I haue receiued of the Lord that which I also haue deliuered vnto you that the Lord Iesus the same night hee was betraied tooke bread Vers 24. And when he had giuen thanks he brake it and sayd Take eate this is my bodie which is broken for you doe this in remembrance of me 25. After the same manner also hee tooke the cup when he had supped saying This cup is the new Testament in my bloud doe this as oft as you drinke it in remembrance of me 26. For as oft as you eate this bread or drinke this cuppe ye shew the Lords death till he come The Interpretation THese two places haue one end Both texts to one end namely to teach good order and good behauiour amongst Gods people the first touching all dueties and the latter in the seruice of God as namely in the vse of the Sacraments The first is by a comparison of the estate of Christians before their calling The first text with that wherein they are after they be called the a Were in times past vers 3. first estate is verse 3. in these wordes were in time past where he describeth the nature of the vnregenerate in the b Wee our selues person of the Christian in these words we our selues first the corruption of the c Vnwise Disobedient Deceiued minde vnwise in the vnderstanding part disobedient in will and deceiued in iudgement Secondly in the d Seruing the lusts diuers pleasures affections seruing the lusts and pleasures Thirdly in e Liuing in maliciousnes and enuie conuersation liuing in all wickednes to the hurt of others and this is set forth by the f Hatefull and hating vers 4. effect that one hated the other By which hee emptieth man of all righteousnes and strippeth him naked that he may bee seene to be nothing but filthines Then the other estate is shewed in the rest First by the g Bountifulnes and 〈◊〉 of God fundamentall cause the secret bouÌ„tifulnes loue of God And because God is h Our Sâ—â—â—our author of christian happines wholy soly he is intituled Our Sauiour this bountifulnes is set forth by the i When appeared vers 5. time when it was knowne and effectuall when it appeared and this is verse 4. Then verse 5. he sheweth k According to his mercie how it is wrought namely by mercie that is compassion on our infirmities and miseries being such desperate sinners which is opened by his a Not by the works of righteousnes which we had done contrarie that it was not by our workes of righteousnes Then hee sheweth b He saued vs. what God did he saued vs namely from that miserable estate of sinne and this is declared by the instrument which is double one c Washing outward of lesse power which is washing that is Baptisme the other d Holy ghost inward which is effectuall and maketh the washing effectuall this is the holy Spirite and that by two e New birth and renewing effectes the new birth or regeneration vnto faith and renewing of vs in sanctification vnto holynes And verse 6. vers 6 these two effects are set forth by the holy f Iesus Christ conduit or meanes by which they are powred downe vpon vs which is aboundantly by Christ and then verse 7. vers 7 by the g Iustified and made heires c. effects that we should be iustified by his grace that is * Rom. 3.24 freely reconciled vnto God by faith in Christs blood and made heyres of eternall life This latter effect is declared by his h Hope instrument Hope The summe is then that seeing by nature wee are so corrupt in minde in will affections and workes and that God of his bountifulnes without our workes moued onely by his mercie hath begotten vs a new and sanctified vs with his spirit whereof Baptisme is a Sacrament all this by Christ c. We ought to bee subject to principalities and powers obedient and readie to euerie good worke The other place The second text opened is by a rehearsall of the institution of Christ that by it as by a rule or lawe the Corinthian abuses and disorders might be reformed where firs is the i I haue receiued of the Lord c. preface to make it a rule because he deliuerad to them that he receiued from the Lorde insinuating that hee durst not teach them any thing else and therefore they did ill to corrupt that order by their abuses then for the thing it selfe he first simplie and truly sheweth the very storie and after he expoundeth the vse of it In the storie he beginneth with the a The night he was betrayed time that it was ordayned The same night he was betrayed namely the * Colos 2.16.17 Heb. 10.1.2.9 time of the olde testament in the shadowes hauing in him an ende he erecteth ordinances for the new then secondly hee sheweth the b Hee tooke â—read and brake c. vers 24. things First that hee tooke bread then that hee blessed it by * 1. Cor. 10.16 giuing thankes that is hee separated it to some speciall vse to that end followeth the breaking the bread and bidding them to take and eate it then he sheweth the c This