of it and so affirme of him that is to be saued that hee is also to beleeue and to bee baptised Aunswere Christ attributeth saluation to both but not to both alike to faith as the mean to Baptism as the signe whereby saluation is sealed vnto vs. 4 What are the formes and manners of speaking of baptisme Proper and vnproper formes speaking of baptisme THE formes of speaking of baptisme are either proper or vnproper Proper formes of speaking are these 1. Baptisme is a signe of the washing awaie of sin 2. He that shal beleeue and shall be baptized shal be saued Vnproper or figuratiue kindes of speaking are 1. Baptisme is a washing away of sinnes 2. Baptisme washeth away sinnes These four speeches are equiualent and signifie this one speech Baptisme is a certaine signe or token of remission of sinnes vnto beleeuers These the like figuratiue speeches of the sacraments are to bee interpreted like as the figuratiue speeches of the sacrifices The sacrifices are called oftentimes an expiation or dooing awaie of sinnes and yet the Apostle affirmeth that it is vnpossible that the blood of buls and goates should take awaie sins So when it is said Baptisme saueth vs or it is the washing of the newbirth or it is the washing away of sinnes it is al one as if it were saide Baptisme is the signe or token of al these Now the Scripture speaketh after this sort mutually changing the names of the signes and thinges First in respect of an analogie or proportion betweene the signe and the thing signified For such a manner of thing is the thing signified in his kinde as the signe is in his kind For as water that is the signe washeth away al filth so also the bloode of Christ that is the thing signified washeth and cleanseth vs from sinne And as the signe is applied outwardly by the minister so God will bestow and apply inwardly the thing signified by the vertue of his spirite vnto them who receiue the signe with a true faith As the ministers work without so God dooth woork within Secondly the Scripture so speaketh for the confirmation of faith in vs for the signes testifie Gods will towardes vs which they testifie by reason of the promise adioyned such as is this He that shall beleeue and shall be baptized shall be saued Thirdly it so speaketh in respect of the ioint-exhibiting of the things with the signes or in respect of their signification because God dooth signifie vnto vs some thing by the signe which is that wee doe as certainely receiue the things as we doe the signes And these appertaine to them who vse the sacraments rightly 5 Who are to be baptised THey who are not as yet the Disciples of Christ that is They are not to be baptised who beleeue not the Doctrine of the number of them which are called neither agreeing vnto the doctrine nor obedient vnto the minister are not to be admitted vnto baptisme Neither ought they to desire baptisme who feele themselues not to bee as yet the Disciples and Scholers of Christ For Christ saith first Teach al nations and then he willeth them to bee baptised Wherefore al they and they alone are to be baptised according to the commandement of Christ vnto whom the couenant doth belong namely such as are and so ought to be accounted members of the visible church whether they be of vnderstanding professing faith and amendment of life Al that are the scholers of christ are to be baptised or infants born in the womb of the church For al the children of the faithfull are in the church of God except they exclude themseluesâ— Or Al they are to be baptized who are to bee accounted for the Disciples and Scholers of christ But for the Disciples of christ are to be accounted al those of vnderstanding who professe faith and Repentance neither they onely but their infants also which are borne in the Church that is in the schoole of Christ which also teacheth and instructeth them by his holie spirite according to their capacity The Infantes which are borne in the Church are to be Baptised or as the condition of their age wil beare And these are the reasons whereby is proued that infants are to be baptised 1. Baptisme is a signe of our entraunce into the church which ought wholy to bee baptised According to that Tit. 3.5 Baptism is the washing of the new birth And 1. Cor. 12.13 By one spirite are we all baptised into one body but infants belong vnto the church as it is said Mat. 19.14 Suffer the little children to come vnto me Therefore infants ought to be baptised 2 Baptisme is a seuering or a sign of distinguishing the whole church from al other sectes and so from the rest of all mankinde Wherefore baptisme is to be giuen vnto al the members of the visible church and the citizens of Christ But infantes are citizens of Christes kingdome and members or part of the church Whâ—â—efore that right of enfranchising theÌ„ to be the citizens of christs church ought not to bee denied vnto infantes but they ought to bee baptized that so beeing engraffed and receiued into the Church they maie be by this signe and token discerned together with the whole church from al others 3 Vnto whom belongeth the benefit of remission of sinnes and regeneratioÌ„ they are to be baptized For vnto whom the things signified belong vnto them also doth the signe belong except some condition in the manner of vsing it hinder or except there be some circumstance of the institution hindering and letting the vse of the rite and ceremonie Whence it is that Peter saith Actes 2.38 Amend your liues and be baptized euery one of you in the name of Jesus Christ And againe For the promise is made vnto you and to your children Againe Act. 10.47 Can any man forbid water that these should not be baptized Wherefore infants also are to be baptized neither ought the sign to be denied theÌ„ as vnto whom belongeth the thing signified which is the benefit of remission of sins and regeneration and that according to the forme of the couenaunt or promise whereof they also are made partakers Gen. 17.7 J will bee thy God and the God of thy seede after thee And 1. Cor. 7.14 Your children are holie Matth. 19.14 Suffer the little children to come vnto me Act. 2.39 The promise is made vnto you and to your children So also Iohn Baptist was sanctified in the Wombe If a man diligently weigh these testimonies of scripture hee shall perceiue doubtlesse not onely that it is lawfull but also that this sacrament must and ought to bee giuen vnto Infants because the Infants are holy the promise is made vnto them theirs is the kingdome of God and God sayeth also that hee is their God who certainely is not the God of the wicked Moreouer there is no condition or circumstance in the Infants hindering the vse of Baptisme Can anie
of gods grace blinding hardening perseueraunce in sinne raising to iudgement and casting into eternal torments Obiection Diuers or contrarie causes haue contrarie effectes The effectes of election are good woorkes Therefore euil works are the effectes of reprobation Aunswere The Maior is not alwaies true in voluntarie causes For there is a dissimilitude Because God purposed onely to permit euil woorks but to worke good in vs. But the proper cause of euill works is the Diuel and euil men Replie But god hardeneth and blindeth men Blindnes is an effect of reprobation and a sinne Therefore sinne is an effect of reprobation Aunswere Blindnesse is a sinne in respect of men who admit it and as it is receiued of them and purchased by their owne demerite but as it is inflicted of God it is a iust punishment And that God doth deliuer some from that blindnesse is of his mercie Obiection Hardenesse or induration is an effect of reprobation and is a sinne God is autor of reprobation therefore of hardnes also and so of sinne Aunswere Hardnesse is an effect of reprobation but so that it is done according to reprobation but commeth not from it Hardnesse and blindnesse or exâ—ecation are according to reprobation or according to predestination as they are sins But they are effects of reprobation or predestination as they are most iust punishmentes 5 Whether Predestinatiâ—n â—e vnchaungeable PRedestination is firme sure and vnchaungeable which maie appeare euen by thâ— generall reason Predestination vnchangeable Because God is vnchaungeable and doth not depend on the interchangeable course of thinges but the same rather dependeth on his decree What therefore hee hath from euerlasting decreed of sauing the elect and condemning the reprobate that hath he vnchaungeablie decreed And therefore both election and reprobation is firme and vnchaungeable For whom he woâ—ld and hath decreed from euerlasting should be sauâ—d them also hee now will and so hereafter perpetually The same alâ—o wee are to think concerning reprobation Neither are there wanting testimonies of Scripture whereby the same is confirmed Iohn 6.39 This is the Fathers wil that of al which hee hath giuen mee I shoulde loose nothing Isai 46.10 My councel shal stand and J wil doe whatsoeuer I wil. Mal 3 6. I am the Lord I chaunge not Ioh. 10.28 None shal pluck my sheepe 〈◊〉 of my hand Ioh. 1. â—6 Yee beleeue not for yee are not of my shâ—epe â— Tim. 2.19 The foundation of god remaineth sure and hath this seale the Lord knoweth who are his The foundation which Paul so calleth is the decree of sauing the Elâ—ct 1. Because it is the beginning and welspring of our saluation and the end thereof and of al the meanes tending to saluation 2. It is called the foundation for the surenesse and firmenesse thereof because the same is neuer shaken These things are needefull for vs to knowe that wee maie haue firme comfort and consolation that wee may beleeue eternall life and so al other Articles of christian faith The reason is often repeated and therefore often to bee meditated of because he that denieth himself to be certain of the gracâ— to come is vncertaine also of the present grace of God For God is vnchangeable 6 How far forth Predestination or Election and Reprobation is knowen vnto vs. IT is knowen vnto vs in general as That some are Elect and some Reprobate but not in speciall whether this or that man be But of our own Election euery of vs not only may but also ought to bee in speciall certaine and assured And verily thereof we shall be certaine by the effectes Euerie man ought to bee assured of his owne Election in speciall namelie by conuersion that is by true faith repentance For that we may beleeue and know that we are certainly chosen to eternal life wee are bound to beleeue in Christ and to beleeue also eternal life But this wee cannot beleeue except wee haue true faith and repentaunce And as euerie one ought to haue both these So also euery one ought certainly to hold that he is of the number of the Elect. Otherwise they shal accuse God of lying Rom. 5.2 Wee reioice vnder the hope of the glory of God Christ is our intercessour woorking our euerlasting saluation I beleeue euerlasting life that is not spiritual life onely but euerlasting also which being heere begunne I carrie hence with mee out of this life Neither onely in speciall dooth euerie one know his owne Election by faith and conuersion but it is in generall also knowen that some are Elect. The Election of others is to bee beleued in generall And in general thou oughtst not only to hope but also certainely to beleeue that there are other besides thee elected For thou art bound to beleeue the Article of the Church because that hath bin at al times nowe is But thou alone by thy selfe art not the Church and therefore thou must not saie with Elias I am left alone But to discerne of particulars and of euerie single man is not thine to do Thou art notwithstanding wel to hope of the Election of others eueÌ„ as concerning euery particular man In generall is the whole Election of all in speciall there is a diuerse consideration of himselfe and of others No certainetie of reprobation eitheâ— concerniâ—g our selues or others Of Reprobation no man ought to iudge or determine any thing certainely either as touching his owne or as touching an â—thers reprobation before the end of his life For he that is â—or yet conuerted may be here after conuerted before he dâ—â— No maÌ„ therefore ought to iudge of others that they are reprobates but to hope wel of them of himselfe euerie man ought certainely to beleeue that he is an elect For wee haue a generall commandement 7 Whether the Elect be alwaies members of the Church and the Reprobate neuer The elect are then first member of the Church when they are regenerated THE Elect are not alwaies members of the church but then first when they are conuerted and regenerated by the holy Ghost For it is said Rom. 8.9 Jf any man hath not the spirite of Christ the same is not his Likewise the church is called holy But then first are the Elect holy when they are conuerted For Saint Paul expressely saith 1. Corint 6.11 And such were some of you but yee are washed Againe Coloss 1.13 He hath translated vs into the kingdome of his deare Sonne Now some are borne liue and die in the church others are not born in it but are called either soone or late vnto the visible church some both to the visible inuisible church as the theefe on the crosse As also those of the Gentiles of whome Christ spâ—ke Joh. 10.16 J haue other Sheepe Some either are borne in the visible church or come vnto it who neuerthelesse are not members of the inuisible and who sometimes depart from the visible Such are the reprobate who
reedes are carried and blowen awaie with euery puffe blast euery breath winde of Iesuiticall mouthes I haue in charitable regard commiseration of their cases most miserable taken into my handes this learned Abridgement comprising in no great roome the very full bodie course of all Diuinity Christianity opened the hidden treasures thereof vnto them in their mother-speech that nowe no longer after they are once brought to the light knowledge of their whole duty what to God what to their Soueraigne what to euerie man their natiue Country they must performe they suffer themselues to be slocked away by wily merchants from Christ their Master neither stand in a mammering as men rent in sunder a part here a part there a part with Belial a part with Christ a part with Spaine a part with England a part with the Pope a part with Queen Elizabeth but all may in an vnanimity of coÌ„sent striue one way folowe one Christ liue loially in their own Country vnder their owne blessed Liege Lady with all prosperity Whose person then in a woorke of so great moment and so good importance might I haue preferred before or matched in equall ballance with your Honor to whose fauour patronage I should commend it of whose zeale wisedome industry most constantlie shewed in this cause of God her Maiesty the Church publike weale of this kingdome thousands of those who are nowe liuing in those Prouinces ouer which you are placed cannot but yeelde their testimonie to that the fruit benefit whereof they liue ioy in and which deserueth not onelie a present remembrance but a perpetuall registring recommendation to all succeeding ages In which most worthy and noble endeuours as it hath pleased God to make and appoint you a chiefe and principall instrument for the continuance of his Gospel and for the eternising of his name glorie here amongest vs So beseech I him that it will please him so to make and appoint you still with an enlarged bountie liberalitie so to encrease the riches of his graces gifts in you that you may with strength go forward continue and neuer giue ouer in this holie honourable race of your life in the glorious quarell of Christ his spouse vntill when in the end without end you may reigne with him in glorie Your Honors most humble at commaund HENRY PARRIE TO THE CHRISTIAN READERS HENRY PARRIE WISHETH GRACE AND PEACE THROVGH IESV CHRIST OVR LORD WHereas but a smal and short remnaunt of daies is alotted vnto euerie of vs to trie the hazard and