the last iudgement shall not so much be squared by the word of the Law as of the Gospell which the Apostles haue preached according to that Ioh. 3.36 He that beleeueth in the sonne hath euerlasting life and he that beleeueth not the sonne shall not see life but the wrath of God abideth him And chap. 12.48 The word that I haue spoken it shall iudge him in the last day And Rom. 2.16 The Lord shall iudge the secrets of men according to my Gospel by Iesus Christ For the sentence in that generall iudgement shall be nothing else but a manifesting or declaring or the sentence now before vttered in this life by the ministerie of the word as concerning the iustification and condemnation of all VVhat are the noats or properties and Epithites of the last iudgment The Apostle Rom. 2.5 reckoneth vp three 1. for he calleth it the day of wrath that is of vengeance because vengeance shall be taken on all who in this life haue not beleeued the Gospell So Sophoniah 1.15 That day shall be a day of wrath a day of trouble and heauinesse a day of destruction and desolation a day of obscuritie and darknesse a day of clouds and blacknes so called indeed in respect of the wicked which day shall be a day of reioycing to the godly 2 The day of Reuelation because heere things are hid but there the thoughts words deeds of all the reprobates how secret soeuer shall by the diuine and omnipotent power of the Iudge be laid open Reuel 20.12 And I saw the dead both great and small stand before God and the bookes were opened and another booke was opened which is the booke of life and the dead were iudged of those things vvhich vvere vvritten in the bookes according to their vvorkes But of the Elect the Lord speaketh Ier. 31.33 and Heb. 10.17 Their sinnes and iniquities will I remember no more 3 Hee calleth it a day of iust and vpright iudgement least any should think saith Chrysostome that the iudgement of God shoud proceed from an angry mind and that none might thinke that the Iudge will take vengeance otherwise then iustice doth sway the iudgement It is called also by way of excellency The day of the Lord and of Christ wherein he shall come with his glorie and maiestie a â—uk 17.34 1 Cor 5 5 Philip 1.6 And day of iudgement b Mat. 10 15 12 36. And the last day 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is the vttermost last day c Ioh. 6.39.40 by a significatioÌ„ taken from time because those which fall out at the last are most strange vnto vs VVhat are the forewarnings of the iudgement to come e Deut 27.26 Gal. 3.15 1 The sentence of death pronounced against transgressors before the fall of our first parents d Gen 2 17 2 The same sentence repeated in the lawe by the voyce of God 3 The hand-writing of God in the consciences of men their consciences bearing witnesse vnto them and their thoughts mutually accusing and excusing themselues in the day wherein the Lord shall iudge the secrets of men Rom. 2.15.16 4 The examples of God seuerity such as was the deluge in which the whole world perished Noe and his family excepted f Gen. 7. â—1 The burning of Sodom out of which iust Lot was saued g Gen 19.24 25 The destruction of the Citie of Ierusalem the basenesse and ouerthrow of the Iewish ciuill gouernment 5 Calamities both publike and priuate to be short the death also of the bodie are the beginning resemblances of the iudgement to come VVhat are the signes and tokens thereof They are manifold some going before others ioyned nigh therunto and of precedent signes some are happened long since which are farre distant from the end as 1. The publishing of the Gospell in all the habitable earth or amongst all nations h Math. 24 14 2 That securitie and gluttonie long agoe waxing strong as it was in the daies of Noah which were before the Deluge a Moth 24 37.38 3 Apostacie from wholesome doctrine wherof 1. Tim. 4.1 The spirit speaketh euidently that in the later times some shall depart from the faith and shall giue heed vnto spirits of errour 4 Generall corruption of manners b 2. Tim 3 1.2.3 5 The reuealing and comming of Antichrist 2. Thes 2.3 The day of Christ shall not come except the man of sinne be disclosed and 1. Iohn 2.18 Little children it is the last time and as ye haue heard that Antichrist shall come euen now are there many Antichrists whereby we know that it is the last time 6 Persecution and betraying of the Godly for the name of Christ 7 Pulicke offences d math 24 10 8 False Christes and many false Prophets saying I am Christ that is vsurping the name of Christ or faining that they are sent of Christ c math 24.9 Luk 21 1. that they are that which Christ is and shewing signes and miracles to seduce the verie elect if it were possible e luk 21.8 Math. 24 11 9 Neglect of charitie vers 12. and want of faith Others going next before which notwithstanding the ende shall not presently ensue and that in heauen Mark 13.3 The sunnne shall be darkened that is there shall be Eclipses of the sunne often The moone shall not giue her wonted light The starres shall fall from heauen that is seeme to fall The powers of heauen shall be shaken for these things are to be vnderstood properly not in a borrowed sense 2 In the earth great Earthquakes troubles and tumults For Nation shall rise vp against Nation and Kingdome against Kingdome Luke 21 9.10 Nor shall there be any place free from warres there shall be hunger and pestilence and fearefull things and people shall be in anguish and at their wits end with desperation f Mark 13 7.8 and in the Sea there shall be fearefull noises and tumults or inundations of the Sea and waters g Luk 21.25 4 In the ayre fearefull and terrible tempests In a word the heauen and earth and euen all the Elements shall in a sort resemble the countenance of an angrie Iudge that sinners being admonished may repent vnlesse they desire sodainely to perish 5 Vnto these is also added the conuersion or gathering together of Israell that is of the whole Nation in generall vnto the Church of Christ after that the fulnesse of the Gentiles shall come in Isay 29.20 Rom. 11 25.26 which neuerthelesse after what sort and when it shal be is not knowne The signes adioyning thereunto are wailing sorrowing of all the kinreds of the earth and the signe of the sonne of man which shall be seen in the heauen when the Lord commeth in the clouds a Math. 24.30 which some interpret to be the figure of the Crosse others great glorie and maiestie which shall testifie that Christ is at hand When shall the iudgement be This is
Place 2. Of Christ page 13 Of his person page 14 Of Phrases page 20 Of his office page 24 Place 3. Of the Holy Ghost page 28 Of personall properties page 33 Place 4. Of the Scriptures page 37 Place 5. Of the worlds creation page 48 And the parts thereof page 54 Place 6. Of Angels in Generall page 64 Of good Angels page 67 Place 7. Of euill Angels or Deuils page 77 Place 8. Of Man page 88 Of the soule of man page 90 Place 9. Of Gods Image in man page 99 Place 10. Of Originall Righteousnesse page 104 Place 11. Of mans free will before the fall page 106 Of mans state before his fall page 110 Place 12. Of Mariage ordained by God before the fall and after confirmed againe by God page 112 Of the degrees of consanguinitie and affinitie page 120 Place 13. Of Diuorce page 129 Place 14. Of the Gouernment of the world or of Gods prouidence page 139 Place 15. Of sinne in Generall especially of Originall sinne page 154 Place 16. Of Actuall sinne page 170 Place 17. Of sinne against the holy Ghost page 175 Place 18. Of freewill after the fall page 181 of the causes of conuersion page 185 Place 19. Of the Lawe page 189 Place 20. Of the Gospell page 202 Place 21. Of the agreement disagreemēt of the Lawe and the Gospell page 209 Place 22. Of the agreement and discrepancie of the Old and New Testament page 213 Place 23. Of the Passion and death of Christ. page 224 Place 24. Of the Buriall of Christ page 238 Place 25. Of Christs descending into Hel. page 245 Of Limbus page 247 Place 26. Of the Resurrection of Christ page 253 Place 27. Of the ascension of Christ page 265 Of Heauen page 270 Place 28. Of Christs sitting at the right hand of his father page 276 Place 29. Of Faith page 287 Place 30. Of Repentance page 309 Of confession page 322 Of satisfaction page 323 Place 31. Of mans Iustification before God page 328 How Iustification and Regeneration differ page 344 Place 32. Of Good workes page 359 Of merits page 367 Place 33. Of Christian libertie page 379 Of things indifferent page 386 Of Traditions page 388 Place 34. Of Offences page 392 Place 35. Of prayers page 401 Of Inuocation of Saints page 407 Place 36. Of Predestination page 421 Of Election page 430 Of Reprobation page 439 Place 37. Of the last Resurrection page 451 Place 38. Of the last Iudgement page 466 Place 39. Of eternal life page 482 Place 40. Of eternal death page 494 Of Hell page 498 Place 41. Of the Church page 501 Place 42. Of the Ministerie and Ministers of the Church page 530 Of their calling page 548 Of imposition of hands page 553 Place 43. Of the power and authoritie of the Church page 570 Of Synods page 581 Place 44. Of the gouernmēt of the church page 586 Of Excommunication page 593 Of Anathematizing page 597 Of Fasting page 600 Place 45. Of Vowes page 609 615 Place 46. Of the Sacramēts in general page 615 Of circumcision page 631 Of the Passeouer page 640 Of the sacrifices of the old and New Testament page 648. and 675. Place 47. Of Baptisme page 695 Of Iohns Baptisme page 699 Of Baptizing of Infants page 715 Of Exorcisme page 729 Of imposition of names page 731 Place 48. Of the Lords Supper page 741 Of the Masse page 743 Of taking away the Cuppe page 750 Of the Sacrifice in the Supper page 764 Of miracles page 789 Of Gods Omnipotencie page 793 Of the circumscription of Christs bodie page 798 Of our Communion with Christ page 908 Place 49. Of Magistrates page 854 Of reuenge page 865 Of Iudgements page 875 Of warre page 881 Of Equitie page 891 Of Lawes page 892 Of Subiects page 893 That papists make it lawfull to murther princes page 902 Page 611. Line 16. for consent read constraint Page 860. lin 26 mens minds for mans minde The rest pardon as also that one or two short questions are omitted WHAT IS THE MAINE AND MOST principall point in sacred Diuinitie COncerning God For this is life eternall saith Christ Ioh. 17.3 that they acknowledge thee the onely true God and whom thou hast sent Iesus Christ How do you proue that there is a God 1. Out of the booke of Nature or the workes of God 2. Out of the booke of the Scripture or the word of God The booke of Nature is this vniuersall world which is so called because of the beautie furniture order and vse thereof All which do proclaime the chief-builder