is my bodie vse of these ceremonies in these words this is my bodie which is sacramentally spoken as * Exod. 12.11.12 1. Cor. 10.3.4 that of the Passeouer and of Manna and the rocke c. that that breaking of bread was a signe of his bodie to be broken which he expoundeth himselfe in the d This doe ye in remeÌ„brance of me next wordes which are a commandement by vertue whereof the Churche ought to vse this Sacrament namely that the Church should doe as hee did and when they so doe they should doe it in remembrance of him Then verse 25. vers 25 hee sheweth the e After the same manner c. like of the cup where the words of the f This cuppe is the new Testament c. vse are spoken by a borrowed speech the cuppe for the wine in the cup and alluding to the g Exod. 4.8 righte of the sacrifices he calleth it the testament in his blood meaning that it was a sacramentall signe of the couenant of God sealed with his blood which least we should dreame of any Transubstantiation or consubstantiation hee likewise expoundeth himselfe in a h This doe as oft as ye c. commandement to the Church that when they drinke it they should doe as he did in remembrance of him Now the Apostle hauing the same spirit of Christ in that very meaning doth teach vs the i As oft as ye c. vers 26. vse verse 26. calling the creatures in the eating bread and in the drinking wine and that the same bread and wine so separated by thankesgiuing are not changed in their substance but in their
faith apprehending Christ wrought by preaching thorow the spirite Lastly the thing for men euerlasting life 8. Here is taught who are saued 8 This Christ so expoundeth in the next verses and cap. 6.40.53 those onely who beleeue which is not to beleeue there is a God or that God made the worlde c. which yet are necessarie but to beleeue in him that is in Iesus Christ the onely begotten sonne of God 9. Our saluation is most free certaine 9 It dependeth vpō Gods loue Ioh. 13.1 T it 1.2 10. 10 In the worde giue Eph 2.8 Our saluation is of the free grace of God without our deseruing 11. 11 This is seen in his person aboue all sacrificers Heb. 10.11.12.13 Our Saluation is perfectly wrought by Christ alone 12. 12 1. Pet. 2.6 7.8 Mat. 7.13 Mar. 16.16 There are two waies of mens life by the decree of God some by beleefe in Christ shall be saued some for vnbeleefe shall perish 13. There is a double life 13 Heb. 9.27 1. Thess 4.14 Matth. 25. and a double death one of the body onely and the other of bodie and soule 14. 14 Matt. 16.18 Mark 16.16 1. Ioh. 1.3 Eph. 4.15.16 Here is the catholike Churche the communion of Saintes remission of sinnes resurrection of the bodie and life euerlasting taught For the catholike Church is of all that beleeue in Christ the communion is our fellowship with God in Christ thorow the spirit in the vse of all his giftes or there is one God one Christ one faith and one saluation to all Remission of sinnes the resurrection of the bodie are part of those giftes which are shadowed is this eternall life for by forgiuenes of sinnes and the resurrection of the bodie wee come to eternall life 15. 15 1. Ioh. 4.11.19 1. Cor. 6.11.20 This place is most strong to teache men to liue godly soberly and righteously in this present world for what may more moue then the free loue of God the great price of our saluation the onely begotten sonne of God the order of our calling by the spirite to be regenerate vnto faith and lastly the saluation it selfe which is to bee deliuered from sinne 16. 16 This is taught Rom. 4 11. cap 6 2 3. 1. Cor. 10.16 You may ioyne vnto these though not expressed in the text as the rest That the Sacraments are signes to teach vs as seales to applie vnto vs this doctrine Comforts out of this doctrine HEre is the place to explaine the sweete comfortes of this doctrine which I may terme the pleasant taste of these good fruites which I desire that euery Master would carefully and painefully drop into his familie that they may taste how good the Lorde is and feele that they knowe for this will mightelie worke towards faith so that his labour shall be ioyfull in the ende The comforts are gathered by the consideratiō of the persons meditation of the things Comforts by the consideration of the persons 1. 1 Psal 23.1 Rom. 8.31.32 Eph. 1.13.14 Beholde here the great loue of the almightie and glorious God the loue of Christ his sonne and of the holy Ghost What was greater in God then his sonne That hee gaue for to vs. What is greater in the sonne then himselfe That he bestowed vpon vs. What is more precious then the power and goodnes of the spirit that hee powreth into vs renewing and endowing vs with faith and sanctification O how vnspeakeable is the goodnes of God for the assurance of our saluation so that no man can doubt but euery soule that knoweth and feeleth these things must needs reioyce with ioy vnspeakeable and glorious 2. 