done by the holy spirit who notwithstanding doth truly ioyne and knit together by faith all the godly and faithfull with the flesh of Christ although it be lifted vp and remaine in heauen 1. Cor. 12.13 By one spirit are all we baptized into one body and all we drinke one drinke into one spirit For one and the selfe same spirit worketh that in all Baptismes in all the holy Suppers that we might be one with Christ and ioyned spiritually to him Ephes 3.12 He dwelleth in our harts by faith Ephes 4. One body one spirit 1. Iohn 4. By this we know that he dwelleth in vs and we in him because he giueth vs of his spirit Rom. 8. If the spirit of him which raised Iesus frō the dead dwell in you he that raysed vp Iesus from the dead shal also quicken your mortall bodies by his spirite that dwelleth in you Irenaeus booke 3. Chap. 19. As one lumpe and one loafe cannot be made of dry wheat without moysture so neither can we being many be made one in Christ without the water which is from heauen And it belongeth to all the elect and beleeuers onely euen from the beginning to the end of the world 1. Iohn 3.24 and 1. Iohn 4.13 Iohn 14.23 and 15.1.2.3.4.5.6 The parts of our communion with Christ are these Iustification and Regeneration Adoption and the freedome of the sonnes of God Of iustificatiō Iustification is a benefit of God by which we being receiued by him into fauour are accounted iust Rom. 5.19 Ephes 2.8.9 Rom. 3. and 4. and 5. The partes thereof are two forgiuenesse of sinnes and imputation of Christes righteousnesse Of remission of sinnes The forgiuenesse of sinnes is a benefit of God whereby he pardoneth vs both the offence and eternall punishments due vnto it for sinne 2. Cor. 5.19.21 Iere. 31.34 Psal 103.3.10.12 Rom. 7.24 and 8.1.2.3 Of the forgiuenesse of sinnes there be two parts the forgiuenesse of the offence and the forgiuenesse of eternall punishment Therfore by one forgiuenes both are remitted to wit the offence the eternall punishment For the iustice of God requireth that because Christ hath satisfied for both to wit for the offence the punishment Therfore God should be vniust if he should onely forgiue vs the offēce not the punishmēt also Therefore the Papistes erre who say that the offence only is remitted and not the punishment for which they will haue men to satisfie when as they can by no meanes do it but Christ hath fully satisfied for it Of the imputing of Christs righteousnesse The imputing of Christs righteousnesse is a benefit of God wherby God vouchsafeth to account Christs obediēce by which he sustained for vs the punishments of sin to be ours euen as though we our selues had sustained those punishmēts for sins Esa 53.3 4.5 Rom. 4.3.5 Rom. 5.11.18 Col. 1.22 2. Cor. 5.19.21 Thus farre concerning iustification now concerning Regeneration Of regeneration Regeneration is a benefite of God by which our corrupted nature is renewed to the image of God by the holy spirite 2. Pet. 1.4 Tit. 3.5 Gal. 4.6 2. Cor. 3.7 That same is also called sanctification and the gift of grace Rom. 5. Also of schoolemen it is called an infused grace Regeneration is either begun or perfected the former belongeth to this life the later to the life to come In regeneration are to be considered both the partes and also the perpetuall adioynts Regeneration is both of the soule and also of the body 1. Thess 5.23 Regeneratiō of the soule is that wherby the powers of the soule are renued Tit. 3.5 Gal. 4.6 Of the regeneration of the soule there are two parts enlightening and repentance As there are two parts of the soule vnderstanding and will so also regeneration is wrought in those same two partes The enlightening belongeth to the vnderstanding and repentance belongeth to the will So Paule sayth that in regeneration the image of God is renewed to the acknowledgement of the creatour Coloss 3. and to true righteousnesse and holinesse Ephe. 4.23 Of the enlightning or annoynting of the holy spirit Enlightening is the first part of the regeneration of the soule whereby the naturall darknesse being driuē forth our mind is enlightned with true knowledge how to obtaine eternall life Psal 16.11 Col. 3. Rom. 12 2. That is also called the annoynting of the holy spirit Of enlightening there are two partes spirituall wisedome and prudence Spirituall wisdome is the wholesome knowledge of faith the misteries of saluatiō ioyned with confidence in Christ Eph. 1.17.18 Spirituall prudence is a wholesome knowledge of things commanded or forbidden by the law of God with a desire of the former and shunning of the latter ioyned to it Thus much concerning enlightening now concerning repentance Of repentance Repētāce is the other part of the regeneratiō of the soule whereby our will is renewed that it no longer willeth euill but that which is good only Rom. 6.4.5.6 Ephe. 4.22.23.24 2. Cor. 5.7 Phil. 2.13 It is also called repentance and turning to God by putting the part for the whole it hath the former name truly of the first part and the other of the latter part And that doth not proceede from our owne free will which being lost by sin there is no more will to goodnesse after the fall especially to eternall saluation Gen. 6.5 But it is the gift of God There are two partes thereof the mortification of the old man and the quickning of the new man Of the mortification of the old man The mortification of the old man is the first part of repentance whereby sinne so far as it may be in this life is abolished in vs. Rom. 6.4.5.6 Coloss 3.5.6.7.8.9.10 Rom. 8.13 It is called also the denying of our selues Also the putting off of the old man Coloss 3.9.10 The partes thereof are both the acknowledgement and confession of sinne and also the detestation and hatred of sinne next a profitable sadnesse for sinne The ackhowledgement of sinne is when we acknowledge that we haue sinned Ierem. 3.2.13 Of the confession of sinne The confession of sinne is that whereby we openly testifie that we haue sinned offended God 1. King 8.47 2. Sam. 24.10 And that is either publicke or priuate The priuate confession is that which is done priuatly of euery one euen within his own priuate house And that is either to God onely or to man To man either to the Minister of the word or to some faithfull friend Publicke confession is that which is done publickely with the whole Church Publicke confession is either of the whole Church or of one or many in the face of the Church The detestation of sinne is when we accuse condemne both the sinnes committed by vs and our selues also for our sinnes sake 1. Cor. 11.31 If we would iudge our selues we should not be iudged by the Lord. The hatred of sinne is a perpetuall shunning of sinne
