hand than the other 3 Obiection It is said Mat. 12. Euerie sinne and blasphemie shal be forgiuen vnto men but the blasphemie against the holy Ghost shal not be for-giuen to men neither in this worlde nor in the world to come Hence they will gather That some sinnes are for-giuen in this woorlde some in the worlde to come that is in purgatory and some are neuer for-giuen of which these be mortall but the others veniall in their owne nature But first neither heere neither else-where doth Christ teach that some sinnes are forgiuen in the worlde to come Sins are remitted in this world onely For that all other sins are forgiuen not in the woorld to come but in this woorlde both Christ signifieth in this place and the Scripture elsewhere teacheth because it is certaine that sinnes are not remitted but only to those who repent No sinne which may not be remitted except the sin against the holy Ghost But he denieth that the sinne against the holy Ghost is remitted either in this world or in the worlde to come that hee might more significantly expresse the deniall of pardon to it Secondly Whether they say for-giuenesse to bee in this woorld or in the woorlde to come yet this standeth immoueable that it commeth not of the nature or corruption of the sinne but of free mercy for Christs sake And if euery sinne be so grieuous that it could not be purged but by the blood of the Sonne of God then doubtles they do great despite contumelie vnto that blood who so extenuate any sin as to deny that it deserueth eternall punishment vnto which the death of the Sonne of God is equiualent Farther euen by their owne confession There are manie mortal sins which notwithstanding are forgiuen in this life Wherefore either they must make all these to be euen in their own nature venial or they wil neuer proue out of this place that the smalnes of the sin is the cause of forgiuenes 4 Obiection It is said Rom. 1. The wrath of God is reueiled from heauen against al vngodlinesse And 1. Cor. 6. Know yee not that the vnrighteous shall not inherit the kingdome of God Out of these and the like places they gather that seeing they are mortal sinnes which shut men out of the kingdome of God and all sinnes do not so therefore there are some sinnes which in their own nature are not mortall But they conclude more than followeth by force of reason For that some sinnes are venial there is no doubt but that commeth by grace remitting those sinnes which without remission would shut men doubtlesse from the kingdome of God 5 Obiection It is said 1. Cor. 3. If anie mans worke burn Al sinnes shut men out of the kingdom of gods were they not remitted by the grace of God he shal loose but he shall be safe himselfe neuerthelesse yet as it were by fire Therefore say they some sinnes cast men into fire that is into some punishment but not eternall This also we grant not in respect of the nature of sin but in respect of pardō which befalleth to those who hold the foundatiō which is christ For to build on the foundation wood stubble that is to parch the word of god with vnnecessary questiōs humane opinions traditions which oftē are occasions of schisms in the Church often of Idolatry and errours it is not so light a sinne as they deeme it who do it but deserueth eternall malediction except remission be made for the Sonne of God as it is declared in the Reuelation Chapt. 22. 6 Obiection It is said Heb. 5. A high priest taken frō among men is bound to offer for sins as wel for his own part as for the peoples This place sheweth that the sinnes of the priest are not venial by themselues or of their own nature but for the sacrifice of Christ which was signified by the typicall sacrifices therfore it quite clean ouerthroweth the opinion of our aduersaries For if al sins euen of a righteous Priest are in the sight of God so great that they cānot be purged but by the death of the Son of God it necessarily foloweth that they of their own nature deserued euerlasting death 7 Obiection It is said Iam. 1. When lust hath conceiued it bringeth forth sin sin when it is finished bringeth forth death Here say they Iames saith that there is one sin finished when as the wil vpon deliberation consenteth to euil lust Actual sinne is an effect of Originall sinne a cause of death which though purchased by Originall yet is aggrauated by Actuall another not finished when a man sinneth without deliberation to sin finished he ascribeth that it bringeth foorth death We answere that the consequence of this is not of force because that a property which belongeth to diuerse kindes when it is ascribed to one kind it foloweth not thereof that it is to be remooued frō the other For S. Iames distinguisheth the kindes or degrees of sins Original Actual saith that death foloweth after Actual not as if death did not follow after Original but because that Actual is a middle between Originall sin death as a cause of this an effect of that and doth aggrauate death or punishmēt which already was purchased by originall sinne Neither doth he chiefly speak of the degrees of punishmentes but of the cause and originall of them to be sought in the corruption of our own nature 8 Obiect It is said Iam. 3. In manie things we sin al. Hence our aduersaries wil proue that the sins of the iust are venial because they fal either into few sins or into no mortall sins To this as also to most of that which hath gone before we answer that the sins of the iust who by faith retein or receiue righteousnes are venial not of their own nature but by grace Gods iustice is not at variance with his mercie though it iudge the least sinne worthy of eternall death 9 Obiection God is not cruell but mercifull neither light in his loue but constant Wherefore he doth not for euerie light sin iudge a man worthie of eternall punishments But they imagine that the iudgement of God concerning sin is at variance with his mercy which are not at variance but do very well agree For God is in such wise merciful as he is also iust Now the iustice of God requireth that he iudge all euen the least offence and contempt of his maiesty worthy of eternall damnation This iudgement against euery sin the mercy constancy of Gods loue doth not take away but for the shewing and declaring thereof it is sufficient that he reioiceth not at the destruction of them that perrish that for testimony thereof he inuiteth all to repentance forgiueth them who repent their sinnes which by thēselues were worthy of euerlasting death that is he punisheth them causeth satisfaction for them not in
