directed vnto it 2. It did onely shewe a shape in figure of the truth being absent This sheweth the truth being present 3. That by reason of the Law was the ministerie of damnation and death This of righteousnesse and life 4. That of bondage which may cause feare in the mindes This of libertie which may lift them vp vnto hope 5. The word was only assigned vnto the nation of the Iewes It is now preached to all nations The sum of doctrine which is to teach 1. What Christ is Chap. 12. God that he may geue vnto his Righteousnesse Sanctification Redemption Man because he was about to pay mans debt 2. To what end he was sent to wit that hee might execute the office of a Chap. 15. 1. prophet 1 In foretelling things to come 2. In fulfilling the prophecies 3. In Doing The will of his Father Teaching The will of his Father 2. King 1. In gouerning The Church Euery member therof In defending his from euerie iniury of the aduersaries 3. Priest 1. In offering his bodie for sinnes 2. In reconciling God vnto vs by his obedience 2. In making prayers continuallie for his 3 Howe he hath fulfilled all the parts of our redemptioÌ„ Cha. 16.17 1. In dying for our sinnes 2. In rising for our iustification 3 In openinge vnto vs the heauens by his ascention 4. By sitting at the right hande of the Father 5. Thence he shall come to iudge the Liuing Dead Howe Christ is receiued 1. By the power of the holy Ghost who ioyneth vs vnto Christ Therfore is he called the spirit of Sanctification Adoption The earnest and seale of our saluation Water Oyle A fountaine Fire 2. By faith as by an hande receauing saluation whose Cha. 2. Office which is 1. Common is to subscribe vnto the truth of God Howe often It speaketh Whatsoeuer It speaketh How soeuer It speaketh 2. Proper to respect in Christ Gods Will Into the certaintie wherof the holie Ghost doth Illuminate our minds Confirme our harts Mercie Into the certaintie wherof the holie Ghost doth Illuminate our minds Confirme our harts Promises of grace Into the certaintie wherof the holie Ghost doth Illuminate our minds Confirme our harts Thence is set the definition that saith is a firme and certaine knowledge of Gods good will toward vs which being grounded in the trueth of the free promise in Christ is both reuealed to our mindes by the holie Ghost and sealed in our harts by him Effects are these 1. Repentaunce which is double 1. True which consisteth vpoÌ„ two partes 1. MortificatioÌ„ which proceedeth from 1. Knowledge of sinne 2. The true feelinge of the iudgement of God 2 Viuification whose frutes are 1. Godlinesse toward God 2. Loue toward our neighbour 3. Hope of eternall life 4. Holinesse of life 2. False and Papisticall whose parts are 1. Contrition of heart for the acknowledging of sinne 2. Confession of the mouth Priuate which is made 1. To God alone 2. To the minister 3 To a faithfull friend Publike 1. Of the whole Church 2. Of one 3 Of many Before the Church These two parts may be referred to true repentance 3. Satisfaction of the workes the fulfillinges whereof are 1. IndulgeÌ„ces in this world 2. Purgatory after death These are set against the free forgeuenesse of sinnes 2. Christian life Looke A. 3. Iustification Looke B. 4. Prayer Looke C. A 2 Christian life wherof there are two partes 1. Loue of righteousnesse that we may be holy Chap. 6. Because God is holie Because we are ioyned vnto him and are reckened among his people 2. That there be a rule appoynted vs which may not suffer vs to erre in the studie of righteousnesse that we may bee made like to Christ There is a patterne thereof set before vs the forme wherof we must expresse in our life in Word and Deede Here unto are added the benefites of God whereunto if we do not answer it shal be a point of great vnthankfulnesse The summe of a ChristiaÌ„ life is the deniall of our selues whereof there are fower endes 1. That wee may consecrate our selues to God to be a liuely sacrifice 2. That we may seeke not the thinges that be our owne but those which are Gods Our Neighbours 3. That we may bear the crosse paciently the frutes whereof are that Chap. 8. 1. Our weakenesse may the better appeare 2. That our patience may be tried 3. Our faultes may be corrected 4. That being humbled we may the mâ—re earnestly call vppon God 5. We may the more earnestly meditate vpon eternall life 4. That wee may knowe how to vse this life and the helpes thereof Chap. 10. 1. For necessitie wherein we must obserue fower things 1 That we possesse all thiÌ„gs as possessing nothing 2 That we suffer Penury patieÌ„tly Abundance moderatly 2. That we know to Haue enough To be hungry To want paciently 3 That we haue respect of our neighbour Because we must giue an accompt of our stewardship 4. That all thinges be answerable to our calling 2. For delectation that We may haue the greater cause to prayse God his goodnesse 3. Effect of faith is iustification here consider Chap. 11. What it is to be iustified Hee is iustified who by the iudgmeÌ„t of God is Iudged lust Accompted lust He is iustified by workes Whose life is pure and free from reprehension There was neuer any such He is iustified by faith Who being excluded from the righteousnesse of works layeth hold vpon the righteousnesse of faith Such are the faithfull What followeth thereupon Ch. 13.14 Great consolation Because in steed of a cruell iudge we haue a most gentle Father That being sanctified we may thinke vpoÌ„ holinesse ChristiaÌ„ libertie which consisteth in three thinges Chap. 19. 1. That the consciences of the faithfull may lift vp them selues aboue the Law and forget the righteousnesse of the Lawe 2. That their consciences being free from the yoke of the Lawe they may willingly obey the will of God 3. That they may not be holden with any religion of indifferent things before God Yet we must take heede of two inconueniences That we do not abuse the giftes of God to our lust That we auoyde offence which is double Giuen Taken C Prayer is the fourth effect wherin we must consider marke the Chap. 20. Fine fruits The first Whilest that we accustom our selues to flie vnto God our hart is enflamed with a more earnest desire to Seeke Him Loue Him and Worship Him Seconde No euill concupiscence or desire maye come into our heart whereof we are ashamed to make God a witnesse Thirde That we may receaue Gods gifts with thankesgiuing Fourth That hauing gotten a gift wee may the more earnestly thinke vpon his goodnesse Fifte That the vse may confirme vnto vs the Goodnesse Of God Prouidence Of God Trueth Of God 4. Lawes The first That wee be so framed as those who enter in to speak vnto God therefore let 1. Our hands be be lift vp 2 Our
striken with the feare of God looking afterwarde vnto the grace of God through Christ doth take a good hart and doth returne as it were from death to life This is well But yet viuification doth signifie rather a desire to liue godlilie which ariseth of regeneration then the ioy which the minde receaueth being at quiet from trouble feare 4 Other some put two formes of repentaunce the one legall or of the Lawe whereby a sinner being wounded with the searing yron of sinne Legall and throwen downe with the terrour of the wrath of God doth continue sadde and sorowfull in that perturbation neither can he tell howe to acquite him selfe such were Cain * Gen. 4.13 Saule * 1 Sam. 28.30 Iudas * Mat. 27.4 Euangelicall The other Euangelicall or of the Gospell whereby a sinner beeing sore afflicted in him selfe doth notwithstanding rise vp higher and lay holde vppon Christ the salue for his sore and consolation for his terrour such were Ezechias * 2. King 20.2 the Niniuites * Iona 3.5 Dauid * 2. Sam. 12 13. Peter * Mat. 26.35 5 Though all these be true yet we must take the verie name of repentance otherwise so that repentance may be a true turninge of our life vnto God comming from the syncere and earnest loue of God which consisteth in mortifying our flesh the old man and in quickening of the Spirit In this sense are all those sermons to be taken wherewith either the Prophets in times past or the Apostles afterward did exhort the men of their time vnto repentance 6 Furthermore this definition containeth three pointes Three partes of the definitiō First when we name the turning of the life vnto God we require a transforming or chaunge not onely in the outward workes Conuersion but euen in the soule it selfe which when she hath put of her oldenesse doth at length bring forth of her selfe frutes answerable to her renuing Whereupon the Prophet commaundeth that they make them selues a new hart* Ezech. 18.31 whom he calleth to repentance 7 The second point is in that we taught that it commeth from the syncere feare of God From the true feare of Gods iudgment For before the minde of the sinner can be enclined to repentance he must be awaked with thinking vppon Gods iudgement and when this cogitation shal be throughly infixed that God shall be iudge both of our wordes and workes it doth not suffer the sillie man to be in rest but doth pricke him forwarde to thinke vpon another trade of life whereby he may safely appeare before that iudgement seate Therefore oftentimes when the Scripture exhorteth vnto repentance Ier. 44. Act. 17.30 it maketh mention of the iudgement of God* 8 In the thirde place we sayd that repentance consisteth vppon two parts of mortifying the flesh and quickening of the Spirite The thirde part of the definition Psal 14 15. Isa 1.6 This doeth the Prophet declare* Ceasse of from euill and do good rest from dealinge peruerslie and learne to doe good 9 We haue both these by partaking Christ For if we be trulie partakers of his death Mortification by the power thereof our olde man is crucified and he dieth to sinne that the corruption of our former nature may liue no longer If we be made partakers of his resurrection we are thereby raysed vp to newnesse of life such as may be answerable to Gods iustice So that by this meanes the image of God which was blotted out and defaced by the fall of Adam is renued Viuification Christian libertie 10 Therfore the childrē of God are so set free by regeneration from the slauerie of sinne not as if hauing gotten full possession of libertie they did no longer suffer any trouble of their flesh but that they may haue perpetuall matter of strife whereby they may both be exercised and also better learne their infirmitie Feeding of sinne in the regenerate because there remaineth as yet in the regenerate a feeding of sinne from whence flow lusts which pricke men forward to sinne 11 Obiect God purgeth his church from all sin* Eph. 5.26.27 Also promiseth this grace of deliueraunce in baptisme and doth fulfill it in the elect An We referre that rather vnto guiltinesse Sinne doth dwell but not reigne in the faithfull then vnto the matter of sinne because sinne is not imputed it inhabiteth but it reigneth not 12 Obiect It seemeth an vnconuenient thing that all lustes shoulde be so generallie condemned wherewith man is naturallie moued seeing they are put into man by God who is the authour of nature An. We doe not condemne those desires which God hath so ingrauen in mans nature from the first creation What lusts are to be condemned that they cannot be rooted out thence vnlesse humanitie it selfe be destroyed but only wanton and vnbrideled motions which are contrarie to Gods ordinance 13 Therto agreeth Augustine saying* Lib. 2. contra Iulianum That law of sin is both remitted in the spiritual regeneration and doth also remaine in the mortall fleshe it is remitted because the giltinesse is taken away in the sacrament whereby the faithfull are regenerate Note and it abideth because it worketh those desires against which the faithfull doe fight Ob. After that concupiscence hath conceiued it bringeth forth sin* therfore cōcupiscence is not sin Iam. 1.15 An. In that hee calleth mischeuous deedes and wicked offences the children of sinne and doth giue them the name of sinne it doth foorthwith followe The issue of concupiscence but that euen to lust is an euill thing and damnable before God 14 Obiect The children of God being restored vnto the state of innocencie ought not to take thought for the brideling the lust of the fleshe but they must follow the spirite who being their guide they shall neuer erre An. A monstrous forgerie If it were so then should all choyse of dishonestie and honestie of iust and vniust of good and euill be taken away Obiect This difference commeth from the curse of the olde Adam from which wee are exempt by Christ An. Then there shall be no difference betweene whoredome and chastitie truth and falshood Obiect Take away wicked feare and the spirite will commaund thee no wicked thing so that thou careleslie and without feare do suffer thy selfe to be led by him An absurd maxime of the Anabaptists An That is to denie Christ and the holie Ghost not to follow them The spirite is not the authour of manslaughter or whoredome but of loue chastitie Seuen effects of repentance 15 And whereas the Apostle in the description of repentance doth reckon vp seuē either causes or effects or parts as studie excuse indignation feare desire zeal reuēge he doth that for good cause For carefulnesse or studie ariseth of sorow excuse bringeth rather a purging then a trusting to the cause Indignation wherewith the