aduenture of this world in Christes holy Merchandize yet forty yeares and the yongest may the oldest must depart I beeing subiect to this common case and most certaine vncertainty of our life neither knowing if perhaps at this present my staffe standeth next the doore haue beene and am desirous and earnest in this behalfe so to bestow all my possible endeuours and labours in this my Lord and Masters trafique as that neither I may returne vnto him with a Talent in a napkin and withall may leaue behind mee some poore token and testimony of my loue and duty towards him and his blessed Spouse with future posterity Which my desire and earnest deliberation strugling and striuing so long within me vntil it had gotten the conquest of such shamefast and fearful motions wherewith men are well acquainted who are at al acquainted with their owne infirmities I was thereby at length drawen to this bold and hardy resolution as to commit something to the presse and so to the eies of them whose great and sharp censures I haue euer with trembling thought of heretofore and euen now would flie them with al willingnes Wherefore also in respect hereof of the greennes of my age so hath the flame and heat of my desire been slaked and cooled with the water as it were of fear wherewith I shake in mine owne conceit as I haue not presumed to draw anie shaft out of mine owne quiuer or to present the world with an vntimely fruite of so yong a tree but rather haue made choise of a shaft out of the Lordes armory framed by the hand and skill of the Lords work-man fit to make the man blessed who hath his quiuer full of them If yet in this I haue been presumptuous if bolde if vndiscreete if foolish my brethren for your sakes haue I bin so for your sakes haue I bin presumpteous bold vndiscreete foolish euen for you and for your children The greater is my hope and trust that these whatsoeuer my paines and labours shall find fauor and grace in your sights and receiue good entertainment at your hands bicause for you they haue bin vndertaken and the gains and commodity that shal arise therof if by the blessed wil of God any shal arise shal redound vnto you and yours for euer It is a case lamentable deseruing the bowels of al Christian pitty and compassion and able to cause the teares of sorrow to gush out and streame downe the face of a man who is not frosen too hard in security and in an vncharitable carelesnes when he shall but lift vp his eies and see the wast and desolation of so many distressed soules who in so many places of this our land country haue bin are daily either pined away and consumed to the bone for lack of Gods susteinance the bread of life the word of God the only preseruatiue of the soule or through the deceitful poison of that old Sorceres and Witches Children infected and baned vnrecouerably Alas poore soules fain would they haue somewhat to keep life within them and therefore as famished and starued creatures which haue beene for a space pounded vp and pin-folded in a ground of barrennes debarred of al succor reliefe when euer they may light of any thing that may go down the throat be it as bitter as gall and as deadly as poison they swallowe bitternes as suger and lick vp death as sweet honny And yet I rue to speak it such is the hard-hartednes and brutish vnnaturalnes of manie merciles men if yet men who haue so flinted their foreheads seared and sealed vp their minds and consciences in al impietie as that they haue entred as it were into a league bond with themselues to forget Christ neuer to knowe the man more neuer to speake in the name of Iesus neuer to feed the flock of Iesus whose soules are euen as great and dear to him as the price they cost him For had not these men swornlike * Of Valennus the Caâ—dinals religion who graceles man abiur his ecclesiasticall vocâ—tion to beâ— lifted vp tâ— temporall Dukedomâ— Sabellic Eâ—nead 10. liâ— sons of the earth to possesse the earth for euer and to leaue heauen and the heirs of heauen euen the chosen of God to God himself to look to it were vncredible naie vnpossible
the couenant that the bookes of the Prophets and apostles are called the old and new Testament For it is wel known that here by the name of Testament is meant the couenant If then the couenant which is between God and the faithfull bee described in these bookes it must needes bee that in them is declared what God promiseth and what hee doth vnto vs to wit his fauour remission of sinnes his holy spirit righteousnes and life euerlasting and preseruation of his Church in this life by and for his sonne our mediatour as also what he requireth of vs that is to say faith by the which we receaue his benefits and a life framed according to his commandementes by which wee declare our thankfulnes And these are the thinges which are taught in the Law and Gospell 5 Neither is the meaning of the holy Ghost otherwise From the Subiect correlatiue of the couenaÌ„t when in a woorde he sayeth that Christ is taught in the whole Scripture and that hee alone is to be sought there For Paul truely as also the rest of the Apostles did not propose a maimed but a whole doctrine vnto the churches euen as himselfe witnesseth Act. 20. That hee kept nothing backe but shewed all the counsell of God concerning the Ephesians And yet the selfe-same Apostle 1 Cor. 2. saith That hee knew nothing but Iesus Christ and him crucifyed And Cap. 3. That the foundation of the doctrine of the Church is Christ alone And that this foundation is common to the Prophets together with the Apostles Wherefore the Doctrine concerning Christ is the summe and scope of the Scripture and the foundation laid by the Prophets and Apostles on which whosoeuer rely not they are not stones of the Temple of God that is members of Christes Church OF THE SECOND QVESTION SINCE that we do vnderstand what is the Doctrine of the Church Wherefore true religion is to be discerned from others coÌ„teined in the books of the Prophets and Apostles to wit the sound and vncorrupt voice of the Law of God and the Gospell concerning Christ easie it is necessarie for vs to discerne it from al other religions 1 Because of the commandement of God 1 Cause The commandement of God 1. Iohn 5.39 1. Cor. 10. 1 Cor 6.17 Apoc 18.4 Eâ—aâ— 52.11 â— Iohn 10. 2. â—â—me The glory of God 2. Cor. 6.15 which ought to suffice vs whether we know the cause or no. Flie Idols Depart from her my people Be not yoked with Infidels Be yee holy Touch no vncleane thing yee that beare the vessels of the Lord. Hee that bringeth not this doctrine bid him not God speede 2 For the glorie of God who as hee will not haue him-self coupled with idols and diuels So also hee will haue his truth seuered from lies and his houshold to bee separated from the enemies of the Church that is from the children of Satan It were contumelious so to thinke of God as that he would haue such Children as persecute him There is no agreement betweene Christ and Belial â— Our saluation 3 For our owne saluation and that in two respects 1. That the Church may be known that is may be beheld vnto the which the faithful may ioyne them-selues Whereas if thou canst not discern the true Church from the false thou shalt â—ot know vnto which to ioyne thy selfe and what maner of woorship thou oughtest to follow For God will that all which are to he saued be gathered vnto the Church according as it is said Out of the Church there is no saluation 2. In regard of our comfort that euery one may know of what kingdome they are and whether they be of those vnto whom God promiseth saluation This canst thou not know except thou canst discerne the true Church from false churches 4 The doctrine of other sectes 4. The confirmation and the difference is necessarie to be knowen that our faith and comfort may bee the surer when as we see that to be in our Church which â—is wanting in others likewise when as wee perceiue what is the cause why they who make profession of our doctrine he saued but all other sectes together with their sectaries be damned 5 Least wee being deceaued should embrace the doctrine of some other sect for true Religion 5. The eschuing of danger Act. 4 Iohn 10. For there is no saluation in any other neither among men is there giuen any other name vnâ—der heauen whereby wee must bee saued Therefore is it said He that is the sheepheard of the sheepe him doe the sheep follow because they know his voice and they wil not follow a stranger but they flee from him for they know not the voice of strangers It is necessarie therefore that the sheep know how to discerne the voice of the sheepherd from the voice of wolues according vnto the rule 1. Iohn 4 Beleeue not euerie spirit For Sathan is wont to transforme himselfe into an Angel of light and the most part of Heretikes doe imitate the woords of true teachers whereas their opinions are most different And wee oftentimes see that the ruder sort when as they perceaue some similitude in some either rites or opinions are easily lead to beleeue that the aduersaries of the Church do professe either the same religion with vs or not so bad as wee make it or since that they haue some thing common with vs that it is not much material whether they let passe some thinges or ad some others Wherefore least some shewe of likenes may beguile any man it is profitable that the manifest and vniuersal differences of the true and false religions may be laid open to the sight 6 Least we be partakers of the punishments which are to 6. Punishment come on such men Apoc. 18.4 Goe out of her that ye be not partakers in her sinnes and that ye receaue not of her plagues 7 That the wicked may bee left vnexcuseable 7 That the wicked may bee left vnexcuseable For albeit an acknowledging of God is neither sufficient to saluation nor true without the doctrine of the Church yet so much of God is manifested vnto al men as is sufficient to take away al excuse from them for their impiety For neither vnto these very things which may truely bee gathered concerning God by the light of nature and frame of the world do they giue their assent neither go they forward to seeke a more full knowledge of God vnto the which those thinges are as it were spurs to pricke them forward but either they doe quite and clean reiect them or they draw them vnto an other meaning and stitch their own inuentions vnto them besides and against the testimonie of the whole nature of things and their owne consciences So that they are ignorant indeed of God but that of stubbornes and of purpose And this is the very cause why at length they are oppressed with desperation because they are
not knowing the scriptures neither were they the true Church though they seased vpon the name and place of it 2 Answere Vniuersallie Secondly the true Church indeede erreth not vniuersallie For alwaies the light of the truth especially concerning the foundation of doctrine is preserued in some mens minds wherupon the Church is called the pillar and ground of truth But yet neuertheles some also of the godly oftentimes fall into errors through ignorance and infirmitie yet so that they hold the foundation neither doe they defend their erronious opinions contrarie to their conscience and at length they forsake them euen as it is said If anie man builde vpon this foundation gold 1 Cor. 3. Ephes 4. 1 Cor. 12 siluer c. And Philip. 3. If ye bee otherwise minded God shal reueile euen the same vnto you Last of al there is giuen vnto euery man grace according vnto the measure of the gift of Christ And the spirit distributeth to euerie man seuerallie as he wil. The Apostles before they had receiued the holie Ghost at Whitsontide were the liuely members of the Church yet erred they concerning the kingdom office of the Messias There were of the Chiliasts opinion great men in the Church as Pasias Irenaeus Apollinarius Tertullian Victorinus Lactantius Methodius Martyr And therefore although the Church er not vniuersallie yet oftentimes some of her members erre when as they swarue from the woord which God suffereth not seldome to happen vnto them for to keepe vs beeing warned of our weakenes and blindnes in modestie and his true feare and in daily inuocating of him and withal to teach vs that the truth of doctrine is not to be measured by the title of the church but by the woord deliuered of him by the handes of the Prophets and Apostles as it is said Thy woord O Lord is a lanterne vnto my feet Psalm 119. and a light vnto my pathes Likewise 1 Tim. 6. Keepe that which is committed vnto thee and auoid profane and vaine bablinges This ground beeing once laied 7 Obiection The Church ought to obey Bishops by the commandement of God that so far foorth the Church erreth not as it doth not swarue from the written woord of God it is easy to answere to that which they make shew of to the contrarie that the Church is ruled by Bishops and therefore must obey them as it is saied Act. cap. 20. Take heede vnto all the flocke whereof the holy Ghost hath made you ouerseers to gouerne the Church of God And Mat. 18. If hee refuse to heare the Church let him bee vnto thee as an heathen man and a Publicane Luc. 10. Hee that heareth you heareth mee and hee that despiseth you despiseth mee And to the Hebrewes 13. Obey those who beare rule ouer you For both they must rule and the Church must obey them according vnto the prescript of Gods woord as it is said If any man preach any other doctrine let him bee accursed Aunswere Necessarilie in those 〈◊〉 things which belong to the ministery frely in traditions Gal. 1. Whatsoeuer therfore the ministers propound out of the woord of God vnto the Church wee must of necessity obey it that which the Lord teacheth Matt. 23.2 when hee saieth The Scribes the Pharisees sit in Moyses chaire All therefore whatsoeuer they bid you obserue that obserue and doe For they sit in Moses chaire who teach Moses doctrine in the Church If also they ordaine any thinges indifferen◠and of a middle sort which are profitable these also are to be obserued for maintaining of order and auoiding of offence But if they require vs to beleeue or obserue thinges repugnant to the woord of God or thinges that are in their owne nature indifferent with putting an opinion of necessitie in them and of woorshipping of God they sit no longer in Moses chaire but in the chaire of scorners and of them it is said Iohn 10. The sheepe heard them not Likewise 1. Tim. 4. In the latter times some shall depart from the faith and shal giue heed vnto the spirites of error And that the decrees of the Bishops also are not to bee receaued among the precepts and decrees of the Church is confirmed by the example of the ciuill magistrate whose iust good Lawes binde the cōsciences of the subiects 1 Inst For the dissimilitude of the examples consisteth in that that God himselfe by expresse woorde hath decreed a necessitie of obedience to the Lawes and commandements of the ciuil magistrate 1 Instance The magstrate doth bind the consciences therfore Bishops which are not repugnant vnto his Law but hath giuen a liberty of conscience in traditions of the Church so that he pronounceth himselfe to be angrie with him who obeieth not ciuil magistrats as long as they command nothing repugnant to his Lawes but not with them which without offence do contrarie to the constitutions of Bishops For of the magistrate it is said Rom. 13. We must obey him for conscience sake But of thinges indifferent in the Church Coloss 2. Let no man condemne you in meat or drink or in respect of a holy daie 2 Instance The higher power doth more bind 1 Answere Likewise Gal. 5. Stand fast in the liberty wherewith Christ hath made vs free Now if againe they reply that the office of Bishops is aboue the ciuil power and therefore hath greater force then that to bind men to obey first we graunt that more obedience is due vnto the superior power then to the inferiour as long as it commaundeth nothing contrarie to Gods woorde As long therefore as the ministers propound the word of God vnto the Church and for auoiding of offence commaund such thinges to be obserued as appertaine to decencie and order they do not now offend against them but against God whosoeuer obey them not But if they require their lawes concerning thinges indifferent to be obserued with putting an opinion of necessitie in them and of the worship of God and do make them necessarie when there is no danger of offence to ensue Because this charge is contrarie to the word of God no obedience is due vnto it Further we confesse that greater obedience is due vnto the superiour power in those things in which it is superiour that is in which God would haue other powers to obey it But the ministerial power is superiour vnto the ciuil in those things which belong properly vnto the ministerie that is which are of God deliuered commaunded and committed vnto the ministers that by them they may bee declared vnto the Church But of matters indifferent concerning which nothing is either commanded or forbidden of God the ciuil power is superiour by reason of the authoritie which God in these matters hath giuen vnto the ciuil magistrate and not to the ministers of the Church Obiection 8 But against this they returne againe That wee also doe alleadge the Testimonies of councels fathers in