thereof to be most wise most mightie and most bountifull but of all the rest man being 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a litle world whether you respect his soule and the faculties therof or the frame of his bodie and the manifold and worthie vse of the parts of this frame doth proue and commend the work-man as Psal 19.1 The heauens declare the glory of God and the firmament sheweth the worke of his hands Day vnto day vttereth the same and night vnto night sheweth knowledge a Psal 104.2 Rom. 1.19.20 2.15 Act. 14.15.16.17 17.23.27 Yea euery herbe declares that there is a God b Mat. 6.26.26.28 Gal. 4.8 Yet this knowledge is verie imperfect and verie weake and no wayes auailable to saluation c 1. Cor. 1.21 which notwithstanding makes men without excuse d Rom. 1.20 Whereupon Tertullian said First God sent Nature to be our schoole-dame purposing afterward to send the word that so hauing learned in the schoole of Nature we might the more easily beleeue the word of God So then as when I see an house I say there hath bin a Carpenter though I see him not so when I looke vpon the frame of this world I must say it had a builder though I behold him not Shew me the principall reasons to proue that there is a God First because there is motion in the world Now nothing can be moued but by some being which actually is 2. Because there must be a primarie cause on which all the rest depēd 3. Because all things are directed to an end Whence it must needs be that there is some one supreme Spirit which doth order all things not onely to their speciall ends but also to some one soueraigne end Prou. 16.4 The Lord hath made all things for himselfe 4. Because it necessarily followeth that there must be some Summum Bonum and first Being which may be the cause of goodnesse existence and perfection in the rest 5. Because no cause is worse then his effect now there are creatures which vse reason and a wise order therefore the cause of these creatures must needs be most wise 6. Because mans conscience after sin committed doth naturally stand in feare of a supreme Iudge 7. Because vpon grieuous sinnes euen in this life there are inflicted grieuous punishments Psa 37.36.38.11.8 Because al nations be they neuer so barbarous are perswaded that there is
a God Which is the booke of Scripture That which by way of excellencie is called the Bible namely the writings of the old and new Testament wherof the holy Ghost is the immediate author Of which booke the Psalmist speakes in the 19. Psal 8. 2. Sam. 22.2 2. Pet. 1.21 The Law of the Lord is perfect conuerting the soule the testimonie of Iehouah is sure and giueth wisedome to the simple How many wayes hath the Lord reuealed himselfe in the bookes of the Scripture 1. By the word or by certaine oracles 2. By sundrie testimonies added vnto the word By what oracles Gen. 1.31 God sayd God created God saw that all which he had crâ—ated was very good By what testimonies 1 By that admirable worke of Creating the whole world of nothing a Gen. 1.1 2. By famous miracles as namely by deliuering the children of Israel out of Egypt Exod. 20.2 By leading them through the red sea without wetting of their feete b Exod. 14.21.22 By feeding them without anie ordinarie bread for the space of fortie yeares in the wildernesse c Exod. 16.4.13.14 15. Deut. 8.3 By causing the Sunne to stand still Iosua 10.13 And by causing the Sunne to go backward at the prayers of king Hezechiah 2. King 20 11. By raising of the dead d 2. King 4.33 11.21 Mat. 9.25 Luk. 7 15. Ioh. 11.43.3.44 1. Kin. 17.22 And by many other wonderfull workes and miracles 3. By diuerse visions whereby the Lord did offer himselfe to be seene of men in visible formes and likenesses In which manner he appeared vnto Adam both before and after his fall to Noah before and after the floud to Abraham ten times to Isaac twice to Iacob seuen times to Moses often and so to diuerse others 4. By foretelling of things to come by the Prophets and by the euent of the same 5. By promising and exhibiting of Christ the Messias Ioh. 1.18 No man hath seene God at anytime the Sonne who is in the bosome of the Father he hath reuealed him And therefore Christ saith to Philip Ioh. 14.9 He that seeth me seeth the Father 6. By the inward liuely and effectuall reuelation of the holy Ghost which is onely bestowed vpon the Elect. What then is that is reported Psal 14.1 The foole hath said in his heart There is no God This is answered Psal 10.11 That such denie not so much the being of God as the prouidence of God Againe they that take from God his iudgement denie in truth that there is a God And howsoeuer some haue in word denied that there is a God yet in deed they haue witnessed that they thought the contrarie which is plaine out of Suetonius in the life of Caligula But no man hath seene God at any time Why we see not our soule yet we haue a soule we see not the fountaines of waters yet there are fountaines we see not the wind yet there is a wind and we see not God yet there is a God inuisible in himselfe but in his works though obscurely and vnperfectly visible to vs. What things are we to know concerning God 1. What God is 2. What a God he is or how he is affected towards vs. What is God For the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it is either deriued of a verbe that signifieth to runne because God runneth through all things 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 currere vel 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 cernere or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 timor God is Iehouah Elohim or else of a word that signifieth to behold because he beholdeth all things or else of a word that signifieth to feare because men are moued for feare to worship him And God is an Essence spirituall incomprehensible almightie immortall infinite loue it selfe mercie it selfe iustice it selfe holinesse it selfe puritie it selfe goodnesse it selfe wisedome it selfe long suffering it selfe and bountifulnesse it selfe which is the Father who from all eternitie begat the Sonne coeternall with himselfe and of the same substance with the Father and the Sonne not made nor created but begotten of the Father from all eternitie and the holy Ghost proceeding from them both the Father and the Sonne the Creator and conseruer of all things the Redeemer and sanctifier of the Elect a Ioh. 4.24 1. Tim. 1.17 Iam. 1.17 Ap. 1.8 Ier. 23.24 1 Joh 4.8.16 Exod. 34.6.7 Mat. 5.44 Which is no definition for he that is supersubstantiall and incomprehensible cannot be defined but such a description as sufficiently containeth all such things as in this life are necessarie for vs to know for the seruice of God and our saluation Is there one God onely or whether be there more One onely Deut. 6.4 Heare ô Israel the Lord thy God is one God alone b 1. Sam. 2.2 Esa 41.4 44.6 Mark 12 32. And so 1. Cor. 8.4 We know that an Idol is nothing in the world and that there is no other God but one alone c Ephes 4.6 1. Timoth. 2.5 And seeing the true God is most high and most infinite actually therefore there can be no moe but one God because there can be no more but one that is aboue all neither any moe but one infinite And this one God is manifested to vs by such testimonies as cannot deceiue to wit by miracles prophecies and other things which by his omnipotent nature may be done How is God said to be one Neither by a genus nor species but in essence and in number or in regard of his nature because there is one onely essence of God and that indiuisible Why doth the Scripture make mention of Elohim Gods ioyning that word as well with the plurall as singular number Not to the end that it should make a multitude of Gods or deuide the essence but to distinguish the persons because though there be one person of the Father another person of the Sonne and another of the holy Ghost yet the Father is not another thing or another God distinct from the Sonne and the holy Ghost the Son is not another thing or another God distinct from the Father and the holy Ghost neither is the holy Ghost another thing or another God distinct from the Father and the Sonne because the nature of God is but one and indiuisible although the Father be one the Son another and the holy Ghost another And therefore they are not of diuers natures of another and diuers substance not conioyned or knit together in one substance as men which haue one common essence not only of the like substance but of one and the same substance hauing the same essence the same eternitie the same will the same operation the same power and the same glorie Phil. 2.6 How many wayes is the name of God taken in the Scriptures Two wayes properly for the substance essence and nature and improperly Now it is taken properly or for the essence when it is taken 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 without the distinction of any one of
the Lord doth manifest his power by him h Exo. 18.17 2. Againe he is called water Iohn 3.5 Vnlesse a man be borne a new of water and the spirit he shall not enter into the kingdome of God And 7.18 He that beleeueth in me as saith the Scripture riuers of water of eternall life shall flow out of his belly Now this he spake of the spirit because it cooleth vs it quencheth our spirituall thirst i Ioh. 4.14 it watereth vs being emptie of all the iuice of life and maketh vs fruitfull it washeth away all the filthinesse of our hearts and like water is poured into the beleeuers as it is said I will poure out of my Spirit Ioel 2.28 and Esa 44.3 3. He is called fire as Math. 3.11 He that shall come after me he shall baptise you with the holy Ghost and with fire From the effect because he purgeth out all the drosse inflameth vs to the feare of God to loue and kindnesse both of God and our neighbour and hath other effects like vnto fire 4. He is called Seed 1. Iohn 3.9 He which is borne of God hath his seed in himselfe because by his power as it were by seed the faithfull are renewed and are made new men that being dead to sinne they may liue to God 5. He is called the annointing b 1. Ioh. 2.27 Psal 45.8 and the Oile of gladnesse the speech being borrowed from the custome of annointing which was vsed in time of the law to signifie the fragrant smell and spirituall sweetnesse of the gifts of the spirit What doth the holy Ghost dwell in the hearts of the beleeuers onely by his gifts or also by his Essence Yea euen by his Essence yet not extensiuely or as it were a part of the essence of things as the Manichees and others dreamed but intensiuely so farre forth as he is euery where present as he is God and in the efficacie of his presence Rom. 8.11 The Spirit of him that raised vp Iesus from the dead dwelleth in you And Ioh. 14.23 