Psal 55.18 Act. 10.9 ordinarie and speciall houre for prayer as in vprising before and after meats and when we go to rest so that this obseruation of ours be voyde of superstition and then specially are we bounde to apply our selues to prayer when we see our selues or our brethren in any b Psal 50.15 Ioel. 2. Ierem. 6.26 Est 4.3 16. dangers or in any speciall wants againe we are also bounde to render thankes humbly vnto God whē we haue receiued any speciall benefite at his handes c Exod. 15. Iude. 5. Psal 9.30.34 c. XIX Moreouer the lifting vp the voyce in prayer or singing or gesture of the body as a Ephe. 3.14 kneeling b 1. Cor. 11. couering the face the c 1. Tim. 2.8 lifting vp of hands and eyes d Iohn 11.41 towardes heauen doe not simply commende any mans prayer but so far these things please God as they proceede from the true e Luke 18.11 and 13. affections of the hart XX. Againe we must take heede that we prescribe not or appoint any certaine a Mat. 20.21 Iude. 7.19 circumstances vnto God for we must giue him b 2. Sam. 15.26 leaue to graunt and performe our requestes in what manner time and place it pleaseth him XXI Lastly this also is to be noted that we a Luke 18.1 c. Luke 11.8 perseuer in prayer and that we consider not of the hearing of our prayers by our sense or feeling but by our faith For albeit we do not alwaies feele that God doth giue vs that we haue asked yet we must be assured that he doth giue will giue that which is good for our saluation CHAP. XVII Of Predestination I. APHORISME PRedestination we call the a Ephe. 1.4 2. Tim. 1.9 eternall decree of God wherein he determined with himselfe what he would haue done with b Rom. 9.20.21.22 23. euery man as concerning their eternall saluation or damnation II. This predestination hath two speciall branches The first is called election the other reprobation by a metonymie of the effect that is a change of a word properly signifying an effect to signifie the cause for election and reprobation are properly referred to man who being created is fallen and corrupted with sinne but metonymically the very decree of election reprobation is so a Ephe. 1.4 called III. Therefore we say with the Scripture that God in his eternall and a 2 Tim. 2. v. 19. Esa 46.9 Malach. 3.6 1. Thess 5.9 immutable coūcell hath once decreed whom in time to come he will b Rom. 9.23 aduaunce to glorie and whom on the contrarie he shall c Act. 1.25 Iohn 17.12 1. Pet. 2.8 Iude v. 4. giue ouer to condemnation IIII. This purpose we auouch was founded on the a Ephe. 1.5 Rom. 8.29 Mat. 11.25.26 Rom. 9.18 meere pleasure of God V. Moreouer whom God hath predestinate to saluation them also hath he decreed to make partakers of the meanes by which men come to saluation which meanes are their a Ephe. 1. recōciliation by Christ their b Rom. 8. effectuall calling and c Ibid. iustification And contrarily whom he hath predestinate to destruction them also hath he decreed not to make partakers of those meanes which tend to saluation but to leaue d Psal 81.13 them to themselues or to deliuer them to e Esa 29.10 Rom. 11.8 Sathan that both by his and their owne naturall instigation they may purchase to themselues damnation VI. The end or scope of predestination is is the glorie a Prou. 16.4 of God that is the glorie of his b Ephe. 1.6 and 12. Rom. 9.23 grace and mercy manifested in the saluation of the elect and of his c Rom. 9.25.26 iustice in the death of his sonne our mediatour the glory also of his d Rom. 9.17 and 22. power and e Rom. 9.22 iustice in the damnation of reprobates yea of his iustice both f Rom. 11.33 secret in their reiection and also g Rom. 1.18 manifest in punishing them for their sinnes finally the glorie of his most free h Rom. 9.15 8.20.21 power both in the condemnation of the reprobate and in the glorification of his elect VII The infallible testimonie of our election is our a Rom. 8.30 1. Tim. 1.1 effectuall calling when as the holy spirite by the preaching b Rom. 10.17 of the Gospell doth worke faith in Christ in the harts of his elect that thereby they may be c Rom. 8.30 Ephe. 1.7 iustified working also some beginning of new d 2. Tim. 2.19 obedience that they may be sanctified that so in time they may be fully e Rom. 8.30 glorified VIII And as the Lord a 2. Tim. 2.19 sealeth and marketh his elect by their vocation iustification and sanctification so by excluding the reprobate either from the knowledge of his truth or from the sanctification of his spirite as it were by certaine notes he sheweth what iudgement remaineth for them IX Neither yet may any rashly define or pronounce that he is in the number of the reprobate if the signes of election as yet appeare not in him for some are called a Math. 20.3 c. later then others yea the b Luk. 23.40 c. theefe on the crosse was not before the end of his life called wherefore we may despaire of none vnlesse manifest signes be shewed that he hath sinned to death that is against the holy c 1. Ioh. 5.16 spirite neither yet may any securely sinne in hope of mercy but euer remēber to d Heb. 3.7 day if ye heare his voyce harden not your harts for God is not mocked e Gal 6.7 X. There be two notable fruits of this doctrine the one that we may with humble adoration acknowledge how much we are bounde to God that hath vouchsafed to chuse vs so vnworthy out of the a Rom. 11.35 companie of the damned and to aduaunce vs to the state of heauenly glory The other that we may with good b Rom. 8.31 c. 2. Tim. 2.19 assuraunce rest our selues on the vnchaungeable purpose of God touching our saluation and therfore be fully perswaded and assured thereof in Iesus Christ CHAP. XVIII Of the resurrection and of life euerlasting I. APHORISME ALbeit the doctrine of the resurrection seeme incredible in mans reason yet we that are Christians must beleeue it receiue it that is we must beleeue that the bodies of the dead shal be restored to their first state and their soules shall reenter them againe so they shall liue and rise againe at the last day II. This faith of ours is grounded on the a Dan. 12.2 Ioh. 5.29 c testimonies of the word of God who is almighty and can not lye III. But of them that shall rise againe the estate shal be very vnlike For the godly shall rise to a Dan. 12.2
