cureth not a man in his old age with the same medicines which he vsed for his youth : for so doing we may not think him inconstant for changing his prescriptions . For that he wisely considereth the diuersitie of temperature which is in old and young : and so respecting this difference he applieth fit remedies , which therefore necessarily , must be diuerse and not the same .

CHAP. X. Of the person and office of Christ .
I. APHORISME .

THe knowledge of Christ consisteth principally in two things , first to know what his person is , secondly what his offices are .

II.

Christ , as touching his person , in one & the selfe same , he is both a a Rom. 9.5 . 1. Iohn . 5.20 . God & man . For he is the b b Iohn . 1.14 . only begotten son of God , which hath created of the seede c c Heb. 2.16 . Kuke . 1.35 42 of the d d Luk. 1.31.34.35 . virgin Mary e e Heb. 10.5 . Ioh. 1.3.1.10.4.2 . Luk. 1.35 for him selfe , and so f f Heb. 2.16 . assumed or taken , and personally and vnchangeably knit vnto himselfe , the very body of man , g g Heb. 10.5 . & chap. 2.14 . endued with a reasonable h h Mat. 26 38 &c. 27 50. soule : and so without any change in his diuine nature , he was made very man in i i Heb. 2. ●7 . al things like vnto vs , sinne onely k k Heb. 4.15 . excepted .

III.

This personall vnion of two natures in Christ , is well demonstrated by that phrase or manner of speaking , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which old writers haue called a communitie of proprieties . And this communitie is nothing else but a Synecdoche , whereby we attribute that which is proper to one nature of Christ , to the very person , hauing his denomination of the other nature . As where Paule saith , a a 1. Cor. 2.8 . They crucified the Lord of glory , b b Act. 20.28 . and again , God hath purchased a Church with his own bloud : & so when Christ speaketh , c c Iohn . 3.13 . no man hath ascended vp to heauen but he which came downe from heauen , the sonne of man which is in heauen .

IIII.

And somtimes we haue an expresse distinction of both natures , as where Christ is sayd , a a Rom. 1.3 . and 4. to be made of the seede of Dauid according to the flesh , and declared mightely to be the sonne of God , touching the spirite of sanctification , by the resurrection from the dead , and where he is sayd , to b b Rom. 9.5 . come of the fathers as concerning the flesh . So also when he is said , to be , c c 1. Pet. 3.18 put to death concerning the flesh , but to be quickned in the spirite . And sometimes this distinction is left to be vnderstood by conference of such places .

V.

Againe , Christ must be such a person as is fit to take vpon him the office of a a a 1. Tim. 2.5 Heb. 8.6 . mediator : And such was none , but the sonne of God incarnate : for that he is allied to both the parts which were to be reconciled , and therefore louing both , and beloued of both . Againe , he must so performe the office of a mediator betweene God & vs , that by his b b Heb. 9.15 . death , he reconcile vs vnto God : and this death being God only he could not haue suffred , and being man only he could not haue ouercome . Againe , he must be very God , that the propitiatorie sacrifice ( which was his bloud shed for the elect ) might be a ransome & c c Act. 20.28 . 1. Iohn . 1.7 . sufficient price for our sinnes : againe he must be very man to d d Rom. 5.12 &c. satisfie the iustice of God : againe a person sanctified of God , that he might be a holy e e Heb. 7.26 . Priest , and a holy f f 1. Pet. 1.19 sacrificer . Againe he must be very God , that ( after he had by the merite of his Priesthood reconciled them vnto God , and obtained the holy Ghost for them ) he might also him selfe giue them the same holy spirite , to worke faith in them , to receiue him , and his merites .

VI.

The office of Christ is three fold : for he is ordained of God to be our Prophet , Priest and King .

VII .

He executed his Propheticall a a Deut. 18.18 Act. 3.22 . & chap 7.37 . function , or office of a teacher when he was conuersant on earth , in b b Math 4.17 Esa. 61.1 . Luke 4.21 . preaching the Gospell , & reuealing c c Iohn . 1.18 . vnto vs the secret counsell of God , concerning the great worke of our saluation by him .

VIII .

He exercised the office of his Priesthood , partly when he was on earth , & partly doth still exercise the same in heauen . When he was on earth , he first offred prayers a a Iohn 17. Heb. 5.7 . to his father for vs , next his b b Heb 7.27 . owne body vpon the crosse , and did expiate our sinnes c c Heb. 9.25 &c. 10.14 . with that his sacrifice . In heauen d d Heb. 9.24 . he appeareth before the face of the heauenly father with his sacrifice , once offred on earth , without e e Heb. 10.12 intermission praying for vs , that the reconciliation we haue obtained , may be as fresh in memory , and neuer be lost .

IX .

The kingdom of Christ beginneth in this life , and is called the kingdome of grace , and it shal be perfected in the life to come , which is called the kingdome of glorie . The kingdome of grace is that spirituall kingdome a a Ioh. 18.37 . wherin Christ ruleth the harts of his elect by his word and spirite . And this kingdome he administred in the old Testament vnto his elect , by Priestes and Prophets , & in the beginning of the new Testament by Iohn Baptist , and himselfe with his Disciples : But at the last he solemnely began to erect the same in the day of b b Act. 2. Pentecost , when he sent the holy Ghost to his holy Apostles , that they might go preach the Gospell to all nations . So then he hath euer continued his kingdome on earth , & shall continue it vntill he returne to iudgement , at which time he shal be ruler in the c c Psal. 110.2 . middest of his enemies : whom he plagueth now and then , and destroieth , the last he cast them downe , & make them his d d Ibid. 1. footestoole in his most glorious e e 2. Thes. 2.8 comming , at which he shall free all his faithfull members from all their afflictions , & cary them with him f f 1. Thess. 4.17 . to heauen , and make them partakers for euer of his heauenly kingdome , which then shal be the kingdome of glorie , when all the Saints shal be translated to heauen , beautified and adorned in their soules with wisedome and holinesse , in their bodies with great excellency and immortality , to be with Christ , in inspeakable ioyes and glorie for euer and euer .

CHAP. XI . Of Faith .
I. APHORISME .

NOw for that we are made partakers of Christes benefites , which we receiue by his death , as the remission of sins and life euerlasting by a a Rom. 3 25 Act. 10.43 . faith , it shal be expedient also that we learne what this faith is , how it breedeth , who receiue this grace , and what proper markes it hath .

II.

This faith then , is a sure & firme a a Iohn . 17.3 . Rom. 8.38 . 1. Iohn . 3.2 . knowledge of the grace of God , purchased for vs by the merites of Christs death , and testified by the word of promise : whereby euery beleeuer doth apply that promise of grace vnto himselfe b b Gal. 2. particularly : assuring him selfe that the same doth no lesse appertaine vnto himselfe then vnto the rest of the faithfull .

III.

The holy c c Mat. 16.17 Iohn . 3.5.6.8 Ephe. 2.8 . Iohn . 6.45 . Act. 16.14 . Ghost a a Iohn . 3.3.5.6.7.8 . 1. Cor. 4.15 . Philem v. 10. 1. Pet. 1.23 . worketh this faith in the harts of his b b Iohn . 6.37 . & chap. 8 47. & chap. 10.26 . Act. 13.48 . Tit. 1.1 . 2. Thess. 3.2 . elect which are of yeares by the d d Rom. 1.16 . & chap. 10.17 . 1. Cor. 3.5 . 1. Pet. 1. & 25. preaching of the Gospell .

IIII.

From this faith ariseth that holy a a Ephe. 3.12 affiance and trust in God whereby the beleeuer resteth himselfe comfortably in the fatherly b b Psal. 32. fauour & grace of God purchased for him by the death of Christ , considering both the truth c c Heb. 11.11 . & d d Rom. 4.21 Heb. 11.19 . power of God : from this affiance do streame forth al our spirituall e e Iohn . 8.56 . Rom. 14.17 . Iohn . 5.25 . &c. 6.57 . & 63. ioyes and comforts , and all our spirituall life , according as by it we tast of f f Psal 30.6 . item 31.17 . item 36.10 . item 80.48.20 . the great grace and fauour of God .

V.

Againe , from this faith ariseth , and proceedeth the assured hope a a Rom. 5.5 . Rom. 8.23.24 25. of euerlasting life , or of the celestiall glorie , which we shall haue with our Lord Christ in his kingdome .

VI.

Againe , from this fountaine springs the holy a a Ro. 10.14 . Rom. 8.15 . inuocation of God , our most faithfull and bountifull Father , and our most mightie Lord and God .

VII .

Faith also causeth vs to make a true a a Rom. 10.9 & 10. 2. Cot. 4.13 . profession : and confesse with the mouth to the glorie of God , that which we beleeue with the heart .

VIII .

To be short , hence proceedeth the a a 1. Ioh. 3.3 . Gal. 5.6 . true loue and reuerend feare of Gods children , which causeth them with all indeuour to please , and carefully to auoyde what may offend and displease his holy spirit .

IX .

The grace of a a Rom 8.38 . and 39. Iohn . 10.28 . Rom. 11.28 . Luc. 22.32 . 1. Pet 15 & 23. 1. Ioh 2 19 , 2. Tim. 2.19 . Ps. 1.3 . Es 42. 3. Ier. 32 40. Os 2.19 . & 20. perseuerance is an inseparable companion of faith : for faith neuer dieth , albeit sometimes it be , as it were b b Mark 9.24 . Psalm 73. ouerturned , and as buried with the tempestes of temptation .

CHAP. XII . Of Repentance : where also is intreated of the life of a Christian , and of bearing the crosse .
I. APHORISME .

SOmetime by the word Repentance in Greeke is signified & vnderstood a a Mat. 21.29 . & chap. 27.3 . some sorowing for any fact or deed done , whether a man be moued thereby to do well , b b Math. 4.17 . Act. 2.38 . Ro. 2.4 . 2. Cor. 7.9.10 . 2. Tim. 1 25. or not moued : sometimes also it signifieth ( as the best Diuines haue noted ) to return to a perfect and right vnderstanding , or to waxe wise againe : we follow now this later signification .

II.

Repentance then is a a a Ezec 18.31 Ier. 4.1.3.4 . chaunge of the minde , which is by nature wicked , and renewing of all faculties of the soule , proceeding from a sincere and religious b b Ierem. 4.4 . Act. 17.30 . 2. Cor. 7.10 . feare of God ; whereby the mind is caried with an earnest indeuour to do well , and to please God .

III.

Repentance doth consist of two partes : of a a Ro. 6.4 5.6 Ephe. 4 22.23.24 . Col. 3.5.6.8.9.10 . Psal. 34 15. Esa. 1.16.17 . mortification of the flesh , or of the old man , and in the quickening of the spirit .

IIII.

Repentance may also be distinguished into ordinarie or common , and extraordinarie or speciall .

V.

The ordinary and common repentance is that , which all men are bound to put in practise all the dayes of their life , because of the corruption of nature .

VI.

A special a a 1. Cor. 5.5 . 2. Cor. 12.21 . repentance is that , which raiseth as it were from death , either then which haue fallen shamefully , or in an vnbridled licentiousnesse haue giuen ouer them selues to sin , or haue shaken off the yoke of God in some speciall apostasie .

VII .

In an ordinary repentance it wil suffice that we confesse our selues vnto a a Psal. 31.5 . God : but an extraordinary requireth confession , b b Psal. 51. sorow , and deprecation before the c c 2. Cor. 2.7 . &c 18.21 . congregation , that the Church may be satisfied , and receiue againe the sinner which is excommunicate , for any scandale .

VIII .

There is also an extraordinarie repentance of some one whole congregation , when fearing the Lords corrections to approch for some general sinnes of the greatest part of the people , they striue by prayer , a a Ioel. 2 . 1● . weeping and fasting , to turne away the wrath of God from them . They had also in this , in times past , in the Church of the Iewes , their b b Ester . 4.3 . Ierem. 6.26 . sackloth and ashes .

IX .

The holy Ghost is the cause efficient , a a Act. 11.18 2. Tim. 2.25 . or the Lord which worketh in vs vnfayned repentance .

X.

The a a Math. 3.8 . frute and effect which followeth true repentance , is a Christian life : and this consisteth in forsaking and b b Luke . ● . ●3 denying our selues , in meditation of the life to come , and in the right vse of all earthly blessings .

XI .

The forsaking of our selues , partly respecteth men , partly and principally it respecteth God .

XII .

The forsaking our selues which respecteth men , consisteth partly in a a Rom. 12.10 . Philip. 2.3 . reuerencing them with all Christian modestie , partly in doing b b 1. Cor. 13.4 &c. 1. Tim. 1.5 . 1. Iohn 3.18 . good to them with all sincere affection of heart .

XIII .

That denying of our selues which respecteth God , frameth vs with a a Phil. 4.11 . 1. Tim. 6.0 . patience to rest contented with that state and condition of life , which the Lord shall giue vs , and specially to the b b Rom. 8.17 . bearing of the crosse .

XIIII .

Special motiues to beare the crosse patiently are these following . 1. Because this is the good a a Heb. 12.5 . will and pleasure of our heauenly Father , to exercise his children in this maner , as it were , to make good triall of them . 2. For that b b Heb. 5.8 . & chap 12 2. 1. Pet. 2.21 . Christ himselfe was to learne obedience by the things which he suffered , and we must be made c c Rom. 8.29 . conformable vnto him . 3. For that if we be d d Rom. 8.17 . 2. Tim. 2.12 . partakers with Christ in his passions , we shall be partakers also with him of his glorious resurrection . 4. For that it is needfull and good for vs alwayes to haue some crosse , that hauing experience of our own weaknesse and frailtie , we may be truly e e Psal. 119.71 humbled : that so being humbled , wee may learne to call for f f 2. Cor. 1.9 . strength from God , that so we may haue experience of his g g Rom. 5.4 . presence , and that by this experience we may receiue h h 2. Cor 1.10 Rom. 5.4 . confirmation of our hope . 5. For that we haue need to learne the obedience i i Psal. 119.71 we owe to God , that the rage of our corrupt nature be subdued and bridled , and that the sinnes we haue commited , may be punished , lest we be k k 1. Cor. 11.32 . damned with the world . 6. For that when we suffer persecution for righteousnesse sake , and specially for defence of the Gospell , we are not only not miserable , but also blessed and happie , by the l l Math. 5.10 . 1. Pet. 3.14 . testimonie of Christ himselfe . All these reasons , as the matter requireth , are speciall strong motiues vnto patience vnder the crosse .

XV.

True patience is not to want either sense a a Ioh. 16.20 . &c. 21.18 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . or naturall affection , and so to be voyde of all griefe and sorow : but herein appeareth it , when the seruaunt of Christ , is much b b 2. Cor. 4.8.9 prouoked , and yet by Gods feare is so bridled , that he breakes forth into no rage nor c c Psal. 39. murmuring , but rather resteth , ( albeit smitten with griefe & sorow , ) d d 2. Cor. 6.10 spiritually comforting himselfe in the Lord his God : not without meditations also of Gods iustice , equitie and clemencie in our chastisements , but specially of the fatherly counsell e e Rom. 8.28 . 1. Cor. 11.32 . of God for our saluation , so caring for it on this manner .

XVI .

Now the meditation of the life to come , which is the second part of a Christian life , is such , that it carieth with it a contempt and a lothing of this a a Phil. 1.23 . 2. Cor. 5.2 . Rom. 7.24 . present life , according to the measure of illumination and knowledge , which God hath giuen vnto vs , both of the b b Eccle. 1.1 . vanitie of this present life by our continual c c Gene. 47.9 miseries , and of the corruption d d Rom. 7.24 . of our nature by our dayly transgressions , and according to the measure of tast , which the holy Ghost hath giuen vs of the glory and e e Rom. 14.17 ioyes of the life to come .

XVII .

And yet we must not hate this present life , because it is one of Gods a a Exo. 20.12 blessings , and ordained of God for our saluation : partly for that herein the Lord giueth vs a b b Psal. 34.9 . tast of his goodnesse by manifold blessings , partly for that by many temptations he prepareth vs for the c c Tim 4.8 . 2. Thes. 1.67 . Act. 14.22 . crowne of the celestiall glory .

XVIII .

The last point is , that the right vse of earthly blessings ( which is the third part of Christian life ) consisteth herein . First , that we vse this a a 1. Cor. 7.29 30.31 . world as if we vsed it not : vsing and receiuing the blessings of God for the sustentation and b b Psal. 104.15 refreshing of our bodies , but with sobrietie c c Rom. 13.14 and d d 1. Tim. 4.3 4.5 . thankes giuing . Next , that we beare patiently and e e Phil. 4.12 . thankefully the penurie and wants of earthly things : and that we euer thinke of this , that we must render f f Luke . 16.2 . Rom. 14.10 . and 12. 2. Cor. 5.10 . an account vnto God , of the dispensation or charge committed vnto vs , and therefore that we vse the good blessings of God temperatly , modestly , soberly , distributing to the necessitie of our poore brethren liberally : & lastly that we containe & keepe our selues g g 1. Pet. 4.15 1. Cor. 7.17 . 1. Thess. 4.11 within the limites of our calling .

CHAP. XIII . Of Iustification .
I. APHORISME .

IF the question be how a man is iustified before God : To iustifie doth signifie as much as to a a Prou. 17.15 Deut 25.1 . Rom. 8.33.34 . &c. 5.18 . acquite , discharge or absolue in Latin , so far as that word signifieth the action of a iudge . A man is said therfore to be iustified before God , which is accounted iust in Gods Iudgement , and accepted before God for his righteousnesse .

II.

A man is sayd to be iustified by his workes , when in his life there is founde such puritie and holines , which may merite before the throne of God the commendation of iustice : or that can , with the perfection of his workes answer and satisfie the iudgement and iustice of God .

III.

A man is sayd to be iustified by faith , which renouncing the righteousnes of his workes doth apprehend by faith the righteousnes of Christ , that is , the righteousnesse which is purchased by the death of Christ ; & this man a a Gal. 3.27 . Apoc. 7.14 . clothed with this robe of Christ doth appeare not as a sinner , but as a righteous man in the sight of God .

IIII.

