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
of God by which we do religiously call vppon God Psal 50.18 116.13 To it is opposed an idolatrous inuocation and the omitting of inuocation or sinne An idolatrous inuocation is a sinne when that is called vpon which is not God And of this first is the inuocation or sinne of the Gentiles Turkes Iewes and Papists The omitting of inuocation is a sin when inuocation so straightly commaunded by God is omitted as though God had no need of it Calling vppon God is either prayer or an oath Of prayer Prayer is a calling vppon God by which we aske of God such good things as are necessary for the soule and body and contrariwise do pray that euill things may be remoued Gen. 17.18 24.12 28. 2. â—2 11 Exod. 8.12 1. Sam. 17.19 1. King 8.15 And that 〈◊〉 either the absolute seruice of the deity or prayer proper to the mediator The absolute seruice of the deity is that which is properly directed to the deity and with that also wee worshippe Christ as hee is God and by which we attribute vnto him the honour of omnipotency knowing all things and being euery where present Of worshipping the mediator Christ Prayer proper to the mediator is that worship which is giuen to Christ both in respect of his person and of his office as to that mediator that is God and man For as the acknowledgement of Christ consisteth in the acknowledgement of his person and office so in inuocation we must thinke of Christ after either manner First he is to be called vppon as God the giuer of good things with the Father and the holy Spirite Secondly we must thinke of him as of a mediatour and intercessour for whose sake we beleeue that wee are receiued and heard That worship of the mediatour is one not in respect or degree but in number And as our faith in the acknowledgment of Christ doth put a difference betweene the natures so also in the worshipping of him Therefore he the mediatour is worshipped not for his humanities sake which is created but because of his eternall and omnipotent deity For the deity the Creator of all things is the proper subiect of religious worship and not the humanity because it is a creature Cyrillus writing to Theodosius the king concerning the right faith saith Shall we therefore worship Emmanuell that is God with vs as a man Be it farre from vs for this sinne were a dotage deceipt and errour For in this wee should not differ from those who do worship the creature more then the creator and maker And as faith doth attribute to him according to either nature that which it ought according to the Scriptures so it doth demaund that in the worke of hearing as in the perfection of his duetie and obedience he should worke according to either nature that which is his owne to do According to the deity that he might behold the hearts heare the sighes of his seruants giue the holy Spirite and other good things according to his vnmeasurable wisdome and power But according to the humanity that he might of his own humaine will approoue the prayers and hearings of his people and in that might do that which is proper to him So the Church prayeth Reuel 22.20 Euen come thou Lord Iesus in which prayer it doth aske not that made manifest in his God-head he might come in the clouds but manifested in his humanity and so one and that selfe same Lord Iesus might deliuer and glorifie the Church by his diuine omnipotency or almighty power Thus much concerning the distribution of prayer now concerning the forme of prayer Of all other the Lords prayer is the best forme of prayer The Lords prayer is that which our Lord Christ himselfe hath taught vs. The expounding of the Lords prayer Mat. 6.9 Luke 11.20 Our Father which art in heauen and so forth Of the Lords prayer are foure parts an entrance petitions a confirmation and a conclusion Of the entrance there are two parts the first teacheth vs whom we ought to call vppon namely our father Our father is God Now we call God father for two causes 1 Because he hath begot the sonne to himselfe from eternity to wit Iesus Christ 2 Because he hath adopted vs to be his sonnes for Christ his sake But in our prayers we call him father for three causes 1 That we being about to pray might find a distinction between our inuocation and the prayers of Infidels turning our selues to this God who hath manifested himselfe in his sonne Iesus Christ 2 That a child-like feare and reuerence of God might be stirred vp in vs. 3 That we might pray with confidence certainly assuring our selues that we are heard of God as of a mercifull father because he hath adopted vs to be his sonnes because we are members of Christ because we call vpon him by Christ But we call him our Father for two causes 1 That so we might thinke that we are to pray not only for our selues but for other men also especially for those who are members with vs in the body of Christ sonnes of the same father in heauen 2 That we may pray the more boldly thinking this that the whole Church and euen the mediator as our brother doth pray with vs. This is the first part of the entrance the second followeth The second part is this which art in Heauen That God is in heauen it meaneth that he onely is omnipotent and alone can giue vs those things which we aske of him God truely is euery where Iere. 23.23.24 Esa 66.1 But heauen is as it were the ordinary Pallace of God in which is his throne and the chiefest glory of God doth appeare because God doth most magnifically manifest himself in heauen to the Angels blessed soules Psal 115.16 Psal 19. But these words which art in heauen are added for fiue causes 1 That we might not imagine any earthly and carnall matter of the heauenly maiesty of God 2 That we being about to pray might lift vp our minds from the earth to heauen Psal 25. 121. 3 That we might expect from the omnipotency and almighty power of God what things soeuer are necessary for soule body 4 That we might be mindfull of this that our God hath all gouernment of heauen and earth that he is present euery where and that he heareth and helpeth those that cal on him 5 That we should not direct or tie the worship of God to any place or thing besides his commandement So much concerning the entrance of the Lords prayer the petitions follow The petitions of the Lordes prayer are two fold the three former pertaine to the glorie of God and the three later to our own necessitie The first petition is this I. Petition Hallowed be thy name In it wee aske the hallowing of Gods name The hallowing of Gods name is the glorifying of God And that is done both by true faith and also
