that was imputed vnto him for righteousnesse Againe Vnto him not that worketh but that belieueth in him which iustifieth the wicked his faith is counted for righteousnesse Luk. 8 Mark 6. saith Christ onely belieue which is all one as if he had said By faith alone thou shalt obtaine euerlasting life So then although these words bee not manifestly extant By faith alone we are iustified yet the sense is manifestly put downe and other words therevnto equiualent are contained in the Scripture for whereas the Apostle saith Rom. 3.28 We conclude that a man is iustified by faith without the workes of the Law Certainely it is all one as if he said Wee conclude that a man is iustified only by faith for a man must needs be iustified either by faith or by workes a third way none can be able to shew Paul plainely saith to the Galath We know that a man is not iustified by the workes of the Law but by the faith of Iesus Christ. Not By those righteous deeds which wee haue done but by his owne mercy he hath saued vs through the Lauer of regeneration and renewing of the holy Spirit Therfore it remaineth that we say that faith alone doth iustifie a man And that no man is iustified by workes and so consequently that our works doe not merit for vs forgiuenesse of sinnes I prooue it by euident testimonies of holy Writ I. Tit. 3.5 Eph. 2.8 By grace are ye saued through faith that not of your selues it is the gift of God not of workes lest any should boast Secondly Philip. 3.9 Rom. 3.24 II. We are iustified before we do any works as S. Paul expressely witnesseth of Abraham that before hee had done any good work he was iustified before God Rom. 4.2 where he saith If Abraham had been iustified by workes he had wherein to boast but not with God To him that worketh the wages is not giuen vpon fauour but debt but he that worketh not but belieueth only in him who iustifieth the wicked his faith is imputed vnto him for righteousnes III. Arg. is taken from the proprietie of our works Our works are debts therfore by them can we deserue nothing Antec is confirmed by Luk. 17. When you haue done all that you can do c. 2. Good works are not ours but Gods now by that which is anothers and not our owne wee can merit nothing Antecedent is proued Phil 2.13 God it is who worketh good in you and perfects it Eph. 2.10 We are his workmanship created in Christ Iesus vnto good workes which hee hath prepared that we should walke in them Thirdly our good workes are not perfect therefore wee can merit nothing by them for three things there bee required of him that will merit first that hee hath that by which he will merit of his owne secondly that it be no debt thirdly that that bee perfect which three conditions our good workes haue not as it is said Esay 6. All our righteousnesse is like vnto a menstruous cloath And Philip. 3.8 Paul calleth his workes dung I vnderstand what iustifying faith is now tell mee the cause thereof whereby it is begotten in vs The principall cause whereby sauing faith is ingendred is the holy Spirit the instrumentall cause or meanes is either ordinarie or extraordinarie What is the ordinarie meaner whereby the holy Spirit worketh faith in vs It is twofold namely the Word of God and the Sacraments The Word of God you haue already touched now tell mee what is a Sacrament It is a holy signe instituted of God whereby God maketh the belieuers sure of his fauour the forgiuenesse of their sinnes and other benefits likewise by Christ his passion and death to be bestowed vpon them Of what sorts are the Sacraments Of two sorts Sacraments of the old and new Testament How many Sacraments were there in the old Testament Two to wit Circumcision and the Paschall Lambe How many Sacraments be there in the new Testament Two onely Baptisme and the Supper of the Lord What is Baptisme It is a Sacrament of the new Testament whereby sprinkling of the water in the name of Father Sonne and holy Ghost being made we are initiated grafted into the church and whereby there is sealed vnto the faithfull forgiuenesse of sinnes by the bloud of Christ and regeneration vnto life eternall See more in my Syst. of Diuin pag. 451. and in the Comment on Vrsins Catechisme pag. 429. according to the last Edition What is the Lords Supper This wee shall handle afterward in the opening of our particular knowledge wherewith wee must furnish our selues in regard that the knowledge hereof comes nearest vnto our lawfull and seemely preparing of our selues to the Lords Supper Here onely would be noted that eâ—rour of the Papists who haue made seuen Sacraments of the new Testament to wit Baptisme Confirmation Pennance the Eucharist Extreeme Vnction Orders and Matrimony But that number of Sacraments is neither vpholden by any testimonie of holy Writ neither is it propped by the authoritie of any of the ancient Fathers but it is a new deuise hatched not aboue 200 yeares agoe in the time