Prou. 8. v. 15. Wisedome that is the sonne of God speaketh By me kings raigne and princes decree iustice Dan. 2. v. 21. God taketh away kingdomes setteth vp kings Rom. 13. v. 1. Paule saith He that resisteth power resisteth the ordinance of God V. The office of the Magistrat is to be the a Deut. 17.18.19 keeper of both the Tables of Gods law therefore his principall care must be to set vp and to defend the b Deut. 15.5 2. King 23. 2. Chron. 29. pure worship and seruice of God Next to do iudgement c Ierem. 22.3 Psal 82.3 4. Rom. 13 3.4 Gene. 9.6 and iustice that is to punish the euill to defend and reward the good VI. Againe if neede so require the Magistrat is bounde to defend the subiect with a Deut. 20. Luke 3.14 Mat. 8.10 Act. 10.4 armes and those dominions which are committed to his charge VII Notwithstanding when Magistrates punish either their subiects or their enemies they ought to haue a speciall care that they giue no place to their owne affections but respect onely the discharge of their dutie VIII The Magistrate may by good right require and demaund of his subiectes a Ro. 13.6.7 tributes and customes and he may vse the same not onely for the discharge of his publike seruices but also for the b 1. Sam. 8.11 c. Gen. 44.22.23 Dan. 2.41 honour of his house and for the preseruation of his owne state and dignitie IX And thus farre of the Magistrate now for the lawes we must first obserue that God hath three kindes of lawes the law morall ceremoniall and iudiciall X. The summe of the Morall law is comprized in the a Exod. 20. Deut. 5. Decalogue consisting in the loue of God and the neighbour and for that it is an euerlasting rule of iustice it must continue euer in force XI The Ceremoniall law was the a Gal. 3.14 pedagogie of the Iewes vntill the coming of Christ and therefore Christ being come it is b Col. 2.16 Ephes 2.15 abrogated XII The Iudiciall law in as much as it was properly applyed to the Iewes bindeth not the Christian Magistrate yet in appointing the a Leu. 24.16 Deut. 13.5 punishments of grieuous sinnes it bindeth no lesse the Christian Magistrate at this day then it bound the Magistrates of the Iewes XIII And thus farre of the lawes The third part is of the subiectes The dutie of subiectes towards their Magistrates first is to esteeme of them and a Rom. 13.7 reuerence them as the ministers and messengers or b Rom. 13.4 vicegerents of God next with readinesse of minde and in all obseruance to c Ibid. v. 1. and 5. 1. Pet. 2.13.14 obey them Lastly not to intermeddle with publique affaires nor to d 1. Pet. 4.15 enterprise anie thing without their commission XIIII They are bound also to obey them that vniustly a 1. Pet. 1.18 Ier. 27.12 and tyrannically rule ouer them so long as they commaund nothing that God hath forbidden and forbid nothing that God hath commaunded for in this case we must keepe that rule of S. Peter VVe must obey b Act. 4.19 and 5.29 God more then men and that rule of Christ c Mat. 22.21 Giue vnto Caesar those things which are Caesars and vnto God those things which are Gods A SVPPLEMENT OR ADDITION FOR THE CLEERING AND opening of the doctrine of the Lords Supper WHEREAS our Lord Iesus Christ the 6. of Iohn saith in expresse words that his flesh is a Ioh. 6.55 meate indeed his bloud is drinke indeed And againe b Ibid. v. 53. Vnlesse ye eate the flesh of the sonne of man and drinke his bloud ye haue no life in you For the right vnderstanding of these wordes and doctrine which at the first sight seemeth so strange and to the Capernaites whom Christ then taught most repugnant to all reason and that the same may minister cōfort vnto our soules which is the right end and vse of this celestiall veritie two questions principally must be cōsidered The first is VVhat kind of meate the flesh of Christ is The second How or in what maner this meate is to be eaten The same question may be made also cōcerning the cup as VVhat kind of drinke the bloud of Christ is and in what maner must we drinke the same Now then as concerning the first question If the flesh of Christ bee meate indeede as is before shewed it must be either a corporall or spirituall foode Corporall foode is that which nourisheth him bodily that feedeth thereupon and this to speake after the vsuall maner and properly is called meate Spirituall food is that whereby the soule or spirit of him which eateth is fed and nourished and this is called meate improperly tropically metaphorically because it hath the likenesse of meat properly so called For like as by natural food so properly called the bodie is nourished and sustained so by that spirituall meate the spirit and soule of man is cherished as nourished The same reason and description may be giuen of the corporall and spirituall drinke And now it is certaine that neither the flesh of Christ is a corporall food nor his bloud corporall drinke for that no bodily substance is fed preserued either by the flesh or by the bloud of Christ For to effect this the flesh of Christ must bee eaten with the mouth chewed with the teeth swallowed vp digested and so turned into that nourishing * Chilus iuyce in the stomach whereof bloud is ingendred and so deriued or sent into all partes of the bodie to be vnited thereunto or altred and chaunged into the substance thereof that the body may receiue his growth and preseruation therby And so in like maner the bloud of Christ if the bodie were to be nourished thereby must be drunke vp with the mouth swallowed c. But these things are against all reason and horrible to