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
and to make intercession for themselues and others Wherefore though all the Leuitical priestes were a type of Christ yet the most notable type was the High-Priest for that he in mo thinges represented Christ our very true celestial perpetual high-Priest Obiection But it was the Prophets office to teach The difference between the Priestes and prophetes in the old Testament Therefore the Priestes differed nothing from the Prophetes Answere Both of them both the Prophets and the Priestes did teach the people and it might so fal out also that the same was both a Priest and a Prophet as it is reade of Ieremie But this was not perpetual but accidentarie Because 1. the Priestes were ordained out of one certaine tribe namelie the Leuiticall but God raised vp Prophetes out of anie tribe 2. There is a great difference found betwixt them as touching their function of teaching For the Prophets were called extraordinarilie and and immediately by God himselfe and so receiued from him the doctrine which they were to declare vnto men 3. They were so guided by the special motion of the holie ghost that they coulde not er in that doctrine which they vttered vnto men in the name of god But the Priestes as Priests 1. were ordinarie ministers of the oulde Church 2. were appointed by men 3. were tied to the doctrine of Moses and the Prophetes which they learned not from GOD immediatelie but mediatelie by men 4. They might erre in doctrine and counsels and did erre often when they departed from the rule of the Prophetes Wherefore as touching their function of teaching the Prophetes differed from the Priestes of the oulde Testament after the same sort as in the new Testament the Apostles from other ministers and teachers of the Church The signified and true and onelie High-Priest Christ the true and prefigured high priest Christs Intercession is the Sonne of GOD immediatelie ordained by GOD the Father himselfe and annointed by the holie GHOST to reueile vnto vs the secret will of GOD his counsell towardes vs by assuming humane nature to offer himselfe a Sacrifice propitiatorie for the sinnes of all man-kinde to obtaine for vs by his intercession vnto the Father remission of sinnes and eternall life and lastlie to applie effectuallie his Sacrifice vnto vs both by imputing it and also by illightening and moouing the elect by his woorde and spirit to receiue it with a true faith hauing this testimonie that he is certainly heard of his heauenly father for all those for whom he maketh intercession and withall hauing power to collect and gather his Church Wherefore there are foure principall parts of Christes Priesthoode First To teach men both outwardly by his voice and the voice of his ministers and inwardly by the efficacy of his spirite Secondly To offer himselfe a sacrifice and ransome full-sufficient and acceptable vnto GOD for the sinnes of the woorlde Christs Intercession Thirdly To make continuallie intercession for vs vnto the father For this intercession is proper vnto the Sonne First not onelie beecause himselfe liuing on earth in the time of his flesh was made a suppliant and a Sacrifice for vs vnto his Father Secondly but also because he earnestly and desirously wil according to both natures that the Father for his sacrifice once accomplished on the Crosse remit vnto vs our sins and restore vnto vs righteousnesse and life Thirdly that the Father looking vpon the sacrifice and wil of his onely beloued Sonne receiueth all beleeuers into his grace and fauour Wherefore the Sonne in respect both of his merite will to saue vs of his fathers continual beholding looking thereon hath from euerlasting made intercession and also doth nowe and for euer in heauen appearing before his Father make intercession for all the elect chosen To praie for the people is a thing common to all priestes but to make intercession both in heauen and earth vnto the Father for vs that our sinnes may bee pardoned vs is onlie belonging to this high and onelie Priest Fourthly to apply his sacrifice vnto all those for whom hee praieth Christs applying of his merit vnto vs. And hee applieth it First when hee procureth by praier the Father to impute it vnto vs that is to receiue vs for it into fauour and for it to loue vs Secondly when himselfe also for the same his sacrifice sake dooth receiue vs into fauor Iohn 17.19 Father for their sakes sanctifie I my selfe Thirdly hee endueth vs with true faith whereby wee also may apply his satisfaction vnto our selues that is maie bee assured and thinke that it is our righteousnesse whereby wee may stande in the presence of the Lorde Heereby also it is cleare in what other Priestes differ from Christ 1 These teâ—ch onlie by their outward voice â—n difference â—eâ—â—een Christ and â—ther Priests and not by the inwarde woorking also of the holie Ghost 2. They doe not make continual intercession neither do they alwaies obtaine what they aske 3. These applie their benefits vnto no man 4. They offer not them-selues a Sacrifice for the sinnes of others For all these thinges can bee and are perfourmed by CHRIST alone WHAT IS CHRISTES KINGDOME A King is a person ordained by God A King in generall to gouerne in a people and beare rule alone according to honest Lawes and to haue power to reward the good and punish the bad to defend his subieâ—tes against their enimies hauing no superiour gouernuor aboue him The King of Kings CHRIST Christ a King is a person immediatelie ordeined of GOD to gather and rule by his woorde and spirite his church purchased by his blood and to defend her beeing subiect vnto him and seruing him against all her enimies both corporall and spirituall and to rewarde her with eternall rewards but to cast her enimies into euerlasting paines and torments Wherefore CHRISTES royall office is First Christs Kingdome to rule by his woorde and spirite his Church gathered out of all nations from the beginning of the woorlde For that it may go â—ell with vs vnder this King it is not enough if hee outwardly teach vs what hee wâ—uld haue vs his subiectes to perfourme vnlesse also by his spirit he moue our heartes and cause vs to bee obedient to his commaundements Secondly To defend and preserue this his Church in this life against al both inward and outward domesticall and forraine foes which also he dooth perfourme while not onlie by his power-ful hand hee is euer present with vs but furnisheth vs also with those weapons wherewith our selues also may constantlie and happilie enter the combat against our most mighty foes and vtterly vanquish and discomfit them This sacred haâ—nesse and war-like furniture is described Ephese 6.13 Thirdly To make his church partaker of the blessings of his kingdome and to adorne her raised vp from dead with euerlasting glorie blisse Fourthly To ouercome rule his enimies by his
the true God and eternal life Rom. 9.5 Who is God ouer al blessed for euer Amen Actes 20.28 God hath purchased his Church with his owne bloode Hebr. 1.8 The Scepter of thy kingdome is a Scepter of righteousnesse and verse 10. Thou Lorde in the beginning hast established the earth and the heauens are the workes of thine handes And cap. 3.3 Christ is counted woorthy of more glorie than Moses in asmuch as hee which hath builded the house hath more honor than the house and hee that hath built all thinges is God 10. He is said to haue come downe from heauen yet so that hee remaineth in heauen to come vnto his together with his Father to bee with them vnto the end of the world Therefore he is of an infinite essence euerie where present and working both in heauen and earth But his humane nature is finit Therefore he is God in respect of another nature The Godhead is after another sort communicated vnto Christ than vnto Creatures Now to that which hath bin obiected concerning the communicating of the Deitie vnto others whereby they are called gods we aunswere by distinguishing the diuersitie thereof For vnto others it is communicated by a created similitude of the Deitie either of nature that is by diuine properties created which are not equall with the creatour so are the Angels or of office So Moses is called God and all Magistrates But vnto the Sonne Christ it is communicated by the nature or essence it selfe so that the verie Deity is his substaunce Which wee thus prooue 1. Hee is the only begotten and proper Sonne of God the Sonne of the most High who also is himselfe the most High Luk. 1.32 But hee is the proper Sonne to whome the substaunce of the father is communicated 2. Iohn 5.26 As the father hath life in himselfe so likewise hath he giuen to the Sonne to haue life in himselfe Therefore the Son also is GOD of himselfe liuing and the fountaine of life Wherefore this communicating of the Deitie maketh him equall with God and THE SAME God with the Father so far off is it from prouing the contrarie Reply 1. Power was giuen to him beeing man Iohn 5.27 Therefore it was not giuen him by eternall generation Aunswere It was giuen to the Woorde by generation to man by vnion of the Woorde Replie 2. It was giuen him after his resurrection Aunswere Then was giuen him the full authority and liberty of vsing that power which he had alwaies All thinges were made by it Al thinges made by the Word and without it was made nothing Wee interprete That all creatures were made by him in the beginning and that also by him is gathered out of mankinde and regenerated thorough the woorking of the holie Ghost an euerlasting Church They conster it That by AL things are meant those thinges which are wrought in the newe creation that is in the collection and regeneration of the Church by the gospel which is called the second creation Vnto which our aunswere is 1. by granting this point by graunting I meane not the whole interpretation but onely this point of the creation And if this were the sense yet heereof woulde it also followe that Christ were verie God and by nature God The second creation also which is regeneration proueth Christ God The first reason which wee yeelde heereof is Because to worke the first and second creation by his owne vertue power and operation is the proper work of one the same verie God 1. Cor. 3.6 GOD gaue the encrease So then is neither hee that planteth anie thing neither hee that watereth but god that giueth the increase And in the same Chapter v. 9. Yee are Gods husbandrie and gods building Heb. 3.4 Hee that hath built all things is god And Christ woorketh this new creation not as an instrument but by his owne proper vertue Heb. 3.6 Eph. 1.23 which is his bodie euen the fulnesse of him that filleth all in all thinges Eph. 4.8 Hee ascended vp on high hee gaue giftes vnto men hee ascended farre aboue al heauens that hee might fill all thinges Hee gaue some Apostles and some Prophetes and vers 16. By whom al the bodie receiueth encrease Iohn 10.28 I giue vnto them eternall life Ephes 5.29 Hee sanctifieth the Church and clenseth it by the washing of water through the word The second reason is Because no man can giue the holie ghost but he that is verie god whose proper spirite it is But the second creatioÌ„ is not wrought but by the holy ghost whoÌ„ Christ the worker effectour of this creation sendeth Therefore he is verie god and Lorde The third reason Because the newe creation is the regeneration of the elect to eternall life This beganne euen from Adam albeit it was wrought in regard of the Mediator which was to come And it was wrought by the same Mediatour the Sonne in regarde of whome or for whose sake it was wrought euer since the beginning For CHRIST as by his merit so by his efficacie and vertue is Sauiour not onelie of a part but also of his whole Church and bodie which consisteth of al the elect and sanctified euen from ADAMS time Ephes 4.16 By whome all the bodie receiueth increase Isay 9.6 The euerlasting Father author preseruer propagatour and amplifier of his Church through all ages of the world Mich. 5.2 The ruler that should come forth out of Bethelem was giuen from euerlasting to bee the head and sauiour of the Church Hee shall bee peace euen before hee came out of Bethelem and the sauiour of his Church against the Assyrians and all her enimies Gen. 3.15 The seede of the woman shall bruise the Serpentes head This victorie and conquest ouer the Diuell beganne euen from the beginning of the world Psalm 110. Dauid acknowledgeth the Messias also to bee his LORDE a Priest and a King not onelie that was to come in the flesh but euen nowe present to whome nowe long before GOD had saide Thou art a Priest that is whome he had alreadie ordained to this office liuing woorcking and preseruing the elect 1. Timoth. 2.5 There is one GOD and one Mediatour betweene GOD and Man which is the man Christ I sâ—s Therefore this man is the Mediatour of all from the very beginning he is the Mediator obteining giuing the blessinges which he hath obtained vnto all I giue vnto them eternall life Ephes 1.22 He hath appointed him ouer all things to be the head to the church 1. Pet. 1.11 The spirit of Christ in the Prophetes 1. Pet. 3.19 By the spirite hee went and preached vnto the spirites that nowe are in prison which were in time passed disobedient Ephes 2.20 Yee are built vpon the foundation of the Apostles and Prophets IESVS CHRIST himselfe being the chiefe corner stone Which place is diligentlie to bee obserued For then either Christ is the heade foundation sanctifier and Sauiour of a part of the Church only which