of Lombard the Master of the Sentences Besides euery Sacrament should haue a signe and thing signified but Pennance Orders Matrimony haue no signes at all Further yet euery Sacrament hath annexed promise of grace and appertaines to all belieuers in the Church and to conclude it is more then manifest that all Sacraments ought to be instituted by Christ euery of which markes of a Sacrament cannot bee auerred and truly attributed vnto those fiue Sacraments the Papists faine no to none saue Baptisme and the Lords Supper What is the extraordinarie meanes of Faith Miracles which are extraordinarie signes wherby God after a wonderfull manner wrought and confirmed faith in the time of the Primitiue Church And here must be obserued a double error of the Papists First in that they are of opinion that now there is neede of miracles whereas this is onely the vse of Miracles namely to confirme doctrine at the beginning and first setting a broach of it and therefore must cease after the doctrine bee sufficiently confirmed Second errour is in that they thinke that miracles is a marke of the true Church when as euen very Hypocrites oftentimes haue done miracles yea and can doe them Marke 13. v. 22. Luke 21. where it is plainly told vs that toward the ende of the World there shall arise false Prophets which shall worke miracles But 2. Thess. 2. v. 9. is a notable place against the Papists that doe so brag of their miracles The comming of Antichrist is in the power of Satan with all power and signes and lying wonders whence it may appeare that before the end of the World to doe many miracles is a marke of Antichrist and the Apostle cals those miracles lying wonders time and long experience testifieth so much for in
scripture should be profitable But the Scripture is sufficient to those things Ergo. Thirdly that which maketh a man perfect and furnished to euery good worke that same must needs be perfect but the Scripture doth so Ergo. The Maior is therefore true because there is no effect which is more perfect then its cause or because a perfect effect presupposeth the cause to be perfect and nothing can giue that to another which it hath not it selfe if the Scripture therefore make men perfect then it must also be perfect VVhat is the third proprietie of the holy Scripture That in the Articles of faith which are necessary to saluatiō it be plaine easie and perspicuous easie I say and perspicuous first in respect of them to whom it ought to bee a light for their saluation according vnto that 2. Cor. 4.3 If our Gospell be hid it is hid to thē which perish whence it necessarily followes that the Gospell is not hid but cleare and open to those which do not perish as Peter saith 2. Pet. 1.19 You doe well in that you attend to the word of the Prophets as vnto a light that shineth in a darke place Psal. 19.15 The word of God is cleare Psal. 119. The word of God is a light to our feete and steppes Secondly the Scripture is easie as it is an instrument which it hath deriued to it from the principal guide the holy Spirit who is that true teacher and interpreter of the Scripture Ioh 14.26 The aduocate which is the holy Ghost he shall teach you althings 1. Ioh. 2 27. That anointing that is the holy spirit teacheth vs of all things Also Ioh. 16.13 VVhen that Spirit of truth shall come he shall leade you in all truth Lastly it is easie if that in the handling of it wee vse conuenient meanes and expound one place by another according to the rules of good and lawfull exposition which you may reade in the 201 page of my Systeme of Diuinitie If then any shall demand who hath the authoritie to interpret the Scripture if the Pope of Rome bee hee I answere that euery one is the best interpreter of his owne words whereas therefore the Scripture is the Word of God of the holy Ghost and not of the Pope of Rome therefore the holy Spirit hath the authoritie to interpret as that true aduocate and teacher of verity But why then doth the Bishop of Rome chalenge to himselfe this authority to interpret the Scriptures I answer because hee knowes well enough how bad his cause is and therefore dares not submit his Tenents to the Word of God or the Scripture if it be rightly vnderstood and therfore will he wrest and stretch the Scriptures at his owne pleasure Touching which point I would haue you note the words of a certaine Apostate from the faith Caspar Schoppius Papist who is now at Rome with the Pope he in that Epistle he wrote touching his defection from vs vnto the Papists about sixe yeares agoe set out at Ingolstadium in the 24 page saith thus The summe of all controuersies betwixt the Catholikes the Lutherans consists in these two things That besides the holy Scripture the Traditions of the Apostles of the Church are necessary to be belieued And that the holy Scriptures themselues neither can nor ought to be interpreted of any with authoritie saue of the