be spoken And this was the verie cause why the Capernaites did so tremble at the speech of Christ touching the eating of his flesh tooke it so in euil part saying c Ioh. 6.52 How can this man giue vs his flesh to eate and againe d Ibid. v. 60. This is an hard saying who can heare it For they vnderstood Christ to speake those words of a bodilie food which were to be taken with the mouth for the nourishment of the body Wherefore seeing that it is manifest by these absurde consequents that the flesh of Christ is no meate for the body it followeth that it must be a spirituall foode and his bloud spirituall drinke whereby the spirite and soule of man is fed and preserued vnto life euerlasting like as mans body is nourished and kept in this temporall fraile life by corporall meat and drinke And this Christ himselfe seemeth to haue said in these wordes It is e Ibid. v. 63. the spirite that
appeared their very sight did strike some terror in them which saw theÌ„ And c Deut. 32.17 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 destroyers because they intend nothing more then the destruction of meÌ„ And these names are found in the old Testament And in the new d Math. 9.34 c. 1. Cor. 10.20 1. Tim. 4.1 Iames. 2 19. Reuel 9 20. they are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because of their knowledge to discouer things secret and vncleane e Math. 10.1 spirits â—ecause they prouoke men vnto all kinde of filthinesse and vncleanesse being mixt with such vnclean meÌ„ to commit abhomiâ—ations They are also called f Ephe. 6.12 principaliâ—ities powers princes of the world the gouernors of the darknesse of this world â—pirituall wickednesses or euill spirites because they worke mightely in the reprobate XI The euill Angels also are verie a Luke 8.30 many but the Scripture speaketh not of any certaine number XII Their prince is called in Hebrue a Iob. 1.6 c. 2. Zach. 3.1 Luk. 10 1â— often in the N. TestameÌ„t Sathan that is an aduersarie because he is the very enemie of God his children b Mat. 12.24 Beelzebub or c 2 King 1.2 Bahal-zebub that is the master or prince of flies either because in Ekron in times past that idoll droue away flies or had the forme of a flie In Greeke his name is d Mat. 25 4.1 Iohn 8.44 1. Iohn 3.8 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a deuill that is a slanderer because he falsly accuseth and chargeth God his children for their wordes and for their workes e Iob. 1.9 and f Math. 6 13 Ephe. 6.19 1. Iohn 3.12 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is a wicked one for that he euer goeth about maliâ—iously to disturbe the faithfull and g Math. 4.3 1. Thess 3.5 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Tempter because he tempteth Gods people indeuouring to bring them to sinne and so to destruction He is also called the h Ioh. 12 31. c. 14.30 16.11 prince of the world that great i Reu. 12.9.2 Dragon and the old Serpent The rest are called his k Mat 25 41 â— Cor. 1.7 Angels XIII And albeit Sathan and his Angels baÌ„d themselues against God and his children that the deuill oppose himselfe as much as he can in will desire yet can he not effect any thing to hurt the faithfull or against the will of God For the Lordes power curbeth him and keepeth him so safe bounde that he executeth onely such things as are a 1. Kin. 22.20 c. Iob. 1.6 and 2.1 Math. 8.31 and 32. giuen him of God in coÌ„mission Neither doth the Lord permit Sathan or his Angels to destroy b Mat. 24.24 Luke 22.31.32 Io. 10.28.29.33 Ro. 8.35 c. his elect but onely to exercise c Math. 4.1 c. Ephe. 6.12 c. them with temptations XIIII The vse of this doctrine of wicked spirites is that we may be more watchfull to auoide their snares and practises and that we may prouide our selues of such armour as may be strong of good proofe to beare so many and so strong enemies and principally that knowing our owne ignoraunce and weakenesse we may cry vnto God for strength and for protection against all their illusions assaultes as for weapons to fight with the deuill they are without vs as Gods promises preceptes or within vs as faith and prayer obedience to Gods word CHAP. V. Of the first integritie of our nature wherein is entreated of the Image of God and of free will I. APHORISME FOrasmuch as after the Angels among Gods creatures man hath the next place it is requisite that we learne also in what maner he was created of God in the beginning that so we may vnderstaÌ„d how this our deformitie came not from God in the creatioÌ„ but from some other cause II. Man therefore was created in the beginning after the Image a Gene. 1.27 of God so that he was like the Lord his maker in that he represented his maiestie in certaine excellent graces III. These gifts did appeare partly in soule partly in body First the soule was indued with singular a Col. 3.10 Gen. 1.23 wisedome in the minde or vnderstanding whereby he rightly knew both God his creatour and the workes or creatures of God next in the will affection there was a conformitie with the will of God and this the Apostle cals true righteousnesse b Ephe. 4.24 and holinesse In the body there did appeare in mans countenance first a Princely maiestie so as the verie 〈◊〉 beastes tooke him for their very Lord or soueraigne c Gene. 1.28 Some little sparcle of this appeares as yet for that brute beasts we see will be tamed and made tractable to serue man or at least wise not to hurt him IIII. Mans will in that first integritie of nature was free a Gen. 3.18 so as he could thereby choose