by sealing it perswades the truth of the promise and so confirmes faith V. Yet they do performe neither of both themselues by any vertue in them but in that the holy a Ephe. 1.13 14. chap. 4. v. 30. spirit worketh by them and his working is free b Iohn 3.8 so that he worketh where he will when he will and in what measure it pleaseth him VI. The Sacramentes some are of the old Testament some of the new VII The Sacraments of the old Testament were a Gene. 17. Leuit. 12. Circumcision b Leuit. 14. purifications and c Leu. 1.3.4.6 c. sacrifices of these the d Exod. 12. 2. Paral. 35. passeouer was a speciall Sacrament VIII Circūcisiō did illustrate the promise of grace vnder the type of cutting off of the foreskin of the flesh for by the circumcising of the foreskin was signified that the sins of the faithful were done away by forgiuenes of sins or free a Rom. 4.11 iustification Circumcision did also seale the promise of grace by applying the same to euery person so that the couenant of God was as it were sealed in euery mans c Gen. 17.13 flesh IX The purifications did illustrate the promise of grace vnder the type of washing for by them was signified that the sinnes of the faithfull were purged by the bloud a Leu. 14.7.8 of Christ and dayly are washed away by the holy Ghost X. The sacrifices did illustrate the promise of grace as being types of our a Leuit. 1.4 4.20 16.27.30 expiatorie sacrifice for by them was signified that Christ should b Heb. 9.26 28. c. 10.11.12.14 be slaine for an expiatorie sacrifice that is to satisfie for all the sinnes of all the elect XII The pascall lambe be not onely shadowed this as a sacrifice generally but also foreshewed some peculiar thing of Christes sacrifice to wit that his a Iohn 19.36 bones should not be broken and it signified that the soules of the faithfull did banquet and feed b 1. Cor. 5.7 and 8. vpō Christ as it were spiritually in a sacrifice that is they receiued hereby some feeling of Gods grace loue purchased for them by the sacrifice of Christ Againe it represented the holinesse of Christes sacrifice for it was commanded to be an c Exod. 12.5 vnspotted lambe XII But besides this shadowing of Christes sacrifice in respect whereof that ceremonie of eating the lambe was a Sacrament it was also ordained to a Exo. 12.27 prayse God for deliuerance out of the bondage of Egipt XIII And thus much of the Sacraments of the old Testament The Sacramentes of the new are two Baptisme and the Lords Supper XIIII Baptisme that a Col. 2.11.12 succeeded in place of Circumcision doth illustrate the promise of grace vnder the type of b Act. 22.16 washing for as by water the c 1. Pet. 3.21 filthinesse of the body is done away so by the bloud d 1. Iohn 1.7 of Christ shed on the Crosse and by faith sprinckled on our harts our soules are purged from sinne But Baptisme sealeth vnto vs the promise of grace in that euery one is washed in that water which is the Sacramēt of the bloud of Christ shed on the crosse XV. The Supper of the Lord which came a Luk. 22.15 c. in place of the passeouer doth illustrate the promise of grace partly by representing the passion b Luk. 22.19 1. Cor. 11.24 of Christ by the breaking of the bread by pouring forth the wine the c Luk. 22.20 shedding of his bloud and partly by declaring the efficacie of Christes death by this ioyfull d 1. Cor. 5.8 bāquet for that the soules of the faithfull sweetely banquet be cōforted in tasting of Gods fauour grace purchased by the death of Christ But it sealeth vnto vs the promise of grace in that the bread which is giuen to euery one of vs to be eaten is the Sacrament of Christes body crucified for vs and in that euery one of vs doth drinke of the cup which is the Sacrament of the bloud of Christ shed vpon the crosse for vs. XVI And the Supper of the Lord hath the nature not onely of a Sacrament but also of a sacrifice to wit of thankes-giuing as also the lambe which had this place before it For as that lambe was appointed to prayse God for their deliuerie from the bōdage of Pharao so the holy Supper was ordained to a 1. Cor. 11.26 prayse the Lord for our redemption from the power of the deuill by the death of Christ XVII But as the Sacramentes in respect of God are signes of grace towards his people so in respect of vs they be a Mat. 23.15 Act. 2.41 chap. 8.36.37.38 markes of our profession whereby we openly professe that we desire to be counted among the people of God and will worship onely the true God who hath manifested him self to his people as by the most sure word and doctrine of the Prophetes and Apostles so also by these Sacraments XVIII Of all these Sacraments the Scripture vsually speaketh a Gen. 17.10 and 11. Exod. 12.11 and 27. Act. 22.16 Mat. 26.26 and 28. Mar. 14.22 and 24. Luke 22.19 and 20. 1. Cor. 10.4.16 1. Cor. 11.24 and 25. metonymically that is attributing the names or properties of the things signified to the signes themselues which thing is done partly to teach vs the relation which is betweene those signes and things signified partly to signifie the truth certaintie of the working of those holy Sacramentes that the beleeuers should not doubt but that the things signified set before vs are as truly by the working of the holy spirit cōmunicated vnto them as they certainly feele that these diuine signes and seales which are named Sacraments are by the Minister of the Church giuen them XIX The difference of the old and new Sacramēts is not in the things signified for they in both are a 1. Cor. 10.2.3 4. the same but partly in the manner of signification and partly in the euidence of demonstration for the old signified and figured Christ to come but the new signifie and shew that he is come Again the new are more manifest thē the old because they represent a thing done and clearely preached by the Gospell XX. They erre that any way bind the things signified to the signes XXI As also they that attribute to the signes power to conferre grace which they onely seale and testifie XXII But the Papistes erre most shamefully in that they transforme the Lords Supper into the Masse teaching that by consecration that is by the muttering of the fiue wordes Hoc enim est corpus meum for this is my body ouer the bread the same is transubstantiated into or turned into the substance of the body of Christ as they say and by the offring vp of Christ thus created
