Church he must also publikely be corrected by the Church accordong as his trespasse is if neither yet he will repent being admonished and chastised by the Church whether it be he that committed a priuate trespasse or he that coÌ„mitted a publicke offence at length excommunication must bee inflicted by the church as the extremâ— and last remedie to correct men obstinate and impenitent euen as also Christ himselfe commaundeth in these woordes next following the place before alleaged Jf he refuse to heare the church also let him be vnto thee as an heathen man and a publicane In these wordes Christ expressely commaundeth all whosoeuer being after this sort admonished by the church wil not repent to be by the common consent of the church excommunicated vntill they repent It remaineth now that we see what Excommunication is Excommunication is the banishing of a grieuous transgressour or an open vngodly and obstinate person from the fellowshippe of the faithfull by the iudgement of the Elders by the consent of the church and by the authoritie of christ and by the holy Scripture When the Church therefore pronounceth of any that they are not godly they must be excommunicated and not admitted vnto the sacrament And whosoeuer are excommunicated they againe professing shewing in their actions amendmeÌ„t ar altogether in like sort receiued into the church as they were exiled froÌ„ it namely by the iugedmeÌ„t of the Elders by the consent of the Church the autority of Christ and the Scripture Furthermore the chiefe and principall part in excommunication is denunciation whereby is denounced that hee which denieth faith and repentance is no member of the church as long as hee cotinueth such how euer he make boast of the name of christians because the Scripture dooth not acknowledge him for a christian who although he professe himself in word to be a christian yet in deedes sheweth the contrary And this denunciation whereby one is excommunicated is not in the power of the minister of the Church but in the power of the Church and is doone in the name of the Church because this commandement was giuen by christ vnto the church For hee saith expressely tell the Church And verily this commaundement hee gaue vnto the church not for the destruction of the sinner which is to be excommunicated but for his edification oâ— saluation Neither ought this denunciation of the church to be vsed without effect for as was before saide of whome the church denounceth that they are not godly the church is bound to excommunicate them and not admitte them to the vse of the Sacramentes Now who are to be excommunicated is knowen sufficientlie by that which hath beene said before namelie such as either deny some article of faith or shewe that they wil not repent or submitte not them-selues to the will of God according to his commandements neither make any doubt of persisting stubbornly in manifest wickednesse Al such are not to be admitted into the Church or if they haue beene admitted into the Church in Baptisme yet we must not goe forwarde in offering them the Lordes sacred Supper but contrariwise such as professe faith and repentance the church is bound to admitte There remaine obiections of the aduersaries whereunto we will in few woords make answere 1 Obiection The charge and office of the keies is no where commaunded Therefore is not to be ordained in the Church by consequent no man ought to be excluded from the sacraments Ans The Antecedent is false because frequently in Scripture manifest testimonies of this charge and commission are extant Mat. 16.19 J will giue vnto thee the keies of the kingdome of heauen and whatsoeuer thou shalt binde vpon earth shall be bound in heauen Here in plaine wordes is expressed the power of the keies committed to all ministers of the word Moreouer what this office of charge of the keies committed to the Church is and how the Church must discharge this charge and funâ—tion Christ likewise plainly aduertiseth and declareth Mat. 18.17 18. If he will not vâ—â—â—safe to heare them tell it vnto the Church and if he efuse to heare the Church also let him bee vnto thee as an heathen man and a publicane Verily J say vnto you whatsoeuer yee shall binde on earth shall bee bound in Heauen and whatsoeuer yee loose on earth shall bee loosed in Heauen These thinges giuen thus in precept by Christ Paul also dooth in the thing it selfe confirme 1. Cor. 5.5 Let such a one be deliuered vnto Satan for the destructioÌ„ of the flesh that the spirit may be saued in the day of the Lord Jesus 1. Cor. 11.20 When ye come together into one place this is not to eate the Lords Supper 2. Thes 3.14 Jf any man obey not our sayings note him by a letter and haue no companie with him that hee may bee ashamed 1. Tim. 1.20 Of whom is Hymenaeus and Alexander whom I haue deliuered vnto Satan that they might learne not to blaspheme In the Prophets also are manifest testimonies in which this is apparent to haue beene commaunded by God Isai 1.11 What haue I to doe with the multitude of your sacrifices saith the Lord I am full of the burnt offerings of rams and of the fat of fed beastes and I desire not the bloud of bullockes nor of lambs nor of goates Isai 66.3 He that killeth a bullock is as if he slue a man he that sacrificeth a sheepe as if he cut off a dogs necke hee that offereth an oblation as if hee offered swines bloud he that remembreth incense as if he blessed an Jdoll Ier. 7.22 J spake not vnto your Fathers nor commaunded them when J brought them out of the land of Aegypt concerning burnt offerings and sacrifices Psal 50.16 Vnto the wicked said God What hast thou to doe to declare mine ordinaunces that thou shouldest take my couenant in thy mouth Wherefore Christ also saith Matt. 5.24 Leaue there thine offering before the Altar and goe thy waie first bee reconciled to thy brother and then come and offer thy gift There are other places also of Scripture besides these where it is coÌ„manded that all professed wicked persons be excluded from the church the vse of the sacraments as wheresoeuer is reprehended the vnlawfull vse of the sacraments Likewise wheresoeuer the ministers are commaunded to receiue only such for members of the church as professe faith repentaÌ„ce Reply God indeed forbiddeth the vngodlie to come vnto the sacraments but he willeth not that the church should forbid them Ans What god forbiddeth to be done in the church that wil he haue to be auoided by the Discipline of the church that God hath willed the church to forbid exclude professed vngodly persons is manifestly prooued by the fore alleadged places 2 Obiect Men are not able to discerne the woorthie from the vnworthie they cannot know who truelie repent who persist in impietie neither can they cast anie man into hell fire