Christ saith We shall come vnto him and make our abode with him For we may not thinke that he bestowes his gifts so vpon vs that he himselfe should be in another place but he is present with his gifts both to the whole Church and euery particular elect gouerning and quickning them both within and without 1. Câ—â—int 6.19 Your body is the temple of the holy Ghost which is in you And â— Cor. 13.13 The communion of the holy Ghost be with you all What doctrines are contrary to this 1. The heresie of the Pneumatomachoi who denie the holy Ghost who do of set purpose oppose themselues and impugne the holy Ghost of which stamp was Samosatenus who called the holy Ghost the power of God hauing no person and the simple action of God in the hearts of men 2. Macedonius who affirmed the holy Ghost to be not a Lord but a seruant and a Minister and that he was not the Creator but a creature and by the name of Spirit was onely signified those new motions which God stirreth vp in the regenerate abusing that place Psal 51.12 Create a new heart in me O God and renue a right spirit in my bowels Where the name of Spirit is vsed for the created gifts of the Spirit 3. Seruetus who imagined that the holy Ghost was nothing else but the power of God infused into euery creature whereby they moue and liue which Philosophers call Nature 4. The errour of the latter Grecians who denied that the holy Ghost proceedeth from the Sonne 5. The blasphemie of Campanus and certaine other Anabaptists who cried out that the holy Ghost tooke his beginning as soone as Christ was glorified abusing that testimonie Iohn 7.39 As yet the holy Ghost was not giuen because Iesus was not yet glorified Where it is manifest that the Euangelist speaketh not of the person but of those admirable gifts which were powred out vpon the Apostles in the day of Pentecost as also in that saying of the Disciples of Iohn Act. 19.2 Yea we haue not so much as heard whether there be any holy Ghost or not 6. The errour of those who denied him to be adored with one and the same faith and inuocation with the Father and the Sonne The fourth common Place of the holy Scripture What is the holy Scripture called THe Scripture putting one name for another is vsed for the writings of the Prophets and Apostles which the companie of the faithfull doth religiously vse for the instruction in godlinesse And it is called holy because being deliuered of God it containeth holy things necessary vnto eternall life And in the same sense it is called the written word of God and the vnappealable Iudge of all controuersies in religion a Esa 8.20 Luk. 16.29.31 Who is the Author of it God himselfe who did commit his will vnto writing by men called immediatly of himselfe and inspired by the holy Ghost as * As his penmen and publike notaries his seruants at hand 2. Pet. 1.21 For the Prophesie was not at any time brought by the will of man but the holy men of God spake as they were moued by the holy Ghost Hereupon all the Prophets do with one accord repeate this The mouth of the Lord hath spoken it Esa 58.14 These things saith the Lord Ezec. 12.25.28 2. Tim. 3.16 The whole scripture was giuen of God by inspiration 1. Cor. 2.13 Which things we speake not in the words which mans wisedome teacheth but which the holy Ghost teacheth Wherupon depend the adiuncts of the Scripture as the authority the excellency the truth and fulfilling of them which is as necessary as it must needs be that God is true Whence also it comes to passe that the Scripture alone is to be beleeued for it selfe of it selfe is worthy to be beleeued neither is it subiect to the censure addition diminution or alteration of Angels or men a Deut. 12.32 Reu. 22.18 It alone is without all error b Mar. 16.24 and we are bound to beleeue it alone vpon the bare affirmation thereof by it alone all opinions which all men shall reade c Deu. 17.9.10 Esa 8.20 Mal 2.7 Act. 17.2 are to be confirmed and to be decided d Iosu 1.8 Iob. 5.39 Act. 17.11 This alone is perfect and containeth all things necessary vnto life eternall e Psal 19.8 Luke 16.29 Ioh. 15.15 Act. 20.20.27 2. Tim. 3.16 17 Lastly it is firme and constant f 2. Pet. 1.19 How manifold is it Two-fold for it is deuided into the old and new Testament or into the doctrine of the Prophets and Apostles which is contained in the Canonicall bookes Which bookes be called Canonicall All those which being indited by the holy Ghost were either written or allowed by the Prophets and Apostles that these alone might be the rule and direction of faith and good workes by which all other doctrines are to be weighed
and examined so as all men may vnderstand that it is the doctrine of God and true according to the Apostles precept to walke by the same rule or canon Phil. 3.16 that we should walke after the same rule How many bookes are there of the old Testament The auncient Hebrewes to whom as the Apostle plainely writeth were committed Rom. 3.2 the oracles of God and also the Iewes do receiue at this day 24. bookes of the old Testament as canonicall and of vndoubted authoritie which they cal Esrim veorba of the number of 24. bookes How do they deuide those 24. bookes 1. Into foure classes or rankes the first they call Thorah the law or doctrine and to this ranke they assigne the fiue bookes of Moses Genesis Exodus Leuiticus Numbers and Deuteronomie which the Greekes call the Pentateuch Which is the second ranke It is called Nebijm Reschonim that is of the former Prophets and is contained in foure bookes Iosuah Iudges Samuel and the Kings Which is the third It is called Nebijm Acharonim that is of the latter Prophets and containeth foure bookes Esaias Ieremie Ezechiel and the booke of the twelue small Prophets Which is the fourth It is called Sepher Ketubim that is the booke of holy writers and containeth eleuen bookes Chronicles Psalmes Prouerbs of Salomon Iob Ruth Ecclesiastes of Salomon Lamentations of Ieremie Song of songs Ester Daniel Esdras and Nehemias which two last are reckoned for one All these bookes if they be reckoned together make foure and twentie Now that some men reckon only two and twentie that comes to passe thus because they reckon the booke of Ruth with the booke of Iob and the Lamentations of Ieremie with his Prophecie as one booke Are there added to these canonicall bookes any other bookes There are added certaine writings called Apocrypha as if you would say couered secret or hidden because in old time they were not produced publikely in the Church to proue any articles of faith but onely to reforme manners Haue the bookes called Apocrypha equall authoritie with those called Canonicall In no case because they were neither written by Prophets nor Apostles neither are we to beleeue them for themselues neither doth the efficacie force and maiestie of Gods spirit shine in them as it doth in the Canonicall and in them there be some things which are cleane contrary vnto the Canonicall Scriptures Neither were they euer giuen to the Iewes to whom notwithstanding were committed the oracles of God because they are not extant written in the Hebrew tongue And their authorititie was euer doubtful in the Church and it is doubted of the authors of them Into how many parts is the new Testament deuided Into foure parts The first containeth the foure Gospels namely of Matthew Marke Luke and Iohn The second the Actes of the Apostles written by Luke The third the Epistles of the Apostles foureteene of Paul three of Iohn two of Peter of Iames one and one of Iude Iames his brother The fourth the Reuelation of Iohn How do the writings of the Prophets differ from the Apostles Nothing in regard of the doctrine for the same faith and doctrine of manners is taught in them a Iohn 5.46 but in regard of the time For the writings of the Prophets containe prophesies of Christ to come but the Apostles writings containe the history of Christ now exhibited and shew the accomplishment of those prophesies in narrations and applications Whereupon the old Testament may be called the foundation of the new as the new the accomplishment of the old and as the old Testament giues credit to the new euen so the new Testament giues credit to the old And Christ compares the Prophets doctrine to seed time the Apostles to haruest and those things which are obscurely shadowed out in the books of the Prophets are more clearely and abundantly vnfolded in the bookes of the Apostles b Mat. 13.16 1. Cor. 10.11 2. Cor. 3.13.18 Heb. 10.1 After that the new Testament was added to the old was the word of God made more perfect No for when there were no mo but onely the fiue bookes of Moses they were sufficient To these the Prophets were added as interpreters Therefore the old Testament was perfect and sufficient in regard of the sense although not in regard of the wordes And by the adding of the new it was not made more perfect but more plaine c Gen. 3.15 Esa 53. Luk 16 29. Iohn 5.39 1. Cor. 15.3.4 How may it appeare that the writings of the Prophets and the Apostles were indited of God Partly by testimonies partly by reasons And by testimonies partly inward partly outward The internall witnesse is one alone namely of the holy Ghost inwardly speaking to our heart and perswading vs that those writings are inspired of God and sealing them vp in our hearts Eph. 1.13 and 1. Ioh. 2.20.27 Ye haue an oyntment of the Lord and this oyntment teacheth you of all things for whosoeuer are led by the spirit of God can easily discerne his power speaking in the Scriptures as it is said 1. Cor. 2.15 The spirituall man discerneth all things and Esa 53.1 The arme of the Lord is not reuealed to all men So Luk. 8.10 and Mat. 13.11 The mysteries of the kingdome of heauen are not reuealed to all men but to those to whom it is giuen of God And this testimonie properly maketh for our confirmation and this alone doth satisfie vs being knowne of them alone that are conuerted vnto Christ a Ioh. 14.17 which doth euermore agree with the Scripture without which the testimonie of the Church can be of no waight with vs. For as none but God alone is a fit witnesse to testifie of himselfe in his word euen so the word neuer findeth credite in our hearts till such time as it be sealed vp vnto vs by the inward testimonie of the spirit The externall testimonie of the Scriptures that they proceed from God is to be taken from the Iewes themselues who with one consent testifie that those books of the old Testament were inspired by God and therefore do most carefully reade and preserue the same wherupon not without cause Augustine calleth them the Libraries and Stationers of the Christians who haue affoorded vnto vs the reading of the holy bookes the vse whereof they themselues despise Besides those Iewes do testifie that Iesus Christ was famous for his wisedome and vnspeakable miracles and that he was put to death of the people and rose againe the third day Iosephus lib. 18. 4. of the Iewes Antiqu. What reasons haue you to proue that the Scripture came from God 1. The Antiquitie of them For that which is most auncient is most true that is counterfeit which is later 2. The euent and accomplishment of the Prophecies as of the Messias and Sauiour of mankind b Gen 3.15 the foretelling vnto Abraham that his seed should go into Egypt their slauerie in Egypt and their deliuerance which
