Prou. 8. v. 15. Wisedome that is the sonne of God speaketh By me kings raigne and princes decree iustice Dan. 2. v. 21. God taketh away kingdomes setteth vp kings Rom. 13. v. 1. Paule saith He that resisteth power resisteth the ordinance of God V. The office of the Magistrat is to be the a Deut. 17.18.19 keeper of both the Tables of Gods law therefore his principall care must be to set vp and to defend the b Deut. 15.5 2. King 23. 2. Chron. 29. pure worship and seruice of God Next to do iudgement c Ierem. 22.3 Psal 82.3 4. Rom. 13 3.4 Gene. 9.6 and iustice that is to punish the euill to defend and reward the good VI. Againe if neede so require the Magistrat is bounde to defend the subiect with a Deut. 20. Luke 3.14 Mat. 8.10 Act. 10.4 armes and those dominions which are committed to his charge VII Notwithstanding when Magistrates punish either their subiects or their enemies they ought to haue a speciall care that they giue no place to their owne affections but respect onely the discharge of their dutie VIII The Magistrate may by good right require and demaund of his subiectes a Ro. 13.6.7 tributes and customes and he may vse the same not onely for the discharge of his publike seruices but also for the b 1. Sam. 8.11 c. Gen. 44.22.23 Dan. 2.41 honour of his house and for the preseruation of his owne state and dignitie IX And thus farre of the Magistrate now for the lawes we must first obserue that God hath three kindes of lawes the law morall ceremoniall and iudiciall X. The summe of the Morall law is comprized in the a Exod. 20. Deut. 5. Decalogue consisting in the loue of God and the neighbour and for that it is an euerlasting rule of iustice it must continue euer in force XI The Ceremoniall law was the a Gal. 3.14 pedagogie of the Iewes vntill the coming of Christ and therefore Christ being come it is b Col. 2.16 Ephes 2.15 abrogated XII The Iudiciall law in as much as it was properly applyed to the Iewes bindeth not the Christian Magistrate yet in appointing the a Leu. 24.16 Deut. 13.5 punishments of grieuous sinnes it bindeth no lesse the Christian Magistrate at this day then it bound the Magistrates of the Iewes XIII And thus farre of the lawes The third part is of the subiectes The dutie of subiectes towards their Magistrates first is to esteeme of them and a Rom. 13.7 reuerence them as the ministers and messengers or b Rom. 13.4 vicegerents of God next with readinesse of minde and in all obseruance to c Ibid. v. 1. and 5. 1. Pet. 2.13.14 obey them Lastly not to intermeddle with publique affaires nor to d 1. Pet. 4.15 enterprise anie thing without their commission XIIII They are bound also to obey them that vniustly a 1. Pet. 1.18 Ier. 27.12 and tyrannically rule ouer them so long as they commaund nothing that God hath forbidden and forbid nothing that God hath commaunded for in this case we must keepe that rule of S. Peter VVe must obey b Act. 4.19 and 5.29 God more then men and that rule of Christ c Mat. 22.21 Giue vnto Caesar those things which are Caesars and vnto God those things which are Gods A SVPPLEMENT OR ADDITION FOR THE CLEERING AND opening of the doctrine of the Lords Supper WHEREAS our Lord Iesus Christ the 6. of Iohn saith in expresse words that his flesh is a Ioh. 6.55 meate indeed his bloud is drinke indeed And againe b Ibid. v. 53. Vnlesse ye eate the flesh of the sonne of man and drinke his bloud ye haue no life in you For the right vnderstanding of these wordes and doctrine which at the first sight seemeth so strange and to the Capernaites whom Christ then taught most repugnant to all reason and that the same may minister cōfort vnto our soules which is the right end and vse of this celestiall veritie two questions principally must be cōsidered The first is VVhat kind of meate the flesh of Christ is The second How or in what maner this meate is to be eaten The same question may be made also cōcerning the cup as VVhat kind of drinke the bloud of Christ is and in what maner must we drinke the same Now then as concerning the first question If the flesh of Christ bee meate indeede as is before shewed it must be either a corporall or spirituall foode Corporall foode is that which nourisheth him bodily that feedeth thereupon and this to speake after the vsuall maner and properly is called meate Spirituall food is that whereby the soule or spirit of him which eateth is fed and nourished and this is called meate improperly tropically metaphorically because it hath the likenesse of meat properly so called For like as by natural food so properly called the bodie is nourished and sustained so by that spirituall meate the spirit and soule of man is cherished as nourished The same reason and description may be giuen of the corporall and spirituall drinke And now it is certaine that neither the flesh of Christ is a corporall food nor his bloud corporall drinke for that no bodily substance