mocked neither will he suffer e Gal. 6.7 his spirite which is the spirite of truth to be charged with a lye XVII And if we admit the old distinction in this sense where sin is distinguished into veniall and mortall it may well be admitted But not otherwise as when they call that veniall which meriteth pardon because it is but small and light and that mortall which meriteth death because it is great For euery sinne of his owne nature euen the least a Rom. 6.4 last meriteth death and not onely temporall death but euen b 1. Iob. 5.16 eternal CoÌ„trarily all they obtaine pardoÌ„ which do repent and beleeue in Christ albeit they haue committed most greeuous sinnes XVIII Again a sinne pardonable is either the lesser sinne or the greater And both are considered or iudged either by the principall antecedent working cause which the Greekes call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or by the maner of doing or by the obiect or matter wherein the sinne is committed In respect of the cause the sinne is the lesser which is committed of ignorance as Paules persecution or of infirmitie as the fall of Peter but the greater which is committed against the conscience as Dauids murder and adulterie or of malice as Semeis reprochfull and rayling speaches In respect of the manner of doing his sinne is lesse which offereth adultery by perswasion as Dauid with Bethshabe then his sinne which offereth violence as that vncleannesse committed with Dina by Sichem Iudg. 19. and with the Leuites wife by the men of Gibeah In respect of the obiect the stealing of a peny is a lesser sinne then of an hundred or a thousand crownes Againe it is a lesser sinne to steale a beast then to steale a man which sinne they call * Stealing either free meÌ„ or slaues and keeping them close in bonds Plaâ—ium in the Latin toung And it is the lesâ—er sinne to speake an idle word but the greater to speake any blaspemie or any thing hurtfull to our neighbour XIX It appeareth by these distinctions that sinnes are vnequall contrary to the Stoiks Paradoxe this also may be vnderstood by the a Mat. 12.15 vnequalitie of punishments XX. And thus farre of the kindes and degrees of sinne The authour of sinne first is the a Gene. 3.6 c. Ioh. 8.44 1. Iohn 3 8. deuill deceiuing our first parentes next after him our first b Gene. 3.6 parentes themselues in that they gaue place to the deuils lyes XXI The effect or punishement of sinne is a Rom. 8. v. last death both of body and of soule both temporall and eternall and all kindes of b Gen. 3.6 c. griefes and miseries CHAP. VIII Of the law of God I. APHORISME THe law of God is a a Psal 1.2 doctrine sent froÌ„ b Exo. 20 1.2 God by c Exod. 19. Iohn 1.17 Gal. 3.19 Moses to the people of d Deut. 6.6 Ps 147. v. last Deut. 4 6.7.8 Israell whereby he testified e Psal 19.8 Ps 78.3 56 and taught in what manner he would be worshipped of them II. Of Gods lawes some a Rom 9.4 are b Exod. 20. morall some c Leuit. ceremoniall and some are d Exo. 21.22 iudiciall III. The iudicials are lawes of the a Exod. 2.22 23. right of contractes and of penalties for offenders giuen for the preseruation of publique peace and iustice among men and for the punishment of the contempt of the lawes of God IIII. The ceremonials are a Leuit. 1.2.3.4 6.7.5 lawes concerning the ceremonies which God appointed for his externall worship and for the instructioÌ„ of that people coÌ„cerning their â—uerlasting saluation by Christ which was to come V. The morals are lawes a Exod. 20.1 Deut. 5.6 concerning the maners and duties of euery man towards God and towardes his neighbour VI. The morall lawes a Ibid. are dispersed in all the bookes of Moses but in the Decalogue they are summarily collected VII The Decalogue is diuided into two a Exo. 24.12 and 31.18 32.16 34.1 Tables of the which two the first containeth foure preceptes concerning our duties to God or concerning the b Mat. 22.37 Deut. 6.5 loue of God the second Table conteineth sixe preceptes concerning our duties to our neighbour or how c Ibid. 39. Leuit. 19.18 to loue our neighbour VIII These precepts for the most part haue their * A trope or figure when part is vnderstood by the whole or the whole by the part Synecdoche for in the prohibition of sinnes he commaundeth the contrarie vertues and contrarily in commaunding the vertues he doth prohibit the contrary sinnes and by one speciall he vnderstandeth all of that kinde or the generall and with the externall actions the internall thoughtes and lustes must be vnderstood IX Furthermore to attaine the right sense meaning of the Decalogue these rules also must be obserued The meaning of euery precept must be taken of the end and scope for the which that law was giuen to wit the next end as for exaÌ„ple The end of the fift precept is the preseruation of ciuill order societie therfore there are commanded duties of superiours to inferiours and of inferiours to superiours for that without this no ciuill order can be kept Againe for diuerse respectes the same action may be commended in diuerse lawes for the endes cause actions to differ as protection as it is the dutie of parentes towards children or of Magistrates to subiects it is coÌ„manded in the fift law but as it is an office of Christian fortitude in the preseruation of life it is contained in the sixt law So false witnesse in that it hurteth the good name of the neighbour it beloÌ„geth to the ninth Commandement but so farre as it tendeth to hurt his life it doth appertaine â—o the sixth precept Againe The correlatiues are commaunâ—ed with their relatiues for that the one can â—ot stand without the other where thereâ—ore it is commaunded in the fift precept â—hat some obey it is commaÌ„ded also that â—me doe gouerne and where the gouerâ—ours are commaÌ„ded to be honored they â—e commaÌ„ded also so to liue as that they 〈◊〉 worthy of honor So in the fourth preâ—pt where meÌ„ are commanded to learne â—e word of God some also are commanâ—ed to teach the same Againe The second â—able must giue place to the first for we must â—ue the neighbour for the Lordes cause that 〈◊〉 for that the Lord commandeth and to his â—orie Therefore parents and all superiâ—rs must be honoured as is commanded 〈◊〉 the seueÌ„th precept of the second Table â—at as the Apostle speaketh a Ephes 6. â— in the Lord â—at is in the feare of the Lord so as the â—ord be not offended when they be hoâ—red But this rule must be vnderstood of the â—orall law for in these the second Table â—ust giue place to the first but not in the ceremoniall If
both haue one and the selfe same substance but they differ in that the ministration is diuerse XI In the substance of the couenant three things are to be considered The first is what the scope is of the calling of Gods elect The second what is the antecedent * The Greekes call it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 antecedent or principall cause mouing cause of the couenaÌ„t The third what the stirring mouing and * The Greekes call this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the euident cause meritorious cause is XII The scope of the calling of the fathers and of establishing Gods couenant with them was the blessed immortalitie The mouing cause Gods free fauour grace in their vocation The meritorious cause was the death of the mediator XIII That God proposed and promised to the fathers not an earthly but heauenly beatitude may appeare by these arguments Frist because they were called by the a Rom 1.2 Rom. 3.21 promise of the Gospell wherein it is euident that men are called vnto an heauenly b Ephe. 1.13 2. Thess 2.14 felicitie Secondly for that they had the same c 1. Cor. 10.3 and 4. SacrameÌ„t with vs the same I say in signification that is seales of the same grace Thirdly for that God vouchsafed to make these holy fathers partakers of his word whereby soules are d 1. Pet. 1.23 quickened and men are lift vp vnto the hope of life euerlasting Fourthly for that God promised those fathers that he wold be their e Leui. 26.12 Math. 22.32 God that is that he would be not onely the God of their bodies but also principally the God and Sauiour of their soules for euer and therefore he promised to knit their soules vnto himselfe in righteousnesse that he might make them partakers of life f Psal 144.15 Psal 33.12 Haba 1.12 Deut. 33. â—9 euerlasting Fiftly for that God in his couenant testified not onely that he was now their God but also promised that he would be their God for g Gen. 17.7 euer in which promise assuredly the heauenly felicitie life euerlasting is plainly signified vnto vs. Sixtly for that God promised also that he would be the God of their h Ibid. seede after them that is of the posteritie of them after their death for their sake and for their comfort Seuenthly for that God i Exod. 3.6 Math. 12.32 professed of Abraham Isaac Iacob after their death that he is their God Eightly because those holy fathers were exercised with many and great k Gene. 4.8 Gen. 6.7.8.9 Gene. 12.13 c. Gene. 26.27 Gene. 28.29 c. miseries in this life whereby it is manifest that they waited and looked to receiue at Gods hand not an earthly but an heauenly rest and happinesse otherwise they should be frustrate of their hope and so deceiued by the oracles and diuine promises of God Ninthly for that Paule to the Hebrues testifieth that Abraham Isaac and Iacob did by faith l Heb. 11 9.1â—0 abide in the land of promise as in a straunge countrey looking for desiring and minding their heritage and Citie and countrey in heauen Tenthly for that if these fathers had not expected the complement of Gods promises in heauen they had bin more blunt and m 1. Cor. 15.19 voyde of vnderstanding