We say with the Apostle a a Rom. 3.28 . Gal. 2.16 . Paule that a man is iustified before God , not by works but by faith onely .

V.

Iustification and regeneration go euer a a Rom. 6. ● . and 8. together , but yet must be distinguished . For regeneration in this life onely is b b Rom. 7. begun , and by degrees increaseth , till it be perfected in the life to come : but we are not iustified in part , but perfectly : for this quieteth our consciences , c c Rom. 5.1 . and giueth vs that peace which passeth vnderstanding .

VI.

S. Paule doth well expresse this difference betweene iustification and regeneration . For speaking of his inherent righteousnesse or integritie , which he had in regeneration , he crieth out bitterly : ô wretched a a Rom. 7 . 2● man that I am , who shall deliuer me from this body of death ! But turning him selfe to the righteousnesse of Christ imputed vnto him ( which is grounded vpon the meere mercy of God , and giuen vs in our iustification ) he reioyceth b b Rom. 8.33.34.35 . &c. greatly , & with full trust and affiance triumpheth ouer life and death , reproches and wantes , sword and all crosses of this present life .

VII .

When we say we are iustified by faith : our meaning is that we are pronounced iust in Gods sight , for that by faith the Lord doth a a Rom. 5.19 . impute vnto vs for righteousnesse , b b Heb. 2.9 . the obedience of Christ , which he performed for vs , vnto his father , c c Gal. 2.13 . Esa. 55. in tasting death for vs , and so in paying the d d Rom. 4.3 . &c. Gal. 3.6 . punishment we did owe for the breach of the law .

VIII .

When we say we are iustified by faith onely , we do not exclude the a a Rom. 3.24 & chap. 5.21 Ep. 1.5.6.7.8 . grace and mercy of God in our iustification : nor the b b Rom. 3.25 . &c. 5.9 . and c. 8.33.34 . merite of Christes death , which is imputed vnto vs for righteousnesse : but we exclude c c Rom. 3.28 . & chap. 11.12 . ● . 32 . Gal. 2.18 . workes onely .

IX .

For assuredly , the iustice of faith and workes are so opposite , that they can not be coupled together : but admit the one , ye must necessarily reiecte th other . And hence it is that Paule doth account the righteousnesse of the Law and this righteousnesse of faith as contraries , a a Phil. 3.9 . renouncing that righteousnesse by the law , and resting in that righteousnesse which is by faith in Iesus Christ , or giuen vs of God by faith . Againe , he sheweth that this was the cause of the b b Rom. 10.3 . ruine of the Iewes , that seeking to stablish their owne righteousnes , they wold not submit themselues to the righteousnesse of God . This he teacheth also when he saith , that our reioycing can not be c c Rom. 3.27 . excluded by the law , but by faith : and againe ; when the reward is giuen d d Rom. 4.4 . and 5. for works , that is of due debt , but that righteousnesse is imputed to faith , is of grace .

X.

Againe Paule doth not exclude from iustification those workes only , which the vnregenerat work out of grace literally , & by strength of their own free will : for surely Abraham was regenerate , when he did those workes for the which he had a a Rom. 4.2 . praise of men , but was not iustified with God .

XI .

To be short , the Scripture teacheth that our iustification is on this manner , first the Lord God of his meer a a Tim. 3.5 . Ephe. 1.5.6.7 grace and goodnesse doth embrace a sinner ; finding nothing to moue him to mercy , but misery ; for he seeth him b b Ephe. 2.1 . destitute & void of all good workes : he is moued c c Ephe. 1.9 . of himselfe to do him good , and to giue this sinner some tast and feeling d d Rom. 5.5 . of his goodnesse : that e e Phil. 3.8 . distrusting his owne strength and works he may repose all his trust and hope for saluation in the onely mercy f f Ephe. 1.7 . of God in Christ Iesus , which God hath reuealed in his holy word .

XII .

Again that a man is iustified by faith only , is very cleare by other places of the Apostle : as where he disputeth that there is a a Rom. 4.2.3.4 . no righteousnes by faith , but that which is by grace : where he b b Rom. 3.21 . and 28. Gal. 2.16 . denieth righteousnesse to the workes of the law : to workes ( I say ) not onely ceremoniall but also morall : as may plainly appeare by these sentences which he vseth for confirmation of his purpose : as , the c c Gal. 3.12 . man that shall do these things , shall liue in them : and d d Ibid. 10. cursed is euery man , that continueth not in all things which are written in the booke of the law to do them : and by these conclusions : righteousnesse is not by the law , for by the law commeth the e e Rom. 3.20 knowledge of sinne . The law f f Rom. 4.15 causeth wrath , Ergo not righteousnesse .

XIII .

We graunt with Paul that no faith iustifieth but that which worketh by a a Gal. 5.6 . loue : but we vtterly deny that faith hath power to iustifie , or that faith and loue do iustifie , because faith is effectuall , or working by loue .

XIIII .

The forme of our iustification is the free remission a a Rom. 4.6.7.8 . Luke . 18.13 . and 14. Act. 13.38 . and 39. of sinnes : for like as the wrath of God is vpon all so long as they continue in sinne : so whom the Lord shall receiue to grace , them he is sayd to iustifie , that is , of sinners to make them righteous , & this he doth by pardoning and discharging them from their sinnes . For if we consider them whom God receiued to his grace by their workes , they shal be founde b b Rom. 9. 1. Iohn . 1.8 . sinners as yet , which notwithstanding are and must be acquited and freed from their sinnes .

XV.

Againe thus ; the forme of our iustification is this : God doth remoue our sins from vs and imputes them vnto Christ , and againe imputes the righteousnesse of Christ vnto vs : consider this demonstration for thy better vnderstanding .

God imputing vnto Christ the 1. Guiltinesse . Of the beleeuer , cause of his death . 2. Disobedience . 3. Corruption . God imputing vnto the beleeuer the benefits of the 1. Passion . Of Christ , cause of his life . 2. Righteousnes . 3. Holynesse .

XVI .

The cause which moueth Gods mercy in our iustification is the a a Rom. 3.24 25. Ephe. 1.7 . 1. Iohn . 2.1 . and 2. satisfaction and merite of Christ , that is , his b b Rom. 5.19 Phil. 2.8 . obedience vnto his father in his c c Heb. 2.9 . death for vs : & this obedience is d d Rom. 4.6 . imputed vnto vs for righteousnesse , that is , is accounted ours , as if we had performed the same our selues .

XVII .

And to the end that this obedience and righteousnesse of Christ might be imputed vnto vs : it was necessarie first that he should yeeld perfect obedience to the law of God himselfe , liuing thereafter in all holynesse of life . And to performe this , it was necessarie also , that he should be sanctified & without sin from his beginning , & first conception in his mothers wombe : for if he had not bene a holy a a Heb. 7.26 . Priest , and a b b 1. Pet. 1.19 holy sacrificer , he could not haue pleased God : and so could not haue pacified him for vs . And yet further I ad , that this our high Priest , and mediator , must be very c c Act. 20.28 1. Iohn . 1.7 . God , that the obedience of his death might be of price sufficient for our sinnes , and meet to giue vs an euerlasting righteousnesse .

XVIII .

The doctrine of our free iustification , shall then be comfortable and pleasant vnto vs : when we shall present our selues as guiltie before the heauenly iudge , and shall prostrate our selues , and strip our selues as naked in his presence , full of feare and care , to be discharged from our sins , considering the a a Esa. 33.14 . perfection of Gods iustice and the b b Iob. 4.17.18.19 . imperfection of our righteousnesse , yea the huge c c Psal. 19.13 Iob. 15.16 . number and greatnes of our sinnes . For thus come we at the last , well prepared and ready to receiue the grace of Christ , when we shal be truly cast down & humbled with the liuely touch and feeling of our miserie and wants . But contrarily , such as either d d Luk. 18.11 12.13.14 . swell in the conceite of their owne righteousnesse , or be drunke in the delights of their owne sins , they liue in a secure contempt of Gods iudgement , and shut vp against themselues the gates of Gods mercy .

XIX .

Furthermore , if we admit not this doctrine of free iustification : we shall rob God of his full a a Rom. 3.19 and 25. 1. Cor. 1.30 . and 31. Ephe. 1.12 . & 14. & chap. 2 v. 8.8.9 . glory , and our poore consciences , of sounde peace b b Rom 5.1 . &c. 8.35 . Ephe. 3.12 . and rest before his tribunall seate of iustice : both which notwithstanding must be had , & granted .

XX.

And we must further note that the whole course of our iustification is by grace , and for our better vnderstanding in this point , consider of foure sortes of men . The first is of them which are neither inwardly nor outwardly called : the second sort is of those contemners , whom they commonly call Epicures , which haue an outward but not an inward calling : the third sorte is of hypocrites , which desire some commendation of iustice by some shew of externall workes , but specially by the ceremonies which appertaine to Gods worship : these also haue their outward , but not their inward calling : the fourth sort of men , are they which haue both an outward and inward calling , whom Gods spirite doth regenerate by the Gospell : and like these are none of the three former kindes .

XXI .

That the first kinde haue no righteousnesse , but be meer vniust and impious before God , hauing also no strength to do that which is good , and to beleeue the promise of grace , is very manifest euery where in Scripture : as when al the sonnes of Adam are described in these wordes : that they haue a a Iere. 17.9 . wicked & rebellious harts , that all the b b Gene. 6.3 . & chap. 8.21 . imaginations of their hart are only euill continually , that their c c Psal. 94.11 thoughts are vaine , that they haue no d d Psal. 36.1 . feare of God before their eyes , that not one of them doth e e Psal. 14.2 . vnderstand or seeke after God . Againe that when God doth enlighten vs with his knowledge , he raiseth vs from f f Iohn . 5.25 . death to life , & makes vs new g g Ephe. 2.10 creatures : that we be deadly and h h Rom. 5.6.7.8 . professed enemies vnto God before he receiue vs to grace in our iustification : that we haue not loued i i 1. Ioh. 4.10 him before he loued vs : that we be not purged from our vncleanesse by the bloud of Christ , till the k k 1. Cor. 6.11 holy Ghost worke our inward sanctification : that then we begin to passe from death to life , when through Christ we receiue l l Phil. 1.29 . grace to beleeue .

XXII .

Now for the second and third kinde , that they haue no iustice to stand before God , may appeare also manifestly , for that the vncleanesse of their owne consciences is proofe sufficient that they be not as yet regenerate by the holy Ghost , and this also bewrayeth their want of faith . Whereby it appeareth that they be not as yet reconciled vnto God , nor iustified before him , for that this grace none can attaine vnto , but by faith .

XXIII .

The hypocrites chalenge some iustice , because of their glorious workes and obedience to the ceremonies , but they are so farre from pleasing God herein , that they highly displease him , because with vncleane harts they prophane his holy worship . For workes can not a a Hag. 2.12.13.14.15 . Esa. 1.11.12.13.14.15 . Prou. 15.8 . purchase grace with God for any person : but contrarily , workes please God , after that the person first hath founde fauour and grace with God . And for this cause Moses writeth , that the Lord respected b b Gene. 4.4 . Abell and his of●fring : in which wordes he teacheth that Abels oblation did therefore please God , because Abels person pleased him : and that pleased him by faith , without which 〈◊〉 it is imopssible to please God , c c Heb. 11.6 . for that therby mens harts are d d Act. 15.9 . purified . For which cause also Paule saith to the Hebrues that Abel e e Heb. 11.4 . offred vnto God a better sacrifice then Cain : for that Cain was an hypocrite , and so without faith .

XXIIII .

Lastly for the fourth kinde , albeit man regenerate by Gods grace haue some a a 1. Cor. 4 4. righteousnesse of workes : yet the same is not such , nor so perfect , as that it can stand before the iudgement seate of God : because all their good works are b b Rom 7.14 . &c. Phil. 3.13.14 imperfect , and c c Esa. 64 6. polluted with corruptions , and their sinnes following do d d Eze. 18.24 . bury all the remembrance of their former righteousnesse and good life .

XXV .

By the premisses we now see that not onely the beginning of our iustification is by grace , so as a sinner freed from damnation obtaineth righteousnesse , and that freely by the pardon of his sinnes , as appeareth in the three first sorts of men : but also our proceeding therein , so as our iustification is euer free and by grace : which thing well appeareth in the fourth kinde of men which are both , regenerate by Gods spirite , and iustified by a liuely faith in Christ . And thus God imputed vnto Abraham , the father of the faithfull , his faith for righteousnesse , when as he had a a Gene. 15.6 liued for many yeares in great holynesse of life . This saith Habacuk also ; b b Habac. 2.4 . The iust shall liue by faith : and Dauid ; c c Psal. 32.1 . Blessed are they whose iniquities are forgiuen , speaking of the godly which liue a holy vnspotted and blamelesse life before men . Againe Paule saith that the d d 2. Cor. 5.20 embassage concerning our free reconciliation with God must be continued among the faithfull . And Christ is a e e 1. Iohn . 2.1 . continuall mediator , reconciling vs with his father , and the efficacie or vertue of his death to f f Ibid. 2. expiate the sinnes of the faithfull neuer dieth , nor waxeth old .

XXVI .

And whereas the Schoolemen also say , that good workes haue no such vertue in them , to be sufficient vnto iustification : but that their merite & vertue to iustifie is by grace : we must learne that there is no grace to worke our iustification , but that only which moueth God in Christ to embrace vs , and to iustifie vs by the merites of his obedience and satisfaction for vs .

XXVII .

For God accepteth not our workes , but so farre as we please him , hauing put on by faith the righteousnesse of Christ , that is , which Christ purchased by his death for vs , as is a a Aphor. 23. before shewed . Neither can works iustifie in part before God : for God admitteth no righteousnesse of workes , but that b b Deut. 27.26 Leuit. 18.5 . full and perfect obedience to his law .

XXVIII .

When they glory of workes of supererogation , whereby they say full satisfaction is made for trespasses and sins committed : how can they answer that saying of Christ ? a a Luk. 16.10 When ye haue done all these things which are commanded you , say we are vnprofitable seruants : we haue done that which was our dutie to do .

XXIX .

To be short concerning workes , take heed of two things : first put no trust in them , next ascribe no glory to them .

XXX .

The Scriptures driue vs from all confidence in them , teaching vs that all our righteousnesse , a a Esa. 64.6 . smels in the sight of God as filthie clouts , and onely prouoke Gods wrath against vs . Now take away this confidence of workes , all glorying must fall to the ground : for who will ascribe any commendation of iustice vnto workes , if confidence in them cause him to tremble in the sight of God ?

XXXI .

Moreouer if we consider all the causes of our saluation , we shall finde the grace of God to shine bright in euery one of them , excluding the righteousnesse of our workes . For the authour of our saluation is God , the Father , Sonne & holy Ghost . The Father first , in that a a Tit. 3.5 . of his meere b b Iohn . 3.16 . 1. Iohn . 4.9 . and 10. grace & free loue , he sent his sonne vnto vs , to redeeme vs from the dominion of the deuill . Next the Sonne , in that of his free loue c c Rom. 5.7.8 1. Iohn . 3.26 . towards vs , he became d d Rom. 5.19 . Phil 2.8 . obedient to his father vnto the death of the crosse , and so hath satisfied e e Rom. 3.25 . 1. Iohn . 2.2 . the iustice of God for vs . Lastly the holy Ghost , in that he giueth vs f f Ephe. 2.8 . & chap. 1. ●3 faith , whereby we apprehend the iustice which Christ hath purchased for vs by his death . The end also , the Apostle saith , is the g g Rom. 3.25 . manifestation of Gods iustice , and the prayse of his h h Ephe. 1.12 goodnesse .

XXXII .

And whereas the Saintes commend otherwhiles their innocencie and integrity before God : this they doe not to the end , to trust in the iustice of their workes in Gods iudgement , and to rest their consciences as vpon a good foundation : but either to testifie the goodnesse of their a a Psal. 7 9. Psal. 18.21 . cause against their aduersaries , or to confort themselues concerning their adoption , b b 2. King 20.3 1. Tim. 4.7.8 . by the fruites of their faith and calling : for that they rest on the onely fauour of God in Iesus Christ .

XXXIII .

Againe , whereas the Scripture saith , that the good workes and obedience of the faithfull doe cause the Lord to raine down many blessings vpon them : we must vnderstand , that good workes are so farre causes of Gods blessings vpon vs , as the Lord by his former graces , taketh occasion , to giue vs more graces : where note , that they be not meritorious causes , but motiues onely for speciall graces of Gods spirite going before : for whom the Lord will glorifie , them first he a a Ephe. 5.26.27 . sanctifieth : that their corruption and wickednesse may not hinder their glorification . In a word ( as Augustine hath well spoken ) God crowneth the workes of his owne hand in vs .

XXXIIII .

Againe , that our workes do not merite the grace of God , may yet further appeare by these reasons folowing . First for that they are full of a a Esa. 64.6 . corruption : next for that they are duties we b b Luk. 17.10 . owe vnto God : thirdly for that they are not ours , that is , such as come from the strength of our free will , but the effects c c Rom. 8.10 . Ephe. 2.10 . and fruites of Gods grace in vs .

XXXV .

And whereas good workes please God and haue a a a 2. Tim 4.8 . reward , it is not for any merite , but for that Gods b b Esa. 55.1 . goodnesse doth accept of them and reward them , of his meere grace and mercy in Iesus Christ .

XXXVI .

Surely no Christian doubteth , but that we must hold fast , the groundes of Christian Religion , and this is a fundamentall point or ground of Christian doctrine , that Christ is giuen a a 1. Cer. 1.30 and c. 3.11 . vs for our righteousnesse , or iustification : if this doctrine stand , the iustice of our merites and workes , being a flat contrary , can not stand .

XXXVII .

There are two opinions of Popery which are most opposite to that great ground of Christian veritie . The first is , that there are some moral vertues or works which make men acceptable before God , before they be grafted into Christ : the second that Christ hath merited for vs , the first grace : that is , an occasion of meriting with God : & that then it is our parts , to take the occasion when it is offered .

XXXVIII .