either good or euill and therefore could obey or disobey God CHAP. VI. Of Gods prouidence I. APHORISME THe prouidence of God is the eternal most wise most iust and immutable a Act. 2.23 Act. 4.27.28 counsell or decree of God gouerning or disposing b Mat. 10.29 30. Luk. 12.6.7 Exod. 21.1 Deut. 19.4.5 Prou. 16. last v. Heb. 1.3 euery thing that he hath made to his owne c Prou. 16.4 Ro. 9.22.23 glorie and the saluation d Rom. 8.28 1. Cor. 11.32 of his elect II. It foloweth therefore that fortune is no cause at all to effect any thing III. And albeit God also by his prouidence a Gen. 37.28 and 45.5 7.8 Ex. 7.6 c. 8.15 2. Sam. 12 12.16 c. 10.11 1. K. 22.19 2. Chro. 18.18 Iob. 1.21 Es 10.5 Ac. 2.23 c. 4.27.28 disposeth of the sinnes of men yet is he no cause or any authour of sinne because he is not delighted with sinne but rather b Psa 5.5 6.7 abhorreth it neither doth he sinne nor can he sinne Againe for that he neither commendeth nor perswadeth any vnto sinne neither doth he inspire euill into sinners nor constraine them to sinne but c Gen. 50.20 Prou. 16.4 Exod. 9 16. Rom 9.17 Rom. 8.28 directeth all things to a good end IIII. Men may not therefore excuse their sinnes by Gods prouidence for as for the wicked their consciences can a Math. 27.4 Gen. 45 3. Gene 42.21 conuince them of their own naughtines they sin not vnwillingly but rather take pleasure b 2. Sa 16.22 in sin and are often caried with full sayle c 2 Sa 16.13 thereunto and haue euer an euill d Ge 50 2â— Es 10.7 intention But the godly fall into sinne being seduced by an euill e Iam. 1 13.14.1â— concupiscence and when they haue sinned they acknowledge their offence with f Psal 51. Mar. 14. v. last detestation V. The vse or
benefite of this doctrine is three fold First that we may learne a Gen. 45.4 c. c. 50.19.20.21 2. Sam. 16.17 Iob. 1.21 patience in aduersitie for that hereby we know that b Amos. 3.6 Es 45.7 1. Cor. 11.32 God sendeth not aduersitie to destroy vs but for our c Gen 50.20 Rom. 8.28 1. Cor. 11.32 good The second that in prosperitie we may be d Gen. 24.27 thankefull vnto God for that we see it is God who moueth mens mindes actions to wish and to do e Gen. 32.6 33 4 and 39 4.21 c. vs good or at least wise albeit they doe wishe vs euill yet they can not f Exod. 3.21 12.35 Gen. 31.24 Nu. 22. 23. hurt vs but rather doe vs good Againe we see it is he which giueth a blessing also to things which haue g Luk. 12. â—5 Leuit. 26.26 Es 3. 1. Hag 1 6. 1 Kin. 19.8 no life euen for our good The third benefite is that we may be h 1. Sa. 17.35 2. Tim. 4.18 assured that God will euer be a father vnto vs both to protect vs from euill to confer vpon vs all good things VI. We must also so rest vpon Gods prouidence as that we doe not neglect the meanes if we can haue them but vse them with reuerence and in the feare of God as instrumentes seruing Gods prouidence not that we should trust in them but least we a Math. 4.7 Act. 27.24.30.31 Gene. 32. tempt the Lord. CHAP. VII Of Sinne. I. APHORISME SInne is the a Iohn 3.4 difference or discrepance between the actioÌ„ or nature of man the law of God And therefore by the law commeth the b Rom 3.20 and 7.7 knowledge of sinne that is by comparing mans life and nature with the law of God as when the spots of our faces are knowen by considering the face in a glasse II. Sinne is either that first or that which bred of the first III. The first sinne is that fall a Gene. 3. Rom. 5. or disobedience of our first parents in Paradise transgressing Gods commaundement concerning that one forbidden fruit IIII. The sinne which bred of the first is either originall or actuall V. Originall sin is that which is inherent 〈◊〉 our nature from our first a Psal 51.7 Ephe. 2.3 conception 〈◊〉 wit the b Rom. 5.12 apostasie of all the naturall â—onnes of Adam in his loynes the corruption of nature that folowed which the Apostle calleth the sinne c Rom. 7.20 which dwelleth 〈◊〉 vs. VI. This corruption doth most infect the â—nderstanding and the will VII The vnderstanding or minde is so darkâ—ed that albeit in earthly things and things pertaining to ciuill life it doth discerne often very much a 1. Cor. 2.14 Iohn 1.5.18 c. 6.44 c. 9.39 Math. 16.17 Act. 26.18 Rom. 1.21.22 23. yet in heauenly matters that is in those things which coÌ„â—erne the pure worship of God and the euerlasting saluation of our soules it is 〈◊〉 altogether blind VIII The will is so a Gen. 6.5 chap 8.21 Rom. 8.7 corrupted that albeit a man wish well vnto himselfe yet hath he no desire to those things which concerne the worship of God and his owne saluation for euer but is most strongly bent to will and desire the contrary IX Originall sinne in respect of the corruption of nature either a Rom. 6.12 raigneth as appeareth in most of the vnregenerate or raigneth not but is resisted and this resistance is either by the onely light of b Rom. 2.14 natural reason as in the vnregenerate which are called continent or by the working also of the c Rom. 8 2.10.11 holy Ghost as in the regenerate X. Of originall sinne because of naturall corruption issueth sinne actuall which consisteth in action as in thought word or deed XI Actuall sinne may be distinguished many wayes For first it is a sinne either of commission or omission A sinne of coÌ„mission is when any thing is committed which is in the law forbidden as murder adulterie theft A sinne of omission is when any thing is omitted which in the law is commaunded to be done as when a man doth not giue due honour to his parents XII Secondly an actuall sinne is