Catholike Romane Church In which two Doctrines if one be once perswaded and setled he will easily yeeld and adioine himselfe to the Church of Rome in the rest of the chiefe points of faith For if I were to dispute with the Heretikes about any article of faith it must needes be that there be somewhat set downe in the Bible touching my opinion or that there be nothing at all to be found for it If there be nothing in the Bible for me presently then I say that it was wont so to be obserued by tradition from the Apostles in the Church of Rome But if there be somewhat contained in the Bible touching mine opinion and the Heretike will interprete it another way then might serue my turne then presently I oppose to him the Church of Rome that it hath so interpreted it so that euery Dispute ought to be reduced to these two heads Thus farre he And truly this is it that the Pope of Rome labours for that he may wrest the Scripture as seemeth him good and then it is as if any offering to fight with another and the weapon should be a sword he would fight vpon this condition that he may be suffered to weild his aduersaries sword as he will And so it is likewise as if any would haue a suit in Law tryed before the Iudge according to the lawes but vpon this conditiō that it may be lawfull for him to interpret the law on his owne side iust so the Pope doth for he saith I will dispute with you out of the Scripture but so that it may be lawfull for me to interpret the Scripture on mine owne behalfe I would haue this also noted that if the Papists demand who is the Iudge in the controuersies of faith Wee answer that the chiefe and highest Iudge of controuersies of faith is he who is the Author both of faith and of the Scripture to wit the holy Ghost According to that of Ioh. 16. When the comforter shall come he shal reprooue he will iudge the world of sin And then only the Scripture to be the Law and Sentence of this iudge according whereunto iudgement must be giuen concerning controuersies of faith as it doth most manifestly appeare by Iohn 5.45 There is one who accuseth you euen Moses i. e. the writings of Moses which giue iudgement against you and yet more manifestly Iohn 18. vers 48. He that reiecteth and receiueth not my words hath one that iudgeth him This word c. It is not true therefore which the Pope of Rome saith that he is the chiefe Iudge and decider of controuersies for he is not fit to be a iudge who is accused and found guiltie of deprauing and falsifying the word of God I haue heard you sufficiently about the former sort of knowledge of Christian Religion or touching the principles of Diuinitie to wit God and Gods word Now I desire to be instructed in the second kinde of knowledge arising from the former that is touching the parts of this heauenly Doctrine which doth spring from the Doctrine which is of God and of the holy Scriptures You tell me right and I perceiue you well vnderstand the method and progresse which ought to be obserued in vnderstanding the doctrine of Religion and therefore now will I instruct you touching the parts of Diuinitie or Christian Religion How many parts hath this secondarie or deriued knowledge Two whereof the former is of the end it selfe the latter is of the meanes that leade vs to that end What is the end of Diuinitie Saluation or life euerlasting How many
proprieties p. 73. seqq So of Redemption there followes Iustification which you haue I. defined p. 104. II. vnfolded by the cause the effect and the adiunct The cause of iustification is either principall the mercy of God and merit of Christ or instrumentall Faith which is defined and then further opened by the causes which are principall Gods Spirit instrumentall and and those either ordinarie the Word and Sacraments or extraordinarie Miracles p. 105. seqq The effect or fruit of iustification is the peace of conscience by which a man is assured of the fauour of God and his owne saluation p. 115. The adiunct of iustification is Repentance of which see p. 122. So of iustification there remaines Sanctification or Regeneration which is I. defined and then further opened by the parts thereof 2. Goodvvorks Prayer or inuocation p. 124. Thus farre goes our generall knowledge our particular knowledge I said was touching a Sacrament and that is either common to both sacraments where you haue the name and nature of a Sacrament p. 142. or appropriate to the Supper which you haue I. defined p. 143. and then further opened by three considerable things the matter the forme the end The matter is both elementarie and spirituall which are called the termes of the Relation for a Sacrament is a Relation p. 144. The forme or ground or foundation of the Relation is 1. in respect of the Sacrament I. the institution of Christ II. the analogie betwixt the signe and the thing signified 2. in respect of vs it is Faith p. 147. seqq The end or final cause of this Relation