our selues of howe great honour the Lord vouchsafeth vs in that he doeth giue vs this particular marke of his warfare And this commeth to passe not onely when we suffer for defence of the Gospell but also when we are troubled for anie defence of righteousnesse 8 Therefore seeing that the Scripture doth abundantly comfort all those either shames or calamities which we suffer for defence of righteousnes we are too vnthankful vnlesse we receiue them ioyfully from the hand of the Lord especially seing this kind of crosse is most proper to the faithfull wherby Christ will be glorified in vs. The kinde of crosse most proper to the faithfull 1 Pet. 4.11 9 But Paule hath finely described the conflict which the faithfull do suffer against the natural feeling of sorow in these words * 2 Cor. 4.8 In all thinges we are put to distresse but we are not made sorowfull we labour but we are not forsaken we are cast downe but we perish not Therefore to beare the crosse patiently The conflict of faith is not vtterly to become like blockes For Christ mourned and wept at his owne and at other mens aduersities * Yea they are called blessed which mourne * Mat. 5.4 Ioh. 17.20 10 These thinges are spoken to this ende that godly mindes may be called backe from despaire lest they vtterly renounce the studie of patience because they can not put of the naturall affection of sorowe For the Scripture giueth to the holy ones the praise of patience when they are so troubled with the hardnesse of aduersitie that they are not discouraged nor throwen downe they are so pricked with bitternesse that they be also delited with spirituall ioy They are so pressed with sorowe that being comforted with the cōfort of God they receaue comfort againe They will alwayes cōclude thus The Lord would haue it so therfore let vs follow his will 11 By that which is sayd it appeareth what difference there is betweene the patience of Philosophers and Christians The difference betwene the pacience of the philosophers and that of Christians For the Philosophers bring none other reason but because it must be so For it were in vaine to striue against the streame But Christians consider a farre other thing in the will of God namely first iustice and equitie then the care of our saluation therefore we must willingly suffer whatso euer God will CHAP. IX Of the meditation of the life to come 1 ANd with what kinde of tribulation soeuer we be distressed The end of tribulation we must alwayes haue respect to this ende that we acquaint our selues to contemne this present life and that we be raysed vp thereby to thinke vpon the life to come And because God doth know that we are too much set vppon the loue of this world he vseth this most fitte meane of the crosse to shake of our sluggishnesse lest that we sticke too fast in that loue 2 For betweene these two there is no meane either we count the earth vile 2. Extreames to be fled or else it holdeth vs fast bound with an intemperate loue of it Therefore if we haue anie care of eternity we must diligently applie our selues in this that we get our selues out of these euill fetters A similitude A Caution 3 But let the faithfull acquaint them selues with such contempt of this life as may neither engender hatred thereof This lyfe is the blessinge of God nor vnthankfulnesse toward God For this life howsoeuer it is full of miseries it notwithstanding reckened among the blessings of God which are not to be despised 4 Therefore what soeuer is taken away from the wicked loue of it ought to be added to the desire of a better life Those thought most truly who thought it the best not to be borne and the next to die quickely For being destitute of the light of God It had bene better for the wicked either not to haue bin borne or to dye quicklie thē to liue what could they see in this life which was not vnhappie and miserable But they did all thinges without profite But the faithfull which haue the knowledge of true religion will say If heauen be our countrey what other thing is the earth but exile If it be the chiefe felicitie to enioy the presence of God is it not a miserable thing to want it Therefore this life in comparison of the life to come is easilie contemned but we must neuer hate it saue onely inasmuch as it keepeth vs subiect to sinne Therefore if it become vs to die and liue to the Lord let vs leaue the terme of life and time of death to his pleasure yet so that we be enflamed with desire thereof And let vs despise this life in comparison of the immortalitie to come and let vs wishe to forsake it so often as it shall please the Lorde Rom. 7.22 Phil. 1.25 Note because of the bondage of sinne Death is not to be feared 5 And this is like to a monster that in steed of that desire of death manie are so affrayed of it that they quake when they heare any mentiō made of it Obiect But there is nothing which doth not desire to continue An. Therefore wee must haue respect vnto the immortalitie to come where we shall haue a stable condition which is no where to be seen here* 2 Cor. 5.2 Rom 8.19 The ioye of the faithfull Luk 21.82 The Lord fetteth a firme argument of perfect ioy from hence Reioyce saith he and lift vp your heads for your redemption draweth neere* 6 For if the faithfull be in this life as sheepe appointed to bee slaine that they may bee made like to Christ their head surely they were in a most miserable case vnlesse they did raise and lift vppe their head aboue all earthlie things Rom. 8.36 1 Cor. 15.19 Apo. 7.17 where the Lord shall wipe away all their teares* This is righteousnesse as Paul witnesseth * 2 Thess 16 to graūt release to those which are vniustlie troubled Therefore I will conclude in one worde the crosse of Christ doth then onely triumph in the hearts of the faithfull ouer the Diuell the flesh sinne and the wicked The triumphe of the crosse if they turne their eyes toward the power of the resurrection CHAP. X. How we must vse this life and the helpes thereof 1 BY such introductions the Scripture doth wel instruct vs The vse of earthlie goodes what is the right vse of earthlie goods For if we must liue we must also vse the necessarie helpes of life Neither can we auoide euen those things which seeme rather to serue for pleasure then necessitie Notwithstanding wee must vse a meane Necessaries of life that wee may with a pure conscience vse them whether for necessity or delectation For if we must passe through the earth as pilgrimes no doubt we must vse the good things thereof so far as that they
who are often deceaued by the euent of things Lib. 8. 3. quest tit de Trin. 3. cap. 4. Obiect Augustine doth often make mention of sufferance* An. He proueth that the wil of God is the chiefe and first cause of all things Sufferance is al one with commandement because nothing doeth come to passe but by his cōmandement or sufferāce Quest Why doth the Scripture often make mētion of chaunce Chanceable thinges are often read of in the Scriptures An. Howe soeuer all things are ordered by the counsell of God yet are they sayde to be vnto vs chaunceable because the order reason and necessitie of those things which fall out do for the most partly hid in the counsell of God and are not comprehended by mans opinion CHAP. XVII Frutes of Gods prouidence 1 FVrthermore it shall be expedient here to note to what end the Scripture doth teach that all things are ordered by God The ende of Goddes prouidence and first of all we must note that we must consider the prouidence of God as well for the time to come as for the time past secondly that it doth so order all things that sometimes it worketh by meanes and somtimes without meanes somtimes against all meanes lastly that it tēdeth to this end that God may shew that he careth for all mankinde and that he doth especially watch ouer his Church in gouerning the same And now this must be added moreouer that although either the fatherly fauour of God or else the sharpnes of his iudgmēt do shine in the whole course of Gods prouidēce yet are the causes of those things which fall out sometimes hidden so that this cogitation creepeth into our mindes that the affaires of men are turned ouer and whirled about with the blinde sway of fortune or else the flesh doth prouoke vs to murmure as if God did make tennis bals of men to play withall But we shall learne by the end We must marke the end of things A note if we will be quiet that God hath a right good reason for his purpose Therefore let vs reuerence the secret iudgements of God 2 But although the will of God be comprehended in the commaundements of the Lawe The law is the rule of iustice the rule of all iustice and equitie yet we say that his iudgements are a great deapth* Psal 36.7 by which we reuerence the other wil of God which is hidden frō vs wherof Paull also speaketh O the depth of the wisdome riches and knowledge of God * Rom. 11.33 Ther is in God a reuealed will and a secret will Obiect We must content our selues with the Scriptures wherein the will of God is most fully declared vnto vs for there is none other will in the secret counsell of God An. I graunt there is but one onely will in God yet because of the imbecillitie of our wit we cōsider a double will one comprehended in the Lawe and in the Gospell which is the way wherein we do safely walke and another which we can not search out but do reuerently adore Moses expressed both these in fewe wordes hidden things belong to our God but the things which are here writtē appertaine to you and your children* Deut. 29.29 Touching things to come 3 Obiect If God haue assigned the point and verie time of our death we can not escape i◠and therfore it is vaine to vse anie circumspectiō Therfore where as one man dare not go a daungerous way lest he be slaine of robbers another man sendeth for phisitians that he may prolong or help his life c. Either all these are vaine remedies which are vsed to correct the will of God or else life and death health and sicknesse c. are not determined by his certaine decree Moreouer the prayers of the faithfull shall be disordered or at least superfluous wherein they pray that God will prouide for those thinges which he hath alreadie determined from eternitie Furthermore a cutter doth slay a good subiect Touching thinges past he hath executed the purpose of God some man hath committed theft or whordome he is the minister of his prouidence 4 An. But as touching things to come Salomon doth easily reconcile together the prouidence of God and mans deliberations Deliberations touching things to come doe agree with the prouidence of God Pro. 16 9. We must vse meanes the heart of man saith he doth inuent his way the Lord directeth his goings* Therefore we are not letted by the decree of God but that we may prouide for our life For he which hath appointed the boundes and limites of our life doth also minister cautions remedies for preseruing thereof Fatall daūgers Obiect No daunger shall hurt vnlesse it be fatall or come by destinie which can not be preuented by anie remedies An. But what if daunger be not fatal with God bicause he hath assigned the remedies to ouercome them Ob. We shall escape danger without anie circūspection if it be not fatall or appointed by destinie An. But the Lord doth therfore enioyne thee to take heed because he will not haue it fatall to thee the arts and skill of taking councell and heede are inspired of God that they may serue his prouidēce Gods prouidence is garnished with her meanes God doth hide frō vs things to come that we shold preuent them as thinges doubtfull For the prouidence of God doth not alwayes shew it selfe naked but after a sort cloathed with her meanes 5 The euents of the time past do altogether depend vpon it Of things past Obiect Therfore neither theft nor murder nor adulterie are cōmitted Why sinners are punished but the will of God cōmeth betweene Why shall they be punished then An. That man obeyeth God who being taught by his word touching his will doth striue to come thither whither he is called by him Therefore cutthrotes do not serue God but they do rather obey their owne wicked lust Obiect But vnlesse he would the theft should not be committed God doth vse euil instrumēts well An. But it is not committed that he may be obeyed and yet by doing euill we serue his iust ordinance because through the infinite greatnesse of his wisedome he knoweth howe to vse euill instruments well to do good Obiect Then God willeth euill An. Not as it is euill For all the euill is found in vs there is nothing in him but the lawfull vse of our wickednesse Ob. But God worketh by those which are euill An. As stinke in a dead carkasse is caused by the sunne beames and yet they them selues stinke not A similitude so in an euill man the matter of euill is abidinge what pollution shall God draw to him selfe if he vse his ministerie at his pleasure 6 But to the ende we may thereby gather most sweete frute All thinges come to passe by the disposition of God let vs be assuredly perswaded
that all things come to passe by the disposition of God and that nothing happeneth by chaunce Therefore let vs alwayes haue an eye to him as to the principall cause of all things let vs also behold the inferiour causes in their places All thinges fall out for the best to the faithfull Psal 55.23 Zach. 2.8 Psal 91.1 c. Secōdly let vs not doubt that the singuler prouidence of God doth watch for our preseruation which will suffer nothing to come to passe but that which may turn to our good safty* 7 Furthermore all men are vnder his power whether their minds must be wonne to good will as of the Aegyptians * Exod. 3.21 or their wickednes must be restrained as of Achab * 1. King 22.22 Achitophell * 2. Sam. 17 6 c. After this knowledge ensueth thankfulnes of mind in the prosperous successe of things in aduersitie patience incredible securitie against the time to come Ioseph Iob. Gen. 45.8 50 20. 8 So Ioseph turned backe his mind vnto God the cause of all things hauing forgotten the iniurie of his brethren* So Iob doth not turne him self vnto the Chaldeans but doth comfort him self on this wise * Iob. 1.21 The Lord gaue the Lord hath takē away* 9 And yet we must not winke at the inferior causes So a godly man will reuerence God in benefits receaued Inferiour causes ought not to be contemned as the principall authour will honour men as his ministers If he suffer anie losse either through negligence or want of skill he will thinke with him selfe that that was done by the will of God but he will also impute it to him selfe In thinges to come he will recken it as a benefit of God if he be not depriued of the help of mē which he may vse to his safty Therfore he will neither play the sluggard in taking counsell neither wil he be slack in crauing their aide Ioab but yet he will principallie commend and commit himselfe to the wisedome of God as did Ioab * 2. Sam. 10.12 that by the gouernance therof he may be directed vnto the right marke 10 Thence commeth the inestimable felicitie of a godlie minde There be innumerable euils We are beset on euerie side with daungers which beset mans life which threaten as many deathes amidst so many straites man shall be the most miserable of all who being halfe dead in life doth drawe forth a carefull languishing breath A similitude euen as if hee had a sword continuallie hanging ouer his necke 11 But when that light of Gods prouidence doth once appear to a man that is godlie he is now not onlie acquitted of and deliuered from that extreame carefulnes and feare wherewith he was oppressed before but he is also eased of all care For he vnderstandeth that the father of heauen doeth so containe all things in his power doth so gouern thē by his onlie beck doth so order thē by his wisdome that nothing doth come to passe but by his disposition 12 Obiect But the counsell purpose of God is not firme stable but it changeth according to the condition of inferiour things Gen. 6.6 For it repented him that he had made man * 1. Sam. 15.11 and that he had aduanced Saul vnto the kingdome c. * An. Repentaunce is no more in God then ignorance or error or weaknes Repentance can not be in God 1. Sam. 15.29 He is not man that hee can repent * Que. What is meant thē by the word repētance 13 An. Euen the same which is ment by all other formes of speaking which describe God to vs after the manner of men that they may submit and applie them selues to our capacitie For they doe paint out GOD to vs not suche a one as hee is in himselfe but such a one as hee is perceaued of vs. Therefore he prosecuteth with one continuall course that which he had foreseene Note No variablenes in God allowed decreed from eternitie howsoeuer there appeare in the sight of men a sodaine change 14 Neither doth the holy historie when it reporteth that that destruction which was alreadie denounced was remitted to the men of Niniuie * and that the life of Ezechias was prolonged after that it was told him he shoulde die * Isa 38.5 shew that the decrees of God were abrogated Ioh. 3.10 For God woulde not their destruction but their amendement that they might not be destroyed Therfore though the denunciations doe simply affirme Threatninges are conditionall yet neuerthelesse it appeareth by the end it selfe that they might containe in themselues notwithstanding a secrete condition Let vs conclude with Iesaias The Lorde of hostes hath determined and who shal be able to vndoe it Isa 14.26 His hande is stretched out and who shall turne it away CHAP. XVIII That God doth so vse the seruice of wicked men and doth so turne their mindes to execute his iudgements that he himselfe remaineth pure from all spot Whether sufferance be without the will of God Iob. 1.22 1 Ob. GOD will not euill but doth only suffer the same to be done An. Yea Iob saith * 2. Kin. 22.10 The Lorde gaue the Lorde hath taken away as it pleased God so is it come to passe God sent a liyng spirite to deceaue Achab. * Ier. 50.25 Nabuchadnezer is called the seruant of God c. Therefore whatsoeuer is done it commeth from God 2 Furthermore the secrete motions of the mind are turned to and fro as it pleaseth God The motions of the minde are ruled by God Pro. 21.2 * Ezech. 