commitâ—ed or omitted either in soule or spirite â—nely or both in body a 1. Cor. 7.3.5 and 2. Cor. 7.1 and soule XIII Thirdly actuall sinnes some are committed against God some against the neighbour some against our owne selues XIIII Fourthly actuall sinne is either a not-voluntarie or voluntary The not voluntarie as euill a Mat. 15 19. thoughts and b Rom. 7 7. and 8. Mat. 5.22 28. lusts which steale vpon vs against our will The voluntary is when the will is delighted with wicked lusts or at the least wise fauoureth them Whereupon againe it foloweth that a voluntary sin is either a full sinne or a broken A full sinne is when a man with c Iohn 8.34 full purpose and with all his might rusheth to coÌ„mit things whereunto wicked lustes driue him A broken sinne I call that when a man is d Rom. 7.15 c. caried by his euill concupisceÌ„ce to consent to do that which he doth not approue Againe a voluntary sinne may be distinguished into sinne vnaduised * Rash or vnaduised and deliberate Sinne vnaduised is when the e 1. Sam. 25.13 will doth vnaduisedly and suddenly consent and giue place to euill lustes Sinne deliberate is when the will doth not hastely consent to euill affections but with f 2. Sam. 11. deliberation going before XV. Fiftly actuall sinne is either secret or * Or open knowen Againe a secret sinne is either vnknowen to him which committeth a Psal 19.13 it to others also with him or to b 1. Tim. 5.24 others it is secret but knowen to himself A knoweÌ„ sin is either knowen to him which coÌ„mitteth it or knowen also to others with him XVI Sixtly an actuall sin is either a Mat. 12.31 remissible or irremissible Remissible is that which hath repentaÌ„ce with it irremissible which wanteth it of this kind there is but one that sin which is called the blasphemie against the holy b Ibid. Ghost which is wheÌ„ a maÌ„ of deuilish malice doth contradict the veritie of the celestiall doctrine against the testimonie of Gods spirite which conuinceth him in his coÌ„science therof yet further proceedeth in a deadly hatred persecution of the professors of the truth and this kind of sinne Christ obiected against â—he Pharisies And Iohn called this sinne a â—nne vnto c 1. Ioh. 5.16 death and warneth that we â—ay not for him which committeth the same The reason whereof Paul rendreth 〈◊〉 the Epistle to the Hebrues in that â—e saith it is d Heb. 6.4 impossible for such to be â—enued by repentance for the iust iudgement of God is against such who will not â—e
mocked neither will he suffer e Gal. 6.7 his spirite which is the spirite of truth to be charged with a lye XVII And if we admit the old distinction in this sense where sin is distinguished into veniall and mortall it may well be admitted But not otherwise as when they call that veniall which meriteth pardon because it is but small and light and that mortall which meriteth death because it is great For euery sinne of his owne nature euen the least a Rom. 6.4 last meriteth death and not onely temporall death but euen b 1. Iob. 5.16 eternal CoÌ„trarily all they obtaine pardoÌ„ which do repent and beleeue in Christ albeit they haue committed most greeuous sinnes XVIII Again a sinne pardonable is either the lesser sinne or the greater And both are considered or iudged either by the principall antecedent working cause which the Greekes call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or by the maner of doing or by the obiect or matter wherein the sinne is committed In respect of the cause the sinne is the lesser which is committed of ignorance as Paules persecution or of infirmitie as the fall of Peter but the greater which is committed against the conscience as Dauids murder and adulterie or of malice as Semeis reprochfull and rayling speaches In respect of the manner of doing his sinne is lesse which offereth adultery by perswasion as Dauid with Bethshabe then his sinne which offereth violence as that vncleannesse committed with Dina by Sichem Iudg. 19. and with the Leuites wife by the men of Gibeah In respect of the obiect the stealing of a peny is a lesser sinne then of an hundred or a thousand crownes Againe it is a lesser sinne to steale a beast then to steale a man which sinne they call * Stealing either free meÌ„ or slaues and keeping them close in bonds Plaâ—ium in the Latin toung And it is the lesâ—er sinne to speake an idle word but the greater to speake any blaspemie or any thing hurtfull to our neighbour XIX It appeareth by these distinctions that sinnes are vnequall contrary to the Stoiks Paradoxe this also may be vnderstood by the a Mat. 12.15 vnequalitie of punishments XX. And thus farre of the kindes and degrees of sinne The authour of sinne first is the a Gene. 3.6 c. Ioh. 8.44 1. Iohn 3 8. deuill deceiuing our first parentes next after him our first b Gene. 3.6 parentes themselues in that they gaue place to the deuils lyes XXI The effect or punishement of sinne is a Rom. 8. v. last death both of body and of soule both temporall and eternall and all kindes of b Gen. 3.6 c. griefes and miseries CHAP. VIII Of the law of God I. APHORISME THe law of God is a a Psal 1.2 doctrine sent froÌ„ b Exo. 20 1.2 God by c Exod. 19. Iohn 1.17 Gal. 3.19 Moses to the people of d Deut. 6.6 Ps 147. v. last Deut. 4 6.7.8 Israell whereby he testified e Psal 19.8 Ps 78.3 56 and taught in what manner he would be worshipped of them II. Of Gods lawes some a Rom 9.4 are b Exod. 20. morall some c Leuit. ceremoniall and some are d Exo. 21.22 iudiciall III. The iudicials are lawes of the a Exod. 2.22 23. right of contractes and of penalties for offenders giuen for the preseruation of publique peace and iustice among men and for the punishment of the contempt of the lawes of God IIII. The ceremonials are a Leuit. 