Christes kingdome Now to pronounce a man to bee a Publicane and an aliene from Christes kingdome belongeth vnto the Ecclesiastical magistrate not vnto the ciuil because a Publican and an Heathen may be a member of the cittie but not of the church of Christ 2. Christ addeth Verily verily J saie vnto you whatsoeuer yee bind on earth shal be bound in heauen Heere Christ meeteth with an obiection For the excommuned person may obiect what doth this touch me Although the church account me for an infidel for an Heathen and Publicane I wil notwithstanding in the meane season eate and drink Christ answereth therefore That this iudgement shall not be frustrate or of no effect for I may selfe wil be the executour of it Before in the 16 Chapter he said I will giue thee the keies of the kingdome of heauen but there hee speaketh of the common and general authority of the ministerie here he speaketh namely and particularly of the ministers authority in this cause To bind and loose therefore is not belonging vnto the Magistrate but vnto the church 5 The wicked maie bee accounted for Heathens and Publicanes without anie excommunication Therefore a Publicane and an excommunicate are not alone Aunswere I denie the Antecedent because to account one out of the communion of the church to excommunicat are all one Reply But they maie account one that is think of one in their mind to be such a person Aunswere If hee heare not the church thou art to knowe not what the church thinketh of him in minde but what they publikely determine of him whether thou maiest account him for an Heathen and Publicane And furthermore Paul elsewhere forbiddeth vs to eate or drinke with a wicked person Therefore it is not a knowledge only in the mind Against the Examples PAVL willeth that the incestuous person be cast out of the Catholick church 1. Corinth 5.13 that is hee will haue him pronounced to be no member of the Church Therefore this eiection or casting out is not to think only but to pronounce also excommunicate The aduersaries vrge the contrary to this on this wise 6 The Apostle expoundeth himself 2. Corinth 2.6 Jt is sufficient vnto the same man that he was rebuked of many Therefore those words Account him for a Heathen a Publicane and put him awaie from among you signifie only a rebuking Answere This reason deceiueth by a fallacy of consequent because a generall rule is not builded vpon one example For because heere was neede of rebuking onely seeing the partie repented It doth not thereof follow that alwaies the same onely is required Reply What they did that Paul commanded But they did onlie reprehend and rebuke Therefore Paul commaunded them onelie to reprehend him when he commanded them to put him awaie from among them Ans Paul commaunded that but not that only because he cōmanded also that they should reiect him if he repēted not But if he repēted it should be sufficient to reprehend rebuke him Wherefore it doth not follow They onely reprehend him Therefore Paul commaunded them onely to reprehend him This is a true aunswere vnto the former reply but there is another also cleare and manifest 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For the Greeke woorde which the Apostle here vseth signifieth not onelie reprehension and rebuking but also that excommunication which is by words onelie And in this sense not onelie it maie but also must bee taken because hee saieth So that now contrariwise yee ought rather to forgiue him Therefore he was now excommunicated and not as yet receiued but to be receiued Neither was he onely reprehended and rebuked but also cast out eiected And whē also he saith Of many hereby is cōfirmed that by the name of the church whereof Christ speaketh Matth. 18. is not vnderstoode the common multitude but the chief gouerners of the church Againe For this cause did I write saith the Apostle that J might know the proofe of you whether you would bee obedient in all things He praiseth them therefore because they obeied Wherefore before repentance he forbiddeth That they companie not together with the excommunicated person And further also hee saith I praie you that you would confirme your loue towardes him The Greeke woorde 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which we interpret to confirme signifieth by publique sentence to speake a thing So is it taken Gal. 3.15 a mans couenant when it is confirmed that is ratified by publique autoritie The Apostles meaning therefore here is that they should declare their loue towardes man by publique testimonie Therefore to forgiue was to receiue the excommunicated erson into fauour and that doth hee often repete Now there was also some space betweene the writing of the former and the latter Epistle to the Corinthians Therefore hee stoode in the meane time excommuned In the former Epistle Paul saith that hee heareth that some wicked persons were amongest the flock Them he willeth to bee excōmuned And it is likely that the Corinthians obeyed this his commandement in excommuning them and so wrote to Paul that they had obeyed him therein because in his 2. Epistle Cap. 2. he commendeth them and willeth them to receiue againe the incestuous person vppon repentance 7 Whome Paul had willed to bee noted by a letter him hee willeth the Thessalonians to account of as of a brother and therefore will not haue him to be excommunicated This consequence or sequele is proued thus Contraries can-not stand together But to excommunicate one and to account him for a brother are contraries therefore if he bee to bee accounted for a brother hee is not to bee excommunicated That these are contraries is also thus proued To Excommunicate is not to account one for a brother but not to account one for a brother and to account one for a brother are contraries Therefore also to excommunicate one and to account him for a brother are contraries and so can not stand together except not to account and to account for a brother shoulde bee all one Aunswere There is an ambiguitie and diuerse vnderstanding of these woords to account for a brother Wherefore the contrarietie is not here of force For all men are brethren both Christians and Turks But christians neuerthelesse although they account Turks for their brethren and neighbours and desire their saluation yet doe they not account them for christian bretheren If then they are to account Turks for their brethren then much more must they account them and seeke their saluation who were before time brethren that is christians 8 What Paul did that are not we to folow Paul did excommunicate Hymenaeus and Alexander without the churches consent 1. Timot. 1.20 Therefore wee must excommunicate no man Answere The Maior proposition is false if it be generally vnderstoode Reply The Maior is thus proued What Paul did by his Apostolique autoritie that are not we to follow But hee did this by his Apostolique autoritie Now this Minor is
