Yea loue doth not seeke the things that are her owne Whether loue beginne at her selfe 1. Cor. 13.5 Touching our neighbour * Obiect The thing ruled is inferiour to the rule An. When Christ commaundeth that wee loue our neighbours as ourselues he will that we be readie with no lesse cheerefulnesse to doe good to our neighbour then to our selues 55 Also wee must note that vnder the worde neighbour as Christe interpreteth it What is meant by the word Neighbour Luke 10.36 * we comprehend all mankinde and also our verie enemies 56 Obiect That which is spoken touching the not desiring of reuenge and the louing our enemies is a counsell not a commaundement An. Yea commandements are common Pro. 25.21 which do most straightlie require at our hands loue of our enemies * Exod. 23.4 * Deut. 32.35 57 It is manifest that Christe commaundeth Loue your enemies do good to those that hate you c. That you may be childrē of your father which is in heauen * Obiect It were a burden too heauie for Christians to loue their enemies Mat 5.44 An. As if there coulde any heauier thing bee inuented then to loue God with the whole heart c. Obiect Christians are vnder the law of grace An. They ought not therefore any more to giue themselues to vices A veniall sinne 58 Obiect Lust without a deliberate assent which doth not long continue in the heart is a veniall sinne An. Where the transgression of the law is there is the curse Paule calleth death the rewarde of sinne Rom. 6.23 * Ezech. 18.20 59 So saith the Prophet likewise the soule which hath sinned shall die * Therefore euerie sin is mortall Obiect The sinnes of the saints are veniall Why the sinns of the Saintes are pardonable An. I graunt but not of their owne nature but because they obtaine pardon through the mercie of God CHAP. IX That Christ although he was knowen vnder the law to the Iewes yet was he deliuered onlie by the Gospel 1 THE fathers did in deed tast of grace which is at this day offered to vs more fullie They saw the day though with a darker sight the glorie whereof doth now shine in the Gospell without any veile put betweene 2 Furthermore I take the Gospell for the euident manifestation of the mysterie of Christ What the Gospell is Obiect The Gospell is the doctrine of faith* 2. Tim. 4.9 Therefore whatsoeuer promises are founde euerie where in the Lawe concerning free forgiuenesse of sinnes they are counted partes therof An. I graunt if we take the word Gospell largely But according to the principall signification it is applyed to the publishinge of gace geuen in Christ* Mat. 4.6 Mat. 1.1 Seruetus Obiect By the faith of the Gospell the fulfilling of all promises is brought vnto vs therfore we stād no longer in neede of promises An. We enioy in deed the benefits which Christ hath purchased yet that is true Hope is nourished by promyses 1 Tim. 4.8 2 Tim. 1.1 2 Cor. 7.1 that our saluation is hidde in hope* Therefore the holy Ghost commaundeth vs to leane vpon promises so long as we liue 4 Obiect The Law is set against the Gospell as the merites of works are set against free imputation of righteousnesse An. The Gospel did not so succeed the whole Law that it might bring another way to attaine to saluation but rather that it might proue that that was firme whatsoeuer it did promise Rom. 1.16 and did ioyne the bodie to the shadowes* 5 Furthermore Iohn came betweene the Law and the Gospell Iohn was put betweene the Lawe and the Gospell Mat. 11 11. who had a middle office betweene the Prophets which were interpreters of the Law and the Apostles which were preachers of the Gospell CHAP. X. Of the likelihood of the old and new Testament 1 THe couenant of all the fathers doth nothing differ frō ours in substāce very deed that it is alone and the same yet the administration doth varie The agreemēt betweene the Law and the Gospell And they agree in three pointes First the Iewes were adopted into the same hope of immortalitie whereinto we are Secondly the couenaunt whereby they were reconciled to the Lord was vpholden by no merites of theirs but only by the mercie of God who called them Thirdly they knewe Christ to be the Mediatour by whom they should both be coupled to God and also be made partakers of his promises 3 The first is proued by the testimonie of the Apostle who saith that God the Father had promised long before in the holie Scriptures by the Prophetes the Gospell which he pubished