his Angels charge of thee that they keepe thee in all thy wayes least thy foot should dash against a stone a Gen. 14.7 Exod. 33.2 Psal 34.8 and by defending their life from their enemies and from all dangers b 2. King 6.17 Act. 12.8.11 or else by executing Gods iudgements against the enemies of the Church in the behalfe of the elect as we may gather out of Gen. 19.10 2. Kin. 19.35 Act. 12.23 Also by suggesting into the mindes of the godly holy cogitations and by mouing of them and furthering of them to euery good thing c Act. 10.4.5 for the good Angels neuer put into our mindes any thing contrary to the law of God d Gal. 1.8 3.9 Act. 7.53 Luk. 1.19.20 Act. 1.11 2. Kin. 1.3 Also by helping them and comforting of them e Gen. 16.7 2. Kin. 1.13 Act. 27.23.24 Againe in the time of death whilest that they do attend vpon the faithfull in the very pangs of death and so carry their soules into the ioyes of heauen as is cleare in the example of Lazarus f Luke 16.22 Lastly in the end of the world when they shall gather together the bodies of all the faithfull that being vnited againe to their soules they may rise againe to life g Mat. 24.31 Mat. 13.41 And they shall seperate the wicked from among the iust and shall cast them into a fornace of fire and shall leade these into the kingdome of heauen Haue particular men or countreys and Cities some one good and certaine Angell appointed to defend them and an euill Angell to tempt them It may be gathered from the words of Christ that ordinarily euery elect child of God hath some one certaine good Angell appointed of God to keepe them Math. 18.10 where it is said Their Angels do continually behold the face of my Father In like maner out of the 12. of the Acts 15. where the faithfull which were assembled in the house of Marke said of Peter knocking at the doore It is his Angell for the beleeuers spake there according to the common opinion receiued among the people of God And that this is the opinion of the Fathers it may appeare out of Augustines 1. booke of Meditations chap. 12. This also saith he I iudge a singular blessing that from the very moment of my birth God hath giuen me an Angell of peace to keepe me euen to my very end But extraordinarily it is cleare by the Scriptures that as oft as need requireth many Angels haue bene sent to seuerall beleeuers to defend them Psal 34. So the Angels are said to pitch their tents about those that feare God The same is to be thought of euery countrey For Dan. 10.13.20.21 and 11.1 and 12.1 it is said that the Angell of God did fight against the King of the Persians and that each of their Angels did defend that kingdome which was committed to his charge Concerning euill spirits we learne thus much that sometime one man is vexed by one and the selfe same euill spirit as may be gathered out of the historie of Iob 1.12 And sometime that many haue bene molested by one and the selfe same euill spirit as in 2. Chron. 18.21 one euill spirit deceiued many Prophets Also we reade that sometime many euill spirits did molest one and the selfe same man as Luke 8.30 a legion of diuels did possesse one man But that God hath appointed to euery man one euill Angell cannot be gathered out of any place of the Scripture Whether can there arise dissentiōs and discords by our meanes amongst the good Angels as Dan. 10.13 it is sayd that the Prince of the Persians fought against the Prince of the Grecians A learned interpreter answereth that by the names of Princes are not signified the Angels which had the defence of the kingdomes of the Persians and the Grecians but those men which at that time were Princes of Persia and Greece That this should be the meaning of the words that the Angell fought against Cambyses at that time king of the Persians for the space of one thirtie daies that is to say that he did hinder his cruell Edicts and plots made to keepe the people of God still in captiuitie and more grieuously to oppresse them least they should be put in execution but that there should come after him the Prince of the Grecians to wit Alexander the great who should asswage the furie of the kings of Persis that was kindled against the people of God which also came to passe as histories do testifie But the Schoolemen answer that there is the greatest consent amongst the Angels in regard of will because they are blessed and amongst those which be blessed there is the greatest peace but yet there may be amongst them some diuersitie of iudgement to wit being ignorant of the decree of God which is not alwayes made manifest to the Angels some thinke they should do thus and some thinke they should do otherwise But it is not the diuersitie of opinions but the contrarietie of wils that ouerturneth friendship Haue those Angels which neuer sinned neede of Christ the Mediator The Angels had need of a Mediator indeede not of redemption from sinne for in that sense Christ is the Mediator betweene God and men a 1. Tim. 2.5 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but of conseruation in goodnes and grace and of * combining them againe vnder one head to wit that they might be againe vnited with the elect vnder one and the same head Christ that so they might cleaue vnto God inseperably and without all danger of falling in time to come And so by this meanes that their righteousnes and integritie which is imperfect in the sight of God b Iob. 4 18. might be couered before God with that most perfect and infinite righteousnesse of Christ for which cause it is said Ephes 1.10 that God did purpose with himselfe to gather together againe as it were vnder one head all things which be in heauen and earth that is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to bring them againe vnder one common head to gather them againe together and as it were to recall them backe againe to their head and to their beginning Are we to pray vnto the Angels or to worship them with any religious worship The Angell answereth Manoah Iudg. 13.16 If thou wilt offer a burnt offering thou shalt offer it to Iehouah and Christ saith Mat. 4.10 Thou shalt worship the Lord thy God and him onely shalt thou serue And Paul condemnes all seruing and worshipping of images Col. 2.18 The Angell Reuel 19.20 forbids himselfe to be worshipped as also chap. 22.9 because the office of a Mediator agreeth to Christ alone And the Angels themselues are but creatures and do acknowledge themselues to be fellow-seruants of God with vs. Neither as Augustine saith do the holy men themselues nor the Angels desire that to be giuen to them which they know to be due to God
appointment of God whence commeth such confusion and disorder in the world that for the most part it goeth well with the wicked and ill with the good I denie that is Disorder But it is the most wise ordinance of God whereby he suffereth the wicked to florish thereby to make them inexcusable but the godly to be scourged that their saluation may so much the better be furthered thereby a Pro. 3i 12. Heb. 12.10 And so the Doctrine of the iudgement which is to come is more confirmed Also this life is short neyther are the punishments in this life of great continuance nor the pleasures of this life but eternall good and euill things are no vading shadowes Moreouer hainous sinnes for the most part are punished with grieuous plagues in this life eyther in the bodie of the sinner himselfe or in his posteritie There is no doubt but all the actions of the godly are directed by God but doth God also worke in the hearts of the wicked as Augustine speaketh in the booke of Grace and Freewill and doth he decree and gouerne their works He that receiueth and alloweth the holy Scripture can in no sort denie it namely that nothing can be done but which he decreeth For Exod. 4.21 7.3.9.12 10.1 God speaketh thus I will harden the heart of Pharaoh that he shall not let my people go Deut. 2.30 The Lord hardened the spirit of Sehon King of Hesbon and made his heart obstinate And Paule saith thus Rom. 9.18 God hardeneth whom he will An example hereof is in Semei 2. Sam. 16.10 To whom God spoke that he should reuile Dauid In the booke of grace and free will chap. 20. not by commaunding that he should obey saith Augustine but in his iust iudgement enclining and disposing his will in it selfe wicked and his euill minde by such punishment to exercise Dauid So the Medes and Persians are termed to be sanctified of God and instrumentes of Gods wrath The King of the Assyrians is said to be in the hand of God as a rod a staffe a hatchet and a saw Isa 13.3 5.3.5 10.5.15 Yet doth he also set limits to their malyce that they extende not their crueltie further then him pleaseth yea he turneth euen the wicked things which the vngodly doe to verie good endes seruing for his glorie and the saluation of the elect But doe we not make God the Author of euill by this meanes Farre be it from vs for the wicked are so set on worke by God that they also play their owne parts to wit by their depraued counsell purpose and will for the euill which they will they will it voluntarily freely and without compulsion or violent constraint as also doe the euill Angels Againe God doth not infuse malice into the willes of the wicked as he infuseth goodnesse into the hearts of the godly neyther doth he compell or allure their willes to sinne but he onely mooueth euill or sinning willes such as hee findeth them become by the corruption which hath ensued the falling away of diuels and men from God such I say he mooueth enclyneth turneth and directeth wisely iustly mightily where when how and as farre as he pleaseth either mediately or immediatly to follow or auoide obiects that they who purpose no such thing may fulfill that which the hand and Counsell of God hath decreed a Act. 4.28 Moreouer good writers haue vsed thus to speake that God indeede worketh in the Godly and by the godly but say they he worketh by the wicked but not simply in the wicked But are not they which commit euill deedes excused hereby No. 1. First because they are reprooued by their owne conscience And the actions of God and of wicked men differ in that which is willed that is in that end which he and they