is fed preserued either by the flesh or by the bloud of Christ For to effect this the flesh of Christ must bee eaten with the mouth chewed with the teeth swallowed vp digested and so turned into that nourishing * Chilus iuyce in the stomach whereof bloud is ingendred and so deriued or sent into all partes of the bodie to be vnited thereunto or altred and chaunged into the substance thereof that the body may receiue his growth and preseruation therby And so in like maner the bloud of Christ if the bodie were to be nourished thereby must be drunke vp with the mouth swallowed c. But these things are against all reason and horrible to be spoken And this was the verie cause why the Capernaites did so tremble at the speech of Christ touching the eating of his flesh tooke it so in euil part saying c Ioh. 6.52 How can this man giue vs his flesh to eate and againe d Ibid. v. 60. This is an hard saying who can heare it For they vnderstood Christ to speake those words of a bodilie food which were to be taken with the mouth for the nourishment of the body Wherefore seeing that it is manifest by these absurde consequents that the flesh of Christ is no meate for the body it followeth that it must be a spirituall foode and his bloud spirituall drinke whereby the spirite and soule of man is fed and preserued vnto life euerlasting like as mans body is nourished and kept in this temporall fraile life by corporall meat and drinke And this Christ himselfe seemeth to haue said in these wordes It is e Ibid. v. 63. the spirite that
Thine in Christ Iesu Henry Holland THis copie past from my ragged hand after the first writing to the presse immediatly for the whole worke had not aboue six whole dayes The worke-men were wearied with the hand and the hast might haue caused many errours Wherfore I must desire thee good Reader friendly to correct these few saults which haue escaped Errata Pag. 1. marginall note or for as pag. 1. Aphoris 3. of yeares and iudgement pag. 22. Aphoris 3. commendeth for commandeth pag. 39. Aphoris 2. supply as if they had read pag. 42. Aphoris 11. put out stirring pag. 48. Aphoris 17. which came of for which came not of Abrah pag. 56. first line the last for and at the last pag. 69. Aphoris 9. reade by faith imputed vnto vs. pag. 115. Aphoris 5.7.8 in for into pag. 125. Aphoris 6. of for and. pag. 144. Aphoris 16. were for we pag. 172. se 8. panem Domini and panem Dominum transposed pag. 181. Aphor. 14. put out that THE AVTHORS PREface to Maister Beza I Suppose you can remember right reuerend what moued our friend Caspar Oleuian a man of blessed memorie to publish his abridgement of that great worke of that right worthie man of God Maister Caluin I meane his Institutions to wit partly to helpe the Ministers of the Gospell through Germanie to teach Christ soundly for he thought the prolixitie of that volume debarred a great number froÌ„ reading it Sâ—loâ— Hâ—rboneâ—sis partly also and principallie for the benefit of our schoole he gaue a summarie exposition thereof handling euery three monethes or quarter one booke or part of the whole so that he finished perfected yearely the Summe of Christian ReligioÌ„ Oleuians Epitome And I trust the Lord gaue a blessing vnto that his worke that many haue profited thereby which vouchsafed the reading of the same as for my scholers which haue heard his readings I am wel assured they haue profited much therby But when as he was takeÌ„ by death from vs in the midst of his labours and translated to the celestiall schoole the necessiâ—ie of this place so requiring dutie binding me as the brethreÌ„ which theÌ„ were to prouide for this schoole desired I did succeed Oleuian in this worke so anon after his death I began to expounde the abridgement of Caluins Institution vnto â—ine auditorie and in one halfe yeare â—ace for sooner I could not well do it I â—inished the same And when my Scholers desired for their furtheraÌ„ce in Diuinitie that I would take the paines to appoint theÌ„ some Logicall disputations I soone granted their request and therfore to proceede in some lawfull and good course for their more speedie and better profite I did reduce euery point of Christian doctrine so soone as I finished any place in the Institution into some few Aphorismes and the same I propounded vnto them for disputation And this was the first cause of writing these Aphorismes In collecting them I haue vsed Christian libertie I haue not followed the very wordes of the authour for that could not well be done the authors stile being full and large and Aphorismes requiring breuitie and I added some thing in the sentences which is not in that abridgment yet the worke agreeth wel as I thinke and as the brethren iudge with the authors doctrine and specially with the holy Scriptures Theses Again I rather call these sentences Aphorismes then as they be called vsually theames or questions