your faith I am glad 2. Timot. 4.6 I am nowe readie to bee offered Coloss 1.24 Now reioice I in my sufferinges for you and fulfil the rest of the afflictions of christ in my flesh for his bodies sake which is the church Our sacrifices different from Christs sacrifice Nowe our Sacrifices differ as well as the Sacrifices of the olde Priestes from Christes Sacrifice First Christ offered vp together a Sacrifice both of thankes-giuing and propitiatorie Wee offer vppe onelie Sacrifices of thankes-giuing The oulde Priestes also offered vp Sacrifices of thankesgiuing because these belong to the whole Church euen from the beginning to the ende of the woorlde But those Sacrifices which they offered besides were onelie typicall But no Sacrifices of the newe Testament are typicall but either eucharisticall and of thankfulnesse as are ours or propitiatotie as if the obedience of CHRIST onelie perfourmed for vs in suffering our punishment For hee offered not a typicall or figuratiue but the reall or figured and signified Sacrifice as beeing not a typicall but the signified Priest Secondlie The Sacrifices of Christ are both perfect ours vnperfect and defiled with many sinnes Thirdly The Sacrifice of christ pleaseth God for it selfe and for the worthinesse that is proper in it selfe and meriteth remission of sinnes and eternall life of God for vs because it is the death of the very sonne of GOD. Our Sacrifices merite nothing of GOD and please him not for themselues but for Christs Sacrifice wherewith they are sanctified 4 WHAT IS THE KINGDOME OF CHRISTIANS Christians are Kings 1 By partaking of his victorie and roialtie 2 By hauing in themselues through him a power to ouercome and ouerrule both their enimies and all creatures WEE are made partakers of Christes of kingdome First Because hee is our King and dooth communicate his victorie and glorie against his enemies and ours with vs and maketh vs by faith citizens of his kingdome the Sonnes of God his bretheren and coheirs Secondly Because by the vertue and operation of his spirit hee also maketh vs Kinges that is the Lordes ouer all creatures conquerers of our enemies and partakers of euerlasting bliffe and glorie Iohn 16 33. Be of good comfort I haue ouercome the world Reuel 3.21 To him that ouercommeth will I graunt to sit with mee in my throne Luc. 22.30 That yee may sit on seates and iudge the twelue tribes of Israell 1. Corinthians 3.21 All are yours Our royall office therefore is 1. That we are Lordes ouer all creatures 2. That by the vertue of christs spirite who hath restored vnto vs our lost â—oyal and heauenly dignity ouer all our enimies we fight continuallie against sinne the woorlde the Diuel and the fleshe and ouercome Which wee doe when as by a true faith wee are resolued that wee haue remission of all our sinnes and when by the same faith wee receiue the holie Ghost to represse sinne euen in this life as touching the beginning of our conquest 3. That at length all our enimies beeing by the grace of CHRIST fullie brought vnder wee enioy eternall blisse and glorie that is the heauenly kingdome which by the woorking of the holy GHOST is begun in vs in this life and which wee nowe possesse in hope but then shall in full possession inherite 1. Timothie 1.18 Fight a good fight hauing faith and a good conscience 2. Timothie 2.12 If wee suffer wee shall also raigne with him Mathew 25.34 Inherite ye the kingdome prepared for you from the foundations of the world There is notwithstanding a difference beetweene the kingdome of CHRIST and ours For 1. The difference betweene Christs kingdome and ours The kingdome is hereditarie vnto Christ For hee is the naturall sonne and therefore by nature King but ours is by right of adoption Christ as the naturall sonne is ruler ouer his house Hebrewes 3.6 Wee are by and for him the adopted sonnes of God 2 He alone by full right is King ouer all the creatures simplie but especiallie ouer the whole Church of the holie Angels and men But wee neither are nor euer shall bee the Kings and heade of this Church but onelie ouer other creatures which are compâ—led to serue vs wee are LORDS adorned with glorie maiestie and no common excellencie of giftes and ouer all wicked men and Diuels whom wee shall iudge subscribing and yeelding our consentes to the iudgement of CHRIST in condemning and destroying them Matthew 19 28. Yee shall sitte vpon twelue scates iudging the twelue tribes of Israell Wherefore the Pope of Rome lieth when hee auoucheth himselfe to be the head of the Church 3. He conquereth his enimies by his owne power we in him and by him Ioh. 16.33 Be of good comfort I haue ouercome the world 4. He alone ruleth the Church with the scepter of his spirite and woorde moouing our heartes and restoring in vs the lost image of God wee are ministers and administratours of the outward word and rites wee cannot giue the holie Ghost as it is said Mat. 3.11 I baptize you with water but he that commeth after mee hee will baptize you with the holie Ghost and with fire The summe of all is In the olde Testament were Prophets Priests and Kings typicall Christ is those three in signification and in truth To beleeue in Christ wee by participation from him Wherefore to beleeue in Christ is not onelie to knowe that Iesus is the annointed that is the chiefe Prophet Priest and king but to bee perswaded that he is such also vnto me and maketh me also partaker of his vnction or annointing that by the woorking of the holie Ghost I may also be a Prophet a Priest and a King that is confesse and celebrate God knowen vnto me offer vp vnto him all my life long the sacrifice of praise and thankefulnes fight and warre manfully against sinne the world and the Diuel and at length beare rule ouer all mine enimies and the creatures beeing adorned with euerlasting blisse and glorie I BELEEVE IN HIS ONELY SONNE TO beleeue in the onelie or onelie begotten sonne of God is to beleeue 1. That this Iesus is the naturall and onelie sonne of the eternall Father begotten of his substaunce from euerlasting and therefore God by nature neither hauing as touching his godhead any bretheren 2. To beleeue that by and for this his naturall sonne I haue also obtained the grace right and name of the sonne of GOD or am adopted by GOD to be his sonne Iohn 1.12 As manie as receiued him to them he gaue power to be the sonnes of God And Ephes 1.6 God with the glorie of his grace hath made vs accepted in his beloued Because Christ is the naturall sonne of God therefore he is able to make vs the adopted sonnes of God yet so that the assumption and taking of our nature was to come betweene Hither appertaineth the common place concerning the sonne of GOD wherein these foure questions are to be considered 1 How
gift of thine hand Nowe that offering was called so beeing as it were a yearely tribute which yet was no exaction but giuen freely Others interprete it to bee a sufficiency which is that there shoulde bee giuen so much as was sufficient and perhaps this is the truer because Deut. 15. The Lord commaunded the Jsraelites that they shoulde open their hande vnto the poore and should lend him sufficient for his neede This the Chaldee Paraphrast interpreteth to be Missah Hereof our men thinke that it was called Missa as if it were a tribute and free offering which shoulde bee euerie where offered vnto God in the church for the liuing and the dead But this is not of any likelihood to be true It is manifest indeede that the church hath borrowed some words from the Hebrews as Satan Osanna Sabaot Halleluia Pascha and such like But those words came not to the Latin church but by the greeke church and those woordes are found in the greeke testament when first it was written in greeke And therefore we haue no Hebrue woords deriued vnto our Church which the greeke church had not before vs. If also wee will search the greeke Fathers the woorde Missa will neuer be found to haue bin vsed by them Therefore I think not that the woord Missa was taken from the Hebrewes But Missa which doubtlesse is a latin woorde by original Tertul. li. 4. contra Mar. Cypr. de bono patient epist 4. li. 3. seemeth to haue beene taken from the Fathers who vsed Remissa for Remissio as Tertullian We haue spoken saith he of a de remissa peccatorum remission of sinnes And Cyprian He that was to giue b daturus remissam peccatorum remission of sinnes did not disdaine to bee baptized And againe hee vseth the same word Hee that blasphemeth against the holie ghost hath not remission of sinnes Wherefore as