it is very manifest that the body of Christ is not eatē with the 1 Transubstantiation mouth and that his body is not contained 2 Consubstantiation in the bread of the holy Supper for that a Act. 3.21 heauē must containe him vnto the day of iudgement Neither may we say that the body of Christ is euery where that it may be in heauen at one and the selfe same time here on earth also in the bread of the Lordes Supper for it euer retaines that propertie of a mans body which is to be finite for Christ was made like vnto vs in all b Heb. 2.17 things c Heb. 4.15 sinne onely excepted XVI Againe if the body of Christ and the bloud of Christ were cōtained vnder the formes of bread and wine the one part must be necessarily seuered from the other and so Christ must dye againe But Christ dyeth a Rom. 6.9 no more XVII Now that the bread of the Lords Supper is not transubstantiated into the body of Christ but that the substaunce of the bread remaineth after the wordes of consecration it may appeare for that Christ would teach by this bread as by a verie apt similitude that his flesh is a Iohn 6.55 spirituall meate therefore it must necessarily be very bread that we may assuredly conclude that our soules are as truly fed with Christ crucified for vs as our bodies are truly fed with that bread which there is broken for vs and giuen vs. Againe Christ commanded all the faithfull to eate of one b 1. Cor. 10.17 bread to teach that they all c Ibidem are as one bread or as one body therefore it must be very bread that the similitude may continue that like as of many grains or masse one substance is made so one bread so the faithfull being many hauing one spirit of faith to knit them vnto Christ and one spirite of loue to knit them one with another are made one Church as one body in and through their head Iesus Christ XVIII And like as neither the water of Baptisme is chaunged nor that water which streamed from the a Num. 20.10.11 rocke being smitten with Moses rod was chaunged into the bloud of Christ and yet both Sacraments of the same So in like maner the wine in the Lords Supper is not changed into the bloud of Christ wherof notwithstanding it is a Sacrament as Christ ordained and appointed XIX And yet we do not goe from the verie words of Christ but desire to giue them their naturall sense and meaning XX. The verie naturall sense of the words of Christ doth depend vpon a Metonymie or trope whereby the name of the thing signified that is the bodie is attributed to the signe which is bread and so for the cup and bloud of Christ in like maner XXI This Metonymicall or Sacramentall phrase is vsed euerie where in Scripture where the holy Spirit speaketh of Sacraments For we may not otherwise vnderstand these places as where it is sayd that circumcision is the a Gen. 17.10 couenant of God the paschall lambe is b Exod. 12.11 and 27. the Lords Passeouer in Aegypt and the c Leuit. 6.30 c. sacrifices of the Law are sayd to expiate the sinnes of the people and that the rocke which gaue thē water to drinke in the wildernesse was d 1. Cor. 10.4 Christ XXII The holy Spirit vsually retaineth this maner of speaking in all Sacraments for two causes principally first to helpe vs against our ignorance dulnesse and the blindnesse of our hearts for if the Lord spake not on this maner we would but only fasten our eyes and our hearts vpon the bare signes and ceremonies and content our selues as haue hypocrites in all ages with bare and emptie shadowes without faith Psal 50. feare repentance obedience or any reuerence of the holy couenant Therfore I say the Lord first speakes on this wise to lift vp our hearts and soules by faith to behold consider and to feede vpon the things signified The second cause of the vse of this phrase in the Sacraments is for that the verie truth is so there is a reall presence of the signe and the thing signified to the beleeuer for as he doth bodily and really participate of the signe Sacramenta sunt signa exhibentia non significantia tantū so doth he spiritually as really receiue and feed vpon the thing signified XXIII And thus speaketh Augustine also lest any thinke of this as of some new inuētiō If Sacraments had not a certaine similitude of those things of which they be Sacramēts a Epist 23. ad Bonifac. surely they should be no Sacraments and by reason of this likenesse they haue often the names of the things which are signified by them Therfore as the Sacrament of the body of Christ is after a certaine manner the body of Christ the Sacrament of the bloud of Christ the bloud of Christ so the Sacrament of faith is faith Whereas they obiect that it is not like that when Christ would minister vnto his Apostles a speciall comfort in aduersitie that then he should speake darkely and doubtfully the matter it self sheweth that this metonymicall phrase seemed not hard or obscure vnto the Apostles for if they had not thought that the Lord called the bread his body because it is a liuely true signe Sacrament thereof out of all question they had bene much troubled disquieted with so prodigious a matter which necessarily followeth from the literall sense of the word this may yet better appeare for the same verie time they could not well conceiue and vnderstand more easie and common a Ioh. 14.5.8 c. 16. v. 17. argumentes Therefore I say for that they were not troubled with these wordes it is manifest that they vnderstood them metonymically after the maner of the Scripture the rather for that a little before they had eaten of the lambe which in the same sense was called the passeouer for that it was a symbole of that memorable passeouer wherein the Angell b Exo. 12.27 of the Lord smiting all the first borne of the Aegyptians did passe ouer the houses of the people of Israell by which occasiō they were brought out of Aegypt and so freed from that extreme bondage XXV They spend here wind in vaine to obiect the omnipotencie of God to shewe that the bodie of Christ may be both in heauen and in the Sacramentall bread at one and the same time For the question is not here what God can do but what he will do and what his will and good pleasure is And his will is that Christ be like his brethren in a Heb. 2.17 all things sinne onely b Heb. 4.15 excepted Therefore his will is that he haue a true bodie that is a finite bodie and limited in place Againe albeit God be omnipotent yet can he not
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