the elect is this Come yee blessed of my father and possesse ye the kingdome prepared for you before the foūdations of the world were laid Matth. 25.34 Of the finall sentence pronounced to the elect there are two parts the one concerning the bringing of the elect of the possession of the eternall inheritance and blessednesse the other concerning their glorification Of the glorification of the elect The glorification of the elect is a worke of God whereby he shall with eternall glory adorne all the elect after the generall resurrection of the dead This glorification pertaineth both to the body and to the soule Of the glorification of the body The glorification pertaining to the bodie is in that it shall be made spirituall that is to say because it shall leade a spirituall life free and deliuered from all the spot of the flesh such a one as the spirits themselues do leade furthermore incorruptible immortall lastly conformable to the glorious body of Christ For the bodyes of the godly shall not only be immortall and incorruptible but also strong impassible glorious spirituall 1. Corinth 15. Augustine to Crescentius As the naturall body is not a soule but a body so wee ought not to call the spirituall body a spirit but a body It is of Paul called the spirituall body then not a spirite for the spirite hath not a bodie that is to say flesh bones Therfore the spirite and the spirituall body are not one And Paul doth not say that the substāce of the body shal be changed in the resurrection but the qualities of the body and substance for so he writeth to the Corinthians that this body which is subiect to corruption may put on an incorruptible nature the mortall may put on immortality But sayest thou it shall not haue a matter subiect to perishing Who denieth it Yet it shall not want a matter Hath not euen the heauē an impassible matter void of corruption You except but we shall be like the Angels then we shall not be Angels for our flesh must rise againe and we in the same as Iob sayth shall see God our Sauiour If our bodies shall be changed into spirites then man shall not rise againe because man consisteth of bodie and soule and the bodie cannot passe into the spirite for they do not agree in matter By Paul a spirituall body is opposed to a naturall body but vnderstande by a naturall body a changeable and weake bodie for our bodie ceaseth not to be a naturall body although it be made immortall and impassible for euen the heauen is a naturall body which yet cōsisteth of a nature not passible nor vanishing The glorification pertayning to the soule shal be an enlightening of the soule with the full knowledge of the mysteries of God and with an vnchangeable vprightnes of the will Thus farre concerning the finall sentence to be pronounced to the elect now concerning the finall sentence to be denounced against the reprobate The sentence to be denounced against the rebrobate is this Goe ye cursed into the euerlasting fire which is prepared for the deuill and his Angels Hitherto concerning the generall raysing vp of the dead and the last iudgement now concerning the manifestation of the glory of God to all eternitie The manifestation of the glory of God to all eternitie shal thē be after that Christ shal deliuer the kingdome to God his father and Christ himselfe shall also in respect of his humanitie subiect himselfe to God his father that God the father may be all in all thinges 1. Cor. 15.24.28 Eph. 2.7 Hitherto we haue layd open faith concerning God now concerning the Church The Church is a companie of men professing a certaine religion Religion is a forme of worshipping God Religion The Church is two fold true or false Of the true Church The true Church is a company of men professing the true religion The true religion is that whereby the true God is rightly worshipped And that is onely one And in that alone men shall be saued But the true Church is vniuersall or particular this latter is visible the other inuisible Of the vniuersall Church The vniuersal Church is an inuisible company of the elect only to eternal saluation Matth. 8.11 Ioh. 10.16 Gal. 4.26 And that is also called the kingdome of Christ or of God in the Lords prayer And it is said to be inuisible because the elect cannot be knowne by mās iudgement but they are known onely to God 2. Tim. 2.19 The Lord knoweth them that are his Notwithstanding euery man for his owne part may by certain and infallible signes be well assured that he is elected concerning himselfe indeede he may certainely know it but concerning others he is to hope onely in the Prophets it is called the kingdome of the Messias Also a Lot Ephes 1.11 The lot or inheritance of the Lord to which not onely the Priestes but also the vnlearned pertaine And that is called vniuersall 1 Because it is the generall company of the elect who altogether make one mistical body 2 Because all that beleeue in God and are to be saued must be in this company for without the church there is no saluation 3 Because it comprehēdeth the whole body of the doctrine of the Prophetes and Apostles 4 Because it is dispersed through the whole face of the earth Esa 2.2.3 And it is onely one Ephes 2.14.15.16.17 The head of the vniuersal Church is Christ Iesus alone 1. Cor. 12.27 Ephes 1.22 4.15 5.23 Col. 1.18 2.10 And he hath no neede of a Vicar nor of a ministeriall head But the body of the vniuersall Church is misticall Rom. 12.5 1. Cor. 10.17 12.27 Eph. 1.22.23 4.4.12.16 5.23 Col. 1.15.24 The members thereof are onely the elect 1. Ioh. 2.19 Ioh. 10.14.27.28 And these members are both of the Iewes and also of the Gentiles And both these members are eyther in heauen or on earth Eph. 1.10 They are in heauen who are already departed in the faith of Christ They are on earth who beleeue in Christ and yet liue Thus farre concerning the vniuersall Church now concerning the particular Of the particular Church The particular Church is a visible cōpany of men in any place whatsoeuer who heare the sincere word of God and rightly vse the Sacraments among whom are many euill hypocrites and vnbeleeuers mingled and so shall be to the last day Mat. 13.24.47 Now that it is the true Church of Christ the essētiall notes of the true church do shew The essentiall notes of the true Church are properties by which it may be vnfallibly knowen which particular company being any where gathered together is the true Church of God And these notes are two the sincere preaching of Gods word and the right vse of the Sacraments The sincere preaching of Gods word is that when according to the forme of wholesome words all things necessary to eternall saluation are
That he by the power thereof might stirre vs vp to a new life Rom. 6.4 Coloss 3. 1. Ephes 2.5 4. That the resurrection of our head is a pledge to vs of our glorious resurrection 1. Cor. 15.12.13.14 Rom. 8.11 The conuersation of Christ vpoÌ„ the earth fourtie dayes after his resurrection was done to that end that he might most certainly confirme his resurrection so that no man might doubt of it Actes 1.3 Of Christes ascension into heauen The ascension of Christ into heauen is that whereby in body he was visibly lifted from the earth and was receiued vp into heauen Mar. 16.19 Actes 1.9 Iohn 14.2 The heauen into which Christ ascended The heauen into which Christ ascended and into which he will take vs Christ himself teaching vs it Ioh. 14.2 is the house of his heauenly father in which there are many dwelling places the throne of God the place of ioye and it is not euery where but in the highest heaueÌ„s it is a place as 2. Chron. 6.21 And therefore we beleeue that Christs body is not now on earth much lesse euery where but in heauen Actes 13.21 yet Christ shal be with vs euen to the end of the world by his Godhead grace and spirit Mat. 28.20 There are three endes of Christes ascension 1. Because he doth make intercession for vs before his father in heauen Heb. 9.24 and 10. 19. 