7.26 Therefore is it trulie said that God taketh the lippe from the true speakers and wisedome from the aged * Ex. 8.15 He hardened the heart of Pharao Obiect God suffereth the reprobate to be blinded by Satan not that he willeth or commaundeth it The cause of hardening is both of God also of man An. The will of God is set downe to be the cause of hardening the heart which doth iustly strike men with blindnesse and madnesse Obiect It is saide in another place that Pharao himselfe did harden his owne heart An. These two agree verie well together Note but in diuers respects God would haue the heart of Pharao to be hardened that his people might be deliuered with greater glorie The will of Pharao came betweene so that he is without excuse neither can he seeke for the cause of this euill any where els but in himselfe 3 Obiect If nothing come to passe vnlesse God be willing there shal be two contrarie willes in him There be not two contrarie willes in God Note bicause he decreeth those things in his secret counsell which he hath openlie forbidden in his lawe An. Neither is God contrarie to himself ne yet is his will changed neither doth he faine that he wil not that which hee
of the Church was alwayes grounded in the person of Christ No grace with out the mediatour 3 Because both the first adoption of the elect people and the preseruation of the Church the deliuerance thereof in daunger and the gathering of it together after it was scattered did alwayes depeÌ„d vpon the grace of the Mediator neither was all the hope of the godly euer reposed anie where else but in Christ* Gal. 3.16 4 For that cause God would haue the Iewes to be instructed with manie prophecies that to seeke for their deliuerance they might turne their eyes directly vnto Christ Neither could howe so euer they had filthily degenerate the remembraunce of that principle be at any time quite abolished that God would be the deliuerer of his Church by the hand of Christ A principle most necessary as he had promised Dauid and that by this meanes onely the couenant should be firme whereby God had adopted his children hence came the song of the childreÌ„ Osianna to the sonne of Dauid* Mat. 21.9 CHAP. VII That the Lawe was giuen not to holde still the olde people in it but to nourish hope of saluation in Christ vntill his comming Why the Law was geuen The vse of Ceremonies is ridiculous without Christ 1 VVE may gather by that which goeth before that the Lawe was giuen therefore that it might keepe their mindes wayting vntill the comming of Christ That appeareth by the remembrance of the couenaÌ„t often repeated by the ceremonies sacrifices washings the ende of adoption and the right of the priesthood the vse whereof should be ridiculous without Christ 2 The same may be coÌ„cluded out of that princely dignitie which was erected in the familie of Dauid and also out of the verie morall Lawe which as Paul witnesseth was as it were a schoolemaister to lead the Iewes vnto Christ who is called the end of the law to saluation to euerie one that beleeueth * 1. 2. 3. 4. 5. 6. 7. 8. Gal. 3.24 3 Otherwise the perfect obseruing of the lawe were necessary that we might be acceptable to god that we might obtaine eternall life For the Lord abhorreth all vnrighteousnesse Therefore seeing that such perfect obseruing of the lawe doth passe our strength all hope of saluation beeing cut off The end of the law death doth assuredlie hang ouer our heades Therfore being throwen downe through it by our owne miserie we are stirred vp to craue pardon 4 Obiect The Lorde shoulde mocke vs if he shoulde make a showe of felicitie whereas in the meane season the entrance therunto is shut against vs. An. Though the promises of the lawe be conditionall and depend vpon the perfect obedience of the law which can be founde no where Conditionall promises yet they are not giuen in vaine For by this meanes it commeth to passe that we haue recourse vnto Christ who not refusing our obedience being but halfe perfect Christ is our perfection and pardoninge that whiche is wanting of perfect fulfilling he maketh vs to reap the fruâ—t of the promises of the law as if we our selues had fulfilled the condition 5 And it appeareth that the obseruing of the law is vnpossible The obseruing of the law is vnpossible 1. King 8.46 Psal 143.2 Gal 3.10 5.7 For no man hath euer attained vnto the perfect marke of loue there is none in whoÌ„ concupiscence is not found Obiect We should do God iniurie if wee shoulde say that he commaundeth more then the faithfull are able to perfourme through his grace An. God could if he would exalt man vnto angelicall purenesse but he neither hath done it neither will he doe it because he hath said otherwise in the scripture The vse of the morall law is three fold 6 But to the end the whole matter may appeare more plainlie let vs brieflie gather in a short order the office and vse of the morall law as they call it And it is contained in three pointes the first that when it sheweth the righteousnesse of God it condemneth euerie man of his owne vnrighteousnesse Rom. 7.7 A similitude * 7 For the law is like to a looking glasse wherein wee behold our weaknes and by reason of this our iniquitie last of all by reason of both the curse * This is the end whereto the saying of the Apostle tendeth Rom. 3.20 that by the lawe commeth the knowledge of sinne * 8 And whereas the iniquitie and condemnation of vs all is sealed by the testimonie of the law it is not done therefore that we may sinke down thorowe dispaire but that euerie mouth may bee stopped and that all the world may become bounde vnto God Rom. 3.19 11 32. * 9 Furthermore though this office of the law do properlie appertaine vnto the faithfull The vse of the law toward the wicked that beeing conuict of their owne infirmitie they may seek medicine in Christ yet it shall be common to the wicked also that they may be made without excuse before God 10 The seconde office of the lawe is that they which are touched with no care of that which is iust and right vnlesse they be inforced may when they heare the sharp threatnings in it be compelled at least with feare of punishment as with a bridle to hold their hands The schooling of the law that they powre not out wantonlie their frowardnesse yea such schooling is not vnprofitable euen for the children of God so long as they waxe wanton through the follie of their flesh before calling being destitute of the spirite of sanctification 11 Vnto that is applied that which Paul saieth that the lawe was to the Iewes a schoolemaster to Christ Gal. 3.24 * 12 The third which is also the principal vse hath place toward the faithfull first that they may daylie more assuredlie knowe what the will of God is Vse of the law whereto they indeuour Secondlie that by continuall meditating thereupon they may be stirred vp to obedience they may be strengthened in him and be drawne backe from the slipperie way of offending 13 Obiect It is not agreeable to christians to stick to the doctrine of the law which containeth the administration of death An. Suche an opinion is profane for Moses teacheth excellentlie * that the lawe which with sinners ingendereth death is vnto the saints a rule of goodlife Deut. 32.46 The law is a rule of good life 14 Obiect The lawe is abrogated to the faithfull An. Not that it doth no more commaunde that which is right but onlie that it may not condemne and destroy them by terrifiyng and confounding their consciences Neither came Christ to abolish Mat. 5.17 but to fulfill the law * 15 And whereas Paul auoucheth that the law is abrogated he speaketh of the curse which doth not belong to instruction but to the force of binding the conscience 16 There is another respect to be had of the ceremonies which
he did not only testifie that he was their God The same God Gen. 15.7 but he did also promise that he wold alwayes be their God saying I will be the God of your seed after you that their hope being not content with present good things The same maner of liuing might extend vnto eternitie 10 Furthermore the state of life which was enioyned the fathers was a continuall exercise wherby they were put in mind that they were of all most miserable if they should be happie only in this life 11 Abraham especially Abraham who is called the father of the faithful was so tossed during the whole course of his life that if anie man will depaint as in a table a paterne of a calamitous and wretched life he shall find nothing more fit Isaac 12 Isaac who is afflicted with lesse miseries doth yet notwithstāding scarce tast euen lightly of sweetnesse Iacob Iacob is nothing else but a platforme of extreme vnhappinesse 13 If these holie fathers did waite for a blessed life at the hand of God they both thought vpon sawe another blessednesse then that of the earthlie life To this ende tendeth it that they made so great account of the sepulchre in the lande of Chanaan Buryall in the land of Canaan which was vndoubtedly a myrrour of eternall felicitie The end of the Birthright 14 Fiftly to what ende should Iacob haue desired so earnestly and with so great daunger haue sought to get the preheminence of the first begotten vnlesse he had had respect vnto an higher blessing 15 There is extant in Moses an euident declaration of the spirituall couenant With how great certaintie doth Dauid direct all his thinges vnto that marke* Psal 39.13 16 Neither may we otherwise vnderstand those thinges which he writeth euerie where of the prosperous successe of the faithfull but to applie them vnto the manifestation of the heauenly glorie because in this world they are oppressed with all manner of miserie Psal 57.10 112.9 140.14 17 Therefore they lifted vp their mindes vnto the sanctuarie of God wherein was layd vp in store for them that which doth not appeare in the shadow of this present life 18 They sayd the wrath of the Lord endureth but the twinkling of an eye and in his mercie is life* Psal 30.6 Prou. 10.7 Psal 116.15 34.22 the remembrance of the iust shall be in blessing but the name of the wicked shall wither away* 19 Aboue all the rest that saying of Iob is notable I know that my redeemer liueth and that I shall rise out of the earth in the last day and I shall see God my Sauiour in my flesh * Iob. 19.25 Obiect These were speeches only of a few Wherby it is not proued that there was such doctrine among the Iewes An. They were teachers of the common people who did openly publish the common principles of religion 20 If we come downe to the latter Prophets the nigher they came in successe of time vnto the perfect deliuerance so the matter was daily made more plaine by increasings of reuelation 21 Let vs content our selues with one example of the vision of Ezechiell wherein he was taught concerning the resurrection of the dead or with the saying of Isayas* Thy dead shall liue Eze. 37.84 Isa 26.19 my corps shall also rise againe 22 So likewise Daniell Dan. 12.1 In that time Michaell the great prince shall rise who standeth for the sons of his people the time of tribulation shall come c. And of those which shall sleepe in the dust of the earth there shall awake some to life eternall some to eternall shame 23 Therefore let vs conclude that the old Testamēt which the Lord made with the people of Israel was not limited by earthly things but it contayned the promise of the spirituall and eternall life CHAP. XI Of the difference of both Testaments Quest 1 VVHat shall there then be no difference left betweene the old new Testament Fiue differences An. Yes verily which appeareth in fiue pointes first because in the olde Testament the Lord gaue the heauenly inheritance to be holden and tasted vnder earthly benefites and nowe he doth straight way direct our minds vnto it Gal. 4.1 2 That shall better appeare by the similitude which Paule setteth downe to the Galathians* Gal. 4.1 he compareth the nation of the Iewes to a yong heire who not being as yet fit to gouerne him selfe doth followe the leading and guiding of his tutor Therefore they had the same inheritance appointed for them which is appointed for vs but yet they were not as yet by reason of their age apt to enter into it Why the father 's made more accompt of this life then we and to enioy the same 3 This is the reason why the holie men did make more account of this mortall life and of the blessing thereof vnder the old Testament as being a figure of spirituall felicitie then is now meete to do so on the other side God shewed more often testimonies of his iudgement vpon the reprobate in bodilie punishments 4 There is another difference in figures because the olde Testament did make a shew onely of the image the truth being absent and of the shadowe in steed of the bodie the newe Testament geueth the truth being present and the sound bodie* Touching the figures of the old Testament Heb. 7.11 9.9 10.1 5 Hereby it appeareth in what sense the Apostle said that the Iewes were brought by the schooling of the Lawe vnto Christ * Gal. 3.24 4.1 before he was reuealed in the flesh 6 Obiect The faith of Abraham of the prophets did surpasse ours An. The questiō is not what grace God bestowed vpon a fewe but what ordinarie dispensation he folowed in teaching the people Againe they neuer had so great cleernes of sight Mat. 13.17 but that it did in some part tast of the darknesse of the world * Luke 10.24 7 The third difference is because the old Testament is by reason of the Lawe called the ministerie of death and the newe of life that of damnation this of righteousnesse that that is disanulled this remaineth* 8 Which thing is more easilie declared by comparing both together The old Testament is literall The olde Testament the ministerie of death Ier. 31.31 2. Cor. 3.6 because it was published without the effectuall working of the Spirit the new is spirituall because the Lord hath spiritually ingrauen it in mens harts the old is deadly because it can do nothing else but inwrap all mankind in the curse the new is the instrument of life because it restoreth into fauour with God men being deliuered from the curse 9 The fourth The old Testament is the Testament of bondage the Scripture calleth the old Testament the testament of bondage because it ingendreth feare in mens mindes but the new