1.2.3.4 6.7.5 lawes concerning the ceremonies which God appointed for his externall worship and for the instructioÌ„ of that people coÌ„cerning their â—uerlasting saluation by Christ which was to come V. The morals are lawes a Exod. 20.1 Deut. 5.6 concerning the maners and duties of euery man towards God and towardes his neighbour VI. The morall lawes a Ibid. are dispersed in all the bookes of Moses but in the Decalogue they are summarily collected VII The Decalogue is diuided into two a Exo. 24.12 and 31.18 32.16 34.1 Tables of the which two the first containeth foure preceptes concerning our duties to God or concerning the b Mat. 22.37 Deut. 6.5 loue of God the second Table conteineth sixe preceptes concerning our duties to our neighbour or how c Ibid. 39. Leuit. 19.18 to loue our neighbour VIII These precepts for the most part haue their * A trope or figure when part is vnderstood by the whole or the whole by the part Synecdoche for in the prohibition of sinnes he commaundeth the contrarie vertues and contrarily in commaunding the vertues he doth prohibit the contrary sinnes and by one speciall he vnderstandeth all of that kinde or the generall and with the externall actions the internall thoughtes and lustes must be vnderstood IX Furthermore to attaine the right sense meaning of the Decalogue these rules also must be obserued The meaning of euery precept must be taken of the end and scope for the which that law was giuen to wit the next end as for exaÌ„ple The end of the fift precept is the preseruation of ciuill order societie therfore there are commanded duties of superiours to inferiours and of inferiours to superiours for that without this no ciuill order can be kept Againe for diuerse respectes the same action may be commended in diuerse lawes for the endes cause actions to differ as protection as it is the dutie of parentes towards children or of Magistrates to subiects it is coÌ„manded in the fift law but as it is an office of Christian fortitude in the preseruation of life it is contained in the sixt law So false witnesse in that it hurteth the good name of the neighbour it beloÌ„geth to the ninth Commandement but so farre as it tendeth to hurt his life it doth appertaine â—o the sixth precept Againe The correlatiues are commaunâ—ed with their relatiues for that the one can â—ot stand without the other where thereâ—ore it is commaunded in the fift precept â—hat some obey it is commaÌ„ded also that â—me doe gouerne and where the gouerâ—ours are commaÌ„ded to be honored they â—e commaÌ„ded also so to liue as that they 〈◊〉 worthy of honor So in the fourth preâ—pt where meÌ„ are commanded to learne â—e word of God some also are commanâ—ed to teach the same Againe The second â—able must giue place to the first for we must â—ue the neighbour for the Lordes cause that 〈◊〉 for that the Lord commandeth and to his â—orie Therefore parents and all superiâ—rs must be honoured as is commanded 〈◊〉 the seueÌ„th precept of the second Table â—at as the Apostle speaketh a Ephes 6. â— in the Lord â—at is in the feare of the Lord so as the â—ord be not offended when they be hoâ—red But this rule must be vnderstood of the â—orall law for in these the second Table â—ust giue place to the first but not in the ceremoniall If
both haue one and the selfe same substance but they differ in that the ministration is diuerse XI In the substance of the couenant three things are to be considered The first is what the scope is of the calling of Gods elect The second what is the antecedent * The Greekes call it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 antecedent or principall cause mouing cause of the couenaÌ„t The third what the stirring mouing and * The Greekes call this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the euident cause meritorious cause is XII The scope of the calling of the fathers and of establishing Gods couenant with them was the blessed immortalitie The mouing cause Gods free fauour grace in their vocation The meritorious cause was the death of the mediator XIII That God proposed and promised to the fathers not an earthly but heauenly beatitude may appeare by these arguments Frist because they were called by the a Rom 1.2 Rom. 3.21 promise of the Gospell wherein it is euident that men are called vnto an heauenly b Ephe. 1.13 2. Thess 2.14 felicitie Secondly for that they had the same c 1. Cor. 10.3 and 4. SacrameÌ„t with vs the same I say in signification that is seales of the same grace Thirdly for that God vouchsafed to make these holy fathers partakers of his word whereby soules are d 1. Pet. 1.23 quickened and men are lift vp vnto the hope of life euerlasting Fourthly for that God promised those fathers that he wold be their e Leui. 26.12 Math. 22.32 God that is that he would be not onely the God of their bodies but also principally the God and Sauiour of their soules for euer and therefore he promised to knit their soules vnto himselfe in righteousnesse that he might make them partakers of life f Psal 144.15 Psal 33.12 Haba 1.12 Deut. 33. â—9 euerlasting Fiftly for that God in his couenant testified not onely that he was now their God but also promised that he would be their God for g Gen. 17.7 euer in which promise assuredly the heauenly felicitie life euerlasting is plainly signified vnto vs. Sixtly