1. Iohn 2.1 Rom. 8.34 2. Because we haue our flesh in heauen that we by that as by a certaine pledge might be confirmed that it shall come to passe that he which is our head may lift vs his members to himselfe Iohn 14.2 and 20.17 Ephes 2.6 or else that he might prepare a place for vs that where he is we might be also 3. Because he doth fill the Church with his spirite and vnspeakeable power and beautifie it with diuers giftes Iohn 14.16 and 16.7 Ephes 4.10.11 Psal 68.19 or else because he sendeth vs the holy spirite in steed of a mutuall pledge Hitherto concerning Christes ascension now concerning his sitting at the right hand of God the father Of Christes sitting at the right hand of God The sitting of Christ at the right hand of God his father is the highest degree of Christ his glory whilest he doth possesse all power ouer all creatures in heauen earth that the father might both worke and gouerne all things immediatly by him Psal 110. Actes 2.30 and 3.21 and 7.56 1. Cor. 15.27 Ephes 1.20 Phil. 2.9 Heb. 1.34 Mat. 28.18 That is attributed to the person that is to say not to one nature of Christ seuerally but euen to whole Christ God and man For when the kingly office of Christ is noted by it it ought to be taken of the whole person or of both natures And Christ sitteth at the right hand of God his father not euery where but in heauen as the Scripture plainly testifieth Heb. 8.1.4 Eph. 1.20 Col. 3.1 Acts. 3.21 Heb. 1.3 And that not till after his ascension Mar. 16.19 1. Pet. 3.22 The difference betweene the ascesinon and sitting of Christ at the right hand of the father And the ascension of Christ into heauen is one thing his sitting at the right hand of God his father is another thing 1. Because his sitting is the end of his ascension for therefore Christ ascended to heauen that he might sit at the right hand of his father 2. Because Christ doth perpetually sit at the right hand of his father but he ascended but once in heauen 3. Because we shall also ascend into heauen but we shall not sit at the right hand of God Hitherto concerning the person of Christ now concerning his office Of the office of Christ The office of Christ is to bestow on the elect all things which are required to eternall saluation This office doth ioyntly belong to both natures in the person of Christ Iohn 6.3.53 Heb. 9.14 Actes 20.28 And as that dutie belongeth to both natures so also the effectes that is to say Of the 〈◊〉 of the â—â—â—â—â—tour the workes of the office are attributed to Christ accorrding to both natures Heb. 3.2.3.4.5.6 and 9.14 Actes 20.28 But in the performing of euery effect or worke some things doe pertaine to the diuine nature other some to the humane nature 1. Pet. 1.18 and 2.24 and 3.18 For although euery effect or worke of the mediatour be one because the person of the mediatour is but one yet to the effecting of this worke there doe concurre two operations that is to say two actions one of the Godhead another of the manhood the Godhead doing those things which belong to the Godhead the maÌ„hood doing those things which belong to manhood as the worke of a man is but one but in performing it there doth concurre the action both of the soule and body the soule doing those things which beloÌ„g to the soule and the body doing those things which belong to the body And as the natures and properties of the same remaine distinct so also the actions and operations of the natures so that either of them doth seuerally worke that which is proper to it namely the word working that which belongeth to the word the flesh accoÌ„plishing that which beloÌ„geth to the flesh The offices of Christ are three his Prophecie Priesthood and Kingdome Psal 110. Heb. 7.2.3 and 13.20 Of the prophecie of Christ The Prophecie of Christ is perfectly to deliuer the whole word of God to men Heb. 1.1 Iohn 1.16.17.18 Esay 61.1 Therefore he is called the chiefe Prophet teacher Apostle of our confession Heb. 3.1 Of his Prophecie there are two partes namely the foreshewing of things to come and doctrine Of doctrine there are two parts the laying open of the Gospell and the true interpretation of the law The laying open of the Gospell is the first part of Christes doctrine when he did lay open the secret counsell and all his fathers will concerning our redemption Iohn 1.18 and 15.15 Mat. 11.17 The true interpretation of the law is the other part of Christes doctrine when he expounded the true meaning of Gods law Mat. 5.20 and so forward Thus farre concerning the Propheticall office of Christ now concerning his Priesthood Of Christes Priesthood The Priesthood of Christ is to performe the workes of a Priest Heb. 5.10 Of Christs Priesthood there are two parts the expiation of sinne intercession to God Of the expiation of sinne The expiation of sinne is the first part of Christes Priesthood when Christ offering to God his father the onely sacrifice of his body did pay the punishment for the sinnes of the elect to redeeme them from all the power of the deuill 1. Pet. 2.24 and 3.18 Esay 53.12 1. Iohn 2.2 Rom. 3.25 Heb. 10.12 Whereupon also it is called redemption As also the satisfying for sinnes And that is done two wayes by merite and by a powerfull working Of the merite of Christ The merite of Christ
For to hate sinne is to turne away from it and to shunne it Nehem. 9.35 Ierem. 36.3 Ezech. 14.6 A profitable sadnesse is true feare and grief of conscience for sinnes committed by which we offend God ioyned with the true hatred of sinne Esay 66.2 2. Cor. 7.11 Ioel. 2.12.13 Deut. 4.29 Ionas 3.8 2. King 22.19 Hitherto concerning the mortification of the old man now concerning the quickening of the new man The quickning of the new mā is the other part of repentance Of the quickening of the new man whereby a new spirituall life is raysed vp in vs. Gal. 2.19 Rom. 6.10.11 And that same is called our resurrection with Christ Of this there be two parts the comfort of the conscience and spirituall gouernement The comfort of the conscience is the true ioy of a contrite cōscience in God hauing receiued forgiuenesse of sins by faith through Christ Psal 51.10.14 Rom. 5.1 Esay 57.15.16.17.18 and 61.1 Esay 49 13. The spirituall gouernement is the other part of quickning by which God leadeth by his spirit the regenerate in the right way of his commandements so that they liue no longer to sin but to God and do lead a new life Rom. 6 throughout Also 7. and 8. where he speaketh largely of sanctification or regeneration Dauid very often prayeth to God for this spirituall gouernement chiefly Psal 119.33.34.35 and euery where throughout the whole Psalme So Psal 25.8.9.10 Thus far concerning the regeneratiō of the soule now concerning the regeneration of the body Of the regeneration of the body The regeneration of the body is that by which the body is made obediēt to the spirit being regenerated Rom. 12.1 Therfore there is both a mortification and quickning of the body also Rom. 6.12 c. The parts of the regeneration of the body are two the bridling of the affections and the ruling of the moueable members The bridling of the affections is the first part of the regeneratiō of the body by which the affectiōs of the body are tamed that they might obey reason regenerated The ruling of the moueable mēbers is the other part of the regeneration of the body by which all the members of the body are ruled lest being thrust forward by the rēnāts of corrupted lusts they shuld do any thing cōtrary to the cōsent of the mind will regenerated The testimony of regeneration is a holy and iust life O how many are there who by their wicked life do openly shew that they are not regenerated An vpright man a corrupted mā a regenerated man an vnregenerated man differ by a rationall respect and not in subiect and truth of being Hitherto concerning the parts of regeneration the perpetuall adioynts thereof remaine Of the spirituall warfare The spirituall warfare or battell and victory of the Saints