effect contraries as that any thing at one time both be and be not for that he can not c Tit. 1.2 Heb. 6.18 lye nor denie d 2. Tim. 2 13 himselfe for this is against his nature And these propositions or sentences are meere contradictorie Christes bodie is a true bodie Christes body is not a true bodie but an infinite XXVI Neither yet shall this helpe the aduersaries to say that vnlesse it be graunted Christes bodie is euery where it will necessarily follow that it is seuered from the diuine nature which is euery where and whereunto it is personally vnited for although Christs body be not euery where but contained in one certaine place yet neuerthelesse it is euer personally vnited to the Deitie of the word for the personall vnion doth not make equall the humane nature with the diuine or change the properties of the diuine nature into the humane Christ is that word Iohn 1.1 that the humane nature may haue the same proprieties with the diuine but is such an vniō as that therby the humane nature subsisteth in the person of the word so that it is as a part thereof neither hath it by it selfe or without the word any subsisting Therefore well spake the fathers in the Councell of Chalcedon The difference of natures in Christ is not taken away because of the vnion of them but rather by this doctrine of the vnion of natures we learne that the proprieties of both natures are kept as concurring and meeting together into one person or * Hypostasis substance XXVII Seeing therefore the bodie of Christ is finite and taken vp from earth to a Act. 19.10.11 heauen and must be contained there vntill the b Act. 3 21. 1. Cor. 11.26 day of iudgement it followeth that it is not in all places nor in the Sacramentall bread included XXVII And albeit we say that Christes body is in heauen and no where else according to the true proprietie of a body yet we tye it not to any certaine place in heauen but we iudge him to be there free as it beseemeth and is conuenient for that celestiall glory which to search into we deeme also to be a vaine and bold curiositie XXIX Whereby it is very manifest that they slaunder vs which say that we tye the body of Christ to a certaine place in heauen XXX And whereas yet they say that albeit Christs body be in heauen visible yet this letteth not but that it may be in the Sacramentall bread in an inuisible manner first they can not proue this by the Scriptures next they speake flat contradictories against themselues when as they say that Christ is in the bread really substantially corporally if that be so he must be there also in a visible manner For whatsoeuer humane bodie is any where substātially the same is there also visibly For this visibilitie is a propertie which cā not be seuered from the substaunce of mans bodie For this cause Christ when he appeared after his resurrection to his Apostles desired to a Luk. 24.36.37.38.39 proue that his very body was there present substantially he reasoneth if so I may speake frō the * That which may be seen visibilitie and * That which may be touched felt palpabilitie thereof and so appealeth to the very senses of his Disciples that they might testifie the truth of his resurrection XXXI And whereas yet they make an other exception that it is vnmeet to submit the nature of a glorious body to the lawes of common nature that makes nothing to proue the inuisible presence of Christes bodie in the Sacramentall bread For the glorie a Luk. 23 36 c. Act 7.55.56 1.9.10.11 hath not abolished the truth of the bodie wherein the visibilitie thereof is contained Next this also is to be considered that in that first Supper of Christ with his Disciples that his body was not yet glorified and there is none other celebration of the Lordes Supper now then was at that time XXXII And albeit we deny the body of Christ to be included in the Sacramentall bread yet we say not that Christ is altogether in euery respect absent from his holy Sacrament or that the bread wine be but bare and emptie signes For Christ is truly present by the grace of his holy spirite where two or three a Mat. 18.20 are gathered togethe in his name and lifteth vp also euen to heauen vnto himselfe the hearts of the faithfull by the promise of the Gospell that they may contemplate there namely in the heauenly b Heb. 9.12.24 sanctuarie that his sacrifice which he offred for them vpon his Crosse and by faith feed thereupon vnto life euerlasting XXXIII Againe if the body of Christ be not in the Sacramentall bread it followeth also that we must not adore his body there but we must worship and adore him in heauē where a Col. 3.1 he sitteth at the right hand of God the father whither also in elder ages in the celebration of the Lordes Supper the people were inuited when they were put in minde of the place with sursum corda lift vp your harts vnto the Lord. XXXIIII Neither must the Lordes Supper be a diuine action performed by the Minister of the Church alone but the Pastor must declare and lay open with a good voyce and in a plaine manner what the misterie thereof is vnto the people XXXV In like manner we must reiect priuate communions as when this Sacrament is administred to particular persons readie to dye without any congregation or companie of the faithfull to be partakers with him of that holie communion for the Apostle speaking of the celebration of the Supper saith a 1. Cor 11.20 when ye meet together againe for that this Sacrament is a speciall symbole of the communion of Saintes and this the Apostle meaneth where he saith for b 1. Cor. 10.17 we that are many are one bread and one body because we all are partakers of one bread XXXVI The worthinesse of the communicants consisteth in this that they a 1. Cor. 11.28 acknowledge and bewayle their owne vnworthinesse and by faith call vpon God that he will of his grace and mercy in Iesus Christ make them worthy XXXVII Yet to speake more distinctly plainly to the vnderstanding of the ignorant to the end they may come prepared and aduisedly to the holy Communion and for that the abuse of this holy Sacrament is one cause of all these iudgements which are past and haue consumed many and yet are still threatned against vs therefore the vnworthy receiuers which dishonour God hurt and hinder their owne saluation and prouoke Gods wrath against his Church and people they are these which follow XXXVIII 1 In the first place I set all Atheists mē without God without a Ephe. 2.12 Psal 14.1 Christ or any Religion meere Epicures in the world therefore ought they to