2 Rom. 5 6.7 8.9.10 1. Ioh. 4.9.10 Marke who they bee vpon whom this glorious God bestoweth this great gift vpon the world euen vs men who hauing offended him by sinne are his enemies by euill mindes and are weake being able to doe nothing to recompense him or to comfort or helpe our selues but he chooseth vs he redeemeth vs he sanctifieth vs he glorifieth vs. Must not this being well wayed make vs burst out with the blessed virgin a Luk. 1.46 My soule doth magnifie the Lorde and my spirite reioyceth in God my sauiour Comfort by the meditation of the things 3. 3 Eph. 2.1.2.3.4.5.6 1. Pet. 2.9.10 cap. 1.3.4.5 Coloss 1.12.13 Reuel 1 5.6 Philip. 3.20 2. Tim. 4.8 Call to minde in what miserie danger and wofull condition we be of ourselues into what happines freedome and blessed estate we bee brought by Gods loue in Christ from sinne from death from hell from the curse of the lawe from the power of Sathan from the wrath of God and eternall corruption anguish and searefull sorrow into the glorious libertie of the sonnes of God to immortalitie and in corruption to the crowne of righteousnes and to be the sonnes and daughters of God heyres of the kingdome of Heauen to the fulnes of ioyes in the presence of God for euermore Mine heart cannot conceiue my pen cannot write the vnsearcheable riches of Christ the price of this pearle for which a man would sell all that he hath And this is freely giuen vs perfectly wrought for vs assuredly kept for vs how may we triumph and glorie in our God Reioyce in the Lorde alway and againe I say reioyce When the soule is thus seasoned with the taste of this heauenly doctrine Admonition to the householder then may the Master of the familie boldlie descrie vnto them the errors which are contrarie to these trueths And this he shall finde a perfect rule that the true doctrine being once vprightly taught whatsoeuer is not agreeing thereunto is falsehood and to be auoyded as a Epist 2. ver 9 Iohn teacheth Whosoeuer transgresseth and abideth not in the doctrine of Christ hath not God Now the errors are infinite as there are many by-waies and but one true waie So b Eccles 7.31 God made man righteous but they haue found out many inuentions I will name but a fewe in comparison yet so many as I would the Master of the house should vse discretion in rehearsing of them to his familie namely some fewe at once and so it wil much further them euen as by all contraries euery good thing is the more perceiued felt and esteemed In repeating of these he must rehearse the true doctrine and so compare them together that they may perceiue this to bee contrary to that as light vnto darknes And therefore by figures answering to the doctrines I wil shew him which are contrarie to each other and with a little heede taking and attention hee shall finde it easie The errors and heresies contrarie to the good doctrine 1. THe first doctrine condemneth all these i. the Atheists of whom Psal 14.1 Secondly the Philosophers who make God to bee idle and not to haue care of the world thirdly the gentiles who turned the glory of the incorruptible God
AN ORDER OF HOVSHOLD INSTRVCTION By which euery master of a Familie may easily and in short space make his whole houshold to vnderstand the principall and chiefe points of Christian religion without the knowledge whereof no man can be saued Deut. 6. vers 6.7 And these words which I command thee this day shall be in thine heart thou shalt rehearse them continually vnto thy children and shalt talke of them when thou tariest in thine house and as thou walkest by the way and when thou lyest downe and when thou risest vp c. 2. Tim. 3.15 Thou hast knowne the holie Scriptures of a childe which are able to make thee wise vnto saluation thorough the faith which is in Christ Iesus AT LONON Printed by the VVidowe Orwin for Thomas Man dwelling in Pater-noster row at the signe of the Talbot 1595. TO THE RIGHT HONOVRABLE THE LORD ROBERT DEVOREVX Earle of Essex and Ewe Vicount Hereford and Bourchier Lord Ferrers and Chartly Lord Bourchier and Louaine Knight of the noble Order of the Garter Master of her Maiesties Horse and one of her Maiesties most Honorable priuie Councell grace and peace be multiplied IT is a matter of great waight and necessarie duety Right Honorable to consider wisely and to iudge rightly of the workes of God in the euent of thinges which happen vnto men For as it is written in the Psalmes a Psal 145.17 The Lord is righteous in all his waies and holy in all his workes And againe b 107.43 VVho is wise that hee may obserue these things for they shall vnderstand the louing kindnesse of the Lorde And againe c 92.6 An vnwise man knoweth it not and a foole doth not vnderstand this And seeing d Rom. 11.36 all thinges are of him and thorow