then very blockes for that they so egerly sought after these promises for the which there could be no hope that euer they should be performed on earth Eleuenthly for that those fathers Abraham Isaac and Iacob n Gen. 47.9 Psal 39.13 confessed that they were strangers in the land of Chanaan and therefore we must necessarily vnderstand that the o Gen. 15.18 promise made of God vnto them coÌ„cerning that land may not principally and properly be vnderstood of that land or of any earthly happinesse to be enioyed in that place but of life euerlasting as signified by type and figure Twelfthly for that those holy fathers would be p Gene. 47.29.30 Gene. 50.24 buried in the land of Chanaan to retaine the seale or Sacrament of eternall life which God had giueÌ„ theÌ„ Thirtenthly for it is very apparant that those holy fathers in all their q Psal 119.166 174. desires purposes set euer before theÌ„selues the blessed state of eternall life Fourteenthly for that Iacob being euen ready to die professed that he expected the saluation of the Lord that is the Lord had promised and should giue him and then could he not r Gen. 49.18 looke for in this life because that anon after he died departed from the same Fifteenthly for that the Prophets testifie that the couenant made with the fathers was Å¿ Esa 51.6 Iob. 19.25 c Iohn 13.15 Esa 66.22 c. Da. 12.1 c. spirituall and therefore that life euerlasting was promised vnto theÌ„ therin Sixteenthly because Christ promising eternall life to his Disciples saith they should t Math. 8.11 rest with AbrahaÌ„ Isaac and Iacob Seuenteenthly for that Peter u Act. 3.25 promising that EuaÌ„gelicall benediction that is remission of sinnes and life euerlasting to the faithfull Iewes of his time he made them herein equall to their fathers Eightenthly For that Christ in his x Mat. 27.52 resurrection raised vp many of the Saints with him vnto life euerlasting and therfore because there is one the like reason of all the elect the rest also shal be aduanced in due time vnto the kingdome of haeuen Nineteenthly for that those holy fathers had the selfe same spirit of y 2. Cor. 4.13 Gene. 15.6 Hebr. 11. faith we haue therefore they were as well as we regenerate vnto the hope of eternall life XIIII Againe it may appeare by the premises that the couenant whereby the fathers were reconciled vnto God rested not vpon any of their merites but onely on the free a Ios last 2.3 mercy of God which called them to his grace and fauour againe it is manifest that they receiued and knew b Heb. 11.4 Iohn 8.56 Dan. 9.17 Christ a mediatour by faith for by him they were receiued to coÌ„mun with God and made partakers of his holy promises XV. Thus far we haue shewed the likenesse and agreement of both Testaments now it foloweth that we declare also how they differ and disagree XVI The difference of both Testamentes consisting in the maner of administration hath foure parts XVII The first difference is this that the couenant of grace in the old TestameÌ„t that is before the comming of Christ that glorious appearaÌ„ce of the holy Ghost was administred to a Gen. 15.18 chap. 17.7 Abraham onely with his posteritie and of these principally to the people of the Iewes b Math. 10.5 6 c. 15.24 Rom. 15.8 the Israelites But in the new Testament that is after the incarnation of Christ and his Ascension into heauen the same is administred to other c Mat. 28.19 Mar. 16.15 Act. 9.15 nations which
appeared their very sight did strike some terror in them which saw theÌ„ And c Deut. 32.17 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 destroyers because they intend nothing more then the destruction of meÌ„ And these names are found in the old Testament And in the new d Math. 9.34 c. 1. Cor. 10.20 1. Tim. 4.1 Iames. 2 19. Reuel 9 20. they are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because of their knowledge to discouer things secret and vncleane e Math. 10.1 spirits â—ecause they prouoke men vnto all kinde of filthinesse and vncleanesse being mixt with such vnclean meÌ„ to commit abhomiâ—ations They are also called f Ephe. 6.12 principaliâ—ities powers princes of the world the gouernors of the darknesse of this world â—pirituall wickednesses or euill spirites because they worke mightely in the reprobate XI The euill Angels also are verie a Luke 8.30 many but the Scripture speaketh not of any certaine number XII Their prince is called in Hebrue a Iob. 1.6 c. 2. Zach. 3.1 Luk. 10 1â— often in the N. TestameÌ„t Sathan that is an aduersarie because he is the very enemie of God his children b Mat. 12.24 Beelzebub or c 2 King 1.2 Bahal-zebub that is the master or prince of flies either because in Ekron in times past that idoll droue away flies or had the forme of a flie In Greeke his name is d Mat. 25 4.1 Iohn 8.44 1. Iohn 3.8 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a deuill that is a slanderer because he falsly accuseth and chargeth God his children for their wordes and for their workes e Iob. 1.9 and f Math. 6 13 Ephe. 6.19 1. Iohn 3.12 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is a wicked one for that he euer goeth about maliâ—iously to disturbe the faithfull and g Math. 4.3 1. Thess 3.5 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Tempter because he tempteth Gods people indeuouring to bring them to sinne and so to destruction He is also called the h Ioh. 12 31. c. 14.30 16.11 prince of the world that great i Reu. 12.9.2 Dragon and the old Serpent The rest are called his k Mat 25 41 â— Cor. 1.7 Angels XIII And albeit Sathan and his Angels baÌ„d themselues against God and his children that the deuill oppose himselfe as much as he can in will desire yet can he not effect any thing to hurt the faithfull or against the will of God For the Lordes power curbeth him and keepeth him so safe bounde that he executeth onely such things as are a 1. Kin. 22.20 c. Iob. 1.6 and 2.1 Math. 8.31 and 32. giuen him of God in coÌ„mission Neither doth the Lord permit Sathan or his Angels to destroy b Mat. 24.24 Luke 22.31.32 Io. 10.28.29.33 Ro. 8.35 c. his elect but onely to exercise c Math. 4.1 c. Ephe. 6.12 c. them with temptations XIIII The vse of this doctrine of wicked spirites is that we may be more watchfull to auoide their snares and practises and that we may prouide our selues of such armour as may be strong of good proofe to beare so many and so strong enemies and principally that knowing our owne ignoraunce and weakenesse we may cry vnto God for strength and for protection against all their illusions assaultes as for weapons to fight with the deuill they are without vs as Gods promises preceptes or within vs as faith and prayer obedience to Gods word CHAP. V. Of the first integritie of our nature wherein is entreated of the Image of God and of free will I. APHORISME FOrasmuch as after the Angels among Gods creatures man hath the next place it is requisite that we learne also in what maner he was created of God in the beginning that so we may vnderstaÌ„d how this our deformitie came not from God in the creatioÌ„ but from some other cause II. Man therefore was created in the beginning after the Image a Gene. 1.27 of God so that he was like the Lord his maker in that he represented his maiestie in certaine excellent graces III. These gifts did appeare partly in soule partly in body First the soule was indued with singular a Col. 3.10 Gen. 1.23 wisedome in the minde or vnderstanding whereby he rightly knew both God his creatour and the workes or creatures of God next in the will affection there was a conformitie with the will of God and this the Apostle cals true righteousnesse b Ephe. 4.24 and holinesse In the body there did appeare in mans countenance first a Princely maiestie so as the verie 〈◊〉 beastes tooke him for their very Lord or soueraigne c Gene. 1.28 Some little sparcle of this appeares as yet for that brute beasts we see will be tamed and made tractable to serue man or at least wise not to hurt him IIII. Mans will in that first integritie of nature was free a Gen. 3.18 so as he could thereby choose either good or euill and therefore could obey or disobey God CHAP. VI. Of Gods prouidence I. APHORISME THe prouidence of God is the eternal most wise most iust and immutable a Act. 2.23 Act. 4.27.28 counsell or decree of God gouerning or disposing b Mat. 10.29 30. Luk. 12.6.7 Exod. 21.1 Deut. 19.4.5 Prou. 16. last v. Heb. 1.3 euery thing that he hath made to his owne c Prou. 16.4 Ro. 9.22.23 glorie and the saluation d Rom. 8.28 1. Cor. 11.32 of his elect II. It foloweth therefore that fortune is no cause at all to effect any thing III. And albeit God also by his prouidence a Gen. 37.28 and 45.5 7.8 Ex. 7.6 c. 8.15 2. Sam. 12 12.16 c. 10.11 1. K. 22.19 2. Chro. 18.18 Iob. 1.21 Es 10.5 Ac. 2.23 c. 4.27.28 disposeth of the sinnes of men yet is he no cause or any authour of sinne because he is not delighted with sinne but rather b Psa 5.5 6.7 abhorreth it neither doth he sinne nor can he sinne Againe for that he neither commendeth nor perswadeth any vnto sinne neither doth he inspire euill into sinners nor constraine them to sinne but c Gen. 50.20 Prou. 16.4 Exod. 9 16. Rom 9.17 Rom. 8.28 directeth all things to a good end IIII. Men may not therefore excuse their sinnes by Gods prouidence for as for the wicked their consciences can a Math. 27.4 Gen. 45 3. Gene 42.21 conuince them of their own naughtines they sin not vnwillingly but rather take pleasure b 2. Sa 16.22 in sin and are often caried with full sayle c 2 Sa 16.13 thereunto and haue euer an euill d Ge 50 2â— Es 10.7 intention But the godly fall into sinne being seduced by an euill e Iam. 1 13.14.1â— concupiscence and when they haue sinned they acknowledge their offence with f Psal 51. Mar. 14. v. last detestation V. The vse or