be without this holy Sacrament they be vnworthy of this holy communion for they be not in communion with God and his people 2 All vncleane beasts doggs swine I meane all in the Church of an vncleane beastly life such as the Apostle assureth vs cā not enter into the kingdome of heauen 1. Cor. 6.9 fornicators idolaters adulterers wantōs buggerers theeues couetous drunckards raylers extortioners a watch-word is added be not deceiued These be vnworthy our priuate feastes how much more to meet with vs our Lord and Sauiour Iesus Christ in this holy banquet Ignorant in the great grounds of Religion Heb. 6.1.2.3.4 5. 3 All ignorant people howsoeuer they may seeme harmelesse c. which cā not discerne the Lordes body 1. Cor. 11. v. 29. nor yet desire to discerne and know it No knowledge no faith no faith no loue no loue no affiance or trust in God no trust no feare no feare no humiliation want these graces or any of them no worship no accesse to God Heb. 11.6 Therefore these be vnworthy receiuers 4 Such as lightly account of the couenant whatsoeuer loue and zeale they pretend to the Sacramentes Such as despise the one are and must be prophane contemners of the other Psal 50.16 5 Some foolish wits pretend loue and great zeale to the word and yet neglect and contemne the holy Sacraments their contempt appeareth in the breach of the Lordes ordinance they seldome come to the Lordes Supper as they are bound to preach and celebrate with vs the blessed cōmemoration of the Lordes death vntill his comming againe 1. Cor. 11.24.25.26 6 All such as do not hunger for Christ Psal 32.5 Ephe. 1.15 Rom. 8.14.15 for they can not feed on Christ no knowledge of sinne no feeling of sinne no feeling of sinne no sorow for sinne no sorow for sinne no confession of sinne no confession of sinne no desire of grace no desire of grace no spirite of faith to receiue Christ no spirite of faith no spirite of adoption sanctification c. 7 All contentious brethren for this is a Sacrament of our vnitie badge of loue and a band of vnion and communion with Christ all his holy members 1. Cor. 10.2.16 Iohn 1.12 8 All vnbeleeuers for all such as want the precious faith haue no hand to receiue Christ they receiue onely as Augustin speaketh and as Iudas did panem Dominū the bread of the Lord not panem Domini the bread of life the Lord Christ 9 The faithfull also in regard of their frailtie weaknesse corruptions and manifold wants if they haue not duly truly and wisely examined humbled and so prepared thēselues to meet Iesus Christ they be vnworthy and so they cause many plagues many afflictions and euils in this life vpō their bodies soules that being iudged chastened here they may escape the condēnation of the world in the life to come 1. Cor. 11.28.30.31 And thus farre of vnworthy receiuers XXXIX That forme of administration of the Lords Supper is best which cometh nearest the simplicitie of the first institution is furthest from superstition wherin albeit there be some things indifferent yet the breaking of bread for the a Aphoris 6. causes before alledged may not be counted an indifferent thing XL. And albeit the Lord hath not appointed any certaine times for the celebration of the Lordes Supper yet reason so requireth that Christians haue it in often vse that they may oftē remember the passion of Christ by this commemoration confirme their faith and stir vp themselues to prayse magnifie the goodnes of God in the worke of their redemptiō finally to increase the mutuall loue to testifie the same one to another cōsidering the band thereof in the vnitie of the bodie of our Lord and Sauiour Iesus Christ CHAP. XXVII Of the Popish Masse I. APHORISME THe Papists faine that the Masse is a worke wherein the Masse-priest doth create or make his Christ of bread by buzzing or mumbling of these fiue words Hoc est enim corpus meum for this is my bodie And then offereth him to the Father as a sacrifice to expiate the sins of all quicke and dead for whom that Masse is celebrated II. This opinion of prophane Papistes is impious and blasphemous For first this reproch and disgrace is offered thereby vnto Christ that he is not the only a Heb. 5.6 and 7.24 Priest of the new Testament III. Againe this doctrine ouerthroweth the merite of Christs death as if the sins of all the faithfull were not perfectly expiate by that one a Heb. 9.12 and 10.12.14 sacrifice of Christes death IIII. Thirdly the Papistes by this assertion as much as lyeth in them do againe crucifie Christ in that they promise the remission of sinnes by the Masse and so set vp a new Testament and in that they say they offer vp Christ as an host or sacrifice vnto God For where there is a Testamēt there must needs be the a Heb. 9.16 death of a testator where an host is it must be slaine V. Fourthly this opinion or assertion doth depriue vs of the benefit of Christs death that is the remission of sinnes for if sinnes be pardoned by the merite of the Masse then surely are they not pardoned by the merite of the a Mat. 26.28 death of Christ VI. Fiftly the Masse doth vtterly euert and take away the Lords Supper for it cannot stand with it For in the Supper the Lords purpose is to giue a blessing a Ioh. 6.32 vnto vs but in the Masse men purpose to offer vp satisfaction vnto God Againe in the Supper the Lord testifieth vnto vs that we are must be daily b Ioh. 6.57 quickened by the onely sacrifice of Christ but in the Masse they faine that Christs sacrifice cannot profite vs if it be not iterated euerie day Thirdly the Supper is celebrated by the c 1. Cor. 11.18 10.17 Mat. 26.27 whole congregation but the Masse is celebrated by the Priest onely VII Moreouer the arguments which Papists vse for the defence of the Masse are of no waight as these following Christ sayd in the institution of the Supper Do this therefore he commaunded his Apostles and their successours to offer vp or sacrifice his bodie vnto God For so this word facere to do it say they is vsed euerie where in holy a Exod 29. Num. 28. Scripture and so it is found also with b Apud Vergil eclog. 3. prophane writers But I say it is no good consequent that because that word is elsewhere so taken that therfore it is also so vsed in this place Next that it must haue here another significatiō it is euident both by the coherence osentēces by the Apostle c 1. Cor. 11.26 Paules expossition that nothing else is signified but this Eate this bread and drinke ye of this cup. Againe those words were not spoken to the Apostles onely as Ministers of