him for him and e 1. Sam. 2.9 in his owne might no man shall bee strong but f Psalm 75.7 33.11 God is Iudge hee maketh low he maketh high and that the counsell of the Lorde shall stand for euer the thoughtes of his hart Gods prouidence in all things is to be obserued thoroughout all ages euery man ought carefully to regarde the prouidence of God in the thinges befalling to himself and others which I find very fruitfully obserued by the holy seruaunts of GOD in the Scriptures As Ioseph when he sawe his Fathers house in the time of the greate famine to come into Egypt to buy foode comforteth his brethren who of enuie had solde him thither with this obseruation saying g Gen. 45.5 Bee not sad neither grieued with your selues that ye sold me hither for God did sende me before you for your preseruation And Dauid comforteth himselfe and stayeth the rage of his seruaunt against the cursing of Shimei by this consideration saying h 2. Sam. 16.12 Jt may bee that God will looke vpon mine affliction do me good for his cursing this day So Mordecai encourageth Ester to make supplication to the king though it were contrarie to lawe and in hazard of her life in the behalf of the Iewes who were appointed to die by wicked Haman by such a wise collectioÌ„ among other wordes saying a Ester 4.14 VVho knoweth whether thou art come to the kingdome for such a time In like sorte when I thinke vpon your honor remembring what I haue heard of your noble Father that good Erle in the time of his last sicknes of his godly care ouer his children comparing thereunto how God hath preserued you vnto this time what speciall fauour you haue attained before so gracious a Prince in what an high waigh tie place you are set in what yeares of your age these things are befallen you together with the blessed giftes by which you are fitted thereunto mine hart is touched with a comfortable hope that the Lords grace working effectually in you and his heauenly spirite directing you you might be a worthie instrument in faithfull and wise seruice to her maiesty for the good of this common-wealth the churches of Iesus Christ among vs. For if b 1. King 18.4 Obadiah vnder wicked Ahab could keepe from Iezebel and feede an hundreth Prophetes and c Iere. 38.8.9 Ebedmelech could obtaine of that euill king Zedekiah to deliuer Ieremie out of the dungeon into which he was cast by the Princes with the kings consent and d Nehem. 2. Nehemiah could apply the fauour he had with that heathenish King Artashasht to the building of the walles of Hierusalem who can tell but that much more such a noble man of Christian knowledge aduanced by God into the fauour of so Christian and religious a princesse may likewise performe some seruice of great importance to the Church of God and his countrie And verily if God e Prâ—u 18.4 made all for himselfe Euery man ought to serue God according to his place giftes and his elect f Ephe 1 6. for the glorie of his grace g Act. 17.26 assigning the times which were ordained before and the bounds of mens habitation that they should seeke the Lord and if he haue h Math. 25.14 giuen euery man a talent whereof hee must render an account then ought euerie man i 1. Cor. 7.17.24 so to walke as God hath distributed to euery man as the Lorde hath called euery one and therein to abide with God Therfore k 1. Sam. 15. Saul without reseruing of any spoyle by any pretence must bee obedient to the voyce of the Lord in the vtter destroying of Amalecke because God had annoynted him to be king called him thereunto And Dauid l 2. Sam. 12. though hee were a man after Gods heart yet because he forgate his aduancement by God his great benefits and by deflowring his neighbours wife c. disobeied God and caused the enemies of God to blaspheme was reproued sharply punished seuerely And thou O meeke m Num. 30.12 Moses what kept thee out of the lande of promise And thou O wise a 1. King 11. Salomon what made thy latter dayes troublesome and a breach in thy kingdome And thou O good b 1. King 22. Iehoshaphat what brought thy life in hazard was it not that God who exalted you in honour Who so honor not God are plagued was not sanctified by your seruice If God thus deale with his owne c 1. Pet. 4.17 house where shall the vngodly and sinners appeare d Philip. 3.19 whose God is their bellie who e Haback 1.16 sacrifice to the net of their own policies and honour the f Luk. 16.13 God riches but g Exod. 5.2 know not the Lord who giueth them all things abundantly to enioy h Rom. 1.24 God giueth them ouer to their owne lusts i Iob. 5.14 they meete with darknes in the day time and grope at noone day as in the night some by k 2. Sam. 17.23 their policie make an halter
