mocked neither will he suffer e Gal. 6.7 his spirite which is the spirite of truth to be charged with a lye XVII And if we admit the old distinction in this sense where sin is distinguished into veniall and mortall it may well be admitted But not otherwise as when they call that veniall which meriteth pardon because it is but small and light and that mortall which meriteth death because it is great For euery sinne of his owne nature euen the least a Rom. 6.4 last meriteth death and not onely temporall death but euen b 1. Iob. 5.16 eternal CoÌ„trarily all they obtaine pardoÌ„ which do repent and beleeue in Christ albeit they haue committed most greeuous sinnes XVIII Again a sinne pardonable is either the lesser sinne or the greater And both are considered or iudged either by the principall antecedent working cause which the Greekes call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or by the maner of doing or by the obiect or matter wherein the sinne is committed In respect of the cause the sinne is the lesser which is committed of ignorance as Paules persecution or of infirmitie as the fall of Peter but the greater which is committed against the conscience as Dauids murder and adulterie or of malice as Semeis reprochfull and rayling speaches In respect of the manner of doing his sinne is lesse which offereth adultery by perswasion as Dauid with Bethshabe then his sinne which offereth violence as that vncleannesse committed with Dina by Sichem Iudg. 19. and with the Leuites wife by the men of Gibeah In respect of the obiect the stealing of a peny is a lesser sinne then of an hundred or a thousand crownes Againe it is a lesser sinne to steale a beast then to steale a man which sinne they call * Stealing either free meÌ„ or slaues and keeping them close in bonds Plaâ—ium in the Latin toung And it is the lesâ—er sinne to speake an idle word but the greater to speake any blaspemie or any thing hurtfull to our neighbour XIX It appeareth by these distinctions that sinnes are vnequall contrary to the Stoiks Paradoxe this also may be vnderstood by the a Mat. 12.15 vnequalitie of punishments XX. And thus farre of the kindes and degrees of sinne The authour of sinne first is the a Gene. 3.6 c. Ioh. 8.44 1. Iohn 3 8. deuill deceiuing our first parentes next after him our first b Gene. 3.6 parentes themselues in that they gaue place to the deuils lyes XXI The effect or punishement of sinne is a Rom. 8. v. last death both of body and of soule both temporall and eternall and all kindes of b Gen. 3.6 c. griefes and miseries CHAP. VIII Of the law of God I. APHORISME THe law of God is a a Psal 1.2 doctrine sent froÌ„ b Exo. 20 1.2 God by c Exod. 19. Iohn 1.17 Gal. 3.19 Moses to the people of d Deut. 6.6 Ps 147. v. last Deut. 4 6.7.8 Israell whereby he testified e Psal 19.8 Ps 78.3 56 and taught in what manner he would be worshipped of them II. Of Gods lawes some a Rom 9.4 are b Exod. 20. morall some c Leuit. ceremoniall and some are d Exo. 21.22 iudiciall III. The iudicials are lawes of the a Exod. 2.22 23. right of contractes and of penalties for offenders giuen for the preseruation of publique peace and iustice among men and for the punishment of the contempt of the lawes of God IIII. The ceremonials are a Leuit. 1.2.3.4 6.7.5 lawes concerning the ceremonies which God appointed for his externall worship and for the instructioÌ„ of that people coÌ„cerning their â—uerlasting saluation by Christ which was to come V. The morals are lawes a Exod. 20.1 Deut. 5.6 concerning the maners and duties of euery man towards God and towardes his neighbour VI. The morall lawes a Ibid. are dispersed in all the bookes of Moses but in the Decalogue they are summarily collected VII The Decalogue is diuided into two a Exo. 24.12 and 31.18 32.16 34.1 Tables of the which two the first containeth foure preceptes concerning our duties to God or concerning the b Mat. 22.37 Deut. 6.5 loue of God the second Table conteineth sixe preceptes concerning our duties to our neighbour or how c Ibid. 39. Leuit. 19.18 to loue our neighbour VIII These precepts for the most part haue their * A trope or figure when part is vnderstood by the whole or the whole by the part Synecdoche for in the prohibition of sinnes he commaundeth the contrarie vertues and contrarily in commaunding the vertues he doth prohibit the contrary sinnes and by one speciall he vnderstandeth all of that kinde or the generall and with the externall actions the internall thoughtes and lustes must be vnderstood IX Furthermore to attaine the right sense meaning of the Decalogue these rules also must be obserued The meaning of euery precept must be taken of the end and scope for the which that law was giuen to wit the next end as for exaÌ„ple The end of the fift precept is the preseruation of ciuill order societie therfore there are commanded duties of superiours to