in them to receiue him and his merites VI. The office of Christ is three fold for he is ordained of God to be our Prophet Priest and King VII He executed his Propheticall a Deut. 18.18 Act. 3.22 chap 7.37 functiō or office of a teacher when he was conuersant on earth in b Math 4.17 Esa 61.1 Luke 4.21 preaching the Gospell reuealing c Iohn 1.18 vnto vs the secret coūsell of God concerning the great worke of our saluation by him VIII He exercised the office of his Priesthood partly whē he was on earth partly doth still exercise the same in heauen Whē he was on earth he first offred prayers a Iohn 17. Heb. 5.7 to his father for vs next his b Heb 7.27 owne body vpon the crosse and did expiate our sinnes c Heb. 9.25 c. 10.14 with that his sacrifice In heauen d Heb. 9.24 he appeareth before the face of the heauenly father with his sacrifice once offred on earth without e Heb. 10.12 intermission praying for vs that the reconciliation we haue obtained may be as fresh in memory and neuer be lost IX The kingdom of Christ beginneth in this life and is called the kingdome of grace and it shal be perfected in the life to come which is called the kingdome of glorie The kingdome of grace is that spirituall kingdome a Ioh. 18.37 wherin Christ ruleth the harts of his elect by his word and spirite And this kingdome he administred in the old Testament vnto his elect by Priestes and Prophets in the beginning of the new Testament by Iohn Baptist and himselfe with his Disciples But at the last he solemnely begā to erect the same in the day of b Act. 2. Pentecost whē he sent the holy Ghost to his holy Apostles that they might go preach the Gospell to all nations So then he hath euer continued his kingdome on earth shall continue it vntill he returne to iudgemēt at which time he shal be ruler in the c Psal 110.2 middest of his enemies whom he plagueth now and then and destroieth the last he cast them downe make them his d Ibid. 1. footestoole in his most glorious e 2. Thes 2.8 cōming at which he shall free all his faithfull members from all their afflictions cary them with him f 1. Thess 4.17 to heauen and make them partakers for euer of his heauenly kingdome which then shal be the kingdome of glorie when all the Saints shal be translated to heauen beautified and adorned in their soules with wisedome and holinesse in their bodies with great excellency and immortality to be with Christ in inspeakable ioyes and glorie for euer and euer CHAP. XI Of Faith I. APHORISME NOw for that we are made partakers of Christes benefites which we receiue by his death as the remission of sins and life euerlasting by a Rom. 3 25 Act. 10.43 faith it shal be expedient also that we learne what this faith is how it breedeth who receiue this grace and what proper markes it hath II. This faith then is a sure firme a Iohn 17.3 Rom. 8.38 1. Iohn 3.2 knowledge of the grace of God purchased for vs by the merites of Christs death and testified by the word of promise whereby euery beleeuer doth apply that promise of grace vnto himselfe b Gal. 2. particularly assuring him selfe that the same doth no lesse appertaine vnto himselfe then vnto the rest of the faithfull III. The holy c Mat. 16.17 Iohn 3.5.6.8 Ephe. 2.8 Iohn 6.45 Act. 16.14 Ghost a Iohn 3.3.5.6.7.8 1. Cor. 4.15 Philem v. 10. 1. Pet. 1.23 worketh this faith in the harts of his b Iohn 6.37 chap. 8 47. chap. 10.26 Act. 13.48 Tit. 1.1 2. Thess 3.2 elect which are of yeares by the d Rom. 1.16 chap. 10.17 1. Cor. 3.5 1. Pet. 1. 25. preaching of the Gospell IIII. From this faith ariseth that holy a Ephe. 3.12 affiance and trust in God whereby the beleeuer resteth himselfe comfortably in the fatherly b Psal 32. fauour grace of God purchased for him by the death of Christ considering both the truth c Heb. 11.11 d Rom. 4.21 Heb. 11.19 power of God from this affiance do streame forth al our spirituall e Iohn 8.56 Rom. 14.17 Iohn 5.25 c. 6.57 63. ioyes and comforts and all our spirituall life according as by it we tast of f Psal 30.6 item 31.17 item 36.10 itē 80.48.20 the great grace and fauour of God V. Againe from this faith ariseth and proceedeth the assured hope a Rom. 5.5 Rom. 8.23.24 25. of euerlasting life or of the celestiall glorie which we shall haue with our Lord Christ in his kingdome VI. Againe from this fountaine springs the holy a Ro. 10.14 Rom. 8.15 inuocation of God our most faithfull and bountifull Father and our most mightie Lord and God VII Faith also causeth vs to make a true a Rom. 10.9 10. 2. Cot. 4.13 profession and confesse with the mouth to the glorie of God that which we beleeue with the heart VIII To be short hence proceedeth the a 1. Ioh. 3.3 Gal. 5.6 true loue and reuerend feare of Gods children which causeth them with all indeuour to please and carefully to auoyde what may offend and displease his holy spirit IX The grace of a Rom 8.38 and 39. Iohn 10.28 Rom. 11.28 Luc. 22.32 1. Pet 15 23. 1. Ioh 2 19 2. Tim. 2.19 Ps 1.3 Es 42. 3. Ier. 32 40. Os 2.19 20. perseuerance is an inseparable companion of faith for faith neuer dieth albeit sometimes it be as it were b Mark 9.24 Psalm 73. ouerturned and as buried with the tempestes of temptation CHAP. XII Of Repentance where also is intreated of the life of a Christian and of bearing the crosse I. APHORISME SOmetime by the word Repentance in Greeke is signified vnderstood a Mat. 21.29 chap. 27.3 some sorowing for any fact or deed done whether a man be moued thereby to do well b Math. 4.17 Act. 2.38 Ro. 2.4 2. Cor. 7.9.10 2. Tim. 1 25. or not moued sometimes also it signifieth as the best Diuines haue noted to return to a perfect and right vnderstanding or to waxe wise againe we follow now this later signification II. Repentance then is a a Ezec 18.31 Ier. 4.1.3.4 chaunge of the minde which is by nature wicked and renewing of all faculties of the soule proceeding from a sincere and religious b Ierem. 4.4 Act. 17.30 2. Cor. 7.10 feare of God whereby the mind is caried with an earnest indeuour to do well and to please God III. Repentance doth consist of two partes of a Ro. 6.4 5.6 Ephe. 4 22.23.24 Col. 3.5.6.8.9.10 Psal 34 15. Esa 1.16.17 mortification of the flesh or of the old man and in the quickening of the