according to the measure of the gift of Christ Eph. 4.7 4. It signifieth an obliging or binding of al the members to imploy refer al their gifts to the glory of christ their head to the saluation of the whole body of euery member mutually Why the faithfull are called Saintes The faithfull are called Saints in three respects 1. Jmputatiuelie that is in respect that Christs sanctitie and nolines is imputed vnto them 2. Inchoatiuely that is in respect that conformitie and agreeablenes with the law is incliâ—ated or begun in them 3. In respect of their separation because they are selected and separated for all other men By this then which hath beene spoken it appeareth what is to beleeue the communion of Saints namely to beleeue that the Saints of which number I must needes certainly be assured my selfe to bee one are vnited by the spirite vnto Christ their head and that from the head gifts are poured downe vnto them both those which are the same in all necessarie to saluation as also those which being diuers and diuersly bestowed vpon euerie one are requisite for the edification and building of the Church Now must we a litle more at large expound the fiâ—st and chiefe part of the communion of Saintes That is the vnion or coherence of al the Saintes that is of the whole bodie of the church with Christ the heade and of his members among themselues which is wrought by the Holy Ghost euen by the same spirite who dwelleth in christ the heade and in all his members And by this vnion christ conformeth his Saints maketh them like vnto himselfe by the same spirit which is common to both worketh the like in both reseruing stil a difference in working for in the heade he worketh al gifts graces those most perfectly in the members he worketh those gifts which are conuenient for euerie one so much as is for euery one requisite and necessarie This vnion of Christ with his members and of his members mutually among themselues is confirmed and declared by these places of Scripture John 15.5 J am the vine yee are the braunches He that abideth in me and I in him the same bringeth forth much fruite 1. Cor. 12.13 By one spirite are wee all baptised into one bodie 1. Cor. 6.17 Hee that is ioined vnto the Lord is one spirit 1. Iohn 4.13 Hereby know we that we dwel in him and he in vs because he hath giuen vs of his spirite Hence it is cleare how absurde their fancy is who contend that this communion is a subsistence or personal beeing of Christes body among our bodies or of our bodies blended and mingled with his The same is refuted by that often alleadged comparison of the head and members For those are coherent and grow together but are not in a mixture nor mingled one with another Whence also wee maie easily iudge of that communion which is in the Sacramentes For the Sacramentes seale nothing else but that which the word promiseth But to let this passe the same is also hereby refuted that this communion must be continued for euer For to this ende dooth Christ communicate himselfe to vs that he may dwel in vs Wherefore such as is his abiding and dwelling such is his communion But christs abiding and dwelling is perpetual Therefore his communion also is perpetuall This argument is most strong and firme and therefore for the assoyling it they haue beene faine to deuise their Vbiquite For to obtaine that other communion which they woulde haue they must needes affirme that Christ dwelleth alwaies bodily in al his Saints OF REMISSION OF SINNES THE chiefe Questions 1 What remission of sinnes is 2 Who giueth it 3 For What. 4 Whether it agreeth with Gods iustice 5 Whether it be freely giuen 6 To whom it is giuen 7 How it is giuen 1 WHAT REMISSION OF SINNES IS REmission of sinnes is the purpose of God not to punish the sins of the faithful euen as if they had neuer sinned Remission of sinne is Gods will not imputing vnto vs our sinne and imputing Christs righteousnesse which purpose of not punishing their sinnes God dooth withall declare vnto vs. Roman 5.5 For the loue of God is shed abroad in our hearts by the holie Ghost which is giuen vnto vs. It may be also defined thus Remission of sinnes is the pardoning of deserued punishment and the giuing or imputing of anotherâ— righteousnes to wit the righâ—eousnes of Christ But more fullie it is defined on this wise Remission of sinnes is the will of God which to the faithfull and Elect imputeth not anie sinne and therefore doth in like sort loue them as if they had neuer sinned and deliuereth them from al punishment of sin and giueth them eternal life freely for the intercession and merit of Iesus Christ the sonne of God our Mediator Now albeit God â—or the merit of his son remitteth our sins to vs yet he afflicteth vs as yet in this life not therby to punish vs but fatherly to chastise vs. Neither yet because god doth not punish vs for our sins must we therfore think that he is not displeased with them For he is highly displeased offended with the sins also of his Saints chosen 2 Who giueth remission of sinnes REmission of sinnes is giuen of God onelie who as the Prophet Isaiah saith cap 43. 25. putteth away our iniquities And this is done both of the Father the Son and the Holy Ghost For we are baptized in the name of all three Now Baptisme Remission of sinnes is the worke of all three persons as also it is saide of Iohns Baptisme is wrought for remission of sinnes and of the Sonne the Scripture affirmeth plainly That the sonne of man hath power to remit sinnes Likewise it is saide of the holy Ghost that hee was tempted that he is offended and grieued Wherefore he also hath power to remit sins For none can remit sins but hee against whom sinne is committed and who is offended by sinne And Christ also in plaine woordes in the Euangelists speaketh of the sinne against the holy Ghost Now the cause that God onelie that is the father the son the holy ghost only remit sins is this because none but the partie offended can remit sins but only god the father the son the holy ghost is offended by our sins Therfore god only can remit them and consequently no creature is able to graunt ought of this right of god Whereupon also Dauid saith Psal 51.4 Against thee onelie haue I sinned and done euil in thy sight How the ministers and the Church are saide to remit sinnes Obiection But the Apostles also and the Church remit sins because it is saide Matth 18.18 Whatsoeuer yee binde on earth shall bee bound in heauen and whatsoeuer yee loose on earth shall be loosed in heauen and Ioh. 20.23 Whose soeuer sins yee remit they are remitted vnto them and whose