properly aime at neither do they that they do to obey God but to satisfie their owne lusts a Isa 10.5.6.7 and they are the instruments of God not meerely passiue as the hatchet in the hand of the artificer but actiue neither vnreasonable as a horse and a dog but reasonable that is endoued with reason and such as haue in themselues the inward voluntarie and electiue beginning of their actions So that the whole euill remaineth in themselues alone and in God there is no more to be found but the lawfull vse of their malice who executeth iustly by the euill wils of the wicked those things which he willeth well as it is to be seene in the selling of Ioseph b Gen. 5.20 Likewise in the reuolting of the ten tribes from the familie and house of Dauid c 1. King 11.31.35 c. 12.15.16 and in the betraying of the Sonne of God d Act. 4.27 13.27 2 In one and the same worke of the wicked the good and iust action which is the proper action of God is to be discerned from the defectiue and faulty action of the wicked For in tha the wicked sinne it is in themselues but their doing of this or that in sinning is from the power of God who diuideth darknesse as he thinketh good as Augustine hath well written And so saith the same author in the same worke God is found to be iust but man guiltie because that in one and the same thing done by both the cause wherefore either of them did it is not the same Which thing the Learned declare by these similitudes 1 Of an Executioner who putteth to death the offender though by the iust commaundement of the Magistrate yet in his owne wicked desire of doing it he sinneth 2 Also by that of one who rideth vpon a lame horse who neyther himselfe halteth with the horse nor is cause of the horses halting Likewise by example of the soule which moueth the bodie in a diseased and lame bodie 4. Of the thiefe who killeth a man whom God in his iust iudgement wil haue slaine Where note this rule When there are many causes of the same effect and some of them good some bad that effect in respect of the good causes is good in respect of the euill euill VVere it not better to referre these things to Prescience whereby God foreknoweth all things indeed before they come to passe but doth not decree them No because when the Scripture saith that God blindeth a Isa 6 9.10 Ioh 12 40 hardeneth b Deut 8 2 13 3 tempteth c Rom. 1 28 giueth ouer vnto a reprobate sense it noteth somewhat more then a foreknowledge or a bare and idle permission to wit an effectuall operation which God performeth not by working that obstinacie as a most iust Iudge two waies c Rom. 1 28 1 Whereas they are alreadie corrupt by forsaking them more more by depriuing them of his grace or deniing them his spirit or also by taking it from men and leauing them to their owne malice 2 By deliuering the wicked to Sathan the minister of his wrath and in
actuall sinne that is a fruit of the same nature and qualitie How is it deuided Into two parts 1. As it is considered in it selfe without anie relation for of the sinnes produced and arising from Originall sinne some are onely inward namely doubtings of God the inflaming and kindling of euill affections euill thoughtes wicked wils whether those willes be informes without forme or full and resolute as the Schoole-men speake Other are externall which shew and manifest themselues by their outward workes and vse in their committing some outward helpe and seruice of the bodie 2 As it is considered before or after the Doctrine of the Gospell was deliuered concerning Christ Iustification and Regeneration Of how many kindes is sinne considered in it selfe before or without the doctrine of Christ Of two kindes Of omission and Commission a Iacob 4.17 The first is when wee doe not euill but omit that good which God commaunds vs to doe The second when we commit that euill which he forbids vs to doe The first proceedeth from thence for that wee are vnfitt for good things the latter from this ground because we are prone to all euill 2 In respect also of the obiect some sinne is said to be committed against God some against our neighbour 3 In respect of the law some sinne is dead some liuing The dead sinne is which though it be in vs yet is not acknowledged for sinne neyther doth it so rage as it vseth after the knowledge of the lawe a Rom. 7.9 The liuing sinne is that which is acknowledged to be such and outrageth in vs after the knowledge of the law 4 In respect of the inward beginning or originall of sinne some sinne is of infirmitie which through our weaknesse stealeth vpon vs against our wils and conceits as sodaine anger vaine thoughts desire of things vnlawfull Another sinne is of ignorance of which it is spoken Psal 19.13 Leuit. 5.27 And Christ sayeth Luc. 23.34 Father forgiue them for they know not what they doe Another sinne is of Malice which is of two sortes one directly opposing grace is blasphemie against the holy Ghost of which we will speake in proper place the other not directly resisting grace and the holy Ghost such are the particular fals against the precepts of the ten commaundements as Idolatry adultery c. In respect of the complement of Christs redemption those sinnes are called past which were done in all that time before he suffered and present committed since the manifestation of the Gospell by which through the bloud of Christ free pardon of all sinnes both past and present is offered to mankind Rom. 3.24 How is sinne deuided being considered after the Doctrine deliuered by Christ Three waies The first wherby one sinne is called the sinne which reigneth or the sin which sinneth another kind of sin which reigneth not or sinneth not The sin reigning is when a man not regenerate serueth as it were looseth the bridle to sinne and with whole hart and determinate purpose is caried and rusheth forward to sinne This also is called voluntarie because it is done of set purpose and entent wittingly with the whole will and against the conscience to which sinne he is said to liue whosoeuer is in the flesh and is said also to be dead in his sinnes b Eph. 2.5 Col. 2.13 who is entangled more in his sinnes is drowned and dead in them The Sinne which raigneth nâ—t is when a man regenerate being drawne backe and reclaymed by Gods spirit is not caried with all his force to sinne and it is called Inuoluntarium that which is not with the will because the godly doe wrestle against it Rom. 7.19 That euill which I would not that I doe To which also they d Rom. 6.2 are said to be dead in which the vigor and power of sinne which by a borrowed speech is called the life of sinne is extinguished by the power of Christ with whom they are vnited and incoporated by faith and contrarily they are said to liue to God or to righteousnes or to Christ who labour to attaine innocency and righteousnes e Rom. 6.10.11 1. pet 2 24. Whence is their diuision taken From the Epistle to the Romans 6.12 Let not sinne raigne in your mortall bodie that you should obey sinne in the lusts of the bodie AndVerse 14. Let not sinne raigne ouer you for you are not vnder the law but vnder grace and out of 1. Iohn 3 6. Whosoeuer remaineth in him sinneth not Whosoeuer sinneth hath not seene him nor knowen him and vers 9. Whosoeuer is borne of God committeth not sinne because his seed remaineth in him And yet notwithstanding in the same Epistle cap. 1.8 If we say that we haue no sinne we deceiue our selues and the truth is not in vs. VVhat is the second diuision Sinne eyther Mortall or Veniall VVhat doe the Papists say eyther of these to be They say that Mortall sinne is the works of the flesh reigning But Veniall sinne say they is the concupiscence or desire of the flesh which doth not long tarie in the heart And therefore they scarce acknowledge originall sinne to be a sinne which they will haue to be washed away with light sprinkling of water ex opere operato as they say by the worke wrought Is this diuision to be receiued Not simply 1. Because euerie sinne whether great or little maketh a man guiltie of eternall death a Rom. 5.14 6.13 2 Because Concupiscence it selfe is by the nature thereof a sinne for it is against the law of God Thou shalt not couet Exod. 20 17. And Gen. 6.5 8.21 Euerie thought of mans heart from his childhood is onely euill 3 Because Iames. 2.10 saith Whosoeuer shall keepe all the law and shall offend in one is become guiltie of all Namely because though he hath not broken totum legis the whole entire law in euerie part yet he hath broken totam legem the whole lawe and the effect thereof by violating the Maiestie of the Lawgiuer 4 This is also manifest both by the consideration of the nature of God and also of the nature of sinne for no man can violate the infinite Maiesty of God venially but he shall be guiltie of infinite punishment and that infinite puritie of God cannot endure so much as the least spot or stayne in a sinner Therefore he is deceiued who thinketh there is any sinne before God Which draweth not with it the weight of his eternall anger Are therefore all sinnes equall Thus farre they are equall that euen the least thought of the least sinne doth a thousand times deserue eternall death according to that saying Gal. 3.10 Cursed is euerie one that abideth not in all things which are written in the booke of the law that he may doe them And Rom. 6.23 The wages of sinne is death Yet notwithstanding in comparison of one with another some sinnes are more grieuous then other as they goe astray more