both haue one and the selfe same substance but they differ in that the ministration is diuerse XI In the substance of the couenant three things are to be considered The first is what the scope is of the calling of Gods elect The second what is the antecedent * The Greekes call it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 antecedent or principall cause mouing cause of the couenaÌ„t The third what the stirring mouing and * The Greekes call this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the euident cause meritorious cause is XII The scope of the calling of the fathers and of establishing Gods couenant with them was the blessed immortalitie The mouing cause Gods free fauour grace in their vocation The meritorious cause was the death of the mediator XIII That God proposed and promised to the fathers not an earthly but heauenly beatitude may appeare by these arguments Frist because they were called by the a Rom 1.2 Rom. 3.21 promise of the Gospell wherein it is euident that men are called vnto an heauenly b Ephe. 1.13 2. Thess 2.14 felicitie Secondly for that they had the same c 1. Cor. 10.3 and 4. SacrameÌ„t with vs the same I say in signification that is seales of the same grace Thirdly for that God vouchsafed to make these holy fathers partakers of his word whereby soules are d 1. Pet. 1.23 quickened and men are lift vp vnto the hope of life euerlasting Fourthly for that God promised those fathers that he wold be their e Leui. 26.12 Math. 22.32 God that is that he would be not onely the God of their bodies but also principally the God and Sauiour of their soules for euer and therefore he promised to knit their soules vnto himselfe in righteousnesse that he might make them partakers of life f Psal 144.15 Psal 33.12 Haba 1.12 Deut. 33. â—9 euerlasting Fiftly for that God in his couenant testified not onely that he was now their God but also promised that he would be their God for g Gen. 17.7 euer in which promise assuredly the heauenly felicitie life euerlasting is plainly signified vnto vs. Sixtly for that God promised also that he would be the God of their h Ibid. seede after them that is of the posteritie of them after their death for their sake and for their comfort Seuenthly for that God i Exod. 3.6 Math. 12.32 professed of Abraham Isaac Iacob after their death that he is their God Eightly because those holy fathers were exercised with many and great k Gene. 4.8 Gen. 6.7.8.9 Gene. 12.13 c. Gene. 26.27 Gene. 28.29 c. miseries in this life whereby it is manifest that they waited and looked to receiue at Gods hand not an earthly but an heauenly rest and happinesse otherwise they should be frustrate of their hope and so deceiued by the oracles and diuine promises of God Ninthly for that Paule to the Hebrues testifieth that Abraham Isaac and Iacob did by faith l Heb. 11 9.1â—0 abide in the land of promise as in a straunge countrey looking for desiring and minding their heritage and Citie and countrey in heauen Tenthly for that if these fathers had not expected the complement of Gods promises in heauen they had bin more blunt and m 1. Cor. 15.19 voyde of vnderstanding then very blockes for that they so egerly sought after these promises for the which there could be no hope that euer they should be performed on earth Eleuenthly for that those fathers Abraham Isaac and Iacob n Gen. 47.9 Psal 39.13 confessed that they were strangers in the land of Chanaan and therefore we must necessarily vnderstand that the o Gen. 15.18 promise made of God vnto them coÌ„cerning that land may not principally and properly be vnderstood of that land or of any earthly happinesse to be enioyed in that place but of life euerlasting as signified by type and figure Twelfthly for that those holy fathers would be p Gene. 47.29.30 Gene. 50.24 buried in the land of Chanaan to retaine the seale or Sacrament of eternall life which God had giueÌ„ theÌ„ Thirtenthly for it is very apparant that those holy fathers in all their q Psal 119.166 174. desires purposes set euer before theÌ„selues the blessed state of eternall life Fourteenthly for that Iacob being euen ready to die professed that he expected the saluation of the Lord that is the Lord had promised and should giue him and then could he not r Gen. 49.18 looke for in this life because that anon after he died departed from the same Fifteenthly for that the Prophets testifie that the couenant made with the fathers was Å¿ Esa 51.6 Iob. 19.25 c Iohn 13.15 Esa 66.22 c. Da. 12.1 c. spirituall and therefore that life euerlasting was promised vnto theÌ„ therin Sixteenthly because Christ promising eternall life to his Disciples saith they should t Math. 8.11 rest with AbrahaÌ„ Isaac and Iacob Seuenteenthly for that Peter u Act. 3.25 promising that EuaÌ„gelicall benediction that is remission of sinnes and life euerlasting to the faithfull Iewes of his time he made them herein equall to their fathers Eightenthly For that Christ in his x Mat. 27.52 resurrection raised vp many of the Saints with him vnto life euerlasting and therfore because there is one the like reason of all the elect the rest also shal be aduanced in due time vnto the kingdome of haeuen Nineteenthly for that those holy fathers had the selfe same spirit of y 2. Cor. 4.13 Gene. 15.6 Hebr. 11. faith we haue therefore they were as well as we regenerate vnto the hope of eternall life XIIII Againe it may appeare by the premises that the couenant whereby the fathers were reconciled vnto God rested not vpon any of their merites but onely on the free a Ios last 2.3 mercy of God which called them to his grace and fauour againe it is manifest that they receiued and knew b Heb. 11.4 Iohn 8.56 Dan. 9.17 Christ a mediatour by faith for by him they were receiued to coÌ„mun with God and made partakers of his holy promises XV. Thus far we haue shewed the likenesse and agreement of both Testaments now it foloweth that we declare also how they differ and disagree XVI The difference of both Testamentes consisting in the maner of administration hath foure parts XVII The first difference is this that the couenant of grace in the old TestameÌ„t that is before the comming of Christ that glorious appearaÌ„ce of the holy Ghost was administred to a Gen. 15.18 chap. 17.7 Abraham onely with his posteritie and of these principally to the people of the Iewes b Math. 10.5 6 c. 15.24 Rom. 15.8 the Israelites But in the new Testament that is after the incarnation of Christ and his Ascension into heauen the same is administred to other c Mat. 28.19 Mar. 16.15 Act. 9.15 nations which