be taken awaie the effect likewise is taken awaie The wages of sinne is death Further if he hath abolished death and that by a sufficient satisfaction for our sinnes which satisfaction hee hath shewed and declared by his resurrection to bee sufficient it is certaine that his resurrection is a most certaine testimonie of our resurrection for he hauing perfourmed a sufficient satisfaction for the sinnes of his members the members cannot remaine in death But the resurrection of Christ the Heade is an argument of the perfect satisfaction for the sinnes of his members Therefore Christes resurrection is also an argument of the perfect resurrection of his members 3. As the first Adam receiued blessinge◠for himselfe and all his posteritie and lost the same from all So Christ the second Adam receiued life and al other giftes for himselfe and others and therefore also will communicate eternall life with vs. 4. Seeing the same spirite dwelleth in vs which did in Christ hee shall woorke also the same in vs which in our Head he did For the spirit is alwaies like neither dooth he woorke in the Head and sleepe in the members Therefore seeing Christ hath raised himselfe vp by his spirite for the dead he wil verilie also raise vs vp For if hee raised himselfe vp beeing dead much more shal he bee able beeing aliue to raise vs vp 5. Because Christ is man for execept hee were man we shoulde haue no hope of the resurretion of our flesh For by man came resurrection 1. Cor. 15.21 Obiection 1. Then the wicked shall not rise againe because christes resurrection is neither an argument nor the cause of the resurrection of the wicked but of the godlie onelie Aunswere There be other causes for which the wicked shal rise again euē for the iust iudgement of God whereby he hath appointed them to eternall paines For the same thing maie haue moe effectes and diuerse causes Obiection 2 These are the benefites of his death therefore not of his resurrection Aunswere They are of his death as by it he deserued them of his resurrection in respect of the application of his benefites Hee beeing rich was made poore and beeing poore was made rich againe that he might enrich vs. Obiection 3. The effect is not before the cause The cause of these benefites which is his resurrection was not before the first resurrection therefore neither the effect that is the benefites themselues Aunswere The resurrection was not as touching the accomplishment thereof but in the counsell of God and in efficacie and vertue it was in the olde Testament For then also were men receiued into fauour they were endued with the holie Ghost and receiued the other benefits but for and by the Mediator which was in time appointed to be humbled and glorified The last though not the least fruite of christes resurrection is The consummation and perfecting of all his benefites and the glorifieng of his church For christ did therefore die and is therefore risen and hath therefore perfectlie deliuered vs from sinne that wee may bee ioint-heires with him of his kingdome Coloss 1.18 Hee is the first borne of the dead Rom. 8.17 Wee are the heires of God and heires annexed with Christ He shal conforme vs and make vs like vnto himselfe because we liue by the same spirit whereby he dooth And this spirite is not vnlike himselfe Rom. 8.11 Jf the spirite of him that raised vp Iesus from the dead dwell in you he that raised vp Christ from the deade shall also quicken your mortall bodies because that his spirit dwelleth in you Ioh. 14.3 I wil come againe and receiue you vnto my selfe that where I am there maie yee bee also Now in this we obserue That the whole humiliation of the Mediatour doth not dure for euer For it was enough that hee suffered once but the efficacie and power thereof in preseruing and maintaining the blessings thereby comming endureth for euer Christ therefore rose that is by his owne proper vertue and power brought againe and returned his soule vnto his bodie that both soule and bodie might bee deliuered from al ignominie and infirmitie and be adorned with immortalitie and perfect glorie That is 1. Hee recalled his soule vnto his bodie 2. But both yet beeing now glorified and freed from infirmities 3. By his owne proper power he receiued his soule I beleeue then that Christ is raised from the dead that is that he therefore rose againe from the dead that hee might make vs partakers of his righteousnesse sanctification glorification which hee purchased for vs by his merite Seeing therefore Christ is risen it is manifest that hee is declared to bee the Sonne of God and as touching his humanitie is endowed with that glory which becommeth the nature of the Sonne of God and further that he endueth vs also with his spirite regenerateth vs by the vertue of his spirite and wil at length consummate and perfect the new life begun in vs and make vs compartners of the same his glory felicity and euerlasting life HE ASCENDED INTO HEAVEN CHRISTS Ascension into heauen is a locall true and visible translation and remoouing of Christs bodie into that heauen which is about all visible heauens to that light which is not to be come vnto to the right hand of God where he now is and remaineth and whence he shall returne to iudgement The chiefe Questions of Christs Ascension into heauen 1 Whither or to what place christ ascended 2 How he ascended 3 Wherefore he ascended 4 What is the difference betweene christs Ascension ours 5 What are the fruites of christs Ascension 1 WHITHER CHRIST ASCENDED IESVS Christ man when he was together with his Disciples in Bethania fourty daies after his resurrection after he had often prooued and confirmed his resurrection his true fleshe and humanity vnto his Apostles ascended in their sight into heauen Heauen in Scripture signifieth 1 The aire 2 The Skieye region and celestiall Spheres 3 The place of the blessed which is that space immense most lightsome glorious without and aboue the whole world and the visible heauen where God sheweth himselfe to the blessed Angels and men where is prepared the seat of our blisse with Christ and the Angels God is said to dwel there because there dooth his glorie especially appeare vnto the blessed Angels men It is called the new world paradise the bosome of Abraham This heauen is not euerie where Luk. 16.26 Betweene you and vs there is a great gulfe set so that they which would go from hence to you can not neither can they come from thence to vs. In this third signification is heauen here taken Christ then ascended into Heauen that is was caried vp into the place of the blessed Act. 2.2 The Holie Ghost came from Heauen in the day of Pentecost 2. King 2.11 Elias was taken vp into Heauen 2. Cor. 12.2 Paul maketh mention of the third Heauen Coloss 3.1 Seeke those thinges which are aboue
of the angels said hee at any time sit at my right till I make thine enimies thy foot-stoole Muchlesse will God speake this vnto man Obiection But it is said Reuel 3.21 To him that ouercommeth will J grant to sit with me in my throne Auns We shall sit there by participation where this must bee also granted that the same is the throne of the Father and the Sonne In the same throne many may sitte but not in the same dignitie And so christ will not giue that chiefe dignitie and glorie giuen him of his Father vnto any other Reply But to sit at Gods right hand is also to liue gloriouslie and blessedlie But this agreeth to vs. Therefore wee shall sit there Aunswer This is not a ful and sufficient definition because a blessed life agreeth both to vs Angels but the sitting at gods right hand doth not Whereupon these two articles are well adioined together He Ascended into Heauen he sitteth at the right hand of God the Father Now let vs in few wordes expound the definition which wee brought of Christes sitting at the right hande of the Father Christ sitteth then at the right hande of God the Father that is he is that person omnipotent by which the Father gouerneth al things immediatly But especially by which he defendeth the church against her enimies That this definition may be more ful and clear let vs briefly sift euery part thereof The Session therefore of Christ at the right hande of the Father is 1. The perfection of Christes diuine nature that is the equality of the Word with the Father which he did not receiue but euer had 2 The perfection of christes humane nature This perfection or excellency of Christes humane nature compriseth First The personall vnion of the humane nature with the Woord Coloss 2.9 In him dwelleth all the fulnesse of the godhead bodily Secondlie The collation or bestowing of giftes farre greater and more in number than are bestowed on al men or Angels and therfore in which he far excelleth both men and Angels Ioh. 1.16 Of his fulnesse haue al we receiued And cap. 3.34 God giueth him not the spirite by measure 3 The perfection or excellencie of the office of the Mediatour that is the Propheticall Priestly and Roiall function which christ now as the glorified Head of his church doth in his humane nature gloriously exercise in heauen This excellency of christs office is the very exalting of Christ in his Propheticall Priestly and Princely function that is the laying down of the infirmity of Christs humane nature and the perfection of glory which was due vnto Christ both in respect of his office as being a Prophet King and Priest in respect of his person as beeing God 4 The perfection of christs honour that is the adoration worship and reuerence which is yeelded vnto Christ both of men and Angels Heb. 1.6 Let all the Angels of God worship him Phil. 2.9 Hee hath giuen him a name aboue euerie name By these the like speeches are signified the partes of Christs sitting at Gods right hand But the name whereof is spoken in the wordes of the Apostle before aleaged is the excellencie of the person and office of Christ and a declaration of both by his visible maiestie that all may bee forced to confesse that this is the King by whom God ruleth all thinges So also did Stephen see him adorned with visible maiestie and glorie Christ had some partes also before of his excellency both of his office and of his person but he then came to the full perfection of all when being taken vp into heauen he was placed at the right hand of the Father By these partes nowe of christs sitting at the right hand of the Father the definition of his sitting may bee made more full in this wise when christ is said to sit at the right hand of the Father hee is saide to haue the same and equal power with the Father to excel all men and Angels in his humane nature both in giftes bestowed on him more and greater than on them as also in visible glorie and maiestie to shew himselfe Lord of men and Angels and of all things that are created In the name of the Father to rule and administer immediatly his kingdome in heauen and the whole world chiefely to gouern by his power immediately the church lastly to bee acknowleged and magnified of all as chiefe Lord and Head Many Obiections are by this definition refuted As 1. The Holy Ghost also is equal with God Therefore wee may truely say that hee also sitteth at the right hand of God Aunswere It doth not folow because the reason is grounded of an ill definition For although the Holy Ghost bee as well as the Father and the sonne Head and Lord and ruler of the Church yet doth it not agree to the Holy Ghost but to christ alone to sit at the right hand of the Father Because hee alone tooke humane nature was humbled dead buried rose againe ascended and is Mediatour And furder the Father woorketh immediately by the Sonne onely but by the holy Ghost the Father doth not worke immediatly but through the sonne For the same order is to be kept in their operation and working which is in the persons The Father worketh by him selfe but of himselfe because he is of none The Sonne worketh by himselfe not of himselfe because he is begotten of the Father The holy ghost worketh by himselfe but from the Father and the Sonne from whom he dooth proceed Therefore the father woorketh immediately by the Sonne because the Sonne is before the holy ghost yet not in time but in order but mediately the Father woorketh by the holy Ghost and therefore the Sonne is rightly saide to sitte at the right hand of the Father but not the holy Ghost 2. Obiection Christ before his Ascension was alwaies the glorious Head and King of the Church Therefore he cannot now be first after his ascension said to sitte at gods right hand Aunswere Againe this reason also is grounded vpon a bad definition Christ was alwaies glorious but hee was not alwaies aduaunced and exalted in the office of his Mediatorshippe to wit in his kingdome and priesthood Now first he began to haue the consummation and perfection of glory which before hee had not that is gloriously to rule and administer his kingdom and Priesthood in the Heauens Christ is called our Head 1 In respect of his perfection excellencie both as God and man And as concerning his godhead there is no doubt of it And as concerning his humane nature it is true because Christs humanitie is adorned with far greater gifts than is any creature especially by reason of the vnion thereof with the Word 2 Jn respect of his office and that 1 in regard of his merite then by reason of his power and efficacie For as the Head is the seat of al the exteriour and interiour senses wherein are seated
the vnderstanding will and whence the vitall spirites flow So from Christ as the Head flowe downe into vs the giftes and graces of the Holy Ghost 3 Whether Christ did alwaies sit at the right hand of God THIS Question shoulde not bee needefull except mens curiositie had made it such To the explication thereof is required the distinction first of natures then of time Now as coÌ„cerning Christs Diuinitie 1 That alwaies sitteth at the right hand of the Father as sitting signifieth an equal power and honour which Christ hath euen the same with the Father For Christs diuine nature was from euerlasting equal with the Father in honor and power Likewise as To sit at the right hand of the Father signifieth to be the Head of the Church For by the Woorde the Father did from the beginning alwaies preserue the Church as also by him hee created all thinges In this sense Christ was placed by his eternal generation at the right hand of the Father 2 Christ according to his diuinitie also dooth so sitte at the right hand of the Father as he was ordained to this his office from euerlasting 3 He dooth alwaies sit according to his diuinity at the right hande of God in that hee begunne from the verie beginning of the world to execute hath executed this his office And christ according to his diuinity was in this respect after his asceÌ„sion into heauen placed at the fathers right hand in that his diuinity then began to shew it selfe glorious in the body which in the time of his humiliation had hid it selfe froÌ„ being openly manifested declared For in the time of his humiliatioÌ„ which was wheÌ„ christ liued on earth his God-head also had humbled it selfe not by making it selfe weaker but by hiding it selfe onely and not shewing it selfe abroad Therefore thus Christ also according to his diuine nature was placed at his Fathers right hand namelie by laieng downe that humility which he tooke on him for our sake and by shewing foorth that glorie which hee had with his Father before the foundations of the woorlde were laide but had hid the same in the time of his humiliation not by adding any thing vnto it which it had not before neither by making it more bright powerfull neither by manifesting and declaring it before God but vnto men and by vsing fully and freely his right and authoritie which right and authoritie Christes diuinitie had as it were laid downe in the taking vp and assumption of humane nature Therefore he saith Iohn 17.5 Now glorifie mee thou Father with thy owne selfe with the glorie which J had with thee before the world was This glorie he had not with men Therefore he praieth that as hee had it alwaies with the Father so he might manifest it vnto men Wherefore this is not to be taken as if the Word receiued any change or alteration of his God-head but in that sense only which hath been said Now as concerning christes humane nature according to it hee was then first placed at the right hand of the Father when he asceÌ„ded into heauen then he attained to his glorification when he receiued that which before he had not Obiection Hee that sitteth at Gods right hande is euerie where Christ sitteth at Gods right hand Therefore he is euery where Aunswere This reason wee graunt in respect of the communicating of the properties to the person But if it be further concluded that according to the flesh he is euerie where there wil be more in the conclusion than was in the premisses Againe wee denie the consequence of the