necks of children and seruants with the loose raines of libertie and licentiousnes that very few can abide this wholesome yoake of Christian nurture the gracious godly comforte of the knowledge of saluation Great masters rulers princes captaines and kings may instruct their priuate families For if one man could command to feare God to instruct 318. able men beside all other seruants women and children as is spoken of Abraham Gene. 14.14 and cap. 18.19 and that a chiefe ruler ouer 120000 people could so gouerne his priuat familie that he could say I and mine house will serue the Lorde as wee reade of Ioshuah cap. 24.15 And an other great Prince had his seruants so guided in the feare of God that hee and they were examples in lending money and corne to the poore of the land as did Nehemiah cap. 5.10 And if a Centurion could make both seruaunts and souldiers readie and obedient to euery good worke as appeareth Matth. 8.9 yea if a King could protest vnto God to banish deceitful and lying persons out of his house and to entertain the faithful him that walketh in a perfit way as you may see Psalm 101.5.6 I verily thinke that no man endowed with a good conscience fearing God and louing the Lord of life Iesus Christ can haue any iust excuse or reasonable pretence to keep about him a familie vntaught in the sweete words of the Gospell and the holesome paths of our blessed Sauiour Except they will say that it is more behoofull for their children and seruants to serue them and to reuerence them then to serue and reuerence the Lord of glorie Instructing of groat families furthereth both Church and common-wealth But why should I vse many words vnto men of such excellent wits great gifts in a matter so necessarily depending vpon them that the least mention should suffice euery wise and truly noble Gentleman to so glorious a worke For by the good order Christian instructiō of one such great familie many soules are brought to God there is great encouragemēt by ensample vnto others out of the familie and a marueilous power for the bringing foorth and confirmation of al good things both for the common-wealth and also for the Church of God For hence doe all other sortes of people take their light and the liues of noble worshipfull men are many times more of force then either the law of God or man For they are like the great pillars in a building that if they stand steadie in faith and good life with their families many are vpholden by them in the wayes of godlines but if they swarue and become carelesse and dissolute they draw many with them as by a mightie sway into the wofull downfall of infidelitie and destruction Therfore aboue al men it behooueth them to take heed to themselues and the good instruction and gouernment of their housholds The second sort are tutors in the Vniuersities to whom I ioyne also the third sort Second and third sort Tutors Schoolmasters Schoolmasters in towne countrie Which two haue a great resemblance in their opportunitie to do good when many mens children of all callings are committed to their conscience to the one They may doe vnspeakable good in the first and more tender yeares to the other in the yeares of most danger If these two sorts of men would be painfull to wring out the iuyce of this heauenly erudition as a necessary sawce to giue a pure verdure to their other literature or as a sauoury salt to season al other learning it is not to be spoken how much good they may doe For as young plants being straightned while they bee tender and trimmed with pruning and other parts of husbandrie will growe very goodly to behold in their greatnes which being neglected are many times very crooked and vnfit for diuers vses So doe young men for the most part proue as they are nurtured in their youth And the good instruction of Schoolemasters and Tutors in my knowledge hath very well straightned such young impes who otherwise were very rough and vnfruitfull that many receiue comfort by their worthie example Therefore I do most instantly beseech all Tutors and Schoolemasters to practise this booke or because you are learned some better forme of your owne Lastly Fourthly women as Ladies and Gentlewomen honorable by instructing their children I doe heartily and humbly entreate all sorts of women to watch carefully to doe this duetie and first all Ladies and Gentlewomen that they may be honoured by the spirit of Iesus Christ as was that a 2. Ioh. Ger. 1.4 elect Ladie whose children did walke in the trueth And all other women like b Rom. 16.12 Persis who laboured much in the Lord. And as c 1. Sam. 2.19 Hannah made coates for her sonne Samuel who serued in the house of God so these would aray their seruants and children with the d Prouerb 4.9 goodly ornaments of wisedome and knowledge which is from aboue A woman Women being at hand may instruct their children being the e Psal 128 3. fruitfull vine on the house sides in whose sight the f Prouerb 4.3 children are