admonished them of the vncleannesse which was to be cleansed away by the bloud of Christ Sacrifices did typically shadow out that Sacrifice which was to follow Whereupon Col. 2.7 and Heb. 10.1 The Law had the shadowe of good things to come not the very image of things but the body was Christ 4. That they might be signes and sacraments whereby the holy Ghost might be effectuall and this not ex opero operato for the worke sake as it was wrought but beeing vsed in faith In which sence Sacrifices are called an attonement for sinne b Leuit. 19 27 5. That they might bee markes of their profession signes distinctions or as it were a wall to separate the Church of Israell from other nations and to driue them from the Idolatrie of other nations What vvas the Iudiciall or Politique Lavv It was a commaundement cōcerning outward actions by which the ciuill societie of the Israelites should bee gouerned or you may call it the Ciuil Law of the Israelites concerning Magistrates distinction of gouernments distribution of inheritances punishment of offences the distinction and proprietie of inheritances the order and processe of Iudgements Contractes Rites of Mariage Diuorces bondage the order and lawes of warre witnesse vsurie of raising seed vp to a mans brother punishment of blasphemie periurie profaning of the Sabaoth and ceremonies sedition disobedience manslaughter damage done to a man either in goods or bodie adulterie whoredome theft and to conclude of all outward offences against euery commaundement of the Decalogue What vvas the vse of the Iudiciall Lavv 1 The maintaining of the State according to the condition of time place and nation 2. Secondly that there might bee an apparant and notable difference betwixt that state wherein the Messias shouldbe borne and that of other nations Hovv farre is the Morall Lavv abrogated 1. In respect of iustification we must thinke alike of all parts of it namely that no man is iust or accepted vnto eternall life for any workes of the Law 2. In respect of obedience wee must make a difference in the parts of the Law and the Morall Law hath two parts as it were precepts or the rule of life and an appendix concerning promises or threatnings 3. In regard of the rule of mens liues the Law shall not bee abolished either in this life or the life to come for so much as concerneth the cōmaundements For God requireth a perpetual loue towards himselfe and his creature in his place and in this respect Christ testifieth that He came not to abolish the Law but to fulfill it that One iotte of the Lavv should not passe avvay but it should bee fulfilled 4. In regarde of the appendices and appurtenances all the promises of the Lawe are ratified to the regenerate in Christ a Rom. 8.4 Now for the threatnings the inexorable seueritie of the Lawe and the seuere exacting of obedience these are abolished to the regenerate Rom. 6.14 You are not vnder the Lavv but vnder grace Also Chap. 8.1 There is no condemnation to them that are in Christ Iesu Also Gal. 3.13 Christ hath redeemed vs from the curse of the Law becomming a curse for vs. Also cap. 4.4 Christ became subiect to the Law that hee might redeeme them vvho vvere subiect to the Lavv. But the vnregenerate are subiect to the whole Lawe and the sentence of condemnation which it pronounceth according to that which is saide Gal. 3.10 Cursed is he that doth not all things vvhich are vvritten in the booke of the Lavv. Is the ceremoniall lavv abrogated It is abrogated not in respect of the signification or Scripture that it should no more bee read for this may serue to confirme and instruct vs concerning Christ but in regard of the vse and outward obseruation For Dan. 9.27 it is saide Hee that is Christ shall confirme the couenant vvith many for in one vveeke and in the middest of the vveeke hee shall cause the sacrifices and oblations to cease And Christ saith Math. 11.13 The Lavv the Prophets vvere vntill Iohn came And Iohn 1.17 The Lavve vvas giuen by Moses but grace and truth came by Iesus Christ Therefore by a publike decree of the Holy ghost in an assembly or counsell of the Apostles Act. 15.6 the ceremonies were abrogated so as they are not to bee called againe seeing Christ of whome they were a type is alreadie come and hath fulfilled them all and hath put out the hand vvriting of ordinances vvhich vvas against vs. Colos 2.14 That is the ceremonies which were vsuall instruments which testified our guiltinesse and vncleannesse So Heb 10.14 for by one oblation hath hee made perfect for euer those who were to be sanctified This was also signified by renting of the veile of the Temple at Christs passion a Mat. 27.5 Therefore saith Paule Gal. 5.2 If you be circumcised Christ shall nothing profit you In stead of this Law the Lord hath appointed the administration of Sacraments to be obserued in the Christian Church according to his direction vnto the end of the world Marc. 16.15 Goe preach and baptize And 1. Cor. 11.26 Shew forth the Lords death till hee come But for those things which pertaine to the order of administring them those hee left free to the Churches disposition Is the iudiciall law in like maner abrogated It is abrogated in regard of the Obligation namely for so much as no cōmon wealth is boūd to receiue the politick Lawes of the Israelites as also in regard of the manner limitation forme and decreeing of punishments or the appointment of them to be set downe according to certaine circumstances which thing is left to the libertie and disposition of good princes accordingly as place time and person shall require For the Ciuill Law bindeth onely those to whome it is giuen Moreouer that law which is made onely for a certaine time doth not stand in force after that time but this Law was onely giuen for a time Gen. 49.10 The Scepter shall not bee taken away from Iuda and the Lawgiuer from the middest of his people vntill Silo come To the same effect is also that saying of Christ Luk. 16.16 The Law and the Prophets that is the gouernment and policie of Moses was vnto Iohn Therefore the Iudiciall Law was positiue and therefore Christians are not compelled to gouerne their Common wealths in the same maner in which the Israelites common wealth was gouerned but it is lawfull for them to vse the politique Lawes of their Nations which agree with the Lawes of Nature and the tenne Commaundements according to that Commaundement Rom. 13.1 Let euery soule bee subiect to the higher powers a 1 Pet. 2.13 Againe God by a notable iudgement hath destroyed the politique gouernment of Moses b Dan. 9.26 27. Mat. 24.15 But yet it is not abrogated in respect of the substance end or that naturall and vniuersall equitie which groundeth vpon the Law of God and of nature and in
He renounceth his owne righteousnesse which is by the Law resteth vpon the righteousnesse which is by the faith of Iesus Christ or from God by faith Why is the exclusiue particle alone added in this proposition We are iustified by faith alone That it might be vnderstood that the promise of saluation is receiued by faith alone and doth not depend vpon any worthinesse or merit of our worke Can this exclusiue particle alone bee prooued by Scripture Yes it may for Mar. 5.36 it is in expresse words where Christ comforting Iairus saith vnto him Feare not only beleeue In which words Christ doth plainely declare that hee looketh for nothing but faith alone without which it is impossible to please God Heb. 11.6 2. There is asmuch in effect Gal. 2.16 Where Paul saith that men are not iustified but by faith adding expresly not by works R◠3.28 without works for he that taketh away righteousnesse from works doth soundly enough ascribe it vnto faith alone The same thing the word freely Rom. 3.24 confirmeth For this word excludeth all maner of merit and desert from him to whome is done either good or euill as Ps 35.19 They hated mee freely vvithout a cause that is without any cause of hatred proceeding from me 3. The Apostle Rom. 10.3 pronounceth that the Iewes were therefore not subiect to the righteousnesse a Gal. 3 2. of God because they would establish their owne righteousnes together with the righteousnesse of faith And Phil. 3.7.8 hee affirmeth that although hee were vnrebukeable concerning the Lawe before men yet he did account it as dung that hee might obtaine that righteousnesse which is of God through faith shewing that it is not posible that faith and workes should be set together as parts or causes of righteousnesse 4. The necessitie of maintaining the honour of Christ and of comforting an afflicted conscience in the combat doth require the exclusiue particle onely 5. To the Scripture may bee added the opinion of the fathers for Gennadius the interpreter of Paule saith In his exposition vpon the 3. chapter of the Epistle to the Rom. For righteousnesse is euen to beleeue onely And Ambrose They are iustified freely because working nothing neither doing asmuch againe they are iustified by faith alone VVhat then is it that the particle onely or alone doth exclude in that sentence wherein wee are said to be iustified only by faith or by faith alone Not the causes concurring which are without vs but onely the causes of the same kinde and rancke with it selfe which are within vs that is to say not the grace or mercie of God that iustifieth nor the merit of Christs death which is imputed vnto vs for righteousnesse but only the workes or qualities of vs our selues and of the saints Wel therfore is it said that faith alone iustifieth because it is the onely instrument sole facultie in vs by which we receiue the righteousnesse of Christ So God iustifieth as the efficient cause Christ by his obedience as the meritorious cause faith alone as the instrumentall cause But vvhy doth Paule adde Rom. 4.6 VVithout the vvorkes of the Lavve Not because hee would not haue them perswaded but as denying them to be causes of mans Iustification But what vvorkes are they that Paule doth here exclude 1. Not onely ceremoniall workes as our aduersaries would haue it but euen morall workes also as appeareth by those sentences which hee alledgeth for the proofe of his assertion By the workes of the Lavv shall no flesh be iustified because by the Law came the knowledge of sinne Rom. 3.20 and therefore not righteousnesse And. Rom. 4.15 The Law causeth wrath inasmuch as no man is able to performe it and therefore it causeth not righteousnesse And Rom. 7.7 out of the Decalogue or morall Law hee citeth the tenth commaundement I had not knowne lust to be sinne if the Law had not said Thou shalt not lust Gal. 3.10 Cursed is euery one that abideth not in all things that are written in the booke of the Law to doe them And vers 12. The man which doth these things shall liue in them 2. The Apostle doth not only exclude those morall workes as the same our aduersaries would make vs beleeue which men as yet not regenerate do performe literally or by the meere light of nature without the grace of Christ inasmuch as the man vnregenerate being out of Christ can neuer do any thing well but the Apostle excludeth also euen the good works of the very regenerate men or the works of grace or those that proceed from faith For Abraham who is registred as an vniuersall patterne of all Iustified men was both iustified and regenerate when he performed those good workes for the which he obtained praise with men But with God he was not iustified but when he had many yeares excelled in holinesse of life God imputed only his faith vnto him for righteousnes Rom. 4.2.3 Neither doth the Prophet Habacuck speake of the faithles but of the faithful when he saith Chap. 2. vers 4. The iust shall liue by his faith And Dauid after he was regenerate cryeth out of himselfe and of other godly men Psal 32.1 Blessed are they whose iniquities are forgiuen And Psal 143.2 Enter not into iudgement vvith thy seruant O Lord for in thy sight shall no man liuing be iustified Yea and the Apostle himselfe 1. Cor. 4.4 I know nothing by my selfe yet am I not thereby iustified And no maruell for that indeede good workes are the effectes of Iustification and not the causes thereof 3. Our good workes are fewe imperfect and alwaies polluted and stained with some blemishes and spots that they receiue from vs. Esay 64.6 And 1. King 8.46 There is no iust man vvhich doth good and sinneth not For seing the forme of inherent righteousnesse is not thoroughly let in because after the sence of our aduersaries Iustification consisteth in motion it followeth that the contrarie qualitie which is sinne is not thoroughly let out and shaken off and so in that which is imperfect the reliques of sin do stil remaine And whereas Bellarmine maketh inherent righteousnesse to be perfect in respect of the habite and imperfect in respect of the action it is but a fond deuise of his owne braine for in truthe the perfection and imperfection of the action dependeth vpon the perfection and imperfection of the habite according to that of the Philosopher The best habit hath the best action Yea euen our former righteousnesse is put out of remembrance by our later sinnes Ezek. 18.24 4 Saint Iames saith Chap. 2. verse 10. He that faileth in one point is guiltie of all that is to say he is iustlie and worthily condēned of the breach of the lawe in generall for that he that breaketh one title hath offended against the Maiestie of the law giuer Whereupon commeth this rule The whole law is one copulatiue and that the breach of one commaundement draweth with it the