spirit IIII. Repentance may also be distinguished into ordinarie or common and extraordinarie or speciall V. The ordinary and common repentance is that which all men are bound to put in practise all the dayes of their life because of the corruption of nature VI. A special a 1. Cor. 5.5 2. Cor. 12.21 repentance is that which raiseth as it were froÌ„ death either theÌ„ which haue fallen shamefully or in an vnbridled licentiousnesse haue giuen ouer theÌ„ selues to sin or haue shaken off the yoke of God in some speciall apostasie VII In an ordinary repentance it wil suffice that we confesse our selues vnto a Psal 31.5 God but an extraordinary requireth confession b Psal 51. sorow and deprecation before the c 2. Cor. 2.7 c 18.21 congregation that the Church may be satisfied and receiue againe the sinner which is excommunicate for any scandale VIII There is also an extraordinarie repentance of some one whole congregation when fearing the Lords corrections to approch for some general sinnes of the greatest part of the people they striue by prayer a Ioel. 2 1â— weeping and fasting to turne away the wrath of God from them They had also in this in times past in the Church of the Iewes their b Ester 4.3 Ierem. 6.26 sackloth and ashes IX The holy Ghost is the cause efficient a Act. 11.18 2. Tim. 2.25 or the Lord which worketh in vs vnfayned repentance X. The a Math. 3.8 frute and effect which followeth true repentance is a Christian life and this consisteth in forsaking and b Luke â— â—3 denying our selues in meditation of the life to come and in the right vse of all earthly blessings XI The forsaking of our selues partly respecteth men partly and principally it respecteth God XII The forsaking our selues which respecteth men consisteth partly in a Rom. 12.10 Philip. 2.3 reuereÌ„cing them with all Christian modestie partly in doing b 1. Cor. 13.4 c. 1. Tim. 1.5 1. Iohn 3.18 good to them with all sincere affection of heart XIII That denying of our selues which respecteth God frameth vs with a Phil. 4.11 1. Tim. 6.0 patience to rest contented with that state and condition of life which the Lord shall giue vs and specially to the b Rom. 8.17 bearing of the crosse XIIII Special motiues to beare the crosse patiently are these following 1. Because this is the good a Heb. 12.5 will and pleasure of our heauenly Father to exercise his children in this maner as it were to make good triall of them 2. For that b Heb. 5.8 chap 12 2. 1. Pet. 2.21 Christ himselfe was to learne obedience by the things which he suffered and we must be made c Rom. 8.29 conformable vnto him 3. For that if we be d Rom. 8.17 2. Tim. 2.12 partakers with Christ in his passions we shall be partakers also with him of his glorious resurrection 4. For that it is needfull and good for vs alwayes to haue some crosse that hauing experience of our own weaknesse and frailtie we may be truly e Psal 119.71 humbled that so being humbled wee may learne to call for f 2. Cor. 1.9 strength from God that so we may haue experience of his g Rom. 5.4 presence and that by this experience we may receiue h 2. Cor 1.10 Rom. 5.4 confirmation of our hope 5. For that we haue need to learne the obedience i Psal 119.71 we owe to God that the rage of our corrupt nature be subdued and bridled and that the sinnes we haue commited may be punished lest we be k 1. Cor. 11.32 damned with the world 6. For that when we suffer persecution for righteousnesse sake and specially for defence of the Gospell we are not only not miserable but also blessed and happie by the l Math. 5.10 1. Pet. 3.14 testimonie of Christ himselfe All these reasons as the matter requireth are speciall strong motiues vnto patience vnder the crosse XV. True patience is not to want either sense a Ioh. 16.20 c. 21.18 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or naturall affection and so to be voyde of all griefe and sorow but herein appeareth it when the seruaunt of Christ is much b 2. Cor. 4.8.9 prouoked and yet by Gods feare is so bridled that he breakes forth into no rage nor c Psal 39. murmuring but rather resteth albeit smitten with griefe sorow d 2. Cor. 6.10 spiritually comforting himselfe in the Lord his God not without meditations also of Gods iustice equitie and clemencie in our chastisements but specially of the fatherly counsell e Rom. 8.28 1. Cor. 11.32 of God for our saluation so caring for it on this manner XVI Now the meditatioÌ„ of the life to come which is the second part of a ChristiaÌ„ life is such that it carieth with it a contempt and a lothing of this a Phil. 1.23 2. Cor. 5.2 Rom. 7.24 present life according to the measure of illumination and knowledge which God hath giuen vnto vs both of the b Eccle. 1.1 vanitie of this present life by our continual c Gene. 47.9 miseries and of the corruption d Rom. 7.24 of our nature by our dayly transgressions and according to the measure of tast which the holy Ghost hath giueÌ„ vs of the glory and e Rom. 14.17 ioyes of the life to come XVII And yet we must not hate this present life because it is one of Gods a Exo. 20.12 blessings and ordained of God for our saluation partly for that herein the Lord giueth vs a b Psal 34.9 tast of his goodnesse by manifold blessings partly for that by many teÌ„ptations he prepareth vs for the c Tim 4.8 2. Thes 1.67 Act. 14.22 crowne of the celestiall glory XVIII The last point is that the right vse of earthly blessings which is the third part of Christian life consisteth herein First that we vse this a 1. Cor. 7.29 30.31 world as if we vsed it not vsing and receiuing the blessings of God for the sustentation and b Psal 104.15 refreshing of our bodies but with sobrietie c Rom. 13.14 and d 1. Tim. 4.3 4.5 thankes giuing Next that we beare patiently and e Phil. 4.12 thankefully the penurie and wants of earthly things and that we euer thinke of this that we must render f Luke 16.2 Rom. 14.10 and 12. 2. Cor. 5.10 an account vnto God of the dispensation or charge coÌ„mitted vnto vs and therefore that we vse the good blessings of God temperatly modestly soberly distributing to the necessitie of our poore brethren liberally lastly that we containe keepe our selues g 1. Pet. 4.15 1. Cor. 7.17 1. Thess 4.11 within the limites of our calling CHAP. XIII Of Iustification I. APHORISME IF the question be how a man is iustified before God To iustifie doth signifie as much as
vnderstanding God imputing vnto Christ the 1. Guiltinesse Of the beleeuer cause of his death 2. Disobedience 3. Corruption God imputing vnto the beleeuer the benefits of the 1. Passion Of Christ cause of his life 2. Righteousnes 3. Holynesse XVI The cause which moueth Gods mercy in our iustification is the a Rom. 3.24 25. Ephe. 1.7 1. Iohn 2.1 and 2. satisfaction and merite of Christ that is his b Rom. 5.19 Phil. 2.8 obedience vnto his father in his c Heb. 2.9 death for vs this obedience is d Rom. 4.6 imputed vnto vs for righteousnesse that is is accounted ours as if we had performed the same our selues XVII And to the end that this obedience and righteousnesse of Christ might be imputed vnto vs it was necessarie first that he should yeeld perfect obedience to the law of God himselfe liuing thereafter in all holynesse of life And to performe this it was necessarie also that he should be sanctified without sin from his beginning first conceptioÌ„ in his mothers wombe for if he had not bene a holy a Heb. 7.26 Priest and a b 1. Pet. 1.19 holy sacrificer he could not haue pleased God and so could not haue pacified him for vs. And yet further I ad that this our high Priest and mediator must be very c Act. 20.28 1. Iohn 1.7 God that the obedience of his death might be of price sufficient for our sinnes and meet to giue vs an euerlasting righteousnesse XVIII The doctrine of our free iustification shall then be comfortable and pleasant vnto vs when we shall present our selues as guiltie before the heauenly iudge and shall prostrate our selues and strip our selues as naked in his presence full of feare and care to be discharged from our sins considering the a Esa 33.14 perfection of Gods iustice and the b Iob. 4.17.18.19 imperfection of our righteousnesse yea the huge c Psal 19.13 Iob. 15.16 number and greatnes of our sinnes For thus come we at the last well prepared and ready to receiue the grace of Christ when we shal be truly cast down humbled with the liuely touch and feeling of our miserie and wants But contrarily such as either d Luk. 18.11 12.13.14 swell in the conceite of their owne righteousnesse or be drunke in the delights of their owne sins they liue in a secure contempt of Gods iudgement and shut vp against themselues the gates of Gods mercy XIX Furthermore if we admit not this doctrine of free iustification we shall rob God of his full a Rom. 3.19 and 25. 