for the word thesis carieth some signe of doubtfulnesse with it as may be seene with Aristotle in his Topickes where disputers are said aliquid 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to set downe some thing which they do not auouch to be true for the Logitian saith Aristotle in those bookes must not affirme any thing as truth but this belongeth to him onely which can bring proofe by demonstratiue conclusions but such as dispute Logically are ready to defend their position as true or at least wise as probable And some time the word thesis with Aristotle signifieth some absurde opinion caried about vnder the name of some famous Philosopher But these sentences contained in these Aphorismes are neither absurde but to such wits as be not inlightned and sanctified by Gods spirite nor such as any Christian may lawfully doubt off Here some man will aske wherefore then are they propounded to be disputed vpon â—d so to be called in question I answer â—beit we dispute of them yet we doubt not of the truth of them for that is not the â—nd wherefore we propose them in disputation but that our auditorie may the better see and know the truth of them and to â—e more assured of the same by hearing â—ll obiections of heretickes and all scruâ—les that may sticke in their mindes anâ—wered and resolued by the word of God and so both the ignorant receiue better instruction and the weaker confirmation in the heauenly truth But some will say what neede was there these Aphorismes shuld be published seeing they were written for the special and proper vse of thine auditorie I haue herein also followed M. Oleuian that most faithfull Minister and seruaunt of Christ for his desire was that his abridgments might not only benefite such as heard him here but straungers also of other countreys If he thought his abridgement should please many because of breuitie much more may I expect the like fauour for that I am herein more compendious then he For these short Aphorismes containe the chiefe points of ChristiaÌ„ Religion barely propounded 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 much like a withered body or certaine iointes and bones without skinne flesh or synewes such as Anatomistes reserue for demonstration sake So here we haue taken away the fulnes and glory of that stile as the skinne and flesh therof but the sentences which appertaine to any one place of Christian doctrine as things which most concerne the perfection of a body â—e like bare and naked bones knit and â—inted one with an other But some will 〈◊〉 that this is but dry and bare stuffe in â—ede without any sap or grace in it I anâ—r and graunt these bones be but bare 〈◊〉 are they bones that is firme and solid â—ngs indeede which neither want good â—ewes nor iuice and marow of heauenâ— doctrine in them Such as desire a more â—pious stile let them either reade that aâ—dgement or the authours great worke â—selfe For my drift was not in this labour to withdraw any man from the auâ—urs worke but rather to giue an easie â—roduction therunto and to winne and 〈◊〉 excite such as fauour holy Religion the â—re to embrace that worke For I trust â—at he which vnderstandeth the chiefe â—ounds of Gods truth set forth and conâ—ned in these Aphorismes if he be caâ—ed with a true zeale to learne and reâ—iue the knowledge of Gods heauenly â—eritie shall the rather desire to see these â—oints in the author himselfe where they â—re more fully disputed
vnderstanding God imputing vnto Christ the 1. Guiltinesse Of the beleeuer cause of his death 2. Disobedience 3. Corruption God imputing vnto the beleeuer the benefits of the 1. Passion Of Christ cause of his life 2. Righteousnes 3. Holynesse XVI The cause which moueth Gods mercy in our iustification is the a Rom. 3.24 25. Ephe. 1.7 1. Iohn 2.1 and 2. satisfaction and merite of Christ that is his b Rom. 5.19 Phil. 2.8 obedience vnto his father in his c Heb. 2.9 death for vs this obedience is d Rom. 4.6 imputed vnto vs for righteousnesse that is is accounted ours as if we had performed the same our selues XVII And to the end that this obedience and righteousnesse of Christ might be imputed vnto vs it was necessarie first that he should yeeld perfect obedience to the law of God himselfe liuing thereafter in all holynesse of life And to performe this it was necessarie also that he should be sanctified without sin from his beginning first conceptioÌ„ in his mothers wombe for if he had not bene a holy a Heb. 7.26 Priest and a b 1. Pet. 1.19 holy sacrificer he could not haue pleased God and so could not haue pacified him for vs. And yet further I ad that this our high Priest and mediator must be very c Act. 20.28 1. Iohn 1.7 God that the obedience of his death might be of price sufficient for our sinnes and meet to giue vs an euerlasting righteousnesse XVIII The doctrine of our free iustification shall then be comfortable