is two-fold namely in respect I. of Christ and it is a gratefull commemoration of his Death and Passion II. Of our selues and it is either primarie the confirming of our faith or secondarie and it is threefold I. a consecrating of our selues to God 2. a publike acknowledgement of Christianitie 3. a profession of our charitie p. 155. seqq Thus haue we briefly run ouer the first maine part of preparation consisting of knowledge the other maine part is Deuotion which consists I. in a frequent vse of the Lords Supper pag. 159. II. in worthy receiuing And this deuotion is twofold Antecedent or going before receiuing which is Examination Concomitant or ioyned with that sacred act which is the deeent gesture of our body and the deuout affection of our soule in the time of receiuing those holy mysteries p. 163. seqq Thus farre haue you heard Preparation largely deciphered Preparation concisely proposed is wholly spent in these three short directions I. how to examine our selues before we come to the Lords Table II. how to behaue our selues there III. how to trie our selues afterward written for their sakes that study piety and loue breuitie p. 169. seqq FINIS A Postscript to the Readers GEntle Readers I am to satisfie you anent â—vvo things you haue met vvithall in reading the foregoing Treatise first that the reasons and arguments novv and then are very concisely proposed the syllogismes vvanting one of the premisses or the conclusion or both And my reason of thus doing vvas because I vvrote vnto men endued vvith Logick at least naturall vvhich hauing the pith of the argument is able enough to suggest inferences The other thing is that vvhereas there is sometimes cited Keâ—ker System of Diuinitie you vvould be pleased to haue recourse vnto that vvhich vvas printed at Geneua Ann. Dom. MDC Xâ— vvhere according to the order of pages you shall find the points enlarged vvhich are here but briefly touched FINIS (a) In tâ—mplo Dei offert vnus quisque quod potest aurum argentum lapides prâ—ciosos alii bâ—â—suni purpâ—â—â—am coccum offerunt nobiscum benè agitur si obtulerimus pelles caprarum pilos et tamen Apostolus contemptibiâ—â—oâ—a nostra magis necessaria indicat Hierâ— in prologâ— Galeaâ—o (b) Heb. 5.12 Pro. 2.4 Reuel 17.1.2 (c) DD. Halls Quo vadis p. 15.1 edition Ierem. 3.3 Ezec. 16.30 Ezec. 16.34 Ezec. 23.40 DD. Hakewelâ— Answ to the 2. letter pag. 25. Liâ— alicubi 2. Pet. 2.3 DD. Halls Quo vadis page 76. Reuel 16.13 (e) Iesuites like Apriâ—ocks heretofore here and there one succored in a great Mans hous now you may haue them in euery Countrie village I.D. so that we may say I feare me of them as Richard Grosthead a good B. of Linc. in Hâ—n 3. daies said of the Popes Legates So many disguised daily come into the Realme that the verie names of them recited would bee tedious for anie man to heare Fox Marâ—yrol page mihi 326. (f) Mat. 23.15 (*) The doctrine of the Papists a doctrine of darknes * Vt quicquid passim in variis regionib est sordium tandem per diuersa flumino in mare vnum deportatur ita quicquid blasphemiarum in variis ac diuersissimis sectis reperitur totum id confluxit in Romanam colluuiem Tilleman Hesbus (g) 2. Cor. 6 14. (h) Iuel Apolog pag. 116. The Religion of Papistrie is like a Curtaine made to keepe out the light B. R. (i) Acts 17.11 (k) Apolog. â—celesie Aug. p. 147. * Vt latro crucem ita isti horrent verbum Dei Iuel (l) My Lord of Chichester in his Preface to his booke entituled Directions to knovv the true Church (m) DD. Halls Quo vadis p. 32.1 edit M. Anton. de dominis Archiep Spalat Master Sheldon ex Claud Espenc Coment in cap. 1. Epist. ad Titum (n) Quia exâ—perimento manifestum est si sacra Biblia vulgari lingua passim sine Discrimine permittanâ—tur plus inde ob homiuum temeritatem detrimenti quam vtilitatis oriri idâ—irco c. Index lib. prohibit confect à deput Concilii Trident reg 4. Quid quod populus non solum caperet fructum ex Scripturis sed etiam caperet detrimentum acciperet enim facillime occasioneÌ„ errandi tum in doctrina â—idei tum in praeceptis vitae morum Bâ—â—larm lib. â— de verbo Dei cap. 15. see DD Hakevvâ—lls Answ. Likewise to DD. Car. second letter pag. 11. (o) Vehementer ab istis dissentio qui nolint ab idiotis legi diuinas literas in vulgi linguam transfusas siue quasi Christus tam inuoluta docuerit vt vix à pauculis theologis possint intelligi siue quasi religionis Christianae praesidium in hoc situm sit si nesciatur c. Erasm. in paracles ad Christian. philosophiae studiuÌ„ * Woe vnto you saith Christ that take away the key of knowledge Luk. 11.52 (p) Neque adeo inhumanus fuit Deus vt voluerit huius rei ignoratione per omnes aetates homines torqueâ—i cum neque vllum in Sacris Scripturis passus est esse locum quem siaccuratè pensitemus interpretari non possimus Aug. Steuâ—hius in Genes cap 2. * Dei ordinatio non potest esse peccatorum obstetrix Cyprian * The Papists doingâ— workes of darknesse Ioh. 8.44 (q) Though wee