to a Prou. 17.15 Deut 25.1 Rom. 8.33.34 c. 5.18 acquite discharge or absolue in Latin so far as that word signifieth the action of a iudge A mā is said therfore to be iustified before God which is accounted iust in Gods Iudgement and accepted before God for his righteousnesse II. A man is sayd to be iustified by his workes when in his life there is founde such puritie and holines which may merite before the throne of God the commendation of iustice or that can with the perfection of his workes answer and satisfie the iudgement and iustice of God III. A man is sayd to be iustified by faith which renouncing the righteousnes of his workes doth apprehend by faith the righteousnes of Christ that is the righteousnesse which is purchased by the death of Christ this mā a Gal. 3.27 Apoc. 7.14 clothed with this robe of Christ doth appeare not as a sinner but as a righteous man in the sight of God IIII. We say with the Apostle a Rom. 3.28 Gal. 2.16 Paule that a man is iustified before God not by works but by faith onely V. Iustification and regeneration go euer a Rom. 6. ◠and 8. together but yet must be distinguished For regeneration in this life onely is b Rom. 7. begun and by degrees increaseth till it be perfected in the life to come but we are not iustified in part but perfectly for this quieteth our consciences c Rom. 5.1 and giueth vs that peace which passeth vnderstanding VI. S. Paule doth well expresse this difference betweene iustification and regeneration For speaking of his inherent righteousnesse or integritie which he had in regeneratiō he crieth out bitterly ô wretched a Rom. 7 2◠man that I am who shall deliuer me from this body of death But turning him selfe to the righteousnesse of Christ imputed vnto him which is grounded vpon the meere mercy of God and giuen vs in our iustification he reioyceth b Rom. 8.33.34.35 c. greatly with full trust and affiance triumpheth ouer life and death reproches and wantes sword and all crosses of this present life VII When we say we are iustified by faith our meaning is that we are pronounced iust in Gods sight for that by faith the Lord doth a Rom. 5.19 impute vnto vs for righteousnesse b Heb. 2.9 the obedience of Christ which he performed for vs vnto his father c Gal. 2.13 Esa 55. in tasting death for vs and so in paying the d Rom. 4.3 c. Gal. 3.6 punishment we did owe for the breach of the law VIII When we say we are iustified by faith onely we do not exclude the a Rom. 3.24 chap. 5.21 Ep. 1.5.6.7.8 grace and mercy of God in our iustification nor the b Rom. 3.25 c. 5.9 and c. 8.33.34 merite of Christes death which is imputed vnto vs for righteousnesse but we exclude c Rom. 3.28 chap. 11.12 ◠32 Gal. 2.18 workes onely IX For assuredly the iustice of faith and workes are so opposite that they can not be coupled together but admit the one ye must necessarily reiecte th other And hence it is that Paule doth account the righteousnesse of the Law and this righteousnesse of faith as contraries a Phil. 3.9 renouncing that righteousnesse by the law and resting in that righteousnesse which is by faith in Iesus Christ or giuen vs of God by faith Againe he sheweth that this was the cause of the b Rom. 10.3 ruine of the Iewes that seeking to stablish their owne righteousnes they wold not submit thēselues to the righteousnesse of God This he teacheth also when he saith that our reioycing can not be c Rom. 3.27 excluded by the law but by faith and againe when the reward is giuen d Rom. 4.4 and 5. for works that is of due debt but that righteousnesse is imputed to faith is of grace X. Againe Paule doth not exclude from iustification those workes only which the vnregenerat work out of grace literally by strength of their own free will for surely Abraham was regenerate when he did those workes for the which he had a Rom. 4.2 praise of men but was not iustified with God XI To be short the Scripture teacheth that our iustification is on this manner first the Lord God of his meer a Tim. 3.5 Ephe. 1.5.6.7 grace and goodnesse doth embrace a sinner finding nothing to moue him to mercy but misery for he seeth him b Ephe. 2.1 destitute void of all good workes he is moued c Ephe. 1.9 of himselfe to do him good and to giue this sinner some tast and feeling d Rom. 5.5 of his goodnesse that e Phil. 3.8 distrusting his owne strength and works he may repose all his trust and hope for saluation in the onely mercy f Ephe. 1.7 of God in Christ Iesus which God hath reuealed in his holy word XII Again that a mā is iustified by faith only is very cleare by other places of the Apostle as where he disputeth that there is a Rom. 4.2.3.4 no righteousnes by faith but that which is by grace where he b Rom. 3.21 and 28. Gal. 2.16 denieth righteousnesse to the workes of the law to workes I say not onely ceremoniall but also morall as may plainly appeare by these sentences which he vseth for confirmation of his purpose as the c Gal. 3.12 man that shall do these things shall liue in them and d Ibid. 10. cursed is euery man that continueth not in all things which are written in the booke of the law to do them and by these conclusions righteousnesse is not by the law for by the law commeth the e Rom. 3.20 knowledge of sinne The law f Rom. 4.15 causeth wrath Ergo not righteousnesse XIII We graunt with Paul that no faith iustifieth but that which worketh by a Gal. 5.6 loue but we vtterly deny that faith hath power to iustifie or that faith and loue do iustifie because faith is effectuall or working by loue XIIII The forme of our iustification is the free remission a Rom. 4.6.7.8 Luke 18.13 and 14. Act. 13.38 and 39. of sinnes for like as the wrath of God is vpon all so long as they continue in sinne so whom the Lord shall receiue to grace them he is sayd to iustifie that is of sinners to make them righteous this he doth by pardoning and discharging them from their sinnes For if we consider them whom God receiued to his grace by their workes they shal be founde b Rom. 9. 1. Iohn 1.8 sinners as yet which notwithstāding are and must be acquited and freed from their sinnes XV. Againe thus the forme of our iustification is this God doth remoue our sins from vs and imputes them vnto Christ and againe imputes the righteousnesse of Christ vnto vs consider this demonstration for thy better