whole reason because the right hand of God and to sit at the right hande of God is not all one Neither yet is it simply true that hee which sitteth at Gods right hand sitteth euerie where For a part of the sitting at gods right hand is also that visible glorie and maiesty wherewith Christes humane nature was endowed and wherewith Stephen beheld him endued in heauen This is not euerie where but only in that placc where his body is seated and remaineth Obiection Hee ascended into heauen to fill al thinges that is with the presence of his flesh Aunswere It is a fallacy in misconstring the word He ascended to fill all thinges that is with his giftes and graces not with his flesh bones and skinne These are the monsters and dotinges whereby the Diuell carrieth Gods glory into derision Reply That nature which hath receiued omnipotency is euerie where christes humanitie hath receiued omnipotency Therefore it is euerie where Answere That nature which hath receiued omnipotency by a reall transfusion and communication of the properties is euerie where but not that which hath receiued it by personall vnion onely as the humane nature of Christ But yet notwithstanding manie thinges haue beene bestowed by reall transfusion on Christes humanitie to wit other qualities than which hee had on the crosse and in his humiliation Likewise far more and greater giftes than those which are bestowed either on Angels or on men and in respect of those giftes bestowed on him Christ is placed according to his humane nature at the right hand of his father but according to his diuinitie he is placed at the right hand of the Father as he being glorified and taken vp into heauen hath shewed forth the same hath attained vnto the perfection of glory or to the highest degree of glorification as touching his humanity 4 What are the fruites of Christes sitting at the right hand of the Father THE fruites of Christes sitting at the Fathers right hand are all the benefites of the kingdome and Priest-hoode of christ glorified As 1. His intercession for vs. 2. The gathering gouerning and garding of his church by the Worde and spirit 3. His defending of the church against her enemies 4. The abiection and destruction of the churches enemies 5. The glorification of the church The fruites or benefites of the kingdome of christ glorified â—â—e that he ruleth vs by the ministery of the Word and the holy Ghost that hee preserueth his ministery that hee giueth his Church resting places and is forcible by doctrine in conuerting the chosen that hee will at length raise vp from the dead his chosen and elect abolish all their infirmities glorifie them wipe away all teares from them enthronize them in his throne and make them Priests and Kings vnto his Father The fruite of the Priesthoode of Christ glorified is that he appeareth presenteth himselfe and maketh request and intercession for vs in heauen that forcibly so that the father denieth vs nothing through the vertue and force of his intercession Hence ariseth that consolation and comfort Because our Head our flesh and our brother sitteth at the right hand of the father he shall at length glorifie and quicken vs and that both in respect of his brotherly loue as also in regard of his office who is our Head Because also we haue such a High-Priest which
faith sighes and ardent praiers a sincere professing of Christianitie 1. Corint 12.3 No man can saie that Iesus is the Lord but by the holy ghost In a woorde by faith and repentaunce we know that the holie Ghost dwelleth in vs. OF THE CHVRCH THE questions to be obserued 1 What the Church is 2 How many waies it is taken 3 What are the markes thereof 4 Wherefore it is called holy and Catholique 5 What is the difference betweene the Church the common-weale or ciuil state 6 Whence it is that the Church differeth from the rest of mankinde 7 Whether any may be saued out of the church 1 WHAT THE CHVRCH IS VVHen the question is what the Church is it is presupposed that there is a Church so that it is not necessarie to make a question Whether there be a church Now as concerning the name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ecclesia which we cal the church it is natiuely a Greeke woord and commeth from a word which signifieth to cal forth For the custome was in Athens that a companie of the citizens were called foorth by the voice of the crier from the rest of the multitude as it were namelie and by their Hundreds to an assembly wherein some publique speech was had or to heare relation made of some sentence or iudgement of the Senate And thus differeth the word Ecclesia from Synagoga or Synagog For Synagoga signifieth any manner of congregation be it neuer so common and inordinate But Ecclesia betokeneth an ordained congregation and such as is called together for some cause From hence the Apostles translated the name Ecclesia to their purpose terming the Church by it for resemblaunce and likenesse sake For the church is gods congregation neither comming together by chance without cause nor beeing inordinate but called foorth by the voice of the Lorde and the crie of the word that is by the ministers of the gospel from the kingdome of Satan to hear or embrace Gods word This congregation or companie of those which are called of God to the knowledge of the gospell the Latines keeping still the Greeke woorde call Ecclesia But it shall bee requisite that we a little more fully define what the Church is The church of God is a congregation or companie of men The definition of the Church chosen from euerlasting of god to eternal life which from the beginning of the woorld vnto the ende thereof is gathered of the sonne of god out of all mankinde by the holie ghost and the Woorde consenting in true faith and which the Sonne of God defendeth preserueth and at length glorifieth with glorie and life euerlasting Thus is the true Church of God defined whereof the Creede dooth properly speake Obiection 1. They which are in the church perish not as the definition affirmeth Manie hypocrites are in the Church Therefore either hypocrites shall not perish or it is false that they which are in the Church perish not Aunswere They which are in the inuisible Church perish not and of this was our definition But the Minor proposâ—â—ion speaketh of the visible Church in which are manie hypocrires Obiection 2. Where the inuisible church is not neither is the visible Jn the time of popery was not the inuisible church therefore there was not the visible Aunswere I denie the Minor For there also were remnantes that is there were alwaies some mingled with those dregs who held the foundation some more purely some lesse In summe the Church was oppressed but not extinguished 2 How manie waies the church is taken THE church is taken either for the true church The false Church or for the false The false church is vnproperly called the church and is a companie arrogating vnto themselues the title of Christes church but which do not folow the same but rather persequute it The true church is either visible The true church 〈◊〉 either vâ—â—ible or inuisible or inuisible The visible church is a companie among men embracing and professing the true and vncorrupt doctrine of the Lawe and the Gospel and vsing the Sacramentes aright according to Christes institution and professing obedience vnto the doctrine in which company are many vnregenerated or hypocrites In the 〈…〉 perish consenting notwithstanding agreeing to the doctrine in which also the Son of God is forcible to regenerate some by the vertue of his spirite vnto euerlasting life Hither appertaine the parables of the seede and the tares The inuisible church is a companie of those which are elected to eternall life in whom a newe life is begun here by the holie Ghost is perfected in the woorlde to come They which are in this inuisible church They which are in the inuisible Church neuer perish neuer perish neither are any hypocrites therein but the Elect only of whom it is said Ioh. 10.28 No man shal plucke my sheep out of mine hands Moreouer both these partes of the true Church both visible and inuisible are either vniuersall or particular The Vniuersall visible Church The Vniuersall visible Church is the companie of all those which professe the doctrine wheresoeuer in the worlde they be The particular Visible Church The particular visible is also a companie of those which professe the doctrine but in some certaine place The Visible Church is Vniuersall in respect of the profession of one Faith in Christ and of one Doctrine and worshippe But it is particular in respect of place and habitation The Vniuersall Inuisible and of diuersitie of rites and customes So also the Inuisible Church is Vniuersall as all the Elect in whatsoeuer place they bee and at whatsoeuer time they liued haue one faith The particular Inuisible againe it is particular as either in this or that place they haue the same faith Now all particular Churches are partes of the Vniuersall and the Visible are partes of the Vniuersall church Inuisible And of this Vniuersall Jnuisible Church doth the Article of our Creed speake properlie I beleeue the Holie Catholique Church For besides that the vniuersall inuisible church is catholique it is also nobilitated with this title that it is Holie Furder in this is the true communion of Saints between Christ and al his members It is called inuisible not that the men are inuisible but because their faith and godlinesse is inuisible neither is knowen of anie but of themseleus in whom it is neither can wee indeede discerne certainly the godly from the hypocrites in the church The TriumphaÌ„t and Militant parts of the Vniuersall Inuisible The partes of this vniuersal inuisible church may these two not vnfitly be accounted The church Militant and Triumphant The Militant is in this world fighting warring vnder the banner of Christ against the Diuel the woorlde and our flesh The Triumphant which both now triumpheth with the blessed Angels in heauen and shall after the resurrection enioie a full triumph Nowe although the Militant church is
writing by S. Paul himselfe So Paul saith of the Lordes supper 1. Cor. 11.23 I haue receiued of the Lord that which also J haue deliuered vnto you But this tradition after the Euangelistes himselfe also hath set downe in writing The Iesuites cite the saying of Paul 2. Thes 3.6 Withdraw your selues frō euery brother that walketh inordinately and not after the tradition which hee receiued of vs. But a little after in the same chapter hee describeth what tradition he meaneth as it is manifest to him that looketh on the place And yet will they thence prooue that many thinges are to bee beleeued which can not bee proued by anie testimonie of Scripture The like impudencies they shewe in another testimony taken out of Luke Act. 16.14 They deliuered them the decrees to keep ordained of the Apostles Elders which were at Jerusalem When a little before Cap. 15.23 he witnesseth that those decrees were set downe in letters written by the Apostles But wee are to keepe and hold the notes and marcks before set downe First in respect of Gods glorie that enimies may be discerned from Sonnes Secondly In respect of our own saluation that we may ioine our selues to the true Church For there are three sorts of men 1 They who openly professe and declare themselues to be enimies 2 Hypocrits 3 The company of the Elect chosen 4 Why the Church is called holy and Catholicke THE Church is called Holy The church holy in respect of Christs holinesse imputed and their own begun Catholique in respect of place and time 1 Because Christes sanctification is imputed vnto it 2 Because al his members haue begunne al the parts of obedience It is called Catholicke 1 In respect of places because it is spread through the whole world For there is one Vniuersall Church of all places degrees of life neither is it tied to a certaine place kingdome or to certain succession 2 In respect of times Because there is but one true Church of all times which also is at all times so Catholicke as that it is dispersed through the whol world nether is at any time tied to any certain place Jt is not called Catholicke because it possesseth many kingdomes For Catholicke is a title giuen vnto the Church in the Apostles time for before time the Church was limited within narrowe bondes Nowe that there is but one Church of al times and ages from the beginning of the world vnto the end it is out of doubt For 1 It is manifested that the Church hath euer been Neither can Abrahams daies be obiected as if before he was called there had beene no worship of the true God in his familie and himselfe had beene after his calling alone without anie others For before his calling he held the foundations and grounds of Doctrine of the true God though it were darkned with superstitions mingled therewith Againe Melchisedec liued at the same time who was the Priest of the most high God and therefore neither was Abraham after his calling alone but there were others besides him worshippers of the true God whose priest was Melchisedec 2 That the Church as it hath beene euer so shall also continue euer appeareth by these testimonies Isay 59.21 My woordes shall not depart out of thy mouth nor out of the mouth of thy seed Ier. 33.20 If the night and day may bee chaunged then shall my couenant also be changed Mat. 28.20 I am with you alway vntill the end of the world Moreouer Christ was euer and euer shal be King Head and Priest of the Church Wherefore the Church was euer and euer shall be And hence also it is manifest That the Church of both testaments is one and the same that which is confirmed also by the article folowing For Christ is the sanctifier of his Church who is common to men of both testaments Hither appertaineth the Question of the authoritie of the Church Which I omit In this we wil consider here onely that opinion or saying The church doth not erre How the church may bee saide not to erre Which is true after this sort First the whole doth not erre though some members thereof doe er Secondly it doth not erre Vniuersally although in some pointes of Doctrine it may Thirdly It erreth not in the foundation 5 In what the Church differeth from the common-weal 7 Differences betweene the Church and common-weale THE Church differeth from the common-weal 1. Because common-weales are distinct and kingdomes of the world in diuerse places and times The Church is alwaies one and the same at all times and with all men 2. The kingdomes and states of the world haue many Heads or one chiefe Heade and many other inferiour Heades besides and that on earth The Church hath but one and that in heauen 3. The common-wealth is gouerned by certaine lawes made for the maintenance of outwarde peace and tranquillity The Church is ruled by the Holy Ghost the worde of God 4. The common-wealth or ciuill state requireth outward obedience onely The Church requireth both as well inwarde obedience as outwarde 5. In ciuill states and common-weales there is power and libertie to make new lawes positiue by the authoritie of the magistrate the violating of which lawes bindeth mens consciences and deserueth corporal punishmentes The Church is tied to the woorde of God vnto which it is not lawfull to adde ought or to detract ought from it 6. The ciuill state hath corporall power where-with it is armed against the obstinate disobedient For he may and ought by force to curb these and to punish them by the sword The Church punisheth by denouncing of Gods wrath out of the worde of God 7. Jn the Church are alwaies some Elect Holie but not alwaies in the common-wealth 6 Whence ariseth the difference of the Church from the rest of mankinde THE cause of the difference is the Election of God Election putteth the difference betweene the Church and others Act. 14.16 Jn times past god suffered all the Gentiles to walke in their owne waies Rom. 9.18 God hath mercie on whom he will and whom he will he hardeneth Ioh. 6.37 Al that the Father giueth me shal come to me Rom. 8.29.30 Those which hee knew before he also predestinate to be made like to the Image of his Sonne and whom he predestinate them also he called By these wordes we are also taught that the promise of grace is generall in respect of the Elect or beleeuers God verilie would haue all to be saued and that Rom. 11.7 1 Jn respect that he loueth the saluation of all But the Elect only haue attained to that saluation 2 In respect that he inuiteth al to saluation But the rest haue beene hardened The Efficient cause then of this difference is the Election of God willing to gather vnto himselfe a Church in earth Secondly the Sonne is a mediate executour of this will and purpose The holy ghost immediate Thirdly The