for that God promised also that he would be the God of their h Ibid. seede after them that is of the posteritie of them after their death for their sake and for their comfort Seuenthly for that God i Exod. 3.6 Math. 12.32 professed of Abraham Isaac Iacob after their death that he is their God Eightly because those holy fathers were exercised with many and great k Gene. 4.8 Gen. 6.7.8.9 Gene. 12.13 c. Gene. 26.27 Gene. 28.29 c. miseries in this life whereby it is manifest that they waited and looked to receiue at Gods hand not an earthly but an heauenly rest and happinesse otherwise they should be frustrate of their hope and so deceiued by the oracles and diuine promises of God Ninthly for that Paule to the Hebrues testifieth that Abraham Isaac and Iacob did by faith l Heb. 11 9.1â—0 abide in the land of promise as in a straunge countrey looking for desiring and minding their heritage and Citie and countrey in heauen Tenthly for that if these fathers had not expected the complement of Gods promises in heauen they had bin more blunt and m 1. Cor. 15.19 voyde of vnderstanding then very blockes for that they so egerly sought after these promises for the which there could be no hope that euer they should be performed on earth Eleuenthly for that those fathers Abraham Isaac and Iacob n Gen. 47.9 Psal 39.13 confessed that they were strangers in the land of Chanaan and therefore we must necessarily vnderstand that the o Gen. 15.18 promise made of God vnto them coÌ„cerning that land may not principally and properly be vnderstood of that land or of any earthly happinesse to be enioyed in that place but of life euerlasting as signified by type and figure Twelfthly for that those holy fathers would be p Gene. 47.29.30 Gene. 50.24 buried in the land of Chanaan to retaine the seale or Sacrament of eternall life which God had giueÌ„ theÌ„ Thirtenthly for it is very apparant that those holy fathers in all their q Psal 119.166 174. desires purposes set euer before theÌ„selues the blessed state of eternall life Fourteenthly for that Iacob being euen ready to die professed that he expected the saluation of the Lord that is the Lord had promised and should giue him and then could he not r Gen. 49.18 looke for in this life because that anon after he died departed from the same Fifteenthly for that the Prophets testifie that the couenant made with the fathers was Å¿ Esa 51.6 Iob. 19.25 c Iohn 13.15 Esa 66.22 c. Da. 12.1 c. spirituall and therefore that life euerlasting was promised vnto theÌ„ therin Sixteenthly because Christ promising eternall life to his Disciples saith they should t Math. 8.11 rest with AbrahaÌ„ Isaac and Iacob Seuenteenthly for that Peter u Act. 3.25 promising that EuaÌ„gelicall benediction that is remission of sinnes and life euerlasting to the faithfull Iewes of his time he made them herein equall to their fathers Eightenthly For that Christ in his x Mat. 27.52 resurrection raised vp many of the Saints with him vnto life euerlasting and therfore because there is one the like reason of all the elect the rest also shal be aduanced in due time vnto the kingdome of haeuen Nineteenthly for that those holy fathers had the selfe same spirit of y 2. Cor. 4.13 Gene. 15.6 Hebr. 11. faith we haue therefore they were as well as we regenerate vnto the hope of eternall life XIIII Againe it may appeare by the premises that the couenant whereby the fathers were reconciled vnto God rested not vpon any of their merites but onely on the free a Ios last 2.3 mercy of God which called them to his grace and fauour againe it is manifest that they receiued and knew b Heb. 11.4 Iohn 8.56 Dan. 9.17 Christ a mediatour by faith for by him they were receiued to coÌ„mun with God and made partakers of his holy promises XV. Thus far we haue shewed the likenesse and agreement of both Testaments now it foloweth that we declare also how they differ and disagree XVI The difference of both Testamentes consisting in the maner of administration hath foure parts XVII The first difference is this that the couenant of grace in the old TestameÌ„t that is before the comming of Christ that glorious appearaÌ„ce of the holy Ghost was administred to a Gen. 15.18 chap. 17.7 Abraham onely with his posteritie and of these principally to the people of the Iewes b Math. 10.5 6 c. 15.24 Rom. 15.8 the Israelites But in the new Testament that is after the incarnation of Christ and his Ascension into heauen the same is administred to other c Mat. 28.19 Mar. 16.15 Act. 9.15 nations which
came of Abrahams progenie that is to the Greekes d Rom. 3.29 Gentiles e Rom. 1.16 as Paule speaketh XVIII The second difference is that the couenant of grace before the comming of Christ was couertly and darkely administred by certaine a Gen. 18.22 c. 49.10 Deut. 18.15 2. Sam. 7.12 Psal 2. 72. 