To conclude , we must very circumspectly see to this , that we build wisely vpon on that foundation : for that doctrine is sound concerning good workes , which is deriued from the doctrine a a This is the method which Paule vseth , in a maner , in all his Epistles , as to Rom. Gal. Ephes. Phil. Col. &c. of faith , folowing the same as the effect doth the cause . For to this end are we iustified by faith in Christ , that we may shewe our selues thankfull vnto God for so inspeakable a benefite , by our continuall endeuour and care to serue God in all good workes , and in all holinesse & righteousnesse of life .

CHAP. XIIII . Of Christian libertie .
I. APHORISME .

BEcause that Christians , and the faithfull vnder the Gospell , are freed a a Rom. 6.14 . from the law : it foloweth now that we consider , how farre this Christian libertie is extended , and wherein it consisteth , least any do wickedly abuse b b Gal. 5.13 . the same against the glory of God , his owne saluation , and the saluation of his brethren .

II.

Christian libertie hath three partes : to wit , our freedome and discharge from the * * Or condemnation of the law . iustification of the law , from the dominion of sinne , and from the ceremonies of the law .

III.

The first part of Christian libertie is this , that the consciences of the faithfull , are freed and discharged , from the a a Gal. 3.13 . and c. 5.1 . iustification of the law , that is , from the necessitie of perfect obedience to the attaining of the legall iustice , & so consequently from that care and trembling , because of the heauie curse and wrath of God , which foloweth the breach of the law .

IIII.

But no man may therefore conclude , that the law is not necessary for the faithfull : for , they are euer a a Rom. 7.12 . taught , admonished , and moued therby vnto euery good worke : albeit , it can not charge their consciences , before the tribunall seate of God .

V.

The second part of Christian liberty is , that Christians are freed from the kingdome a a Iohn 8.34 36. Rom. 6.14 . &c 7. 22. and chap. 8. 2. 1. Iohn . 5.3 . and dominion of that sinne & corruption which dwelleth in them , so that henceforth they do no more hate nor flie from the law of God , but are delighted therin , because of Gods holy spirit which dwelleth in them .

VI.

This blessed freedome , yeelds two benefites : the first is a holy trust and affiance in God , that their a a Malach. 3.17 . obedience , hauing many wants , yet is acceptable vnto God : the second benefit , is a chearefulnesse in performing our duties vnto God , and this foloweth the former immediatly , as the effect the cause : & these two points are very pertinent to Gods holy worship .

VII .

The third part of Christian libertie is , that the consciences of the faithfull , are discharged & freed from the a a Gal. 3.25 . and c. 5. 13. Eph 2.14.15 . Colos. 2.14 . and 16. ceremonies of the law : that is , from the necessitie and burden of the obseruation of the legal ceremonies : as the eating of certain meats , the obseruation of certaine feastes , and the like . Which things in their owne nature are but things indifferent , b b Rom. 14. so that it is little pertinent to godlynesse , simply whether they be vsed , or not vsed . I ad simply for that in some respect , and for some circumstance the vse of such things might be profitable , as shall after appeare in place conuenient .

VIII .

The knowledge of the doctrine of Christian libertie is necessary also for the faithfull , as for peace of consciences , so to auoyde superstitions .

IX .

But here notwithstanding , obserue , that the free vse of externall and indifferent things , is not a a Rom. 14. v. 14. and 22. granted them which as yet know not the doctrine , nor be assuredly perswaded of the truth thereof : but are caried with some superstitious opinion , which causeth them to doubt of the vse of them .

X.

The end and vse therefore of this doctrine is , that we may vse the blessings of God , without any scruple of conscience , for that end , for the which they are ordained and giuen of God for vs , but euer moderating our selues in the vse of these things , for the a a Rom. 14.13 15.19.20.21 . & chap. 15. 2 1. Cor. 10.23 . edification of our brethren .

XI .

Wherefore seeing the a a Rom. 24.5 . peace of consciences is the true and naturall end of Christian libertie ; it followeth that they do greatly abuse the same , which vse it either to satisfie their owne carnall b b 1. Cor. 6.12 lustes , or without regard of circumstances of time , and place , or any way c c Rom. 14.3 . and 10. in contempt of their weake brethren .

XII .

For albeit we must otherwhiles a a Gal. 2. v. 3. 4 5. defend our libertie , in the vse of things indifferent , before men , to represse the malice of some froward aduersaries , yet we must haue a speciall care of weake b b Rom. 14.1 . & 13. and 20 and 21. Act. 16.3 . Rom. 15.1.2 . 1. Cor. 8.9 . & 13. &c. 9. 22. brethren , that we giue no offence to them .

XIII .

For the right vse of Christian libertie is , to giue place to the ignorance and infirmitie of weake brethren , and not to any a a Gal. 2. v. 3.4.5 . Mat. 1.5.14 . Pharisaicall sowrenesse , or rudenesse of hypocrites .

XIIII .

We must here take heed of that hypocrisie wherein a great number in this liberty , regarde not the edification of brethren , but prouide onely for their a a Gal. 2 . 1● . &c. owne peace .

XV.

And here keepe this rule . Do not offend God , for thy neighbours sake . Vnder this generall rule are contained two speciall : the first is this : looke what we are bounde to doe , ( that is , what God hath commanded ) we must not leaue a a Mat. 15.10 &c. Iohn . 6.51 . &c. Act. 5.28.29 . vndone for feare of any offence or daunger that may ensue the same . The second is this : we must neither b b Rom. 3.8 . Gene. 12.10 . & chap. 26.7 . Exod. 1.19 . Ios. 2.4.5.6 . 1. Sam. 21.24 . purpose nor do any thing which God doth not permit .

XVI .

There is also another generall rule , that loue ( towardes man ) giue place to the puritie of faith : as if a man be bound to do any thing against his conscience , or else the brother will be offended : let the brother be a a Luk. 14.26 offended , rather then do any thing against conscience : for as this libertie is vnder charitie , so charitie vnder faith .

XVII .

Againe , another consequent of this libertie is this : the consciences of the faithfull are exempt and freed from the a a 1. Cor. 3.21 & chap. 7.23 . dominion and power of all men : and this is , that Christ may not leese that prayse and thankes giuing which is due to his bountifulnesse and goodnesse , and that our consciences may not be depriued of the fruite of his liberalitie .

XVIII .

Neither must we deeme this libertie of consciences in not being subiect vnto man , to be but a matter of small moment , for that it cost a a Ibid. and 1. Pet. 1.18 . and 19. Gal. 5.1 . Christ so great a price , euen the price of his owne most pretious bloud .

XIX .

The better to vnderstand this doctrine , we must note the difference betweene the spirituall , and ciuill gouernement of men : for by that spirituall regiment , the conscience is instructed to serue and worship God : but by the ciuill gouernement , a man is taught to performe the duties of humanitie & ciuilitie , which must be obserued and kept among men .

XX.

We must aduisedly regard and see that these two regimentes be not confounded : least that any infer or conclude a ciuill libertie against politique gouernement , by this spirituall libertie which Christ hath purchased for vs .

XXI .

Againe , in constitutions & lawes concerning spirituall gouernement , we must carefully discerne betweene orders lawfully and vnlawfully established . For constitutions and orders lawfull are consonant to the word of God , but the vnlawfull are contrary to the same .

XXII .

And whereas Paule a a Rom. 13. commaundeth to obey the Magistrate for conscience sake : he doth not therein binde consciences to lawes politique : but this he meaneth onely , that we must obey the Magistrate so far and so long as he commandeth things lawful and honest , for that God also commandeth vs such obedience , & we can not with good conscience neglect any of his decrees . Therefore the Apostle doth not here make the conscience subiect to any lawes of men , but vnto the law of God , commanding vs to obey the lawes of men so farre forth as they do not repugne the holy lawes of God .

XXIII .

This may yet be vnderstood , if we note what the conscience is . The conscience is a a a Rom. 2.15 . feeling of Gods iudgement concerning our actions : an eye witnesse which discerneth & can truly testifie of all our workes , & this the very signification of the word can teach vs .

XXIIII .

Of the premises we may learne , that conscience doth properly respect God , so that a good conscience is nothing els , but the testimonie of our hart a a 1. Pet. 3.21 before God , of the sinceritie of our hart .

XXV .

In deed we say that a good conscience sometimes respecteth a a Act. 24.16 . men , and that is in respect of the fruites or effects thereof in the duties of loue .

XXVI .

By the former definition of the conscience , we may also learne what law bindeth the conscience : namely that law which bindeth a man simply without respect or consideration of men .

XXVII .

Finally the law of God , which commandeth in the vse of indifferent things to regard the edification of our neighbour , although it binde the outward a a 1. Cor. 10.28 . Rom. 14.22 . worke , yet bindeth it not the conscience , b b 1. Cor. 10.28 . so as if a man might not with a good conscience vse those things , but onely in that case of edifying our neighbour , that is , our weake brother .

CHAP. XV. Of Offences .
I. APHORISME .

AN offence is a word or deed , whereby the neighbour is offended , that is , made a a Rom. 14.15 Math. 15.12 . Iohn . 6.61 . sad or grieued , as with any thing impiously or vniustly spoken or done , or when a man by any thing as well spoken , or done ( which yet is not well spoken or done ) is b b 1. Cor. 8.10 moued to commit sinne .

II.

A scandale is either giuen or taken .

III.

That is called an offence a a Math. 18.6.7 . &c. giuen , the fault whereof commeth from the doer himselfe : or an offence giuen is a wicked word or deede , contrary to the loue of God and our neighbour : and therfore this euill of it selfe grieueth & maketh sad the godly , and seduceth the weake brethren .

IIII.

That is called an offence a a Mat. 15.12 taken , when any thing not wickedly , or vntimely spoken or done , through malice or sinister affection of minde , is wrested to an occasion of offence . Or , an offence taken is a word or deede , of it selfe not wicked , but taken as wicked , either maliciously or ignorantly .

V.

Lastly , there seemeth also to be a third a a Rom. 14. mixt offence , that is partly giuen , partly taken : as when a man vseth Christian libertie out of season , not regarding time and place conuenient . But yet this kind of offence , is more neare & liker an offence giuen , then taken . And this may be called the offence of the weake ; or an offence of infirmitie , as the other which is taken may be called an offence Pharisaicall : for that none thereby , but bitter spirites , and Pharisaicall eares are offended .

VI.

We must take a a Rom. 14.1.13.21 . 1. Cor. 8.13 . Math. 18.6.7 heede that we offend not the weake : howsoeuer proude witts be b b Mat. 15.14 Act 5.28.29 . Gal. 2.3.4.5 . offended .

CHAP. XVI . Of Prayer .
I. APHORISME .

PRayer is a a a Iohn . 4.24 . holy meditation of things pertaining to Gods glory and our saluation : and an earnest b b Luke . 18.1 . &c. desire of the same , with supplication , proceeding from an holy affiance , which ( as sonnes & c c Heb. 10.22 daughters ) the faithfull haue in God : whereunto also thankes-giuing vnto God for benefits receiued , is vsually annexed .

II.

Our present a a Psal. 50.51 . necessitie which we feele , ought not onely to be a motiue vnto prayer : but also Gods b b Ibid. commandement , and c c Ibid. Iohn . 16 24. Mat. 7 7. and chap. 18. 19. promise to heare vs .

III.

We ought then to begge in prayer not only for those things which concerne our owne happinesse : but also that God would giue grace that by this seruice and a a Math. 4.10 . worship we may truly honour him .

IIII.

Against all distrust which may hinder vs in prayer : we must oppose Gods holy promises , whereby he hath testified , that he will heare a a Psal. 50.15 . Math. 7.7 . our prayer .

V.

There be foure rules of prayer . The a a Dan. 9.3.4.5 . &c. first that we come to prayer with a mind b b Mat. 14.23 emptied of other cares , and indued with a due reuerence of the maiestie of God , not daring to beg any thing which God himselfe doth not permit : the second , that we pray with a true sense c. c. e. Luk. 18. v. 13. and feeling of our wants , & with an earnest desire to obtaine : the third that in prayer we put off all d. d. e. Luk. 18. v. 13. opinion of our own iustice or worthines , and contrarily , that in all humilitie , and free e e Dan. 9. Psal. 51. confession of our sinnes , we flie to Gods mercy , intreating the free pardon and forgiuenesse of our sins : the fourth & last rule is , that prayer proceed from faith f f Rom. 10.14 Iames. 1 6. Heb. 10.22 . Dan. 9.17 . Psal. 51.9 . and assurance of Gods grace in Christ : assuredly trusting that our prayer shal be heard .

VI.

The Lord himselfe hath giuen vs a a a Math. 6.9 . &c. prescript forme of prayer , which therefore is called the Lordes Prayer . This consisteth of a Preface , narration , confirmation and conclusion .

VII .

The Preface is in these wordes , Our Father which art in heauen . Wherein we professe our faith , or affiance & trust we haue , as children , in God our heauenly Father , who hath by grace adopted vs in that his beloued and onely begotten Sonne our Lord Iesus Christ . Here also to lift vp our minds to God , we make mention of the seate of Gods maiestie , that is of heauen , where he giueth his blessed Angels the fruition of his presence , and shall giue vs in his good time appointed .

VIII .

The narration containeth six petitions : the first three , do in speciall manner concerne Gods glory : the other three , respect our owne benefite and good .

IX .

In the first petition ( Hallowed be thy name ) we are commaunded and taught to aske that , which in the third Commandement we are commanded to do : that is , that we neither thinke nor speake of God , but with great reuerence : and so in like manner of his word , and of his workes .

X.

In the second petition : Let thy kingdome come , we beg first , that God by the grace of his holy spirit , would represse the corrupt affections of our nature , and forme all our senses to the obedience of his will : next that he would curbe and bridle the wicked which fight against his kingdome , and that he would gather vnto himselfe his elect , and preserue his Churches : that he would cast downe the enemies of his Church , and cut them short in all their attempts and desires : and lastly , that in his good time , he would make vs partakers of his glory and heauenly blisse .

XI .

The third petition is , Thy will be done in earth as it is heauen . This petition is added to the former , for declaration sake to helpe our ignorance : for then and there God raigneth in the world , where men submit themselues , to be ruled by his holy will reuealed in his word . We aske here therefore that the holy spirite would rule our harts , and teach vs , that we may learne to loue that which God loueth , & to hate that which he hateth : that so we may yeeld vnto him a chearefull and willing obedience as his blessed Angels do in heauen .

XII .

The fourth petition is , Geue vs this day our dayly bread : In this petition we commende our bodies to Gods prouidence , desiring , that he would feed , chearish and preserue them . And this petition , the Lord hath set before the other two following , ( which concerne not earthly and corporall blessings , but spirituall and heauenly ) to helpe our dulnesse , and weaknesse , that so by degrees he might lift vp our mindes to seeke after those greater blessings . And here we be willed to aske of God our bread , that is , such as it shall please our heauenly father to giue vs , for the sustentation of our life : where we see this petition is as necessarie for the rich as for the poore . Lastly , these wordes , this day , or euerie day , and this Epithet dayly serue to moderate our affections and desires in these transitorie blessings .

XIII .

The fift petition , Forgiue vs our debtes , as we also forgiue our debters : by the word debtes he meaneth our sinnes , for that we owe the punishment of them vnto God and this Christ himselfe hath borne for vs , in his death vpon the crosse , and so hath obtained the pardon of sinnes for vs . We begge that the heauenly father would impute vnto vs that satisfaction & obedience of Christ & worke in vs a sense & a feeling of this imputation , that so we may sweetly rest in his fatherly fauour in Christ , and in his loue purchased for vs in and by the sufferings of Christ . To this petition is annexed an argument drawen from the like example : that is , the example of our remission in pardoning our neighbour his trespasses : The reason of which example doth not consist in the merite of our worke , but in the promise of Christ , saying . For a a Math. 6.14.15 . if ye forgiue men their offences , your heauenly father will also forgiue you . But if ye doe not forgiue men their trespasses , no more will your father forgiue you your trespasses . By which wordes it doth manifestly appeare , that they onely can be assured of the pardon of sinnes , that are assured and know in their consciences , that they haue pardoned their neighbours . The reason whereof is this , it can not be , that any man pardon from his hart his brother , Gods loue is cause of our loue , & our loue but a signe and effect of his loue . vnlesse he first loue him : now he can not loue his brother , which first doth not loue God ; and no man can loue God , which is not perswaded in his hart , that God of his meere grace hath pardoned him all his sinnes by and through Iesus Christ . And againe he that is assured of this , he can not , but loue God , and his neighbour in & for the Lord : from which loue , it can not be , but the pardoning of all offences must proceede . Lastly this argument is also noted with these wordes as and also , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Forgiue vs , as we also forgiue . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Math. 6.12 . and Luke . 12. For euen we , &c. Wherefore this word also is not well omitted : for we say commonly , as we forgiue them that trespasse , &c. for , as we also forgiue , &c.

XIIII .

The sixt and last petition is : And leade vs not into temptation , but deliuer vs from euill . Where we pray for the assistance of the holy spirite to ouercome the temptations of the deuill , which is here called that euill or wicked spirite , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . for that by his temptations ( for which cause he is called the tempter Math. 4.3 . ) he troubleth and vexeth vs .

XV.

And thus far of the six petitions , contained in the narration , the confirmation followeth in these wordes : For thine is the kingdome , and the power , and the glorie for ages , or for euer , in which wordes we shew wherefore we haue both such boldnesse to aske , and trust to obtaine : to wit , for that God wil be glorified by hauing his kingdome and raigning in vs : and for that also he can effect what he will in heauen and earth .

XVI .

The conclusion is contained in one word , namely the word Amen , which is here a word of wishing , signifying as much as , truth , So be it , or , Let this be a truth . Wherefore we desire that whatsoeuer we haue prayed for at Gods hands in the six petitions , the same may be true , & effected by him . And yet there is no inconueniencie to say that Amen here , is a word of asseueration : for that by faith we be assured , that God hath graunted our requestes .

XVII .