they said Remissa for Remissio so they seeme also to haue said Missa for Missio And therefore they called that Missa which was don after the missioÌ„ or sending away of the catechuments We reiect both the name and the thing For this woorde dooth not agree vnto the Lords Supper because the Lords Supper hath nothing common and agreeing with the name of Missa albeit it was vsed of the auncient writers Moreouer we haue no need of this name For we haue other words for this pvrpose most conuenient and agreeable The repugnancie of the Masse with the Lords supper NOW let vs see the differences of the Supper the Masse those most contrarie one to another such as in respect whereof the Masse ought to be abolished 1 The Popish Masse is a manifold chaunging or abolishing rather of the rite instituted by Christ. For it taketh away the cup from the people and addeth manie toies when as notwithstanding no creature hath anie power to institute anie sacraments or to change or abolish the constitutions and ordinances of God 2 The Masse transformeth the signe into the thing signified For it denieth that there is anie breade and wine remaining but saith it is the flesh and bloud of Christ substantiallie which is flat repugnant to the nature of the Lords supper 3 In the Masse the Papists make other heauenlie gifts to be than which are found in the word and other sacraments or in the promise annexed vnto them As where the Masse-Priestes faigne that the Masse doth merite euen by the work it selfe wrought that is through the external rite and action both for him that celebrateth and for others not onelie remission of sinnes but the healing also of men oxen swine and cattle diseased and so withall they coine this too that forsooth those signs of bread and wine are a sacrament euen without the vse also and administration Likewise they wil haue other things to be in the Masse than are in anie sacrament which is the very carnal descending abiding of Christs bodie therein which is contrarie to the nature of al sacraments 4 The Masse is repugnant to the sacrifice of Christ the supper confirmeth and testifieth that we are iustified for the alone sacrifice of Christ wrought and finished on the Crosse but the Masse contrarie to the testimonies of scripture maketh moe propitiatorie sacrifices this is their treading and trampling Christs bloud vnder foote when they say it hath not merited perfect remission of our sinnes Obiection The Masse is called a sacrifice of the Papistes and likewise the supper is called a sacrifice by the Fathers therefore the Fathers were Papists Auns The Papists call the M sse a propitiatorie sacrifice The fathers cal the supper a sacrifice and so it is but an Eucharistical or thankesgiuing sacrifice Againe it is euen that same sacrifice which Christ offered in such sort as the bread is the bodie of Christ The Papists will haue it to bee a diuers sacrifice whereby is obtained remission of sinnes Nowe it is one thing for the same sacrifice to bee often offered and an other thing for one sacrifice to bee once offered and that sufficient to take away all sinnes This sacrifice alone is sufficient for remission of sinnes and this sacrifice with others is offered for sinnes these speeches are contradictorie 5 The Masse is repugnant to Christes Priesthoode because hee is the onely high Priest who hath power to offer himselfe The Pope with his companions most impudently pulleth this honor to himselfe For these deceiuers and lying men feigne with great contumely and despite to christ that they offer again christ vnto the Father and that they alone are worthy men to offer christ vnto his Father when yet no man no Angel neither any creature is of that dignity and worthines as that hee may sacrifice the sonne of God For the Priest is abooue the sacrifice they therefore who will bee the Priestes to offer christ mount and lift themselues aboue him Obiection The Priâ—stâ— staie not but offer onelie and present the sonne vnto the father that for his sake he may remit vs our sinnes and so they onelie applie that one and onelie sacrifice of christ Aunswere It is inough that they say that they offer Christ with their hands For 〈◊〉 â—emaineth that they make themselues Priests Neither is it materiall that they deny that they slay Christ Many thinges were offered of olde by the Priests which were not slaine neither were of that qualitie but were onely offered as cakes liquid offrings burnt offrings such like The Iewes indeede slew Christ but they did not sacrifice him but Christ himselfe was willingly slaine therefore sacrificed himselfe Heb. 9.14 Christ through the eternal spirite offered himselfe without spot to God and verily hee offered himselfe once a sacrifice vnto his father for vs. Heb. 9.28 Christ was once offered to take away the sinnes of manie and to them that looke for him shall hee appeare the second time without sinne vnto saluation Heb. 10.12 Christ after he had offered
and to make intercession for themselues and others Wherefore though all the Leuitical priestes were a type of Christ yet the most notable type was the High-Priest for that he in mo thinges represented Christ our very true celestial perpetual high-Priest Obiection But it was the Prophets office to teach The difference between the Priestes and prophetes in the old Testament Therefore the Priestes differed nothing from the Prophetes Answere Both of them both the Prophets and the Priestes did teach the people and it might so fal out also that the same was both a Priest and a Prophet as it is reade of Ieremie But this was not perpetual but accidentarie Because 1. the Priestes were ordained out of one certaine tribe namelie the Leuiticall but God raised vp Prophetes out of anie tribe 2. There is a great difference found betwixt them as touching their function of teaching For the Prophets were called extraordinarilie and and immediately by God himselfe and so receiued from him the doctrine which they were to declare vnto men 3. They were so guided by the special motion of the holie ghost that they coulde not er in that doctrine which they vttered vnto men in the name of god But the Priestes as Priests 1. were ordinarie ministers of the oulde Church 2. were appointed by men 3. were tied to the doctrine of Moses and the Prophetes which they learned not from GOD immediatelie but mediatelie by men 4. They might erre in doctrine and counsels and did erre often when they departed from the rule of the Prophetes Wherefore as touching their function of teaching the Prophetes differed from the Priestes of the oulde Testament after the same sort as in the new Testament the Apostles from other ministers and teachers of the Church The signified and true and onelie High-Priest Christ the true and prefigured high priest Christs Intercession is the Sonne of GOD immediatelie ordained by GOD the Father himselfe and annointed by the holie GHOST to reueile vnto vs the secret will of GOD his counsell towardes vs by assuming humane nature to offer himselfe a Sacrifice propitiatorie for the sinnes of all man-kinde to obtaine for vs by his intercession vnto the Father remission of sinnes and eternall life and lastlie to applie effectuallie his Sacrifice vnto vs both by imputing it and also by illightening and moouing the elect by his woorde and spirit to receiue it with a true faith hauing this testimonie that he is certainly heard of his heauenly father for all those for whom he maketh intercession and withall hauing power to collect and gather his Church Wherefore there are foure