inferiours and of inferiours to superiours for that without this no ciuill order can be kept Againe for diuerse respectes the same action may be commended in diuerse lawes for the endes cause actions to differ as protection as it is the dutie of parentes towards children or of Magistrates to subiects it is coÌ„manded in the fift law but as it is an office of Christian fortitude in the preseruation of life it is contained in the sixt law So false witnesse in that it hurteth the good name of the neighbour it beloÌ„geth to the ninth Commandement but so farre as it tendeth to hurt his life it doth appertaine â—o the sixth precept Againe The correlatiues are commaunâ—ed with their relatiues for that the one can â—ot stand without the other where thereâ—ore it is commaunded in the fift precept â—hat some obey it is commaÌ„ded also that â—me doe gouerne and where the gouerâ—ours are commaÌ„ded to be honored they â—e commaÌ„ded also so to liue as that they 〈◊〉 worthy of honor So in the fourth preâ—pt where meÌ„ are commanded to learne â—e word of God some also are commanâ—ed to teach the same Againe The second â—able must giue place to the first for we must â—ue the neighbour for the Lordes cause that 〈◊〉 for that the Lord commandeth and to his â—orie Therefore parents and all superiâ—rs must be honoured as is commanded 〈◊〉 the seueÌ„th precept of the second Table â—at as the Apostle speaketh a Ephes 6. â— in the Lord â—at is in the feare of the Lord so as the â—ord be not offended when they be hoâ—red But this rule must be vnderstood of the â—orall law for in these the second Table â—ust giue place to the first but not in the ceremoniall If
benefite of this doctrine is three fold First that we may learne a Gen. 45.4 c. c. 50.19.20.21 2. Sam. 16.17 Iob. 1.21 patience in aduersitie for that hereby we know that b Amos. 3.6 Es 45.7 1. Cor. 11.32 God sendeth not aduersitie to destroy vs but for our c Gen 50.20 Rom. 8.28 1. Cor. 11.32 good The second that in prosperitie we may be d Gen. 24.27 thankefull vnto God for that we see it is God who moueth mens mindes actions to wish and to do e Gen. 32.6 33 4 and 39 4.21 c. vs good or at least wise albeit they doe wishe vs euill yet they can not f Exod. 3.21 12.35 Gen. 31.24 Nu. 22. 23. hurt vs but rather doe vs good Againe we see it is he which giueth a blessing also to things which haue g Luk. 12. â—5 Leuit. 26.26 Es 3. 1. Hag 1 6. 1 Kin. 19.8 no life euen for our good The third benefite is that we may be h 1. Sa. 17.35 2. Tim. 4.18 assured that God will euer be a father vnto vs both to protect vs from euill to confer vpon vs all good things VI. We must also so rest vpon Gods prouidence as that we doe not neglect the meanes if we can haue them but vse them with reuerence and in the feare of God as instrumentes seruing Gods prouidence not that we should trust in them but least we a Math. 4.7 Act. 27.24.30.31 Gene. 32. tempt the Lord. CHAP. VII Of Sinne. I. APHORISME SInne is the a Iohn 3.4 difference or discrepance between the actioÌ„ or nature of man the law of God And therefore by the law commeth the b Rom 3.20 and 7.7 knowledge of sinne that is by comparing mans life and nature with the law of God as when the spots of our faces are knowen by considering the face in a glasse II. Sinne is either that first or that which bred of the first III. The first sinne is that fall a Gene. 3. Rom. 5. or disobedience of our first parents in Paradise transgressing Gods commaundement concerning that one forbidden fruit IIII. The sinne which bred of the first is either originall or actuall V. Originall sin is that which is inherent 〈◊〉 our nature from our first a Psal 51.7 Ephe. 2.3 conception 〈◊〉 wit the b Rom. 5.12 apostasie of all the naturall â—onnes of Adam in his loynes the corruption of nature that folowed which the Apostle calleth the sinne c Rom. 7.20 which dwelleth 〈◊〉 vs. VI. This corruption doth most infect the â—nderstanding and the will VII The vnderstanding or minde is so darkâ—ed that albeit in earthly things and things pertaining to ciuill life it doth discerne often very much a 1. Cor. 2.14 Iohn 1.5.18 c. 6.44 c. 9.39 Math. 16.17 Act. 26.18 Rom. 1.21.22 23. yet in heauenly matters that is in those things which coÌ„â—erne the pure worship of God and the euerlasting saluation of our soules it is 〈◊〉 altogether blind VIII The will is so a Gen. 6.5 chap 8.21 Rom. 8.7 corrupted that albeit a man wish well vnto himselfe yet hath he no desire to those things which concerne the worship of God and his owne saluation for euer but is most strongly bent to will and desire the contrary IX Originall sinne in respect of the corruption of nature either a Rom. 6.12 raigneth as appeareth in most of the vnregenerate or raigneth not but is resisted and this resistance is either by the onely light of b Rom. 2.14 natural reason as in the vnregenerate which are called continent or