vse by the speciall grace of God as he loued Iacob but hated Esau f Mala. 1.2 and this election is verie firme effectuall and eternall 6 Reprobation 6. Reprobation is contrary to election wherupon the reprobate are so called by a metaphor taken either from coūterfeit siluer which is reiected g Iere. 6.30 h Heb. 6.8 or from a barrē soile which is left vntilled as cursed of God But it is to be noted that election and reprobation are taken two waies In deed they are properly referred to the condition of man alreadie created and through his fall corrupted that by election there might be signified a separation which in very deed might be in time through an effectuall calling i Mat. 3.12 Iohn 17.6 Isay 9.2 1. Pet. 1.2 of certaine men from amongst the cast-away sort of mankinde and that from darknesse to lightl. But by reprobation is signified a neglect or a casting away of some who beeing left to themselues and their corruption are forsaken of God k Isa 6.9 But they are often vsed metonimically for the very decree of Election Reprobation which God hath decreed in himselfe as Eph. 1.4 He chose vs in himselfe before the foundations of the worlde were layde that wee might bee holy and blamelesse before him in loue The mysterie whereof is hidden from vs Although both of them are manifest to vs in due time by those causes meanes or effects which God hath expressed in his word 7. The booke of life 7. The booke of life is twofold The first a materiall booke which is called the Bible that is a booke of holy things penned by the Prophets and Apostles teaching the way of eternall life The second metaphoricall which after the Hebrues manner to whom a Booke signifieth a Catalogue or reckoning vp of certaine men as in Genes 51. Matth. 11. appeareth is attributed to God by a metaphor and similitude or anthropopathy and is often vsed for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is a foreknowing or knowledge of God It is threefold First wherein hee hath written as it were in his booke of remembrance all men generally not onely by name but also hath foreknowne them according to euery ones byrth fort qualitie and death before the framing of the world wherof Dauid Psal 139.16 In thy booke all were written when the very dayes were framed The second wherein are contained the deeds of them which are at any time liuing according whereunto they shall be iudged neyther are their deeds onely rherein contained but euen also their banishments teares sorrowes and afflictions of which the Psalmist speaketh Psal 56.9 a, Apoc. 20 12. Dan. 7.10 MalaC 3.19 The third in which are written as many as are appointed before hand to life and it is taken for the very election of those on whom God hath determined freely to bestow life eternall whose names are for that respect saide to bee written in that booke b, Exod. 32 32. which also is called the booke of the liuing c Esai 6.9 29. And the Lambes booke of life d. Apoc 20 12. Phil. 4 3. And 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 excellently may it be tearmed a Booke e. Dan. 12.1 ezech 139. the writing of the house of Israel and the closet of the Lord also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the booke of the Infranchisement of the Church and citie of God But their names are said to be written therein whom God by electing hath intitled and by intitling hath elected least any should thinke that he can hide from his owne conscience those thinges which are euill Moreouer least any should suppose that god hath no care ouer him for god hath as much care and knowledge of the number of his children and seruants as any the best and wisest father of a familie whereupon Luke 10.50 Reioyce saith Christ that your names are written in the heauens Againe in the like figure of speech Iud. 4. the reprobate are saide 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to bee prescribed of olde to this condemnation not with incke and paper for God needeth no bookes whereby to bee put in remembraunce but through his foreknowledge iudgement and diuine predestination and they that depart from god are said to be written in the earth Iere. 17.13 as on the other side Theophilact deuoutly vpon the 10. of Luke 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hee hath written our names in the heauens not as branded but as in the remembrance and grace of God What is the order and processe of these wordes Although in god who is the sincerest essence and with whom all things are present they cannot be so distinguished yet in the course of Nature and in respect of our selues they may be so ranged successiuely that the first may bee the knowledge as also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or the generall foreknowledge of god 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or the purpose of god which is also called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or his counsell and decree f. Act 2.23 Eph. 1.13 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Predestination g. Rom 8.28 29. 4. Election which order thou hast Eph. 1.4.5 hee chose vs in Christ after that he predestinated vs but on the contrary Reprobation answereth Election 5. An effectuall calling in time which is subordinate to Election from eternitie and a casting off in time which is subordinate to reprobation Whereof Ro. 11.1 Hath God then cast off his people 6. Iustification followeth Vocation 7. and Glorification Iustification a. Rom. 8.30 as impenitencie or hardnesse of heart doth follow casting off and condemnation hardnesse of heart Whether is there Predestination or no That there is it is proued 1. by the testimonies of the Prophetes Exodus 33 34. I will haue mercy on whom I will haue mercie Ierem. 1.5 before I fashioned thee in the wombe I knew thee Malach. 1.3 Iacob haue I loued but Esau haue I hated 2 By the testimonie of Christ Iohn 3.18 I know whom I haue chosē 3 Of the Apostle 2 Pet. 1.10 Giue diligence that you may make your election calling sure in you b Rom. 8 28 9.15.98 Act. 13.48 As many as were ordayned to eternal life beleeued 4 By arguments because it is meete that God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 who is not to be called to accompt should doe with his owne what shall please him and the same God being most wise and not subiect to change hath ordeined the creation of man to a certaine end not to an vncertaine euent VVhat is praedestination It is the eternall immutable and most wise purpose of God going in order before all the causes of saluation and damnation by which he hath decreed to adopt of his meere grace in Christ some out of all mankinde and those to call effectually to iustifie them through faith and to glorifie them by his iust iudgment to reprobate and put by others in Adam and themselues and to punish them for their sinnes
it by the application of them made to euery one For the legall Sabbath which was so called because of the rest besides that it was ordayned that that day should be imployed in the worshippe God that is in holy prayers preaching Sacrifices charitable collections for the poore to nourish the peoples faith a Luk 4.16 12 and that the Israelites should not wearie theÌ„selues or those that belonged to them with continual labor b Exod. 22. and to the ende they might continually remember the workes of God in the Creation c Gen. 2.1.12 of their deliuerance out of the bondage of Aegypt and redemption by Christ It was further a signe and testimonie of sanctification which did signifie that the Lord aboue doth sanctifie his by his Spirit Exod. 31.13 27. The Sabbath shall be a signe betweene mee and you that ye may know that it is I the Lord that sanctifie you Which thing also Paule sheweth to be done by Christ hee that sanctifieth and they that are sanctified are all of one Hebr. 2.11 As also of the spirituall and euerlasting Sabbath wherein wee must rest from euerie seruile worke that is from sinnes and our owne will and suffer God to worke his owne workes in vs and to reioyce in God thorow Christ It was also a shadowe of the heauenly Sabbath that is of eternall rest in God which we shall obtaine thorow faith when being deliuered from the flesh and the trouble thereof we shall rest in God when there shall bee Sabbath after Sabbath and Sabbath without any night Esay 66.23 The Arke of the Couenant did teach 1. Christ the Authour of the Couenant betweene God and the Elect. 