are things continually accompanying regeneration The spiritual battel or warfare is the battel of a regenerated mā by which he fighteth against the deceipts of the deuill the bad exāples of the world the sollicitings of his owne flesh as the causes of sinne resisteth them stoutly Rom. 7.8 and so forward Gal. 5.16.17 The victory of the saints is a victory wherby the Saints doe through Christ ouercome the snares of the deuill of the world and their owne flesh Hitherto concerning regeneration now concerning adoption and the freedome of the sonnes of God Of adoption Adoption is a benefit of God by which he receiueth vs for Christes sake to be his sonnes and maketh vs heires of heauen and eternall life with him Rom. 8.15.16.17 Gal. 3.26 Ephes 1.5 Iohn 1.12 Adoption is two fold imperfect is that which we haue in this life of this it is spoken to the Romanes For ye haue not receiued the spirit of bondage againe to feare but the spirite of the adoption of sonnes by which we crye Abba father And they already haue obtained this adoption who haue receiued Christ by faith Iohn 1.12 The other adoption is perfect which in the resurrection shal be giuen of that it is spoken in the same Chapter to the Romanes Euery creature sigheth and waiteth for the reuealing of the sonnes of God Moreouer euen we also hauing the first fruites of the spirite doe sigh within our selues wayting for the adoption and redemption of our bodies Thus farre concerning adoption now concerning the freedome of the sonnes of God The freedome of the sonnes of God is the deliuering of vs by Christ from a spirituall bondage Gal. 5.1 The freedome of the sonnes of God is either inward or outward The inward freedome is that which belongeth to the inward life Iohn 8.31.36 And that is two fold freedome from eternall bondage and freedome from the bondage of sinne Freedome from eternall bondage is that by which we are freed from the power and tiranny of the deuill and from condemnation and eternall death Iohn 8.36 By this we are comforted in the conflict of conscience with the iudgement of God Freedome from the bondage of sin is that by which we are deliuered from the dominiō of sinne that sin may no longer raigne ouer vs but that we being iustified and endued with the holy spirit might liue to righteousnesse and vnto God Iohn 8.34 2. Cor. 3. where the spirit of the Lord is there is liberty Rom. 6.6 and so forward euen to the end 2. Pet. 2.19 Galat. 5.13 Thus much concerning inward freedome now concerning outward freedome Of Christian libertie The outward freedome is that which pertaineth to the outward life And it is called Christian liberty because it belongeth to Christians onely And that is two fold freedome from the lawes of Moses and freedome in indifferent things Of freedome from the lawes of Moses Freedome from the lawes of Moses is that by which Christians are loosed from the ceremoniall Iudiciall lawes of Moses namely so farre forth as they onely pertaine to the ciuill gouernement vnder Moses 1. Cor. 9.1.19 2. Cor. 3.17 Heb. 9.10 For such lawes which belong to the law of nature and by which all nations are bound are not abrogated Freedome in indifferent things is that by which Christians are free in the vse of indifferent and meane things 1. Cor. 9.1 Of freedome in indifferent things Things indifferent or meane things are those which are neither commanded nor forbidden by God but are deliuered and instituted by men Of indifferent Such are the ceremonies instituted by humane authority for good orders sake These may be kept or omitted by the power of Christian liberty They may indeed be obserued in this respect namely for the preseruing of concord and auoyding of the offence of the weake Rom 14.15.16 1. Cor. 8.1.9 11.29 2. Cor. 11.12 but so that alwayes there be no false opinion namely 1. of merit as though the obseruing of them might merit forgiuenesse of sinnes 2. Of worship as though God would be worshipped with thē cōtrary to his expresse word Mat. 15. In vayne they worship me according
of Christ 9. Because if at any other time in suffering the griefes of this life yet especially in the agony of death the power of comfort which the spirite of Christ ministreth doth beyoÌ„d all account ouercome the sorrowes of death 10. Because the flesh indeede is weake but the spirit is ready Mat. 26.41 Therfore the whole man doth not feare death indeede but his meaner part namely the flesh 11. Because the desire that we haue clearely to behold God and to be deliuered from whole sinne doth greatly diminish mitigate the feare and sorrow of death 12. Because our loue towardes the faithfull who ouercoÌ„ming death haue gone before vs and with whom we greatly desire to be ioyned in one country ought to be no lesse then it is towardes them whom we leaue aliue behind vs in this miserable exile and from whom we are loth to be separated who must yet notwithstanding by and by follow after vs. 13. Because we do so euidently and so often perceiue the mercy of God towardes our children being dead therefore it becommeth vs to be of a resolute mind especially sith we know that we are sealed with the pledge of the holy spirite 14. Because we must not make greater account of this naturall life then of the spirituall for so it is meet that the desire hereof might lessen the feare of death 15. Because we certainly know that the soule indeede is immortall and is caried by Angels to the assembly and congregation of the first borne who are written in heaueÌ„ Luke 16.22 Heb. 12.13 And we know that the body resteth in the earth neither indeed hath one vnfitly called the graue the hauen of the body 16. Because we beleeue the resurrection of the body and life eternall 17. Because as in the whole life so in the agony of death God doth not suffer his seruants to be teÌ„pted aboue that which they are able to beare but doth giue euen the issue with the teÌ„ptation 1. Cor. 10.13 That in deed is a wonderfull thing which Gregory saith in his Morals Some dye laughing But we had rather say that death is ouer-come in vndergoing it manfully 18. Because we must not thinke so carefully of a quiet death as of an holy life For as Augustine said excellently We must not thinke that death euill before which hath gone a holy life And as the same man sayth He cannot dye euilly who hath liued well and he hardly dyeth well who hath liued euilly 19. Because death neuer is altogether vntimely whether we respect the good or wicked For the godly are called before the time that they should no loÌ„ger be vexed of the euill but the euill and wicked are taken away that they should no loÌ„ger persecute the good As the same Augustin saith 20. Because this life is filled with so many great miseries that death compared with it is taken to be a remedy not a punishment as Ambrose iudged 21. Because he that hath an extreme feare to dye doth not hope to liue aâ—â—â—r death as saith Chrysostome 22. Because it is better to offer that I meane our spirit for a free will offering to God which otherwise we are bound to restore because it is his due as Chrysostome saith 23. Because as death is euill to the euill so it is good to the good to whom all things worke together for good 24. Because death is the way to life as Ambrose wisely saith 25. Because this death is the reparing of life as the Church singeth 26. Because as Bernard saith The death of the iust is good by reason of the rest it bringeth with it better because it reneweth vs best because it putteth vs out of daunger And as the same man saith