8 Let vs conclude that our Redeemer did come of the seed of Abraham and of Dauid and that hee was made man according to the flesh that there is the vnitie of person in two natures CHAP. XV. That we may know to what end Christe mas sent of the father and what hee brought vs wee must respect three thinges in him his prophetical office his kingdome and his Priesthood 1 BVT to the end our faith may finde in Christe perfect and sounde matter of saluation wee must set downe this principle that the office which was enioined him by his father consisteth in 3. parts for he was both made a prophet Christ a prophet a king a priest although it did little auaile to know these thinges in name vnlesse the knowledge of the vse end were added A kinge 2 And vnto these three offices appertaineth the title of Christ or annointed A Priest Obiect Hee was called the Messias by peculiar consideration or respect of his kingdome An. I graunt and yet the propheticall priestlie annointing A prophet Isa 61.7 haue their degree neither are they to bee neglected by vs. There is expresse mention made of his propheticall office in Iesaias in these wordes* The spirite of God the Lorde vpon mee therefore the Lorde himselfe hath annointed mee that I might preach to the meeke c. Hee is the true prophet whom the father hath set before to be heard* Mat. 3.17 A kinge 3 I come to his kingdome whose nature is spirituall Dan 2.44 Psal 89.36 Ios 53.8 whence all the force eternitie thereof is gathered* which must be placed in two things The one appertaineth vnto the whole bodie of the Churche* Ioh 18.56 the other is proper to euerie member 4 And the force profite which we reape by the spirituall kingdome of Christe The profite of Christs kingdome consisteth in two thinges first that wee may know him to reigne rather for our sakes then for his owne and that both within and without namely that being replenished so farre as is expedient with the giftes of the spirit whereof we are emptie naturallie we may perceiue by the first fruites that we are trulie ioyned to God to perfect blessednesse Secondlie that trusting to the power of the same spirite we may not doubt that wee shall alwaies haue the victorie against the Diuel the worlde and all manner hurtfull thing 5 Therefore his kinglie annointing is set foorth vnto vs what maner annoynting Christs was not done with oile or ointments made with spices but he is called the annointed of God because the spirite of wisedome of vnderstanding of councell of strength and the feare of God did rest vpon him Obiect It is written Ios 12.2 Psal 45.8 Then shall he deliuer vp the kingdome of God and the father Againe * 1 Cor. 15 24 the sonne himselfe shall bee made subiect that God may bee all in all Therefore his kingdome is not euerlasting An. That is said because in that perfect glorie the kingdome shall not be so gouerned as it is now Phil. 2.9 Luk. 2 21. Io. 33 22. Because God will at this day as it were by meanes gouerne his church in his person* but he shal be then by himselfe the only head of the church 6 The end and vse of the priesthood of Christ is that he may be the mediatour His priesthood beeing cleane from all blot that he may reconcile God to vs. That this may more easilie appeare we must beginne with his death because hee hath purged our sinnes by his death Hereupon it followeth that he is the euerlasting intercessour Psal 110.4 through whose patronage we obtaine fauour Whence ariseth to godlie consciences both boldnesse to pray and also quietnesse Lastlie that he is our priest in such sort that he bringeth vs into the fellowship of so great honour* Apoc. 1.6 Our sacrifices that the sacrifices of praiers and praise which come from vs may be acceptable to God CHAP. XVI How Christ hath fulfilled the office of the redeemer that hee might purchase saluation for vs where his death and resurrection are handeled and also his ascention into heauen The ende of those thinges which haue bene spoken hitherto 1 THOSE things which wee haue hitherto spoken touching Christ must be referred vnto this one marke that beeing in our selues condemned dead lost we may seeke righteousnesse in him deliuerance life and saluation like as we are taught in that notable saying of Peter Act. 4.21 Three thinges to be considered That there is none other name giuen vnder heauen to men wherein they must be saued * That we may the more easilie perceiue that three things come to be considered of vs. First how great our iniquitie is secondlie howe fearefull the iustice of God is Lastlie how sweet his mercy is 4 God was our enemie because of sinne vntill wee were restored to fauour through the death of Christ Rom. 5.10 * Obiect But his mercy did preuent vs and hee gaue his sonne freely which are manifest pledges of loue Our miserable estate without Christ An. Such speeches are applied to our capacitie that we may the better vnderstande how wretched and calamitous our condition is without Christe For we can neuer sufficientlie perceiue howe great Gods mercie is toward vs vnlesse we feele our own iniquitie being stricken with feare of eternall death 3 As God is the chiefest righteousnesse so hee cānot loue that iniquitie which he seeth in vs. Therfore all of vs haue in vs that which is worthie of the hatred of god The righteousnes of God therfore in respect of corrupt nature againe of our wicked life being added thereto wee are all in the displeasure of God being in his sight giltie and born to the dānation of hel God loueth his creature But because the Lord will not destroy that in vs which is his hee findeth something which of his goodnesse he loueth though wee bee not fullie coupled to God Gods mercie before Christ doth ioyne vs. 4 And for this cause Paule saith How God hated vs and also loued vs. Eph. 1.4 Ioh. 3.16 Rom. 5.10 that that loue wherewith God loued vs before the creation of the word was grounded in Christ * 5 Furthermore hee hated vs after a wonderfull and diuine sort because of iniquitie and hee loued vs because he had made vs. And now though Christ by the whole course of his obedience hath purchased the fauourable good will of God yet the scripture ascribeth this to his death as peculiar and proper to it * wherein wee must consider two thinges Rom. 4 15. 5.9 first that he was condemned as guiltie bearing our person * Secondlie that he was neuerthelesse acquitted by the mouth of the iudge Ioh. 1.29 that it might more euidentlie appeare that he was burdened not with his owne but with our wickednesse 6 And now euen
the verie kinde of death is not without an excellent mysterie We must consider two thinges in the death of Christ Ioh. 10.15 Ios 53.7 Mat. 72.11 The manner of his death must be noted Deut. 21.23 Gal. 3.13 The fruites of Christes death and buriall is double The crosse was accursed not onlie in mans opinion but also by the decree of the lawe of God * Therefore when hee was hanged vpon it he made himselfe subiect to the curse And it was meet that it should be so that we might be deliuered from all curse which did lie vpon vs by reason of our iniquitie whiles that it is conueighed vnto him 7 It followeth in the creede that hee was dead buried where we may see againe how hee put himselfe in our steed to pay the price of our redemptioÌ„ Thence we gather a double fruite the first is because by dying he brought to passe that we shall not die Viuification Mortification he ouerthrew death which did hang ouer our heads and did nowe triumphe ouer vs keeping vs downe He did also destroy the Diuell who had power ouer death and he deliuered those which were his bondslaues during their whole life* Another fruite is that by enterparting of him Heb. 29.15 Rom. 6.5 Gal. 2.2 hee mortifieth our members that they may not hereafter exercise their owne actions The resurrection of Christ 8 The historie of the resurrection is of no small importance to the effect of our redemption For it signifieth that Christ did both appease Gods wrath and also ouercome the sorrowes of death Obiect Hell is often red in the scriptures for the sepulchre or graue Hell An. But not in this place otherwise it should be to declare that which is obscure by that which is obscurer neither is it like to be true that such a superfluous repetition could creep into this short summe 9 Therefore neither the graue ne yet the limbe of the papists is handled in this place Quest What must wee then vnderstand by the gates of brasse the yron barres which were broken Psal 10.16 also that hee deliuered those that were bounde out of the pit where was no water* that he preached to the spirits which were in prison* zach 19.11 An. The Psalme foretelleth the deliueraunce of those who being captiues in farre countries are cast into bands 1 Pet. 3.19 Zacharias speaketh of the captiuitie of Babilon Peter teacheth that Christe was preached to those which were dead The soule of Christ did suffer 19 Therefore Christe did not onlie suffer bodily death but he felt euen in his soule the sharpenesse of Gods vengeance that he might both appease his wrath satisfie his iust iudgemeÌ„t For which cause also it behoued him to wrastle as it were hande to hand with the armies of hel with the horror of eternall death 11 Obiect Then it seemeth that God was either his sonnes aduersarie or els that hee was angrie with him An. No trulie for he was his welbeloued sonne he could not haue beene appeased by one with whoÌ„ he was offended But wee say that he suffered the greeuousnesse of Gods seueritie because being striken with the hand of God he tried all the signes of God being angrie and punishing For which cause being inforced by distresse he cried out My God Psal 22.2 Mat. 27.46 my God why hast thou forsaken me 12 Obiect That is to doe iniurie to Christ as if he were afraid of the saluatian of his soule or fell into danger of desperation which is contrary to faith An. But the Euangelists say that he was troubled in spirite full of heauines that he feared vehementlie* Obiect It was feigning Mat. â—6 28 Luk 22.44 An. Surelie vnlesse his soule had been partaker of punishment he should haue byn the redeemer of our bodies onlie Obiect Wee must not attribute corrupt passions to Christ An. The spirit reconcileth these two that Christ was tempted in al things as we are and yet without sinne Obiect Though Christ feared death yet he did not feare the curse and wrath from which he knew he was safe An. He should haue been more faint harted and fearefull then manie theeues which make hast to death But through vehemencie of griefe the drops of blood came trickling downe from his face Obiect He did this to make a showe to others Mat. 26.39 Christs descending into hell An. Yea he directed his gronings to his father in a secret place and the angels did comfort him * Quest Did Christ discend into hell then when he prayed to his father An. This was the beginning therefore the paines which hee suffered for our sake were horrible notwithstanding wee must knowe that his temptation was such as was not contrarie to faith because it was vnpossible that he should be holden of the sorrowes of death Act. 2.24 * 13 Nowe followeth his resurrection from the dead His rising from the dead without which that should be lame nothing worth which hath been spoken touching the crosse his death and burying For Christ is said to be dead for sinne but to haue beene raised againe for our righteousnesse Rom. 4.5 * And by the same we reape a threefold fruite first because as by the death of Christe sinne is purged Three fruits of Christs resurrection so by rising againe he hath purchased life for vs. * Secondly like as the mortificatioÌ„ of our flesh depeÌ„deth vpoÌ„ the partaking of his crosse so being now partakers of his resurrectioÌ„ we walk in newnesse of life 2. Cor. 13.4 * Phil. 3.10 Last of all hauing as it were receiued earnest wee are assured of our resurrection to eternall life * Rom. 6.4 Col. 3.1 2. Cor. 15.20 14 Furthermore though Christ did more fullie declare his glorie by rising againe yet by his ascending into heauen he did trulie begin his kingdome Which the Apostle sheweth when he saith Christs ascension that hee ascended that he might fulfill all thinges * For hee powred out then greater aboundance of his spirit * he did more gloriouslie aduance his kingdome Eph. 4.10 and shewed greater power both in helping those that were his Ioh. 16.7 and also in throwing downe his enemies 15 Wherefore it is added immediatlie that hee sitteth at the right hand of the father which is spoken by the way of similitude taken from princes Sitting at the right hande A similitude which haue their sitters by to whom they commit their office of gouerning coÌ„manding So Christ in whoÌ„ the father will be exalted by whose hand he wil raign is said to be receiued to his right hand as if hee should be said to haue been installed in the kingdome of heauen and earth Eph. 1.20 Phil. 2.9 Eph. 4.15 Act. 2.3 3.21 to haue taken solemne possession of the gouernment committed to him and to continue in the same vntill hee come to iudgement * 16 Our