principall parts of Christes Priesthoode First To teach men both outwardly by his voice and the voice of his ministers and inwardly by the efficacy of his spirite Secondly To offer himselfe a sacrifice and ransome full-sufficient and acceptable vnto GOD for the sinnes of the woorlde Christs Intercession Thirdly To make continuallie intercession for vs vnto the father For this intercession is proper vnto the Sonne First not onelie beecause himselfe liuing on earth in the time of his flesh was made a suppliant and a Sacrifice for vs vnto his Father Secondly but also because he earnestly and desirously wil according to both natures that the Father for his sacrifice once accomplished on the Crosse remit vnto vs our sins and restore vnto vs righteousnesse and life Thirdly that the Father looking vpon the sacrifice and wil of his onely beloued Sonne receiueth all beleeuers into his grace and fauour Wherefore the Sonne in respect both of his merite will to saue vs of his fathers continual beholding looking thereon hath from euerlasting made intercession and also doth nowe and for euer in heauen appearing before his Father make intercession for all the elect chosen To praie for the people is a thing common to all priestes but to make intercession both in heauen and earth vnto the Father for vs that our sinnes may bee pardoned vs is onlie belonging to this high and onelie Priest Fourthly to apply his sacrifice vnto all those for whom hee praieth Christs applying of his merit vnto vs. And hee applieth it First when hee procureth by praier the Father to impute it vnto vs that is to receiue vs for it into fauour and for it to loue vs Secondly when himselfe also for the same his sacrifice sake dooth receiue vs into fauor Iohn 17.19 Father for their sakes sanctifie I my selfe Thirdly hee endueth vs with true faith whereby wee also may apply his satisfaction vnto our selues that is maie bee assured and thinke that it is our righteousnesse whereby wee may stande in the presence of the Lorde Heereby also it is cleare in what other Priestes differ from Christ 1 These teâ—ch onlie by their outward voice â—n difference â—eâ—â—een Christ and â—ther Priests and not by the inwarde woorking also of the holie Ghost 2. They doe not make continual intercession neither do they alwaies obtaine what they aske 3. These applie their benefits vnto no man 4. They offer not them-selues a Sacrifice for the sinnes of others For all these thinges can bee and are perfourmed by CHRIST alone WHAT IS CHRISTES KINGDOME A King is a person ordained by God A King in generall to gouerne in a people and beare rule alone according to honest Lawes and to haue power to reward the good and punish the bad to defend his subieâ—tes against their enimies hauing no superiour gouernuor aboue him The King of Kings CHRIST Christ a King is a person immediatelie ordeined of GOD to gather and rule by his woorde and spirite his church purchased by his blood and to defend her beeing subiect vnto him and seruing him against all her enimies both corporall and spirituall and to rewarde her with eternall rewards but to cast her enimies into euerlasting paines and torments Wherefore CHRISTES royall office is First Christs Kingdome to rule by his woorde and spirite his Church gathered out of all nations from the beginning of the woorlde For that it may go â—ell with vs vnder this King it is not enough if hee outwardly teach vs what hee wâ—uld haue vs his subiectes to perfourme vnlesse also by his spirit he moue our heartes and cause vs to bee obedient to his commaundements Secondly To defend and preserue this his Church in this life against al both inward and outward domesticall and forraine foes which also he dooth perfourme while not onlie by his power-ful hand hee is euer present with vs but furnisheth vs also with those weapons wherewith our selues also may constantlie and happilie enter the combat against our most mighty foes and vtterly vanquish and discomfit them This sacred haâ—nesse and war-like furniture is described Ephese 6.13 Thirdly To make his church partaker of the blessings of his kingdome and to adorne her raised vp from dead with euerlasting glorie blisse Fourthly To ouercome rule his enimies by his
member maie doe this function Thirdly as the head is placed in the highest place and therefore is of more worthinesse and the fountaine of all life So Christ hath the highest roome and degree in the church as in whome the spirite is without measure and of whose fulnesse all receiue but in the members that is in christians are certaine measures of giftes which are deriued into them from the onelie head and fountaine christ Christ is our heade in three respectes First Christ is our Head in three respectes In respect of his perfection because hee is both God and man and in gifts as touching his humane nature excelleth all creatures Coloss 2.9 In him dwelleth all the fulnesse of the God-head bodilie c. Hee alone giueth the holie Ghost Matth. 3. This is he who baptizeth with the holie Ghost Secondly In dignitie or order glorie maiestie power authoritie which in his humane nature glorified he nowe openlie sheweth foorth and declareth For as GOD created all thinges by him so hath hee made him heire of all thinges Hebr. 1.2 and the ruler of his house Heb. 3.6 Thirdly In respect of his office For hee is ouer euerie member of the Church hee ruleth gouerneth quickeneth nourisheth and confirmeth them so as they continue ioined in him with the rest of the members We are also in three respectes the members of christ First Wee are in three respects Christ members because by faith and the holie Ghost wee are ioined vnto him and also are knit together amongest our selues as the members to the head and one with another And this coiunction of the members of this bodie amongest themselues is no lesse requisite and behoouefull for the safetie of the Church than the coniunction of the whole bodie with Christ the head For if thou separate the arme from the hand thou shalt separate it also from the head and so it shall no more haue life Secondly Because wee are quickened guided of him from him as the fountaine wee drawe all good thinges so that except we continue in him we haue not eternall life in vs as neither the members sundered from the bodie retaine life anie longer Thirdlie Because as in mans bodie are diuerse faculties and functions of the members so are the giftes and functions diuerse of the members of CHRIST in the church And as all the actions of the partes of the bodie are emploied and referred to the preseruation thereof so all the members of Christ whatsoeuer they purpose or doe that ought they to imploy and refer to the profit and vtilitie of the Church 2 WHAT IS THE PROPHETICALL FVNCTION OF CHRISTIANS that is in what sense they are and are called Prophetes Christians are prophetes in knowledge In confession CHRIST maketh vs partakers of his Prophetical honour or office not only in this that himselfe Prophecieth vnto vs that is effectually instructeth vs by his word and spirit but also because hee will and bringeth to passe that we may also prophecy by professing and celebrating God According as it is said Act. 2.17 I will poure out of my spirite vpon all flesh and your Sonnes and your Daughters shall prophecie Mat. 10.32 whosoeuer shal confesse me before men him will I confesse also before my father which is in heauen Our Prophetical office therefore is 1. rightlie to vnderstand and embrace the doctrine perfect and necessarie to saluation concerning god and his