the death of sinners is bad worser worst of all but the death of the good is good better best of all 27. Because that death is good which taketh not away life but traÌ„slateth it into a better estate This a senteÌ„ce of the same Bernard 28. Because as the same man also witnesseth death hath freed vs from death life from errour grace from sinne 29. Because faithfull men take death to be but a name onely as saith Chrysostome 30. Because God ruleth death that it cannot be a cause of any euill Hitherto concerning comfort now concerning the rest of the benefites The hearing of the elects prayers is a benefite of God whilest the elect praying in Christes name God performeth vnto them all things which profit their saluation Iohn 9.31 Psal 145.18.19 Iohn 14.13.14 and 15.16 Defence against enemies is a benefite of God whilest he so defendeth the elect against their spirituall and bodily enemies that by no meane they can hinder their saluation Deliuerance out of dangers is a benefit of God whilest he doth often beyond all hope of man deliuer his elect being in distresse that so trying his presence in their perils they might reioyce in him The gift of perseuerance is a benefite of God whilest he doth so seale in the elect the grace of Iesus Christ by the holy spirite that they continue in it euen to the end and can not fall from it Rom. 11.29 Matth. 24.24.1 Iohn 2.19.27 2. Pet. 2.18 Iohn 10.28 Rom. 8.35 Luke 22.32 Hitherto concerning our preseruation in this communion with Christ now concerning the gift of eternall life The gift of eternall life is a benefite of God purchased for vs by Christ when after this life God will giue the elect that they may liue with him for euer Hitherto concerning the promise of grace now concerning the answering againe of a good conscience The answering again of a good conscieÌ„ce is the other part of the couenant of grace whereby the beleeuers do againe promise to God that they will in true saith receiue his benefites and that they will serue him in true righteousnesse and holynesse the better to declare their thankefulnesse towardes him Hitherto concerning the eternall couenant now concerning the temporall couenaur Of the temporall couenant The temporall couenant is a couenant in which God promiseth men temporall good things Of this sort was the couenant which God made with mankind after the flood that he would not destroy the world any more with a flood Gene. 9.8 and so forward And that standeth vpon the eternall couenant is as it were belonging thereunto Hitherto concerning Gods couenant now concerning the diuine signe Of sigues August in his 2. book of Christian doctrine Chap. 1. Phil. Melanct. The diuine signe is that which of it selfe doth cause some diuine thing to come into maÌ„s mind besides that shew which it offereth vnto the senses Or else it is some thing offering it selfe vnto the senses which putteth men in minde of some other thing which is ioyned with that signe A signe is either naturall or giuen A naturall signe is a signe which by nature hath that selfe same thing in it which it signifieth Of this sort is the rainebow signifying either showres or faire
earthly matter alone is not a perfect and whole Sacrament but there must be adioyned to it the outwarde action or ceremonie or the vse of the earthly matter appointed by Christ For nothing hath the force of a Sacrament except there be adioyned to it the vse of it according to Christes institution Of the earthly matter The earthly matter in the Sacrament is a signe or token by which vnder a certaine promised similitude a heauenly matter is signified and represented to the faithfull that so they might bee assured that the heauenly matter is as certaine spiritually present as they doe certainely see the earthly matter to be bodily present before their eies Gen. 17.11 Rom 4 11. Eze. 36 25. Christ himselfe by the holy spirite doth make the thinges promised present to our faith and faith receiueth them Faith worketh not that presence but Christ himselfe worketh it The heauenly matter signified in the Sacrament by the earthly matter is the new Testament or couenant of grace in the bloud of Christ Therefore we must not respect the minister and earthly elements but turne the eyes of our fayth to the thinges promised Of a Sacramētall metaphor Wherefore also the earthly matter by a manner of speaking both vsuall in the Scripture and Church and also plaine in it selfe is also oft-times called by the name of the heauenly matter because the heauenly matter is signified and meant by the earthly Exod. 24.8 The bloud of the sacrifices is called the bloud of the couenant Genes 17.10 Circumcision is called the couenant Exod. 12.11 The Paschall Lambe is called the Passeouer Titus 3.5 Baptisme is called the washing of regeneration Now howe these speeches concerning the Sacramentes ought to be vnderstoode and expounded the Scripture it selfe doeth declare because the earthly matter is a signe of the couenant Genes 17.11 Because it is a seale of the righteousnesse of fayth Rom. 4.11 Because it is a remembrance of Christes death And it is so called by a metaphor in which the signe is eyther put for the thing signified or is called by the name of the thing signified Hitherto concerning the earthly matter now concerning the outwarde action in a Sacrament Of the outward action in the Sacrament The outward action in a Sacrament that is to say a rite or ceremonie which we must obserue in the Sacramēt according to the institution Christ is a signe of the inward action Deut. 30.6 Matth. 3.11 Rom. 6.3 1. Cor. 6.11 Col. 2.11 Act. 22.16 This action is two fold one of the minister administring the Sacrament the other of a faythfull man vsing a Sacrament The action of the Minister administring the Sacrament is two folde the sanctification of the earthly matter and the administring of the same earthly matter The sanctifying of the earthly matter is an action of the minister in the which by Gods commaundement hee appointeth the earthly matter to a holy vse Therefore the rehearsing of the wordes of the institution of the Sacrament is necessarie both that the manner of instituting the Sacrament may bee layde open as also that by it the earthly matter may bee sanctified and consecrated to a holy vse because therein the commaundement of God is contayned Therefore Augustine sayth The worde commeth to the element and so there is a Sacrament 1. Corinth 11.23.24.25 The administring of the earthly matter is the other action of the minister whereby is meant that God doth as certainely offer and giue the benefites that he hath promised as we do certainely see that the earthly matter is offered and giuen vs by the minister of the word 1. Cor. 11.23 The minister of the worde distributeth and offereth the earthly matter but Christ himselfe distributeth and offereth the heauenly matter Matth. 3.11 I baptize you with water there is an other who baptizeth with the holy spirite Hitherto concerning the action of the minister that administreth the Sacrament The action of a faithfull man vsing a Sacrament is also two folde namely the receiuing of the earthly matter and thankesgiuing The receiuing of the earthly matter is the action of a faithfull man vsing the Sacramēt whereby he receiueth the earthly matter to signifie that he doth so certainely receiue spiritually the benefits that God hath promised as he doth certainly receiue bodily the earthly matter Rom. 4.11 Matth. 