sinner fretteth inwardlie Feare is a trembling of the minde by reason of Gods vengeance which we haue deserued Desire is diligence in our duetie and readinesse to obey Zeale is an heat wherewith we are inflamed to seek the glorie of God Reuenge is the last for the more rigorous we be to our selues the better hope ought we to haue that God will be mercifull to vs. In this thing Bernard his admonition is profitable Ser. 11. in Cantic Sorrow saith he for sinne is necessarie if it be not continuall* 16 Now it may also bee gathered what manner fruites the fruites of repentaunce be to wit three Fruites of repentance godlinesse toward God loue toward men and in our whole life holines and purenesse and the more diligentlie a man doeth examine his life by the rule of the law of God the more certaine signes of his repentance doth hee shewe Notwithstanding it is verie necessarie Ioel. 2.13 Iam 4 8. that they take their beginning frō the pure fountaine of the heart* And that doone that externall testimonies do follow * 2 Cor. 7.11 which commend sincere repentance 17 Obiect A principall part of repentance as Ioel doth witnesse consisting in fasting weeping Ioel. 2.12 in ashes* An. Yea that which is there spoken of the conuersion of the whole hart vnto the Lord of the renting of the garmentes Weepinge and fasting are not necessarie in repentance but of the heart is proper to repentaunce but as for weeping and fasting they are adioyned not as perpetuall or necessarie effects 18 Let vs also adde that that the name of repentaunce is vnproperlie applied vnto this externall profession What it is to repent in ashes and sackcloth which is rather a confession of the fault with a beseeching to haue the punishment and guiltinesse forgiuen So to repent in sackcloath ashes is nothing els but to testifie our displeasure when God is angrie with vs for greeuous offences Mat. 11.21 Luk. 10 12. But we must note that there is a double confession publike where by condemning our selues before God angels and the worlde Publike confession wee preuent the iudgement of God For saith Paul if we should iudge our selues we should not be iudged of God* But it is not alwaies necessarie to make men witnesses of our repentance The other is priuate whereby we do confesse our sinnes onlie before God and it is a part of true repentance which cannot bee omitted neither is it onelie necessarie for that wee confesse those sinnes which we doe dailie commit Priuate but our greeuous falles also* Psal 51.7 and those which seeme to bee buried long agoe Furthermore we must note that repentance is double ordinarie wherein wee must applie our selues continuallie speciall and extraordinarie whiche doeth as it were raise vp from death those Repentance Ordinary Extraordinary which had either filthilie fallen or giuen ouer themselues to sinne through vnbridled licentiousnes or shaken of the yoke of God through a certayn reuolting The partes of the Gospell 19 Furthermore if the whole summe of the Gospel be contained in these two points in repentance and remission of sinnes do we not see that the Lord doth therefore iustifie his freelie that he may also restore them to true righteousnesse by the satisfaction of the spirit For Christ began his sermons thus * The kingdome of God is at hand Mat. 1.15 repent and beleeue the Gospel First of all hee declareth that the treasures of mercie are set open in him Secondlie he requireth repentance lastlie confidence in Gods promises Hatred of sinne is the beginning of repentance Isay 16.1 Mat. 11.5 20 But as the hatred of sinne which is the beginning of repentaunce setteth open to vs the first entraunce to the knowledge of Christ who offreth himselfe to none but to poore afflicted sinners* so must we indeuour toward repentance apply our selues in it during our whole life if wee will abide in Christ Therfore so long as we shall dwell in the prison of our bodie we must continuallie wrastle with the vices of our nature so consequently with our natural soule Wherfore I suppose that he hath profited much who hath learned to displease himselfe much not that he may stick fast in this mire He hath profited much which doth much displease himselfe but rather that he may make hast to God that being graffed into the death life of Christ he may continuallie meditate vpon repentance 21 Furthermore it is well knowen that repentance is the gift of God Repentance is the gift of God Therfore the church commendeth the benefit of God in that he giuen to the Gentiles repentaunce vnto saluation* Act. 11.28 Also when the Apostle goeth about to exclude reuoltes from hope of saluation he alleageth this reason* Sinne against the holie ghost Heb. 6.6 that it is vnpossible that they should be renued vnto repētance to wit because when GOD renueth those whom he will not haue to perish he sheweth a signe of his fatherlie fauour againe he thundreth against the reprobate with hardning thē whose wickednes is vnpardonable Which kind of punishment the Apostle denounceth to voluntarie Reuoltes or Apostataes who when they fall frō the faith of the Gospell doe mocke God doe opprobriouslie refuse his grace do tread vnder foot the blood of Christe yea and crucifie him a fresh so much as in them lieth 22 But to discusse this more plainelie it is meet that we search out what that so horrible offence is which shall not be forgiuen What it is to sinne against the holy ghost I say that those sinne against the holie ghost which resist the truth of God of set purpose with whose brightnesse they are daseled that they cannot pretend ignorance and to no other end but that they resist For Christe going about to expound that which he had said addeth hee which shall speake a worde against the sonne of man it shall be forgiuen him but he which blasphemeth against the spirite it shall not be forgiuen him Quest How can one blaspheme the sonne but it shall also be against the spirite What it is to sinne against Christ An. Those which stumble at the truth of God which they know not those which blaspheme Christ ignorātlie being indued with this * mind that they will not quench the truth of God beeing reuealed vnto them and that they would not with one word hurt him whom they shall knowe to bee Christe the Lorde they sinne against the father and the sonne But as for those whose conscience is conuict that that is the worde of God which they impugne they are said to blaspheme the holie Ghoste forasmuch as they wrastle against the inlightening which is a worke of the holy ghost* Heb. 6.10 1 Ioh. 2.19 23 Quest Why do such feele God vnappeasable An. Because as Iohn auoucheth they were not of the elect out of whom they
treasure A similitude Faith an instrument For faith is the onelye instrument to receaue righteousnesse in Christ who is the materiall cause authour and minister 8 Obiect By the ministerie of the external word the internall is receiued Therefore Christe being God and man is made vnto vs righteousnesse in respect of his Godhead not of his manhood An. He is made vnto vs righteousnesse as he is man the mediatour and that which was from euerlasting cannot conueniently be saied to be made to vs. Ios 51.10 Obiect The Lorde shall bee our righteousnesse* An. Hee speaketh of Christ who being God reuealed in the flesh is made our righteousnes 9 Obiect This worke of iustifiying doth by his excellencie exceed the nature of man and therefore it cannot but bee ascribed to the diuine nature An. I graunt Obiect Therefore the diuine nature alone doth iustifie vs. An. It doth not follow for although Christ could neither by his blood purge our soules nor appease the father by his sacrifice Christ doth iustifie as he is man nor deliuer vs from giltinesse vnlesse he had been verie God yet it is certaine that he did all these thinges according to his humane nature For wee are iustified by the obedience of Christ* Rom. 5.19 and he did no otherwise obey but as he tooke vpon him the nature of a seruant therefore we haue righteousnesse giuen vs in his flesh 2 Pet. 1.4 10 Obiect By Christ saith Peter we haue precious and most great promises giuen vs that wee shoulde bee made partakers of the nature of God An. Iohn expoundeth that of the last cōming of Christ 1 Ioh. 3.2 that we should then see God as he is because we shall be like to him 11 Obiect It is an absurd thing to say that the word Iustifie is a lawe tearme To Iustifie is a lawe terme so that it is all one as to absolue seeing that wee must bee righteous in deede An. God doth iustifie both by acquitting or absoluing and also by pardoning wherupon Paul saith 2 Cor. 5.21 God was in Christ reconciled the world to himselfe in not imputing sinnes to men * Psal 32.1 Rom. 4.7 Also Dauid describeth righteousnes without workes thus they are blessed whose iniquities are forgiuen Obiect It is contrarie to God and his nature to iustifie those which doe in deede continue wicked An. The grace of iustification is not separate frō regeneration though they be distinct thinges And God doth so beginne regeneration in the elect in whō there remaine alwaies some remnants of sin doth so proceede during the whole course of their life that they are alwaies subiect to the iudgemēt of death before his iudgement seat Rom. 8.33 But he iustifieth* them not in part but freelie that they may appeare in heauen as clothed with the puritie of Christ 12 Obiect Christ is made to vs wisdome which agreeth onlie to the eternall word 1 Cor. 1.30 Therefore neither is Christ as he is man righteousnesse An. The onelie begotten sonne of God was alwaies indeed his eternall wisedome but that which hee had of the father hath hee reuealed vnto vs namely the treasures of wisedome and knowledge* Coll. 2.3 and so the saying of Paul is not referred vnto the essence of the sonne of God but vnto our vse and it is well applied to the humane nature of Christ Obiect They which place saluation in the death of Christ alone make two Gods in denying that we are righteous by the righteousnesse of God An. That which wee haue in Christ doeth come from the grace and fauour of God also that righteousnes which Christ geueth vs is the righteousnes of God Our righteousnes and lyfe is onlye in the death and resurrection of Christ Wee graunt but we hold stedfastly that wee haue righteousnes and life only in the death and resurrection of Christ Obiect That is properly called righteousnes wherby we are moued to do good But God worketh in vs both to will to do* Phil. 2.13 Therefore we haue righteousnes no where els An. God indeed reformeth vs by his spirite vnto holines of life and righteousnes but immediately by his sonne with whom he hath left all the fulnesse of the holie Ghoste that by his aboundance he might supplie the need of his members Ob. Christ himself was iust by the righteousnes of God because vnlesse the will of the father had moued him he himself would not haue satisfied the office committed vnto him Rom. 3.21 5.9 Papists An. Paul saith that Christ hath giuen vs saluation * to shew his owne righteousnes 13 Ob. Righteousnes is cōpoūded of faith works An. These two do so differ that if the one stand the other must needs be ouerthrown Paul counteth all but doung Ph. 3.8 Faith and workes that hee may win Christ * that he may find in him not hauing his owne righteousnes which is of the law but that which is by the faith of Iesus Christ righteousnes which is of God through faith 14 Ob. Paul speaketh of the works which men do before they be regenerate such as were the Iewes But there is a far other respect to be had of spiritual works Spirituall workes For they be fruites of regeneration An. In the cōparison of the righteousnes of the law the righteousnes of the gospell which he maketh* Gal. 3.11.12 Rom. 10.5.9 hee excludeth all maner works with what title soeuer they be adorned For hee teacheth that the righteousnes of the law is The righteousnes of the law that he obtaine saluation which shall perfourme that which the lawe commanudeth The righteousnes of faith and that this is the righteousnes of faith if we beleeue that Christ died and rose again 15 Obiect Faith is a certainetie of the conscience in looking for at Gods hands a rewarde for deserts Also the grace of God is not the imputation of free righteousnes but the holy ghost to the studie of holinesse 16 An. When the scripture speaketh of the righteousnes of faith it leadeth vs to a farre other thing to wit that being turned away frō the beholding of our workes wee may looke onely vnto the mercie of God and the perfection of Christ 17 Furthermore we must diligentlie note The relatiō betweene faith the Gospell that there is some relation between faith the Gospel because faith is said therfore to iustify because it receiueth the saluation imbraceth righteousnes offered in the gospel and wheras it is said to be offred by the gospel therby is excluded all cōsideration of works which Paul sheweth most plainly in 2. places Rom 12.5 Gal. 3.18 Obiect Then the righteousnes which we haue by our owne industrie and will is reiected An. The law profiteth nothing by commanding because there is none that can fulfill it* Rom. 8.2 18 And it is manifest that no man is iustified by the law because the