45. Esa 7.14 and chap. 9.6 chap. 53. Mich. 5.2 promises of the Messias which then was to come and ratifie the couenant and by b Gen. 15.18 Heb. 10.1 1. Cor. 2.17 Iohn 19.36 types and ceremonies shadowing prefiguring Christ to come But when Christ was come the dispensation of this couenant was more cleare and more manifested in the c Mat. 28.19 Mar. 16.15 and 16. preaching of the Gospell and the seales thereof Baptisme and the Lords Supper all which are liuely d Act. 1.18 Math. 26.28 Mar. 14 14. Luke 22.20 1. Cor. 11.25 testimonies that Christ is already come and hath fully confirmed this holy couenant XIX The third difference is that before Christes incarnation the couenaÌ„t of grace was administred with a Gal. 3.24 c. 4.1.2.3 lesse efficacie but after with b Act. 2.17 Iohn 7.38.39 greater working grace power of the holy Ghost For albeit the holy spirite wrought in the elect vnder the old TestameÌ„t by those diuine promises ceremonies but specially by the c Psal 51.9 sacrifices such a measure of the knowledge of God as was sufficient vnto their euerlasting saluation yet he giueth his elect vnder the Gospell a d Iere. 3.34 Esa 11.9 and chap. 54.13 Iohn 6.45 1. Cor. 2.10 1. Iohn 2.10 and 27. greater light of knowledge so a greater measure of the true loue of God That one example of Abrahams faith the father of e Rom. 4.18 c. Heb. 11.17 c. all the faithfull can not disproue this assertion concerning the regular and ordinarie administration vnder the Gospell XX. The fourth difference is for that the administration of the old Testament was more a Act. 15.15 burdensome greeuous because of the multitude of rites and ceremonies which exceeded in number charge labour the ceremonies of our time XXI And whereas God hath now after Christes Ascension abrogate those sacrifices ceremonies of the old Testament we must not therefore thinke any change in him For he is rightly said to be inconstant and mutable which chaungeth his purpose or doth any thing contrary therunto But the Lord in abrogating those sacrifices in prescribing another forme of worship hath neither altered his purpose nor done any thing contrary thereunto For his scope in the seruice and worship prescribed in both Testaments is to bring his elect to the knowledge of their saluation in Christ Neither hath he done any thing contrary vnto this but in his great wisedome he hath called and doth conduct coÌ„tinually his elect diuerse waies to that end he appointed as he thought best both for those elder ages for these times vnder the Gospel Not vnlike a skilfull PhisitioÌ„ which cureth not a maÌ„ in his old age with the same medicines which he vsed for his youth for so doing we may not think him incoÌ„stant for changing his prescriptions For that he wisely considereth the diuersitie of temperature which is in old and young and so respecting this difference he applieth fit remedies which therefore necessarily must be diuerse and not the same CHAP. X. Of the person and office of Christ I. APHORISME THe knowledge of Christ consisteth principally in two things first to know what his person is secondly what his offices are II. Christ as touching his person in one the selfe same he is both a Rom. 9.5 1. Iohn 5.20 God man For he is the b Iohn 1.14 only begotten son of God which hath created of the seede c Heb. 2.16 Kuke 1.35 42 of the d Luk. 1.31.34.35 virgin Mary e Heb. 10.5 Ioh. 1.3.1.10.4.2 Luk. 1.35 for him selfe and so f Heb. 2.16 assumed or taken and personally and vnchangeably knit vnto himselfe the very body of man g Heb. 10.5 chap. 2.14 endued with a reasonable h Mat. 26 38 c. 27 50. soule and so without any change in his diuine nature he was made very man in i Heb. 2. â—7 al things like vnto vs sinne onely k Heb. 4.15 excepted III. This personall vnion of two natures in Christ is well demoÌ„strated by that phrase or manner of speaking 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which old writers haue called a communitie of proprieties And this communitie is nothing else but a Synecdoche whereby we attribute that which is proper to one nature of Christ to the very person hauing his denomination of the other nature As where Paule saith a 1. Cor. 2.8 They crucified the Lord of glory b Act. 20.28 and again God hath purchased a Church with his own bloud so when Christ speaketh c Iohn 3.13 no man hath asceÌ„ded vp to heauen but he which came downe from heauen the sonne of man which is in heauen IIII. And somtimes we haue an expresse distinction of both natures as where Christ is sayd a Rom. 1.3 and 4. to be made of the seede of Dauid according to the flesh and declared mightely to be the sonne of God touching the spirite of sanctification by the resurrection from the dead and where he is sayd to b Rom. 9.5 come of the fathers as concerning the flesh So also wheÌ„ he is said to be c 1. Pet. 3.18 put to death concerning the flesh but to be quickned in the spirite And sometimes this distinction is left to be vnderstood by conference of such places V. Againe Christ must be such a person as is fit to take vpon him the office of a a 1. Tim. 2.5 Heb. 8.6 mediator And such was none but the sonne of God incarnate for that he is allied to both the parts which were to be reconciled and therefore louing both and beloued of both Againe he must so performe the office of a mediator betweene God vs that by his b Heb. 9.15 death he reconcile vs vnto God and this death being God only he could not haue suffred and being man only he could not haue ouercome Againe he must be very God that the propitiatorie sacrifice which was his bloud shed for the elect might be a ransome c Act. 20.28 1. Iohn 1.7 sufficient price for our sinnes againe he must be very man to d Rom. 5.12 c. satisfie the iustice of God againe a person sanctified of God that he might be a holy e Heb. 7.26 Priest and a holy f 1. Pet. 1.19 sacrificer Againe he must be very God that after he had by the merite of his Priesthood reconciled them vnto God and obtained the holy Ghost for them he might also him selfe giue them the same holy spirite to worke faith