26.26 We receiue the worde of the promise of grace and the earthly matter from the mouth and hand of the minister but we receiue the heauenly matters from the hande of Christ himselfe The outward receiuing is wrought in the body the inward is only wrought by faith by the powerfull working of the holy spirit in our harts for the inward receiuing comprehendeth iustification and regeneration We receiue the earthly matter by the body that is to say by the members actions senses of the body by the eies eares handes mouth stomacke sight hearing touching tast and smell but we receiue the heauenly matters by faith and the powerfull working of the holy spirite in our hearts And therefore not onely the faithfull but euen infidels receiue the earthly matter but the faithfull onely receiue the heauenly matter Thankesgiuing is the action of a faithfull man vsing the Sacraments whereby he with his mouth and heart giueth thanks to Christ for the whole worke and benefite of his redemption 1. Cor. 11.25.26 These therefore are the partes of a Sacrament which are required to the perfecting of euery Sacrament by which the couenant of grace is sealed vp with which if in the true vse thereof the heauenly matters and the inwarde action be ioyned together this coniunction is called a Sacramentall vnion which is also the cause of the speeches proper to a Sacrament Of the Sacramētall vnion Therefore the Sacramentall vnion is a spirituall ioyning together of the Sacrament with those things whereof it is a Sacrament or else it is a ioyning together of the signes and things that is to say of the earthly matter with the heauenly and of the outwarde action with the inward action This vnion is not naturall and locall but spirituall and belonging to couenants and hauing respect to others which is in the diuine disposing of the signe to the thing it selfe and in the spirituall offering and receiuing of things truely ioyned with the bodily offering and receiuing of signes As therfore there are two parts of a Sacrament so also of the sacramentall vnion The first part is the vniting of the earthly matter with the heauenly It is not necessary that this heauenly matter be substantially and bodily in the earthly matter or in that place in which the earthly matter is because this vnion is meerly spirituall Neither doth it follow if Christ be not bodily present on the earth in the earthly matter or in the place in which the earthly matter is that therefore he is not present because that indeede is truly present which is present spiritually The other part
of the sacramentall vnion is the ioyning together of the outward action with the inward action For in the right vse of the Sacrament the offering and receiuing of the signe and thing signified is ioyned together the offering receiuing of the sign indeede is bodily by the hand of the minister but the offering and receiuing of the thing signified is spirituall through true faith by the haÌ„d of Christ himselfe For a Sacrament is not onely an earthly and bodily action but a heauenly and spirituall action also in which not only the earthly matter which is on earth but also those things which are in heauen which are in God and which are in the hearts of the faithfull are present with vs. And the holy spirit ioyning vs together with Christ doth couple vs euen we being most farre asunder as in regard of distance of place much more nearly and straightly then either the soul is ioyned with the body or the vine with the braunches Hitherto concerning the parts of the couenant of the Sacrament of Grace the ends follow Of the ends of the Sacrament of the couenant of Grace There are seuen ends of the Sacrament of the couenant of Grace 1 That it might be a remembraunce of Gods benefits both already offered and hereafter to be offered that is to say that it might put the faithfull in minde of Christs benefites eyther already bestowed or hereafter to be bestowed on them So the Passeouer was a remembrance not only of the deliueraunce out of Egypt already past but also of the deliueraunce to come by Christ So the holy Supper is a remembrance not onely of our redemption made vpon the erosse but also of that which is to be performed when he shall come to iudge the quick the dead and shall fully deliuer his elect from sin and all their enemies Luk. 21.28 2 That our faith might thereby be increased exercised and strengthened 3 That by it we might be stirred vp to thanksgiuing for the benefit of our redeÌ„ptioÌ„ 4 That it might be a bond of mutuall loue and concord in the Church that is to say that by the partaking thereof we might more and more be bound amongst our selues in mutuall loue for we that are many are one bread and one body 5 That it might be the bond of publicke meetings of the preseruing of the ecclesiasticall ministery Exod. 12.16 1. Cor. 11.20 6 That it might be a note of our profession whereby as by a cognisance the Church is discerned froÌ„ infidels Exo. 12.45 So by circuÌ„cisioÌ„ the Iews were discerned froÌ„ the GeÌ„tiles As all vncleane men were to be kept from eating the things offered to God this threatning being added that whatsoeuer vncleane man did eat of them his soul should be cut off froÌ„ his people Leu. 7.20 euen so no vncleane or vnbeleeuing man ought to vse the Sacrament of the couenant of Grace 7 That it might be a witnesse of our confession and society with the church The sixt end pertaineth to the whole Church but the last end pertaineth to euery beleeuer He that shall not be circumcised his soule shall be cut off froÌ„ the people of God Whosoeuer vseth not the Sacraments wheÌ„ he may he sheweth that he is not a member of the Church and the companion of our confession For the Sacrament is a witnesse which testifieth that he who vseth the Sacraments doth pertaine to the company of the church that he is a member of the Church and that he hath fellowship with it Whosoeuer in any congregation vseth the Sacrament he by this vse doth testifie that he embraceth the confession of that company and that he hath fellowship with it Thus farre concerning the ends of the couenant of grace Of the Sacraments ef the couenant of grace in the old Testament The Sacrament of the couenant of Grace is two fold of the old Testament or of the new The Sacrament of the old Testament is that which before the coÌ„ming of Christ was instituted for the Church of the old Testament Gen. 17. Exod. 12. 16.15 17.6 1. Cor. 10.1.2.3.4 The Sacraments of the old TestameÌ„t were either ordinary or extraordinary Ordinary Sacraments were those which did ordinarily and alwayes pertaine to the Church of the old Testament Genes 17. Exod. 12. And they were two Circumcision and the Passeouer Of circumcisioÌ„ Circumcision was a Sacrament of the old Testament by which all the males amongst the people of Israell circumcised in the foreskin of their flesh were ingraffed into the couenant that God made with Abraham Gen. 17.10.11 Ios 5.2 Rom. 4.11 The parts thereof are two the foreskin and the outward action in the Circumcision Genes 17.11 The foreskin was a signe that our nature is corrupted that men are borne guilty in this carnall generation and therefore stand in neede of the regeneration and renewing which was to come by â—he blessed seede who should bruise the head of the serpent and in whom all nations should be blessed The outward action in Circumcision was two fold the one of the minister administring Circumcision the other of a faithfull man receiuing Circumcision Gen. 17.9.10 Rom. 2.19 4.11 The action of the minister administring Circumcision was two fold the laying open