wil. 2. That euery one in his place and degree professe the same being vnderstoode faithfullie boldlie constantlie in woorde and life thereby both to celebrate god and to bring manie scholers and disciples vnto Christ The difference between Christs Propheticall function and our is 1. That Christ hath the spirite without measure wee by measure For it is the proper spirite of Christ which floweth from him and is powred into the heartes of men wee haue him by gift He being but one hath all the giftes of the holy Ghost and those in the most excellent degree all wee haue but onely some and those farre inferiour 2. That Christ effectuallie teacheth by moouing the heartes of men to accord and assent the sound and voice of others without the inward sound and voice of the holie ghost doth only strike the ears neither pearceth it vnto the hart 3 WHAT IS THE PRIESTHOODE OF CHRISTIANS Christians are pricâ—â—es CHRIST maketh vs partakers of his Priesthood not onely because hee sanctifieth himselfe for vs. Iohn 17.19 imputeth giueth his sacrifice vnto vs â—â—y the imputation of Christs merit that for it we may be receiued of him God the Father into fauour and maie be endowed with the holie Ghost and eternall life euen as if in our selues that Sacrifice were accomplished and satisfaction made for our sinnes but furthermore because hee maketh vs also Priestes vnto GOD. Which hee dooth after a double manner 1. When by the efficacie of his spirit he worketh in vs those things which we maie offer vnto god for a Sacrifice 2. 2 By offering the sacrifice of thankes giuing When by his merite and intercession vnto his father hee causeth our Sacrifices albeit vnperfect stained with our sins to be notwithstanding pleasing and acceptable vnto him Wherefore the Priesthoode of Christians is to inuocate on GOD knowen aright to offer vnto GOD all our life certaine Sacrifices namelie Eucharisticall euen Sacrifices of thankesgiuing sanctified by the Sacrifice of CHRISTT These Sacrifices of praise or thankesgiuing are 1. That wee offer vp our selues wholie vnto GOD to obeie him that is that wee mortifie the oulde man in vs and beginne newe obedience both inwarde and outwarde according to all the commaundementes of the Lawe 2. Euerie one to doe the duties of his owne vocation 3. To instruct others 4. To praie for themselues and others 5. To giue almes to others 6. To vndergoe and suffer cheerefullie manfullie and constantlie the crosse that is calamities persequution contempt banishmentes and euen death it selfe for the confession of the truth and the glorie of god In summe The Priesthoode and Sacrifices of Christians are the worshippe of God commaunded in his Lawe or all good workes doone of those who are reconciled to God to this end as thereby to obey God and doe him honor Wherefore the Priestes of the newe Testament are all Christians both teachers and hearers as they beginne newe obedience in the knowledge and faith of the sonne of GOD. Roman 6.13 Giue your members as instruments of righteousnesse vnto god Againe 12.1 I beseech you that yee giue vp your bodies a liuing Sacrifice holie acceptable vnto god which is your reasonable seruing of GOD. Againe 15.16 Grace is giuen me of god that I shoulde bee the Minister of Iesus christ towardes the Gentiles ministering the gospell of god that the offering vp of the Gentiles might bee acceptable Luke 22.32 When thou art conuerted strengthen thy bretheren Phil. 2.17 Though I bee offered vp vpon the Sacrifice and seruice of
he obtaineth by his power efficacie vpon beleeuers to make the wil of god known vnto meÌ„ to institute a ministerie to collect gather preserue the church that wholy Mat. 11.27 No maÌ„ hath known the father but the son he to whoÌ„ the son wil reueil him Therfore neither did Adam knowe god but by the sonne by a consequeÌ„t the son existed at that time Hither are referred the testimonies not only which speake of Christs merit to come but of his efficacie also and power Eph. 1.22 Hee hath made all things subiect vnder his feete and hath appointed him ouer al things to be the head to the Church Eph. 2.20 Ye are built vpon the foundation of the Apostles and Prophets Jesus Christ himselfe being the chiefe corner-stone Christ therefore is the the foundation head vpholder gouernor of the Church therefore also he was before the Church was John 14.6 J am the waie the truth and the life Ioh. 10.28 J giue vnto them eternal life Ioh. 1.4 Jn it was life the life was the light of men And a little after That was the true light which lighteth euerie man that commeth into the world Eph. 2.18 Through him we both haue an entrance vnto the father by one spirit Eph. 4.11 He gaue some to be Apostles some Prophets and some Euangelists some Pastors teachers 1. Pet. 1.11 The spirit of Christ is said to haue been in the Prophets foretelling the suffrings that shoulde come vnto Christ Hebr. 3.5.6 Moses verily was faithfull in all his house as a seruaunt for a witnes of the thinges which shoulde bee spoken after But christ is as the sonne ouer his owne house Iohn 17.2 As thou hast giuen him power ouer all fleshe that hee shoulde giue eternall life to all them that thou hast giuen him Therefore it is Christ who from the beginning of the woorlde did reueile the will of God vnto men appoint and ordaine a ministerie collect gouerne and saue his Church whereof he is the builder which seeing it is apparent that he hath done from the beginning of the Churches birth it is not to be doubted of that he hath alwaies beene subsisting Ioh. 6.39 This is the fathers will that of all which hee hath giuen me I shoulde loose nothing Wherefore hee saueth his Church and therefore hath alwaies beene because the Church hath alwaies beene saued and preserued To the seuenth classe are those places referred in which both the name and propertie of Iehoua are attributed vnto the Angel who appeared in the old Testament vnto the Fathers and was the leader of the people whom to haue bin the Sonne of God Christ both the Church hath alwaies confessed and the scripture doth witnesse it The Prophet Malachie hath a notable testimonie cap. 3.1 Behold I will send my messenger and he shall prepare the way before me and the Lord whom yee seeke shall speedily come to his Temple euen the messenger of the couenaunt whom yee desire This speaketh Christ himself by the Prophet which is also confirmed by this Argument Whose way is prepared he is Christ but he that promiseth is he whose way is prepared Therefore he that promiseth is Christ The Maior is manifest for not the Father but Christ was looked for and he followed Iohn Baptist The Minor is prooued out of the text it selfe Beholde I will send my messenger and hee shall prepare the way before me Wherfore Christ was before he tooke fleshe because hee sent his messenger and was also before he tooke flesh very God For hee calleth it his Temple to which he saieth hee will come But none hath a Temple builded in worship of him but god therefore it is blasphemous to say that Christ was not before he tooke fleshe Neither doth that hinder because he speaketh in the third person The Lord will come to his Temple For he sufficiently sheweth who that Lord is namely not the Father but the sonne I the Lord who send Iohn befâ—re mee and who am the messenger of the couenant And further it may be that the prophet doth not continue in making Christ speake but representeth the Father himselfe speaking of sending the sonne Psal 45.6 and Heb. 1.8 Vnto the sonne hee saith O God thy throne is for euer and euer