which commeth from a word that signifieth to diuide and distribute and therefore the Lawe is so called because it distributeth vnto euery one proper charges and functions In Hebrue the Law is called thorah that is doctrine because Laws are published vnto all that euery one may learne them And hereof is it that the ignorance or not knowing of the Law doth not excuse naie rather they who are ignorāt of those laws which belong vnto them do euen in that very respect sinne because they are ignorant 2 What are the partes of the Law LAwes are some diuine and some humane Humane Laws bind certaine men vnto certaine external actions whereof there is no diuine commaundement or prohibition expreslie with a promise of reward a commination or threatning of punishmentes corporal and temporal Now all humane Lawes ought to haue this their ende euen that the Lawes of God may bee the more readily and better kept Further whereas their causes are altered and chaunged according to the state and condition of times places persons and other circumstances the Lawes also themselues may be chaunged Moreouer these Humane Lawes are either Ciuill or Ecclesiasticall Ciuill Lawes are such as are made by Magistrates or by some whole bodie and corporation concerning a certaine order of actions to be obserued in ciuill gouernment in bargaines and contracts in iudgementes and punishmentes Ecclesiastical or ceremonial Laws are those which are made by the consent of the church concerning some certaine order of actions to be obserued in the ministerie of the church which are the limitations of circumstances seruing for the Law of god Diuine Lawes that is the Lawes of God partly belong vnto Angels and partly vnto men And these do not only binde vnto external actions but require furder internal or inward qualities actions and motions nether propose they corporal and temporal rewards and punishments only but eternall also and spiritual and they are the ends for which humane Lawes are to bee made Diuine Lawes are some external and vnchangeable some changeable yet so that they can bee chaunged of none but of god himselfe who made them By the Law also is often-times vnderstood the course order of nature instituted and ardained by god So the Law that is the order of nature requireth that a tree bring foorth fruite After this sort is the order of nature vnderstoode by the Lawe abusiuely but yet more abusiuely dooth the Apostle call Originall sinne the Lawe of sinne because namelie it doth in maner of a Lawe enforce and constraine vs to sin Now hauing humane Lawes and other things which are signified by the name of Lawe we will speake henceforth of the Lawe of god as which only hath place here and is the fountaine of all other good Lawes which are woorthie of the name of Lawes The Lawe of god then is a doctrine deliuered of god at the creation by the ministery either of Angels or of men and afterwardes repeated and renued of him by Moses and the Prophets teaching what we ought to doe and what not to doe binding reasonable creatures alwaies promising to perfect perfourmers of obedience eternal life condemning eternally them who perfourme not this obedience except remission be graunted for the Mediatours sake The parts of the Law of god are in number three The Morall Ceremonial and ciuil or iudiciall Law The Morall Lawe is a Doctrine agreeing with the eternall and immortall wisedome and iustice which is in god discerning things honest and dishonest knowen by nature and engendred in reasonable creatures at the creation and afterwardes repeated againe and declared by the voice of god by the ministerie of Moses the Prophets and Apostles teaching that there is a god and what he is what we ought to doe and what not to doe binding all the reasonable creatures to perfect obedience both internal and external promising the fauor of god and euerlasting life to those which perform perfect obedience and denouncing the wrath of god euerlasting pains punishments vnto them who are not perfectlie correspondent thereunto except there be graunted remission of sinnes reconciliation for the Sonne of god the Mediatours sake That in this part of the Lawe the nature and righteousnesse of god is expressed the image of god dooth shew whereunto man was created For seeing this image of god consisteth in true righteousnesse and holinesse Ephes 5. and that righteousnesse holines is described comprised in the Law Deut. 12. Ezech. 20. it followeth then that this is the image of god whereunto man ought to be conformed which is expressed in the law The same is taught by manie testimonies of Scripture which affirme that god is delighted with this righteousnes which he commaundeth in the Lawe and that hee dooth such things as that is and hateth the contrary That this law is external is hereof apparant and manifest because it remaineth from the beginning vnto the end of the world one and the same we are redeemed by Christ and regenerated by the holie ghost to obserue and keepe this Law in the life to come 1. Iohn 2.7 J write no new commaundement vnto you but an old commaundement which ye haue had from the beginning Galat. 5.20 They which doe such things shal not inherit the kingdome of god The Moral Lawes are so belōging vnto the Decalogue that not only they agree with the Decalogue neither are onlie deduced thence by a necessary consequence but also the Decalogue it selfe is the summe of the Morall Lawes whence it commeth to passe that hee who breaketh the Moral Lawes is said to breake the Decalogue Neither is this which we haue said hindered at al for that certaine special commaundementes belonging to matters of this life haue ceased For the general shal notwithstanding still continue There shal be no neede of the ministerie or of a certaine time to be alotted vnto the ministerie in the life to come because there shal be a perpetual Sabboth that is al eternity shal be giuen for the contemplation beholding of diuine matters for the worship magnifieng of God There shal be no neede of Lawes concerning marriage because there shal be no vse of marriage but yet there shal bee an Angelique chastitie in men This Law is knowen by nature and from the creation because men and Angels were created according to the image of God And Paul also saith of the remnauntes of that light Roman 2.15 The Gentiles shew the effect of the Lawe written in their hearts This Lawe also bindeth the Angels because they also were created vnto the image of God and Christ saith Matt. 22. That the Saints in the life to come shal be as the Angels of God he hath taught vs to pray Let thy wil be done in earth as it is in heauen Jt requireth furdermore perfect obediēce Deu. 6. Thou shalt loue the Lord thy God with all thy soule Galat. 3.10 Cursed is euery man that continueth not in al thinges