1. Cor. 1.30 and 31. Ephe. 1.12 14. chap. 2 v. 8.8.9 glory and our poore consciences of sounde peace b Rom 5.1 c. 8.35 Ephe. 3.12 and rest before his tribunall seate of iustice both which notwithstanding must be had granted XX. And we must further note that the whole course of our iustification is by grace and for our better vnderstanding in this point consider of foure sortes of men The first is of them which are neither inwardly nor outwardly called the secoÌ„d sort is of those contemners whom they commonly call Epicures which haue an outward but not an inward calling the third sorte is of hypocrites which desire some commendation of iustice by some shew of externall workes but specially by the ceremonies which appertaine to Gods worship these also haue their outward but not their inward calling the fourth sort of men are they which haue both an outward and inward calling whom Gods spirite doth regenerate by the Gospell and like these are none of the three former kindes XXI That the first kinde haue no righteousnesse but be meer vniust and impious before God hauing also no strength to do that which is good and to beleeue the promise of grace is very manifest euery where in Scripture as when al the sonnes of Adam are described in these wordes that they haue a Iere. 17.9 wicked rebellious harts that all the b Gene. 6.3 chap. 8.21 imaginations of their hart are only euill coÌ„tinually that their c Psal 94.11 thoughts are vaine that they haue no d Psal 36.1 feare of God before their eyes that not one of them doth e Psal 14.2 vnderstand or seeke after God Againe that when God doth enlighten vs with his knowledge he raiseth vs from f Iohn 5.25 death to life makes vs new g Ephe. 2.10 creatures that we be deadly and h Rom. 5.6.7.8 professed enemies vnto God before he receiue vs to grace in our iustification that we haue not loued i 1. Ioh. 4.10 him before he loued vs that we be not purged from our vncleanesse by the bloud of Christ till the k 1. Cor. 6.11 holy Ghost worke our inward sanctification that then we begin to passe from death to life when through Christ we receiue l Phil. 1.29 grace to beleeue XXII Now for the second and third kinde that they haue no iustice to stand before God may appeare also manifestly for that the vncleanesse of their owne consciences is proofe sufficient that they be not as yet regenerate by the holy Ghost and this also bewrayeth their want of faith Whereby it appeareth that they be not as yet reconciled vnto God nor iustified before him for that this grace none can attaine vnto but by faith XXIII The hypocrites chalenge some iustice because of their glorious workes and obedience to the ceremonies but they are so farre from pleasing God herein that they highly displease him because with vncleane harts they prophane his holy worship For workes can not a Hag. 2.12.13.14.15 Esa 1.11.12.13.14.15 Prou. 15.8 purchase grace with God for any person but contrarily workes please God after that the person first hath founde fauour and grace with God And for this cause Moses writeth that the Lord respected b Gene. 4.4 Abell and his ofâ—fring in which wordes he teacheth that Abels oblation did therefore please God because Abels person pleased him and that pleased him by faith without which 〈◊〉 it is imopssible to please God c Heb. 11.6 for that therby mens harts are d Act. 15.9 purified For which cause also Paule saith to the Hebrues that Abel e Heb. 11.4 offred vnto God a better sacrifice then Cain for that Cain was an hypocrite and so without faith XXIIII Lastly for the fourth kinde albeit man regenerate by Gods grace haue some a 1. Cor. 4 4. righteousnesse of workes yet the same is not such nor so perfect as that it can staÌ„d before the iudgement seate of God because all their good works are b Rom 7.14 c. Phil. 3.13.14 imperfect and c Esa 64 6. polluted with corruptions and their sinnes following do d Eze. 18.24 bury all the remembrance of their former righteousnesse and good life XXV By the premisses we now see that not onely the beginning of our
iustification is by grace so as a sinner freed from damnation obtaineth righteousnesse and that freely by the pardon of his sinnes as appeareth in the three first sorts of men but also our proceeding therein so as our iustification is euer free and by grace which thing well appeareth in the fourth kinde of men which are both regenerate by Gods spirite and iustified by a liuely faith in Christ And thus God imputed vnto Abraham the father of the faithfull his faith for righteousnesse when as he had a Gene. 15.6 liued for many yeares in great holynesse of life This saith Habacuk also b Habac. 2.4 The iust shall liue by faith and Dauid c Psal 32.1 Blessed are they whose iniquities are forgiuen speaking of the godly which liue a holy vnspotted and blamelesse life before men Againe Paule saith that the d 2. Cor. 5.20 embassage concerning our free reconciliation with God must be continued among the faithfull And Christ is a e 1. Iohn 2.1 continuall mediator reconciling vs with his father and the efficacie or vertue of his death to f Ibid. 2. expiate the sinnes of the faithfull neuer dieth nor waxeth old XXVI And whereas the Schoolemen also say that good workes haue no such vertue in them to be sufficient vnto iustification but that their merite vertue to iustifie is by grace we must learne that there is no grace to worke our iustification but that only which moueth God in Christ to embrace vs and to iustifie vs by the merites of his obedience and satisfaction for vs. XXVII For God accepteth not our workes but so farre as we please him hauing put on by faith the righteousnesse of Christ that is which Christ purchased by his death for vs as is a Aphor. 23. before shewed Neither can works iustifie in part before God for God admitteth no righteousnesse of workes but that b Deut. 27.26 Leuit. 18.5 full and perfect obedience to his law XXVIII When they glory of workes of supererogation whereby they say full satisfaction is made for trespasses and sins committed how can they answer that saying of Christ a Luk. 16.10 VVhen ye haue done all these things which are commanded you say we are vnprofitable seruants we haue done that which was our dutie to do XXIX To be short concerning workes take heed of two things first put no trust in them next ascribe no glory to them XXX The Scriptures driue vs from all confidence in them teaching vs that all our righteousnesse a Esa 64.6 smels in the sight of God as filthie clouts and onely prouoke Gods wrath against vs. Now take away this confidence of workes all glorying must fall to the ground for who will ascribe any commendation of iustice vnto workes if confidence in them cause him to tremble in the sight of God XXXI Moreouer if we consider all the causes of our saluation we shall finde the grace of God to shine bright in euery one of them excluding the righteousnesse of our workes For the authour of our saluation is God the Father Sonne holy Ghost The Father first in that a Tit. 3.5 of his meere b Iohn 3.16 1. Iohn 4.9 and 10. grace free loue he sent his sonne vnto vs to redeeme vs from the dominioÌ„ of the deuill Next the Sonne in that of his free loue c Rom. 5.7.8 1. Iohn 3.26 towards vs he became d Rom. 5.19 Phil 2.8 obedient to his father vnto the death of the crosse and so hath satisfied e Rom. 3.25 1. Iohn 2.2 the iustice of God for vs. Lastly the holy Ghost in that he giueth vs f Ephe. 2.8 chap. 1. â—3 faith whereby we apprehend the iustice which Christ hath purchased for vs by his death The end also the Apostle saith is the g Rom. 3.25 manifestation of Gods iustice and the prayse of his h Ephe. 1.12 goodnesse XXXII And whereas the Saintes commend otherwhiles their innocencie and integrity before God this they doe not to the end to trust in the iustice of their workes in Gods iudgement and to rest their consciences as vpon a good foundation but either to testifie the goodnesse of their a Psal 7 9. Psal 18.21 cause against their aduersaries or to coÌ„fort themselues concerning their adoption b 2. King 20.3 1. Tim. 4.7.8 by the fruites of their faith and calling for that they rest on the onely fauour of God in Iesus Christ XXXIII Againe whereas the Scripture saith that the good workes and obedience of the faithfull doe cause the Lord to raine down many blessings vpon them we must vnderstand that good workes are so farre causes of Gods blessings vpon vs as the Lord by his former graces taketh occasion to giue vs more graces where note that they be not meritorious causes but motiues onely for speciall graces of Gods spirite going before for whom the Lord will glorifie them first he a Ephe. 5.26.27 sanctifieth that their corruption and wickednesse may not hinder their glorification In a word as Augustine hath well spoken God crowneth the workes of his owne hand in vs. XXXIIII Againe that our workes do not merite the grace of God may yet further appeare by these reasons folowing First for that they are full of a Esa 64.6 corruption next for that they are duties we b Luk. 17.10 owe vnto God thirdly for that they are not ours that is such as come from the streÌ„gth of our free will but the effects c Rom. 8.10 Ephe. 2.10 and fruites of Gods grace in vs. XXXV And whereas good workes please God and haue a a 2. Tim 4.8 reward it is not for any merite but for that Gods b Esa 55.1 goodnesse doth accept of them and reward them of his meere grace and mercy in Iesus Christ XXXVI Surely no Christian doubteth but that we must hold fast the groundes of Christian Religion and this is a fundamentall point or ground of ChristiaÌ„ doctrine that Christ is giuen a 1. Cer. 1.30 and c. 3.11 vs for our righteousnesse or iustification if this doctrine staÌ„d the iustice of our merites and workes being a flat contrary can not stand XXXVII There are two opinioÌ„s of Popery which are most opposite to that great ground of ChristiaÌ„ veritie The first is that there are some moral vertues or works which make men acceptable before God before they be grafted into Christ the second that Christ hath merited for vs the first grace that is an occasioÌ„ of meriting with God that then it is our parts to take the occasion when it is offered XXXVIII To conclude we must very circumspectly see to this that we build wisely vpon on that foundation for that doctrine is sound concerning good workes which is deriued from the doctrine a This is the method which Paule vseth in a maner in all his Epistles as to Rom. Gal. Ephes Phil. Col. c.