Heb. 3. Christ Iesus is the Apostle and high Priest the builder heire and Lord of his Church Heb. 13.8 Iesus Christ yesterday and to day the same is also for euer The Argument therefore is this The messenger or Angel sent of olde vnto the Church was a subsistent or person That messenger is the sonne of God Christ Therefore the sonne of God was before Iesus was borne of the Virgin truely existing did worke and was ruler ouer his church The Minor is proued First because to bee God and to be sent of God for to teach collect gouerne and saue the church that is to bee the Mediatour are thinges proper vnto the sonne of God Christ not to the Father or the holy Ghost But these properties of the sonne are attributed to this messenger or Angel as author and effectour Exo. 3. and 4. Gen. 32.28.30 Gen. 48.15.16 Secondly the Apostle Paul 1. Cor. 10. teacheth Christ to haue beene present with the people of Israell in the desert and to haue beene tempted and prouoked by them Therefore the Messenger or Angel GOD and CHRIST are one and the same person In the eight Classe The diuine Nature in Christ both was before the flesh and is the sonne of God are conteined those testimonies of Scripture which affirme Christ Jesus to be by nature god and the sonne of god The Argument is this Christs Diuinitie existed before Jesus borne of the Virgin Christs Diuinitie is the sonne of god Therefore the sonne of god existed before Jesus was borne The Maior of this Argument is confirmed by the reasons alreadie alleadged For first God is manifested in the flesh which hee tooke Secondly Christ is the proper or naturall sonne of god and not man onelie Thirdly Christ is the woorde Fourthly Christ is that wisedome subsisting Fiftly CHRIST is the Mediatour Sixtly CHRIST is that Messenger or Angell sent of olde to his Church And to these reasons commeth the seuenth That in Christ is not anie created god-head but that eternall Deitie which alone is true god For vnto Christ not onelie the name but all the properties also and perfections of the true god are euerie where ascribed in scripture as omnipotencie infinite wisedome omniscience or all knowledge immensitie the creation and gouernaunce of thinges the saluation of the Church the woorking of miracles Romans 9.5.1 Timothie 3.16 Isai 9.6 Ieremie 23.6 and elsewhere And the attributing and giuing vnto him of the properties of the true God yeeldeth vs a more firme proofe of his Diuinitie than dooth the attributing of the name of the true God or of the Lord. For the names of God may after a sort be expounded metaphoricallie but the Diuine propertie
God not the Father Therefore the Sonne is Iehoua Againe the Minor is also heereof manifest for that what thinges in the oulde Testament are spoken of Iehoua those in the Newe are referred vnto Christ as Psal 68.18 and Ephes 4.8 Hee that ascended on high and gaue giftes is Iehoua and the same is Christ As Psal 95.9 1. Cor. 10.9 Iehoua was tempted in the desert and the same is Christ Psal 97.7 Heb. 1.6 Likewise Psalm 102 and Heb. 1.10 He that is to be woorshipped and is creatour of things is Iehoua and the same is Christ Isai 8.14 and 28.16 Luk. 2.34 The stone of offence Isa 41.4 and Reu. 1.17 and 21.6 The first and the last is Iehoua and the same is Christ Lastly the same is proued by those testimonies which attribute things that are proper vnto Iehoua vnto Christ also as autor and effectour or worker of them 2 The true God is but one The Sonne is the true God equall with the eternal Father in Godhead properties woorks honor as hath bin before declared Therefore the Sonne is that one and the same god or that self-same diuine essence which is God 3 Whose essence is distinct their spirit is not one in essence which proceedeth of both and is proper vnto both but is either of a diuerse essence or compound whether hee be of a part or of the whole essence of them of whome hee proceedeth But one the same is the spirite of the Father the sonne proceeding of both proper vnto both by him both worke effectually Gal. 4.6 God hath sent the spirite of his Sonne into our harts Therefore the father and the son are one essence and the same god Otherwise each essence should haue his proper spirit and diuers 4 Vnto whome the eternall Father communicateth the same essence which himselfe hath that whole he is of the same essence with him Vnto the eternall sonne the eternall father communicateth his essence the same and whole Therefore the Sonne is of the same essence with the father The Minor is prooued because Christ is the onelie begotten and proper Sonne of the Father begotten therefore of the essence of the Father But the diuine essence or God-head by reason of the immensitie and great simplenesse thereof can neither bee multiplied nor diuided Therefore the Father communicateth the same and that whole vnto the Sonne Wherefore as in respect that it is the whole essence of the God-head which is communicated vnto him of the Father hee is coequal with the Father so in respect that it is the same which the father hath and reteineth he is coessential and consubstantial with the father Nowe it shall bee expedient to set downe the generall heades of those reasons wherewith the heretiques both oulde and newe oppugne this opinion and doctrine that there is both an equal and one and the same God-head of the Father and the Sonne and also of the holie Ghost and to adioine those rules whereby aunswere maie bee easilie and soundlie made vnto their obiections 1 The heriticks build on most false principles groūds such as is this If the father begot one Sonne of his substaunce hee coulde also haue begotten more For aunswere this rule is to bee helde Wee are to iudge of God according to his owne woorde not according to hereticall braines and hee is to bee acknowledged such as hee reueileth him-selfe in his woorde as beeing the eternall Father with the onelie begotten Sonne and the holie GHOST For GOD hath so reueiled himselfe that he begotte the Sonne and that one Sonne onelie Therefore we ought to rest here and not to imagine false conceits of our owne 2 They reason out of naturall principles or groundes which are such as are true in thinges created and finite but false in GOD who is an essence infinite as Three cannot bee one Three persons reallie distinct cannot bee one essence That which begetteth and that which is begotten are not one and the same essence Likewise Hee that communicateth his whole essence to another dooth not himselfe remaine the same which he was To this wee aunswere by another rule Those principles which are true of a finite nature are foolishlie and impiouslie translated to the infinite essence of GOD. And argumentes of this sort are refuted not by a simple deniall of them but by distinguishing betweene natures capeable and vncapeable of those principles whereon they ground 3 Of the properties of the humane nature in Christ they inferre the inequalitie and diuersitie of his godhead As Christ suffered died and so forth Therefore he is not God The rule whereby we aunswere to this is Those thinges which are proper to the humane nature are not to bee drawen to the diuine nature For Christ died not as God but as man 4 They confound the office of the Mediatour with the nature or person that is they go from the office to the nature As Christ is sent of the Father therefore he is inferiour to the Father The rule to answere this is The inequalitie of office doth not infer inequalitie of nature or persons Or as Cyrill saith The sending and obedience take not away the equalitie