APHORISMES OF CHRISTIAN RELIGION OR A VERIE COMPENDIOVS abridgement of M. I. CALVINS Institutions set forth in short sentences methodically by M. I. PISCATOR And now Englished according to the Authors third and last edition By H. Holland Be not caried about with diuerse and strange doctrines for it is a good thing that the heart be established with grace c. Heb. 13.9 AN CHO RA SPEI AT LONDON Imprinted by Richard Field and Robert Dexter and are to be sold in Paules Churchyard at the signe of the Brasen serpent 1596. â—O THE REVEâ—END FATHER THE RIGHT WORSHIPFVLL Mr. D Goodman Deane of Westminster grace and peace by Iesus Christ WE see right worshipfull that a great nuÌ„ber blessed bee God for our happy peace and this sweete me so long continued haue atâ—ed some knowledge of God by 〈◊〉 preaching of the Gospell yet 〈◊〉 few I feare haue truly learned â—d knowen Christ Ephe. 4.19.20 for the wordes Iohn are He that sinneth 1. Iohn 3.6 hath neither seene nor knowne him And Gregorie saith truly Gregor Pastoral cur 1. pars cap. 2. Viuendo conculcant quae non opere sed meditatione didicerunt Looke what knowledge is attained by bare speculation without experience of faith and practise of life it is but a dimme light soone queÌ„ched Light is good the first step to life darknesse is euill and daungerous and the way that leadeth vnto death yet most men loue darkenesse more then light Iohn 3.19 because their deeds are euill VVherfore to helpe forwards this kinde of men which do but sip and tast but litle of holy religion I haue spent some houres to translate this little treatise which will giue the willing mind in a very small time a synopsis or short view of the whole bodie of Gods holy truth Three times published in â—tin the pure worship and seruice of God It hath done â—uch good no doubt in Latin and â—rust it shall by Gods blessing and â—oodnesse profite some in English The same reasons which moued the author to commend this booke â—hat good old reuereÌ„d father 〈◊〉 Beza his age his place and calâ—g his speciall loue and affection â—wards him were motiues also vnâ—me right worshipfull to recommend the same vnto you for your Christian care fatherly loue and â—ction towardes me I find to be â—h not in words but in deeds that â—ay and must nothing doubt of â—â—r fauorable acceptation Next 〈◊〉 the gift the booke I meane it is 〈◊〉 same for the outward coate and â—lours are onely changed but the â—staunce and matter is the same â—nd as for my loue towardes you I can no way testifie it as I would but vnto God onely in prayer for you The Lord God coÌ„tinue your good health and graunt you the good comfortes of his holie spirite the peace which passeth all vnderstanding in this life and an euerlasting rest in the kingdome of glorie by and through Iesus Christ our alone Sauiour and redeemer Amen The yeare of Christ 1596. Maij. 18. Your worships euer to vse in the Lord Christ Henr. Holland To the Reader THou hast here Christian Reader an abridgement or short vew of Mr. Caluins Institutions a worke so much commended for many yeares and so embraced and published in all reformed Churches in all languages Latin French Dutch English c. as no one worke of any â—te writer hath had the like acceptation and â—nerall approbation Master Caluins Institutions read in opeÌ„ scholes as Pet. Lumbard by the SchoolemeÌ„ The learned professors and readers in open scholes haue yearely read â—er and commended this worke vnto their â—ditories as the Schoole men in the blind â—e haue done the Mr. of Sentences and others of late yeares Phil. Melancth Common â—laces Philip. Mel. by Pezellius It was not the authors meaning nor â—y desire to make any man negligent in perâ—sing the great worke it selfe but rather to excite and helpe slow wits to search into the fountaine whence these small braunches are deriued Let this little booke be therfore vnto thee but as a methodicall index to helpe and confirme memorie The world is full of bookes but few good The light is great I wish it may be greater for light is good and darknes euill It is granted of all men that the essentiall difference betweene man and beast is reason the light of nature but betweene man and man the speciall difference is Religion betweene true Religion and the false the light of God Gods holy written truth The Turkish Paganisme hath an Alcoron the Papacie is grounded vpoÌ„ the traditioÌ„s of meÌ„ the naturall man the seruant of sin will hearken beleeue and follow the poore light of blind reason blind sense and what is more daungerous Iam. 1.13.14 his most blind and corrupt concupiscence the mother of all sin So let the seruant of Christ harkeÌ„ beleeue obey the holy Gospell of Iesus Christ If meÌ„ will not heare they caÌ„not learne if they will not learne Rom. 10.14 they caÌ„ not know if they will not know they can not beleeue if they do not beleeue they caÌ„ not loue if they do not loue they can not trust if they do not trust they haue no sounde feare if there be no sounde feare they be not humbled if they be not humbled they can not worship God if they be not true worshippers they can not be saued Concerning my translation I haue not followed the authours vvordes but I trust I haue his meaning in plaine and best knowen termes I remenber the vvitty Poet which taught in me youth Non verbum verbo curabis reddere fidus Horat. arte Poetic Interpres Againe for my boldnesse libertie somtimes in omission sometimes in addition of vvordes and some few sentences I haue the authour himselfe for example as may appeare to the Epistle following There is nothing â—teriall pretermitted I amplified no where somuch as in the doctrine of the Lordes Supâ—â—â— and there not much for the better vnderstanding of ignoraunt people vvhich so much in most places prophane the same I know that Gregory saith right vvell â—oly ars artium est regimen animaruÌ„ Gregor Pastor cur 1. p. the â—uernement care of soules is the best arte 〈◊〉 facultie on earth again Praeconis officium suscipit quisquis ad sacerdotiuÌ„ accedit vt ante aduentum iudicis qui terribiliter sequitur ipse scilicet clamando gradiatur that euerie Minister of Christ as a crier must go on before and that the dreadfull iudge of all the vvorld followes after 2. Cor. 2.16 who then is sufficient for these things True it is that the preaching of the Gospell must be our greatest care I speÌ„d therfore but some houres for my refreshing as it vvere on this manner I trust to offend none iustly my hope is to do good to some and my desire is to many The Lord Christ schoole vs and prepare vs for his kingdome