the causes for which the Lord doth good to them Election is the beginninge of graces An. The cause wherby God is moued to do good to those that be his is not thē handled but only the ordinarie dispensatiō Because God by heaping graces vpon graces taketh occasion by the former to adde the latter that he may omit nothing which may serue to the enriching of his seruants so by this meanes he prosecuteth his liberality yet so that he will alwayes haue vs to respect the free election which is the fountaine and beginning CHAP. XV. That those things which are boasted of the merites of workes do ouerthrow aswell the praise of God in geuing righteousnes as the certaintie of saluation 1 VVE haue alreadie dispatched that which is chiefe that a man is iustified by the mercie of God alone by the communicating of Christ alone and therfore by faith alone not by workes Whether good workes deserue fauor It remaineth that we discusse this question that howsoeuer works are not sufficient to iustifie a man yet whether they do not deserue fauour at Gods hands 2 Surely whosoeuer he were that first applyed merit to mens workes compared with Gods iudgemēt Merit he prouided verie euil for the sincerity of faith Obiect The auncient writers of the Church did euerie where vse it An. Would God they had not ministred matter of errour to their posteritie by the abuse of one litle word 3 The Scripture doth shew what all our works deserue when it denieth that they are able to abide the sight of God because they be full of vncleanenesse* againe what if we should fulfill the Law Ezec. 36.22.32 Lu. 17 20 we are vnprofitable seruants* Obiect The Lord doth call those good workes which he hath bestowed vpon vs ours and doth not onely testifie that they are acceptable in his sight but that they shall also haue a reward An. He doth it for this cause that we may be encouraged by so great a promise that we may not be weary of well doing and that we may be thankfull indeede to God for so great bountifulnesse Works are good as they are of God Obiect If workes be of God then are they good An. They are good as they are of God but man polluteth defileth by his vncleannes those works which were good Quest How then do they please God are not vnprofitable to the doers of them An. Not because they deserue this but because the goodnesse of God doth of it selfe set this price vpon them Eccle. 16.14 4 Obiect Mercy will make place for euery one according to the merit of his works* An. It is thus in Greeke for euerie one shal find according to his works Obiect With such sacrifices men merit at Gods hands Heb. 13.16 saith the Apostle* An. There is nothing else in the Greeke but that such sacrifices do please God and are acceptable to him Obiect Good works do merit those graces which we haue giuen vs in this life but eternall saluation is the reward of faith alone An. Isaias doth shewe that the increasings of the faithfull are the giftes of his owne free goodnesse* Is 51.1 5 Paule teacheth in manie places that we haue the fulfilling of all good things in Christ* and nothing of ourselues 1 Cor. 1.3 Eph. 1.4 Coll. 1.14 Ioh. 10.28 6 Obiect Morall works make men acceptable to God before they be ingrafted into Christ An. But the Scripture saith that they are all in death which possesse not the Sonne* and againe 1 Ioh. 5.12 Rom. 14.23 Whatsoeuer is done without faith is sin* Obiect Christ deserued for vs the first grace now it standeth vs vpon not to be wanting to the occasion offered vs. An. O impudencie as if Christ did only set open the way to saluation Would God they did but tast what these sayings meane He hath life which hath the Sonne* 1 Ioh. 5.12 Whosoeuer beleeueth is past frō death to life * Ioh. 5.12 and such like * Rom. 3.14 1 Ioh. 3.23 Eph. 2.6 Coll. 1.13 7 Obiect A man is iustified by faith which is formed because good works haue from faith to be auailable to righteousnesse An. That is to name faith in mockage and to steale from God the praise of good works Obiect The principall cause is in good workes Free will and yet free will is not excluded by which cometh all merit An. The Apostle saith that we are the workmāship of God created vnto good workes which he hath prepared that we should walk in them* Eph. 2.10 Therfore seing there commeth no good from vs vnlesse we be regenerate and regeneration is of God In good workes nothinge is of our selues there is no cause why we shold chalenge to our selues one ownce in good works 8 That is most plainly shewed by manie testimonies of Scripture* Wherupon we conclude that men are not iustified before God by workes but we say that all those which are of God are regenerate and made a newe creature that they may passe frō the kingdome of sinne 2 Ioh. 1.8 1 Pet. 4 3. 2 Tim. 2.20 c. A similitude vnto the kingdome of righteousnesse and that by this testimonie they make their calling sure and are iudged as trees by the frutes CHAP. XVI The refutation of those sclaunders wherewith the Papistes indeuour to burthen this doctrine to bring it in contempt Obiect 1 BY the iustification of faith good works are destroyed An. Yea they are rather established Because we dreame not of a faith that is voide of good workes There be no works good without faith or of iustification which is without these Notwithstanding we place iustification in faith and not in workes 2 Obiect Mens minds are brought frō the desire of well doing when we take from them the opinion of deseruing Heb. 9.13 Lu. 1.74 Rom. 6.6.18 Tit. 2.11 c. An. If men must be pricked forward no man can vse sharper goads then those which are fet from the ende of our redemption and calling For it were vnseemely sacriledge if being once cleansed we shold defile our selues with new filthinesse and so profane the holy bloud of Christ How euerye man shall bee rewarded accordinge to his workes 3 Obiect God shall giue euerie man according to his workes An. That is a kinde of exhortation which the Scripture doth oftentimes vse that he may omit no way that may encourage vs. 4 Obiect Men are inuited to sinne whē we hold free forgiuenesse of sinnes An. We say that remission of sinnes is of so great estimation that it can not be recompēced with anie good of ours and that therefore it could neuer be gotten vnlesse it were free Remission is free to vs not to Christ Furthermore to vs it is free not to Christ who payed so deare for it Therfore men are admonished that so oftē as they sinne they do so often shed his most
of their owne accord do bring it vpon them selues * Rom. 9.21 An. God hardeneth whom he will Whereupon it followeth that the hidden counsell of God is the cause of hardening The cause of hardning 2 Quest By what right is God angrie with his creatures which haue not offended him before in anie thing For to adiudge to destruction whom he will is more agreable to the lust of a tyrant then to the lawfull sentence of a iudge The will of God is the rule of iustice An. It is a point of bold wickednes euen so much as to enquire the causes of Gods will seing it is the cause of all things which are and ought worthely to be Yea it is the only and sole rule of iustice 3 Quest Why hath God from the beginning predestinate some vnto death who seing they were not as yet could not deserue as yet the iudgement of death Men are naturallie subiect to death An. If all those be subiect to the iudgement of death by naturall condition whom the Lord doeth predestinate vnto death of what iniquitie of his toward them shall they complaine seing man is the cause of his owne damnation 4 Quest Were they not predestinate before by the ordinance of God vnto that corruption which is now pretended for the cause of damnation An. I confesse indeed that all the children of Adam are fallen into this miserie of condition A similitude by the will of God But O man who art thou that disputest with God Hath not the potter power to make of the same lump one vessell to honor and an other to dishonor Rom. 9 20 Obiect The iustice of God is not so defended For it seemeth that there is nothing else sayde in this place but that God hath such power as can not be hindered but that he may do whatsoeuer he will An. God is righteous and hateth iniquitie But and if we cannot comprehend his iudgements Epist 106. will we therefore be so bold as to disalow them 5 I say with Augustine that they are created of God who without doubt he knewe before should go into destructiō Faithfull ignorance is better then rash knowledge Aug. de verit Apost Ser. 20 that was so done because he wold haue it so But why he wold it is not for vs to require Because faithful ignorāce is better then rash knowledge* Paule rested because he found wondering* We learne to speake wel whē we speake with God * Rom. 11.32 6 Quest Why should God impute those things for sinne vnto men the necessitie whereof he hath layd vpon them by his predestination An. God saith Salomon* Pro. 16.4 hath made all thinges for him selfe euen the wicked man for the euill day Therfore euen from their mothers wombe they are borne the children of death who by their destruction glorifie his name Obiect There is no necessitie layd vpon them by the prouidence of God but they are rather created of God in that estate because he foresawe their wickednesse which was to come An. Life death are rather actions of Gods wil then of his foreknowledge therefore it is in vaine to moue anie question about his foreknowledge All thinges come to passe by ordinance where it is certaine that all things come to passe rather by ordinance and commandement 7 Obiect This is not extant in plaine wordes that it was decreed by God that Adam shold perish by his fall An. As if the selfe same God who as the Scripture doth declare doth whatsoeuer he will An absurditie created the noblest of all his creatures to an vncertaine ende The free will of Adam Obiect He had free will to shape his owne fortune and God appointed nothing but to handle him as he deserued An. Where shall that omnipotencie of God be then whereby he gouerneth all things according to his secret counsell which doth not depend vpon anie other The distinction of sufferance will 8 Obiect The wicked perish God suffering not willing their destruction An But why should he suffer it saue only because he will haue it so I say with Augustine* that the wil of God is the necessitie of things that that must needs come to passe which he shall will like as those things shall truly come to passe which he hath foreseene The cause of euill is in man because those things which God made were verie good * Lib. 6. de gen ad litteram cap 15. 9 For though man was created by the eternall prouidence of God to that calamitie whereto he is subiect Gen. 1 31. The matter of euill is of man yet he tooke the matter thereof of himselfe and not of God because he is so lost by none other meanes saue onely because he is degenerate from the pure creation of God vnto corrupt wickednes Acceptinge of persons 10 Obiect There should be then accepting of persons with God which the Scripture doth euery where denie therefore either the Scripture is contrarie to it selfe or else there is respect of merites in the election of God An. In that God chuseth one man refuseth an other that doth not come frō the respect of mā but frō his mercy alone for which it ought to be free to vtter shew it selfe when and so often as he will 11 Obiect If God find all men guiltie let him punish all alike if guiltlesse let him withold the rigor of his iudgement from all An. All are guiltie but the mercie of God releeueth and succoureth certaine Obiect Let it succour all An. It is meet that by punishing he likewise shew him selfe to be a iust iudge Note Grace geueth without merit In giuing to some that which they do not deserue he declareth his free grace in not giuing it to all he declareth what all deserue 12 Obiect By this meanes all desire of well doing falleth flat to the ground Predestination doth not take away the desire of well doinge For if God haue decreed saluation he will bring vs vnto it in his time if he haue appointed death we shold in vaine striue against it An. But Paule saith that we are chosen to this end that we may leade an holy vnblameable life* Eph. 1.4 If holinesse of life be the end of election it ought rather to awake vs to thinke thereupon ioyfully then to serue to be a cloake for sluggishnesse 13 Obiect Such doctrine ouerthroweth all exhortations to liue godlily An. Paule was an open and loude proclaimer of election* 1 Th. 4.7 Eph. 2.10 was be therefore cold in admonishing exhorting Christ commandeth to beleeue in him and yet he saith No man can come vnto me but he to whom it shall be geuen of my Father* Ioh. 6.61 Therfore we must preach godlinesse that God may be wor-aright aright and likewise predestination that he which hath eares to heare of the grace of God may glorie in God and not
was neuer a whit more worthy Mal. 4.1 which thing besides experiēce the prophet doth plentifullie witnesse* who reprouing incredulitie mixed with grosse blasphemies doeth notwithstanding auouche that there shoulde a Redeemer come Quest Why is it rather giuen to the posteritie then to their fathers An. He may torment himselfe in vaine who seeketh a cause heere higher then the vnsearchable counsell of God Examples of blindnes Of the other member wee haue examples daily also there be manie extant in scripture There is a sermon made before an hundred twentie embrace it the rest make small account of it or els laugh at it or loath it Ob. Such diuersitie proceedeth frō their malice An. The nature of the other should be possessed with like malice Cor. 4.7 vnlesse God did refourme it by his goodnesse 13 Quest Why doth he giue grace to the one and omit the other Act. 33.48 An. Luke sheweth a cause of those which imbrace the worde because they are ordeined to life* wee haue an example in Lidia the purple seller* What shall we then think of the other saue only that they are vesselles of wrath vnto dishonour Act. 16.14 Such was Pharao * Exod. 4.21 suche were the Iewes in Christe his time * Ioh. 12.39 14 Quest But why doe these continue obstinate when the other are framed to obedience An. Because as Paul answereth the Lord raised them vp from the beginning Rom 9.7 that he might shew his name in all the earth* 15 Obiect God will not the death of a sinner but that he may be conuerted and liue* Ezech. 34.12 An. If he will who shall let him but hee will put the penitent in hope of pardon because he is readie to pardon so soone as a sinner shall bee conuerted Therefore he will not his death because he willeth repentance Obiect God will haue all to be saued 1 Tim. 2.4 An. That is he hath shut the way to saluation against none order of men Obiect God will haue mercy vpon all An. I will haue mercie on whom I will haue mercie and I will shewe mercie to whom I will shewe mercie* Exod. 33.19 Obiect God receiueth all to repentance neither will he haue anie to perish 2 Pet. 3.9 An. But conuersion is in the hand of God He giueth a fleshie heart but to a few* Ezech. 