by the working also of the c Rom. 8 2.10.11 holy Ghost as in the regenerate X. Of originall sinne because of naturall corruption issueth sinne actuall which consisteth in action as in thought word or deed XI Actuall sinne may be distinguished many wayes For first it is a sinne either of commission or omission A sinne of coÌ„mission is when any thing is committed which is in the law forbidden as murder adulterie theft A sinne of omission is when any thing is omitted which in the law is commaunded to be done as when a man doth not giue due honour to his parents XII Secondly an actuall sinne is commitâ—ed or omitted either in soule or spirite â—nely or both in body a 1. Cor. 7.3.5 and 2. Cor. 7.1 and soule XIII Thirdly actuall sinnes some are committed against God some against the neighbour some against our owne selues XIIII Fourthly actuall sinne is either a not-voluntarie or voluntary The not voluntarie as euill a Mat. 15 19. thoughts and b Rom. 7 7. and 8. Mat. 5.22 28. lusts which steale vpon vs against our will The voluntary is when the will is delighted with wicked lusts or at the least wise fauoureth them Whereupon againe it foloweth that a voluntary sin is either a full sinne or a broken A full sinne is when a man with c Iohn 8.34 full purpose and with all his might rusheth to coÌ„mit things whereunto wicked lustes driue him A broken sinne I call that when a man is d Rom. 7.15 c. caried by his euill concupisceÌ„ce to consent to do that which he doth not approue Againe a voluntary sinne may be distinguished into sinne vnaduised * Rash or vnaduised and deliberate Sinne vnaduised is when the e 1. Sam. 25.13 will doth vnaduisedly and suddenly consent and giue place to euill lustes Sinne deliberate is when the will doth not hastely consent to euill affections but with f 2. Sam. 11. deliberation going before XV. Fiftly actuall sinne is either secret or * Or open knowen Againe a secret sinne is either vnknowen to him which committeth a Psal 19.13 it to others also with him or to b 1. Tim. 5.24 others it is secret but knowen to himself A knoweÌ„ sin is either knowen to him which coÌ„mitteth it or knowen also to others with him XVI Sixtly an actuall sin is either a Mat. 12.31 remissible or irremissible Remissible is that which hath repentaÌ„ce with it irremissible which wanteth it of this kind there is but one that sin which is called the blasphemie against the holy b Ibid. Ghost which is wheÌ„ a maÌ„ of deuilish malice doth contradict the veritie of the celestiall doctrine against the testimonie of Gods spirite which conuinceth him in his coÌ„science therof yet further proceedeth in a deadly hatred persecution of the professors of the truth and this kind of sinne Christ obiected against â—he Pharisies And Iohn called this sinne a â—nne vnto c 1. Ioh. 5.16 death and warneth that we â—ay not for him which committeth the same The reason whereof Paul rendreth 〈◊〉 the Epistle to the Hebrues in that â—e saith it is d Heb. 6.4 impossible for such to be â—enued by repentance for the iust iudgement of God is against such who will not â—e
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
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
the Church for Christ himselfe performed the partes of a Minister but as to all the faithfull receiuing the Sacrament at the hands of the Lords Minister Wherefore these wordes doe no lesse concerne those whom they call lay men then they do the Priests or Ministers of the Church VIII Againe if the Supper be to represent Christes sacrifice and oblation which he made vpon his Crosse thē Christ must be offered vp in the Sacramēt of the Supper for how can we otherwise represent in the Supper the oblation of Christ but by offering vp Christ vnder the kindes of bread and wine But this consequence is false and so is the reason thereof For that oblation which Christ made on the Crosse both may must be otherwise represented that is by the a 1. Cor. 11.24 breaking of the bread and the powring out of the wine IX Againe if the pascall lambe was to be sacrificed then Christ also in the Eucharist must be sacrificed for that the paschal lambe was a type of the Lordes Supper here I answere againe the consequence is false and the reason therof for of that antecedent this will follow that Christ also must be sacrificed for that the lambe was a type of a 1. Cor. 5.7 Christ not in the Eucharist but on the Crosse where as Iohn saith that was finished b Ioh. 19.36 which the lambe prefigured X. Againe they bring a place of Malach. chap. 1. v. 11. from the rising of the sunne vnto the going downe of the same my name is great among the Gentils and in euery place incense shal be offred vnto my name and a pure offring But I answer that where they inferre that the body of Christ is offred vp in the Supper because it is a cleane or pure offring the argumēt is false because it will not follow