commandment of Christ and his Apostles vsing the keies of the kingdome of heauen ought to driue them from this Supper till they shall repent and chaunge their manners 83 What are the keies of the Kingdome of heauen Preaching of the Gospell and Ecclesiasticall Discipline by which heauen is opened to the beleeuers and is d Math. 16.19 18.18 shutte against the vnbeleeuers 84 How is the kingdome of heauen opened and shut by the preaching of the Gospel When by the commaundement of Christ it is publickely declared to all and euerie one of the faithfull that all their sinnes are pardoned them of God for the merite of Christ so often as they imbrace by a liuely faith the promise of the Gospel but contrarily is denounced to all Infidels hypocrites that so long the wrath of God and euerlasting damnation doth lie on them as they e Ioan. 20.21.22.23 Mat. 16.19 persist in their wickednesse according to which testimonie of the Gospel God wil iudge them as wel in this life as in the life to come 85 How is the kingdome of heauen opened and shut by Ecclesiasticall Discipline When according to the commaundement of Christ they who in name are Christians but in their doctrine and life shewe themselues f Rom. 12.7.8.9 1. Cor. 12.28 aliens from Christ after they hauing beene sometime admonished wil not depart from their errours or wickednesse are made knowen vnto the Church or to them that are appointed for that matter purpose of the Church and if neither then they obey their admonition are of the same men by interdiction from the Sacramentes shut out from the Congregation of the Church by God him selfe out of the kingdome of heauen And again if they professe and indeede declare amendment of life are g Mat. 18.15.16.17 1. Cor. 5.3.4.5.2 Thes 3.14.15 2. Ioh. 10.11 2. Cor. 2.6.7.10.11 â— Tim. 5.17 receiued as members of Christ and his Church AFter it hath beene shewed in the first part that men are become obnoxious vnto euerlasting pains and punishmentes by reason of obedience not yeelded vnto the lawe a question by and by ariseth Whether there is or bee graunted anie escape or deliuerie from these punishmentes To this question the lawe maketh aunswere that a deliuerie is graunted so that perfect satisfaction be made vnto the law and the iustice of God by sufficient punishment paied for the sinnes committed For the lawe bindeth either to obedience or that beeing not performed to punishment The performance of both which both of obedience punishment is perfect righteousnes and iustice and on both followeth the approbation allowing of him in whom that righteousnesse is Now the meanes and manners of satisfaction are two one by our selues which the lawe teacheth and the iustice of God requireth for wee haue sinned But this satisfaction deliuereth not from eternall malediction because it is neuer sufficient and finished but indureth to all eternity The other meanes of satisfiyng is by an other that is by Christ This meanes doth the Gospell shewe and the mercie of God freely offer neither yet is it repugnaunt to his law and iustice because in no place the lawe misliketh or reiecteth it This satisfaction or punishment is temporall and yet sufficient that is equiualent to euerlasting punishment and therefore a price worthie inough for our deliueraunce Wherefore since Christ hath paied in our behalf vnto the law a sufficient punishment for our sinnes the iustice of God and the sentence of the lawe altogether willeth and requireth that we bee admitted vnto a reconcilement with him that is be approued of God and receiued into fauour Furthermore by the questions of the Catechisme a little before propounded two things are taught concerning mans deliuerie The first is that it is possible and after what sort The second is by whom and by what maner of Mediatour it may be atchieued The places here to be discoursed of are three 1 Of Mans deliuerie 2 Of our Mediatour 3 Of the Couenant OF THE DELIVERIE OF MAN THe questions to bee considered hereof are fiue 1 What mans deliuerie is or in what things it consisteth 2 Whether anie deliuerie might be wrought after the fall 3 Whether it bee necessarie and certaine 4 What manner of deliuerie it is and whether it bee perfect that is a deliuerie from the euill both of crime and paine 5 By what meanes it may be wrought 1 WHAT MANS DELIVERIE IS THis worde Deliuerie is respectiue For all deliuerie and libertie hath a respect to somewhat to wit it is a graunt whereby any one is licensed according to honest lawes or the order of nature to be free from subiections defects and burdens not proper vnto his nature and to doe thinges agreeable vnto his nature without lette or hinderaunce The deliuerie of man an immunitie from miserie and the gilt of sinne So the Deliuerie of man is an immunitie from miserie that is from the guilt and subiection or tyrannie of sinne or it is the right and power restored by Christ to liue freely according to GODS lawe and to inioy those commodities which were at the beginning graunted by GOD vnto mans nature without prohibition or impediment For thus to liue agreed vnto mans nature in respect of his creation and not to liue thus is mans most miserable and shamefull seruitude As therefore the miserie and seruitude of man comprehendeth sinne and death or punishment so his deliuerie is a deliuerie from sinne and death or a restoring of righteousnes and life euerlasting Nowe Deliuerie from sinne is the perfect both pardoning of sinne that it may not for euer bee imputed And also the abolishing of it in vs by regeneration or newnesse of life which is begunne here but to bee perfected in the world to come Deliuerie from death is a Deliuerie both from Desperation or the feeling of GODS wrath which beeing in the wicked here begunne shall continue euerlastingly and is called euerlasting death and secondly from corporall death and all calamities and miseries by our Resurrection and Glorification In summe That Deliuerie is a full restoring of life euerlasting that is of Holinesse Righteousnesse and felicitie or perfect Blessednesse and so of all good thinges which are contrarie to those euils It is called Deliuerie because men without Christes satisfaction are helde as it were fettered in gyues and Captiues of sinne and hell 2 Whether anie Deliuerie might be wrought after the fall THis question is necessarie For if there be no deliuerie of vs out of miserie in vaine make wee question of the rest Againe there is some cause to doubt thereof to them especially The deliuerie of man possible The causes of which possibility in God onelie vnto whom the doctrine of the Gospell is vnknowen The Deliuerie therefore of man is possible And the causes of the possiblenesse thereof are in GOD alone declared in the sacred Scripture The first is his mercie and immeasurable goodnesse which that hee woulde