consisteth First that we are sinners And secondly that we for sinners are lyable to temporall and eternall punishments What is sinne It is a stepping aside from that rule of perfection and righteousnesse which God requireth at our hands Or it is whatsoeuer is repugnant to the Law of God What sorts of sinne be there Two Originall and Actuall What is Originall sinne It is that staine and corruption of humane nature of the vnderstanding and will of man whereby a man euen from his very birth is carryed and haled along to sinfull actions of this sinne speaketh the Scripture Gen. 6.5 The imaginations and thoughts of mans heart are onely euill continually Psal. 51.7 In iniquitie was I formed and conceiued and in sinne hath my mother brought me forth that is My sinne was conceiued and borne with me Rom. 5.12 By one man sinne entred into the world and death by sinne Also By the disobedience of one man many were made sinners What is actuall sinne It is that obliquitie or prauity by which the actions and doings of a man are carried in a course contrarie to the Law of God or else when a man offends against the will of God not onely in inclination and pronenesse but in deed it selfe I haue heard of the former part of mans miserie namely of sinne what is the other part of humane misery The punishment of sinne How many kinds of punishments for sinne be there Two Temporary and Eternall Temporary punishment what is it It is that misery which a man endures in this life as pouerty disgrace diseases and at the last death it selfe which is called the wages of sinne Rom. 6. What is eternall punishment It is that vnspeakable sorrow torment and disgrace which the damned shall suffer in hell with the diuell and his Angles I conceiue now the parts of mans miserie shew mee also the exemplarie cause whereby as in a glasse I may come to the knowledge of my miserie The glasse wherein we may perfectly see our misery is that high and strict rigour of the law of God both in exacting that righteousnes which wee are neuer able to performe and also in threatning most grieuous punishments which they must abide which doe not satisfie the Law of God either by themselues or by another Whence may wee know that rigour of Gods Law First euen by euery Commandement of the Decalogue of which wee cannot in this life performe so much as one perfectly the summe of which Commandements are contained in those words which Saint Matthew hath Chap. 22. Luke 10 Thou shalt loue the Lord thy God c. Secondly by those grieuous comminations which are added to these Commandements Cursed is euery one that abideth not c Deut. 27.26 Gal 3.10 This then is our greatest misery that wee cannot satisfie the Law of God sithence wee are not able nor apt of our selues to thinke any good 2. Cor. 3.5 and consequently that according to Gods word wee must be cursed both in this life and in the life to come vnlesse wee can obtaine from the great mercy of God redemption and remission of our sinnes which is another thing euen an excellent remedy agaist our misery that this heauenly discipline setteth out vnto vs and which we meane now to handle The second part of this celestiall Science which is touching the freeing of Man from his misery that is from sinne and the punishment of sinne I Know well my misery I would gladly know how I may be freed from this misery or what remedy there is for these diseases of my soule The remedy is two fold either primâ— and independant or secondarie and depending of the former Which is the prime or independant remedie It is our free predestination and election wheâ— by God hath decreed from all eternity to redeeme and saue euerlastingly some certaine men by his Son of which these sayings of the scripture beare witnesse Ephes. 2.4 5. Hee hath elected vs in Christ before the foundations of the world were layd Hee hath predestinated vs whom he might adopt for sonnes in Christ Iesus euen out of the good pleasure of his owne will Rom 8 vers 30. Whom he hath predestinated them also he called Rom. 9. I will haue mercy on whom I will haue mercy therefore election is not in him that willeth or in him that runneth but in God which sheweth mercie Psalm 15.16 Acts 13. vers 4 5. And so many of them as were predestinated vnto life eternall belieued Mat. 20. vers 16. Many are called but few elected I haue heard as touching the prime remedy of our misery to wit election vnto life eternall now instruct me in the other kind of remedy That is diuided into three heads 1. Redemption 2. Iustification 3. Sanctification What is Redemption It is the setting of vs free from sinne and the punishment of sinne wrought by Christ Iesus the Son of God our Redeemer How many things offer themselues to be considered about our Redemption Two the efficient cause or Author of Redemption Secondly the obiect of it whereunto redemption appertaineth Who is our