vs in his good time appointed VIII The narration containeth six petitions the first three do in speciall manner concerne Gods glory the other three respect our owne benefite and good IX In the first petitiō Hallowed be thy name we are commaunded and taught to aske that which in the third Commandement we are commanded to do that is that we neither thinke nor speake of God but with great reuerence and so in like manner of his word and of his workes X. In the second petition Let thy kingdome come we beg first that God by the grace of his holy spirit would represse the corrupt affections of our nature and forme all our senses to the obedience of his will next that he would curbe and bridle the wicked which fight against his kingdome and that he would gather vnto himselfe his elect and preserue his Churches that he would cast downe the enemies of his Church and cut them short in all their attempts and desires and lastly that in his good time he would make vs partakers of his glory and heauenly blisse XI The third petition is Thy will be done in earth as it is heauen This petition is added to the former for declaration sake to helpe our ignorance for then and there God raigneth in the world where men submit themselues to be ruled by his holy will reuealed in his word We aske here therefore that the holy spirite would rule our harts and teach vs that we may learne to loue that which God loueth to hate that which he hateth that so we may yeeld vnto him a chearefull and willing obedience as his blessed Angels do in heauen XII The fourth petition is Geue vs this day our dayly bread In this petition we commende our bodies to Gods prouidence desiring that he would feed chearish and preserue them And this petitiō the Lord hath set before the other two following which concerne not earthly and corporall blessings but spirituall and heauenly to helpe our dulnesse and weaknesse that so by degrees he might lift vp our mindes to seeke after those greater blessings And here we be willed to aske of God our bread that is such as it shall please our heauenly father to giue vs for the sustentation of our life where we see this petition is as necessarie for the rich as for the poore Lastly these wordes this day or euerie day and this Epithet dayly serue to moderate our affections and desires in these transitorie blessings XIII The fift petition Forgiue vs our debtes as we also forgiue our debters by the word debtes he meaneth our sinnes for that we owe the punishment of them vnto God and this Christ himselfe hath borne for vs in his death vpon the crosse and so hath obtained the pardon of sinnes for vs. We begge that the heauenly father would impute vnto vs that satisfaction obedience of Christ worke in vs a sense a feeling of this imputation that so we may sweetly rest in his fatherly fauour in Christ and in his loue purchased for vs in and by the sufferings of Christ To this petition is annexed an argument drawen from the like example that is the example of our remission in pardoning our neighbour his trespasses The reason of which exāple doth not consist in the merite of our worke but in the promise of Christ saying For a Math. 6.14.15 if ye forgiue men their offences your heauenly father will also forgiue you But if ye doe not forgiue men their trespasses no more will your father forgiue you your trespasses By which wordes it doth manifestly appeare that they onely can be assured of the pardon of sinnes that are assured and know in their consciences that they haue pardoned their neighbours The reason whereof is this it can not be that any man pardon from his hart his brother Gods loue is cause of our loue our loue but a signe and effect of his loue vnlesse he first loue him now he can not loue his brother which first doth not loue God and no man can loue God which is not perswaded in his hart that God of his meere grace hath pardoned him all his sinnes by and through Iesus Christ And againe he that is assured of this he can not but loue God and his neighbour in for the Lord from which loue it can not be but the pardoning of all offences must proceede Lastly this argument is also noted with these wordes as and also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Forgiue vs as we also forgiue 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Math. 6.12 and Luke 12. For euen we c. Wherefore this word also is not well omitted for we say commonly as we forgiue them that trespasse c. for as we also forgiue c. XIIII The sixt and last petition is And leade vs not into temptation but deliuer vs from euill Where we pray for the assistance of the holy spirite to ouercome the temptations of the deuill which is here called that euill or wicked spirite 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for that by his temptations for which cause he is called the tempter Math. 4.3 he troubleth and vexeth vs. XV. And thus far of the six petitions contained in the narration the confirmation followeth in these wordes For thine is the kingdome and the power and the glorie for ages or for euer in which wordes we shew wherefore we haue both such boldnesse to aske and trust to obtaine to wit for that God wil be glorified by hauing his kingdome and raigning in vs and for that also he can effect what he will in heauen and earth XVI The conclusion is contained in one word namely the word Amen which is here a word of wishing signifying as much as truth So be it or Let this be a truth Wherefore we desire that whatsoeuer we haue prayed for at Gods hands in the six petitions the same may be true effected by him And yet there is no inconueniencie to say that Amen here is a word of asseueration for that by faith we be assured that God hath graunted our requestes XVII As for the place of prayer God in times past had appointed first his a Exod. 26. and 40. Tabernacle then after that Salomons b 1. King 8. 2. Chron. 7. Act. 8.27 Luke 18.10 Dan. 6.10 Temple but Christ hath c Iohn 4.21 abolished this ceremonie of that holy place and Paule d 1. Tim. 2.8 biddeth vs pray in euery place And so Christ e Math. 6.6 cōmaundeth vs to pray in our secret chambers and himselfe went vp to the f Mat. 14.23 mountaine alone to pray And Christ also doth approue a publique place of cōmon prayer when he saith VVhere two or g Mat. 18.20 three are gathered together in my name there am I in the midst of them XVIII There is no certain time in the new Temēt appointed for prayer yet is it profitable that euery man appoint himself some a Dan 6.10
Psal 55.18 Act. 10.9 ordinarie and speciall houre for prayer as in vprising before and after meats and when we go to rest so that this obseruation of ours be voyde of superstition and then specially are we bounde to apply our selues to prayer when we see our selues or our brethren in any b Psal 50.15 Ioel. 2. Ierem. 6.26 Est 4.3 16. dangers or in any speciall wants againe we are also bounde to render thankes humbly vnto God whē we haue receiued any speciall benefite at his handes c Exod. 15. Iude. 5. Psal 9.30.34 c. XIX Moreouer the lifting vp the voyce in prayer or singing or gesture of the body as a Ephe. 3.14 kneeling b 1. Cor. 11. couering the face the c 1. Tim. 2.8 lifting vp of hands and eyes d Iohn 11.41 towardes heauen doe not simply commende any mans prayer but so far these things please God as they proceede from the true e Luke 18.11 and 13. affections of the hart XX. Againe we must take heede that we prescribe not or appoint any certaine a Mat. 20.21 Iude. 7.19 circumstances vnto God for we must giue him b 2. Sam. 15.26 leaue to graunt and performe our requestes in what manner time and place it pleaseth him XXI Lastly this also is to be noted that we a Luke 18.1 c. Luke 11.8 perseuer in prayer and that we consider not of the hearing of our prayers by our sense or feeling but by our faith For albeit we do not alwaies feele that God doth giue vs that we haue asked yet we must be assured that he doth giue will giue that which is good for our saluation CHAP. XVII Of Predestination I. APHORISME PRedestination we call the a Ephe. 1.4 2. Tim. 1.9 eternall decree of God wherein he determined with himselfe what he would haue done with b Rom. 9.20.21.22 23. euery man as concerning their eternall saluation or damnation II. This predestination hath two speciall branches The first is called election the other reprobation by a metonymie of the effect that is a change of a word properly signifying an effect to signifie the cause for election and reprobation are properly referred to man who being created is fallen and corrupted with sinne but metonymically the very decree of election reprobation is so a Ephe. 1.4 called III. Therefore we say with the Scripture that God in his eternall and a 2 Tim. 2. v. 19. Esa 46.9 Malach. 