and pleasant vnto vs when we shall present our selues as guiltie before the heauenly iudge and shall prostrate our selues and strip our selues as naked in his presence full of feare and care to be discharged from our sins considering the a Esa 33.14 perfection of Gods iustice and the b Iob. 4.17.18.19 imperfection of our righteousnesse yea the huge c Psal 19.13 Iob. 15.16 number and greatnes of our sinnes For thus come we at the last well prepared and ready to receiue the grace of Christ when we shal be truly cast down humbled with the liuely touch and feeling of our miserie and wants But contrarily such as either d Luk. 18.11 12.13.14 swell in the conceite of their owne righteousnesse or be drunke in the delights of their owne sins they liue in a secure contempt of Gods iudgement and shut vp against themselues the gates of Gods mercy XIX Furthermore if we admit not this doctrine of free iustification we shall rob God of his full a Rom. 3.19 and 25. 1. Cor. 1.30 and 31. Ephe. 1.12 14. chap. 2 v. 8.8.9 glory and our poore consciences of sounde peace b Rom 5.1 c. 8.35 Ephe. 3.12 and rest before his tribunall seate of iustice both which notwithstanding must be had granted XX. And we must further note that the whole course of our iustification is by grace and for our better vnderstanding in this point consider of foure sortes of men The first is of them which are neither inwardly nor outwardly called the secoÌ„d sort is of those contemners whom they commonly call Epicures which haue an outward but not an inward calling the third sorte is of hypocrites which desire some commendation of iustice by some shew of externall workes but specially by the ceremonies which appertaine to Gods worship these also haue their outward but not their inward calling the fourth sort of men are they which haue both an outward and inward calling whom Gods spirite doth regenerate by the Gospell and like these are none of the three former kindes XXI That the first kinde haue no righteousnesse but be meer vniust and impious before God hauing also no strength to do that which is good and to beleeue the promise of grace is very manifest euery where in Scripture as when al the sonnes of Adam are described in these wordes that they haue a Iere. 17.9 wicked rebellious harts that all the b Gene. 6.3 chap. 8.21 imaginations of their hart are only euill coÌ„tinually that their c Psal 94.11 thoughts are vaine that they haue no d Psal 36.1 feare of God before their eyes that not one of them doth e Psal 14.2 vnderstand or seeke after God Againe that when God doth enlighten vs with his knowledge he raiseth vs from f Iohn 5.25 death to life makes vs new g Ephe. 2.10 creatures that we be deadly and h Rom. 5.6.7.8 professed enemies vnto God before he receiue vs to grace in our iustification that we haue not loued i 1. Ioh. 4.10 him before he loued vs that we be not purged from our vncleanesse by the bloud of Christ till the k 1. Cor. 6.11 holy Ghost worke our inward sanctification that then we begin to passe from death to life when through Christ we receiue l Phil. 1.29 grace to beleeue XXII Now for the second and third kinde that they haue no iustice to stand before God may appeare also manifestly for that the vncleanesse of their owne consciences is proofe sufficient that they be not as yet regenerate by the holy Ghost and this also bewrayeth their want of faith Whereby it appeareth that they be not as yet reconciled vnto God nor iustified before him for that this grace none can attaine vnto but by faith XXIII The hypocrites chalenge some iustice because of their glorious workes and obedience to the ceremonies but they are so farre from pleasing God herein that they highly displease him because with vncleane harts they prophane his holy worship For workes can not a Hag. 2.12.13.14.15 Esa 1.11.12.13.14.15 Prou. 15.8 purchase grace with God for any person but contrarily workes please God after that the person first hath founde fauour and grace with God And for this cause Moses writeth that the Lord respected b Gene. 4.4 Abell and his ofâ—fring in which wordes he teacheth that Abels oblation did therefore please God because Abels person pleased him and that pleased him by faith without which 〈◊〉 it is imopssible to please God c Heb. 11.6 for that therby mens harts are d Act. 15.9 purified For which cause also Paule saith to the Hebrues that Abel e Heb. 11.4 offred vnto God a better sacrifice then Cain for that Cain was an hypocrite and so without faith XXIIII Lastly for the fourth kinde albeit man regenerate by Gods grace haue some a 1. Cor. 4 4. righteousnesse of workes yet the same is not such nor so perfect as that it can staÌ„d before the iudgement seate of God because all their good works are b Rom 7.14 c. Phil. 3.13.14 imperfect and c Esa 64 6. polluted with corruptions and their sinnes following do d Eze. 18.24 bury all the remembrance of their former righteousnesse and good life XXV By the premisses we now see that not onely the beginning of our