As for the place of prayer : God in times past had appointed first his a a Exod. 26. and 40. Tabernacle , then after that Salomons b b 1. King . 8. 2. Chron. 7. Act. 8.27 . Luke . 18.10 . Dan. 6.10 . Temple : but Christ hath c c Iohn . 4.21 . abolished this ceremonie of that holy place , and Paule d d 1. Tim. 2.8 . biddeth vs pray in euery place . And so Christ e e Math. 6.6 . commaundeth vs to pray in our secret chambers : and himselfe went vp to the f f Mat. 14.23 . mountaine alone to pray . And Christ also doth approue a publique place of common prayer , when he saith : Where two or g g Mat. 18.20 . three are gathered together in my name , there am I in the midst of them .

XVIII .

There is no certain time in the new Tement appointed for prayer : yet is it profitable that euery man appoint himself some a a Dan 6.10 . Psal. 55.18 . Act. 10.9 . ordinarie and speciall houre for prayer , as in vprising , before and after meats , and when we go to rest , so that this obseruation of ours be voyde of superstition , and then specially are we bounde to apply our selues to prayer , when we see our selues , or our brethren in any b b Psal. 50.15 . Ioel. 2. Ierem. 6.26 . Est 4.3 . & 16. dangers or in any speciall wants : againe , we are also bounde to render thankes humbly vnto God , when we haue receiued any speciall benefite at his handes . c c Exod. 15. Iude. 5. Psal. 9.30.34 . &c.

XIX .

Moreouer the lifting vp the voyce in prayer , or singing , or gesture of the body ( as a a Ephe. 3.14 kneeling , b b 1. Cor. 11. couering the face , the c c 1. Tim. 2.8 . lifting vp of hands and eyes d d Iohn . 11.41 towardes heauen ) doe not simply commende any mans prayer , but so far these things please God , as they proceede from the true e e Luke . 18.11 and 13. affections of the hart .

XX.

Againe , we must take heede that we prescribe not or appoint any certaine a a Mat. 20.21 . Iude. 7.19 . circumstances vnto God : for we must giue him b b 2. Sam. 15.26 . leaue to graunt and performe our requestes in what manner , time , and place it pleaseth him .

XXI .

Lastly , this also is to be noted , that we a a Luke . 18.1 &c. Luke . 11.8 . perseuer in prayer : and that we consider not of the hearing of our prayers by our sense or feeling , but by our faith . For albeit we do not alwaies feele that God doth giue vs that we haue asked : yet we must be assured that he doth giue & will giue , that which is good for our saluation .

CHAP. XVII . Of Predestination .
I. APHORISME .

PRedestination we call the a a Ephe. 1.4 . 2. Tim. 1.9 . eternall decree of God , wherein he determined with himselfe what he would haue done with b b Rom. 9.20.21.22 . & 23. euery man : as concerning their eternall saluation or damnation .

II.

This predestination hath two speciall branches . The first is called election : the other reprobation , by a metonymie of the effect ( that is , a change of a word properly signifying an effect , to signifie the cause ) for election and reprobation are properly referred to man : who being created , is fallen and corrupted with sinne : but metonymically the very decree of election & reprobation is so a a Ephe. 1.4 . called .

III.

Therefore we say with the Scripture , that God in his eternall and a a 2 Tim. 2. v. 19. Esa. 46.9 . Malach. 3.6 . 1. Thess. 5.9 . immutable councell hath once decreed , whom in time to come he will b b Rom. 9.23 . aduaunce to glorie : and whom on the contrarie he shall c c Act. 1.25 . Iohn . 17.12 . 1. Pet. 2.8 . Iude v. 4. giue ouer to condemnation .

IIII.

This purpose we auouch was founded on the a a Ephe. 1.5 . Rom. 8.29 . Mat. 11.25.26 . Rom. 9.18 . meere pleasure of God .

V.

Moreouer , whom God hath predestinate to saluation , them also hath he decreed to make partakers of the meanes by which men come to saluation : which meanes are their a a Ephe. 1. reconciliation by Christ , their b b Rom. 8. effectuall calling , and c c Ibid. iustification . And contrarily whom he hath predestinate to destruction , them also hath he decreed , not to make partakers of those meanes which tend to saluation , but to leaue d d Psal. 81.13 them to themselues , or to deliuer them to e e Esa. 29.10 . Rom. 11.8 . Sathan that both by his and their owne naturall instigation they may purchase to themselues damnation .

VI.

The end or scope of predestination is is the glorie a a Prou. 16.4 . of God : that is , the glorie of his b b Ephe. 1.6 . and 12. Rom. 9.23 . grace , and mercy , manifested in the saluation of the elect , and of his c c Rom. 9.25.26 . iustice in the death of his sonne our mediatour : the glory also of his d d Rom. 9.17 and 22. power and e e Rom. 9.22 . iustice in the damnation of reprobates , yea of his iustice , both f f Rom. 11.33 secret in their reiection , and also g g Rom. 1.18 manifest in punishing them , for their sinnes : finally the glorie of his most free h h Rom. 9.15 8.20.21 . power , both in the condemnation of the reprobate , and in the glorification of his elect .

VII .

The infallible testimonie of our election is our a a Rom. 8.30 . 1. Tim. 1.1 . effectuall calling , when as the holy spirite , by the preaching b b Rom. 10.17 of the Gospell , doth worke faith in Christ , in the harts of his elect , that thereby they may be c c Rom. 8.30 . Ephe. 1.7 . iustified , working also some beginning of new d d 2. Tim. 2.19 obedience , that they may be sanctified , that so in time they may be fully e e Rom. 8.30 . glorified .

VIII .

And as the Lord a a 2. Tim. 2.19 sealeth and marketh his elect , by their vocation , iustification , and sanctification , so by excluding the reprobate either from the knowledge of his truth or from the sanctification of his spirite , as it were by certaine notes he sheweth what iudgement remaineth for them .

IX .

Neither yet may any rashly define or pronounce , that he is in the number of the reprobate , if the signes of election as yet appeare not in him , for some are called , a a Math. 20.3 &c. later then others , yea the b b Luk. 23.40 &c. theefe on the crosse was not before the end of his life called : wherefore we may despaire of none vnlesse manifest signes be shewed , that he hath sinned to death : that is , against the holy c c 1. Ioh. 5.16 spirite , neither yet may any securely sinne in hope of mercy , but euer remember to d d Heb. 3.7 . day , if ye heare his voyce harden not your harts : for God is not mocked . e e Gal 6.7 .

X.

There be two notable fruits of this doctrine , the one that we may with humble adoration , acknowledge how much we are bounde to God , that hath vouchsafed to chuse vs , so vnworthy , out of the a a Rom. 11.35 companie of the damned , and to aduaunce vs to the state of heauenly glory . The other , that we may with good b b Rom. 8.31 . &c. 2. Tim. 2.19 . assuraunce rest our selues on the vnchaungeable purpose of God touching our saluation and therfore be fully perswaded and assured thereof in Iesus Christ .

CHAP. XVIII . Of the resurrection , and of life euerlasting .
I. APHORISME .

ALbeit the doctrine of the resurrection seeme incredible in mans reason : yet we that are Christians must beleeue it & receiue it : that is , we must beleeue that the bodies of the dead shal be restored to their first state , and their soules shall reenter them againe , so they shall liue and rise againe at the last day .

II.

This faith of ours is grounded on the a a Dan. 12.2 . Ioh. 5.29 . &c testimonies of the word of God , who is almighty and can not lye .

III.

But of them that shall rise againe , the estate shal be very vnlike . For the godly shall rise to a a Dan. 12.2 . life and glory euerlasting , but the vngodly to shame and b b Iohn . 5.29 . death euerlasting .

IIII.

This glorious and blessed resurrection of the godly dependeth vpon the resurrection of a a 1. Cor. 15.12 . &c. 1. Thess. 4.14 Christ , as of their head to whom they as members must be conformed .

V.

Christ then the head of the godly , shal in the resurrection make our bodies a a Phil. 5.21 . 1. Cor. 15.35 &c. like to his glorious body .

VI.

Againe , Christ shall raise the dead at his glorious a a 1. Thes. 4.16 . comming to iudgement with the shout of an Archangell and sound of a trumpet .

VII .

The dead being raised , then in a moment as in the twinckling of an eye , the liuing shal be a a 1. Thess. 4.16 and. 17. 1. Cor. 15.52 and 53. chaunged , so that their bodies shal be made incorruptible .

VIII .

Then streight wayes all the godly shal be a a 1. Thess. 4.17 . caught vp into the ayre to meete the Lord and so shall b b Ibid. Math. 25.34 . and 46. euer be with the Lord and with him enioy euerlasting happines .

IX .

On the contrary , the vngodly shall together with the deuils be thrust down into a a Math. 25.41 . and 46. hell into the b b Reue. 20.15 & chap. 21. 8 lake that euer burneth with fire and brimstone and there shal be tormented .

X.

Againe , eternall life consisteth chiefly in the full feeling of Gods loue , & in the communion of his nature according to these sayings , a a Psal. 17.15 . I shal be ( saith Dauid ) satisfied with thine Image : againe , b b Psal. 16.18 in thy presence is the fulnesse of ioy and pleasures at thy right hand for euermore . And Peter affirmeth c c 2. Pet. 1.4 . that the faithfull are to this end called that they may be partakers of the diuine nature , that is , of the graces of God , his wisedome , righteousnesse , holinesse and glory .

XI .

And albeit the blessed there , shall want nothing pertinent to perfect felicitie , because God shal be a a 1. Cor. 15.28 . all in all , yet of that heauenly glory , wherewith they shal be beautified there shal be certaine b b 1. Cor. 15.41 . and 42. degrees as there were also c c 1. Cor. 12.4 degrees of their giftes in this life , and as there shal be d d Mat. 10.15 and chap. 11 20. &c. degrees of torments amongst the damned . And aboue others excelling , & most shining , shal be the glory of the teachers of the word , that haue faithfully instructed the Church , and so brought many to righteousnesse , as e e Dan. 12.3 . Daniell speaketh .

XII .

This doctrine as it may iustly terrifie the vngodly ; so to the godly in al miseries , and euen in death , it is a a 1. Thess. 4. vers. last . most comfortable , as they that know , and by the grace of God stedfastly trust , that their soule by death b b Iohn . 11.25 passeth into life , and by the Angels is c c Luk. 16.22 . caried into Abrahams bosome , that is , into heauen , & so to d d Phil. 1.23 . Christ , & their bodies , although they rot and be eaten of wormes , yet shall in due time rise again , and be clothed with euerlasting glory .

CHAP. XIX . Of the Church .
I. APHORISME .

THe Church is a a a Mat 26.28 . Iohn . 17.20 . multitude of men b b Ephe. 1.13 Ro. 10.14.15 . effectually c c Rom. 8.30 . called by the preaching of the d d Rom. 1.7 . 1. Cor. 1.2 . Gospell , and therefore they be such as beleeue in Christ , and e e Ro. 10.9.10 . professe his faith , and f f Rom. 1.7 . 1. Cor. 1.2 . 1. Cor. 2.2 . Ephe. 1.1 . serue God in the faith ; accounting in this number with the elect , their g g Act. 2.39 . Gene. 17.7 . 1. Cor. 7.14 . children , and the children of hypocrites , which as yet by their age are not capable of this calling .

II.

The Church is either vniuersall , which commonly the Greekes call Catholicke , or particular .

III.

The vniuersall or Catholicke Church is the whole multitude of them , who from the beginning of the world , haue beleeued in Christ , that now do beleeue , and shall beleeue to the worldes end . Whereof one part now triumpheth a a Ephe. 1. ● . Co●. ● in heauen , to wi●● , the faithfull that are departed : another part is militant on the earth , that is , the faithfull , that yet liue . And this again , is diuided into particular Churches .

IIII.

A Particular Church is a particular Congregation of the faithfull , dwelling a a 1. Cor. 12. 2. Cor. 1.1 . Gal. 1.2 . 1. Thess. 1.1 . 2. Thess. 1.1 . together in one place , & exercising them selues in Gods worship according to the direction of his word .

V.

A Particular Church may be distinguished in the old and the new .

VI.

By the old I meane that which was before Christes incarnation , as the Church of the Iewes , which then did excel as touching the forme of outward gouernment .

VII .

I call that the new Church , which began after Christs comming , especially after his ascension in heauen , being gathered out of a a Ephe. 2.13 . diuerse nations : and this is called b b Act. 11.26 . the Christian Church .

VIII .

Where the Church is a a Rom. 2.28.29 . &c. 11.7 . distinguished in the inuisible and visible , it may not be thought that there be two Churches of diuerse kinds , but one & the same Church in diuerse respectes may be said to be visible and inuisible .

IX .

And it is called inuisible for that it can not be seene with mens eies : for that faith , by which the Church hath her being in Christ , is placed in the a a Rom. 2.29 . hart , which none but b b Act. 1.24 . God can see .

X.

But it is said to be visible , for that it hath certain markes , which may be seene , and whereby we may conclude assuredly that there is a Church & people of God : albeit a a 1. Ioh. 2.19 . Math. 13.3 . & d. Item 43. &c. hypocrites be mingled with them , who professe the same faith , & yet beleeue not in Iesus Christ .

XI .

These markes are the a a Ephe. 2.20 . Act. 2.24 . pure preaching of the word , and lawfull administration of the b b 1. Cor. 1.13 . 1. Cor. 12.20 . and 23. Mat. last v. 19 and 20. Mat. last . v. 15. and 16. Sacraments .

XII .

For albeit in the Church of God , holy a a Mat. 18.15.16.17 . 1. Cor. 5.5 . discipline be also required : yet if here the gouernours of the Churches be slacke in their duties , ☜ the Church is not presently to be thought no Church , as long as the two former markes remaine .

XIII .

And yet further I ad , there may creep in some corruption , both in a a Cor. 3.12 . doctrine and in the administration of the b b 1. Cor. 11.12 . Sacraments : & yet it shall not cease to be a Church , as long as the c c 1. Cor. 3.11 . foundation is retained , which is Christ , or saluation by Christ alone .

XIIII .

It is the dutie of euery godly man , to a a Heb. 10.25 1. Cor. 11.20 ioyne himself to such a congregation , or societie , as he seeth to haue those markes and ( as b b Psal. 43. much as lyeth in him ) to professe himselfe a member thereof , and to keepe in holy communion & felowship with it .

XV.

It is called the holy Church , partly because it is washed & a a 1. Iohn . 1.7 Eph. 5.25.26 purged by the bloud of Christ : partly because it is sanctified by his b b Rom. 8.1 . Eph. 5.26.27 Psal. 15. holy spirit and by Gods grace hath a c c Ephe. 4.13 . growth in sanctification , vntill at length it be fully perfected , which shal be when this life is d d Phil. 3.12 . & chap. 1.6 . ended .

CHAP. XX. Of the Ministers of the Church .
I. APHORISME .

ALbeit God alone inlighteneth and ruleth the harts of his elect : yet because it pleaseth him herein to vse the a a 1. Cor. 3.5 . 2. Cor. 5.20 . Ministerie of men it is our partes with b b 1. Cor. 4.1 . Gal. 4.15 . reuerence to embrace those things , which by his seruaunts he teacheth vs for our good instruction and comfort .

II.

The seruants of God or Ministers , are some continuing and as ordinarie , some but for a time and as extraordinarie .

III.

In the old Testament the continuing and ordinarie Ministers of the Church were Patriarches , Priests and Leuites : the temporall & extraordinarie the Prophets .

IIII.

In the new Testament , the perpetuall and ordinarie are a a Ephe. 4.11 . Pastours & b b Ephe. 4.11 . Teachers : the temporall and extraordinary were the c c Ephe. 4.11 . Apostles , d d Ephe. 4.11 . Prophets and e e Ephe. 4.11 . Euangelistes .

V.

God reuealed himselfe to the Patriarches , as a a Gene. 3. Adam , b b Ge. 6.7.8.9 Noah , c c Gen. 12.13.15.17.18.21.22 . Abraham , d d Gen. 25.11 & 22. &c. 26.2.3.4.5 . Isaac , e e Gen. 28.31.32.35 . Iacob , f f Gene. 37. Ioseph , by apparitions , visions , and dreames , and so gouerned their families .

VI.

He prescribed certain lawes by Moses , for the Priestes and a a In Leuit. Leuites , that so they might by them gouerne the Church of Israell .

VII .

But as for the Prophets he raised them vp a a Es. 6. Ierem. 1. Ezech. 2. &c. extraordinarily , to b b Esa. 1. &c. instruct and to c c Esa. 2. excite the people , and the Priestes , if they erred or were negligent in their duties : these did also foreshewe what d d Esa. 3.29 . &c. punishmentes should fall vpon Gods people for their negligence , and what e e Esa. 13. &c. euils should come vpon their enemies for their destruction : but principally they comforted the faithful with Prophecies of Christs comming : and therfore they preach often of his f f Esa. 7.14 . conception , g g Esa. 9.6 . Mich. 5.2 . natiuitie , h h Esa. 53. passion , death , resurrection , and euerlasting i i Esa. 11.59.61 &c. kingdome .

VIII .

And thus farre of the Ministers of the old Testament : now touching the Ministers of the new Testament . The Lord in the beginning of his kingdome raised vp a a Mat. 28.19 Apostles , b b Act. 11.27 . Prophets , c c Act. 8.5 . &c Euangelistes , and when the Churches were founded & planted by them , he ordained that Pastors and d d Ephe. 4.11 . Teachers should succeede and continue for euer .

IX .

The Apostles were a a Mat. 4.18 . &c. Ioh. 1.37 . &c. Act 9. & 22. immediatly called of Christ , and sent into the whole b b Mat. 16.15 Act. 9 , 15. Rom. 15.15.20 . world , that so they might set vp the kingdome of God in all places .

X.

He raised vp also at this time Prophets , who had speciall a a 1. Cor. 14.29 . &c. reuelation and gifts for the interpretation of holy Scriptures : and these did sometimes foreshew by the spirite , any matter of waight which should come , either on the b b Act. 11.28 . Church , or to any c c Act. 21.10 . one of the faithfull .

XI .

Againe , the Apostles had the Euangelistes for their a a Act. 16.1 . companions , whom they tooke with them to supplie their absence in preaching of the Gospell , and in b b Tit. 1.5 . establishing the Churches : and such were c c 2. Tim. 4.11 . Luke , d d 2. Tim 4.5 . Timothie and e e 2. Cor. 8.23 Titus .

XII .