3.6 1. Thess 5.9 immutable coūcell hath once decreed whom in time to come he will b Rom. 9.23 aduaunce to glorie and whom on the contrarie he shall c Act. 1.25 Iohn 17.12 1. Pet. 2.8 Iude v. 4. giue ouer to condemnation IIII. This purpose we auouch was founded on the a Ephe. 1.5 Rom. 8.29 Mat. 11.25.26 Rom. 9.18 meere pleasure of God V. Moreouer whom God hath predestinate to saluation them also hath he decreed to make partakers of the meanes by which men come to saluation which meanes are their a Ephe. 1. recōciliation by Christ their b Rom. 8. effectuall calling and c Ibid. iustification And contrarily whom he hath predestinate to destruction them also hath he decreed not to make partakers of those meanes which tend to saluation but to leaue d Psal 81.13 them to themselues or to deliuer them to e Esa 29.10 Rom. 11.8 Sathan that both by his and their owne naturall instigation they may purchase to themselues damnation VI. The end or scope of predestination is is the glorie a Prou. 16.4 of God that is the glorie of his b Ephe. 1.6 and 12. Rom. 9.23 grace and mercy manifested in the saluation of the elect and of his c Rom. 9.25.26 iustice in the death of his sonne our mediatour the glory also of his d Rom. 9.17 and 22. power and e Rom. 9.22 iustice in the damnation of reprobates yea of his iustice both f Rom. 11.33 secret in their reiection and also g Rom. 1.18 manifest in punishing them for their sinnes finally the glorie of his most free h Rom. 9.15 8.20.21 power both in the condemnation of the reprobate and in the glorification of his elect VII The infallible testimonie of our election is our a Rom. 8.30 1. Tim. 1.1 effectuall calling when as the holy spirite by the preaching b Rom. 10.17 of the Gospell doth worke faith in Christ in the harts of his elect that thereby they may be c Rom. 8.30 Ephe. 1.7 iustified working also some beginning of new d 2. Tim. 2.19 obedience that they may be sanctified that so in time they may be fully e Rom. 8.30 glorified VIII And as the Lord a 2. Tim. 2.19 sealeth and marketh his elect by their vocation iustification and sanctification so by excluding the reprobate either from the knowledge of his truth or from the sanctification of his spirite as it were by certaine notes he sheweth what iudgement remaineth for them IX Neither yet may any rashly define or pronounce that he is in the number of the reprobate if the signes of election as yet appeare not in him for some are called a Math. 20.3 c. later then others yea the b Luk. 23.40 c. theefe on the crosse was not before the end of his life called wherefore we may despaire of none vnlesse manifest signes be shewed that he hath sinned to death that is against the holy c 1. Ioh. 5.16 spirite neither yet may any securely sinne in hope of mercy but euer remēber to d Heb. 3.7 day if ye heare his voyce harden not your harts for God is not mocked e Gal 6.7 X. There be two notable fruits of this doctrine the one that we may with humble adoration acknowledge how much we are bounde to God that hath vouchsafed to chuse vs so vnworthy out of the a Rom. 11.35 companie of the damned and to aduaunce vs to the state of heauenly glory The other that we may with good b Rom. 8.31 c. 2. Tim. 2.19 assuraunce rest our selues on the vnchaungeable purpose of God touching our saluation and therfore be fully perswaded and assured thereof in Iesus Christ CHAP. XVIII Of the resurrection and of life euerlasting I. APHORISME ALbeit the doctrine of the resurrection seeme incredible in mans reason yet we that are Christians must beleeue it receiue it that is we must beleeue that the bodies of the dead shal be restored to their first state and their soules shall reenter them againe so they shall liue and rise againe at the last day II. This faith of ours is grounded on the a Dan. 12.2 Ioh. 5.29 c testimonies of the word of God who is almighty and can not lye III. But of them that shall rise againe the estate shal be very vnlike For the godly shall rise to a Dan. 12.2
by the Priest all their sins for whom the Masse is celebrated are purged whether they be as yet aliue or euē long since dead and in Purgatorie XXIII Lastly they sinne also grieuously whiles they adore that fained Christ as lying hid vnder the forme of bread CHAP. XXIIII Of Baptisme I. APHORISME BAptisme is the first Sacrament of the new Testament or couenant of grace wherein according to Christs a Mat. 28.19 institution the Christian is dipped in water or sprinkled with water by the Minister of the Church to represent the shedding of the bloud of Christ vpon the Crosse and to testifie to him that the remission of sinsis purchased for him by the bloud of Christ and to seale his regeneration by the holy Ghost which grace is purchased also fot the elect by the bloud of Iesus Christ and lastly to seale his communion and felowship with Christ in the kingdome of heauen and so in like manner the Baptised makes publique profession that his harts desire is to be one of the people and Church of God II. Whereas we say that Baptisme is a Sacrament we haue already shewed in the former Chapter what this word signifieth III. We ad that Baptisme is a Sacrament of the new Testament or couenant of grace because it was instituted by Christ after his incarnation first administred amongst the Iewes by Iohn the Baptist Christ himselfe next among all nations by the Apostles and their successours IIII. We call Baptisme the first Sacrament of the new Testament in respect of the second which is the Lords Supper for Baptisme is the Sacrament of our first a Act. 2.4.1 Iohn 41. entrance and admission into the visible Church of Christ that we may be of the number of Gods childrē so accounted may enioy their b Ibid. v. 42. priuiledges And therfore men vnbaptised may not be admitted to the Lordes Supper like as in times past vnder the old Testament the Sacracrament of their first c Mat. 23.15 entrance into the Church was Circumcision and none d Exod. 13.48 vncircumcised was to eate the passeouer V. We say that the person to be Baptised ought to be a a Mar. 16.16 Act. 8.36.37.38 Act. 2.41 Act. 16.14.15.31.32.33 Christian by which name we vnderstand not onely men of yeares lately conuerted to the Christiā faith but also young b Act. 16.33 Exod. 12.48 infants the children of Christian parents whereby may appeare that the speach of the common people is erroneous when as desiring Baptisme of the Pastour of the Church for their infants they say God hath giuen me a child I pray you make it a Christian soule For Baptisme doth not make a Christian but signifieth and marketh vs for Christians VI. We adde further that Baptisme is to be administred by the Minister of the Church bicause Baptisme is a part of the Ecclesiasticall a Mat. 28.19 Ministerie which none may b Heb. 5.4 meddle with but they which are thereunto lawfully called for to whom Christ gaue cōmission to Baptise to them also he gaue charge to preach his holy word and what God hath ioyned together c Mat. 19.6 no man may put asunder Those women therfore sinne which in their fained cause of necessitie do administer this holy Sacrament yea they sin dangerously for baptizing without any commission frō God nay d 1. Cor. 14.34 1. Tim. 2.22 contrary to his word and for ascribing to any externall thing our euerlasting saluation which is to be sought only in the death of Christ and in the promise of grace The same is to be thought also if any man not called to the Ministery of the Gospell do Baptise VII Water onely is to be vsed in Baptisme and no other liquor for that Gods commandement is of water only and the practise of the faithfull seruauntes of God which first ministred the same as Iohn Baptist Christ and his Apostles and their successours can teach vs. VIII And whether the Baptized be dipped in water and that once or thrise or haue the water sprinkled or powred vpon him it is a matter indifferent and ought to be free in the Church according to the diuersitie of countreys For although it be manifest that dipping in the water was vsed in the a Iohn 3.23 Mat. 3.16 Act. 8.38.39 Rom. 6.4.5 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 primitiue Church yet the originall Baptizing doth signifie not onely to be dipped in the water but also to be wet with water any way IX Moreouer Baptisme is giuen vs of God to this end first for the confirmation of our owne faith to our selues next for the manifestatiō of our profession among mē X. Baptisme helpes our faith three wayes testifying vnto vs of three things which we receiue by faith for first it is an instruction and symbole thereunto of the a Act. 2.37 c. 22.16 remission of sinnes next of our b Rom. 6.4 Tit. 3.5 renouation by the holy Ghost lastly of our vnion and c Gal. 3.28 communion with Christ XI First concerning forgiuenesse of sins Baptisme both teacheth and sealeth the same in a speciall manner vnder the figure and type of washing a Act. 22.16 Soph. 5.26 Tit. 3.5.6 purging vs for as by water the filthines of the body is purged and washed away So by the bloud b Iohn 1.7 of Christ all the pollutions of the faithfull are washed and purged XII And this confirmation which we haue by Baptisme concernes the whole life all and euery one of the sinnes of our life for the bloud of Christ whereof Baptisme is the seale purgeth a 1. Iohn 1.7 vs from all sinne Therfore so oftē as we fall we should call our Baptisme to minde and thereby arme our selues that we may euer rest assured of the free pardon of our sinnes for that the bloud of Christ is that fotūaine which is b Zach. 13.1 opened to the house of Dauid and to the inhabitants of Ierusalem that is to all the faithfull to wash them from sin and from vncleanesse XIII Let no mā by this doctrine gather any libertie to sinne for this doctrine is not taught but for the consolation of them which be truly humbled and for afflicted soules and consciences Againe Baptisme doth no lesse warne vs of our a Rom. 6.4 mortification and dying vnto sinne then of the remission of our sinnes by Christ XIIII Therefore the second end of our Baptisme is our a Tit. 3.5 regeneration for this Christ promiseth to worke in vs by his holy spirite and so doth indeede and this grace also he merited for vs of his father by his death and passion XV. Where we must obserue that this renewing of nature is a Rom. 7. imperfect in this life but yet so be we renewed that this sinne dwelling in vs raigneth b Rom. 6.4 not nor hath dominion ouer vs but by the grace of Gods spirite is dayly more and more mortified