from the generall to the speciall affirmatiuely And it is very manifest to any man of vnderstanding that Malachie here speaketh as the a See Ioel. 2.28 Act. 2.17 Prophets of the spirituall worship of the new Testament vnder the shadowes of the ceremoniall worship vsed in the old But it is straunge that these men dare be bold to bring argumēts for the defence of their Masse in sacrifice out of the Epistle to the Hebrues for that the principall doctrine of that Epistle doth plainly euert all this Popish inuētion of the Masse out of the 5. chap. v. 1. they haue this saying a Heb 5.1 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Euerie Priest is ordained that he may offer sacrifices for sinnes Therefore there are also in the new Testament Priests properly so called which offer vp sacrifices for sins For that the Apostle vseth a verbe of the present tense I answer it is very manifest in all the Apostles doctrine and speach in that place that he speaketh of the Priestes of the old Testament and of the sacrifices which were types of Christes sacrifice the only sacrifice expiatorie for sinne And so the Apostle speaking of Leuitical Priests in all the Epistle vseth verbes of the present tense as chap. 7.9.11 The reason of that phrase is to set the matter whereof he speaketh more manifestly before the eyes of men XII Next they borow out of the 7. chap. the type of Melchi-zedek they reason thus If Christ did not sacrifice himselfe in the Supper in an vnbloudy sacrifice vnder the kindes of bread and wine then was he neuer made Priest after the order of Melchi-zedek But he was made c. as the Apostle witnesseth in that chap. The reason of the consequence is because Melchi-zedek offred vp vnto God bread and wine I answer the consequēce is false for Christ is called a Priest after the order of Melchi-zedek principally for this cause as the Apostle sheweth because he is a priest for a Heb. 7.3 euer as Melchi-zedek there is noted and described without father without mother without kinred Againe the reason of their consequēce is false for that Melchi-zedek did not offer bread and wine vnto God but brought forth b Gen. 14.18 bread and wine for the refection of Abraham and his seruants and that this is there signified we may well vnderstand both by the Hebrue word Hotzi and by the circumstance of that action in that place XIII Lastly they haue this sentence out of the 9. chap. It is necessarie that the a Heb. 9.23 * Exemplaria similitudes of heauenly things should be purified with such things but the heauenly things themselues are purified with better * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hostes as they speake sacrifices then these Ergo with oblations of Masses because he speaketh in the plurall number hostes Therfore he speaketh not of the bloudie sacrifice of Christ which was but one But I answer that the Apostle there still keepeth his plurall number Enallage n. chaunge of number taking one number for another because he continueth in the comparison of the legall sacrifices And of these chaunges we haue many examples as Ruth 1. v. 10. and chapter 2. v. 20. And that the Apostle there speaketh of that one sacrifice of Christ may appeare by the scope of that whole chap. for that nothing else is there intended but to compare the Priesthood of Christ with the Leuiticall Priesthood and to shew how far that excelleth this XIIII And albeit we vtterly deny that the holy Supper of the Lord which the Papistes haue transformed into the monster of the Masse to be a sacrifice expiatorie for sin yet we do willingly confesse and professe it to be the sacrifice * Sacrifice of prayse thankes-geuing Eucharisticall of the new Testament for that it was instituted by the Lord for this ende by this solemne rite to a 1. Cor. 11.26 shew set forth his death that we might magnifie him as our onely redeemer to the glorious prayse of his name CHAP. XXVIII Of the Ciuill Magistrate I. APHORISME BBcause some think the ciuill Magistrat is to be banished out of the Church of God others giue him too much power it is verie needefull also that we know by gods word whether this order be allowed of God and how far the ciuill Magistrats power reacheth II. Both which points the better to know we must speake of three things in order first of the Magistrat next of the lawes lastly of the people III. Of the Magistrat we must consider also three things whether his place calling be approued of God what his office is what authoritie he hath IIII. It is manifest by the Scriptures that God approueth Magistracie or ciuill gouernement as Psal 82. v. 1. God standeth in the assemblie of Gods he iudgeth amōg Gods v. 6. I sayd ye are Gods and ye are all the children of the most high Deut. 1. v. 17. Moses saith the iudgement is Gods So 2. Chron. 19. v. 6. Iehosaphat saith to the Iudges ye execute not the iudgements of mā but of the Lord.