iustification is by grace so as a sinner freed from damnation obtaineth righteousnesse and that freely by the pardon of his sinnes as appeareth in the three first sorts of men but also our proceeding therein so as our iustification is euer free and by grace which thing well appeareth in the fourth kinde of men which are both regenerate by Gods spirite and iustified by a liuely faith in Christ And thus God imputed vnto Abraham the father of the faithfull his faith for righteousnesse when as he had a Gene. 15.6 liued for many yeares in great holynesse of life This saith Habacuk also b Habac. 2.4 The iust shall liue by faith and Dauid c Psal 32.1 Blessed are they whose iniquities are forgiuen speaking of the godly which liue a holy vnspotted and blamelesse life before men Againe Paule saith that the d 2. Cor. 5.20 embassage concerning our free reconciliation with God must be continued among the faithfull And Christ is a e 1. Iohn 2.1 continuall mediator reconciling vs with his father and the efficacie or vertue of his death to f Ibid. 2. expiate the sinnes of the faithfull neuer dieth nor waxeth old XXVI And whereas the Schoolemen also say that good workes haue no such vertue in them to be sufficient vnto iustification but that their merite vertue to iustifie is by grace we must learne that there is no grace to worke our iustification but that only which moueth God in Christ to embrace vs and to iustifie vs by the merites of his obedience and satisfaction for vs. XXVII For God accepteth not our workes but so farre as we please him hauing put on by faith the righteousnesse of Christ that is which Christ purchased by his death for vs as is a Aphor. 23. before shewed Neither can works iustifie in part before God for God admitteth no righteousnesse of workes but that b Deut. 27.26 Leuit. 18.5 full and perfect obedience to his law XXVIII When they glory of workes of supererogation whereby they say full satisfaction is made for trespasses and sins committed how can they answer that saying of Christ a Luk. 16.10 VVhen ye haue done all these things which are commanded you say we are vnprofitable seruants we haue done that which was our dutie to do XXIX To be short concerning workes take heed of two things first put no trust in them next ascribe no glory to them XXX The Scriptures driue vs from all confidence in them teaching vs that all our righteousnesse a Esa 64.6 smels in the sight of God as filthie clouts and onely prouoke Gods wrath against vs. Now take away this confidence of workes all glorying must fall to the ground for who will ascribe any commendation of iustice vnto workes if confidence in them cause him to tremble in the sight of God XXXI Moreouer if we consider all the causes of our saluation we shall finde the grace of God to shine bright in euery one of them excluding the righteousnesse of our workes For the authour of our saluation is God the Father Sonne holy Ghost The Father first in that a Tit. 3.5 of his meere b Iohn 3.16 1. Iohn 4.9 and 10. grace free loue he sent his sonne vnto vs to redeeme vs from the dominioÌ„ of the deuill Next the Sonne in that of his free loue c Rom. 5.7.8 1. Iohn 3.26 towards vs he became d Rom. 5.19 Phil 2.8 obedient to his father vnto the death of the crosse and so hath satisfied e Rom. 3.25 1. Iohn 2.2 the iustice of God for vs. Lastly the holy Ghost in that he giueth vs f Ephe. 2.8 chap. 1. â—3 faith whereby we apprehend the iustice which Christ hath purchased for vs by his death The end also the Apostle saith is the g Rom. 3.25 manifestation of Gods iustice and the prayse of his h Ephe. 1.12 goodnesse XXXII And whereas the Saintes commend otherwhiles their innocencie and integrity before God this they doe not to the end to trust in the iustice of their workes in Gods iudgement and to rest their consciences as vpon a good foundation but either to testifie the goodnesse of their a Psal 7 9. Psal 18.21 cause against their aduersaries or to coÌ„fort themselues concerning their adoption b 2. King 20.3 1. Tim. 4.7.8 by the fruites of their faith and calling for that they rest on the onely fauour of God in Iesus Christ XXXIII Againe whereas the Scripture saith that the good workes and obedience of the faithfull doe cause the Lord to raine down many blessings vpon them we must vnderstand that good workes are so farre causes of Gods blessings vpon vs as the Lord by his former graces taketh occasion to giue vs more graces where note that they be not meritorious causes but motiues onely for speciall graces of Gods spirite going before for whom the Lord will glorifie them first he a Ephe. 5.26.27 sanctifieth that their corruption and wickednesse may not hinder their glorification In a word as Augustine hath well spoken God crowneth the workes of his owne