it is very manifest that the body of Christ is not eatē with the 1 Transubstantiation mouth and that his body is not contained 2 Consubstantiation in the bread of the holy Supper for that a Act. 3.21 heauē must containe him vnto the day of iudgement Neither may we say that the body of Christ is euery where that it may be in heauen at one and the selfe same time here on earth also in the bread of the Lordes Supper for it euer retaines that propertie of a mans body which is to be finite for Christ was made like vnto vs in all b Heb. 2.17 things c Heb. 4.15 sinne onely excepted XVI Againe if the body of Christ and the bloud of Christ were cōtained vnder the formes of bread and wine the one part must be necessarily seuered from the other and so Christ must dye againe But Christ dyeth a Rom. 6.9 no more XVII Now that the bread of the Lords Supper is not transubstantiated into the body of Christ but that the substaunce of the bread remaineth after the wordes of consecration it may appeare for that Christ would teach by this bread as by a verie apt similitude that his flesh is a Iohn 6.55 spirituall meate therefore it must necessarily be very bread that we may assuredly conclude that our soules are as truly fed with Christ crucified for vs as our bodies are truly fed with that bread which there is broken for vs and giuen vs. Againe Christ commanded all the faithfull to eate of one b 1. Cor. 10.17 bread to teach that they all c Ibidem are as one bread or as one body therefore it must be very bread that the similitude may continue that like as of many grains or masse one substance is made so one bread so the faithfull being many hauing one spirit of faith to knit them vnto Christ and one spirite of loue to knit them one with another are made one Church as one body in and through their head Iesus Christ XVIII And like as neither the water of Baptisme is chaunged nor that water which streamed from the a Num. 20.10.11 rocke being smitten with Moses rod was chaunged into the bloud of Christ and yet both Sacraments of the same So in like maner the wine in the Lords Supper is not changed into the bloud of Christ wherof notwithstanding it is a Sacrament as Christ ordained and appointed XIX And yet we do not goe from the verie words of Christ but desire to giue them their naturall sense and meaning XX. The verie naturall sense of the words of Christ doth depend vpon a Metonymie or trope whereby the name of the thing signified that is the bodie is attributed to the signe which is bread and so for the cup and bloud of Christ in like maner XXI This Metonymicall or Sacramentall phrase is vsed euerie where in Scripture where the holy Spirit speaketh of Sacraments For we may not otherwise vnderstand these places as where it is sayd that circumcision is the a Gen. 17.10 couenant of God the paschall lambe is b Exod. 12.11 and 27. the Lords Passeouer in Aegypt and the c Leuit. 6.30 c. sacrifices of the Law are sayd to expiate the sinnes of the people and that the rocke which gaue thē water to drinke in the wildernesse was d 1. Cor. 10.4 Christ XXII The holy Spirit vsually retaineth this maner of speaking in all Sacraments for two causes principally first to helpe vs against our ignorance dulnesse and the blindnesse of our hearts for if the Lord spake not on this maner we would but only fasten our eyes and our hearts vpon the bare signes and ceremonies and content our selues as haue hypocrites in all ages with bare and emptie shadowes without faith Psal 50. feare repentance obedience or any reuerence of the holy couenant Therfore I say the Lord first speakes on this wise to lift vp our hearts and soules by faith to behold consider and to feede vpon the things signified The second cause of the vse of this phrase in the Sacraments is for that the verie truth is so there is a reall presence of the signe and the thing signified to the beleeuer for as he doth bodily and really participate of the signe Sacramenta sunt signa exhibentia non significantia tantū so doth he spiritually as really receiue and feed vpon the thing signified XXIII And thus speaketh Augustine also lest any thinke of this as of some new inuētiō If Sacraments had not a certaine similitude of those things of which they be Sacramēts a Epist 23. ad Bonifac. surely they should be no Sacraments and by reason of this likenesse they haue often the names of the things which are signified by them Therfore as the Sacrament of the body of Christ is after a certaine manner the body of Christ the Sacrament of the bloud of Christ the bloud of Christ so the Sacrament of faith is faith Whereas they obiect that it is not like that when Christ would minister vnto his Apostles a speciall comfort in aduersitie that then he should speake darkely and doubtfully the matter it self sheweth that this metonymicall phrase seemed not hard or obscure vnto the Apostles for if they had not thought that the Lord called the bread his body because it is a liuely true signe Sacrament thereof out of all question they had bene much troubled disquieted with so prodigious a matter which necessarily followeth from the literall sense of the word this may yet better appeare for the same verie time they could not well conceiue and vnderstand more easie and common a Ioh. 14.5.8 c. 16. v. 17. argumentes Therefore I say for that they were not troubled with these wordes it is manifest that they vnderstood them metonymically after the maner of the Scripture the rather for that a little before they had eaten of the lambe which in the same sense was called the passeouer for that it was a symbole of that memorable passeouer wherein the Angell b Exo. 12.27 of the Lord smiting all the first borne of the Aegyptians did passe ouer the houses of the people of Israell by which occasiō they were brought out of Aegypt and so freed from that extreme bondage XXV They spend here wind in vaine to obiect the omnipotencie of God to shewe that the bodie of Christ may be both in heauen and in the Sacramentall bread at one and the same time For the question is not here what God can do but what he will do and what his will and good pleasure is And his will is that Christ be like his brethren in a Heb. 2.17 all things sinne onely b Heb. 4.15 excepted Therefore his will is that he haue a true bodie that is a finite bodie and limited in place Againe albeit God be omnipotent yet can he not
be without this holy Sacrament they be vnworthy of this holy communion for they be not in communion with God and his people 2 All vncleane beasts doggs swine I meane all in the Church of an vncleane beastly life such as the Apostle assureth vs cā not enter into the kingdome of heauen 1. Cor. 6.9 fornicators idolaters adulterers wantōs buggerers theeues couetous drunckards raylers extortioners a watch-word is added be not deceiued These be vnworthy our priuate feastes how much more to meet with vs our Lord and Sauiour Iesus Christ in this holy banquet Ignorant in the great grounds of Religion Heb. 6.1.2.3.4 5. 3 All ignorant people howsoeuer they may seeme harmelesse c. which cā not discerne the Lordes body 1. Cor. 11. v. 29. nor yet desire to discerne and know it No knowledge no faith no faith no loue no loue no affiance or trust in God no trust no feare no feare no humiliation want these graces or any of them no worship no accesse to God Heb. 11.6 Therefore these be vnworthy receiuers 4 Such as lightly account of the couenant whatsoeuer loue and zeale they pretend to the Sacramentes Such as despise the one are and must be prophane contemners of the other Psal 50.16 5 Some foolish wits pretend loue and great zeale to the word and yet neglect and contemne the holy Sacraments their contempt appeareth in the breach of the Lordes ordinance they seldome come to the Lordes Supper as they are bound to preach and celebrate with vs the blessed cōmemoration of the Lordes death vntill his comming againe 1. Cor. 11.24.25.26 6 All such as do not hunger for Christ Psal 32.5 Ephe. 1.15 Rom. 8.14.15 for they can not feed on Christ no knowledge of sinne no feeling of sinne no feeling of sinne no sorow for sinne no sorow for sinne no confession of sinne no confession of sinne no desire of grace no desire of grace no spirite of faith to receiue Christ no spirite of faith no spirite of adoption sanctification c. 7 All contentious brethren for this is a Sacrament of our vnitie badge of loue and a band of vnion and communion with Christ all his holy members 1. Cor. 10.2.16 Iohn 1.12 8 All vnbeleeuers for all such as want the precious faith haue no hand to receiue Christ they receiue onely as Augustin speaketh and as Iudas did panem Dominū the bread of the Lord not panem Domini the bread of life the Lord Christ 9 The faithfull also in regard of their frailtie weaknesse corruptions and manifold wants if they haue not duly truly and wisely examined humbled and so prepared thēselues to meet Iesus Christ they be vnworthy and so they cause many plagues many afflictions and euils in this life vpō their bodies soules that being iudged chastened here they may escape the condēnation of the world in the life to come 1. Cor. 11.28.30.31 And thus farre of vnworthy receiuers XXXIX That forme of administration of the Lords Supper is best which cometh nearest the simplicitie of the first institution is furthest from superstition wherin albeit there be some things indifferent yet the breaking of bread for the a Aphoris 6. causes before alledged may not be counted an indifferent thing XL. And albeit the Lord hath not appointed any certaine times for the celebration of the Lordes Supper yet reason so requireth that Christians haue it in often vse that they may oftē remember the passion of Christ by this commemoration confirme their faith and stir vp themselues to prayse