2 It was a visible testimonie of the presence of God Exo. 25.10 22. I wil saith the lord vnto Moses Declare my self vnto the there and will talke with thee from the couer of the mercie seate betweene the two Cherubins which is aboue the Arke of the testimonie what things soeuer I will commaund thee to shewe vnto the children of Israell Whereupon also by the Figure Metonymie vsuall to types and Sacraments it is called the King of glorie d psal 47.5.7 And Iehouah as when the Arke remooued Moses said e Psal 68.1 2 2.13.1 8 Arise O Lord and let thine enemies be scattered and let all that hate thee flie away from thy presence And when it stood still hee said Returne O Lord vnto the tenne thousand thousands of Israell Numb 10.35 3 It was a type of Christ in whom are conteined all the treasures of wisedome and knowledge Surely the wood Cettim or Cedar which is not subiect to rotting out of which flowed a cleare and most odoriferous liquour which because it preserueth dead bodies from putrifying is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quickening that which is dead it did represent the vertue and merit of the bloud of Christ Now these are the thinges that were ioyned to the Arke and partly put into it 1 The golden pot hauing Manna in it did shadow out Christ who is the bread of life f Exod. 16.33 Ioh. 6.35 Heb. 9.4 2 Aarons rod which had budded was a type of the Priesthood of Iesus Christ whose priestly scepter whereas it had beene as it were withered in the world after his death resurrection it began to flourish to fructifie and to bring foorth the sweete fruits of the holy Gospell among the Gentiles g Numb 17 8 3 The Tables of the Couenant wherein was ingrauen by the finger of God the tenne Commaundements c Deut. 10.5 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which did signifie Christ the fulfilling of the law 4 The Golden board or couer which was aboue which was called the propitiatory of the Graecians the couer of the mercie seat it did signifie Christ the mediatour who is the propitiation for our sinnes and that couer whereby wee are couered against the anger and horrible iudgement of God k Rom 3.24 Ioh. 2 2 Exod 25.32 5 The Promise annexed signified that God would thence as out of his throne speake his Oracles and that there Christ would heare vs who is indeed the throne seat of God and the word of the father by whom he speaketh to vs and for whose sake he heareth vs As it is written Whatsoeuer ye shall aske the father in my name he will giue it you Iohn 15.16 And the two Cherubins seatâ—d vpon the couer of the Arke ioyning their wings together and with face to face looking toward the Arke it selfe did declare the consent of the Prophets and Apostles in doctrine and the stouping downe that is the earnest desire of the blessed Angels to know the whole mysterie of saluation a 1 Pet. 1.12 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The exhibiting also whereof euen presently so soone as Christ was borne they declared to the Church 6 Also the Arke of the couenant was a type of the company of the Elect which is fed with the heauenly Manna is gouerned with the Scepter of that Priest according to the royall order of Melchisedech it hath the law of God ingrauen in the tables of their hearts and is the keeper of the bookes of the prophecies and of the Apostles And as the Gold mingled with Brasse did resemble the hypocrites so the pure and perfect tried Golde wherewith the Arke was covered on euerie side did represent the faithfull who are tried in the fyre of afflictions b 1 Pet. 1â—7 And those men which are indeed like vnto Gold are worthily preferred before such as be like vnto lead and are profane men 7. The barres and staues did signifie the Ministers Doctors and schoolemen which doe performe their message for Christes sake Moreouer the washings did signifie that the sins of them that beleeue should be washed away in the bloud of Christ and that they are daily washed and purified by the holy Ghost c Leu. 14.8 7 Now the third was Chanaan a certaine pawne and pledge of the promise of Christ and the heauenly inheritance So 1. The sacrificing of Isaac d Gen. 22.10 did signifie the offering vp of Christ 2. The blessing of Ephraim and Manasses made by laying Iacobs armes and hands crosse vpon them did signifie the vnlike condition of their posterity e Gen. 48.14 3. The brasen Serpent f Numb 2.8 Ioh. 3.14.15 the trueth as touching the lifting vp of the banner of Christ crucified 4. The wood cast into the bitter waters whereby they were made sweet g Exod. 18.25 signified the branch of the stock of Isaie comforting all those which bee wearie and heauie loaden 5. The going about or compassing of Iericho seauen daies by the Israelites h Ios 6.5 that the strongholds of this world shall bee cast downe by the sound of the trumpets of the Gospell whereof the Prophet speaketh Psal 19.5 their sound is gone forth into the whole world i 2 Cor. 10.4 6. The cleansing of Naaman by washing himselfe
fulnesse of Christ Ephes 5.30 and 4.13 Of which place Zanchius in his comment vpon it discourseth most learnedly What therefore is that which is conioyned vnto vs Christ according to himselfe and according to his effect and grace that is Christ himselfe whole but yet spiritually and to bee considered in minde together with all his merits How is this vnion made whether by a reall actuall and corporall inuisible falling downe of Christs flesh into vs and by a naturall touching with ours or by a connexion contiguitie locall indistance orall perception or by an essentiall commixtion of the flesh of Christ and ours or by an ingresse of his bodie and soule or by a corporall coniunction By none of these For the veritie of the flesh of Christ and his ascension into heauen doe not suffer this Besides also out of so many substances of diuers bodies there should grow a most monstrous bodie but by a copulation or connexion altogether spirituall and supernaturall yet reall and true altogether after a diuine and heauenly manner For if the things which are vnited be respected it is an Essentiall vnion If the truth of the vnion it is reall But if the manner whereby this vnion is made it is spirituall That there is such an vnion it is truly manifest vnto vs out of the both simple sacramentall word of God but for the forme which may containe the exact definition thereof the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the very being of it how it is which some doe importunately require of vs the Apostle by the best right calleth a great mysterie Ephes 5.32 They shall be two in one flesh The reason whereof is such that we cannot in our mindes comprehend it For it is spoken Contradictorily that any thing is accuratelie declared eyther that the forme therof or formal cause is accuratly knowne and is secret For now wee see through a glasse darkely but then shall wee see face to face Now I know in part but then shall I know euen as I am knowne And wee walke by faith not by sight 1. Cor. 13.9.12 and 2. Cor. 5.7 And it is enough in this mysterie to know the efficient cause with the finall and adiuuant causes For also in actions wee then know chiefely when wee see the beginning of the motion saith the chiefe of the Phylosophers booke third that is when wee haue knowen the efficient cause Which is the proper cause or the meanes and the Energeticall that is efficient cause of this our communion with Christ The operation efficacie and working of the holy Ghost doth cause that a man receiueth Christ together with his merits For as the sinewes comming from the braine are scattered into the integrall parts of the liuing bodie and doe ioyne the middle low panch armes hands feet both to the head also to the members by a conueniēt situation function of euery part remaining safe So one the same spirit of Christ comprehending vs a Phi. 3.12 doth so make vs partakers of him that cleauing fast both to Christ the head to his members more straightly and more strongly then the members of the naturall bodie to the bodie wee may neuer be separated from him and from them as Paule teacheth 1. Cor. 12.12 As the bodie is one and hath many members and all the member of the bodie which is one though they be many yet are but one bodie euen so is Christ For so collectiuely by a word taken from the head he calleth both Christ who is the head and the mysticall bodie of that head which is the Church Whereby it commeth to passe from that great bounty of our Sauiour that Christ also himselfe becommeth so neerely ours and we likewise his that before the fathers iudgement seat Christ and the Church not by a hypostaticall ioyning of substances but by a mysticall belonging to this communion are as it were one and the same subsistence and wee are taken to be one Christ most effectually For by one spirit wee all are baptized into one bodie saith the same Apostle that is that we should be gathered into one bodie of Christ and haue beene all made to drinke into one spirit that is with one liuely draught of the Lords bloud b 3.19 Wee are made partakers of his one spirit 1. Corinth 12.13 And Irenaeus saith like as of drie wheat one lumpe cannot bee made without moysture nor one bread So neyther we being many could not haue beene made one in Christ Iesus without the water which is from heauē Therefore Paule 1. Cor. 6.17 He that is ioyned to the Lord is one Spirit with him whereupon also it is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is The communion of the holy Ghost a 2 Cor. 13 13 And 1. Iohn 3.24 Heereby we know that Christ abideth in vs euen by the spirit which he hath giuen vs. And Rom. 8.9 If any man hath not the spirit of Christ the same is not his Therefore like as by one and the same soule all the members of the bodie are vnited with the head and are quickened so all the faithfull although they be in earth and their head in heauen yet in verie deed by one and the same spirit issuing from the head and by euerie ioynt of the mysticall bodie yeelding nourishment are vnited with him and being knit together doe abide liue and receiue increase according to the measure of euerie part Ephes 4.16 Gal. 3.5 By what meanes doe wee in like manner communicate with the flesh of Christ Not by nature as wee communicate with the flesh of Adam nor yet by a naturall and corporall instrument but by one supernaturall and spirituall that is by faith alone created in vs by that selfe same spirit whereby Christ doth comprehend vs a Phil. 3.12 by which we doe receiue lay hold vpon and as it were by an instrumentall cause possesse Christ himselfe Concerning which manner Ephes 3.17 the Apostle saith That Christ may dwell in your hearts by faith Therfore wee are vnited to Christ by faith Therefore this vnion is made by the Spirit in respect of Christ and by faith in respect of vs. Neyther is their any other manner of vnion with Christ deliuered in the scriptures They erre therefore which say that faith is the formall cause of our vnion with Christ or of our iustification seeing that it is as it were a spirituall hand which receiueth Christ and his merits applied vnto it selfe by the holy Ghost Which are the outward instruments of this communion The Gospell and the Sacraments whereupon it is called the communion or fellowship of the Gospell b Phil. 1.5 because by the preaching of the Gospell and vse of the sacraments wee haue fellowship with Christ and his Church 1. Iohn 1.3 Is this sacramentall coniunction of vs with Christ necessarie It is being as it were the cause of all things which we haue in Chist and no other besides this for as the