hand in vs. XXXIIII Againe that our workes do not merite the grace of God may yet further appeare by these reasons folowing First for that they are full of a Esa 64.6 corruption next for that they are duties we b Luk. 17.10 owe vnto God thirdly for that they are not ours that is such as come from the streÌ„gth of our free will but the effects c Rom. 8.10 Ephe. 2.10 and fruites of Gods grace in vs. XXXV And whereas good workes please God and haue a a 2. Tim 4.8 reward it is not for any merite but for that Gods b Esa 55.1 goodnesse doth accept of them and reward them of his meere grace and mercy in Iesus Christ XXXVI Surely no Christian doubteth but that we must hold fast the groundes of Christian Religion and this is a fundamentall point or ground of ChristiaÌ„ doctrine that Christ is giuen a 1. Cer. 1.30 and c. 3.11 vs for our righteousnesse or iustification if this doctrine staÌ„d the iustice of our merites and workes being a flat contrary can not stand XXXVII There are two opinioÌ„s of Popery which are most opposite to that great ground of ChristiaÌ„ veritie The first is that there are some moral vertues or works which make men acceptable before God before they be grafted into Christ the second that Christ hath merited for vs the first grace that is an occasioÌ„ of meriting with God that then it is our parts to take the occasion when it is offered XXXVIII To conclude we must very circumspectly see to this that we build wisely vpon on that foundation for that doctrine is sound concerning good workes which is deriued from the doctrine a This is the method which Paule vseth in a maner in all his Epistles as to Rom. Gal. Ephes Phil. Col. c.
of faith folowing the same as the effect doth the cause For to this end are we iustified by faith in Christ that we may shewe our selues thankfull vnto God for so inspeakable a benefite by our continuall endeuour and care to serue God in all good workes and in all holinesse righteousnesse of life CHAP. XIIII Of Christian libertie I. APHORISME BEcause that Christians and the faithfull vnder the Gospell are freed a Rom. 6.14 from the law it foloweth now that we consider how farre this Christian libertie is extended and wherein it consisteth least any do wickedly abuse b Gal. 5.13 the same against the glory of God his owne saluation and the saluation of his brethren II. Christian libertie hath three partes to wit our freedome and discharge from the * Or condēnatiō of the law iustification of the law from the dominion of sinne and from the ceremonies of the law III. The first part of Christiā libertie is this that the consciences of the faithfull are freed and discharged from the a Gal. 3.13 and c. 5.1 iustification of the law that is from the necessitie of perfect obedience to the attaining of the legall iustice so consequently from that care and trembling because of the heauie curse and wrath of God which foloweth the breach of the law IIII. But no man may therefore conclude that the law is not necessary for the faithfull for they are euer a Rom. 7.12 taught admonished and moued therby vnto euery good worke albeit it can not charge their consciences before the tribunall seate of God V. The second part of Christian liberty is that Christians are freed from the kingdome a Iohn 8.34 36. Rom. 6.14 c 7. 22. and chap. 8. 2. 1. Iohn 5.3 and dominion of that sinne corruption which dwelleth in them so that henceforth they do no more hate nor flie from the law of God but are delighted therin because of Gods holy spirit which dwelleth in them VI. This blessed freedome yeelds two benefites the first is a holy trust and affiance in God that their a Malach. 3.17 obediēce hauing many wants yet is acceptable vnto God the second benefit is a chearefulnesse in performing our duties vnto God and this foloweth the former immediatly as the effect the cause these two points are very pertinent to Gods holy worship VII The third part of Christian libertie is that the consciences of the faithfull are discharged freed from the a Gal. 3.25 and c. 5. 13. Eph 2.14.15 Colos 2.14 and 16. ceremonies of the law that is from the necessitie and burden of the obseruation of the legal ceremonies as the eating of certain meats the obseruation of certaine feastes and the like Which things in their owne nature are but things indifferent b Rom. 14. so that it is little pertinent to godlynesse simply whether they be vsed or not vsed I ad simply for that in some respect and for some circūstāce the vse of such things might be profitable as shall after appeare in place conuenient VIII The knowledge of the doctrine of Christian libertie is necessary also for the faithfull as for peace of consciences so to auoyde superstitions IX But here notwithstanding obserue that the free vse of externall and indifferent things is not a Rom. 14. v. 14. and 22. granted them which as yet know not the doctrine nor be assuredly perswaded of the truth thereof but are caried with some superstitious opinion which causeth them to doubt of the vse of them X. The end and vse therefore of this doctrine is that we may vse the blessings of God without any scruple of conscience for that end for the which they are ordained and giuen of God for vs but euer moderating our selues in the vse of these things for the a Rom. 14.13 15.19.20.21 chap. 15. 