tender and deare can by no meanes shew their naturall loue better then being alway at hand with their children and maides to giue them euery day in milde and pleasant manner some of these g Prou. 25.12 golden apples wherewith the young babes will take such delight that by the nourishment and exercise thereof they will be made h Psal 8.2 strong to confound the enemies of God and their countrie when they haue learned to i 1. Ioh. 2.12.14 know the father and that their sinnes are forgiuen them for Christs names sake It is exceeding great the profit you may doe in the familie if as Salomon sayth of a vertuous woman you k Prou. 31.26.28 open your mouthes in wisedome and the lawe of grace be in your lips For your children shall rise vp and call you blessed your husbands shall praise you Whereas l chap. 29.15 children set at libertie make their mother ashamed And generally Instruction of youth bringeth ioy to the instructor as a man wil sowe his ground with the best seede and plant his orchard with the best fruit because he looketh for the greater and more gainefull encrease in the time of gathering so if men louing their children as well as they doe other commodities would also traine them vp in the best thinges which are found in the discipline knowledge and faith of Christ they should not onely escape many a secret griefe and bitter mischiefe but also blesse the Lord with great toyfulnes when they finde this fruite of their education in knowledge of these good things namely their children to bee a comfort refreshing and honour to their gray haires and their seruants necessary helpes before them in all good causes and matters of honestie
vse namely that it is not now as common bread to feede our bodies onely but it hath a sacramentall and holy vse annexed for the feeding of our soules that is Wee shew the Lordes death herein till hee come The summe then is seeing hee deliuered vnto them onely that he receiued and that in this order and to this vse they must not prophane this holy Sacrament by their disorder or additaments what so euer to doe in any other order or to any other vse more or lesse then it was ordained Whereupon he proceedeth in the rest of the chapter to giue them certain canons or precepts out of the premisses namely how they should reforme themselues and doe it orderly and profitablie The Doctrine of the Catechisme 1. Out of both places These two places open vnto vs the couenant of God touching the saluation of his elect by two things First by doctrine as a writing declaratorie Secondly by Sacraments as seales of that writing confirmatory 2. The doctrine is in the description of the persons couenanting one with another and the couenant it selfe 3. 3 In the first place vers 4.5.6 The first person is he who offereth the couenant namely God who is described by the speciall worke which hee doth in the couenant hee maketh his bountifulnes appeare and is therefore intituled a Sauiour as one that seeketh vs and not we him 4. The second man 4 Vers 3. shutting out pure naturals free will c. who receiueth the couenants who is described voyde of all goodnes in minde will affections works for so * Ezech. 16.4.5.8 God findeth vs in our filthines before the couenant 5. 5 In the second place vers 24.25 The third person is the mediator of the couenant Christ who giueth his body and blood for the confirmation of the couenant 6. 6 This is out of both places The couenant it selfe is first called the new Testament that is * Ierem. 31.31 not of the lawe of workes but of mercie and grace Therefore on the partie that offereth it is thus described First God propoundeth himselfe to bee our God and Sauiour then hee receiueth vs to himselfe by mercie in Christ and not by our workes Thirdly he sheweth the effect of the couenant that wee should bee iustified by his grace and made heyres thorow hope of eternal life On our part the condition is no more but to receiue all this by faith in Christ which is giuen vs in the new birth and therefore * Rom. 8.15 called the spirite of Adoption by which wee call God Father And so the couenant is made on our part as it is * Gal. 3.26 written Yee are all the sonnes of God by faith in Christ Iesus Where you may see that Christ is the mediator * Eph. 2.18 to bring vs to God namely by beleefe in him Which couenant God will haue declared before men by the vse of his seruice as profession Sacraments c. and by obedience vnto euery good worke 7. In beholding which couenant wee may see all merit and reioycing in man vtterly excluded For before the couenant wee are altogether voyde of all goodnes in the couenant wee are receiued and saued by mercie without workes Christ is a mediator to God for vs paying the ransome of our sinnes by him is powred vpon vs the new birth and renewing of the holy Ghost by him we are iustified