concerning his sonne according to the appointed time* Rom. 1.2 3.21 And the Gospell doth not hold mens hearts in the ioy of this present life but it doth extoll them vnto the hope of immortalitie 4 The second appeareth by the saying of Christ Abraham reioyced to see my day he sawe it and reioyced And the preaching of the Gospell in Christ Ioh. 8.56 The end of the preaching of the Gospell doth nothing else but pronounce that a sinner is iustified through the fatherly kindenesse of God without his owne deseruings 5 And Paule teacheth that they had the same Mediator which maketh the Israelits equal with vs not only in the grace of the couenāt but also in signification of the Sacramēts 1. Cor. 10.1.11 There is the same mediatour of both Testaments bicause they were baptized whē they passed through the sea in the cloud Obiect That passing was carnall baptisme An. It answered to our spirituall baptisme For it followeth that they eat the same spirituall meate which we eate and they did drinke the same spirituall drinke which we drinke namely Christ* 1. Cor. 10.11 6 Obiect Your fathers did eate Manna are dead He which eateth my flesh shall not die for euer* Therefore it was not the same meate Ioh. 6.31 Manna An. Christ doeth reprehende the Iewes which comprehended nothing in Manna but a remedie for their carnall neede and hunger they dyd not pearce vnto that high mysterie wherunto Paul hath respect Therefore Christ sheweth that they ought to waite for a farre more excellent benefite at his handes then that which Moses gaue to their fathers as they sayd 7 The fathers Adam Abell Noe Abraham all the rest which were illuminate by the word The Fathers had the same hope of eternall life which we haue seing they did sticke to God it is not to be doubted but that they had an entrance into the immortall kingdome of God For it was a sound partaking of God which cānot be without the good thing of eternal life 8 Also in that couenant I will be your God you shal be my people* The same couenant Leuit. 26.12 the prophets did alwayes cōprehend both life and saluation and all the summe of blessednes 9 Furthermore
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
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
earnest by the ordinance of Christ 48 Obiect We must not fet a rule from one fact whereby the Church may be tyed to continuall obseruation The partaking of both signes is necessarie An. It is no simple fact Because Christ appointed that the Apostles should do so afterwarde For these are the words of one that cōmandeth Drinke ye all of this Obiect The Apostles alone were admitted to be partakers of this Supper whome he had alreadie chosen into the order of sacrificing Priests An. He commanded that they should so distribute the bread and wine which was afterward obserued by the faithfull after the Apostles time for the space of a thousand years all without exception were made partakers of both signes 49 Neither did this custome growe out of vse so long as any droppe of integritie remained in the Church Gregorie the last Bishop Gregory whom you may by good right call the last bishop of Rome saith that it was kept in his time Yea it endured as yet foure hundred yeares after his death when all things were growen out of kind 50 Neither did the Apostle lie when he told the Corinthians that he had receiued that frō the Lord which he had deliuered to them For afterward he declareth the tradition that all of them both one other should be partakers of the signes CHAP. XVIII Of the Popish Masse by which sacriledge the Supper of Christ hath not only bene profaned but also brought to nothing 1 HEreby it appeareth how farre contrarie the Masse is to the holy institutiō of the Supper Ob. It is a sacrifice to obtaine remission of sinnes An. Yea it blasphemeth Christ it burieth his crosse it maketh his death to be forgotten The vertues of the Masse it taketh away the frute thereof and it weakneth the Sacrament wherein the memoriall of his death is left 2 First 1 Blaspheming of Christ those which say Masse must needes be priests And that cannot be done without horrible blaspheming of Christ seing he is appointed of his Father to be the onely and eternall priest* Heb. 5.5 10.7 Psal 110.14 such as hath no neede to haue a vicegerent vnder him Obiect Sacrificing priests are not appointed vnder Christ as if he were dead Suffragaines but they are only