Then folowed Pastours , and Teachers which the Church can neuer want .

XIII .

And thus farre of Churches offices , which did consist in the Ministerie of the word : There be two other ordinarie also , which ought to remaine euer in this a a Rom. 12.8 Church : Church-gouernement , and the care of the poore .

XIIII .

Church a a 1. Cor. 12.28 . Gouernours are chosen men set ouer the people , for b b 1. Cor. 5. correction of manners , assistantes with the Bishops and Pastours .

XV.

The care of the poore , partly belongeth to the Deacons a a Act. 6.3 . 1. Tim. 3.8 . &c. or Collectors that distribute the almes , partly to them which visite the sick , & such in Paules time were certaine b b 1. Tim. 5.9 . auncient and honest widowes .

XVI .

And thus farre of the duties of Church officers , now as touching their calling these foure points are to be obserued : first what kinde of persons are to be called , secondly how , thirdly by whom , lastly with what rite or ceremonie they must be ordained .

XVII .

As concerning the first , I say that Bishops and Pastours , and Teachers , are to be chosen that are of sound a a 1. Tim. 3.2 . &c. doctrine , and b b 1. Tim. 3.2 . &c. holy life , fit and c c 1. Tim. 3.2 . &c. able to teach . The d d 1. Tim. 3.8 . &c. gouernors also must be furnished with good giftes , wisedome , and iudgement , to discharge their duties .

XVIII .

Secondly , in this election & ordinance of the Ministers of Christ , men must proceede in a religious feare , and testifie the same before , by a a Act. 15.23 . Act. 13.2.3 . fasting and prayer .

XIX .

Thirdly , they must be men approued and knowen of the a a Act. 1.15 . &c. Act. 6.2 . &c. gouernors for knowledge and learning , & which haue a good name in the Church among the faithful for life and conuersation .

XX.

Fourthly , they were ordained in times past by the Apostles and their successors , with a a Act. 13.3 . 1. Tim. 4.14 . 2. Tim. 1.6 . 1. Tim. 5.22 . imposition or laying on of handes : which rite for comelinesse and order sake may well be obserued in these dayes , so that we put no opinion of necessitie or of worship therein .

CHAP. XXI . Of Church discipline and gouernement .
I. APHORISME .

ECclesiasticall censure or Church discipline is a a a 2. Tim. 3.16 Mat. 18.15 . 2. Cor. 2.6 . 2. Thess. 3.15 brotherly b b Mat. 18.15 1. Cor. 5.11 . 2. Thess. 3.15 correction according to Gods word , wherby the faithfull are stirred vp to do their duties , and so they further the saluation one of another .

II.

This discipline is either common or proper : common , whereunto all ought to be subiect : proper , which pertaineth to the Ministers of the Church onely .

III.

The common discipline doth respect , a a Mat. 18.15 16.17 . three degrees in priuate or secret sinnes . The first is , that he that hath sinned be admonished , and reproued priuatly of him , to whom alone that sinne was knowen : the second , that if he despise his correction , then he must be rebuked and admonished before one or two witnesses : the third that if he contemne their admonition also , he must be admonished by the Church , that is , the b b 1. Tim. 4.14 1. Tim. 5.17 . 1. Cor. 12.28 . Rom. 12.8 . gouernours and iudges , which are appointed by the Church .

IIII.

But if sinnes be open and manifest , then there is no need to proceede by those degrees : for the gouernors must not a a 1. Tim. 5.20 1. Cor. 5. delay to proceede in the censure and correction of such sinners .

V.

For the correction of light sinnes a a Mat. 18.15 1. Tim. 5 20. reproofe onely may suffice , but b b 1. Cor. 5.5 . and 13 grieuous sinnes and great offences and contempt or c c Mat. 18.17 . contumacie against the censures and admonitions ecclesiasticall , must be punished with excommunication .

VI.

Excommunication is the a a 1. Cor. 5.4 . iudgement or decree of the b b 2. Cor. 2.6 . Church , whereby any c c 1. Cor. 5.11 member of the same Church , for offending the Church by some d d Ibid. 1. & 11 grieuous sinne , or great e e Mat. 18.17 . contempt , is giuen ouer to f f Ibid. 1. Cor. 5.4 . Sathan , ( according to the charge of g g Ibid. 5. Christ ) that is , he is effectually h h Ibid. 4. Math. 18.18 . Iohn . 20.23 . declared to be vnder the power and dominion of the deuill , and to haue no right or interest in the kingdome of the Church of Christ : and therefore this man is kept also from the communion i i Mat. 18.17 1. Cor. 5.11 . and 13. of the Lordes Supper , vntill k k 2. Cor. 2.6.7.8 . he giue a probable signification & testimonie of his repentance .

VII .

But yet these religious and wise gouernors must temper the seueritie of excommunication with the spirite of a a Gal. 6.1 . meekenesse , least b b 2. Cor. 2.7 . this man be swallowed vp with ouer much heauinesse .

VIII .

The ende which the Church in these censures and excommunications , principally respecteth are three . The first , that they which liue an vncleane and wicked life , should not be numbred among Christians , to the dishonour and a a 1. Cor. 5.1 . Rom. 2.24 . prophanation of the name of God . The second , least the godly should be b b 1. Cor. 5.6 . corrupted by the continuall conuersation of the wicked . The third , that the excommunicate being confounded and c c 2. The. 3.14 ashamed may so d d 1. Cor. 5.5 . repent and be saued .

IX .

We must not conuerse a a 2. The. 3.14 2. Cor. 5 9.11 with an excommunicate person but in priuate and domesticall duties , least we chearish and increase his contempt by any familiaritie : but so soone as he giueth any probable testimonie of his repentance , he must be receiued into our societie and communion b b 2. Cor. 2.6 . &c. of the Church againe .

X.

And thus farre of the common discipline : The discipline proper to the Ministers of the Church , is contained in certaine Canons , which the auncient Bishops did prescribe for themselues and their order : of which sorte are these . That no Clergie man or Minister , be a hunter , dicer , reueller , or pot-companion . Item , that no Minister practise vsurie , or any marchandise : that none be present at wanton lasciuious dances , and the like , &c.

CHAP. XXII . Of Vowes .
I. APHORISME .

A Vow is an holy promise made to God .

II.

A vow is either generall or speciall .

III.

A generall vow , is that which Christians make in their Baptisme , where renouncing Sathan , they giue themselues to God to a a Mat. 28.19 . serue him , that they may obey his holy Commaundements , and not fulfill the wicked lustes of the flesh .

IIII.

A speciall or particular vowe , is that which any man moued with some a a Gen. 28.20 &c. Iud. 1.30 . 1. Sam. 1.11 . 2. Sam. 15.8 . Act. 18.18 . Num. 16. speciall reason maketh vnto God .

V.

In a lawfull speciall vow , foure things are required : of which the first is , that we be a a Rom. 14.23 assured that our vowe be b b Act 23 . 1● agreeable to Gods word ; c c 2. Cor. 7.7 . the second , that it be not aboue the strength which God hath giuen vs ; the third , d d 1. Cor. 7.4 . that it be agreeable to our vocation ; the fourth , that we vow with a good purpose of hart , and for a lawfull end .

VI.

The right and lawfull endes of vowes be foure , of which the two former are in respect of the time past : the other two in respect of time to come .

VII .

The first end of a lawfull vow , is to testifie a a a Gen. 28.20 thankefulnesse to God for benefites receiued .

VIII .

The second end of a lawfull vow , is to chastise and afflict our selues for some sins committed , that we may be the more fit to entreate God to a a 1. Cor. 11.31 . remoue his wrath from vs .

IX .

The third end is , to make vs the more warie and heedfull against sinne , by a a 1. Cor. 6.12 1. Cor. 9.27 . depriuing our selues of the vse for a time of some speciall things .

X.

The fourth end is to stirre vp our selues as it were with a spurre to our dutie , binding our selues thereunto by a vow .

XI .

That the Monasticall vowes , are vnlawfull & vngodly , it is manifest by foure reasons . First , because the life Monasticall is imagined a worship a a Math. 15.9 of God : secondly , because they vow a Monasticall life , without respect of Gods calling , and without approbation from him : thirdly , because the Monkes and Nunnes , bind themselues to many vile and vngodly seruices : fourthly , because they promise to God perpetuall virginitie , when as yet , either they haue not the b b Mat. 19.11 . 1. Cor. 7.7 . gift of continencie , or if they haue it , be vncertaine how long to haue it .

XII .

Vowes are of this strength and nature , that if they be lawfull they a a Deut. 23.21 bind , but if they be b b Iud. 11. Act. 23.21 . vnlawfull they are voyde and of none effect .

CHAP. XXIII . Of the Sacraments .
I. APHORISME .

SAcraments are a a Exo. 12.26 ceremonies ordained b b Deut. 12.32 1. Cor. 11.23 of God to illustrate and to seale vnto his c c Gen. 17.10 . people the d d Gen. 17.11 . Rom. 4.11 . promise of grace , contained in Gods holy e e Gene. 17.7 . Ier. 31.33.34 couenant .

II.

Sacraments do a a Heb. 9.15 . illustrate the promise of grace , as liuely b b Gal. 3.1 . pictures , in that they represent and typically set before the beleeuers , the sacrifice of Christ and the efficacie thereof .

III.

But they seale , in that they be diuine a a Psal. 81.6 . Rom. 4.1 . testimonies ordained to testifie the same thing , which the promise it selfe doth testifie , to wit , that Christ by his b b Mat. 26.28 . sacrifice hath purchased for the beleeuers forgiuenesse of sins , the grace of the holy spirite , and life euerlasting .

IIII.

Againe , the holy Ghost by the Sacraments illustrating the promise of grace doth instruct the faithfull in the mysterie of saluation , and by sealing it perswades the truth of the promise and so confirmes faith .

V.

Yet they do performe neither of both themselues by any vertue in them , but in that the holy a a Ephe. 1.13 14. & chap. 4. v. 30. spirit worketh by them , and his working is free , b b Iohn . 3.8 . so that he worketh where he will , when he will , and in what measure it pleaseth him .

VI.

The Sacramentes , some are of the old Testament , some of the new .

VII .

The Sacraments of the old Testament were a a Gene. 17. Leuit. 12. Circumcision , b b Leuit. 14. purifications , and c c Leu. 1.3.4.6 . &c. sacrifices , & of these the d d Exod. 12. 2. Paral. 35. passeouer was a speciall Sacrament .

VIII .

Circumcision did illustrate the promise of grace vnder the type of cutting off , of the foreskin of the flesh : for by the circumcising of the foreskin was signified , that the sins of the faithful were done away by forgiuenes of sins , or free a a Rom. 4.11 . iustification . Circumcision did also seale the promise of grace , by applying the same to euery person , so that the couenant of God was as it were sealed in euery mans c c Gen. 17.13 . flesh .

IX .

The purifications did illustrate the promise of grace , vnder the type of washing , for by them was signified that the sinnes of the faithfull , were purged by the bloud a a Leu. 14.7.8 of Christ and dayly are washed away by the holy Ghost .

X.

The sacrifices did illustrate the promise of grace , as being types of our a a Leuit. 1.4 . & 4.20 . & 16.27.30 . expiatorie sacrifice , for by them was signified that Christ should b b Heb. 9.26 . & 28. &c. 10.11.12.14 . be slaine for an expiatorie sacrifice , that is , to satisfie for all the sinnes , of all the elect .

XII .

The pascall lambe be not onely shadowed this as a sacrifice generally , but also foreshewed some peculiar thing of Christes sacrifice , to wit , that his a a Iohn . 19.36 bones should not be broken , and it signified that the soules of the faithfull did banquet and feed b b 1. Cor. 5.7 . and 8. vpon Christ , as it were spiritually , in a sacrifice , that is , they receiued hereby some feeling of Gods grace & loue , purchased for them , by the sacrifice of Christ . Againe , it represented the holinesse , of Christes sacrifice , for it was commanded to be an c c Exod. 12.5 . vnspotted lambe .

XII .

But besides this shadowing of Christes sacrifice , in respect whereof that ceremonie of eating the lambe was a Sacrament , it was also ordained to a a Exo. 12.27 . prayse God , for deliuerance out of the bondage of Egipt .

XIII .

And thus much of the Sacraments of the old Testament . The Sacramentes of the new are two , Baptisme and the Lords Supper .

XIIII .

Baptisme , that a a Col. 2.11.12 . succeeded in place of Circumcision , doth illustrate the promise of grace , vnder the type of b b Act. 22.16 . washing , for as by water the c c 1. Pet. 3.21 . filthinesse of the body is done away ; so by the bloud d d 1. Iohn . 1.7 of Christ shed on the Crosse , and by faith sprinckled on our harts , our soules are purged from sinne . But Baptisme sealeth vnto vs the promise of grace , in that euery one is washed in that water , which is the Sacrament of the bloud of Christ shed on the crosse .

XV.

The Supper of the Lord , which came a a Luk. 22.15 . &c. in place of the passeouer , doth illustrate the promise of grace , partly by representing the passion b b Luk. 22.19 . 1. Cor. 11.24 . of Christ , by the breaking of the bread , & by pouring forth the wine , the c c Luk. 22.20 . shedding of his bloud : and partly by declaring the efficacie of Christes death , by this ioyfull d d 1. Cor. 5.8 . banquet , for that the soules of the faithfull sweetely banquet , & be conforted in tasting of Gods fauour & grace purchased by the death of Christ . But it sealeth vnto vs the promise of grace , in that the bread which is giuen to euery one of vs to be eaten , is the Sacrament of Christes body crucified for vs , and in that euery one of vs , doth drinke of the cup , which is the Sacrament of the bloud of Christ shed vpon the crosse for vs .

XVI .

And the Supper of the Lord , hath the nature not onely of a Sacrament , but also of a sacrifice , to wit , of thankes-giuing , as also the lambe , which had this place before it . For as that lambe was appointed to prayse God for their deliuerie from the bondage of Pharao , so the holy Supper was ordained to a a 1. Cor. 11.26 . prayse the Lord for our redemption from the power of the deuill by the death of Christ .

XVII .

But as the Sacramentes in respect of God , are signes of grace towards his people ; so in respect of vs they be a a Mat. 23.15 Act. 2.41 . & chap. 8.36.37.38 . markes of our profession , whereby we openly professe that we desire to be counted among the people of God , and will worship onely the true God , who hath manifested him self to his people , as by the most sure word and doctrine of the Prophetes and Apostles , so also by these Sacraments .

XVIII .

Of all these Sacraments , the Scripture vsually speaketh a a Gen. 17.10 and 11. Exod. 12.11 . and 27. Act. 22.16 . Mat. 26.26 . and 28. Mar. 14.22 . and 24. Luke . 22.19 . and 20. 1. Cor. 10.4.16 . 1. Cor. 11.24 . and 25. metonymically , that is , attributing the names or properties of the things signified to the signes themselues , which thing is done , partly to teach vs , the relation which is betweene those signes , and things signified , & partly to signifie the truth & certaintie of the working of those holy Sacramentes , that the beleeuers should not doubt , but that the things signified , set before vs , are as truly by the working of the holy spirit communicated vnto them , as they certainly feele , that these diuine signes and seales ( which are named Sacraments ) are by the Minister of the Church giuen them .

XIX .

The difference of the old and new Sacraments , is not in the things signified , for they , in both are a a 1. Cor. 10.2.3 4. the same , but partly in the manner of signification , and partly in the euidence of demonstration , for the old signified and figured Christ to come , but the new signifie and shew that he is come . Again , the new are more manifest than the old , because they represent a thing done , and clearely preached by the Gospell .

XX.

They erre that any way bind the things signified to the signes ,

XXI .

As also they that attribute to the signes power to conferre grace , which they onely seale and testifie .

XXII .

But the Papistes erre most shamefully , in that they transforme the Lords Supper into the Masse , teaching that by consecration , that is , by the muttering of the fiue wordes , Hoc enim est corpus meum , for this is my body ouer the bread , the same is transubstantiated into , or turned into the substance of the body of Christ , as they say : and by the offring vp of Christ thus created by the Priest , all their sins , for whom the Masse is celebrated , are purged , whether they be as yet aliue , or euen long since dead , and in Purgatorie .

XXIII .

Lastly they sinne also grieuously whiles they adore that fained Christ , as lying hid vnder the forme of bread .

CHAP. XXIIII . Of Baptisme .
I. APHORISME .

BAptisme is the first Sacrament of the new Testament or couenant of grace , wherein according to Christs a a Mat. 28.19 institution the Christian is dipped in water or sprinkled with water , by the Minister of the Church , to represent the shedding of the bloud of Christ vpon the Crosse , and to testifie to him , that the remission of sinsis purchased for him by the bloud of Christ , and to seale his regeneration by the holy Ghost , which grace is purchased also for the elect , by the bloud of Iesus Christ : and lastly to seale his communion and felowship with Christ in the kingdome of heauen : and so in like manner the Baptised makes publique profession , that his harts desire is to be one of the people and Church of God .

II.

Whereas we say that Baptisme is a Sacrament , we haue already shewed in the former Chapter what this word signifieth .

III.

We ad that Baptisme is a Sacrament of the new Testament , or couenant of grace , because it was instituted by Christ after his incarnation : first administred amongst the Iewes by Iohn the Baptist , & Christ himselfe , next among all nations by the Apostles and their successours .

IIII.

We call Baptisme the first Sacrament of the new Testament , in respect of the second , which is the Lords Supper : for Baptisme is the Sacrament of our first a a Act. 2.4.1 . Iohn . 41. entrance , and admission into the visible Church of Christ , that we may be of the number of Gods children & so accounted , & may enioy their b b Ibid. v. 42. priuiledges . And therfore men vnbaptised may not be admitted to the Lordes Supper , like as in times past vnder the old Testament , the Sacracrament of their first c c Mat. 23.15 . entrance into the Church was Circumcision , and none d d Exod. 13.48 vncircumcised was to eate the passeouer .

V.