and made heyres of euerlasting life If we haue faith or hope they are all the giftes of God thorow Christ so that wee haue euery way cause of abasing our selues and onely to * 1. Cor. 1.30 reioyce in him Wherefore the Church ascribing nothing to her selfe maketh this ioyfull confession a Esay 61.10 I will greatly reioyce in the Lord and my soule shall be ioyfull in my God for he hath clothed mee with the garments of saluation and couered me with the robe of righteousnes c. Now not minding to shew euery particular poynt which these two places affoord An obseruation to the teacher we will come to the second parte of the Sacraments In handling whereof if any thing bee not in one of these two texts for it were much all to be I will set in the margine some other place as a supplie to their wants and this doctrine is in two things 1. How many Sacraments 2. What they be 8. There are but two Sacraments of the * I say couenāt because the word sacrament is vsed diuersly this shutteth of vnproper vses couenant that is to say Baptisme and the Lords Supper The other poynt What they bee will appeare easie if wee learne how they agree betweene themselues and how they differ both betweene themselues and also from others 9. Two Sacraments agree in foure things These two Sacraments agree in these things 1. In a generall definition A Sacrament is a signe and seale of the couenant of grace First they are signes 1 In a generall definition as water washing in Baptisme bread and wine eating and drinking in the Lords Supper They are both signes of the couenant for Baptisme signifieth Christs bloud in the couenant and so dooth the Lords Supper and they bee both more thē bare signes euen seales of assurance For as the seale is set to a will or deed to confirme the writing so are these two appointed by Christ to assure vs of the thing they signifie Therefore the one is called his body and the other the washing of the new birth not because they bee chaunged in nature but by such a neere speech to assure vs of the thing sealed or signed They both herein assure vs of our iustification and sanctification Secondly 2 They be as badges they bee both outward badges of our profession as by the one we shew the Lords death and by the other that wee are Gods children by a new birth Thirdly 3 Both commanded Mat. 28.18.19 they both haue a commandement from Christ Fourthly 4 Both haue a forme of administration Acts. 2.14.37.38 Mar. 16.15.16 they both haue a prescribed forme of administration in regard of the Minister and people The Minister is appoynted to preach and declare the couenant and to administer the Sacraments the people to heare and to receiue the Sacraments In Baptisme the Minister must wash with water in the name of the Father and of the Sonne and of the holy Ghost the person to bee admitted into the Church is to submit himselfe to such a washing In the Lords Supper the Minister by thanksgiuing is to set apart to this holy vse the bread wine seuerally to breake the bread and to giue afterwards seuerally first bread and then wine to the people bidding them to eate drinke c. and the people ought to receiue them both seuerally first bread and then wine and to eate the bread and drinke the wine not as common bread and wine but as sanctified to the
* Gen. 28.12 ladder by which the elect doe walke vp into heauen and in the margin the particular poyntes of doctrine as the goodly * 1. King 10.18 Lions on both side of the steps of Salomons throne which with little marking thou maist perceiue to offer themselues The poynts of doctrine in the meaning of the words The interpretation or ladder Ver. 3. HEre is the top of Salomons throne for hee sheweth in this verse the state of all faithfull Christians in this life after their effectuall calling that they haue as it were liuery and sesin of that heauenly kingdome Where the blessing is that of Abraham Gen. 22. communicated vnto them by the a The trinitie spirite and it is described by the author a The trinitie God the b Christ in his person Gods sonne in office Lord Iesus Christ i annoynted Sauiour king priest and prophet Father of our a The trinitie Lorde Iesus Christ and by the nature of it which is heauenly which may be translated as chap. 2.6 heauenly places because the c The state of beleeuers to bee heires of heauen blessing is to make vs heyres of heauen by hope as is expounded verse 13.14 and Titus 3.7 and it is set forth by the meanes which is a Christ the meanes Christ namely that being in Christ we haue this blessing Gal. 3.14 and it is saide all spirituall blessings because b The Spirit the worker by the spirite all giftes necessarie to eternall life are giuen vs 1. Pet. 1.3 and he teacheth them to prayse c God the author God as the author saying Blessed be God c. Hauing shewed that the faithfull are set by