of power or essence So the father is said to be greater than the Sonne not in nature or god-head but in manifestation For not the Father but the Sonne was made base and miserable in the humane nature assumpted Where therefore Christ saith that his Father is greater than hee it is meant in respect of his humane nature and in respect of his office of the Mediatourshippe 5 They exclude and shut out the Sonne the Holie Ghost from those thinges which are attributed vnto the Father as the fountaine of all diuine operations As The Sonne saith that his woorkes are the woorkes of the Father Therefore hee is not author of them neither dooth hee those woorkes by his own power but onely is the instrument whereby God the Father dooth them The rule and aunswere hereto is those thinges which are ascribed vnto the Father as fountaine are not remoued from the Sonne or the holie Gost to whome they are communicated that they may haue them their own and proper For the Sonne worketh * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 likewise and in like manner Vnto whom the father likewise did giue to haue life in himselfe Ioh. 5.26 6 They detract those thinges from the Sonne and the Holie Ghost whereby the Diuinitie in the person of the Father is discerned from creatures or false Gods To which this rule answereth As often as in Scripture one person of the God-head is opposed to creatures or false Gods and is discerned from them the other persons are not excluded from the Godhead but onely those thinges are excluded against which the comparison is made Or the Diuine properties operations and honour are so attributed to one of the persons as that notwithstanding they are not taken away from the other persons of the god-head but onely from creatures
but hee furthermore keepeth and gardeth vs as his owne flocke and proper people whome hee hath purchased with his bloode hee gouerneth vs also and guideth vs by his spirite hee woorcketh in our heartes faith and obedience that wee maie doe things acceptable vnto him and so fenceth vs against all the temptations of the Diuel and the flesh that we may neuer fal from him Therefore he is our Lord after a farre other sort than the Diuels and the reprobates 2 By right of redemption 2 Hee is our Lorde by right of redemption For hee alone paying the raunsome for vs deliuereth vs from the power of the Diuel by his spirit regenerateth vs and causeth vs to beginne to serue him and in this liberty whereunto hee hath brought vs by his merite and power hee also preserueth vs against al both outward and inward enemies euen to the end and being raised from the dead he fully enfreeeth and deliuereth vs from all sin and miserie and endoweth vs with eternal blisse and glorie And seeing hee hath deliuered freed vs it is manifest that we were Seruants and truely so wee were and are by nature Seruantes and bound-slaues of the Diuell from whose tyrannie Christ hath deliuered vs and heereupon nowe are wee the Seruants of Christ because vs who were by nature his enimies and deserued to be destroied of him hee notwithstanding preserued and deliuered For * The reason of this deriuation of the name Seruant could not be expressed in English as it is in latine from whēce our English word commeth Serui which signifieth seruants commeth from Seruando that is saued or preserued serui or seruants were first so named by the Romans from seruando which is in signification preserued bicause whē in the wars they might haue bin slain of their enemies they were preserued But this dominion of Christ ouer vs is speciall that is extendeth it selfe onely to the Church Obiection Jf we bee redeemed from the power of the Diuel therefore a ransome hath bin paid him for our redemption For from whose power wee are redeemed vnto him is the price and ransome due But God gaue not him the raunsome Therefore wee are not redeemed from the power of the Diuel Answer From whose power we are redeemed as hauing bin supreme Lord ouer vs and holding rightly his dominion ouer vs vnto him the price ransome is due But the diuel is no supreme Lord but the executioner of the supreme lord Wee are saide to bee redeemed in respect of god wee are deliuered in respect of the Diuel which is God who alone hath and holdeth by right dominion ouer vs. Wherefore in respect of God Christ redeemed vs for vnto him he hath paid the price But he hath deliuered vs or set vs at liberty in respect of the Diuell For wee are giuen vnto Christ our redeemer to bee his owne neither hath the Diuell nowe anie more right or power ouer vs. And this christs dominion and power ouer vs cost him enough who therefore also hath care of it and preserueth it Of that Dominion we dispute especiallie in this place For the Diuell dooth not acknowledge Christ to bee such a Lorde vnto him as wee confesse him to bee vnto vs because hee hath redeemed vs and because hee guideth vs with his spirite 3 In respect of our preseruation Christ is our Lorde 3 By right of preseruation because he defendeth vs vnto the end keepeth safegardeth vs to eternall life not only by defending our bodies from enimies but our soules also from sins Of this Dominion himselfe speaketh None of them are lost which thou gauest mee No man shal pluck my sheepe out of my hands He keepeth the wicked to destruction and defendeth their bodies only 4 In respect of Gods ordinance 4 In respect of Gods ordinance because the Father ordeined the woord and this person Christ vnto this that by him hee might woorke all thinges in heauen and in earth The Father gaue vs vnto him manifested him vnto vs to bee our Prince King Head hath made him heire of al. Now whereas he is our Lorde after a farre more excellent manner than others we also are far more bound to his allegeance obedience For he is so our lord that he doth indeed with vs what he wil and hath full right and power ouer vs but yet he vseth that his power to our saluation only For wee receiue dailie of this Lord moe and by infinite partes more excellent benefites than doe any other thoroughout the whole world And therefore wee ought alwaies to acknowledge the dominion and power which Christ hath ouer vs. Which acknowledging of his dominiō is 1. A profession of so great a benefit of christ as that he hath vouchsafed to be our lord to set free vs his enimies into this so fruitfull glorious a liberty 2. A confession of our bond duty For christ being so merciful a Lord vnto vs we ought both in word and life to professe our selues as his seruantes to bee bound to faithfull subiection and obedience vnto him in all thinges that he may bee magnified of vs for euer WHICH WAS CONCEIVED BY THE HOLY GHOST BORNE OF THE virgin Mary In the conception three thinges to bee obserued 1 The forming of Christs flesh First christ is said here to haue bin conceiued by the holy ghost Whereby three thinges are signified 1. That the masse of his humane nature was created or formed in the wombe of the Virgin miraculouslie and beside the order of thinges disposed of God in nature by the immediate working operation of the holy Ghost without the seede and substance of man Obiection But we are also formed and made of God Answere We mediately Christ immediately 2 The sanctifieng of his flesh 2. That the Holy Ghost did in the same moment and by the same operation cleanse this masse and from the verie point of the conception sanctifie it that is he caused that originall sinne should not issue into it and that for these causes First that hee might bee a pure sacrifice and a sufficient ransome for our redemption 2. Cor. 5.12 He hath made him to be sinne for vs which knew no sinne that we should be made the righteousnes of god in him Secondly That he might also sanctify vs by his sanctitie and holynesse For if Christ had beene a sinner hee could not haue satisfied for vs but himselfe should haue remained in death Therefore could he not haue bin our sanctifier neither by merit nor by his power and efficacie Heb. 2.11 For he that sanstifieth and they that are sanctified are all of one Heb. 7.26 Such an high Priest it became vs to haue which is holy harmelesse vndefiled separate from sinners Thirdly Iohn was not agreeable vnto the Word the eternall sonne of god to vnite personallie vnto him humane nature being stained defiled where in hee dwelleth as in his owne temple For God