vnderstanding God imputing vnto Christ the 1. Guiltinesse Of the beleeuer cause of his death 2. Disobedience 3. Corruption God imputing vnto the beleeuer the benefits of the 1. Passion Of Christ cause of his life 2. Righteousnes 3. Holynesse XVI The cause which moueth Gods mercy in our iustification is the a Rom. 3.24 25. Ephe. 1.7 1. Iohn 2.1 and 2. satisfaction and merite of Christ that is his b Rom. 5.19 Phil. 2.8 obedience vnto his father in his c Heb. 2.9 death for vs this obedience is d Rom. 4.6 imputed vnto vs for righteousnesse that is is accounted ours as if we had performed the same our selues XVII And to the end that this obedience and righteousnesse of Christ might be imputed vnto vs it was necessarie first that he should yeeld perfect obedience to the law of God himselfe liuing thereafter in all holynesse of life And to performe this it was necessarie also that he should be sanctified without sin from his beginning first conceptioÌ„ in his mothers wombe for if he had not bene a holy a Heb. 7.26 Priest and a b 1. Pet. 1.19 holy sacrificer he could not haue pleased God and so could not haue pacified him for vs. And yet further I ad that this our high Priest and mediator must be very c Act. 20.28 1. Iohn 1.7 God that the obedience of his death might be of price sufficient for our sinnes and meet to giue vs an euerlasting righteousnesse XVIII The doctrine of our free iustification shall then be comfortable and pleasant vnto vs when we shall present our selues as guiltie before the heauenly iudge and shall prostrate our selues and strip our selues as naked in his presence full of feare and care to be discharged from our sins considering the a Esa 33.14 perfection of Gods iustice and the b Iob. 4.17.18.19 imperfection of our righteousnesse yea the huge c Psal 19.13 Iob. 15.16 number and greatnes of our sinnes For thus come we at the last well prepared and ready to receiue the grace of Christ when we shal be truly cast down humbled with the liuely touch and feeling of our miserie and wants But contrarily such as either d Luk. 18.11 12.13.14 swell in the conceite of their owne righteousnesse or be drunke in the delights of their owne sins they liue in a secure contempt of Gods iudgement and shut vp against themselues the gates of Gods mercy XIX Furthermore if we admit not this doctrine of free iustification we shall rob God of his full a Rom. 3.19 and 25. 1. Cor. 1.30 and 31. Ephe. 1.12 14. chap. 2 v. 8.8.9 glory and our poore consciences of sounde peace b Rom 5.1 c. 8.35 Ephe. 3.12 and rest before his tribunall seate of iustice both which notwithstanding must be had granted XX. And we must further note that the whole course of our iustification is by grace and for our better vnderstanding in this point consider of foure sortes of men The first is of them which are neither inwardly nor outwardly called the secoÌ„d sort is of those contemners whom they commonly call Epicures which haue an outward but not an inward calling the third sorte is of hypocrites which desire some commendation of iustice by some shew of externall workes but specially by the ceremonies which appertaine to Gods worship these also haue their outward but not their inward calling the fourth sort of men are they which haue both an outward and inward calling whom Gods spirite doth regenerate by the Gospell and like these are none of the three former kindes XXI That the first kinde haue no righteousnesse but be meer vniust and impious before God hauing also no strength to do that which is good and to beleeue the promise of grace is very manifest euery where in Scripture as when al the sonnes of Adam are described in these wordes that they haue a Iere. 17.9 wicked rebellious harts that all the b Gene. 6.3 chap. 8.21 imaginations of their hart are only euill coÌ„tinually that their c Psal 94.11 thoughts are vaine that they haue no d Psal 36.1 feare of God before their eyes that not one of them doth e Psal 14.2 vnderstand or seeke after God Againe that when God doth enlighten vs with his knowledge he raiseth vs from f Iohn 5.25 death to life makes vs new g Ephe. 2.10 creatures that we be deadly and h Rom. 5.6.7.8 professed enemies vnto God before he receiue vs to grace in our iustification that we haue not loued i 1. Ioh. 4.10 him before he loued vs that we be not purged from our vncleanesse by the bloud of Christ till the k 1. Cor. 6.11 holy Ghost worke our inward sanctification that then we begin to passe from death to life when through Christ we receiue l Phil. 1.29 grace to beleeue XXII Now for the second and third kinde that they haue no iustice to stand before God may appeare also manifestly for that the vncleanesse of their owne consciences is proofe sufficient that they be not as yet regenerate by the holy Ghost and this also bewrayeth their want of faith Whereby it appeareth that they be not as yet reconciled vnto God nor iustified before him for that this grace none can attaine vnto but by faith XXIII The hypocrites chalenge some iustice because of their glorious workes and obedience to the ceremonies but they are so farre from pleasing God herein that they highly displease him because with vncleane harts they prophane his holy worship For workes can not a Hag. 2.12.13.14.15 Esa 1.11.12.13.14.15 Prou. 15.8 purchase grace with God for any person but contrarily workes please God after that the person first hath founde fauour and grace with God And for this cause Moses writeth that the Lord respected b Gene. 4.4 Abell and his ofâ—fring in which wordes he teacheth that Abels oblation did therefore please God because Abels person pleased him and that pleased him by faith without which 〈◊〉 it is imopssible to please God c Heb. 11.6 for that therby mens harts are d Act. 15.9 purified For which cause also Paule saith to the Hebrues that Abel e Heb. 11.4 offred vnto God a better sacrifice then Cain for that Cain was an hypocrite and so without faith XXIIII Lastly for the fourth kinde albeit man regenerate by Gods grace haue some a 1. Cor. 4 4. righteousnesse of workes yet the same is not such nor so perfect as that it can staÌ„d before the iudgement seate of God because all their good works are b Rom 7.14 c. Phil. 3.13.14 imperfect and c Esa 64 6. polluted with corruptions and their sinnes following do d Eze. 18.24 bury all the remembrance of their former righteousnesse and good life XXV By the premisses we now see that not onely the beginning of our