magnifie the goodnes of God in the worke of their redemptiō finally to increase the mutuall loue to testifie the same one to another cōsidering the band thereof in the vnitie of the bodie of our Lord and Sauiour Iesus Christ CHAP. XXVII Of the Popish Masse I. APHORISME THe Papists faine that the Masse is a worke wherein the Masse-priest doth create or make his Christ of bread by buzzing or mumbling of these fiue words Hoc est enim corpus meum for this is my bodie And then offereth him to the Father as a sacrifice to expiate the sins of all quicke and dead for whom that Masse is celebrated II. This opinion of prophane Papistes is impious and blasphemous For first this reproch and disgrace is offered thereby vnto Christ that he is not the only a Heb. 5.6 and 7.24 Priest of the new Testament III. Againe this doctrine ouerthroweth the merite of Christs death as if the sins of all the faithfull were not perfectly expiate by that one a Heb. 9.12 and 10.12.14 sacrifice of Christes death IIII. Thirdly the Papistes by this assertion as much as lyeth in them do againe crucifie Christ in that they promise the remission of sinnes by the Masse and so set vp a new Testament and in that they say they offer vp Christ as an host or sacrifice vnto God For where there is a Testamēt there must needs be the a Heb. 9.16 death of a testator where an host is it must be slaine V. Fourthly this opinion or assertion doth depriue vs of the benefit of Christs death that is the remission of sinnes for if sinnes be pardoned by the merite of the Masse then surely are they not pardoned by the merite of the a Mat. 26.28 death of Christ VI. Fiftly the Masse doth vtterly euert and take away the Lords Supper for it cannot stand with it For in the Supper the Lords purpose is to giue a blessing a Ioh. 6.32 vnto vs but in the Masse men purpose to offer vp satisfaction vnto God Againe in the Supper the Lord testifieth vnto vs that we are must be daily b Ioh. 6.57 quickened by the onely sacrifice of Christ but in the Masse they faine that Christs sacrifice cannot profite vs if it be not iterated euerie day Thirdly the Supper is celebrated by the c 1. Cor. 11.18 10.17 Mat. 26.27 whole congregation but the Masse is celebrated by the Priest onely VII Moreouer the arguments which Papists vse for the defence of the Masse are of no waight as these following Christ sayd in the institution of the Supper Do this therefore he commaunded his Apostles and their successours to offer vp or sacrifice his bodie vnto God For so this word facere to do it say they is vsed euerie where in holy a Exod 29. Num. 28. Scripture and so it is found also with b Apud Vergil eclog. 3. prophane writers But I say it is no good consequent that because that word is elsewhere so taken that therfore it is also so vsed in this place Next that it must haue here another significatiō it is euident both by the coherence osentēces by the Apostle c 1. Cor. 11.26 Paules expossition that nothing else is signified but this Eate this bread and drinke ye of this cup. Againe those words were not spoken to the Apostles onely as Ministers of
the Church for Christ himselfe performed the partes of a Minister but as to all the faithfull receiuing the Sacrament at the hands of the Lords Minister Wherefore these wordes doe no lesse concerne those whom they call lay men then they do the Priests or Ministers of the Church VIII Againe if the Supper be to represent Christes sacrifice and oblation which he made vpon his Crosse thē Christ must be offered vp in the Sacramēt of the Supper for how can we otherwise represent in the Supper the oblation of Christ but by offering vp Christ vnder the kindes of bread and wine But this consequence is false and so is the reason thereof For that oblation which Christ made on the Crosse both may must be otherwise represented that is by the a 1. Cor. 11.24 breaking of the bread and the powring out of the wine IX Againe if the pascall lambe was to be sacrificed then Christ also in the Eucharist must be sacrificed for that the paschal lambe was a type of the Lordes Supper here I answere againe the consequence is false and the reason therof for of that antecedent this will follow that Christ also must be sacrificed for that the lambe was a type of a 1. Cor. 5.7 Christ not in the Eucharist but on the Crosse where as Iohn saith that was finished b Ioh. 19.36 which the lambe prefigured X. Againe they bring a place of Malach. chap. 1. v. 11. from the rising of the sunne vnto the going downe of the same my name is great among the Gentils and in euery place incense shal be offred vnto my name and a pure offring But I answer that where they inferre that the body of Christ is offred vp in the Supper because it is a cleane or pure offring the argumēt is false because it will not follow from the generall to the speciall affirmatiuely And it is very manifest to any man of vnderstanding that Malachie here speaketh as the a See Ioel. 2.28 Act. 2.17 Prophets of the spirituall worship of the new Testament vnder the shadowes of the ceremoniall worship vsed in the old But it is straunge that these men dare be bold to bring argumēts for the defence of their Masse in sacrifice out of the Epistle to the Hebrues for that the principall doctrine of that Epistle doth plainly euert all this Popish inuētion of the Masse out of the 5. chap. v. 1. they haue this saying a Heb 5.1 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Euerie Priest is ordained that he may offer sacrifices for sinnes Therefore there are also in the new Testament Priests properly so called which offer vp sacrifices for sins For that the Apostle vseth a verbe of the present tense I answer it is very manifest in all the Apostles doctrine and speach in that place that he speaketh of the Priestes of the old Testament and of the sacrifices which were types of Christes sacrifice the only sacrifice expiatorie for sinne And so the Apostle speaking of Leuitical Priests in all the Epistle vseth verbes of the present tense as chap. 7.9.11 The reason of that phrase is to set the matter whereof he speaketh more manifestly before the eyes of men XII Next they borow out of the 7. chap. the type of Melchi-zedek they reason thus If Christ did not sacrifice himselfe in the Supper in an vnbloudy sacrifice vnder the kindes of bread and wine then was he neuer made Priest after the order of Melchi-zedek But he was made c. as the Apostle witnesseth in that chap. The reason of the consequence is because Melchi-zedek offred vp vnto God bread and wine I answer the consequēce is false for Christ is called a Priest after the order of Melchi-zedek principally for this cause as the Apostle sheweth because he is a priest for a Heb. 7.3 euer as Melchi-zedek there is noted and described without father without mother without kinred Againe the reason of their consequēce is false for that Melchi-zedek did not offer bread and wine vnto God but brought forth b Gen. 14.18 bread and wine for the refection of Abraham and his seruants and that this is there signified we may well vnderstand both by the Hebrue word Hotzi and by the circumstance of that action in that place XIII Lastly they haue this sentence out of the 9. chap. It is necessarie that the a Heb. 9.23 * Exemplaria similitudes of heauenly things should be purified with such things but the heauenly things themselues are purified with better * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hostes as they speake sacrifices then these Ergo with oblations of Masses because he speaketh in the plurall number hostes Therfore he speaketh not of the bloudie sacrifice of Christ which was but one But I answer that the Apostle there still keepeth his plurall number Enallage n. chaunge of number taking one number for another because he continueth in the comparison of the legall sacrifices And of these chaunges we haue many examples as Ruth 1. v. 10. and chapter 2. v. 20. And that the Apostle there speaketh of that one sacrifice of Christ may appeare by the scope of that whole chap. for that nothing else is there intended but to compare the Priesthood of Christ with the Leuiticall Priesthood and to shew how far that excelleth this XIIII And albeit we vtterly deny that the holy Supper of the Lord which the Papistes haue transformed into the monster of the Masse to be a sacrifice expiatorie for sin yet we do willingly confesse and professe it to be the sacrifice * Sacrifice of prayse thankes-geuing Eucharisticall of the new Testament for that it was instituted by the Lord for this ende by this solemne rite to a 1. Cor. 11.26 shew set forth his death that we might magnifie him as our onely redeemer to the glorious prayse of his name CHAP. XXVIII Of the Ciuill Magistrate I. APHORISME BBcause some think the ciuill Magistrat is to be banished out of the Church of God others giue him too much power it is verie needefull also that we know by gods word whether this order be allowed of God and how far the ciuill Magistrats power reacheth II. Both which points the better to know we must speake of three things in order first of the Magistrat next of the lawes lastly of the people III. Of the Magistrat we must consider also three things whether his place calling be approued of God what his office is what authoritie he hath IIII. It is manifest by the Scriptures that God approueth Magistracie or ciuill gouernement as Psal 82. v. 1. God standeth in the assemblie of Gods he iudgeth amōg Gods v. 6. I sayd ye are Gods and ye are all the children of the most high Deut. 1. v. 17. Moses saith the iudgement is Gods So 2. Chron. 19. v. 6. Iehosaphat saith to the Iudges ye execute not the iudgements of mā but of the Lord.