Christ thorow the spirit in the state of saluation as it were translated from death to life now in the rest hee sheweth the proceeding of the causes as the steppes by which GOD bringeth vs vnto this and so in the accomplishment of all the elect vnto the perfection of ioye in the life to come Verse 4. He sheweth the first steppe d The first cause of saluation chosen before the world was God doth chuse them this is declared by the time that is before all time and by the e God in chosing looked not on worke or faith foreseene but on his sonne mouing cause in Christ by the f Godly life an effect not a cause of saluation end that we should be holy c. Verse 5. He sheweth here a second cause or degree which is g The second cause of saluation adoption thorow Christ Adoption that is God would take vs to bee his children which is set forth by the repetition of the first cause h They that are adopted were first predestinated predestination which is generall to election and reprobation namely that out of it came adoption that is God set downe by decree whom he would make his children thorow Christ which is called the sure foundation of God 2. Tim. 2.19 and this illustrated by another i The good pleasure of Gods will the mouing cause of predestination to adoption mouing cause which is the good pleasure of his will Verse 6. The former cause is here amplified by the last k The glory of God the finall cause final the glorie of Gods grace Which l The grace of God a third cause grace is made a third and speciall working cause bringing forth a fourth which is our m Iustification a fourth cause iustification for hee saith that with n If it bee of grace it is not now of works Rom. 11.6 grace he maketh them accepted and to bee accepted is alone with iustified and his grace being the cause thereof sheweth that wee are freely iustified by his grace Rom. 3.24 And lastly that we may know this iustifying to be o We are iustified by grace thorow faith in Christ by faith in Christ he addeth him as the materiall cause in all these causes terming him beloued by excellencie because for his sake God doth these things Verse 7. The a Redemption by Christs bloud a fift cause fift cause of our saluation is redemption by Christs blood this is declared by the b Forgiuenes of sinnes part of redemptiō His bloud sheweth Christ a naturall man effect forgiuenes of sinnes which sheweth how Christ is the meanes of our iustification namely in that hee payed the ransome for our sinnes and so wee being forgiuen are accounted iust for his sake as is opened 2. Cor. 5.17.20.21 which is amplified by repetition of the working cause his grace c Rich is the grace of God in forgiuenes of sinnes which for the exceeding greatnes is called rich Verse 8.9 Here he sheweth a d The preaching of the Gospell a sixt cause sixt cause euen the instrument by which he applieth all these causes vnto vs which is the preaching of the Gospell called here e The Gospell is the opening of the mistery of Gods will in all wisdome and vnderstanding The opening of the mystery of his will So expounded cap. 3.4 5 6. Coloss 1.25.26 Which thing is set forth first by the cause whereby that is his grace secondly by the order of it that it was aboundant in all wisdome and vnderstanding thirdly the f The preaching of the gospell commeth of Gods grace and good pleasure repetition of one mouing cause The good pleasure of his will and lastly by the first cause his g Preaching of the gospell ordained of Gods purpose purpose wherein he regarded nothing but Christ wherefore hee saith in him that is as God purposed in his good pleasure to elect and adopt these happie soules in Christ so did he in that purpose appoynt the meanes which is the preaching of the Gosspell Verse 10. The h Our effectuall calling the seuenth cause last cause which is the effectuall calling named the i All the faithfull gathered into one gathering into one The greeke word signifieth the gathering of dispersed things into one entire or summe namely that where we be in all ages as sheep going astray we are called by the gospell and gathered by fayth vnto Christ our shepheard into one felowship or bodie which then shall be k There is a certaine number of the elect which shall be made full vp in Christ perfected when the whole number of the elect being accomplished we shall all meete with Christ and hee made meruellous in all that beleeue Ephes 4.12 13. which calling is set forth by two argumentes First by the times wherein there is a a The faithfull called in all times ages dispensation of times and a b In the end of time all the elect shall be one with Christ fulnes of times which sheweth that God calleth and gathereth his elect in many times as before the law and vnder the law and in the time of the Gospell wherein the whole world shal be gathered And