of the institution of Circumcision and the Circumcision of the foreskin The Circumcision of the foreskin was a signe of the Circumcision of the heart that is to say of iustification by faith Rom. 4.11 of forgiuenesse of sinnes and of regeneration Deut. 30.6 The action of a faithfull man receiuing Circumcision was two fold the receiuing of circumcision and thankesgiuing The receiuing of Circumcision was that wherby a faithfull man through the circumcision that was done by the haÌ„ds of the minister did put off the foreskin of the flesh to signifie that he put off from him the sinnes of the flesh Col. 2.11 Rom. 4.11 Thankesgiuing was done by the parents and kinsfolkes in stead of the infants being circumcised Thus farre concerning circumcision now concerning the Passeouer Of the Passeouer The Passeouer was a Sacrament of the old Testament whereby the faithfull hauing eaten the Paschall Lambe were put in minde of their deliuerance out of Egypt whether it were bodily already past or spir uall and was to come Exod. 12.1.2.3.5 11. The parts of the Passeouer were two the Paschall Lambe and the action pertaining to the vse thereof The Paschall Lambe The Paschall Lambe by a spirituall signification did note Christ the lambe of God taking away the sinnes of the world 1. Cor. 5.7.8 10.3 The action in the Passeouer was eyther of the minister or of the receiuer The actioÌ„ of the Minister is two fold both the laying open of the institution of the Sacrament of the Passeouer and also the offering of it to men Exod. 12.3.4.5.21 The laying open of the institution of he Sacrament of the Passeouer is commanded Exod. 12.26.27 The offering of the Paschall Lambe to others
by faith and yet this is by a spirituall presence not by a locall or bodily presence or placing by a Sacramental presence and such as belongeth to a couenant not by a naturall presence the body bloud of Christ are present by such a kinde of presence as faith requireth would haue not as the bodily mouth such a one as the spirit requireth and not the letter such a one as the purpose of Christ calleth for not a Capernaiticall interpretation and therefore rather we should by our minde be caried vp into heauen then to haue the blessed and glorious flesh of our Lord Iesus Christ pulled out of heauen vpon this miserable earth to imagine his inuisible descending into the bread and againe his ascending into heauen after the holy supper is celebrated Hitherto concerning the earthly matter in the holy Supper now concerning the outward action The outward action in the Lordes supper as in other Sacraments is two fold one of the minister that administreth the Lords supper and another of a faithfull man vsing the holy supper The action of the minister that administreth the holy supper is two fold the sanctifying of the bread and wine and the administring of it Of the sanctifying of the bread The sanctifying of the bread and wine is an action of the minister whereby according to the commandemēt of Christ he ordaineth the bread and wine to a holy vse The reciting of the words of the institutiō and promise is done for the blessing of the bread and wine that is to say that of the cōmon bread wine they might be made holy signes of the body bloud of Christ Which consecrating sanctifying and appointing of the bread and wine to a holy vse was called of old writers a change that is to say such a chaunging as belongeth to Sacraments Of the change belonging to Sacraments Which chaunging of the earthly matter is not a change of the substāce as the Papists erroniously affirme but a change of the end because the bread wine are no more common meat and drinke but serue to a holy end and vse For the mysticall signes Theod Dial. 2. euen after sanctifying doe not loose their owne nature Paul after the blessing calleth the bread still bread The administring of the earthly matter is the other part of the ministers actiō wherby he administreth the earthly matter in the holy supper And that administring is two fold partly of the bread partly of the wine Of the administring of the bread there are two parts the breaking and the distributing Of the breaking of the bread The breaking of the bread is an action of the minister whereby is signified that the bodie of Christ was no lesse certainely offered and broken on the crosse for me then I with my eyes see the bread of the Lord broken for me The distributing of the bread is an action of the minister whereby is signified that the body of Christ is as certainely offered to me as the bread broken is certainely offered to me Of the administring of the wine there are also two parts the powring of the wine into the cup and the distributing of the cup. The powring out of the wine is an action of the minister whereby is signified the shedding of the bloud of Christ done on the crosse The distributing of the cup is an action of the minister whereby is signifyed that the bloud of Christ is as certainely giuen vs as the cup is certainely deliuered vnto vs. Thus farre concerning the action of the minister now concerning the outward action of a faithfull man vsing the holy Supper The outward action of a faithfull man vsing the holy supper is two folde the receiuing of the bread and wine and thankesgiuing The receiuing of the bread and wine is an action of a faithfull man vsing the holy supper wherby he eateth the bread and drinketh the wine to signifie that he doth as certainely by faith eate the body of Christ and drinke his bloud as hee doth certainely with the mouth of the body eate the bread and drinke the wine out of the cup. To eate the body of Christ is to be made a partaker of the benefites of the couenant of grace that is to say of reconciliation iustification and regeneration in Christ of adoption c. Abraham did eate the flesh of Christ before that by his owne substance he had any being in his manhood We eate the flesh of Christ no otherwise then Abraham did neither are wee made partakers of the flesh of Christ otherwise then Abraham was Ioh. 6.51 1. Cor. 10.16 This eating is onely spirituall because it is done by faith and the spirite Whereby it appeareth that the beleeuers only doe eate the body and drinke the bloud of Christ the reprobate doe not because they haue no faith Now the flesh of Christ in that respect only that it was slaine and dead for vs is eaten to quicken the godly the bloud of Christ onely as it was shed on the crosse is drunke for the forgiuenesse of our sinnes For although Christ being once dead and raysed from the dead dyeth not anie more and so is not now any more in the state of humiliation but of glory yet the Sacraments leade our faith to the sacrifice of Christ performed on the crosse as Christ sayth Doe this in remembrance of me and Paul sayth As oft as you shall eate of this bread and drinke of this cuppe yee shall preach the death of the Lord vntill he come Hitherto concerning the receiuing of the bread and wine now concerning thankesgiuing Thankesgiuing is an action of a faithfull mā vsing the holy supper by which through true faith he thinketh speaketh of Christs death to his praise 1. Cor. 11.26 Thus farre concerning the parts of the Lordes Supper now concerning the preparation of a faithfull man before the vse thereof Of the preparation of a faithfull man before the vse of the holy supper The preparation to the vse of the holy Supper is two fold inward and outward The inward preparation is spiritual which consisteth in a mans examining of himselfe or in trying his owne worthinesse or vnworthinesse The worthinesse and vnworthinesse of those who come to the holy Supper and the effects of them both are two folde either of the person or of the vsing The worthines of the person is faith or the righteousnesse of Christ imputed by fayth which whosoeuer hath they are worthy guests receiue this food to eternal saluatiō Therfore the worthines of the person cōsisteth in faith alone and the effect of it is the escaping of eternall punishment The vnworthines of a person is infidelity wherewith whosoeuer are possessed they are vnworthy of this table and receiue to themselues iudgement and eternall damnation The worthinesse of the vsing is true reuerence inward and outward forgiuenes loue a serious bewayling of sinnes repentance the meditation of the benefites of Christ the