doctrine of the scripture be a 1. Tim. 3.16.17 Psa 19.7.8.9 perfect comprizing all points which necessarily concerne Gods pure worship our saluation then it foloweth that the Papists erre which thrust vpon vs their vnwritten verities traditions I say which neither Prophets nor Apostles haue euer writteÌ„ XIIII And for that the doctrine of the Scripture is vndoubtedly a 2. Pet. 1.19 true for that it came by the b Ibid. 21. 2. Tim. 3.16 inspiration of the holy Ghost that must of necessitie be erroneous which is contrary vnto it as some fewe traditions are which the Papistes thrust vpon the Church as the very word of God it selfe CHAP. III. Of God I. APHORISME GOd is a a Iohn 4 24. spirite most b Deut. 6.4 Exo. 3.14.15 pure c Psal 139.7 c. Es 66.1 Ier. 23.23 24 1. Kings 8.27 infinite d Rom. 1.20 and 23. 1. Tim. 1.17 Psal 102.25 c. Reu. 1.8 eternall e Psal 102 27.28 Mal. 3.6 Es 46.10 Rom. 11.29 immutable f Gen. 17.1 and c. 35.11 Exod. 15. Iob. 38.39 Psal 91.1.2 almighty most g Psal â— 1.104.24.147.5 1. Sam. 16 8. Heb. 4.13 Rom. 11.33.34 and 16.27 â—im 1.17 h i k l Exod. 34.6 and 7. wise h Psal 5.13 and 34.9.51.20 â—st v. 54 8.9 good i Ion. 4.2 louing k Ion. 4.2 mercifull l Gene. 18.23.25 Deut. 32.4 Iob. 34.10 â—2 36. chap. Psal 11. last v. 34.16.17 Prou 8.8 Es 45.11 Ierem. 12.1 â—m 1â—8 iust m Leu. 19.2 Iosh 24.19 1. Sam. 2.2 Psal 99 3. Es 6.3 holy n Psa â—â— Heb. 6.17.18 Tit. 1.2 true of most free o Rom. 9.15 c. Math. 20.15 absolute authoritie and is p Math. 28. â—9 Father Sonne holy spirite creator of heauen and q Gen. 1.1 earth of all things which are contained in them the r Luk. 1.68 c. redeemer and Å¿ Ephe. 2.10 sanctifier of all his elect II. These three the Father Sonne holy Ghost are three distinct a Heb. 1.3 persons and euery person very b Iohn 1.1 Act. 5.3 4. God yet not three Gods â—t they are that c Deut. 6.4 one very God which in 〈◊〉 Scripture is called Iehouah the Lord. III. These three persons differ are distinguished for that the Father is of none the Sonne is of the a Iohn 1.14 Father by an incomprehensible and inspeakable b Psal 2.7 Prou. 8.24 and 25. generation d Ibid. Rom. 8.9 〈◊〉 holy Ghost is of the c Iohn 15.26 Father of the sonne by an incomprehensible and inâ—kable e Iohn 15.26 1. Iohn 5.7 proceeding CHAP. IIII. Of the Angels I. APHORISME THe Angels are a Psal 104.4 spirituall b Heb. 1.7 last Eph. 6.12 Heb. 1.7 Coloss 1.16 creatures which c Heb. 1. v. last 1. K. 22.20 c minister vnto God the creator II. Of the Angels some are good some are euill III. The good Angels are they which haue stoode and continued in their perfection wherein they were created and haue receiued their a Math. 18.10 22.30 confirmatioÌ„ therfore are euer ready b Psal 103.20.21 to glorifie God in all obedience for which cause they did appeare in certaine winged pictures which are called c Exod. 25.18 c. 1. king 6.23 and 29. Cherubins and d Es 6.2 Seraphins formed like men to the people e Exo. 25.18 of Israell and to the Prophets f Es 6. Esay g Ezech. 1. Ezechiell to signifie their chearefulnesse and readinesse for the execution of Gods decrees IIII. The Lord vseth their ministerie seruice both to make relation of his will vnto a Num. 22.32.33 men specially the b Gen. 19.13 Iudg. 13.3.4.5 Dan. 8.16.9.21 Luke 1.13 26. c. 2.10 Math. 1.20 c. 2.13 19.20 c. 28.5 Act. 1.10 Reuel 1.1 godly and hence it is they haue their name to gouerne c Col. 1.16 Ephe. 1.22 the world in asmuch as they d Psal 34.8.91.11 Gene. 14.19 16. c. 32.1 1. King 19.5.2 King 6.17 c. 19.35 Dan 3.25 6.23 protect the faithfull against all daungerous euents the snares also and assaults of their enemies which are euill men and Angels punishing e Gen. 19 2. King 19.35 Act. 12.23 the wicked and f 2. Sam. 25.15.16 chastening â—e godly and for this cause are they calâ—d g Ephe. 1.21 Col. 1.16 thrones dominions principalities â—owers and might V. The good Angels are exceeding many but the number is not expressed in Scripture VI. When the good Angels were to deliâ—r any message from God vnto meÌ„ they â—peared in the likenesse of a Gen. 18.2 and 4. c. 19. 2. Heb. 13.2 Iudg. 13.6 c. Mar. 16.5 Luke 24.4 Act. 1.10 young men â—y beautifull in sight and sometimes â—ning with some excellent brightnesse â—omtimes they haue appeared in firie boâ—es either like men as in the vision of Esay in the Temple b Esay 6. Ezech. 1. or like horses and harrets as in the translation or transporâ—tion c 2. King 2.2 of Elias and in the protection of Elizeus d 2. King 6. against the Syrians They â—ue also appeared somtimes when men â—aue seene them with their eyes e Gen. 18. 19. Luk. 1.11 and 28. waking â—nd sometimes to men in their f Math. 1.20 sleepe and sometimes also when men watched â—ut yet ouertaken with some great g Reu. 1.10 astonishment of minde The first kind of these apparitions is called in Scripture 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 h Luke 1.22 24.23 Act. 26.19 a vision the 2. and 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a i Act. 10.17 19. 11.5 c. 16 9. sight But yet other whiles the k Math. 17.9 Act. 10.3 one is taken for the other VII And albeit the good Angels be verie excellent both for maiestie and a Math. 28.3 Act. 1.10 Dan. 10.5 6. glory yet it is great wickednesse to b Reu. 19.10 c. 22.8 9 Col. 2.18 Iud. 13.16 worship them because they are creatures and our felow-seruants VIII The vse of this doctrine is that in dangers we aske of God the protection of the holy Angels and that we be assured that they shal be ready at haÌ„d for our good according to Gods a Psal 34 8. 91.11.12 promise IX So farre of the good Angels The euill Angels are they which by their contumacie and disobedience against God haue a Iohn 8.44 Iude. 6. 1. Pet. 2.4 fallen from that blessed state or perfectioÌ„ wherein they were created and so become euill euer since maliciously inclined to hurt both the glory of God and the saluation of men X. They be called in Scripture euill a 1. Sam. 16.15 c. spirites b Leuit. 17.7 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 horrible or terrible because when they