We say that the person to be Baptised ought to be a a a Mar. 16.16 Act. 8.36.37.38 . Act. 2.41 . Act. 16.14.15.31.32.33 . Christian : by which name we vnderstand not onely men of yeares , lately conuerted to the Christian faith , but also young b b Act. 16.33 . Exod. 12.48 . infants the children of Christian parents : whereby may appeare that the speach of the common people is erroneous , when as desiring Baptisme of the Pastour of the Church for their infants , they say , God hath giuen me a child , I pray you make it a Christian soule . For Baptisme doth not make a Christian , but signifieth and marketh vs for Christians .

VI.

We adde further that Baptisme is to be administred by the Minister of the Church : bicause Baptisme is a part of the Ecclesiasticall a a Mat. 28.19 Ministerie , which none may b b Heb. 5.4 . meddle with but they which are thereunto lawfully called : for to whom Christ gaue commission to Baptise , to them also he gaue charge to preach his holy word : and what God hath ioyned together , c c Mat. 19.6 . no man may put asunder . Those women therfore sinne , which in their fained cause of necessitie do administer this holy Sacrament : yea they sin dangerously , for baptizing without any commission from God , nay d d 1. Cor. 14.34 . 1. Tim. 2.22 . contrary to his word : and for ascribing to any externall thing our euerlasting saluation , which is to be sought only in the death of Christ and in the promise of grace . The same is to be thought also if any man not called to the Ministery of the Gospell do Baptise .

VII .

Water onely is to be vsed in Baptisme and no other liquor : for that Gods commandement is of water only , and the practise of the faithfull seruauntes of God , which first ministred the same ( as Iohn Baptist , Christ and his Apostles and their successours ) can teach vs .

VIII .

And whether the Baptized be dipped in water , and that once or thrise , or haue the water sprinkled or powred vpon him , it is a matter indifferent , and ought to be free in the Church according to the diuersitie of countreys . For although it be manifest that dipping in the water was vsed in the a a Iohn . 3.23 . Mat. 3.16 . Act. 8.38.39 . Rom. 6.4.5 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . primitiue Church : yet the originall Baptizing doth signifie not onely to be dipped in the water , but also to be wet with water any way .

IX .

Moreouer Baptisme is giuen vs of God to this end : first for the confirmation of our owne faith to our selues , next for the manifestation of our profession among men .

X.

Baptisme helpes our faith three wayes , testifying vnto vs of three things , which we receiue by faith : for first it is an instruction and symbole thereunto , of the a a Act. 2.37 . &c. 22.16 . remission of sinnes , next of our b b Rom. 6.4 . Tit. 3.5 . renouation by the holy Ghost , lastly of our vnion and c c Gal. 3.28 . communion with Christ .

XI .

First concerning forgiuenesse of sins , Baptisme both teacheth and sealeth the same in a speciall manner vnder the figure and type of washing a a Act. 22.16 Soph. 5.26 . Tit. 3.5.6 . & purging vs : for as by water the filthines of the body is purged and washed away , So by the bloud b b Iohn . 1.7 . of Christ all the pollutions of the faithfull are washed and purged .

XII .

And this confirmation which we haue by Baptisme concernes the whole life , all , and euery one of the sinnes of our life : for the bloud of Christ , whereof Baptisme is the seale , purgeth a a 1. Iohn . 1.7 vs from all sinne . Therfore so often as we fall , we should call our Baptisme to minde , and thereby arme our selues , that we may euer rest assured of the free pardon of our sinnes , for that the bloud of Christ is that fotūaine which is b b Zach. 13.1 . opened to the house of Dauid and to the inhabitants of Ierusalem , that is , to all the faithfull , to wash them from sin , and from vncleanesse .

XIII .

Let no man by this doctrine gather any libertie to sinne : for this doctrine is not taught , but for the consolation of them which be truly humbled , and for afflicted soules and consciences . Againe , Baptisme doth no lesse warne vs of our a a Rom. 6.4 . mortification and dying vnto sinne , then of the remission of our sinnes by Christ .

XIIII .

Therefore the second end of our Baptisme is our a a Tit. 3.5 . regeneration : for this Christ promiseth to worke in vs by his holy spirite , and so doth indeede : and this grace also he merited for vs of his father , by his death and passion .

XV.

Where we must obserue that this renewing of nature is a a Rom. 7. imperfect in this life : but yet so be we renewed that this sinne dwelling in vs , raigneth b b Rom. 6.4 . not , nor hath dominion ouer vs : but by the grace of Gods spirite is dayly more and more mortified in vs .

XVI .

The third benefite by Baptisme , is our holy vnion and communion with Christ : that we may know , that we are vnited a a 1. Cor. 11.15 . and receiued to felowship with Christ & knit vnto him as the members to the head : and therfore shal be coheires with him in heauen . For Christ to this end sanctified Baptisme in b b Math. 3.16 . his owne body , that he might haue it as common with vs , that so it might be as a most sure bande of our vnion and communion with him . And Paule hereby proueth vs to be the sons of God , because that in Baptisme we haue put c c Gal. 3.14 . on Christ ; that is , because by the seale and testimony of our Baptisme , were are ioyned vnto Christ the onely begotten sonne of God .

XVII .

And thus these three ends of Baptisme serue right well for the confirmation of our faith , and so may minister great comfort vnto vs . Againe , for our profession , among men , Baptisme is a badge of that , for thereby we testifie that our desire is , to be a a Iohn . 4.1 . Act. 2.41 . numbred among Gods people , professing that we consent with all Christians in one forme of the religious worship of one God onely , and this profession also respecteth the glory of God . And this meaning hath Christ , when he commandeth to baptize b b Mat. 28.19 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . in the name of the Father , the Sonne and the holy Ghost : that is , that by Baptisme men may be bounde to worship the true God , who is Father , Sonne and holy Ghost : and that this phrase is so to be vnderstood , the very wordes of the Apostle can teach vs . 1. Cor. 1. v. 12.13.14.15 .

XVIII .

Now by the premisses learne , that they onely rightly receiue and rightly vse Baptisme , which referre it to the ends for the which Christ ordained it , that is , that they may feele , and by faith receiue remission of sins , regeneration and life euerlasting in Christ alone : & so receiue Baptisme as Gods holy seale of all these benefites .

XIX .

Therfore those men greatly abuse Baptisme , which seeke remission of sinnes in that externall action : as if the power of washing away sinnes were shut vp in the very element , or at the least in the bloud of Christ as lying hid therein .

CHAP. XXV . The Baptisme of infants .
I. APHORISME .

BEcause the Anabaptistes do oppugne the Baptisme of infants , as a point disagreeing with Christes institution : it is needfull to know the reasons , whereby the Baptisme of infants is proued by the scriptures : and next to shewe the vanitie and weakenesse of the Anabaptistes arguments which they bring to the contrarie .

II.

Now then that the children of the faithfull ought to be baptised may be shewed out of Gods word by foure speciall arguments . The first is from the example of Circumcision , which assuredly had the like a a Col. 2.11.12 . reason & the same signification that baptisme hath . For like as by Circumcision God testified to the people of Israell the b b Rom. 4.11 . remission of sinnes and c c Deut. 30.6 . Rom. 2.29 . Coloss. 2.11 . regeneration : so by Baptisme doth he promise the very same things vnto the Christians . If therefore their infants then , at Gods d d Gen. 17.12 . Leuit. 12.3 . commandement were Circumcised : it is a good consequent that the children of the faithfull vnder the Gospell be baptised .

III.

For albeit we haue no such charge for the baptising of infants : yet we know right well the Lordes good pleasure herein by the very nature and end of Baptisme : especially seeing Baptisme is ordained to succeede in the a a Col. 2.11.12 . place of Circumcision . Now the charge giuen to them of old which professed the Iewish Religion , was , that they should not onely be Circumcised them selues , but also all b b Exo. 12.48 . the males that did belong vnto them . Wherefore in like manner such as professe Christian Religion , they are bounde to bring their infants to be baptized .

IIII.

Againe , the children of the faithfull are partakers of that , which is signified by Baptisme , that is , the remission of sinnes , & regeneration , for they belong to Gods a a Gene. 17.7 Act. 2.39 . 1. Cor. 7.14 . couenant wherein these benefits are promised : with what colour then of reason shall we denie them the seale of the couenant ?

V.

And if our infants may not be baptized , then the grace of God by Christs comming doth lesse appeare vnto vs then vnto the Iewes in times past : for that the faithfull Iewes were confirmed by the seale of Circumcision concerning the saluation of their children : wherefore it is against all reason that Christians should not in like maner by the testimonie of Baptisme be assured of the saluation of their infants .

VI.

Lastly the children of the faithfull ought to be offred a a Mat. 19.14 a a Col. ● 12. vnto Christ , as they that haue communion with him in the kingdome of heauen : therfore we must giue them their Baptisme , as the seale of that communion , and heritage , they haue with Christ in heauen .

VII .

For whereas the Anabaptistes denie that the baptizing of infantes was vsed in the Apostles time : we must know that the old writers say contrarie : and the same may also appeare by the Acts of the Apostles ( which Luke a companion of the Astles , as eye-witnesse of all the things , for the most part , hath left written for the Church of Christ ) where it a a Act. 2.38.39 . is sayd in the wordes of Peter to the Iewes conuerted by his Sermon , that they be baptized for the remission of sins , and that they should receiue the gift of the holy Ghost , for that this promise was made not onely vnto them , but vnto their children . Where in the word ( children ) it can not be denied , but that infants must be vnderstood . Againe , this Euangelist recordeth that Paule & Silas ( in whose companie he him self also was ) baptized b b Act. 16.15 . Lydia & her house , and the Iayler c c Ibid v. 33. with all his houshold .

VIII .

Next , whereas they say that infants may not be baptized , because they cannot conceiue the doctrine of faith & repentance : The like reason might be made against the Circumcision of infants . Wherefore it sufficeth that they are baptized vnto the repentance and faith to come , euen as the infants among the Iewes were Circumcised .

IX .

Thirdly , whereas they obiect that Baptisme was giuen for the remission of sins : and that infants haue not sinned : the assumption is false : for albeit infants haue not sinned , after the like manner of the transgression of a a Rom. 5.14 . Adam , that is actually in their own person : yet they sinned in b b Ibid. v. 12. him or in his loynes : for that they are c c 1. Cor. 15.22 . dead in him , and d d Rom. 5.14 . and 6.21 . dye dayly no lesse then such as be of yeares .

X.

Fourthly , whereas they say that Christ hath cleansed a a Ephe. 5.26 . his Church by the washing of water , and that infantes haue no neede of this cleansing , because they be not vncleane : againe , the assumption is false : for b b Psal. 51.7 . Dauid confesseth that he was conceiued in sinne : and for that the infants of the faithfull are members c c 1. Cor. 7.14 of the Church : i● followeth that they also are purged by the bloud of Christ : and therefore we must graunt them the seale thereof which is Baptisme .

XI .

Lastly , where they say , that none in the Apostles time was baptized , but he that made profession of his faith before : that is true onely of such as were a a Act. 2.41 . Act. 8.12 . Ibid. v. 37.38 . of yeares : but that the infants of such as professed the faith , and were baptized , were also baptized in like manner , we haue before plainly proued in the 7. Aphorisme .

CHAP. XXVI . Of the Lordes Supper .
I. APHORISME .

THe Supper of the Lord , is the second Sacrament of the a a Mat. 26.28 Mar. 14.24 . Luke . 22.20 . 1. Cor. 11.25 new Testament or couenant of grace , wherein by the b b Mat. 26.26 Mar. 14 22. Luke . 22.19 . 1. Cor. 11.24 breaking of bread and powring of the wine into to the cup , the passion & shedding of the bloud of Christ , is figured , represented , & as it were set before our eyes , and next by giuing , taking , eating and drinking of these elementes , the c c Mat. 26.28 promise of the d d Iohn . 6.51.53.54.58 . remission of sinnes , and life euerlasting ( purchased by the passion of Christ , and by his bloud shed , & in a word , by that his precious death ) & the promise of their communion e e 1. Cor. 10.16.17 . and c. 12. vers 13. as members with their head Christ Iesus , is sealed to all the beleeuing & worthy receiuers ; wherby it commeth to passe , that the faithful sweetly rest in the fauor of God , obtained for them by his sons death : and so feed with f f 1. Cor. 3.7.8 him spiritually , and dayly grow vp in a holy communion with Christ .

II.

And that the holy Supper is a Sacrament of the new couenant , it may appeare by the very words of the institution , which the Lord pronounced of the cup saying , This cup is the new Testament or couenant in my bloud , that is , a Sacrament of the new couenant .

III.

We call the Lordes Supper , the second Sacrament of the new Testament , in respect of Baptisme which is the first . For like as in the old Testament , there were two principall Sacraments , Circumcision & the Passeouer , so there are two in the new , Baptisme , and the Lordes Supper , which directly answer them & succeede in their places . And as none was admitted to the Passeouer , but the a a Exo. 12.48 Circumcised : so none must be receiued to the Supper , but the Baptized .

IIII.

The commandement of Christ contained in the institution , is in these wordes : Take ye , and eate ye : Take ye , and drinke ye , and do this in remembrance of me .

V.

Againe , it is manifest by the wordes of the institution , that Christ vsed bread and wine in this Sacrament .

VI.

In the breaking of bread in the Lordes Supper , we follow both the Lordes a a Mat. 26.26 . Mar. 14.22 . Luke . 22.19 . 1. Cor. 11.24 . commaundement , and his b b Ibid. example : for the Lord did not onely breake the bread , and so by breaking it , did consecrate the same a Sacrament of his body , but also commanded this bread so blessed & so broken , to be receiued , and eaten , as the liuely symbole and Sacrament of his precious body broken , that is , crucified for vs . And the c c 1. Cor. 11.23 . Apostle saith , that he receiued of the Lord which he deliuered to the Corinthians concerning the administration of this Sacrament : and this d d 1. Cor. 10.16 breaking of bread he both commaunded & commended vnto them . To be short then , the breaking of bread , is an essentiall ceremonie in the Lordes Supper : for that this is the principall end thereof to represent , seale and set before vs the passion and breaking of e e 1. Cor. 11.24 . the body of Christ . The same reason is of the powring forth of the wine , if we compare it with the shedding of the bloud of Christ .

VII .

The passion of Christ is set before vs in this Sacrament in a liuely manner , as by a a Gal. 3.1 . preaching of the Gospell .

VIII .

We receiue Iesus Christ and his holy spirite most comfortably by the word : for it is Gods holy ordinance and instrument to conuay his graces into our minds , harts , and consciences , and that mighty power to confer and giue vs the spirite of grace , the spirite of faith , the spirite of adoption , the spirit of sanctification , of wisedome . &c.

IX .

But there is difference betweene the participation of Christ by the one and by the other , for the Lord first by his word confers grace , but grace and faith once giuen , are strengthned and increase dayly by the Sacraments .

X.

Againe , the Lord by the word , workes onely by one sense in vs , namely the sense of hearing , whereby comes knowledge & so faith . Rom. 10.14.15 . And this sense in deede is now since the corruption of our nature , the sense of learning and vnderstanding , and so the principall to breed & beget faith in vs : but before the fall of Adam the sight ( I take it ) was the principall sense to receiue and learne wisedome and vnderstanding in the vewe and consideration of the workes of God . See Bradfords Sermon of the Supper . The Lord therfore in the Sacrament , hath respect to the sight and all other senses : for in and by the Sacrament the soule doth not onely heare Christ ( as in the word ) but also see Christ , touch Christ , smell & tast , and so feed vpon Christ and all his benefites .

XI .

The principall parts of this Sacrament are , to seale and ratifie that promise of Christ , wherin he assureth vs that his flesh is a a Iohn 6.55 . meate indeed , and his bloud is drinke indeede , to feed vs vnto life euerlasting : and in that he saith he is the b b Ibid. v. 51. bread of life , whereof who so eateth shall liue for euer : it is ordained ( I say ) to seale that promise , and to this effect to send vs vnto the crosse of Christ , where that promise was performed and fulfilled in euery respect . For the flesh of Christ was made vnto vs the bread of life , or that meate which quickeneth vs , in that it was c c Ibid. crucified for vs .

XII .

This meate we can not eate , but by a a Iohn 6.35 . faith , and this drinke we can not b b Ibidem . drinke but by faith .

XIII .

Againe , to eate the flesh of Christ by faith , and to drinke his bloud by faith , is to receiue by faith the promise of God , which testifieth that the flesh of Christ , was crucified for vs , & that his bloud was shed for vs , that is , for the remission of our sinnes .

XIIII .

The fruite which followeth this spirituall meate and drinke , is a spirituall a a Iohn . 6.57 . 1. Cor. 5.8 . ioy in God , and the increase of our b b 1. Cor. 10.17 . communion with Christ : for this dependeth vpon the confirmation of our faith .

XV.

Againe , it is very manifest that the body of Christ , is not eaten with the 1 1 Transubstantiation . mouth , and that his body is not contained 2 2 Consubstantiation . in the bread of the holy Supper , for that a a Act. 3.21 . heauen must containe him vnto the day of iudgement . Neither may we say that the body of Christ is euery where , that it may be in heauen at one and the selfe same time , & here on earth also in the bread of the Lordes Supper , for it euer retaines that propertie of a mans body , which is to be finite , for Christ was made like vnto vs in all b b Heb. 2.17 . things , c c Heb. 4.15 . sinne onely excepted .

XVI .

Againe , if the body of Christ , and the bloud of Christ , were contained vnder the formes of bread and wine : the one part must be necessarily seuered from the other , and so Christ must dye againe : But Christ dyeth a a Rom. 6.9 . no more .

XVII .

Now that the bread of the Lords Supper , is not transubstantiated into the body of Christ , but that the substaunce of the bread remaineth after the wordes of consecration , it may appeare , for that Christ would teach by this bread , as by a verie apt similitude , that his flesh is a a Iohn . 6.55 . spirituall meate : therefore it must necessarily be very bread , that we may assuredly conclude , that our soules are as truly fed with Christ crucified for vs , as our bodies are truly fed with that bread , which there is broken for vs , and giuen vs . Againe , Christ commanded all the faithfull to eate of one b b 1. Cor. 10.17 . bread : to teach that they all , c c Ibidem . are , as one bread , or as one body : therefore it must be very bread , that the similitude may continue , that like as of many grains or masse one substance is made , & so one bread , so the faithfull being many , hauing one spirit of faith to knit them vnto Christ , and one spirite of loue to knit them , one with another , are made one Church , as one body in and through their head Iesus Christ .