Redeemer Iesus Christ for he is made vnto vs of God Wisdome righteousnesse sanctification and redemption 1 Cor. 1.36 1. Tim. 3 16. There is one Mediatour betwixt God and man euen the man Christ Iesus How many things are we to consider in Christ our Redeemer Two his person and his office How many things are there to bee considered in the Person of Christ Two to wit the parts of it and there Vnion Of how many parts doth the person of Christ consist Of two the diuine nature and the humane And this I proue that Christ consisteth on these two Natures because hee is true God and true man That he is true God wee haue spoken before when wee proued the Son to bee God And truly that there is another Nature in the Son of God besides the humane nature may bee proued by two manifest arguments the former whereof is this In what person soeuer there is made a distinction limitation so that one thing is attributed to it by reason of one part and another thing agreeth vnto it by reason of another part in that person of necessity there must be two natures but in the Person of Christ there is such a limitation Ergo. The Minor is proued out of Rom. 1.3 where the Apostle saith that the Son of God was made the seed of Dauid according to his flesh Whereupon it necessarily followeth that there is another thing in Christ besides his flesh for when as I say that man is immortall according to his soule it must needs follow that there is som other thing in man beside his soule for euery limitation argueth a diuersity in that which is limited The other argument is to whom many things are attributed which can in no wise agree to humane nature in him there must needes be another nature or essence distinct from the
as when one friend giues vnto another some excellent booke or a piece of Gold to be a signe vnto him of his friendly remembrance Lastly some Signes are Confirmatiue whereby some benefit or other promised vnto vs by any man is made certaine vnto vs. As the seale hanging at the Kings Letters Patents doth not onely signifie and put the party in remembrance of some benefit but it doth especially certifie him as namely by which he to whom the letters are granted is certainely assured to obtaine that benefit or good thing which is promised him in the Letters A Sacrament then is a Seale or Signe assuring vs the forgiuenesse of sinnes promised in the Letter Pattens of the Gospell In which short and plaine description the whole nature of Sacraments doth consist neither is it here any whit needfull that the godly heart should bee troubled or molested with any subtilties either of Papists or of Vbiquitaries I conceiue what a Sacrament in generall is I would haue you to shew me what the Supper of the Lord is It is a Sacrament of the New Testament or it is a holy signe ordained by Christ in the new Testament that by bread broken and eaten wee may be admonished and certified that the body of Christ was broken vpon the Crosse and giuen for vs and by wine powred out and drunke wee may bee remembred assured that the blood of Christ was shed for vs for the remission of sinnes How many things are we to consider in the Lords Supper Three things as in euery other relation first the two termes of the relation the Relate and the Correlate secondly the foundation and ground of this relation thirdly the end or finall cause of this relation What is the Relate in the Lords Supper and what is it called It is called the signe or the thing which puts vs in mind and giues vs assurance of some other matter How many kind of signes be there in the Lords Supper The Relatum or signe in the Lords Supper is twofold Substantiall and Accidentall Which is the Substantiall It is true bread and true wine Which is the Accidentall It is the breaking of the bread and the taking of it likewise the powring out of the wine and the taking of it What is the Correlate in the Lords Supper It is called the thing signified or that thing whereof wee are put in mind and assured in the Lords Supper The ancient Church called the Relatum the earthly matter as is bread and wine for both of them spring from the earth and the thing signified it called the heauenly matter whereupon it rightly and religiously taught that the Supper of the Lord did consist in two things a terrene or earthly and a celestiall or heauenly matter and therefore that it behooued those which came vnto the Lords Supper to thinke that there they should receiue two things to wit an earthly thing after an earthly fashion that is bread and wine with the mouth of the body and an heauenly thing after an heauenly manner that is the Body and Blood of Christ by a true faith What bee the things signified in the Lords Supper The thing signified is of two sorts substantiall or accidentall What is the substantiall Euen whole Christ our Mediator according to both natures diuine humane but especially according to his body and bloud inasmuch