inward or outward The outward calling is a calling which is done by the Ministers of Gods word And that is two fold effectuall or vneffectuall Mat. 22.2 The effectuall calling belongeth to the elect in whose harts the word preached doth abide The vneffectuall calling belongeth to the reprobate in whose harts the word of God either findeth no abode or else vanisheth away so that it is become to them the sauour of death and a matter of more grieuous condemnation Thus much concerning the outward calling now concerning the inward The calling that is inward is a calling which is wrought by the holy spirit by whoÌ„ the father draweth vs and giueth vs to his sonne Iohn 6.37.44 and 17.11 Hitherto concerning our calling to Christ now concerning our calling to some office The calling to some office is the separating of a fit person to some office Rom. 1.1 Thus farre concerning our calling now concerning Gods couenant Gods couenant is a bargaine which God hath made with meâ— in which God promiseth to men some good requireth of them again that they performe those things which he commandeth And that couenant is either eternall or temporall The eternall couenant is a couenant in which God promiseth men eternall life And that is two fold the couenant of workes or the couenant of grace The couenant of workes is a bargaine of God made with men coÌ„cerning eternall life to which is both a condition of perfect obedience adioyned to be performed by man also a threatning of eternall death if he shal not performe perfect obedience Gene. 2.17 The couenant with Moses is the couenant of workes The repetition of the couenant of workes is made by God Exod. 19.5 Deut. 5.2 1. King 8.21 Heb. 8.9 and that chiefly for foure causes 1. That God by all meanes might stirre vp men to performe obedience 2. That euery mouth might be stopped and all the world might be made subiect to the condemnation of God for not performing perfect obedience Rom. 3.19 3. That he might manifest mans sinne and naughtinesse Rom. 3.19.20 and 7.7.8.9.10.11 4. That he might thrust vs forward to seeke to be restored in the couenant of grace Gal. 3.22 and 5.23 Thus much concerning the couenant of workes now concerning the couenant of grace Of the couenaÌ„t of grace The couenant of grace is the reconciling of the elect with God by the death of the only mediatour Rom. 8.30 2. Cor. 5.17.18.19.20.21 Heb. 9.15 The mediatour That onely mediatour is our Lord Iesus Christ who onely doth reconcile vs to his father by his satisfaction and merit Gene. 3.15 and 11.35 Gal. 3.12.13.14 Gene. 15.18 17.2.10.11 Exod. 6.4 the Epistle to the Heb. Chap. 7.8.9 10. The couenant made with Abraham is the couenant of grace Actes 3.25 The couenant of grace is also called the Testament because this reconciliation was made and ratified by the death of the testatour Christ comming betweene Heb. 9.16.17 Christ purchased reconciliation between his heauenly father and vs by his death and there withall left it vnto vs no otherwise theÌ„ parents dying doe leaue their goods to their children And that perpetually is one and the selfe same if we consider the substance thereof as there is but one Church in all ages one true faith ReligioÌ„ of Saints one God one mediatour Christ but one sacrifice for sins but one righteousnesse redeÌ„ptioÌ„ of the world one manner for all the ages of the world to obtaine saluation namely by faith in Christ Heb. 13.8 Reuel 13.8 1. Tim. 2.5 Rom. 12. and 4.3 Ephes 1.10 Rom. 9.5 Col. 1.18 Ephe. 2.21 Actes 4.2 Mat. 11.27 Iohn 14.6 Luke 10.24 Iohn 8 56. Gene. 3.15 and 22.18 But by the circumstances it is called the old or new Testament It is called the old Testament or couenant because it was hid from the faithfull by diuers shadowes and figures before Christ was manifested in the flesh Gene. 12.7 Heb. 9.4.18 Exod. 24.8 It is called the new TestameÌ„t or couenaÌ„t because it is clearely manifested to the faithfull by Christ himselfe shewed in the flesh Heb. 8 6. Therefore the faithfull in the old Testament had Christ as yet couered in a type or rather they looked for a true manifestation of him but we haue him manifested indeede They had figures we haue the thing it selfe they did reioyce in outward and ceremoniall things we triumph in spirituall and the things signified without types Ierem. 31.31 Matth. 26.28 1. Cor. 11.25 Heb. 8.9.10 and Chap. 9. and 10. Of the couenant of grace there be two parts the promise of grace the answering againe of a good conscience The former respecteth God the later respecteth the faithfull Heb. 8.10.11.12 Of the promise of grace The promise of grace is the first part of the couenant of grace by which God promiseth freely his benefites purchased by Christ vnto all those who beleeue in Christ The benefites purchased by Christ for vs and promised in the Gospell are these the giuing of the holy spirit the communion with Christ and our preseruation in this communion and the giuing of eternall life Of the giuing of the holy spirit The giuing of the holy spirite is a benefite of God by which he giueth vs his holy spirite who maketh vs partakers of Christ and of all his benefites Of the knowledge of the holy spirit there be two parts the first concâ—rning the person of the holy spirite the second concerning his office If we consider his person he is true God equall with the father and the sonne Actes 5.3.4 Gene. 1.2 Math. 28.19 Mar 16 15. But the office of the holy spirite is this that by him the father and the sonne doe shew foorth their power and execute the decrees of their will in creating sustaining and mouing all things but chiefly in mouing the harts of those that heare Gods word and in sanctifying and quickning the elect with eternall saluation Thus farre concerning the giuing of the holy spirite now concerning our communion with Christ Of our communion with Christ Our communion with Christ is the benefit of God whilest he giueth to the beleeuers Christ himselfe and his merits that he might powerfully worke in them eternall life Iohn 3.16 Rom. 8.32 That is also called our ioyning vnion knitting together with Christ our ingrafting into Christ the eating of Christes flesh the drinking of Christes bloud the bringing of vs vnder one head ioyning into one body vnder one head to wit Christ Ephes 1.10 our washing in the bloud of Christ the quickning of vs the raysing of vs from the dead the placing of vs in heauen together with Christ Ephes 2.5.6 Now the communion of all Saintes with Christ is one and the selfe same that is to say onely spirituall There is not a bodily entrance and remayning of Christ within the bodies of the Saints neither doth Christ dwell spiritually in some and bodily in other some but in all beleeuers spiritually onely And that is