36.26 Obiect Turne you vnto me and I will be turned vnto you* Zach. 1.3 An. No man commeth vnto God vnlesse he be preuented of him Wherupon Ieremie saith* Ier. 31.18 Turn mee O Lorde and I shall be turned for so soone as thou turnedst me I repented 16 Obiect If the case so stande the promises of the Gospel shall carrie but small credite which auouch that God willeth that which is contrarie to his decree which cannot be broken An. The generall promises of saluation The vniuersal promise of saluation doe nothing disagree with the predestination of the reprobate And they are made effectuall to vs when wee receiue them by faith on the other side when faith is made void the promise is therewithall abolished Quest But why doth he name all An. That the consciences of the godlie may the more safelie rest when they vnderstande that there is no difference of sinnes so faith bee present and that the wicked may not obiect that they want a fortresse whither they may repaire from the slauerie of sinne when as through their vnthankfulnes they refuse it when it is offered Obiect There is nothing more disagreeing with the nature of God The double will of god then that there should be in him a double will An. Though the will of God bee manifolde as concerning our sense vnderstanding yet hee willeth not sometimes this sometimes that in himself but according to his wisedome which is diuerslie manifold Eph. 3.10 as Paul calleth it* doth make our senses amazed vntil it shal be graunted vs to know that he will that wonderfullie which now seemeth contrarie to his will Obiect Seeing God is a father it is an vniust thing that hee shoulde cast off anie saue him who through his owne fault hath deserued this before An. As if Gods liberalitie did not reache euen vnto swine and dogs who bringeth foorth the sunne vpon the good and the euill Mat. 3.45 Mat. 25.34 yet the inheritaunce is laid vp but for a few to whom it shall be said Come yee hlessed c. Obiect God hateth nothing of that which hee hath made An. God hateth the reprobate because being destitute of his spirite they can bring foorth nothing but cause of curse Why the reprobate are hated Obiect There is no difference between the Iew and the Gentile* therefore the grace of God is set before all indifferently An. God calleth aswell of the Iewes as of the Gentiles according to his good pleasure so that he is bound to none Obiect God hath shut vp all thinges vnder sinne Rom. 11.22 that he may haue mercie vpon all* An. Namelie because he will haue the saluation of all those which are saued to be ascribed vnto his mercie although this benefite be not common to all Let vs crie out at such depth O man who art thou that disputest with God* For Augustine doth trulie affirme that they deal peruerslie Rom. 9.20 which measure Gods righteousnesse by the measure of mans righteousnesse CHAP. XXV Of the resurrection 1 ALTHOVGH Christ hauing ouercome death hath giuen vnto vs the light of life beeing now not strangers but of the houshold of God 2 Tim. 1.10 that we may want nothing vnto perfect felicitie yet let it not be as yet troublesome to vs to be exercised in an harde warfare because wee hope for those thinges which do not appeare* Rom. 8 18 Hence we haue need of patience least being wearie we either turne our backs or forsake our standing Wherefore he hath soundlie profited in the Gospell The patience of the faithfull Meditation of the resurrection Cristian felicitie Phil. 3.20 who is acquainted with a continuall meditation of the blessed resurrection 2 For seeing that it is our onlie perfect felicitie to be ioined with our God we must lift vp our minds vnto the resurrection* For our conuersation is in heauen from whence we also looke for a Sauiour * Heb. 10.12 to our redemption* 3 The verie weight of the thing it selfe will sharpen our desire Neither doth Paul without cause affirme Cor. 15.14 that vnlesse the dead rise againe all the whole Gospell is vaine and deceitfull* because our estate shoulde be more miserable then the estate of other liuing creatures Rom. 8 39. seeing we are euery houre as sheep appointed to bee slaine* And therefore all the authoritie of the Gospell shoulde fall to grounde which both our adoption and the effect of our saluatiō doth cōprehend Helpes Furthermore that our faith may ouercome all lets the scripture
we fall after Baptisme An. At what time soeuer we be baptized We be washed by Baptisme for our whole life we be once washed for all our life time and also purged For the puritie of Christ which is offered to vs therein is alwayes fresh Obiect Hereby men take libertie to sinne in time to come An. This doctrine is deliuered to those onely who after they haue sinned being weary do groane vnder their sinnes that they may haue wherewith to lift vp and comfort them selues againe lest they fall into despaire Obiect Christ is made to vs a propitiation for remission of sinnes going before* Baptisme is the Sacrament of Repentance An. In that place Baptisme is not handled but repentance Therfore so often as being wounded with the searinge yron of conscience I shall turne vnto God my sinnes shall be forgiuen me Obiect By the benefite of repentance and the keys we obtaine remission after Baptisme which at our first regeneratiō is giuen vs by Baptisme alone An. Baptisme is the Sacrament of repentaunce But if this be commended to vs during our whole life the force of Baptisme ought also to be extended vnto the same endes 5 It bringeth also an other frute because it sheweth to vs our mortification in Christ and new life in him Rom. 6.3 For as Paule saith we are baptized into his death that we may walke in newnesse of life 6 Our faith receaueth this third frute because it doth surely testifie to vs that we are not onely ingrafted into the death life of Christ but also that we are so vnited to Christ him self that we are partakers of all his good thinges Therefore he did dedicate and sanctifie Baptisme in his owne bodie* Mat. 3.13 And we are baptized in the name of the Father of the Sonne The forme of Baptisme and of the holie Ghost because we obtaine the cause both of our purging and also of our regeneration in the Father in the Sonne the matter in the Spirit the effect 7 Obiect The Baptisme of Iohn was one the Baptisme of the Apostles another Of the Baptisme of Iohn and the Apostles An. Diuerse handes do not make the Baptisme diuerse but the same doctrine sheweth that it is the same both did baptize to repentance remission of sinnes 8 Obiect There were more plentifull graces of the Spirit shed forth after the resurrection An. This appertaineth nothing to make the diuersitie of Baptisme Obiect They are baptized againe by Paul which had once receaued the Baptisme of Iohn* Act. 19.3.5 Therefore the Baptisme of Iohn was onely a preparation Baptisme put for the gift of the holie ghost An. Baptisme is taken in that place for the gifts of the holie Ghost which the faithfull receaued by the laying on of hands as else where oftentimes Obiect Iohn sayd that he did baptize with water but Christ should come who should baptize with the holy Ghost and with fire* Mat. 3.11 An. He did not compare Baptisme with Baptisme but his person with the person of Christ he was the minister of the water but Christ the giuer of the holy Ghost 9 These thinges which we haue spoken both concerninge mortification and also touchinge washing were figured to the people of Israell in the sea and the cloude* 1 Cor. 10.2 Exod. 14 21. A figure of mortification Num. 9.14 Mortification was shadowed when he deliuered them out of the cruell hand of Pharao In the cloude there mas a token of their purging* 10 Obiect By Baptisme we are loosed from originall sinne and we are restored to the same puritie of nature which Adam had before his fall An. Therein wee must note two thinges First that that damnation which verie infantes bringe with them from their mothers wombe hauing the seede of sinne included in them is taken away whereof they haue a testimonie in their Baptisme 11 The other is that this peruersnes doth neuer cesse in vs but doth cōtinually bring forth new fruts of sinne which are called the workes of the flesh* Gal 5.19 Workes of the flesh Those make vs guilty of the wrath of God Therfore we are baptized into the mortification of the flesh which we follow dayly but it shall be perfected whē we shall depart this life and go to the Lord. Rom. 6.14 12 Hereupon Paule exhorteth the faithfull that they suffer not sinne to raigne in their members* Therfore he is enforced to crie out with mourning O wretch that I am who shall deliuer me from this bodie that is subiect to death The 2 end 13 The second end of Baptisme consisteth therin that it may serue for our confession before men For it is a marke wherby we do openly professe that we would be reckened among the people of God whereby we testifie that we agree in one religion with all Christians and whereby finally we do make publike profession of our faith that not onely our heartes may breath out the praise of God but our tongs also and all members of our bodie may sound out the same with such significations as they can Faith an instrument 14 And the meanes to receaue those thinges which the Lord promiseth vs in Baptisme is faith that we may beleeue that it is God that speaketh by the signe which purgeth vs washeth vs maketh vs partakers of the death of Christ What thinges are giuen in Baptisme which taketh away the kingdome of Sathan weakeneth the strength of concupiscence and causeth that hauing put on Christ we are counted the children of God Quest If sinnes be not washed away by the force of Baptisme why did Ananias say to Paule that he should wash away his sinne by Baptisme* Act. 9 17. An. Namely that by the signe of Baptisme Paule might be certified that his sinnes were forgeuen 16 Furthermore if we receaue the Sacrament as from the hande of God from which it came we may thereby gather that there is nothing added thereto or taken therefro by his worthinesse by whose hand it is deliuered Yea when circumcision was corrupt with manie superstitions yet it ceased not to be counted a signe of grace Neither was circumcision iterated vnder Iosias and Ezekias 17 Obiect That faith of ours which hath followed baptisme certain yeares doth sufficientlie shew that baptisme was void An. The promise was alwaies true but our vnbeliefe did let that it had not then the effect Rom. 3.3 because though men be liars vnfaithfull yet God ceaseth not to be true 18 Obiect Paul baptised againe those whō Iohn had baptized* Act. 19.3.5 An. We haue alreadie saide that the baptisme is taken in that place for the visible graces of the spirit which were giuen by laying on of hands* Act. 15. 11 16. 19 As touching the outward signe let vs followe the naturall institution of Christ Popish additions casting far from vs those Popish additions blessing breathing salt tapers chrisme and such
reap this profite that being ingrafted into the bodie of the church they be somewhat the more commēded to the other members Secōdlie whē they be grown vp they are thereby pricked forward not a little to the earnest studie of worshipping God Last of all God will punish it if anie man despice or disdain to haue the child dipped in the signe of the couenant The arguments of the aduersaries against baptizing of Infantes 10 But let vs examine the arguments of our aduersaries First they holde that the signes of Baptisme and circumcision differ muche for diuers thinges are signified the couenaunt is altogeather diuers neither haue the children the same names Circumcision a figure of mortification Obiect Circumcision was a figure of mortification An. So is baptisme Obiect With whom the couenant made goeth not beyonde the temporall life to whom the promises giuen doe rest in present and bodilie good thinges An absurd thinge An. And if God meant to fat the Iewish nation as an heard of swine in a stie 11 Surely if circumcision were a literall signe we must think none otherwise of baptism Forasmuch as the Apostle maketh the one no whit more spirituall then the other* Coll. 2.11 Spirituall promyses are confirmed by erthlie benifits Gen. 15.1.18 And in the meane season wee doe not denie but that God did testifie his good will by earthlie and carnall benefites whereby wee doe also say that that hope of the spirituall promises was confirmed* 12 Obiect They were called the children of Abraham which tooke their beginning of his seede they are called by this name which imitate his faith Therefore theirs was the carnall infancie and ours the spirituall Who are Abrahams children An. God promiseth to Abraham that he will be his God and the God of his seed Whosoeuer they be which receiue Christ the authour of this blessing they be heires of this promise and so consequentlie they are called Abrahams children 13 Circumcision was giuen to testifie such bountifulnesse to the Iewes whereby their mindes were lifted vp to the hope of eternall life and it was called the seale of faith* Rom. 4.20 that Abraham might be the father both of vncircumcision and of circumcision 14 Obiect Paul teacheth that those which are of the flesh Rom. 9.7 are not the sonnes of Abraham* An. Hee sheweth by the example of Ismael and Esau that the goodnes of God is not tied to the carnall seed The goodnesse of God is not tyed to the carnall seed but that he which shall keepe the lawe of the couenant and imbrace the promise of God by faith he is counted the childe of Abraham 15 Obiect Those which in times past did circumcise infants did onelie figure the spirituall infancie which commeth from the regeneration of the word of God An. The Apostle doeth not so subtillie play the Philosopher Rom. 15.8 when he writeth that Christ is the minister of circumcision to fulfill the promises which were made to the fathers* 16 Obiect Women ought not to be baptised Act. 2.29 if baptisme must be like to circumcision An. By circumcision was testified the sanctification which did agree both to men and women Whether women ought to baptized But the bodies of men children alone were imprinted which coulde be so onelie by nature yet so that the women were through them after a sort partakers companions of circumcision The likelihood of Circum and Bap. Therefore let the likelihood of baptisme and circumcision remaine in the inward mysterie in the promises in vse in efficacie 17 Obiect Children are not yet by age fit to vnderstande the mysterie signified there Therefore they are to be accoūted the children of Adam vntil they grow vp to the age which is agreable to their second birth An. Then were they to bee left in death But on the other side Christ commaundeth that they bee brought to him* because he is the life * Ioh. 14.6 Mat. 19.13 Ob. Infants doe not therefore perish if they bee counted the children of Adam An. Yea in Adam we all die neither doth there remaine anie hope of life but in Christ alone* 1 Cor. 15.22 Eph. 2.3 Ioh. 11.25 How infants are regenerate Quest How are infants regenerate being not endowed with knowledge either of good or euill An. The worke of God though it be not subiect to our capacitie is not yet nothing For theirs is the kingdome of heauen where into no vncleane thing doth enter Ioh. 3.3 Therfore they are first regenerate* sanctified * Luk. 1.15 from their mothers wombe Obiect From the wombe that is from their childhood The secripture speaketh so An. The Angel telleth Zacharie that that which was not yet borne shall bee filled with the holie ghost* Luk. 1.15 17 And surelie Christ was therefore sanctified from his verie infancie Christes sanctification that he might sanctifie his elect in himself out of euery age without differēce Obiect The spirit acknowledgeth no regeneration in the scripture but of the incorruptible seede that is 1 Pet. 1.23 the word of God* An. Peter speaketh onelie of the faithfull which had been taught by the preaching of the word The word of God is the seed of regeneration To such the word of God is the onlie seed of regeneration It doth not thereupon follow that infants cannot be regenerate by the power of God 19 Obiect But faith commeth by hearing the vse whereof they haue not yet obtained* Rom. 10.17 An. Paul speaketh of the ordinarie dispensation of the Lord Manie are illuminate without preaching which he vseth to keepe in calling his But hee hath inlightened manie without anie preaching 20 Obiect Baptisme is the Sacrament of repentance and faith But neither of these is in tender infancie An. Circumcision was a signe of repentance* and a seale of faith * Rom. 4.11 Ier. 4. And yet infants were circumcised What if we say that infants are baptised to the repentance and faith to come Which two though they be not as yet formed in them The seed of faith in infants yet the seede of both lieth hid in them through the secrete operation of the spirit whose fruits shall afterward appear 21 If therefore those whom the Lorde hath vouchsafed to elect hauing receiued the signe of regeneration doe depart this life before they growe vp he renueth them by the power of his Spirite as he himselfe alone foreseeth to be expedient If they come to riper yeares that they may be taught the truth of baptisme Baptisme is a marke of renewing they shall be heereby more inflamed to the desire of renuing the marke whereof they haue giuen them that they might think thereupon throughout the whole course of their life 22 Obiect Baptisme is giuen for remission of sinnes An. I graunt Therefore seeing God doth assure this age of hope of mercie why should we take frō it the