such as define the circumstances of the duty of magistrates and subiects and citizens one towardes another is in euery place and at all times most iust the same are law-makers to follow But in that forme of the Mosaicall gouernment many things are applied to the state and condition of that nation region time and ceremoniall woorship the obseruation whereof would now be neither iust nor profitable because the causes for which those lawes should be giuen to the Iewes are taken away or changed as of giuing a bill of diuorce of marrieng the widowes of their kinsemen Wherefore God will not that all nations and ages be tied vnto those Lawes An argument whereof is that euen at that very time when hee commanded these Lawes to be obserued he bound not all nations but onely Abrahams posterity vnto them and yet some that liued according to such ciuil Lawes of other nations as were not wicked and vngodly did please him as Naaman the Syrian and whosoeuer of the Gentiles were conuerted who yet notwithstanding did not obserue the ceremonies and ciuill Lawes of the Iewes And Paul Rom. 13. saith we must obay not only those which gouern according to Moses lawes but also other Magistrates as the ordinance of god as long as they command nothing contrary to the commandements of God And himselfe also submitted himselfe vnto the Romane Lawes when he appealed vnto Caesar and when he said Jt was vnlawfull to binde one vncondemned which was a Romane Furdermore if any man will hence conclude That seeing it is lawfull to vse the Lawes of other common-weals as the Athenian Romane such like it is therefore much more lawfull beseeming to imitate and folow the forme of that common-wealth which was immediately ordered and constituted by God himselfe We easily grant that wise and discreete magistrates and law-giuers may take as wel thence as out of other gouernmentes if there bee anie thing conuenient and agreeing with their subiects with whom the times wherein they liue so that all opinion of necessity bee taken away that is so that it bee not therefore commaunded or reteined because it was prescribed by Moses to the Iewes but because there are good reasons wherefore nowe also it shoulde bee doone so and if the causes be chaunged then that the liberty also of changing these lawes by publicke autority be reteined Moreouer although ceremoniall and ciuill lawes are wholy abrogated as touching obedience also yet is not the Morall law in like manner abrogated For this after Christ was exhibited ceased indeede as touching the curse and constraint but not as touching obedience The reasons hereof are strong and cleare First The Sonne of god was not therefore made Mediatour tooke the forme of a seruant became obedidient vnto his Father euen vnto the death of the Crosse and redeemed vs from the curse of the Law that we should continue and persist in sinnes and enmity with God but that hee might deliuer vs from sinne reconcile vs vnto God and make vs againe like vnto god the temple of god If then he had this end for which hee did deliuer vs from the curse of the Lawe hee did not withall take away the bond of our obedience For this is the Mediatours office to expiate and do away sins and to bring to passe that hereafter the party offended bee no more offended by that party which had offended Secondly how much the more and greater Gods benefites are towardes vs so much the more are we bound to yeeld thankefulnes vnto him that is to liue according to his will and Law But they who are iustified and regenerated by faith in Christ haue receiued moe and greater benefits than others For these are ouermore added vnto their creation and preseruation and other benefits common to the wicked with the godly Therefore we are more bound after than before regeneration and iustification to yeeld and performe obedience to Gods Law Many testimonies confirme the same as Mat. 5.17 Thinke not that I am come to destroy the Law or the Prophets J am not come to destroy them but to fulfill them This is meant of all the parts of the Lawe but especially of the morall Lawe For Christ fulfilleth the Law foure waies First by his owne righteousnesse For Christ onely hath perfectly performed such obedience as the Lawe requireth both because he was the sonne of God and conceiued by the holy Ghost and also because hee could not haue satisfied for vs except himselfe were free from all spot or staine of sinne Heb 7 26. Such a high Priest it became vs to haue which is holy harmelesse vndefiled separate from sinners Secondly by paying sufficient punishment for our sinnes Rom. 8.3 For that that was impossible to the Lawe in asmuch as it was weake because of the flesh god sending his owne Sonne in the similitude of sinnefull fleshe and for sinne condemned sinne in the fleshe that the righteousenesse of the Lawe might bee fulfilled in vs which walke not after the fleshe but after the spirite 2. Cor. 5.21 He made him to be sinne for vs which knew no sinne that we should be made the righteousnes of God And this fulfilling of the types of the lawe the paying of that punishment which wee did owe is that verie abrogating of the Lawe whereof wee haue spoken Thirdly Christ fulfilleth the Lawe in vs by his spirite reforming vs by him vnto the image of God that we also may in this life begin internall and externall obedience which the lawe requireth of vs may perfourme the same whole and entire in the life to come Now both these to wit punishment paide for vs by Christ and righteousnes begun in vs are comprehended and vnderstoode by S. Paul when he saith That the righteousnes of the lawe is fulfilled in vs which walke after the spirite And of the giuing of the Holie Ghost and of regeneration which is wrought for and by Christ S. Paul purposely entreateth Rom. 6. 7. Fourthly Christ fulfilleth the lawe by teaching it that is by repurging and purifying it from errors and corruptions and by restoring the true doctrine and vnderstanding thereof which he doth Matth. 5.6 7. If then Christ both teacheth and restoreth the obedience of the lawe in vs he doth not abolish the lawe as concerning obedience The same doth Paul teach Rom. 3.31 Do we then make the lawe of none effect through faith God forbid yea wee establish the lawe Now by faith or by the righteousnes and iustice of faith the Law is established not onely in confessing or approuing the iudgement and accusation of the Lawe against vs as that we doe not yeeld due obedience vnto the Lawe for asmuch as we seeke for righteousnesse without our selues in Christ in satisfieng because through faith is applied vnto vs christs satisfaction equiualent to eternall punishment which the Law required of vs not performing perfect obedience by this faith then it is wrought that without the