came of Abrahams progenie that is to the Greekes d Rom. 3.29 Gentiles e Rom. 1.16 as Paule speaketh XVIII The second difference is that the couenant of grace before the comming of Christ was couertly and darkely administred by certaine a Gen. 18.22 c. 49.10 Deut. 18.15 2. Sam. 7.12 Psal 2. 72. 45. Esa 7.14 and chap. 9.6 chap. 53. Mich. 5.2 promises of the Messias which then was to come and ratifie the couenant and by b Gen. 15.18 Heb. 10.1 1. Cor. 2.17 Iohn 19.36 types and ceremonies shadowing prefiguring Christ to come But when Christ was come the dispensation of this couenant was more cleare and more manifested in the c Mat. 28.19 Mar. 16.15 and 16. preaching of the Gospell and the seales thereof Baptisme and the Lords Supper all which are liuely d Act. 1.18 Math. 26.28 Mar. 14 14. Luke 22.20 1. Cor. 11.25 testimonies that Christ is already come and hath fully confirmed this holy couenant XIX The third difference is that before Christes incarnation the couenaÌ„t of grace was administred with a Gal. 3.24 c. 4.1.2.3 lesse efficacie but after with b Act. 2.17 Iohn 7.38.39 greater working grace power of the holy Ghost For albeit the holy spirite wrought in the elect vnder the old TestameÌ„t by those diuine promises ceremonies but specially by the c Psal 51.9 sacrifices such a measure of the knowledge of God as was sufficient vnto their euerlasting saluation yet he giueth his elect vnder the Gospell a d Iere. 3.34 Esa 11.9 and chap. 54.13 Iohn 6.45 1. Cor. 2.10 1. Iohn 2.10 and 27. greater light of knowledge so a greater measure of the true loue of God That one example of Abrahams faith the father of e Rom. 4.18 c. Heb. 11.17 c. all the faithfull can not disproue this assertion concerning the regular and ordinarie administration vnder the Gospell XX. The fourth difference is for that the administration of the old Testament was more a Act. 15.15 burdensome greeuous because of the multitude of rites and ceremonies which exceeded in number charge labour the ceremonies of our time XXI And whereas God hath now after Christes Ascension abrogate those sacrifices ceremonies of the old Testament we must not therefore thinke any change in him For he is rightly said to be inconstant and mutable which chaungeth his purpose or doth any thing contrary therunto But the Lord in abrogating those sacrifices in prescribing another forme of worship hath neither altered his purpose nor done any thing contrary thereunto For his scope in the seruice and worship prescribed in both Testaments is to bring his elect to the knowledge of their saluation in Christ Neither hath he done any thing contrary vnto this but in his great wisedome he hath called and doth conduct coÌ„tinually his elect diuerse waies to that end he appointed as he thought best both for those elder ages for these times vnder the Gospel Not vnlike a skilfull PhisitioÌ„ which cureth not a maÌ„ in his old age with the same medicines which he vsed for his youth for so doing we may not think him incoÌ„stant for changing his prescriptions For that he wisely considereth the diuersitie of temperature which is in old and young and so respecting this difference he applieth fit remedies which therefore necessarily must be diuerse and not the same CHAP. X. Of the person and office of Christ I. APHORISME THe knowledge of Christ consisteth principally in two things first to know what his person is secondly what his offices are II. Christ as touching his person in one the selfe same he is both a Rom. 9.5 1. Iohn 5.20 God man For he is the b Iohn 1.14 only begotten son of God which hath created of the seede c Heb. 2.16 Kuke 1.35 42 of the d Luk. 1.31.34.35 virgin Mary e Heb. 10.5 Ioh. 1.3.1.10.4.2 Luk. 1.35 for him selfe and so f Heb. 2.16 assumed or taken and personally and vnchangeably knit vnto himselfe the very body of man g Heb. 10.5 chap. 2.14 endued with a reasonable h Mat. 26 38 c. 27 50. soule and so without any change in his diuine nature he was made very man in i Heb. 2. â—7 al things like vnto vs sinne onely k Heb. 4.15 excepted III. This personall vnion of two natures in Christ is well demoÌ„strated by that phrase or manner of speaking 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which old writers haue called a communitie of proprieties And this communitie is nothing else but a Synecdoche whereby we attribute that which is proper to one nature of Christ to the very person hauing his denomination of the other nature As where Paule saith a 1. Cor. 2.8 They crucified the Lord of glory b Act. 20.28 and again God hath purchased a Church with his own bloud so when Christ speaketh c Iohn 3.13 no man hath asceÌ„ded vp to heauen but he which came downe from heauen the sonne of man which is in heauen IIII. And somtimes we haue an expresse distinction of both natures as where Christ is sayd a Rom. 1.3 and 4. to be made of the seede of Dauid according to the flesh and declared mightely to be the sonne of God touching the spirite of sanctification by the resurrection from the dead and where he is sayd to b Rom. 9.5 come of the fathers as concerning the flesh So also wheÌ„ he is said to be c 1. Pet. 3.18 put to death concerning the flesh but to be quickned in the spirite And sometimes this distinction is left to be vnderstood by conference of such places V. Againe Christ must be such a person as is fit to take vpon him the office of a a 1. Tim. 2.5 Heb. 8.6 mediator And such was none but the sonne of God incarnate for that he is allied to both the parts which were to be reconciled and therefore louing both and beloued of both Againe he must so performe the office of a mediator betweene God vs that by his b Heb. 9.15 death he reconcile vs vnto God and this death being God only he could not haue suffred and being man only he could not haue ouercome Againe he must be very God that the propitiatorie sacrifice which was his bloud shed for the elect might be a ransome c Act. 20.28 1. Iohn 1.7 sufficient price for our sinnes againe he must be very man to d Rom. 5.12 c. satisfie the iustice of God againe a person sanctified of God that he might be a holy e Heb. 7.26 Priest and a holy f 1. Pet. 1.19 sacrificer Againe he must be very God that after he had by the merite of his Priesthood reconciled them vnto God and obtained the holy Ghost for them he might also him selfe giue them the same holy spirite to worke faith