the life which floweth from the godhead into it* 10 Therfore our soules are none otherwise fed with the flesh and bloud of Christ then bread and wine do maintaine and sustaine the corporall life Obiect The distance of place is so great that the flesh of Christ can not come to vs that it may be to vs meate An. The power of the holie Ghost doth so much surpasse our senses The distance of places doth not hinder the partaking that it is a foolish thing to go about to measure his infinitnesse by our measure Let faith conceaue that which the mind doth not comprehend that the Spirite doeth trulie vnite those things which are separate in place After which sort the Apostle sayd that the bread which we breake is the partaking of the bodie of Christ Obiect It is a figuratiue speech wherby the name of the thing signified is giuen to the signe An. By the breaking of bread Breaking of bread the Lord doth not only represent but also deliuer the partaking of his bodie 11 And the holie mysterie of the Supper consisteth in two things in bodilie signes in the spirituall truth Let vs therein consider three thinges the signification the matter which dependeth thervpon the vertue or effect which followeth vppon both The signification is placed in the promises The matter is Christ with his death resurrection Three thinges to be considered The matter The signification The effect Sorbonistes Transubstantiation Lombard lib. 4. dist 12. By the effect we meane redemption righteousnesse and eternall life 12 And although in the mysterie of the Supper we grow together in one body with Christ by faith yet we reiect the error of those which fasten Christ to the element of bread 13 Obiect The bodie of Christ which is in it self visible lieth hid and is couered vnder the forme of bread after consecration* so that onely whitenesse remaineth 14 An. Hence came faigned transubstantiation But there should be no likelihoode betweene the signe and the thing signified Obiect Some of the old writers did vse the word Turning Conuersion or turning in the Supper An. That they might teach that the bread which is consecrated to the mysterie doth much differ frō common bread but they wold not abolish the substance of the outward signes What consecration is 15 That is it which is signified by the worde of consecration that shall appeare by an example The water which flowed out of the rocke in the wildernesse was a signe of the same thing to the Fathers which the wine doth figure to vs in the Supper But it was a common watering to beastes the people and the cattell Whereupon it followeth that there is none other chaunge made but in respect of men by reason of the promise Obiect The rod of Moses being turned into a serpent though it get the name of a serpent yet it retaineth the old name Exod. 4.3 7.20 it is called a rod* So bread is called bread though it be become a new substāce An. The eye was a witnesse of that turning The rod is called a serpent but not in the Supper and in short time it returned to the owne forme therefore it retaineth the name of a rod. 16 Obiect The bodie of Christ as it is inuisible infinite it is euerie where Vbiquitaties therefore nothing doth hinder but that it may lye hid vnder bread An. The nature of a true bodie doth not suffer that 17 Obiect The flesh of Christ had neuer anie other measuringes saue onely so farre wide as heauen and earth do reach How Christ is said to haue waxed and growen And whereas Christ was borne and did grow that was done by dispensation that he might fulfill in the sight of men those things which were necessarie to saluation An. What is this Marcion to ascribe to Christ a phantasticall bodie but to raise vp Marcion from hell Obiect Christs bodie is glorious and immortall therfore there is none absurditie if it be contayned in more places thē one if in no place if in no forme vnder the Sacrament An. But the body was mortal which Christ gaue to his disciples the day before he suffred Mat. 17.2 Obiect He had alreadie shewed his glorie to the three disciples in the mount An. He meant by that brightnesse to giue them a tast of immortalitie for an houre The end of the transfiguration But he had not a double bodie but it was his owne garnished with newe glorie 18 Go to if they will tie and fasten the bodie bloud of the Lord to the bread and wine the one must needs be pluckt away from the other Obiect The bloud is in the bodie and the bodie in the bloud An. That is a friuolous starting hole For they be distinct in signes A Caution 19 Furthermore let vs neuer suffer these two exceptions to be taken frō vs. That no iote of the heauenlie glorie of Christ be diminished or taken away which cometh to passe when he is tied to the earthly creatures Secondly that we do not imagine anie thing to be in his bodie which is not agreeable to mans nature which cometh to passe when it is either said to be infinite or to be in more places then one at one time 20 Obiect The Pronoune This doth only note the forme of bread Popish transubstantiation An. But Christ did testifie that that which he reached to his Apostles namely breade was his bodie Obiect The bread must needes be chaunged into the bodie of Christ because it was sayd This is my bodie An. This word is is neuer taken for to be changed and turned into an other thing Obiect This is my bodie signifieth as much as that the bodie of Christ is with the breade in the bread and vnder the bread An. These speeches are too diuerse that the bread is the bodie Absurdities and that the bodie is with the bread Secondly the bread should be Christ and also God The cup should be the newe Testament whereas it is only a signe thereof 21 But the name of the thing is giuen to the signe because of the alliance which is betwene the things signified and their signes So Circumcision is the couenant * Exod. 12.43 Mat. 3.16 Gen. 17.13 The lambe is the Passeouer* The sacrifices of the Law are the putting away of sinnes the doue is the holie Ghost * 1 Cor. 10.4 The stone is Christ 22 Obiect The force of the verbe substantiue is so great that it admitteth no figure An. And yet Paule expoundeth it where he calleth bread the communicating or partaking of the bodie of Christ* 1 Cor. 10.16 23 Obiect We may not depart one whit from the letter An. Then God is a man of warre* Exo. 15.3 Absurdities God hath eyes eares hands feet Obiect When Christ did comfort his Apostles he spake not darkly or figuratiuely An. It is true
sitting at table Last of all Luke saith that the faithfull did communicat not in worshipping but in breaking of bread* Act. 2.42 36 The Nicene synod meant to preuent this mischief when it forbad vs to be huÌ„bly intentiue to the signes set before vs. The Nicene synode Neither was it ordained in times past for any other cause Why it was said lift vp your heartes that the people should be admonished before the coÌ„secratioÌ„ to lift vp their harts 37 Obiect We geue this worship to Christ An. Then we need no signe seing Christ sitteth in heauen And wheras they carie about pompously the consecrated host They carie about the consecrated host which they shew forth in a solemne spectacle to be beheld worshipped called vpoÌ„ it is too superstitious We haue hitherto shewed how the mystery of the holy Supper serueth for our faith with God 2 Outward coÌ„fession is the second end of the Supper Now let vs speak of the outward coÌ„fession Paule interpreteth that to be to shew forth the Lords death which was instituted by the Lord before that the disciples should do it in remeÌ„brance of him * Luke 22 19. And that is publikly 1 Cor. 11.26 altogether with one mouth openly to confesse that the whole confideÌ„ce of life saluatioÌ„ is placed in the death of the Lord that we may glorifie him by our confession and exhort others to geue glorie to him by our example 38 Thirdly the Lord also wold haue it to be to vs in steed of exhortation then which none other can more vehemently animate and inflame vs both to purenesse and holinesse of life 3 Ende exhorting to loue also to loue peace consent For he doth so impart to vs his bodie that he is altogether made one with vs we with him Paule did plainly teach that The cup of blessing is the partaking of the bloud of Christ* The bread of blessing is the partaking of his bodie 1 Cor. 10.16 Therfore Augustine doeth oftentimes call this Sacrament the bond of loue The Supper is the bond of loue 39 Hereby is that verie well confirmed whereof I spake that the right administration of the Sacraments is not without the word For what soeuer profit we reape by the Supper the word is requisit whether we be to be confirmed in the faith or to be exercised in confession or to be stirred vp to loue we haue neede of prayer What shall we then say of that dumbe action of the Papists of their magicall inchantment The Masse and of other toyes 40 Furthermore like as we see that this holy bread of the Supper is spirituall meate and wholesome to the faithfull To whome the Supper is poyâ—on so againe it is turned into most hurtfull poyson to all those whose faith it doth not nourish whom it doth not prouoke to the confession of praise and to loue Therfore Paule exhorteth euerie one to trie and examine him selfe 1 Cor. 11.29 The tryall of a mans self 41 Obiect They do eate worthely which are in the state of grace namely pure purged from all sinne An. By such an opinion doctrine all men shold be kept backe from the vse of this Sacrament The Supper is a medicine for the sicke 42 But let vs remember that this holy banquet is a medicine for the sicke a comfort for sinners a reward for the poore which should nothing profit the sounde righteous and rich if anie such could be found Thefore we shall drawe nere worthely if we know our owne vnworthinesse and seeke our righteousnesse in Christ 43 But as touching the outward rite of the action Mans worthinesse The outward rite Prayers all things shal be well done if they be done with loue edification Let vs begin with common prayer theÌ„ let a sermon be made then let the minister hauing set breade and wine vpon the table repeare the institution of the Supper let him recite the promises which are therin left for vs The forme of ministring the Supper let him also excommunicate all those which by the Lordes inhibition are forbidden to come therto let prayer be made that the Lord wil with like benignity frame vs to receiue that food as he hath vouchsafed to bestowe it vpon vs that seing of our selues we are not he will of his mercie make vs worthy of such a banquet and here let either Psalmes be song or let somewhat be read and let the faithfull communicate in such order as becommeth them After the Supper is ended let an exhortation be made to faith confession loue Last of all When the Supper must be celebrated when the thankesgiuing is ended let the Church be dismissed If that were done at least euerie weeke it should be more allowable 44 This was an euill ordinance that it should be receaued but once in a yeare and that but for fashions sake Luke sheweth that it was oftener vsed in the Apostolike Church wheÌ„ he saith that the faithfull continued in the doctrine of the Apostles Act. 2.42 in fellowship in breaking of bread and prayers* Which thing was long time obserued in the Church as we may gather out of the Canons of Anacletus and Calixtus 45 By these constitutions the holy men meant to retaine and maintaine the often vse of the communion deliuered by the Apostles them selues The canons of Anacletus which they saw to be most wholsome for the faithfull to grow out of vse through negligence of the people Augustine testifieth of his age How the often vse of the Supper grewe out of vse by litle and litle In sex cap. Ioh. tract 26. that this Sacrament was prepared and receaued in some places dayly in some places certaine dayes coming betweene* The same doth Chrysostome teach* 46 And surely this custome which commandeth to communicate but once in the yeare is a most certaine inuention of the deuill * In cap. 1. Hom. 26. ad Eph. through whose ministerie soeuer it was brought in 47 Out of the same shop came that other constitution also which did either steale or take from the better part of the people the halfe of the Supper namely the signe of the bloud The signe of the blood was forbidden the lay people which being forbidden the lay and profane men these titles do they geue to Gods inheritaÌ„ce it became proper to a few shauelings annointed persons For this is the coÌ„mandement of eternall God that all drinke Obiect It is to be feared lest the consecrate wine be shed An. As if all daungers were not before seene by the eternall wisedome of God The bodie is distinguished from the blood Obiect One doth serue for both For the body is not without bloud An. As if the Lord had for no cause distinguished his bodie from his bloud both in words and signes We must retaine the profite which we reape in the double