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
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 table of the Lord. 1. Cor. 10.21 Therefore thou doest come to the banket of Christ thou art his guest as oft as thou doest eat and drinke of this supper The Lords supper commeth in the roome of the Paschall Lambe therefore it doth also keepe the analogie or proportion thereof For both the one and the other is a Sacrament of nourishment and spirituall bringing vp And as the eating of the Paschall Lambe was often vsed so also the vsing of the Lords Supper is oftentimes performed For as the Passeouer was the nourishing of Iudaisme so the Lords Supper is the nourishing of Christianity which nourishing often times standeth in neede of meat and drinke that is to say restoring and renewing euen as our life doth daily want refreshing which is performed by meat and drinke The parts of the Lords Supper as of other sacraments are two the earthly matter and outward action in the Supper The earthly matter in the Supper is two fold the bread and the wine Because we liue not only by meat but by drinke also The bread in the holy Supper is a signe or image of Christs body giuen to death for vs. Ioh. 6.35.48.50.51.55.56 The wine in the holy Supper is a signe or image of Christs bloud shed on the crosse for vs. Therefore the bread also is called the body it selfe and the wine or cup in which the wine is is called the bloud it selfe Not that the body of Christ descendeth from the seate of his glory out of heauen and doth hide it selfe inuisibly in the bread and his bloud in the wine which opinion is most absurd but therefore the bread is called the body of Christ because it is a signe remembrance token figure similitude and image of his body giuen for vs. And the wine or cup is called the new Testament or couenant in the bloud of Christ because it is a signe of the new Testament or couenaunt that is to say of reconciliation wrought with God by the bloud of Christ shed vppon the Crosse for the forgiuenesse of sinnes The bread by a metaphor is called the body of Christ deliuered for vs because the bread being broken is a signe calling into our remembraunce or imprinting in vs and as it were setting before our eyes the breaking that is to say the crucifying of the body of Christ The wine by the same metaphor is the bloud of Christ because it is a signe calling into our remembrance and imprinting in vs the shedding of Christs bloud done on the crosse for the forgiuenesse of our sinnes Yea the bread is not a signe of his glorious body as it is now already glorified but of his body deliuered vnto death of his body broken on the crosse and slayne for our sakes as the Lord expresly sayth This is my body which is giuen for you And the wine is not a signe of his bloud contayned in the veines but of his bloud shed on the Crosse or as it was shed as the same Lord expresly testifieth And therefore the body of Christ is not now in the bread because it is already glorious and shall not before the last day descend from heauen vnto this miserable earth neyther is his bloud already in the wine because he once shed his bloud and died now he sheddeth it no more death shall no more raigne ouer him By the bread being broken is represented vnto vs as by a similitude a certaine image his body that suffered for vs. For the whole action of the Lords Supper is to be referred to this end that we might preach the death of the Lord vntill he come The metaphor seemeth to be more conuenient in the laying open of these wordes because not the bread simply but the bread broken by a certaine similitude doth represent the body broken as Paul sayeth that is to say deliuered vnto death For the breaking of the bread putteth vs in mind of the breaking of the body of Christ as it were by a certaine picture set before our eyes Christ did not simply call the bread his body but the bread which is broken But to what end As I see with mine eyes that the bread is broken for me so I am certainely confirmed in my faith that the body of Christ was giuen vnto death for me Secondly as certainely as the minister of the word doth giue me the bread broken so certainely doth Christ giue me his body deliuered to death for my sake That this is the naturall meaning of the words of Christ by this it appeareth For Christ commaundeth to doe all these things in remembraunce of him and Paul expoundeth that saying yee shall preach the death of the Lord vntill he come Christ truely hath not said the bread is the signe of my body but because he ordayned the Sacrament he speaketh of it as the Scripture is alwayes wont to speake concerning Sacraments vnder a metaphor calling the signe by the name of the thing signified And therefore the faithfull comming to the holy Supper when they behold with the eyes of the body the Sacramentall bread they are admonished that withall by the eyes of faith they behold and embrace the body of Christ broken or crucified vppon the crosse for vs. For therefore the bread hath the name of the body not that the faithfull should stand vppon the bread onely or seeke the body of Christ in the earthly Element but that they should by faith lift vp themselues into Heauen whither he did ascend and where he is and by the eyes of faith should behold and eate the vnspotted Lambe that was slaine for them on the heauēly Altar the Church nameth it saying Lift vp your hearts By the same metaphor the bread which we breake is by Paul called the communion of the body of Christ the cuppe of blessing which we blesse is called the communion of the bloud of Christ 1. Cor. 10.16 Because by this bread and cup as by a seale the faithfull are assured that they haue communion that is to say fellowship with Christ Both the matters that is to say the earthly and heauenly are indeede present in the holy Supper the former indeede bodily and visibly but the other spiritually by the sight which faith affordeth vs. We with the eyes of the body see the bread and wine but with the eyes of the soule that is to say with faith we see the body and bloud of Christ Therefore as certainely as we see the bread and wine to be present so certainely doe we beleeue that the body and bloud of Christ is present to vs yea we doe not beleeue that it is the Lords supper except his body bloud be present to vs. Otherwise if they were absent how could it be made the partaking of the body and bloud of Christ for the partaking is not of things that are absent but present But the body and bloud of Christ are truly present to the faithfull that is to say to those who receiue it