are receiued of vs namelie earthly externall and visible signs as are bread and wine and besides these also heauenlie internall and inuisible gifts as are the true bodie of Iesus Christ together with al his gifts and benefits and heauenlie treasures Thirdly that in the supper we are made partakers not onlie of the spirit of Christ and his satisfaction iustice vertue and operation but also of the verie substaunce and essence of his true-bodie and bloud which was giuen for vs to death on the crosse and which was shed for vs and are trulie fed with the selfe-same vnto eternal life and that this verie thing christ should teach vs and make knowen vnto vs by this visible receiuing of this bread and wine in his supper Fourthly That the bread and wine are not changed into the flesh and bloud of Christ but remaine true and natural bread and wine that also the bodie and bloud of christ are not shut vp into the bread and wine and therefore the bread and wine are called of christ his bodie and bloud in this sense for that his bodie and bloud are not onlie signified by these and set before our eies but also because as often as we eat and drink this bread and wine in the true and right vse Christ himselfe giueth vs his body and bloud indeed to be the meat and drink of eternal life Fiftly That without the right vse this receiuing of bread and wine is no sacrament neither anie thing but an emptie and vaine ceremonie and spectacle and such as men abuse to their own damnation Sixtly That there is no other true and lawful vse of the supper besides that which Christ himselfe hath instituted and commaunded to be kept namelie this that this bread and this wine be eaten and drunken in remembrance of him and to shew forth his death Seuenthly that Christ in his supper dooth not commaund and require a dissembled and hypocritical remembraunce of him and publishing of his death but such as embraceth his passion and death and all his benefites obtained by these for vs by a true and liuelie faith and with earnest and ardent thankefulnesse and applieth them vnto those which eate and drink as proper vnto them Eightly that Christ will dwell in beleeuers onelie and in them who not through contempt but through necessitie cannot come to the Lords supper yea in al beleeuers eueÌ„ from the beginning of the woorld to all eternitie euen as well and after the same manner as hee will dwell in them who came vnto the Lords Supper They disagree in these pointes FIRST that one part contendeth that these woordes of Christ This is my bodie must be vnderstood as the words sound which yet that part it selfe doth not but the other part that those words must be vnderstoode sacramentallie according to the declaration of Christ and Paul according to the most certaine and vnfallible rule and leuil of the articles of our christian faith SecoÌ„dly that one part wil haue the bodie bloud of christ to be essentiallie Jn or With the bread wine so to be eaten as that together with the bread the wine out of the haÌ„d of the minister it entereth by the mouth of the receiuers into their bodies but the other part wil haue the body of christ which in the first supper sate at the table by the disciples now to be coÌ„tinue not here on earth but aboue in the heauens aboue and without this visible world and heauen vntill hee descend thence againe to iudgement and yet that we notwithstanding here on earth as oft as wee eate this bread with a true faith are so fed with his bodie and made to drink of his bloud that not onlie through his Passion and bloudshed we are cleansed from our sinnes but are also in such sort coupled knit and incorporated into his true essential humane bodie by his spirit dwelling both in him and vs as that we are flesh of his flesh and bone of his bones and are more neerly and firmlie knit and vnited with him than the members of our bodie are vnited with our head and so wee drawe and haue in him and from him euerlasting life Thirdly That one part will haue all whosoeuer come to the Lordes supper and eate and drinke that breade and wine whether they bee beleeuers or vnbeleeuers to eate and drinke corporallie and with their bodilie mouth the flesh and bloud of Christ beleeuers to life and saluation vnbeleeuers to damnation and death the other holdeth that vnbeleeuers abuse indeede the outwarde signs bread and wine to their own damnation but that the faithful onelie can eate and drinke by a true faith and the fore alleaged working of â—he holie Ghost the bodie and bloud of Christ vnto eternal life OF THE KEIES OF THE KINGDOME OF HEAVEN AND OF EXCOMMVNICATION SEEING it hath beene shewed in the treatise next going before who are to bee admitted by the church vnto the Lords Supper very commodiously and fitly shall this doctrine follow concerning the power of the keies wherein besides other things this chiefly is taught How they who are not to be admitted must bee restrained and excluded from the Sacraments least approching vnto them they prophane them The chiefe questions 1 What the power is of the keies giuen vnto the church 2 Vnto whom that power is committed 3 Why the power of the keies is necessarie 4 What that power of the keies committed vnto the church differeth from the ciuil power 5 What order ought to be obserued in exercising the power of the keies 1 WHAT THE POWER OF THE KEIES GIVEN VNTO THE CHVRCH IS THE power of the keies of the kingdome of heauen which CHRIST gaue vnto his church is the office or charge imposed on the church by Christ of denouncing by the preaching of the gospel and church-discipline Gods will and euen of declaring the grace of God and remission of sinnes vnto the penitent that is to them who liue in true faith and repentance but of denouncing vnto the wicked the wrath of God and exclusion or banishment from the kingdome of christ and of casting such out of the church as long as they shall shew themselues in doctrine and life estranged from christ and of receiuing them againe into the church when afterwardes they shall repent Hereby it appeareth that the chiefe and principall parts of this power of the keies giuen vnto the Saints are the preaching of the gospel or ministerie of the word and church-iudgement which is called also spirituall Discipline or iurisdiction And verily necessarilie is Ecclesiasticall Discipline ioined and linked with the ministerie of Gods word Of the ministerie of the word there is no doubt but all the Prophets Christ and the Apostles haue preached Of the iurisdiction of the church likewise it is not to be doubted in as much as Christ himselfe and the Apostle haue both by precepts and practise confirmed and established it Now in both is conteined that power