2 1. Cor. 10.23 edificatiō of our brethren XI Wherefore seeing the a Rom. 24.5 peace of consciences is the true and naturall end of Christian libertie it followeth that they do greatly abuse the same which vse it either to satisfie their owne carnall b 1. Cor. 6.12 lustes or without regard of circumstances of time and place or any way c Rom. 14.3 and 10. in contempt of their weake brethren XII For albeit we must otherwhiles a Gal. 2. v. 3. 4 5. defend our libertie in the vse of things indifferent before men to represse the malice of some froward aduersaries yet we must haue a speciall care of weake b Rom. 14.1 13. and 20 and 21. Act. 16.3 Rom. 15.1.2 1. Cor. 8.9 13. c. 9. 22. brethren that we giue no offence to them XIII For the right vse of Christian libertie is to giue place to the ignorance and infirmitie of weake brethren and not to any a Gal. 2. v. 3.4.5 Mat. 1.5.14 Pharisaicall sowrenesse or rudenesse of hypocrites XIIII We must here take heed of that hypocrisie wherein a great nūber in this liberty regarde not the edification of brethrē but prouide onely for their a Gal. 2 1◠c. owne peace XV. And here keepe this rule Do not offend God for thy neighbours sake Vnder this generall rule are contained two speciall the first is this looke what we are bounde to doe that is what God hath commanded we must not leaue a Mat. 15.10 c. Iohn 6.51 c. Act. 5.28.29 vndone for feare of any offence or daunger that may ensue the same The second is this we must neither b Rom. 3.8 Gene. 12.10 chap. 26.7 Exod. 1.19 Ios 2.4.5.6 1. Sam. 21.24 purpose nor do any thing which God doth not permit XVI There is also another generall rule that loue towardes man giue place to the puritie of faith as if a man be bound to do any thing against his conscience or else the brother will be offended let the brother be a Luk. 14.26 offended rather then do any thing against conscience for as this libertie is vnder charitie so charitie vnder faith XVII Againe another consequent of this libertie is this the consciences of the faithfull are exempt and freed frō the a 1. Cor. 3.21 chap. 7.23 dominion and power of all men and this is that Christ may not leese that prayse and thankes giuing which is due to his bountifulnesse and goodnesse and that our consciences may not be depriued of the fruite of his liberalitie XVIII Neither must we deeme this libertie of cōsciēces in not being subiect vnto mā to be but a matter of small moment for that it cost a Ibid. and 1. Pet. 1.18 and 19. Gal. 5.1 Christ so great a price euen the price of his owne most pretious bloud XIX The better to vnderstand this doctrine we must note the difference betweene the spirituall and ciuill gouernement of men for by that spirituall regiment the conscience is instructed to serue and worship God but by the ciuill
the Church for Christ himselfe performed the partes of a Minister but as to all the faithfull receiuing the Sacrament at the hands of the Lords Minister Wherefore these wordes doe no lesse concerne those whom they call lay men then they do the Priests or Ministers of the Church VIII Againe if the Supper be to represent Christes sacrifice and oblation which he made vpon his Crosse thē Christ must be offered vp in the Sacramēt of the Supper for how can we otherwise represent in the Supper the oblation of Christ but by offering vp Christ vnder the kindes of bread and wine But this consequence is false and so is the reason thereof For that oblation which Christ made on the Crosse both may must be otherwise represented that is by the a 1. Cor. 11.24 breaking of the bread and the powring out of the wine IX Againe if the pascall lambe was to be sacrificed then Christ also in the Eucharist must be sacrificed for that the paschal lambe was a type of the Lordes Supper here I answere againe the consequence is false and the reason therof for of that antecedent this will follow that Christ also must be sacrificed for that the lambe was a type of a 1. Cor. 5.7 Christ not in the Eucharist but on the Crosse where as Iohn saith that was finished b Ioh. 19.36 which the lambe prefigured X. Againe they bring a place of Malach. chap. 1. v. 11. from the rising of the sunne vnto the going downe of the same my name is great among the Gentils and in euery place incense shal be offred vnto my name and a pure offring But I answer that where they inferre that the body of Christ is offred vp in the Supper because it is a cleane or pure offring the argumēt is false because it will