life and glory euerlasting but the vngodly to shame and b Iohn 5.29 death euerlasting IIII. This glorious and blessed resurrection of the godly dependeth vpon the resurrection of a 1. Cor. 15.12 c. 1. Thess 4.14 Christ as of their head to whom they as members must be conformed V. Christ then the head of the godly shal in the resurrection make our bodies a Phil. 5.21 1. Cor. 15.35 c. like to his glorious body VI. Againe Christ shall raise the dead at his glorious a 1. Thes 4.16 comming to iudgemeÌ„t with the shout of an Archangell and sound of a trumpet VII The dead being raised then in a moment as in the twinckling of an eye the liuing shal be a 1. Thess 4.16 and. 17. 1. Cor. 15.52 and 53. chaunged so that their bodies shal be made incorruptible VIII Then streight wayes all the godly shal be a 1. Thess 4.17 caught vp into the ayre to meete the Lord and so shall b Ibid. Math. 25.34 and 46. euer be with the Lord and with him enioy euerlasting happines IX On the contrary the vngodly shall together with the deuils be thrust down into a Math. 25.41 and 46. hell into the b Reue. 20.15 chap. 21. 8 lake that euer burneth with fire and brimstone and there shal be tormented X. Againe eternall life consisteth chiefly in the full feeling of Gods loue in the communion of his nature according to these sayings a Psal 17.15 I shal be saith Dauid satisfied with thine Image againe b Psal 16.18 in thy presence is the fulnesse of ioy and pleasures at thy right hand for euermore And Peter affirmeth c 2. Pet. 1.4 that the faithfull are to this end called that they may be partakers of the diuine nature that is of the graces of God his wisedome righteousnesse holinesse and glory XI And albeit the blessed there shall want nothing pertinent to perfect felicitie because God shal be a 1. Cor. 15.28 all in all yet of that heauenly glory wherewith they shal be beautified there shal be certaine b 1. Cor. 15.41 and 42. degrees as there were also c 1. Cor. 12.4 degrees of their giftes in this life and as there shal be d Mat. 10.15 and chap. 11 20. c. degrees of torments amongst the daÌ„ned And aboue others excelling most shining shal be the glory of the teachers of the word that haue faithfully instructed the Church and so brought many to righteousnesse as e Dan. 12.3 Daniell speaketh XII This doctrine as it may iustly terrifie the vngodly so to the godly in al miseries and euen in death it is a 1. Thess 4. vers last most comfortable as they that know and by the grace of God stedfastly trust that their soule by death b Iohn 11.25 passeth into life and by the Angels is c Luk. 16.22 caried into Abrahams bosome that is into heaueÌ„ so to d Phil. 1.23 Christ their bodies although they rot and be eaten of wormes yet shall in due time rise again and be clothed with euerlasting glory CHAP. XIX Of the Church I. APHORISME THe Church is a a Mat 26.28 Iohn 17.20 multitude of men b Ephe. 1.13 Ro. 10.14.15 effectually c Rom. 8.30 called by the preaching of the d Rom. 1.7 1. Cor. 1.2 Gospell and therefore they be such as beleeue in Christ and e Ro. 10.9.10 professe his faith and f Rom. 1.7 1. Cor. 1.2 1. Cor. 2.2 Ephe. 1.1 serue God in the faith accounting in this number with the elect their g Act. 2.39 Gene. 17.7 1. Cor. 7.14 children and the children of hypocrites which as yet by their age are not capable of this calling II. The Church is either vniuersall which commonly the Greekes call Catholicke or particular III. The vniuersall or Catholicke Church is the whole multitude of them who from the beginning of the world haue beleeued in Christ that now do beleeue and shall beleeue to the worldes end Whereof one part now triumpheth a Ephe. 1. â— Coâ— â— in heauen to wiâ—â— the faithfull that are departed another part is militant on the earth that is the faithfull that yet liue And this again is diuided into particular Churches IIII. A Particular Church is a particular Congregation of the faithfull dwelling a 1. Cor. 12. 2. Cor. 1.1 Gal. 1.2 1. Thess 1.1 2. Thess 1.1 together in one place exercising them selues in Gods worship according to the direction of his word V. A Particular Church may be distinguished in the old and the new VI. By the old I meane that which was before Christes incarnation as the Church of the Iewes which then did excel as touching the forme of outward gouernmeÌ„t VII I call that the new Church which began after Christs comming especially after his ascension in heauen being gathered out of a Ephe. 2.13 diuerse nations and this is called b Act. 11.26 the Christian Church VIII Where the Church is a Rom. 2.28.29 c. 11.7 distinguished in the inuisible and visible it may not be thought that there be two Churches of diuerse kinds but one the same Church in diuerse respectes may be said to be visible and inuisible IX And it is called inuisible for that it can not be seene with mens eies for that faith by which the Church hath her being in Christ is placed in the a Rom. 2.29 hart which none but b Act. 1.24 God can see X. But it is said to be visible for that it hath certain markes which may be seene and whereby we may conclude assuredly that there is a Church people of God albeit a 1. Ioh. 2.19 Math. 13.3 d. Item 43. c. hypocrites be mingled with them who professe the same faith yet beleeue not in Iesus Christ XI These markes are the a Ephe. 2.20 Act. 2.24 pure preaching of the word and lawfull administration of the b 1. Cor. 1.13 1. Cor. 12.20 and 23. Mat. last v. 19 and 20. Mat. last v. 15. and 16. Sacraments XII For albeit in the Church of God holy a Mat. 18.15.16.17 1. Cor. 5.5 discipline be also required yet if here the gouernours of the Churches be slacke in their duties ☜ the Church is not presently to be thought no Church as long as the two former markes remaine XIII And yet further I ad there may creep in some corruption both in a Cor. 3.12 doctrine and in the administratioÌ„ of the b 1. Cor. 11.12 Sacraments yet it shall not cease to be a Church as long as the c 1. Cor. 3.11 foundation is retained which is Christ or saluation by Christ alone XIIII It is the dutie of euery godly man to a Heb. 10.25 1. Cor. 11.20 ioyne himself to such a congregation or societie as he seeth to haue those markes and as
by the Priest all their sins for whom the Masse is celebrated are purged whether they be as yet aliue or euē long since dead and in Purgatorie XXIII Lastly they sinne also grieuously whiles they adore that fained Christ as lying hid vnder the forme of bread CHAP. XXIIII Of Baptisme I. APHORISME BAptisme is the first Sacrament of the new Testament or couenant of grace wherein according to Christs a Mat. 28.19 institution the Christian is dipped in water or sprinkled with water by the Minister of the Church to represent the shedding of the bloud of Christ vpon the Crosse and to testifie to him that the remission of sinsis purchased for him by the bloud of Christ and to seale his regeneration by the holy Ghost which grace is purchased also fot the elect by the bloud of Iesus Christ and lastly to seale his communion and felowship with Christ in the kingdome of heauen and so in like manner the Baptised makes publique profession that his harts desire is to be one of the people and Church of God II. Whereas we say that Baptisme is a Sacrament we haue already shewed in the former Chapter what this word signifieth III. We ad that Baptisme is a Sacrament of the new Testament or couenant of grace because it was instituted by Christ after his incarnation first administred amongst the Iewes by Iohn the Baptist Christ himselfe next among all nations by the Apostles and their successours IIII. We call Baptisme the first Sacrament of the new Testament in respect of the second which is the Lords Supper for Baptisme is the Sacrament of our first a Act. 2.4.1 Iohn 41. entrance and admission into the visible Church of Christ that we may be of the number of Gods childrē so accounted may enioy their b Ibid. v. 42. priuiledges And therfore men vnbaptised may not be admitted to the Lordes Supper like as in times past vnder the old Testament the Sacracrament of their first c Mat. 23.15 entrance into the Church was Circumcision and none d Exod. 13.48 vncircumcised was to eate the passeouer V. We say that the person to be Baptised ought to be a a Mar. 16.16 Act. 8.36.37.38 Act. 2.41 Act. 16.14.15.31.32.33 Christian by which name we vnderstand not onely men of yeares lately conuerted to the Christiā faith but also young b Act. 16.33 Exod. 12.48 infants the children of Christian parents whereby may appeare that the speach of the common people is erroneous when as desiring Baptisme of the Pastour of the Church for their infants they say God hath giuen me a child I pray you make it a Christian soule For Baptisme doth not make a Christian but signifieth and marketh vs for Christians VI. We adde further that Baptisme is to be administred by the Minister of the Church bicause Baptisme is a part of the Ecclesiasticall a Mat. 28.19 Ministerie which none may b Heb. 5.4 meddle with but they which are thereunto lawfully called for to whom Christ gaue cōmission to Baptise to them also he gaue charge to preach his holy word and what God hath ioyned together c Mat. 19.6 no man may put asunder Those women therfore sinne which in their fained cause of necessitie do administer this holy Sacrament yea they sin dangerously for baptizing without any commission frō God nay d 1. Cor. 14.34 1. Tim. 2.22 contrary to his word and for ascribing to any externall thing our euerlasting saluation which is to be sought only in the death of Christ and in the promise of grace The same is to be thought also if any man not called to the Ministery of the Gospell do Baptise VII Water onely is to be vsed in Baptisme and no other liquor for that Gods commandement is of water only and the practise of the faithfull seruauntes of God which first ministred the same as Iohn Baptist Christ and his Apostles and their successours can teach vs. VIII And whether the Baptized be dipped in water and that once or thrise or haue the water sprinkled or powred vpon him it is a matter indifferent and ought to be free in the Church according to the diuersitie of countreys For although it be manifest that dipping in the water was vsed in the a Iohn 3.23 Mat. 3.16 Act. 8.38.39 Rom. 6.4.5 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 primitiue Church yet the originall Baptizing doth signifie not onely to be dipped in the water but also to be wet with water any way IX Moreouer Baptisme is giuen vs of God to this end first for the confirmation of our owne faith to our selues next for the manifestatiō of our profession among mē X. Baptisme helpes our faith three wayes testifying vnto vs of three things which we receiue by faith for first it is an instruction and symbole thereunto of the a Act. 2.37 c. 22.16 remission of sinnes next of our b Rom. 6.4 Tit. 3.5 renouation by the holy Ghost lastly of our vnion and c Gal. 3.28 communion with Christ XI First concerning forgiuenesse of sins Baptisme both teacheth and sealeth the same in a speciall manner vnder the figure and type of washing a Act. 22.16 Soph. 5.26 Tit. 3.5.6 purging vs for as by water the filthines of the body is purged and washed away So by the bloud b Iohn 1.7 of Christ all the pollutions of the faithfull are washed and purged XII And this confirmation which we haue by Baptisme concernes the whole life all and euery one of the sinnes of our life for the bloud of Christ whereof Baptisme is the seale purgeth a 1. Iohn 1.7 vs from all sinne Therfore so oftē as we fall we should call our Baptisme to minde and thereby arme our selues that we may euer rest assured of the free pardon of our sinnes for that the bloud of Christ is that fotūaine which is b Zach. 13.1 opened to the house of Dauid and to the inhabitants of Ierusalem that is to all the faithfull to wash them from sin and from vncleanesse XIII Let no mā by this doctrine gather any libertie to sinne for this doctrine is not taught but for the consolation of them which be truly humbled and for afflicted soules and consciences Againe Baptisme doth no lesse warne vs of our a Rom. 6.4 mortification and dying vnto sinne then of the remission of our sinnes by Christ XIIII Therefore the second end of our Baptisme is our a Tit. 3.5 regeneration for this Christ promiseth to worke in vs by his holy spirite and so doth indeede and this grace also he merited for vs of his father by his death and passion XV. Where we must obserue that this renewing of nature is a Rom. 7. imperfect in this life but yet so be we renewed that this sinne dwelling in vs raigneth b Rom. 6.4 not nor hath dominion ouer vs but by the grace of Gods spirite is dayly more and more mortified
quickneth the flesh profiteth nothing the wordes that I speake vnto you are spirite and life And whereas the most of the best interpreters of these times expounde these wordes of Christes Deitie as if the same were vnderstood by the word spirite so that Christes meaning as they say is that the power of quickning doth proceede from the Deitie of Christ so that his flesh hath power to quicken vs as it is the flesh of the sonne of God crucified for vs. This exposition no doubt is sound and good yet I thinke this be the most simple and naturall sense if by the word spirit we vnderstaÌ„d the holy Ghost that the meaning should be thus my flesh which I said must be eaten to attaine eternall life profiteth nothing to effect this if ye eate the same corporally as you Capernaites vnderstand me but it is the spirit which quickneth that is the holy Ghost quickneth the harts of the faithfull and nourisheth them vnto life euerlasting by working in them effectually to beleeue in me and so to eate my flesh and to drinke my bloud spiritually that is by faith whereby they are well assured that my flesh was crucified for them and my bloud shed for them for the remission of their sinnes The wordes therefore saith he which I speake vnto you of the necessitie of eating