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
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
Therefore that iudgement is not committed vnto the church whereby the godlie maie be distinguished from the vngodlie Aunswere The church doth not iudge of such as are hidden or secrete but of those that are manifest namely of those who shew them selues in outward life profession and this she doth when concerning such she subscribeth to the iudgement of god that is when shee iudgeth of them according to the prescript of Gods word as when out of the woord of God shee pronounceth the obstinate to be condemned as long as they continue such when out of the word of God she absolueth them which shew repentance But to discerne from others such as are close hidden as the church is not able so neither doth she take it vpon her 3 Obiection Christ saith in the Parable of the tares let both grow together vntil the haruest Therefore none ought to bee excluded Aunswere 1. Christ speaketh there of hypocrits who cannot be discerned alwaies from the true seruers of God Therefore his meaning is that hypocrites ought not to be cut off or separated frō the church as whom we know not to be such but that the Angels shall doe this at the last daie 2. Christ distinguisheth there the office of the Magistrate and of ministers Let them grow that is put not to death any which are estrāged from the church For the Ministers may not vse corporal force against any man as may the Magistrate Now if this difference be put the difference which is between the church and the kingdome of the Diuell shal not be taken awaie 4 Obiection Men are to bee forced and compelled vnto good workes The vse of the sacraments is a good worke Therefore they are to be forced and compelled to the vse of the sacraments Aunswere 1. The Minor is not true except it be vnderstoode of that vse which is celebrated by the faithfull otherwise when vnbeleeuers vse the sacraments their vse is no good work The vse of the sacraments is a good work when good moral works goe before this vse And then is it truly called the vse of the sacramentes otherwise it is rather an abuse and prophaning of the sacramentes For when the wicked take the sacramentes they abuse them whence it is that Christ expressely dehorteth the wicked from this good work when he saith Leaue there thine offring before the Altar and goe thy waie 2. The Maior proposition is to be distinguished Men are to bee compelled vnto good woorkes but in their order so that there goe before an enforcing to moral woorks and then follow after an enforcing to ceremoniall works and so is that to bee vnderstood which Christ saith Luk. 14 23. Compel them to come in 5 Obiection We haue no examples of this excluding The Prophets Apostles and Iohn excluded none nay Iohn Baptised a generation of vipers Aunswere The Prophets albeit they could not exclude the wicked from the sacrifices sacraments yet they condemned that wickednesse of theirs in approching thither and made oftentimes long sermons both against the wicked who did approch and against the Church which admitted them vnto the sacrifices But that the Apostles did exclude Paul alone doth sufficiently shew by his example as we saw before and John Baptised them onlie who promised faith and repentaunce he baptized a generation of vipers when now they did repent Wherefore although they were a vipers broode whome Iohn baptised yet were they not any longer vipers when they were baptised For Iohn baptised none but such as confessed their sinnes As also he preached the Baptisme of repentance for the remission of sinnes 6 Obiection Jf they are to bee admitted vnto the sacraments which professe faith and repentance the vnbeleeuers and wicked are to be excluded the same shall bee doone after the same manner as it was done by Iohn But John by himselfe alone admitted them who professed faith and repentance vnto baptism and he alone also reiected he impenitēt Therefore it shall be lawful for one minister alone either to admit them who professe the Doctrine and repentance or to reiect the obstinate Aunswere The reason is not like For Iohn was endued with a Propheticall and Apostolicke authoritie Againe at that time the gathering of the new Church was respected and not the excluding of them who were in the Church and had reuolted from it Certaine argumentes assoiled whereby some haue endeuoured to abolish excommunication 1 WHERE the woorde and Sacraments are rightly to be administred there must the authorite of discipline be established But in the primitiue Church and at this day in well ordered Churches the authoritie of discipline is not established Therefore the woord and Sacraments are not rightly there administred But absurd were it so to say therefore absurd also to impose a necessity of discipline on the Church Aunswere These wordes To be rightly administred are doubtfull and haue a diuerse meaning 1. To administer rightlie signifieth so to administer as that the administration wholy agree with the prescript of the Lorde 2 It signifieth to administer not according to the right perfect and exact obseruing of it but so that the administration be pleasing to God profitable for the saluation of the Church In this whole world the Sacramentes are not rightly administred according to the former signification but according to the latter signification they are For albeit there be some blemishes which by reasō of the churches weaknes imbecillity cannot be corrected amended on a sodain yet the administration may please God and profit the Church Albeit wee are neuerthelesse to acknowledge bewail the defects For blessed are they which hungre and thirst after righteousnesse Except these thinges be graunted there will be no pure church in the world We may seeme now to haue sufficiently assoiled this obiection but yet furder also we deny the Minor For the autority of discipline was cōtinued in the Primitiue church shal also continu in an il ordred church but with great abuse as amongst the Papists Reply Jn our Churches in the Heluetian churches Excommunication is not in force Therfore the Minor of the former obiectiō is true Ans Although in some Churches it be not exercised yet is it not then ill exercised but the Minor is neuerthelesse infringed Because in those churches the woord the Sacraments are rightly administred according to the other signification whereof we spake before Chrysostome saith If any wicked person come vnto the Lords table giue not vnto him the Lordes Sacrament the body bloud of the Lord if he wil not beleue signifie it vnto me I will rather leese my life than I will admitte him Excommunication therefore was in force many yeares after Christ 2 That Doctrine which hath neither Gods woorde nor examples is not to be thrust vpon the church But this doctrine hath neither of these Therfore it is not to be thrust vpō the church Ans It hath the word for it Mat. 18.17
which are written in the booke of the Law to doe them Now that the Law dooth not take away the intercession of Christ is apparant out of the gospell which teacheth that it is correspondent and agreeable vnto the iustice and Lawe of God that sinners should be receiued into fauour a sufficient satisfaction and their conuersion being interposed and comming between For god is not at variance with himselfe in the doctrine of the Law and the gospel The Ceremonial or lawes deliuered of god by Moses concerning Ceremonies binding the Iewes vntill the comming of the Messias that they should distinguish this people the church from others and should be signes symboles types or shadowes of spirituall thinges to be fulfilled in the New Testament by Christ That this definition may be vnderstood we must know what ceremonies are to wit solemne externall actions that is often to bee after the same maner with the same circumstances reiterated ordained of God or of men also to be vsed in the seruice and woorshippe of God for order or signification sake But the Ceremonies which are ordained of God are simple absolutely diuine worship The ceremonies which are ordained and instituted of men if they be good are a woorship onely seruing for diuiuine worship The Judicial or Lawes concerning the ciuill order or ciuil gouernement that is of the offices of Magistrates iudgementes punishments contractes and of the distinguishing and bounding of dominions deliuered of God by Moses for the settling and preseruing of the Jewes common wealth binding al Abrahams posteritie vntil the comming of the Messias and furder that they should be the bond of the preseruation and gouernment of this Mosaicall common wealth vntill the Messias was manifested and certaine markes whereby this people which was bound vnto them should be discerned from al others and should withall bee kept in honest discipline and good order lastlie that they might be types of that order which should be in Christs kingdome that is of the spiritual regiment of the Messias Ceremoniall and ciuill Lawes whether they be diuine or humane so that they be good are verily agreeable vnto the Decalogue But yet are they deduced thence onely by a necessary consequence and serue thereto as certaine prescriptions of circumstances Hereby plainly appeareth the difference of these Lawes which yet is diuerse because there is not one and the same gouernement of the common-wealth and of the church neither is there the same end of al these Lawes neither are al these Lawes after the same maner abrogated But the chiefe and especiall difference of these lawes is drawen frō the binding time knowledge or manifestation 1. The Moral ordinances are knowen by nature The ceremonial and ciuil are not knowen by nature but are instituted according to the diuersity of causes and circumstaunces 2. The Moral bind al men and euen the Angels also The ceremonial and ciuill were onely prescribed vnto the people of Israel And therefore Iob Iethro Naaman the Cyrian and others who are recounted for religious men that is such as were borne of Paynims and liued amongest them but yet worshipped the God which was manifested among the people of Israell they did not obserue the Leuiticall ceremonies and yet did neuerthelesse please God And the verie ordinaunces themselues concerning the ceremonies and the forme of ciuill gouernement shewe that they bind Abrahams posteritie onelie whom God woulde by this fourme of gouernment and worshippe distinguish from other nations 3. The Lawes of the Decalogue are perpetual in this life and after this life The ceremonial and ciuill were deliuered of God at a certaine time and againe abolished 4. The Moral Lawes speak of both internall and external obedience The ceremoniall and ciuil speak of externall obedience only albeit neither doth this please God without the internall and morall obedience 5. The moral Lawes are not limited by certain circumstances but are general as that there is a time to bee granted for the ministery and seruice of God and that the ministery is to be preserued that adulterers and theeues are to be punished But the ceremonial and ciuil Lawes are special or a limitation of circumstances which are to be obserued in external rites or actions both ecclesiastical and ciuil as that the seuenth daie is to be alotted for the ministery and seruice of God that the Tenths and first-fruits are to bee giuen to the Priestes that adulterers are to be stoned that theeues are to be amerced with a four-fold restitution 6. The ceremonial and the ciuil Lawes also are types or figures of other things for whose cause they were ordained The moral signifie or prefigure nothing but are signified by the rites and ceremonies 7. The morall are the end for which other causes are to bee made or they are the principal seruice and worshippe of god The ceremonial and ciuil serue for the moral ordinances that to them obedience might be rightly and duely perfourmed that a certain time and certain rites may be obserued in the publique ministery of the church that the ministery it selfe maie bee maintained and preserued 8. The ceremoniall giue place vnto the Morall The Morall giue not place vnto the Ceremoniall The Morall Lawe the Naturall and the Decalogue differ The Decalogue is the summe of the morall Lawes which are scattered throughout the whole Scripture of the olde and new Testament The Naturall lawe dooth not differ from the Morall in nature not corrupted but in nature corrupted a good part of the natural law is darkened by sins and but a little part only concerning the obedience due to god was left remaining after the fall For which cause also God hath in his church repeated againe and declared the whole sentence and doctrine of his Lawe The distinctions of these Lawes are to bee knowen both in respect of the differences of the same and also in respect of their aborgating and lastly for the knowing and vnderstanding of their vse 3 What the vse of the Lawe is THE first and principall vse of the ceremoniall and iudiciall Lawes of Moses was to serue as a schoolemaster vnto Christ and his kingdome that is to bee a signification of spirituall and Heauenly things in Christs kingdome namely the benefites of Christ towardes his Church and the duty of the Church towardes God and christ Gal. 3.24 The Law was our Schoolmaster to bring vs vnto Christ This S. Paul prouounceth of the whole Lawe of Moses But that it is true concerning the forme of ceremoniall worshippe and ciuill gouernment for a type and signification of christs kingdome the Epistle to the Hebrues doth purposely teach from the beginning of the fourth chapter to the end of the tenth all places of Scripture which referre the ceremonies and kingdome of the old people vnto Christ as Coloss 2.11 Wee are circumcised with circumcision made without hands 1. Cor. 5.7 Christ our passeouer is sacrificed for vs. Psal 110. Thou art a Priest for euer Dan. 9. The
most holy shal be annointed And of the ciuill Lawes it is saide Ezech. 44 24. Jn controuersie shall the Priest stand to iudge and they shall iudge it according to my iudgements Ierem 23.5 Behold the daies come saith the Lorde that I will raise vnto Dauid a righteous branch and a king shall raign and prosper and shall execute iudgement and iustice in the earth Wherefore that forme of woorshippe and ciuill gouernment was ordained of god principally vnto this that thereby the old people might be aduertised of the thinges signified and to be performed by the Messias Now whereas the allegories or figuratiue speeches of all the Lawes are not in speciall expressed and expounded in the woorde of god First we are to make or receiue none but such as reteineth an analogy with faith and loue againe these onlie are to be accounted and held for true and certaine which can bee prooued by Scripture But those which are not declared either by plain expositiō or by the maners of speaking in the scripture the same may be verily tolerated as orher similitudes which are brought by way of example but may not be admitted as certain and as proofes of doctrine And in those which are not declared in speciall it is sufficient to rest in the general signification Secondly by these as by visible markes and eminent differences God would haue his people with whom the true worship of god and the promise of the Messias was left to bee discerned and sorted out from al other nations that both for his own glorie that the true god and true religion might be discerned from Idoles and the inuentions of men and also for mens saluation that they seeking after the church in the world might find and behold it Deut. 4.6 Keepe them therefore and doe them for that is your wisedome and your vnderstanding in the sight of the people c. And chapter 12.30 Beware that thou aske not after their gods saieng How did these nations serue their gods that I may do so likewise Thou shalt not doe so vnto to the Lord thy God for all abomination which the Lorde hateth haue they done vnto their gods Eph. 2.14 Which hath made of both one and hath broken the stop of the participation wall In abrogating through his flesh the hatred that is the Law of commandementes which standeth in ordinances The third vse is obedience or the obseruing performāce of the moral ordināces For because the moral law requireth not only internal obedience but also external whereof the vse of the ministerie of the church and ciuil order are not the lowest parts that these two therfore may be maintained preserued a defining or limitation of many circūstances is necessarie without the equable form obseruatiō wherof order cannot bee maintained in the church and common wealth As therfore in the new testamēt god hath left free in the ministery cōmonwealth such constitutions ordinances as may be necessarie for the maintaining of this order so in the old Testament what he would haue obserued himselfe did constitute and ordaine For this is Moral That there be a publique and solemne inuocation and seruing of God The furtherance and forme hereof god would haue the ceremonies to bee which himselfe prescribed Againe this is Moral that there be a iust and vpright ordering of iudgementes contractes punishmentes in the common wealth This order God prescribed vnto the Iews by Iudicial Lawes Wherefore the ceremonies are an adherent of the first table and the iudiciall lawes are an adherent of the second because those informe concerning the outwarde and externall forme of the ministery of the church or diuine seruice and worship these concerning the functions and duties of the Magistrates and of the citizens of that common wealth towardes their Magistrates and towardes one another Fourthly that manifold obseruation of rites and ceremonies was also an exercise and a testification of their obedience towardes God For he that dooth willingly and diligently perfourme burdensome and vnpleasaunt thinges if he know the same to be pleasing to God he then dooth shew himselfe to loue God and to obey him with a readie mind Therefore saith god to Abraham beeing now ready to sacrifice his Sonne Now I know that thou fearest God seeing for my sake thou hast not spared thine onlie Sonne So the ceremonial and iudicial ordinances of the old Testament are called a yoke Acts 15. and seruitude Galat. 4. Fiftly vnto most of the ceremonies namelie such as signified Christes benefites was proper and peculiar the sealing of Gods couenaunt or the confirmation of faith For this is meant when they are said to be the signes of the couenant Gen. 17. Rom. 4. Exod. 31. Ezech. 20. namely to signifie and testifie what benefites God would giue by the Messias vnto beleeuers Sixtly the iudiciall or ciuill Lawes in asmuch as they were the verie forme of the Mosaical common wealth serued for the preseruation of that regiment kingdom vntil the comming of the Messias Seuenthly Albeit now the ceremonial and iudicial Lawes are so abolished that the obseruation of them is not required as concerning the types yet those things are perpetual which are signified by them And therefore they are a confirmation of the newe Testament as well as the oracles and prophecies of the ould Testament concerning the Messias and his kingdome For types are visible promises Wherefore when as wee see those thinges to be fulfilled in Christ which were foretold of him by the prophecies and shadowed or prefigured by the old types it is also cōfirmed vnto vs that both he is exhibited that this Iesus in whom wee beleeue is that Messias which of oulde was promised And although also we are not bound to keep and obserue the same rites yet notwithstanding out of those ould pictures wee learne and vnderstand what spirituall obedience holynesse and worship god continuallie requireth in his church Whence it is said Hosea 14.2 We wil render the calues of our lyps Hebr. 13.15 Let vs by him offer the Sacrifice of praise alwaies to God that is the fruite of the lyps which confesse his name 1. Pet. 2.5 And yee as liuely stones be made a spiritual house and holy Priesthoode to offer vp spirituall sacrifices acceptable to God by Jesus Christ These maie suffice for the refuting of Anabaptistes and such like who shut the old testament out of the church of Christ Furdermore of the Morall Lawe there are other and greater vses because the worshippe of God dooth properly consist therein and other Lawes were made for this About these chiefely doe mens mindes dispute when they heare mankind so to bee plunged into sin that the reprobate cannot so much as begin any obedience acceptable to god neither the Elect in this life attain by any means to the perfectiō thereof yet notwithstanding god wil haue the Lawe preached both to the regenerate and vnregenerate For they maruel to what vse or end the Law
all three senses as a little after we shall vnderstand 3 To hallow or sanctifie is in Scripture vsed after three waies 1 Of vs. 2 Of God 3 Of Christ 1 Of vs it is affirmed after a double manner first when wee hallow and sanctifie our selues others And we sanctifie our selues and others when as touching externall and outward thinges we prepare our selues and others to glorifie God For there commeth some holinesse vnto vs by glorifieng of God but none to God Secondlie When we hallowe and sanctifie God Now we sanctifie God 1 When we acknowledge god to be holie or when we acknowledge God to be such as hee hath declared himselfe in his word and woorkes that is when we know and thinke the same of Gods Essence of his wil works of his omnipotency goodnesse wisedome and other his properties which God in his woorde hath commaunded and reueiled that we should know and thinke of them Secondly When we professe God to be holie and so magnifie him according to his will that is when our confession whereby we confesse god to be holy is agreeing with his diuine will And then is it agreeing with his diuine will when we professe the Holines of God both in minde and woorde and also in deede and woorkes Thirdlie When we refer the true doctrine knowledge and profession of Gods holinesse and likewise our praiers and actions and euen our whole life vnto that end whereunto wee ought and whither God hath commanded it to bee referred namely to the glorie and woorship of God himselfe And so wee are said to sanctifie God after the selfesame three waies after which a thing is saide to be holy Wherefore when we desire that the name of God may be hallowed or sanctified wee desire 1 That God would illighten vs with the knowledge of his holinesse 2 That he would giue vs a minde to professe the same in wordes deeds or that he would giue vs faith repentance whereby we may glorifie him and whereby wee may seuer him from Idols and prophane things or lastly that he would regenerate vs and this first by knowledge then by profession and lastly by conformitie according to this his commandement Be yee holie euen as I also am holie 3 That hee would giue vs a mind to professe that holinesse of his diuine Name to his own praise and glorie Hither may be referred that of Austen Giue what thou commaundest and commaund what thou wilt and then shalt thou not commaund in vaine Obiection God is holie enough there is no cause therefore why we should desire that he be hallowed or sanctified Aunswere God is holy in himselfe But wee desire that wee may acknowledge him to be holy and so magnifie him He sanctifieth vs by making vs holy wee sanctifie and hallow God himselfe when we speake that of him which he will haue vs to speake and knowe of him Obiection 2. What belongeth vnto vs to do that should we not desire another to doe But it belongeth to vs to hallow and sanctifie the name of God Answ What belongeth vnto vs to doe that wee ought not to desire another to doe if so we be able by our selues by our own strength to perfourme it But we are not able to doe this Therefore we must desire of God that he will giue vs strength wherby his diuine name may be of vs hallowed sanctified The worde hallowing is affirmed of God not that hee halloweth himself or that another halloweth him seeing he hath none aboue him but because he halloweth and sanctifieth others And others he sanctifieth inwardlie and outwardly Jnwardly by his holie spirit Outwardlie by his woorde Which he effectuateth 1 By separating them from their sinnes 2 By reuiuing quickning them by his holie spirit 3 By the continuing of both 3 The same worde is affirmed of Christ two waies Namely both passiuely and actiuelie Passiuelie 1 Because the Word was ordained and consecrated by the father to the office of the Mediatour 2 Because the humane nature of Christ was cansecrated out of that whole lump or masse that is was selected from among all creatures to the vnion with the Worde 3 Because his humane nature was preserued from sinne for the perfourmance of the Mediatourship The same is also affirmed of him passiuelie because Christ is hallowed and sanctified of vs. Now it is vsed of him actiuely because Christ sanctifieth both himselfe others He sanctifieth halloweth himself as he is the Word and Mediatour The Word did sanctify with his Father that flesh which he tooke by preseruing the same from sinne and by endowing it with al giftes and this so as the Father also himselfe preserued it from sinne and would that christ shoulde become our Ransome As he is Mediatour he sanctified himselfe by his voluntarie obedience towardes his father in offering himselfe a sacrifice for vs. He sanctifieth vs 1 By imputing his own righteousnesse 2 By a reall communicating of his holinesse which is wrought by the holy ghost Concerning all these read Zanch. de trib Eloh lib. 4. cap. 10. The same Zanchius in the same booke cap. 3. pag. 89. cap. 10. pag. 154. setteth downe three waies whereby Christ sanctifieth vs. 1 The Jmputation of his righteousnesse which is considered in his whole humiliation and obedience vnto death 2 The Jmputation of his most perfect holinesse for which he alleageth the place of Paul 1. Cor. 1.30 3 The reall communicating thereof But notwithstanding it is to bee obserued that Zanchius when he expoundeth the place of the Epistle to the Hebrues maketh that holinesse of Christ to cōsist in his voluntarie passion in which sense if we take it it seemeth not much to differ from the imputation of his iustice and righteousnesse which consisteth in obedience THE SECOND PETITION THY kingdome come Thy kingdome come that is let it by continual encreases be augmented and alwaies by a new enlargement and accession let thy kingdome bee extended and multiplied which thou O god in thy Church dost hold and possesse The special Questions concerning the kingdom of god 1 What the kingdome of god is A Kingdome in general is a certaine forme of ciuil gouernement wherein the soueraigntie of rule belongeth to some one person who is furnished with giftes and vertues aboue the rest and ruleth ouer al according to iust honest and certaine Lawes in requiring obedience making Laws defending the good punishing the bad The kingdome of God is the sending of the Son from the father euen from the beginning of the world who should ordain and maintaine a ministerie and should by the same be effectual forcible in working should gather a Church by the woorde and the holy ghost out of all mankinde rule and preserue the same raise it from death adorne it with heauenly glorie that so God may be all in all and maie be magnified by the Church of Angels and men for euer Out of this definition wee may gather
and make these partes the kingdome of God 1. The sending of the Sonne our Mediatour 2. The ordaining and maintaining of the ministerie by Christ 3. The gathering of the church by Christ out of mankinde by the voice of the gospell and the efficacie of the holy Ghost beginning in vs true faith and repentaunce 4. The perpetual gouernement of the church 5. The preseruation thereof in this life and protection against her enemies 6. The casting awaie of her enemies into eternal paines 7. The raising of the church vnto eternal life 8. The glorifieng of the church in eternall life when god shal be al in al. Now then seeing we vnderstand what the kingdome of God is it is knowen also vnto vs what is conteined in this petition Here therefore we desire that God wil by his Son our Mediatour sent from the very beginning into the woorlde 1. Preserue the ministerie which he hath ordained 2. Gather his church by the ministerie of his word and the woorking of the holie Ghost 3. Rule his church gathered and vs the members thereof with his holy spirite who may conforme vs vnto him soften our hearts regenerate our wils 4. Defend vs and his whole church against our enemies tyrants 5. Cast away his our enemies into eternal pains wherewith he maie punish them for euer 6. And at length deliuer his church and glorifie it in the world to come By al this it appeareth That this kingdome which we desire maie come is a spiritual kingdom which also the lord himselfe sheweth by diuerse parables in the Euangelist and vnto Pilate he aunswereth My Kingdome is not of this woorlde Of the kingdome of Christ is it said Psalm 110.2 Be thou ruler in the mids of thine enemies And furthermore seeing we must desire that this kingdome may come and therefore must withal desire our ful deliuery hereby it is euident how impious a thing it is to bee afraid of the iudgement of God the last day of doome because such as doe this shew themselues not to bee godly neither to desire their full deliueraunce and glorifieng Obiection But terrible wil the daie of iudgement be Therfore we are not to desire it Answer It wil be terrible but to the wicked onely For vnto the godly it is said Lift vp your heads Therefore Christ wil haue them to reioice and to wish for the approching of that day For what thou reioicest in that also thou wishest Come Lord Jesus Obiection That which commeth neither sooner nor later for our praiers is in vaine desired of vs and therefore we are not to desire it But the kingdome of god that is the deliuerie of the church from all euils and miseries shall come neither sooner nor later for our praiers than god hath decreed it Therefore wee are not to desire the deliuerie of the church Aunswere The Maior is false For so then may we conclude or reason of al those benefits which remaine in the counsel and purpose of God Reply But god hath promised other benefites with this condition that we must aske and desire them Aunswere So also doth ful deliuery from al euils befal to them onely in that daie who in their affliction and crosse wish for and desire that deliuery and pray that this deliuery may come speedily according to the decree of God and that no one elect may be excluded Reply But we must not desire that god would hasten the deliuerie of his church because that would be done with losse of manie of the Elect who are not as yet borne Aunswere When we desire that God would hasten the deliuery of his church we dâ—sire also that whosoeuer of the Elect are as yet remaining may be al speedily gathered not