as in his body as the subiect of his pasiō he suffered for our sinnes and by his blood shed he purged our sins And this it is which Christ saith This is my body which is giuen for you that is in the Supper of the Lord you are pu◠in remembrance and assured of my body as it hung vpon the crosse and also of my bloud which was she◠likewise for you vpon the crosse What is the accidentall Euen all those benefits which do accrew vnto vs by the passion and death of Christ as the forgiuenes of sins regeneration sanctification in fine life euerlasting as Christ saith My blood which is shed for you for the remission of sinnes I haue heard of both the termes in the Lords Supper to wit the Relate and the Correlate now I would bee instructed about the foundation ground of that holy admonition and certification as you calld it The fundamētall or efficient cause of the Lords upper is partly in respect of the thing it selfe or the Sacrament partly in respect of vs which doe vse the sacrament What is the foundation in respect of the Sacrament it selfe It is twofold the institution of Christ and the agreement or correspondencie betwixt the signe and the thing signified What are to be considered in the institution of Christ Two things First the Historie of the institution of the LORDS Supper set downe by the Euangelists secondly the especiall wordes of the institution which are This Bread is my Bodie which is giuen for you This Cup is the new Testament in my Blood How are those words to bee vnderstood They are to bee construed according to the nature of signes or sacraments which are not transubstantiations of things but as wee haue a little before noted significations and seales of things These words therefore are not substantially to be vnderstood as if the Bread were the substance of the Bodie of Christ for by that reason bread should haue been crucified for vs bread should haue been giuen to die for vs and so the Cup likewise should haue been shed for vs vpon the Crosse the Cup should haue issued out of Christs side Neither are they to be vnderstood consubstantially as if the body of Christ were included in the bread and the bloud of Christ included in the wine for Christ saith not in this bread is my body or in this wine is contained my blood neither would our Sauior teach his Disciples where his body or his blood was for they saw that well enough in that Christ was sitting with them at the Table But those words are to be vnderstood in a commemoratiue or certificatiue signification as if Christ had said the bread doth for a certaintie signifie vnto you and giues you notice of my body which is deliuered vnto death for you and the wine doth most certainely notifie and assure you of my bloud which is shed for you for the remission of sinnes Christs speech then is altogether the like as if when a Prince hath granted to any one a faire Mannor and he giue withal vnto the Graunt his letters with his Broad seale and deliuering the man these his letters with the seale hee should say Loe there 's your Mannor Now he giues not the land substantially into his hands by consequēt it wil follow that that speech of the Prince must not be vnderstood substantially as if those letters the sealewere the very substāce of the demain or because the demaine were inclosed in the seale but it is a significatiue certificatiue kind of speaking
the Monasteries how many sleights and inuentions doe the Monkes finde out to deceiue the common people and make them beleeue that they worke miracles I haue heard the causes of Iustification tell mee also what is the fruit of Iustification It is that peace of conscience by which a man is made sure of the grace and fauour of God and of eternall life which must especially bee noted against that detestable errour of the Papists who in their Trent Councell Session 6. boldly affirme that a man cannot heereof bee certaine in this life but ought alwaies to doubt of it and they adde that there can bee no greater sinne before God then that a miserable sinner should assure himselfe of Gods fauour yea and further they adde that whosoeuer shall hold that opinion ought to bee accursed To this their abominable errour wee oppose most plaine places of holy writ Rom. 8. vers 15. Yee haue not receiued the spirit of bondage but that spirit of adoption by which we cry Abba Father which spirit beareth witnesse to our spirit that we are the sonnes of God This is a very horrible impiety that we will not receiue the testimonie of the Spirit but doubt of the truth and certaintie thereof 1. Iohn 5. He that belieueth in the Sonne of God hath the Testimonie in himselfe And surely if God would haue had vs to haue doubted he would neuer haue sworne that hee would bee compassionate vnto vs. But now hee hath sworne thus much very euidently Ezech. 