of shutting and opening which the Lord noteth out by the name of the keies saying J will giue thee the keies of the kingdome of heauen the keies that is the office or power of shutting and opening the kingdome of God It is a Metaphour or borrowed speech taken from the stewardes of mens houses 2. King 18 18. Esai 22.22 because the steward of the house is saide to haue the keie of it to open and to shut it 2 Vnto whom the power of the keies is committed VNto whom the declaration and denouncing of Gods worde is committed to them also is committed the power of the keies The denouncing and publishing of the anger and fauour of god which is perfourmed in the preaching of the gospel is committed vnto the Ministers For the preaching it selfe also of the gospel is committed to them alone But that denouncing which is exercised in church discipline belongeth to the whole church For vnto the whole church doth Discipline spiritual iurisdiction belong But the denouncing and declaration which is vsed in the ministerie of Gods word is done after another manner than in church discipline Jn the ministerie of the word the anger of god the word going before is by euery Pastor alone or Minister of the word priuately denounced against al vngodly vnbeleeuing and vnrepenting persons namely that they are exiled from the kingdome of Christ as long as they repent not neither liue according to the prescript rule of the Gospel And againe if they repent the grace and fauour of God and remission of sinnes is by the same Pastours and Ministers signified and declared out of the worde of God vnto them Obiection Then haue men power to condemne Aunswere They haue ministerial power that is the charge and-function of denouncing vnto men according to Gods woord that God remitteth or not remitteth their sinnes and this is done two waies First and in general when in the preaching of the Gospel they declare That al beleeuers are saued and that all vnbeleeuers are condemned Secondlie when as they exercise this function of declaring Gods wil priuatlie vnto particular men and towards euerie one in seuerall as when remission of sins is promised to some certain person repenting and when likewise the anger and displeasure of God is denounced against any one person not repenting as long as he continueth in that mind So was it said to Simon Magus Thou hast neither part nor fellowship in this busines The same is to bee said in particular to euerie one as often as neede requireth neither must we doe it at our owne pleasure but according to the woorde of God And this is the power of the keies graunted vnto Pastours and annexed to the ministerie of the word But to execute this sentence declared belongeth to God alone Jn ecclesiasticall iurisdiction or church-iudgement the denouncing of the fauour and wrath of God is not done by any one priuately but by the whole church or in the name of the whole church by such as are deputed thereunto by common consent of all And this denouncing is vsed for some certaine causes and towardes some certaine persons hauing also accompanying it a debarring excluding from the vse of the sacraments when neede requireth 3 Why the power of the keies is necessarie THE power of the keies is necessary 1. In respect of the commandement If hee refuse to heare the Church let him bee vnto thee as an heathen man and a publicane And vnto such a one the Lorde will not communicate or impart his sacraments which hee ordained and instituted for the faithfull onely 1. Cor. 5.5 Let such a one be deliuered vnto Satan for the destruction of the flesh that the spirit may bee saued in the day of the Lord Iesus 1. Cor. 11.28 Let a man examine himselfe and so let him eate of this bread and drinke of this cup. And seeing Christ doth not institute his sacramentes but for the faithfull therefore neither can wee bee partakers of the table of the Lord and of Diuels For what concord hath christ with Belial But all those that professe corrupt doctrine and persist in wickednesse are at the table of Diuels Christ therefore willeth Matt. 5.24 That thou leaue thine offering before the altar and goe thy way and first bee reconciled to thy brother and then come and offer thy gift Wherefore he will haue them to submit them-selues first vnto God according to all his commandementes before they approch to any sacrament For by the name of Altar here are vnderstoode any sacraments whatsoeuer Num. 15.31 It is saide Because hee hath despised the word of the Lord and hath broken his commaundement that person shall be vtterlie cut off And Deut. 17.12 That man that will doe presumptuouslie not hearkening vnto the Priest that standeth before the Lord thy God to minister there or vnto the Iudge that man shall die and thou shalt take away euil from Israel By these two places God will haue those cut off which are rebellious against this law and that euen from the ciuil state and common wealth neither doth he permit them to be anie members of his people much lesse then will he haue them to be accounted members of his visible church The ciuil or iudicial law indeede is taken away as also are the ceremonies but that especial difference betweene the citizens of the church others is not taken away Wherevpon christ which place wee alleaged before wil haue no man to offer his gift before he be reconciled vnto his brother and so doth hee manifestly declare that hee will not that they who repent not lay hands on those sacraments which are appropriated to the penitent and beleeuers only whereby withall hee putteth a great difference betweene beleeuers and vnbeleeuers the obstinate and repentaunt So Peter also beholding the hypocrisie and impietie of Simon the Sorcerer dooth openly distinguish and part him from the faithful denouncing that he hath neither part nor fellowship in this busines that is in the doctrine of the gospel which Peter taught 2. The power of the keies is necessarie in respect of gods glorie For God is reproched and despited if without difference the wicked and blasphemers goe in the number of his children 3. It is necessarie least the sacraments be prophaned and that bee giuen to the wicked in the Supper which is denied them in the word 4. It is necessary For the safetie of the Church which shall be punished if shee wittingly willingly prophane Christs sacraments 5. For the safetie of the sinners that they beeing often admonished may return to repentāce 6. For auoiding of offēce in the church that others bee not corrupted 1. Cor. 5.6 Know yee not that a litle leauē leaueneth the whole lump 7. For auoiding of offence among those that are without least they who are not as yet members of the church come not to it 8. That the name of God may not be blasphemed euil spoken of by others