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
assumption is false for b Psal 51.7 Dauid confesseth that he was conceiued in sinne and for that the infants of the faithfull are members c 1. Cor. 7.14 of the Church i◠followeth that they also are purged by the bloud of Christ and therefore we must graunt them the seale thereof which is Baptisme XI Lastly where they say that none in the Apostles time was baptized but he that made profession of his faith before that is true onely of such as were a Act. 2.41 Act. 8.12 Ibid. v. 37.38 of yeares but that the infants of such as professed the faith and were baptized were also baptized in like manner we haue before plainly proued in the 7. Aphorisme CHAP. XXVI Of the Lordes Supper I. APHORISME THe Supper of the Lord is the second Sacrament of the a Mat. 26.28 Mar. 14.24 Luke 22.20 1. Cor. 11.25 new Testament or couenant of grace wherein by the b Mat. 26.26 Mar. 14 22. Luke 22.19 1. Cor. 11.24 breaking of bread and powring of the wine into to the cup the passion shedding of the bloud of Christ is figured represented as it were set before our eyes and next by giuing taking eating and drinking of these elementes the c Mat. 26.28 promise of the d Iohn 6.51.53.54.58 remission of sinnes and life euerlasting purchased by the passion of Christ and by his bloud shed in a word by that his precious death the promise of their cōmunion e 1. Cor. 10.16.17 and c. 12. vers 13. as members with their head Christ Iesus is sealed to all the beleeuing worthy receiuers wherby it cōmeth to passe that the faithful sweetly rest in the fauor of God obtained for them by his sons death and so feed with f 1. Cor. 3.7.8 him spiritually and dayly grow vp in a holy communiō with Christ II. And that the holy Supper is a Sacramēt of the new couenant it may appeare by the very words of the institution which the Lord pronounced of the cup saying This cup is the new Testament or couenant in my bloud that is a Sacrament of the new couenant III. We call the Lordes Supper the second Sacrament of the new Testament in respect of Baptisme which is the first For like as in the old Testament there were two principall Sacramēts Circumcisiō the Passeouer so there are two in the new Baptisme and the Lordes Supper which directly answer them succeede in their places And as none was admitted to the Passeouer but the a Exo. 12.48 Circumcised so none must be receiued to the Supper but the Baptized IIII. The commandement of Christ contained in the institution is in these wordes Take ye and eate ye Take ye and drinke ye and do this in remembrance of me V. Againe it is manifest by the wordes of the institution that Christ vsed bread and wine in this Sacrament VI. In the breaking of bread in the Lordes Supper we follow both the Lordes a Mat. 26.26 Mar. 14.22 Luke 22.19 1. Cor. 11.24 cōmaundement and his b Ibid. example for the Lord did not onely breake the bread and so by breaking it did consecrate the same a Sacrament of his body but also commāded this bread so blessed so broken to be receiued and eaten as the liuely symbole and Sacrament of his precious body broken that is crucified for vs. And the c 1. Cor. 11.23 Apostle saith that he receiued of the Lord which he deliuered to the Corinthians concerning the administration of this Sacrament and this d 1. Cor. 10.16 breaking of bread he both commaunded commended vnto them To be short then the breaking of bread is an essentiall ceremonie in the Lordes Supper for that this is the principall end thereof to represent seale and set before vs the passion and breaking of e 1. Cor. 11.24 the body of Christ The same reason is of the powring forth of the wine if we cōpare it with the shedding of the bloud of Christ VII The passion of Christ is set before vs in this Sacrament in a liuely manner as by a Gal. 3.1 preaching of the Gospell VIII We receiue Iesus Christ and his holy spirite most comfortably by the word for it is Gods holy ordinance and instrument to cōuay his graces into our minds harts and consciences and that mighty power to confer and giue vs the spirite of grace the spirite of faith the spirite of adoption the spirit of sanctificatiō of wisedome c. IX But there is difference betweene the participation of Christ by the one and by the other for the Lord first by his word confers grace but grace and faith once giuen are strengthned and increase dayly by the Sacraments X. Againe the Lord by the word workes onely by one sense in vs namely the sense of hearing whereby comes knowledge so faith Rom. 10.14.15 And this sense in deede is now since the corruption of our nature the sense of learning and vnderstanding and so the principall to breed beget faith in vs but before the fall of Adam the sight I take it was the principall sense to receiue and learne wisedome and vnderstanding in the vewe and consideratiō of the workes of God See Bradfords Sermō of the Supper The Lord therfore in the Sacrament hath respect to the sight and all other senses for in and by the Sacrament the soule doth not onely heare Christ as in the word but also see Christ touch Christ smell tast and so feed vpō Christ and all his benefites XI The principall parts of this Sacrament are to seale and ratifie that promise of Christ wherin he assureth vs that his flesh is a Iohn 6.55 meate indeed and his bloud is drinke indeede to feed vs vnto life euerlasting and in that he saith he is the b Ibid. v. 51. bread of life whereof who so eateth shall liue for euer it is ordained I say to seale that promise and to this effect to send vs vnto the crosse of Christ where that promise was performed and fulfilled in euery respect For the flesh of Christ was made vnto vs the bread of life or that meate which quickeneth vs in that it was c Ibid. crucified for vs. XII This meate we can not eate but by a Iohn 6.35 faith and this drinke we can not b Ibidem drinke but by faith XIII Againe to eate the flesh of Christ by faith and to drinke his bloud by faith is to receiue by faith the promise of God which testifieth that the flesh of Christ was crucified for vs that his bloud was shed for vs that is for the remission of our sinnes XIIII The fruite which followeth this spirituall meate and drinke is a spirituall a Iohn 6.57 1. Cor. 5.8 ioy in God and the increase of our b 1. Cor. 10.17 communion with Christ for this dependeth vpon the confirmation of our faith XV. Againe