Suffragaines or helpers Heb. 7.23 An Christ who is not hindered by death is one and needeth no parteners Obiect Melchisedech offered bread and wine to Abraham which was a preparation to the Masse An. That is falsly referred to bread and wine which the Apostle referreth to blessing 2 Fruite of the Masse 3 Another vertue of the Masse is that it doth burie the crosse and passion of Christ Obiect The Masse is onely a repeating of the sacrifice which was once offered An The Apostle teacheth that no repetition is necessarie* Heb. 9.26 10 10. saying The remission of sinnes being once obtained there remaineth no more offering The sacrifice of Christ is not repeated Ob. The Masse is the application of the sacrifice An. The true application is made by the preaching of the word the administration of the holie Supper 4 Obiect It shall come to passe that incense a cleane oblatiō shal be offred to his name through out the whole world* Mat. 1.8 An. As if it were a new vnwonted thing with the Prophets to depaint out by the externall rite of the Law the spirituall worship of Cod wherto they exhort the Gentiles Ioel. 2.28 Ies 16.21 when they speake of their calling* 5 The third office of the Masse is to blot and rase out of mēs memories the true death of Christ The third office of the Masse What the Masse is For what is the Masse but a newe and altogether a diuerse testament seing that it promiseth newe remission of sinnes Obiect This sacrifice is vnbloudie An. Therfore contrarie to the nature of sacrifices because there is none without sheding of bloud 4 Office to draw men back from Christ lest washing be wanting 6 The fourth office of the Masse is to take from vs the fruite which came to vs from the death of Christ For who can thinke that he is redeemed by the death of Christ when he shall see new redemption in the Masse Obiect We obtaine remission of sinnes by none other meanes in the Masse saue onely because it is alreadie purchased by the death of Christ An. That is An absurditie we are redeemed by Christ vppon that condition that we our selues may redeeme our selues 7 Last of all the holy Supper wherin the Lord lefte a remembrance of his passion is taken away 5 Office to take away the Supper The cōtrarietie betweene the Supper and the Masse when the Masse is set on foot For the Supper receiueth the Masse giueth offereth the Supper teacheth that we obtain saluatiō by the death of Christ alone the Masse chalengeth that to it self the Supper is the bond of vnitie the Masse of diuision For in the priuate Masse there is no partaking of the Supper though there be manie present 8 Obiect But the priest eateth in the name of the whole Church An. Who commanded him so to do Christ will haue the bread to be broken and deuided In the Masse it is shewed and worshipped 9 Moreouer this peruersnesse was vnknowen to the purer Church Therfore let vs say that they do erre filthilie which take the Masse for a sacrifice 10 Obiect The men of old time called the holie Supper a sacrifice An. But they declare therwithall that they meane nothing else How the Supper is a sacrifice Aug. lib. 20. con Faust cap. 18. but the remembrance of that only sacrifice which Christ our only Priest did offer vpon the crosse* 11 Moreouer they did more neare imitate the Iewish manner of sacrificing then either Christ ordained or the nature of the Gospel did bear they turned aside too much vnto the shadows of the law The comparison of Moses his sacrifices and our thanks giuing 12 For there is difference put betweene Moses his sacrifices and the Lords Supper because though they did represent to the people of the Iewes that efficacie of the death of Christ which is giuen to vs at this day in the Supper yet the manner of representing was diuerse Because there the Priestes the sacrifice the Altar did figure the sacrifice of Christ which was to come but the signes of the Supper as bread and wine do celebrate the remembrance of the sacrifice alreadie past Two kindes of Sacrifices 13 Furthermore the word Sacrifice being taken generally doth comprehend what soeuer is offred to God And though there were diuerse formes of sacrifices yet they may be referred vnto two members For either the offering was offered for sinne after a certaine maner of satisfaction and it is called expiatorie or cleansing or it was in steed of thanksgiuing Exod. 29.30 to testifie the thankfulnesse of the mind