not follow from the generall to the speciall affirmatiuely And it is very manifest to any man of vnderstanding that Malachie here speaketh as the a See Ioel. 2.28 Act. 2.17 Prophets of the spirituall worship of the new Testament vnder the shadowes of the ceremoniall worship vsed in the old But it is straunge that these men dare be bold to bring argumēts for the defence of their Masse in sacrifice out of the Epistle to the Hebrues for that the principall doctrine of that Epistle doth plainly euert all this Popish inuētion of the Masse out of the 5. chap. v. 1. they haue this saying a Heb 5.1 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Euerie Priest is ordained that he may offer sacrifices for sinnes Therefore there are also in the new Testament Priests properly so called which offer vp sacrifices for sins For that the Apostle vseth a verbe of the present tense I answer it is very manifest in all the Apostles doctrine and speach in that place that he speaketh of the Priestes of the old Testament and of the sacrifices which were types of Christes sacrifice the only sacrifice expiatorie for sinne And so the Apostle speaking of Leuitical Priests in all the Epistle vseth verbes of the present tense as chap. 7.9.11 The reason of that phrase is to set the matter whereof he speaketh more manifestly before the eyes of men XII Next they borow out of the 7. chap. the type of Melchi-zedek they reason thus If Christ did not sacrifice himselfe in the Supper in an vnbloudy sacrifice vnder the kindes of bread and wine then was he neuer made Priest after the order of Melchi-zedek But he was made c. as the Apostle witnesseth in that chap. The reason of the consequence is because Melchi-zedek offred vp vnto God bread and wine I answer the consequēce is false for Christ is called a Priest after the order of Melchi-zedek principally for this cause as the Apostle sheweth because he is a priest for a Heb. 7.3 euer as Melchi-zedek there is noted and described without father without mother without kinred Againe the reason of their consequēce is false for that Melchi-zedek did not offer bread and wine vnto God but brought forth b Gen. 14.18 bread and wine for the refection of Abraham and his seruants and that this is there signified we may well vnderstand both by the Hebrue word Hotzi and by the circumstance of that action in that place XIII Lastly they haue this sentence out of the 9. chap. It is necessarie that the a Heb. 9.23 * Exemplaria similitudes of heauenly things should be purified with such things but the heauenly things themselues are purified with better * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hostes as they speake sacrifices then these Ergo with oblations of Masses because he speaketh in the plurall number hostes Therfore he speaketh not of the bloudie sacrifice of Christ which was but one But I answer that the Apostle there still keepeth his plurall number Enallage n. chaunge of number taking one number for another because he continueth in the comparison of the legall sacrifices And of these chaunges we haue many examples as Ruth 1. v. 10. and chapter 2. v. 20. And that the Apostle there speaketh of that one sacrifice of Christ may appeare by the scope of that whole chap. for that nothing else is there intended but to compare the Priesthood of Christ with the Leuiticall Priesthood and to shew how far that excelleth this XIIII And albeit we vtterly deny that the holy Supper of the Lord which the Papistes haue transformed into the monster of the Masse to be a sacrifice expiatorie for sin yet we do willingly confesse and professe it to be the sacrifice * Sacrifice of prayse thankes-geuing Eucharisticall of the new Testament for that it was instituted by the Lord for this ende by this solemne rite to a 1. Cor. 11.26 shew set forth his death that we might magnifie him as our onely redeemer to the glorious prayse of his name CHAP. XXVIII Of the Ciuill Magistrate I. APHORISME BBcause some think the ciuill Magistrat is to be banished out of the Church of God others giue him too much power it is verie needefull also that we know by gods word whether this order be allowed of God and how far the ciuill Magistrats power reacheth II. Both which points the better to know we must speake of three things in order first of the Magistrat next of the lawes lastly of the people III. Of the Magistrat we must consider also three things whether his place calling be approued of God what his office is what authoritie he hath IIII. It is manifest by the Scriptures that God approueth Magistracie or ciuill gouernement as Psal 82. v. 1. God standeth in the assemblie of Gods he iudgeth amōg Gods v. 6. I sayd ye are Gods and ye are all the children of the most high Deut. 1. v. 17. Moses saith the iudgement is Gods So 2. Chron. 19. v. 6. Iehosaphat saith to the Iudges ye execute not the iudgements of mā but of the Lord.