my flesh to attaine eternall life these wordes I say are spirite and life that is must be vnderstood of the effectuall working of the holy Ghost in the harts of the elect to worke eternall life in them euen by faith Moreouer for the better vnderstanding of this point in what sense the flesh of Christ is and may truly be said to be our spirituall foode we must expresse also in what manner it is made meate for vs. And this Christ taught vs in very plaine wordes in that Sermon where he saith I am that f v. 51. liuing bread that is the quickning bread or that bread that giueth life which came downe from heauen If any man shall eate of this bread he shall liue for euer and the bread that I will giue is my flesh which I will giue for the life of the world In these last wordes which I will giue for the life of the world Christ sheweth in what maner his flesh should be foode for vs and that is in that he will giue it vnto the death for our life that is to merite for vs life euerlasting offring it as Priest himselfe a holy sacrifice to God his father And that this is the naturall sense of this relatiue * Quam ego dabo which in this place as if the Lord had said quatenus cam dabo in that or for that I shall giue it it is verie manifest by the matter it selfe which is handled in that place For if we shall not so vnderstand those wordes as tending to declare the former maner of that thing which is here intreated then that word must note some diuision of a generall into specials as if Christ had two kindes of flesh of which the one he would giue for the life of the world the other he would not giue But this interpretation is manifestly false and contrary to the articles of our faith wheron we ground the truth of Christes incarnation Therefore that exposition of the relatiue which in this place is verie true and natural and vsed to declare the forme and manner of that thing which is there proposed or disputed vpon And the very same interpretation is there of the words of the Lord in the institution of his holy Supper where of that bread broken he speaketh on this wise This is my bodie which is giuen or broken for you that is in * Quatenus asmuch as or for that it is broken or giuen for you For that holie bread or as Paule calleth it that bread of the Lord is not simplie the Sacrament of the Lordes bodie that is doth not simplie signifie and testifie that the Lord hath a true bodie but signifieth and testifieth that the Lords body is broken or giuen for vs that is was offred on the Crosse with the feeling of Gods wrath to make satisfaction for our sinnes And in like manner must we speake and thinke of the other wordes which the Lord pronounced of the holy cup or wine saying This is that my bloud of the new Testament or couenant which is shed for you and for manie for the remission of sinnes that is in asmuch as or for that it is shed c. By the premisses it is now manifest that the flesh of Christ hath in it the nature of meate not simplie but in a certaine respect that is in asmuch as it was crucified for vs. Like as the body is said to be visible in respect of the colours thereof Now concerning the second question in what maner we eate the flesh of Christ and drinke his bloud I answer Such as the meate and drinke is such must be the maner of the eating and drinking thereof but the flesh of Christ is spirituall meate and his bloud is spirituall drinke as is aforeshewed Therefore the flesh of Christ is eaten spiritually or in a spirituall manner and his bloud is drunke also in the same manner Now to eate the flesh of Christ and to drinke his bloud spiritually is to eate with the mouth of the spirite that is of the soule to wit by faith Again to eate the flesh of Christ by faith and to drinke his bloud is nothing else but to beleeue in Christ or to beleeue that the flesh of Christ is crucified for thee and that his bloud is shed for thee for the remission of thy sinnes This Christ himselfe sheweth in the same Sermon where he propoundeth two propositions or sentences signifying one thing which are these he that beleeueth g v. 47. in me hath eternall life and h v. 54. he that eateth my flesh and drinketh my bloud hath eternall life The matter also and argument there handled requires this interpretation of the words of Christ for if he meant by that phrase of eating his flesh one thing and by that of faith another thing then this consequent would follow we must haue not one but two wayes to life euerlasting one by eating the flesh of Christ the other by faith But the way to eternall life is but one which is Christ alone receiued by faith or faith in Christ our Sauiour both come to one effect And yet the better to vnderstand this point consider a little what the nature of faith is And this is knowen by his next and proper obiect which is the Gospell or that testimonie which God hath giuen vs of his loue and grace for and through Iesus Christ for faith resteth vpon the Gospell as the blessed and infallible testimonie of God And the Gospell testifieth of Christ that is of his person and office and of all his benefites towardes vs that is to say that Christ is the only begotten sonne of God which for our sake and for our saluation came downe from heauen and was made man of the virgine Marie that he liued an holy life according to the law of God and hath brought vnto vs from the bosome of his father the counsell of God concerning our saluation who being righteous suffered for vs that are vnrighteous vnder Pontius Pylate was crucified dead c. And like as the Gospell testifieth these things vnto vs so the Sacramentes also testifie the same for they are seales of the Gospell and as it were a Gospell seene and a Gospell felt He therefore that beleeueth these holy testimonies of God in so doing he spiritually feedeth vpon the bodie of Christ spiritually drinketh the bloud of Christ And thus doth Augustine De doctrina Christ Lib. 2. cap. 16. expounde this place of Christ Vnlesse saith he ye eate the flesh of the sonne of man and drinke his bloud ye haue no life in you He seemeth to commande a horrible fact and a thing most detestable It is a figure commanding vs to communicate with or to become partakers of the Lordes passion and to lay vp sweetely and comfortably in memorie that his flesh was crucified and wounded for vs thus saith Augustine After the same maner doth Mr Iohn Caluin that famous diuine of our age lay open those wordes of Christ in his booke of Institutions the 4. booke Chap. 17. sect 5. FINIS R D DEVS â—â—â—â—T ASTRIS