manie Sacramentes there are of the new Testament 707 Certain conclusions of the sacraments in generall 708 The confirmation of such of the former conclusions as most require it 711 Of Baptisme VVhat Baptisme is 717 VVhat are the ends of Baptisme 719 VVhat is the sense meaning of the wordes of the institution of Baptisme 722 vvhat are the formes and manners of speaking of Baptisme 724 VVho are to bee baptized 725 Certaine obiections against the Baptisme of Infants refuted 727 VVhat is the right and lawfull vse of Baptisme 730 In place whereof Baptisme succeeded 730 How Baptisme agreeth with circumcision wherein it differeth from it 731 Certaine conclusions of Baptisme 732 Of Circumcision VVhat circumcision is 735 vvhat are the ends of circumcisioÌ„ 736 vvhy circumcision is abolished 736 vvhy Christ was circumcised 737 Of the Lords Supper vvhat the supper of the Lord is 737 vvhat are the endes of the Lords supper 739 vvhat the supper differeth from Baptisme 741 vvhat is the sense or meaning of the institution of the Lordes supper 743 Against the Transubstantiation of the Papists 755 A refutation of obiections framed to confirme consubstantiation 757 vvhat is the difference betweene the Lords Supper and the Popish Masse 761 vvhat is the right and lawfull vse of the supper 766 vvhat the wicked receiue in the Lords supper 767 Who ought to approch to the Lordes Supper 768 Who ought to be admitted to the lords Supper 769 Certain conclusions of the Supper 771 The first appendix or addition vnto the former treatise of the Supper containing certaine principal arguments of the Consubstantiaries against the sincere doctrine of the Lords Supper the Sacramentaries as they call them together with a refutation of them 777 Certain arguments of the Consubstantiaries whereby they goe about to ouerthrowe the doctrine of the Lords Supper together with the refutation of them 777 The shiftes of the Consubstantiaries whereby they go about to elude and shift off certain of our obiections not al for mo are obiected against them 783 Certaine reasons whereby it is proued that the bodie of Christ is not present either In or Vnder or At the bread of the Lords Supper neither is corporallie eaten Vnder With In or At the Bread 786 The second appendix or addition containing arguments whereby the opinion of the Vbiquitaries is refelled the truth of sounde doctrine confirmed 786 The generall points wherein the Churches which professe the gospel agree or disagree in the controuersie concerning the Lordes Supper 790. 791 Of the power of the keies of the kingdome of Heauen and of Excommunication What the power is of the keies giuen vnto the Church 792 Vnto whom the power of the keies is committed 793 Why the power of the keies is necessarie 794 How the power of the keies differeth from ciuil power 797 What order ought to bee obserued in exercising the power of the keies 798 Certaine arguments assoiled whereby some haue endeuored to abolish excommunication 804 THE THIRD PART OF MANS THANKFVLNES Of Conuersion VVHAT conuersion is 825 In what the conuersion of the godly differeth from the repentaunce of the wicked 826 What are the parts of conuersion 827 What are the causes of conuersion 829 What are the effects of conuersion 830 Of good-workes What good workes are 831 How good workes may bee done 833 vvhether the workes of the Saints bee perfectly good 834 How our workes though not perfectly good please God 834 vvhy we are to doe good works vvhether good woorkes merite anie thing before God 839 Of the Lawe of God or Of the Decalog vvhat the Law is in generall 852 vvhat the vse of the lawe is 849 In what the lawe differeth from the Gospell 859 How farre the law is abrogated 859 How the Decalogue is diuided 867 vvhat is the substance and meaning of the Decalogue and of euerie commandement thereof 870 Certain conclusions of the Decalogue 873 The first commaundement 876 The second commandement 886 Of Jmages How farre Images may be allowed to be made 894 vvhy Images are to bee abolished in the churches of christians 894 How they are to be abolished 896 Certaine obiections of the Papistes in defence of Images 896 Of Superstiton 900. 901. 902 Of Traditions 902 903 c. The third commaundement 910 Of an oath or swearing vvhat an oath is 914 By whom we must sweare 915 Of what thinges we are to sweare 916 vvhether all oathes are to be kept 917 vvhether a christian may take a right and lawful oath 920 The obiections of the Papistes praying vnto Saints departed 930 The fourth commaundement 941 Of the Sabboth How manifold the Sabboth is 945 The causes for which the Sabboth day was instituted 947 How the Sabboth is sanctified or kept holy how broken or profaned 948. 953 How the Sabboth belongeth vnto vs. 954 Obiections against the abrogating of the ceremonial Sabboth 955 Of Ceremonies vvhat ceremonies are 958 How the ceremonial lawes differ from the Morall 958 How many sortes of ceremonies there are 958 vvhether the church may ordaine ceremonies 959 Of the Ministerie vvhat the ministerie is 959 vvhat are the degrees of Ministers 959 For what end and purpose the ministerie was instituted 960 Vnto whome the ministery is to bee committed 961 vvhat are the duties and functions of ministers 961 The fift commaundement 962 The sixt commaundement 973 The seuenth commandement 981 Of Marriage vvhat mariage is 984 vvhat are the cause of mariage 985 vvhether mariage bee a thing indifferent 986 vvhat are the 〈◊〉 of married persons 986 The Eight commandement 987 The Ninth commaundement 993 The Tenth commaundement 998 How the Law is possible 100â— what is the vse of the lawe 1002 Of Praier vvhat praier is and howe many sortes of praier there are 1003 vvhy praier is necessarie 1004 vvhat is required to true praier 1005 vvhat is the forme of praier by Christ prescribed 1009 The proeme of the Lords praier 1010 The first petition 1014 The second petition 1017 vvhat how manifold the kingdome of God is 1017. 1019 vvho is King and who subiects in Gods kingdome 102â— The Lawes benefites and blessings 〈◊〉 this kingdome 1021 In what place it to administred 1022 The time of durauâ—ce of this kingdom 10â—â— How this kingdome coÌ„meth why 〈◊〉 are to desire the comming thereof 10â—â— The third petition 〈◊〉 vvhat we â—eâ—â—e 〈◊〉 vvherefore we desire that God 〈◊〉 done and of whom it is done in 〈◊〉 The fourth petition 1027 why we are 〈…〉 corporal blessings 1028 How they are to be desired 1029 vvhy Christ comprised them vnder the name of Bread 1030 vvherefore christ calleth it Our Bread also Daily Bread and addeth This Daie 1031 vvhether it bee lawful to desire riches 10â—2 vvhether it bee lawefull to put vp anie thing for hereafter 1033 The fift petition 1034 vvhat christ calleth Debtes and what Remission of sinnes 1035 vvhy we are to desire remission of sins and how they are remitted vnto vs 1036 The sixt petition what Temptation is 〈◊〉 1039 â—hat is To lead into Temptation 1041 vvhat is To deliuer vs from euil 1042 â—hy thy this petition is necessary 1042 The conclusion of the Lordes praier 1046 Amen 1047 FINIS