one of them beeing excluded This deliuery of vs and the whole church we must craue of the Lord with daily prayers if so we wil bee our selues also at length deliuered together with the Church And moreouer for this cause also must we desire this deliuerie that then that iudgement may bee of a sauing force vnto vs wherein the Lord will fullie deliuer his Elect and chosen God will also therefore haue vs desire an hastning speeding of this day that there may be an end of wickednes impieties that all the godlie may rest from their labors But so notwithstanding must we desire and craue all these things that we subiect and submit our wil to the commandement of the Lord or his diuine will It is our part to obserue what God commaundeth not what shall fall out or come to passe but the euent wee must leaue and commit to God himselfe 2 Howe manifold the kingdome of God is THIS kingdome is but one indeede but it differeth in the manner of gouerning and administration For it is diuerslie administred here and in heauen Hereby is that Question assoiled out of the place of Paul 1. Cor. 15.24 He shall deliuer vp the kingdome to God euen the Father Wherefore as concerning the forme and manner of administration hee shall deliuer the kingdome after our glorification that is he shal cease to discharge the office of a mediatour There shall be then no neede of conuersion of purging out of sinne of protecting of vs against our enimies he shall not gather he shal not raise the dead hee shall not glorifie nor perfect them because then they shall bee perfect Hee shall not ' teach them tongues shal cease There shall be no neede of these instrumentes any longer The kingdome of god then is of two sorts one begun in this life another consummated after this life Wee desire both in this petition to wit both the constitution of this kingdome of God and the consummation thereof In the consummated and perfect kingdome of god there shall be no neede of any meanes or instruments because in that the glorification of the Church shall be more perfect as being without euil both of crime and paine God shall be all in al that is shall manifest himselfe immediately vnto the blessed Saints Reuel 21.22 Jn that Citie which is that kingdome J sawe no temple for the Lord god almightie and the Lambe are the temple of it And the Citie hath no neede of the Sunne neither of the Moone to shine in it for the glorie of god did light it and the Lambe is the light of it 3 Who is king in gods kingdome THE head or King of this kingdome is god the father the sonne and the holie ghost There is but one King because there is but one god Nowe the father is King and ruleth by the sonne and the holy ghost The sonne is King 1. Because he sitteth god at the right hand of god and ruleth with equall power with the father 2. Because he is Mediatour that is because he is that person by which god worketh immediatly and giueth the holy Ghost Iohn 15.26 J will send him vnto you from the father And after a special and peculiar manner is Christ
said to be the king of that kingdome as he is Mediatour 4 Who are the Citizens or Subiects of gods kingdome THE citizens of this kingdome are 1. The Angels in heauen confirmed and established in grace 2. The blessed Saints in Heauen who are called the Church triumphant 3. The Godly or conuerted in this life who haue as yet certaine remaines of sinne and are called the Church militant 4. Hypocrites namelie the Called of the visible Church onelie but not Elected These are counterfeit and apparaunt citizens to the outwarde shewe who indeede are not the citizens of Christs kingdome but onelie in name but are in truth the bondslaues of the Diuel Hypocrites notwithstanding are called the citizens of this kingdome as the Iewes are termed by Christ the sonnes and children of the kingdome Of these is it saide The First shall be last that is they who will be accounted first and yet are not shal be last 5 What are the Lawes of this kingdome THE Lawes whereby this kingdome is administred and gouerned are 1. The woorde of god or the doctrine of the Lawe and Gospel 2. The efficacie of the holie ghost in our hearts 6 What benefites are bestowed on the subiectes of this kingdome THERE is no kingdome which hath not regard vnto the commodities of the subiectes And Aristotle writeth to Alexander A kingdome is not Jniurie but bountifulnes Wherefore this kingdome hath also his proper goods and commodities Those are the spiritual and eternal benefites of Christ as tru faith conuersion remission of sins righteousnes preseruation therein and the continuaunce of the holy ghost glorification life euerlasting Ioh. 8.36 Jf the Sonne shall make ye free ye shal be free indeed 7 Who are the enemies and foes of this kingdome THE enemies of this kingdome are the Diuels and wicked men Now of wicked men some are in the church as hypocrits who challenge to thēselues the name title of the kindgdome when as they are nothing lesse others are without the church and professed enemies as Turkes Iewes Samosatenians Arrians whosoeuer defend errors against the grounds and foundations of religion 8 Jn what place this kingdome is administred THIS kingdome as concerning the beginning or gathering thereof is administred here on earth yet so that it is not in any one certain place Iland Prouince but is spred through the whole world 1. Timo. 2.8 J wil that the men praie euerie where Matth. 18.20 Where two or three are gathered together in my name there am J in the midst of them Wee neuer go out of this kingdome if we abide in true faith This kingdome as touching the consummation or perfection thereof is administred in heauen Ioh. 14.3 And although I go to prepare a place for you J wil come againe and receiue you vnto my selfe that where I am there maie yee bee also Ioh. 12.26 Where I am there shal also my seruant be Ioh. 17.24 Father I wil that they which thou hast giuen me be with me euen where I am 1. Thes 4.17 We shal be caught vp to meete the Lord. 9 What is the time of the durance and continuaunce of this kingdome THE beginning and gathering of this kingdom dureth from the worlds beginning vnto the end thereof because there are alwaies in this world some members of the Church whether few or many The consummation or perfection of this kingdome shall endure from the glorifieng of the godly vnto al eternity 1. Corint 15.24 Then shall be the end when hee hath deliuered vp the kingdome to god euen the father which is to be vnderstoode as was before obserued as touching this forme of administration of that kingdome 10 How this kingdome commeth THIS kingdom commeth to vs foure wais 1. By the preaching of the gospel whereby is reueiled the light of the true heauenly doctrine 2. By conuersion when some are conuerted and are endued with faith and repentaunce 3. By making progresse or encrease when the godlie receiue encrease or vvhen the proper giftes and blessings of the faithful are augmented vvith perpetuall encrease in the godly or conuerted Reuelat. 22.11 He that is righteous let him be righteous stil and hee that is holy let him bee holy still 4. By consummation and ful accomplishment vvhen the godly shal be glorified in the second comming of our Lorde Reuel 22.20 Euen so come Lord Jesus 11 Why we are to desire that the kingdome of god come WE ought to desire that the kingdome of god come 1. For the glorie of god or in respect of the first petition because that wee may sanctifie hallow his name it is required that he rule vs by his word spirit For except god erect in vs this his kingdome deliuer vs out of the kingdome of the diuell we shall neuer hallowe sanctify his name but rather shall defile pollute it 2 Because god will giue this kingdome onlie to those that aske it like as he giueth the holie ghost vnto them onlie that aske him THE THIRD PETITION THY will be doone in earth as it is in heauen The wil of god signifieth 1 The commandement of god Psal 103.21 Yee his seruants that do his will 2 It signifieth euents or rather gods decree concerning future euents Mat. 26.39 Not as J will but as thou wilt Isa 46.10 My counsell shall stand And I will doe whatsoeuer I will Thy will bee doone that is Cause that vve men may doe thy vvill and obey thee The special Questions in this petition 1 What wee heere desire WE desire here 1 A denial of our selues which cōsisteth of two parts The first is That we maie be readie to renounce all our owne affections which are disagreeing from the lawe of god and that God will giue vs his grace whereby we may be able to denie our owne corrupt wil and denie all things which are repugnaunt to the will of God The second is That we maie be readie to execute the will of God and to vndergoe our Crosse and to subscribe and submit our selues willingly vnto god in all things 2 We desire the performance of the deitie and calling both of all in generall and of each in seuerall that namely wee may rightly and duely perfourme the duetie committed vnto vs whether common or proper that euery one may cheerfully serue god in his calling and execute his will Vnto god be committed the care concerning our euents but let vs care to doe those labors which properly belong vnto vs. 3 We desire Euents such as are not contrarie to gods will that is that such things may come to passe which so please god 4 We desire a blessing and prospering of our actions counsels For god will haue vs also to desire of him that hee wil vouchsafe to prosper wel our actions counsels studies labors and endeuours that he wil for his exceeding goodnes so direct our labours that no other euents may follow them but such as himselfe knoweth may most serue for
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
Crosse and of all his benefites Because Christ hath commaunded me and all the faithfull to eate of this breade broken and to to drinke of the cup distributed in remembrance of him with this promise g Mat. 26.27.28 Mar. 14.22.23.24 Luc. 22.16.20 1. Cor. 10.16.17 11.23.24.25 12.13 adioined First that his bodie was as certainly broken and offred for me on the Crosse and his bloud shed for me as I behold with my eies the bread of the Lord broken vnto me and the cup communicated to me and further that my soul is no lesse assuredly fed to euerlasting life with his bodie which was crucified for vs and his bloud which was shedde for vs than I receiue and tast by the mouth of my bodie the bread and wine the signes of the bodie and bloud of our Lord receiued at the hand of the Minister 76 What is it to eate the bodie of Christ crucified and to drinke his bloud that was shed It is not onely to imbrace by an assured confidence of minde the whole passion and death of Christ and thereby to h Ioh. 6.35.40.47.48.50.51.53.54 obtain forgiuenes of sins and euerlasting life but also by the holy Ghost who dwelleth both in Christ and vs so more and more to bee a Ioh. 6.56 vnited to his sacred bodie that though he be in b Act. 3.21 Act. 1.9 c. 1. Cor. 11.26 heauen and we in earth yet neuerthelesse are wee flesh of his flesh and bone of his c Eph. 5.29.30.32 1. Cor. 6.15.17.19 1. Ioh. 3.24 4.13 Ioh. 14 23. bones and as all the members of the bodie are by one soule so are wee also quickened and d Io. 6.56.57.58 Io. 15.1.2.3.4.5.6 Eph. 4.15.16 guided by one and the same spirite 77 Where hath Christ promised that he will as certainely giue his bodie and bloude so to bee eaten and dronken as they eate this breade broken and drinke this cup In the institution of his supper the wordes whereof are these e 1. Cor. 11.23 c. Mat. 26.26 c. Mar. 14.22 c. Luc. 22.19 c. Our Lord Iesus Christ in the night that he was betraied tooke bread And when he had giuen thankes he brake it and said Take eate this is my bodie which is broken for you this doe you in remembrance of me Likewise also he tooke the cup when he had supped and saide f Exod. 24.8 Heb. 9.20 This cup is the Newe Testament in my bloud g Exod. 13.9 this doe as often as yee shall drinke it in remembrance of me For as often as ye shal eat this bread and drinke this cup ye shewe the Lordes death till he come This promise is repeated by Saint Paul when he saith The cup of thankesgiuing wherewith we giue thankes is it not the Communion of the bloud of Christ The bread which we breake is it not the communion of the bodie of Christ h 1. Cor. 10.16.17 For wee that are manie are one bread and one bodie because wee all are partakers of one bread 78 Are then the bread and wine made the verie bodie and bloud of Christ No verily But as the water of baptisme is i Math. 26.29 Mar. 14.24 not turned into the bloud of Christ but is only a sign and pledge of those thinges that are sealed to vs in Baptisme So neither is the bread of the Lords Supper the verie bodie of k 1. Cor. 10.16 c. 11.26 c Christ Although according to the manner of Sacramentes and that i Gen. 17.10 c. Exod. 26.27.43.48 13 9. Act. 7.8 Exo. 24.8 Le. 16.10 17.11 Isa 6.6.7 Tit. 3.5 Act. 22.16 1. Pet. 3.21 1. Cor. 10.1 forme of speaking of them which is vsuall vnto the holy Ghost the bread is called the body of Christ 79 Why then doth Christ call breade his bodie and the cup his bloud or the new Testament in his bloud and Paul also calleth bread and wine the Communion of the bodie and bloude of Christ Christ not without great consideration speaketh so to wit not onely for to teach vs that as the bread and wine sustaine the life of the body so also his crucified body and bloudshed are indeed the meat drinke of our soul whereby it is a Iohn 6.51.55.56 nourished to eternall life but much more that by this visible signe and pledge he may assure vs that wee are as verily partakers of his bodie and bloud through the working of the holy ghost as wee doe b 1. Cor. 10.16.17 perceiue by the mouth of our bodie these holie signes in remembraunce of him and further also that his suffering and obedience is so certainely ours as though we our selues had suffered punishments for our sinnes and had satisfied God 80 What difference is there betweene the Supper of the Lord and the Popish Masse The Supper of the Lord testifieth to vs that we haue perfect forgiuenesse of all our sinnes for that only Sacrifice of Christ which himself once fully c Heb. 7.27 9 12.26.28 10.10.12.14 Iohn 19.30 Mat. 26.28 Luc. 22.19.20 wrought on the Crosse Then also that we by the holie Ghost are graffed into d 1. Cor. 6.17 10.16 12.13 Christ who now according to his humane nature is onely in heauen at the right hand of his e Heb. 1.3 8.1 c. Father and there will be f Ioan. 4.21.22.23 20.17 Luc. 24.52 Act. 7.55.56 Col. 3.1 Phil. 3.10 1. Thes 1.9.10 worshipped of vs. But in the Masse it is denied that the quicke and the dead haue remission of sins for the onely passion of Christ except also Christ bee daily offered for them by their Sacrificers Further also it is taught that Christ is bodilie vnder the formes of breade and wine and therefore is to bee a In canone Missae item de consecrat distin 2. worshipped in them And so the verie foundation of the Masse is nothing else than an vtter denyall of that onelie Sacrifice and passion of Christ Iesus and an accursed Idolatrie 81 Who are to come vnto the Table of the Lord They onely who are trulie sorrowfull that they haue offended GOD by their sinnes and yet trust that those sinnes are pardoned them for Christes sake and what other infirmities they haue that those are couered by his passion and death who also desire more and more to go forward in faith and integritie of life But hypocrites and they who doe not truely repent do eate and b 1. Cor. 10.21 11.28 c. drinke damnation to themselues 82 Are they also to be admitted to this supper who in confession and life declare them-selues to bee Infidels and vngodlie No. For by that meanes the couenaunt of GOD is profaned and the wrath of GOD is c 1. Cor. 11.20.34 Is 1.11 c. 66.3 Ier. 7.21 c. Ps 50.16 c. stirred vp against the whole assemblie Wherefore the Church by the