XVIII .

And like as neither the water of Baptisme is chaunged , nor that water which streamed from the a a Num. 20.10.11 . rocke being smitten with Moses rod , was chaunged into the bloud of Christ : and yet both Sacraments of the same : So in like maner , the wine in the Lords Supper is not changed into the bloud of Christ , wherof notwithstanding it is a Sacrament , as Christ ordained and appointed .

XIX .

And yet we do not goe from the verie words of Christ , but desire to giue them their naturall sense and meaning .

XX.

The verie naturall sense of the words of Christ , doth depend vpon a Metonymie , or trope , whereby the name of the thing signified , that is the bodie , is attributed to the signe which is bread : and so for the cup and bloud of Christ in like maner .

XXI .

This Metonymicall or Sacramentall phrase is vsed euerie where in Scripture , where the holy Spirit speaketh of Sacraments . For we may not otherwise vnderstand these places ; as where it is sayd , that circumcision is the a a Gen. 17.10 couenant of God , & the paschall lambe is b b Exod. 12.11 . and 27. the Lords Passeouer in Aegypt , and the c c Leuit. 6.30 . &c. sacrifices of the Law are sayd to expiate the sinnes of the people , and that the rocke which gaue them water to drinke in the wildernesse was d d 1. Cor. 10.4 Christ .

XXII .

The holy Spirit vsually retaineth this maner of speaking in all Sacraments for two causes principally : first to helpe vs against our ignorance , dulnesse , and the blindnesse of our hearts : for if the Lord spake not on this maner , we would but only fasten our eyes and our hearts vpon the bare signes and ceremonies , and content our selues ( as haue hypocrites in all ages ) with bare and emptie shadowes , without faith , Psal 50. feare , repentance , obedience , or any reuerence of the holy couenant . Therfore I say , the Lord first speakes on this wise , to lift vp our hearts and soules by faith to behold , consider , and to feede vpon the things signified . The second cause of the vse of this phrase in the Sacraments is , for that the verie truth is so , there is a reall presence of the signe and the thing signified to the beleeuer , for as he doth bodily and really participate of the signe , Sacramenta sunt signa exhibentia non significantia tantum . so doth he spiritually , & as really receiue and feed vpon the thing signified .

XXIII .

And thus speaketh Augustine also , lest any thinke of this , as of some new inuention . If Sacraments had not a certaine similitude of those things , of which they be Sacraments , a a Epist. 23. ad Bonifac. surely they should be no Sacraments : and by reason of this likenesse , they haue often the names of the things , ( which are signified by them . ) Therfore as the Sacrament of the body of Christ , is after a certaine manner , the body of Christ ; the Sacrament of the bloud of Christ , the bloud of Christ : so the Sacrament of faith is faith .

Whereas they obiect that it is not like that when Christ would minister vnto his Apostles , a speciall comfort in aduersitie , that then he should speake darkely and doubtfully : the matter it self sheweth that this metonymicall phrase seemed not hard or obscure vnto the Apostles : for if they had not thought that the Lord called the bread his body , because it is a liuely & true signe & Sacrament thereof , out of all question they had bene much troubled & disquieted with so prodigious a matter , which necessarily followeth from the literall sense of the word : & this may yet better appeare , for the same verie time they could not well conceiue and vnderstand more easie and common a a Ioh. 14.5.8 &c. 16. v. 17. argumentes . Therefore ( I say ) for that they were not troubled with these wordes , it is manifest that they vnderstood them metonymically , after the maner of the Scripture : & the rather for that a little before , they had eaten of the lambe , which in the same sense was called the passeouer : for that it was a symbole of that memorable passeouer , wherein the Angell b b Exo. 12.27 . of the Lord smiting all the first borne of the Aegyptians , did passe ouer the houses of the people of Israell : by which occasion they were brought out of Aegypt , and so freed from that extreme bondage .

XXV .

They spend here wind in vaine to obiect the omnipotencie of God , to shewe that the bodie of Christ , may be both in heauen and in the Sacramentall bread at one and the same time . For the question is not here , what God can do , but what he will do , and what his will and good pleasure is . And his will is , that Christ be like his brethren in a a Heb. 2.17 . all things sinne onely b b Heb. 4.15 . excepted . Therefore his will is , that he haue a true bodie , that is , a finite bodie , and limited in place . Againe , albeit God be omnipotent , yet can he not effect contraries , as that any thing at one time both be , and be not , for that he can not c c Tit. 1.2 . Heb. 6.18 . lye nor denie d d 2. Tim. 2 13 himselfe , for this is against his nature . And these propositions or sentences are meere contradictorie ; Christes bodie is a true bodie : Christes body is not a true bodie , but an infinite .

XXVI .

Neither yet shall this helpe the aduersaries , to say , that vnlesse it be graunted , Christes bodie is euery where , it will necessarily follow , that it is seuered from the diuine nature , which is euery where , and whereunto it is personally vnited : for although Christs body be not euery where , but contained in one certaine place , yet neuerthelesse it is euer personally vnited to the Deitie of the word for the personall vnion doth not make equall the humane nature with the diuine , or change the properties of the diuine nature into the humane : Christ is that word . Iohn . 1.1 . that the humane nature may haue the same proprieties with the diuine : but is such an vnion as that therby the humane nature subsisteth in the person of the word ; so that it is as a part thereof , neither hath it by it selfe , or without the word any subsisting . Therefore well spake the fathers in the Councell of Chalcedon . The difference of natures in Christ , is not taken away because of the vnion ( of them : ) but rather ( by this doctrine of the vnion of natures ) we learne , that the proprieties of both natures are kept , as concurring and meeting together into one person or * * Hypostasis . substance .

XXVII .

Seeing therefore the bodie of Christ is finite and taken vp from earth to a a Act. 19.10.11 . heauen , and must be contained there vntill the b b Act. 3 21. 1. Cor. 11.26 day of iudgement , it followeth that it is not in all places , nor in the Sacramentall bread included .

XXVII .

And albeit we say that Christes body is in heauen , and no where else , according to the true proprietie of a body : yet we tye it not to any certaine place in heauen : but we iudge him to be there free , as it beseemeth and is conuenient for that celestiall glory : which to search into , we deeme also to be a vaine and bold curiositie .

XXIX .

Whereby it is very manifest that they slaunder vs , which say that we tye the body of Christ to a certaine place in heauen .

XXX .

And whereas yet they say , that albeit Christs body be in heauen visible , yet this letteth not , but that it may be in the Sacramentall bread in an inuisible manner : first they can not proue this by the Scriptures , next they speake flat contradictories against themselues , when as they say that Christ is in the bread really , substantially , corporally ; if that be so , he must be there also in a visible manner . For whatsoeuer humane bodie is any where substantially , the same is there also visibly . For this visibilitie is a propertie , which can not be seuered from the substaunce of mans bodie . For this cause Christ when he appeared after his resurrection to his Apostles , & desired to a a Luk. 24.36.37.38.39 . proue that his very body was there present substantially , he reasoneth ( if so I may speake ) from the * * That which may be seen . visibilitie and * * That which may be touched & felt . palpabilitie thereof ; and so appealeth to the very senses of his Disciples , that they might testifie the truth of his resurrection .

XXXI .

And whereas yet they make an other exception , that it is vnmeet to submit the nature of a glorious body , to the lawes of common nature : that makes nothing to proue the inuisible presence of Christes bodie in the Sacramentall bread . For the glorie a a Luk. 23 36 &c. Act 7.55.56 . & 1.9.10.11 . hath not abolished the truth of the bodie , wherein the visibilitie thereof is contained . Next this also is to be considered , that in that first Supper of Christ with his Disciples , that his body was not yet glorified : and there is none other celebration of the Lordes Supper now , then was at that time .

XXXII .

And albeit we deny the body of Christ to be included in the Sacramentall bread : yet we say not that Christ is altogether & in euery respect absent from his holy Sacrament : or that the bread & wine be but bare and emptie signes . For Christ is truly present by the grace of his holy spirite , where two or three a a Mat. 18.20 . are gathered togethe in his name : and lifteth vp also euen to heauen vnto himselfe the hearts of the faithfull by the promise of the Gospell : that they may contemplate there ( namely in the heauenly b b Heb. 9.12.24 . sanctuarie ) that his sacrifice , which he offred for them vpon his Crosse , and by faith feed thereupon vnto life euerlasting .

XXXIII .

Againe , if the body of Christ be not in the Sacramentall bread , it followeth also that we must not adore his body there but we must worship and adore him in heauen , where a a Col. 3.1 . he sitteth at the right hand of God the father : whither also in elder ages , in the celebration of the Lordes Supper , the people were inuited , when they were put in minde of the place , with sursum corda , lift vp your harts vnto the Lord .

XXXIIII .

Neither must the Lordes Supper be a diuine action , performed by the Minister of the Church alone , but the Pastor must declare and lay open with a good voyce , and in a plaine manner , what the misterie thereof is , vnto the people .

XXXV .

In like manner we must reiect priuate communions , as when this Sacrament is administred to particular persons readie to dye , without any congregation or companie of the faithfull to be partakers with him of that holie communion : for the Apostle speaking of the celebration of the Supper , saith , a a 1. Cor 11.20 . when ye meet together : againe , for that this Sacrament is a speciall symbole , of the communion of Saintes : and this the Apostle meaneth where he saith , for b b 1. Cor. 10.17 . we that are many are one bread , and one body , because we all are partakers of one bread .

XXXVI .

The worthinesse of the communicants consisteth in this that they a a 1. Cor. 11.28 . acknowledge and bewayle their owne vnworthinesse , and by faith call vpon God , that he will of his grace and mercy in Iesus Christ make them worthy .

XXXVII .

Yet to speake more distinctly & plainly to the vnderstanding of the ignorant , to the end they may come prepared and aduisedly to the holy Communion , and for that the abuse of this holy Sacrament , is one cause of all these iudgements which are past and haue consumed many , and yet are still threatned against vs : therefore the vnworthy receiuers which dishonour God , hurt and hinder their owne saluation , and prouoke Gods wrath against his Church and people , they are these which follow .

XXXVIII .

1 In the first place I set all Atheists , men without God , without a a Ephe. 2.12 Psal. 14.1 . Christ , or any Religion , meere Epicures in the world , therefore ought they to be without this holy Sacrament : they be vnworthy of this holy communion , for they be not in communion with God and his people .

2 All vncleane beasts , doggs , & swine , I meane all in the Church of an vncleane beastly life : such as the Apostle assureth vs can not enter into the kingdome of heauen : 1. Cor. 6.9 . fornicators , idolaters , adulterers , wantons , buggerers , theeues , couetous , drunckards , raylers , extortioners ; a watch-word is added , be not deceiued . These be vnworthy our priuate feastes , how much more to meet with vs , our Lord and Sauiour Iesus Christ in this holy banquet .

Ignorant in the great grounds of Religion . Heb. 6.1.2.3.4 5. 3 All ignorant people ( howsoeuer they may seeme harmelesse , &c. ) which can not discerne the Lordes body . 1. Cor. 11. v. 29. nor yet desire to discerne and know it : No knowledge , no faith : no faith , no loue : no loue , no affiance or trust in God : no trust , no feare : no feare , no humiliation : want these graces , or any of them , no worship , no accesse to God . Heb. 11.6 . Therefore these be vnworthy receiuers .

4 Such as lightly account of the couenant , whatsoeuer loue and zeale they pretend to the Sacramentes : Such as despise the one , are and must be prophane contemners of the other . Psal. 50.16 .

5 Some foolish wits pretend loue and great zeale to the word , and yet neglect and contemne the holy Sacraments : their contempt appeareth in the breach of the Lordes ordinance , they seldome come to the Lordes Supper ( as they are bound ) to preach and celebrate with vs the blessed commemoration of the Lordes death vntill his comming againe . 1. Cor. 11.24.25.26 .

6 All such as do not hunger for Christ , Psal. 32.5 . Ephe. 1.15 . Rom. 8.14.15 for they can not feed on Christ : no knowledge of sinne , no feeling of sinne : no feeling of sinne , no sorow for sinne : no sorow for sinne , no confession of sinne : no confession of sinne , no desire of grace : no desire of grace , no spirite of faith to receiue Christ : no spirite of faith , no spirite of adoption , sanctification , &c.

7 All contentious brethren , for this is a Sacrament of our vnitie , badge of loue , and a band of vnion and communion with Christ & all his holy members . 1. Cor. 10.2.16 .

Iohn . 1.12 . 8 All vnbeleeuers , for all such as want the precious faith , haue no hand to receiue Christ : they receiue onely as Augustin speaketh , and as Iudas did panem Dominum , the bread of the Lord , not , panem Domini , the bread of life , the Lord Christ .

9 The faithfull also in regard of their frailtie , weaknesse , corruptions , and manifold wants , if they haue not duly , truly , and wisely , examined , humbled , and so prepared themselues to meet Iesus Christ , they be vnworthy : and so they cause many plagues , many afflictions and euils in this life , vpon their bodies & soules , that being iudged & chastened here , they may escape the condemnation of the world in the life to come . 1. Cor. 11.28.30.31 . And thus farre of vnworthy receiuers .

XXXIX .

That forme of administration of the Lords Supper is best , which cometh nearest the simplicitie of the first institution , & is furthest from superstition : wherin albeit , there be some things indifferent , yet the breaking of bread for the a a Aphoris. 6. causes before alledged , may not be counted an indifferent thing .

XL.

And albeit the Lord hath not appointed any certaine times for the celebration of the Lordes Supper : yet reason so requireth that Christians haue it in often vse , that they may often remember the passion of Christ : & by this commemoration confirme their faith and stir vp themselues to prayse & magnifie the goodnes of God in the worke of their redemption : & finally to increase the mutuall loue , & to testifie the same one to another , considering the band thereof in the vnitie of the bodie of our Lord and Sauiour Iesus Christ .

CHAP. XXVII . Of the Popish Masse .
I. APHORISME .

THe Papists faine that the Masse is a worke , wherein the Masse-priest doth create or make his Christ of bread , by buzzing or mumbling of these fiue words , Hoc est enim corpus meum : for this is my bodie . And then offereth him to the Father as a sacrifice , to expiate the sins of all , quicke , and dead , for whom that Masse is celebrated .

II.

This opinion of prophane Papistes , is impious and blasphemous . For first this reproch and disgrace is offered thereby vnto Christ : that he is not the only a a Heb. 5.6 . and 7.24 . Priest of the new Testament .

III.

Againe , this doctrine ouerthroweth the merite of Christs death : as if the sins of all the faithfull were not perfectly expiate by that one a a Heb. 9.12 . and 10.12.14 . sacrifice of Christes death .

IIII.

Thirdly , the Papistes by this assertion , as much as lyeth in them , do againe crucifie Christ : in that they promise the remission of sinnes by the Masse , and so set vp a new Testament : and in that they say they offer vp Christ as an host or sacrifice vnto God . For where there is a Testament , there must needs be the a a Heb. 9.16 . death of a testator : & where an host is , it must be slaine .

V.

Fourthly , this opinion or assertion doth depriue vs of the benefit of Christs death , that is , the remission of sinnes : for if sinnes be pardoned by the merite of the Masse , then surely are they not pardoned by the merite of the a a Mat. 26.28 . death of Christ .

VI.

Fiftly , the Masse doth vtterly euert and take away the Lords Supper : for it cannot stand with it . For in the Supper the Lords purpose is to giue a blessing a a Ioh. 6.32 . vnto vs : but in the Masse men purpose to offer vp satisfaction vnto God . Againe , in the Supper the Lord testifieth vnto vs , that we are & must be daily b b Ioh. 6.57 . quickened , by the onely sacrifice of Christ : but in the Masse they faine , that Christs sacrifice cannot profite vs , if it be not iterated euerie day . Thirdly , the Supper is celebrated by the c c 1. Cor. 11.18 . & 10.17 . Mat. 26.27 . whole congregation , but the Masse is celebrated by the Priest onely .

VII .

Moreouer , the arguments which Papists vse for the defence of the Masse , are of no waight , as these following : Christ sayd in the institution of the Supper , Do this : therefore he commaunded his Apostles and their successours to offer vp or sacrifice his bodie vnto God . For so this word facere , to do it , ( say they ) is vsed euerie where in holy a a Exod 29. Num. 28. Scripture , and so it is found also with b b Apud Vergil . eclog. 3. prophane writers . But I say it is no good consequent , that because that word is elsewhere so taken , that therfore it is also so vsed in this place . Next , that it must haue here another signification , it is euident , both by the coherence osentēces , & by the Apostle c c 1. Cor. 11.26 . Paules expossition , that nothing else is signified , but this , Eate this bread , and drinke ye of this cup. Againe those words were not spoken to the Apostles onely , as Ministers of the Church ( for Christ himselfe performed the partes of a Minister ) but as to all the faithfull receiuing the Sacrament at the hands of the Lords Minister . Wherefore these wordes doe no lesse concerne those whom they call lay men , then they do the Priests or Ministers of the Church .

VIII .

Againe , if the Supper be to represent Christes sacrifice and oblation , which he made vpon his Crosse : then Christ must be offered vp in the Sacrament of the Supper , for how can we otherwise represent in the Supper the oblation of Christ , but by offering vp Christ vnder the kindes of bread and wine . But this consequence is false , and so is the reason thereof . For that oblation which Christ made on the Crosse , both may & must be otherwise represented , that is , by the a a 1. Cor. 11.24 . breaking of the bread and the powring out of the wine .

IX .

Againe , if the pascall lambe was to be sacrificed then Christ also in the Eucharist must be sacrificed , for that the paschal lambe was a type of the Lordes Supper : here I answere againe , the consequence is false , and the reason therof : for of that antecedent this will follow that Christ also must be sacrificed : for that the lambe was a type of a a 1. Cor. 5.7 . Christ , not in the Eucharist , but on the Crosse : where as Iohn saith , that was finished b b Ioh. 19.36 . which the lambe prefigured .

X.