18. As I liue saith the Lord that is as truly as I am and liue I will not the death of a sinner but that he liue Also Iohn 5. Verely verely I say vnto you whosoeuer belieueth in the Sonne hath eternall life And Woe be to thee then saith Saint Austine if thou belieue not God when he sweares to thee But the Papists obiect They that are weak are subiect to falling and they cannot be sure of the grace of God Answ. Who so are weake they may easily fall I limit the proposition thus vnlesse there bee one that is mightier who vpholdeth them Now God it is that holds vs vp and that helpeth our infirmities And therefore certaine we may bee of the forgiuenes of sins of the grace of God not by our owne nature indeed which is weake but by the helpe and assistance of the holy Ghost making vs strong according to those sayings of holy Writ Psal. 37. vers 24. Though the righteous fall he shall not bee cast off because the Lord putteth vnder his hand Iohn 10.38 I giue vnto my sheepe eternall life neither shall they perish for euer neither shall any one take them out of my hand my Father which hath giuen mee them is greater then all that is he can supply their wants readily and vphold them mightily Rom. 8.38 I am perswaded that neither life nor death neither things present nor things to come shall be able to separate vs from the loue of God which is in Christ. Againe they obiect that place 1. Cor. 10. Hee that standeth let him take heed that hee fall not I answere That the Apostle there speaketh of hypocrites which doe perswade themselues falsly that they stand further he speakes also of the weakenesse of men touching which we cannot be enough admonished to the end that we may think saluation not to lye in our owne strength but in the grace of GOD onely They vrge also that place Eccles. 9. A man knoweth not whether he is worthy loue or hatred Whereto I answere First that this is a fallacie not being limmited wee ought then thus to limet it A man knoweth not of himselfe but hee may knowe it God reuealing it vnto him and the holy Spirit witnessing it Secondly a man knoweth not by those humane causes and by the euent of Fortune and the chances and changes of these outward things And therein the Text it selfe is a mouth to expound it selfe for there it is said that a man by externall changes such as are riches pouerty health sickenesse honour contempt that a man cannot by these things nor any other externall estate iudge and certainely know whether hee bee in the fauour of God or be hated by him And therefore that there argument is not sound which argue thus as many doe I am rich Ergo. I am the sonne of God or I am poore Ergo. God doth hate mee This iudgement then whether wee bee in the fauour of GOD or not we must take from Gods Word Sithence therefore it is certaine that a faithfull soule may bee assured of the fauour of God and the forgiuenesse of sinnes and may bee made partaker of the peace of Conscience as it said Romans 5. verse 1. Being iustified by Faith wee haue peace thence another thing doth necessarily follow to witt That a man when hee is once receiued into the fauour of GOD and hath obtaitained remission of his sinnes that hee I say cannot fall away from the grace of GOD nor loose his Faith nor bee obnoxious vnto eternall damnation For because wee ought not to doubt of the grace of GOD therefore neither can wee fall away from the Grace of God for if wee could fall away from it then wee might doubt of it but wee being once receiued into the grace and fauour of God that wee cannot altogether loose that grace of God the Scripture witnesseth Rom. 8.1 There is no condemnation to those which are in Christ Iesus if no condemnation then perpetuall fauour and if no condemnation then also no time is there wherein they may slide from the grace of God and fall into condemnation for by no condemnation is excluded both all the kinds thereof and all occasions of falling thereinto Hitherto appertaineth that place which before we haue cited Ioh. 10 My sheepe none shall take out of my hand which is all one as if hee had said My sheepe shall neuer be taken out of my hand which must bee diligently noted against the Papists who affirme that a man after that he is taken into the fauour of God may fall againe out of his fauour euen as if hee had neuer been in fauour but may haue of a mercifull God an vncompassionate and irreconciliable God euen as when one falles out of the fauour of the King in stead of a gentle and kind master hee hath now an angry and cruell King But here they obiect that place in the 51. Psalme where Dauid after that horrible sinne of his was committed prayeth Restore vnto me the ioy of my saluation therefore say they he had lost the fauour of God I answere that the Papists doe not halfe well enough looke into the text for it is not said Restore vnto me my spirit which I had lost but he saith restore my ioy my comfort againe to me Therefore that text makes against themselues for if Dauid had lost that grace and spirit of God then