Againe , they bring a place of Malach. chap. 1. v. 11. from the rising of the sunne , vnto the going downe of the same , my name is great among the Gentils , and in euery place incense shal be offred vnto my name and a pure offring . But I answer , that where they inferre that the body of Christ is offred vp in the Supper , because it is a cleane or pure offring , the argument is false , because it will not follow from the generall to the speciall affirmatiuely . And it is very manifest to any man of vnderstanding , that Malachie here speaketh , as the a a See Ioel. 2.28 . & Act. 2.17 . Prophets , of the spirituall worship of the new Testament , vnder the shadowes of the ceremoniall worship vsed in the old .

But it is straunge that these men dare be bold to bring arguments for the defence of their Masse in sacrifice out of the Epistle to the Hebrues : for that the principall doctrine of that Epistle doth plainly euert all this Popish inuention of the Masse , out of the 5. chap. v. 1. they haue this saying . a a Heb 5.1 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Euerie Priest is ordained , that he may offer sacrifices for sinnes . Therefore there are also in the new Testament , Priests properly so called , which offer vp sacrifices for sins . For that the Apostle vseth a verbe of the present tense , I answer , it is very manifest , in all the Apostles doctrine and speach in that place , that he speaketh of the Priestes of the old Testament , and of the sacrifices which were types of Christes sacrifice , the only sacrifice expiatorie for sinne . And so the Apostle speaking of Leuitical Priests , in all the Epistle vseth verbes of the present tense , as chap. 7.9.11 . The reason of that phrase is , to set the matter whereof he speaketh , more manifestly before the eyes of men .

XII .

Next they borow out of the 7. chap. the type of Melchi-zedek : & they reason thus ; If Christ did not sacrifice himselfe in the Supper in an vnbloudy sacrifice vnder , the kindes of bread and wine , then was he neuer made Priest after the order of Melchi-zedek : But he was made , &c. as the Apostle witnesseth in that chap. The reason of the consequence is , because Melchi-zedek offred vp vnto God bread and wine , I answer , the consequence is false , for Christ is called a Priest after the order of Melchi-zedek , principally for this cause , as the Apostle sheweth , because he is a priest for a a Heb. 7.3 . euer , as Melchi-zedek there is noted and described , without father , without mother , without kinred . Againe , the reason of their consequence is false , for that Melchi-zedek did not offer bread and wine vnto God , but brought forth b b Gen. 14.18 bread and wine , for the refection of Abraham and his seruants , and that this is there signified we may well vnderstand both by the Hebrue word Hotzi , and by the circumstance of that action in that place .

XIII .

Lastly , they haue this sentence out of the 9. chap. It is necessarie that the a a Heb. 9.23 . * * Exemplaria . similitudes of heauenly things , should be purified with such things : but the heauenly things themselues ( are purified ) with better * * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Hostes , as they speake . sacrifices then these . Ergo , with oblations of Masses : because he speaketh in the plurall number , hostes . Therfore he speaketh not of the bloudie sacrifice of Christ , which was but one . But I answer that the Apostle there still keepeth his plurall number , Enallage n. chaunge of number . taking one number for another , because he continueth in the comparison of the legall sacrifices . And of these chaunges , we haue many examples , as Ruth . 1. v. 10. and chapter . 2. v. 20. And that the Apostle there speaketh of that one sacrifice of Christ , may appeare by the scope of that whole chap. for that nothing else is there intended , but to compare the Priesthood of Christ , with the Leuiticall Priesthood , and to shew how far that excelleth this .

XIIII .

And albeit we vtterly deny that the holy Supper of the Lord ( which the Papistes haue transformed into the monster of the Masse ) to be a sacrifice expiatorie for sin : yet we do willingly confesse and professe it to be the sacrifice * * Sacrifice of prayse & thankes-geuing . Eucharisticall of the new Testament , for that it was instituted by the Lord for this ende , by this solemne rite to a a 1. Cor. 11.26 . shew & set forth his death , that we might magnifie him as our onely redeemer to the glorious prayse of his name .

CHAP. XXVIII . Of the Ciuill Magistrate .
I. APHORISME .

BBcause some think the ciuill Magistrat is to be banished out of the Church of God : & others giue him too much power : it is verie needefull also , that we know by gods word , whether this order be allowed of God , and how far the ciuill Magistrats power reacheth .

II.

Both which points the better to know , we must speake of three things in order : first of the Magistrat , next of the lawes , & lastly of the people .

III.

Of the Magistrat we must consider also three things , whether his place & calling be approued of God , what his office is , & what authoritie he hath .

IIII.

It is manifest by the Scriptures that God approueth Magistracie or ciuill gouernement : as Psal. 82. v. 1. God standeth in the assemblie of Gods , he iudgeth among Gods . v. 6. I sayd ye are Gods , and ye are all the children of the most high . Deut. 1. v. 17. Moses saith , the iudgement is Gods . So 2. Chron. 19. v. 6. Iehosaphat saith to the Iudges , ye execute not the iudgements of man , but of the Lord . Prou. 8. v. 15. Wisedome that is the sonne of God speaketh . By me kings raigne and princes decree iustice . Dan. 2. v. 21. God taketh away kingdomes , & setteth vp kings . Rom. 13. v. 1. Paule saith . He that resisteth power , resisteth the ordinance of God .

V.

The office of the Magistrat is to be the a a Deut. 17.18.19 . keeper of both the Tables of Gods law : & therefore his principall care must be to set vp and to defend the b b Deut. 15.5 . 2. King . 23. 2. Chron. 29. pure worship and seruice of God . Next , to do iudgement c c Ierem. 22.3 Psal. 82.3 4. Rom. 13 3.4 . Gene. 9.6 . and iustice , that is , to punish the euill , to defend and reward the good .

VI.

Againe , if neede so require , the Magistrat is bounde to defend the subiect with a a Deut. 20. Luke . 3.14 . Mat. 8.10 . Act. 10.4 . armes , and those dominions which are committed to his charge .

VII .

Notwithstanding , when Magistrates punish either their subiects or their enemies : they ought to haue a speciall care , that they giue no place to their owne affections , but respect onely the discharge of their dutie .

VIII .

The Magistrate may by good right require and demaund of his subiectes a a Ro. 13.6.7 . tributes and customes : and he may vse the same , not onely for the discharge of his publike seruices , but also for the b b 1. Sam. 8.11 . &c. Gen. 44.22.23 . Dan. 2.41 . honour of his house , and for the preseruation of his owne state and dignitie .

IX .

And thus farre of the Magistrate : now for the lawes , we must first obserue , that God hath three kindes of lawes : the law morall , ceremoniall and iudiciall .

X.

The summe of the Morall law is comprized in the a a Exod. 20. Deut. 5. Decalogue , consisting in the loue of God and the neighbour : and for that it is an euerlasting rule of iustice , it must continue euer in force .

XI .

The Ceremoniall law was the a a Gal. 3.14 . pedagogie of the Iewes vntill the coming of Christ : and therefore Christ being come , it is b b Col. 2.16 . Ephes. 2.15 . abrogated .

XII .

The Iudiciall law in as much as it was properly applyed to the Iewes , bindeth not the Christian Magistrate : yet in appointing the a a Leu. 24.16 . Deut. 13.5 . punishments of grieuous sinnes , it bindeth no lesse the Christian Magistrate at this day , then it bound the Magistrates of the Iewes .

XIII .

And thus farre of the lawes . The third part is of the subiectes . The dutie of subiectes towards their Magistrates , first is , to esteeme of them and a a Rom. 13.7 reuerence them as the ministers and messengers or b b Rom. 13.4 . vicegerents of God : next , with readinesse of minde , and in all obseruance to c c Ibid. v. 1. and 5. 1. Pet. 2.13.14 . obey them . Lastly , not to intermeddle with publique affaires , nor to d d 1. Pet. 4.15 enterprise anie thing without their commission .

XIIII .

They are bound also to obey them that vniustly a a 1. Pet. 1.18 Ier. 27.12 . and tyrannically rule ouer them : so long as they commaund nothing that God hath forbidden , and forbid nothing that God hath commaunded : for in this case we must keepe that rule of S. Peter : We must obey b b Act. 4.19 . and 5.29 . God more then men , and that rule of Christ , c c Mat. 22.21 . Giue vnto Caesar those things which are Caesars , and vnto God those things which are Gods .

A SVPPLEMENT OR ADDITION , FOR THE CLEERING AND opening of the doctrine of the Lords Supper .

WHEREAS our Lord Iesus Christ the 6. of Iohn saith in expresse words , that his flesh is a a Ioh. 6.55 . meate indeed , & his bloud is drinke indeed . And againe , b b Ibid. v. 53. Vnlesse ye eate the flesh of the sonne of man , and drinke his bloud , ye haue no life in you : For the right vnderstanding of these wordes and doctrine , which at the first sight seemeth so strange , and to the Capernaites ( whom Christ then taught ) most repugnant to all reason : and that the same may minister confort vnto our soules , which is the right end and vse of this celestiall veritie , two questions principally must be considered . The first is , What kind of meate the flesh of Christ is ? The second , How or in what maner this meate is to be eaten ? The same question may be made also concerning the cup , as What kind of drinke the bloud of Christ is ? and in what maner must we drinke the same ? Now then as concerning the first question : If the flesh of Christ bee meate indeede ( as is before shewed ) it must be either a corporall or spirituall foode . Corporall foode is that which nourisheth him bodily that feedeth thereupon , and this ( to speake after the vsuall maner and properly ) is called meate . Spirituall food , is that whereby the soule or spirit of him which eateth is fed and nourished : and this is called meate improperly , tropically , metaphorically , because it hath the likenesse of meat , properly so called . For like as by natural food so properly called , the bodie is nourished and sustained : so by that spirituall meate the spirit and soule of man is cherished , & as nourished . The same reason and description may be giuen of the corporall and spirituall drinke . And now it is certaine , that neither the flesh of Christ is a corporall food , nor his bloud corporall drinke : for that no bodily substance is fed & preserued either by the flesh or by the bloud of Christ : For , to effect this , the flesh of Christ must bee eaten with the mouth , chewed with the teeth , swallowed vp , digested , and so turned into that nourishing * * Chilus . iuyce in the stomach , whereof bloud is ingendred , and so deriued or sent into all partes of the bodie , to be vnited thereunto , or altred and chaunged into the substance thereof , that the body may receiue his growth and preseruation therby . And so in like maner , the bloud of Christ , if the bodie were to be nourished thereby , must be drunke vp with the mouth , swallowed , &c. But these things are against all reason , and horrible to be spoken . And this was the verie cause , why the Capernaites did so tremble at the speech of Christ , touching the eating of his flesh , & tooke it so in euil part , saying ; c c Ioh. 6.52 . How can this man giue vs his flesh to eate ? and againe , d d Ibid. v. 60. This is an hard saying , who can heare it ? For they vnderstood Christ to speake those words of a bodilie food , which were to be taken with the mouth , for the nourishment of the body . Wherefore seeing that it is manifest by these absurde consequents , that the flesh of Christ is no meate for the body : it followeth , that it must be a spirituall foode , and his bloud spirituall drinke , whereby the spirite and soule of man is fed and preserued vnto life euerlasting , like as mans body is nourished and kept in this temporall & fraile life , by corporall meat and drinke . And this Christ himselfe seemeth to haue said in these wordes . It is e e Ibid. v. 63. the spirite that quickneth , the flesh profiteth nothing , the wordes that I speake vnto you are spirite and life . And whereas the most of the best interpreters of these times expounde these wordes , of Christes Deitie , as if the same were vnderstood by the word spirite : so that Christes meaning ( as they say ) is , that the power of quickning doth proceede from the Deitie of Christ : so that his flesh hath power to quicken vs , as it is the flesh of the sonne of God crucified for vs . This exposition no doubt is sound and good , yet I thinke this be the most simple and naturall sense , if by the word spirit we vnderstand the holy Ghost , that the meaning should be thus : my flesh which I said must be eaten , to attaine eternall life , profiteth nothing to effect this , if ye eate the same corporally , as you Capernaites vnderstand me : but it is the spirit which quickneth , that is , the holy Ghost quickneth the harts of the faithfull , and nourisheth them vnto life euerlasting , by working in them effectually to beleeue in me , and so to eate my flesh and to drinke my bloud spiritually , that is , by faith , whereby they are well assured that my flesh was crucified for them , and my bloud shed for them for the remission of their sinnes . The wordes , therefore ( saith he ) which I speake vnto you , of the necessitie of eating my flesh to attaine eternall life : these wordes I say are spirite and life , that is , must be vnderstood of the effectuall working of the holy Ghost in the harts of the elect , to worke eternall life in them , euen by faith .

Moreouer , for the better vnderstanding of this point , in what sense , the flesh of Christ is , and may truly be said to be our spirituall foode : we must expresse also in what manner it is made meate for vs . And this Christ taught vs in very plaine wordes , in that Sermon , where he saith , I am that f f v. 51. liuing bread ( that is , the quickning bread , or that bread that giueth life ) which came downe from heauen : If any man shall eate of this bread , he shall liue for euer , and the bread that I will giue , is my flesh , which I will giue for the life of the world . In these last wordes , which I will giue for the life of the world , Christ sheweth in what maner his flesh should be foode for vs , and that is , in that he will giue it vnto the death , for our life , that is , to merite for vs life euerlasting , offring it as Priest himselfe , a holy sacrifice to God his father . And that this is the naturall sense of this relatiue * * Quam ego dabo . which in this place : as if the Lord had said , quatenus cam dabo , in that , or for that I shall giue it , it is verie manifest by the matter it selfe , which is handled in that place . For if we shall not so vnderstand those wordes , as tending to declare the former maner of that thing which is here intreated : then that word must note some diuision of a generall into specials , as if Christ had two kindes of flesh , of which the one he would giue for the life of the world , the other he would not giue . But this interpretation is manifestly false , and contrary to the articles of our faith wheron we ground the truth of Christes incarnation . Therefore that exposition of the relatiue which in this place is verie true and natural , and vsed to declare the forme and manner of that thing , which is there proposed or disputed vpon . And the very same interpretation is there of the words of the Lord in the institution of his holy Supper , where , of that bread broken , he speaketh on this wise ; This is my bodie , which is giuen , or broken for you , that is , in * * Quatenus . asmuch as , or for that it is broken or giuen for you . For that holie bread , or as Paule calleth it , that bread of the Lord , is not simplie the Sacrament of the Lordes bodie : that is , doth not simplie signifie and testifie that the Lord hath a true bodie : but signifieth and testifieth , that the Lords body is broken or giuen for vs , that is , was offred on the Crosse with the feeling of Gods wrath , to make satisfaction for our sinnes . And in like manner must we speake and thinke of the other wordes , which the Lord pronounced , of the holy cup or wine : saying , This is that my bloud of the new Testament or couenant , which is shed for you and for manie , for the remission of sinnes : that is , in asmuch as , or for that it is shed , &c. By the premisses , it is now manifest , that the flesh of Christ hath in it the nature of meate , not simplie but in a certaine respect : that is , in asmuch as , it was crucified for vs . Like as the body is said to be visible , in respect of the colours thereof .

Now concerning the second question in what maner , we eate the flesh of Christ , and drinke his bloud : I answer : Such as the meate and drinke is , such must be the maner of the eating and drinking thereof : but the flesh of Christ is spirituall meate , and his bloud is spirituall drinke , as is aforeshewed . Therefore the flesh of Christ is eaten spiritually or in a spirituall manner , and his bloud is drunke also in the same manner . Now to eate the flesh of Christ and to drinke his bloud spiritually , is to eate with the mouth of the spirite , that is , of the soule , to wit , by faith . Again , to eate the flesh of Christ by faith , and to drinke his bloud , is nothing else but to beleeue in Christ , or to beleeue that the flesh of Christ is crucified for thee , and that his bloud is shed for thee , for the remission of thy sinnes . This Christ himselfe sheweth in the same Sermon , where he propoundeth two propositions or sentences signifying one thing : which are these : he that beleeueth g g v. 47. in me hath eternall life , and h h v. 54. he that eateth my flesh , and drinketh my bloud hath eternall life . The matter also , and argument there handled requires this interpretation of the words of Christ : for if he meant by that phrase of eating his flesh one thing , and by that of faith another thing : then this consequent would follow , we must haue not one , but two wayes to life euerlasting : one by eating the flesh of Christ , the other by faith . But the way to eternall life is but one , which is Christ alone receiued by faith , or faith in Christ our Sauiour , both come to one effect . And yet the better to vnderstand this point , consider a little what the nature of faith is . And this is knowen by his next and proper obiect , which is the Gospell , or that testimonie which God hath giuen vs of his loue and grace for and through Iesus Christ , for faith resteth vpon the Gospell as the blessed and infallible testimonie of God . And the Gospell testifieth of Christ , that is , of his person and office , and of all his benefites towardes vs : that is to say , that Christ is the only begotten sonne of God , which for our sake and for our saluation came downe from heauen , and was made man of the virgine Marie : that he liued an holy life according to the law of God , and hath brought vnto vs from the bosome of his father the counsell of God concerning our saluation : who being righteous suffered for vs that are vnrighteous vnder Pontius Pylate , was crucified , dead , &c. And like as the Gospell testifieth these things vnto vs ; so the Sacramentes also testifie the same , for they are seales of the Gospell , and as it were , a Gospell seene and a Gospell felt . He therefore that beleeueth these holy testimonies of God , in so doing , he spiritually feedeth vpon the bodie of Christ & spiritually drinketh the bloud of Christ . And thus doth Augustine , De doctrina Christ . Lib. 2. cap. 16. expounde this place of Christ . Vnlesse ( saith he ) ye eate the flesh of the sonne of man , and drinke his bloud , ye haue no life in you . He seemeth to commande a horrible fact , and a thing most detestable : It is a figure commanding vs to communicate with , or to become partakers of the Lordes passion , and to lay vp sweetely and comfortably in memorie , that his flesh was crucified and wounded for vs : thus saith Augustine . After the same maner doth Mr Iohn Caluin , that famous diuine of our age , lay open those wordes of Christ , in his booke of Institutions the 4. booke Chap. 17. sect. 5.

FINIS .

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DEVS ●●●●T ASTRIS