Psal 55.18 Act. 10.9 ordinarie and speciall houre for prayer as in vprising before and after meats and when we go to rest so that this obseruation of ours be voyde of superstition and then specially are we bounde to apply our selues to prayer when we see our selues or our brethren in any b Psal 50.15 Ioel. 2. Ierem. 6.26 Est 4.3 16. dangers or in any speciall wants againe we are also bounde to render thankes humbly vnto God whē we haue receiued any speciall benefite at his handes c Exod. 15. Iude. 5. Psal 9.30.34 c. XIX Moreouer the lifting vp the voyce in prayer or singing or gesture of the body as a Ephe. 3.14 kneeling b 1. Cor. 11. couering the face the c 1. Tim. 2.8 lifting vp of hands and eyes d Iohn 11.41 towardes heauen doe not simply commende any mans prayer but so far these things please God as they proceede from the true e Luke 18.11 and 13. affections of the hart XX. Againe we must take heede that we prescribe not or appoint any certaine a Mat. 20.21 Iude. 7.19 circumstances vnto God for we must giue him b 2. Sam. 15.26 leaue to graunt and performe our requestes in what manner time and place it pleaseth him XXI Lastly this also is to be noted that we a Luke 18.1 c. Luke 11.8 perseuer in prayer and that we consider not of the hearing of our prayers by our sense or feeling but by our faith For albeit we do not alwaies feele that God doth giue vs that we haue asked yet we must be assured that he doth giue will giue that which is good for our saluation CHAP. XVII Of Predestination I. APHORISME PRedestination we call the a Ephe. 1.4 2. Tim. 1.9 eternall decree of God wherein he determined with himselfe what he would haue done with b Rom. 9.20.21.22 23. euery man as concerning their eternall saluation or damnation II. This predestination hath two speciall branches The first is called election the other reprobation by a metonymie of the effect that is a change of a word properly signifying an effect to signifie the cause for election and reprobation are properly referred to man who being created is fallen and corrupted with sinne but metonymically the very decree of election reprobation is so a Ephe. 1.4 called III. Therefore we say with the Scripture that God in his eternall and a 2 Tim. 2. v. 19. Esa 46.9 Malach. 3.6 1. Thess 5.9 immutable coūcell hath once decreed whom in time to come he will b Rom. 9.23 aduaunce to glorie and whom on the contrarie he shall c Act. 1.25 Iohn 17.12 1. Pet. 2.8 Iude v. 4. giue ouer to condemnation IIII. This purpose we auouch was founded on the a Ephe. 1.5 Rom. 8.29 Mat. 11.25.26 Rom. 9.18 meere pleasure of God V. Moreouer whom God hath predestinate to saluation them also hath he decreed to make partakers of the meanes by which men come to saluation which meanes are their a Ephe. 1. recōciliation by Christ their b Rom. 8. effectuall calling and c Ibid. iustification And contrarily whom he hath predestinate to destruction them also hath he decreed not to make partakers of those meanes which tend to saluation but to leaue d Psal 81.13 them to themselues or to deliuer them to e Esa 29.10 Rom. 11.8 Sathan that both by his and their owne naturall instigation they may purchase to themselues damnation VI. The end or scope of predestination is is the glorie a Prou. 16.4 of God that is the glorie of his b Ephe. 1.6 and 12. Rom. 9.23 grace and mercy manifested in the saluation of the elect and of his c Rom. 9.25.26 iustice in the death of his sonne our mediatour the glory also of his d Rom. 9.17 and 22. power and e Rom. 9.22 iustice in the damnation of reprobates yea of his iustice both f Rom. 11.33 secret in their reiection and also g Rom. 1.18 manifest in punishing them for their sinnes finally the glorie of his most free h Rom. 9.15 8.20.21 power both in the condemnation of the reprobate and in the glorification of his elect VII The infallible testimonie of our election is our a Rom. 8.30 1. Tim. 1.1 effectuall calling when as the holy spirite by the preaching b Rom. 10.17 of the Gospell doth worke faith in Christ in the harts of his elect that thereby they may be c Rom. 8.30 Ephe. 1.7 iustified working also some beginning of new d 2. Tim. 2.19 obedience that they may be sanctified that so in time they may be fully e Rom. 8.30 glorified VIII And as the Lord a 2. Tim. 2.19 sealeth and marketh his elect by their vocation iustification and sanctification so by excluding the reprobate either from the knowledge of his truth or from the sanctification of his spirite as it were by certaine notes he sheweth what iudgement remaineth for them IX Neither yet may any rashly define or pronounce that he is in the number of the reprobate if the signes of election as yet appeare not in him for some are called a Math. 20.3 c. later then others yea the b Luk. 23.40 c. theefe on the crosse was not before the end of his life called wherefore we may despaire of none vnlesse manifest signes be shewed that he hath sinned to death that is against the holy c 1. Ioh. 5.16 spirite neither yet may any securely sinne in hope of mercy but euer remēber to d Heb. 3.7 day if ye heare his voyce harden not your harts for God is not mocked e Gal 6.7 X. There be two notable fruits of this doctrine the one that we may with humble adoration acknowledge how much we are bounde to God that hath vouchsafed to chuse vs so vnworthy out of the a Rom. 11.35 companie of the damned and to aduaunce vs to the state of heauenly glory The other that we may with good b Rom. 8.31 c. 2. Tim. 2.19 assuraunce rest our selues on the vnchaungeable purpose of God touching our saluation and therfore be fully perswaded and assured thereof in Iesus Christ CHAP. XVIII Of the resurrection and of life euerlasting I. APHORISME ALbeit the doctrine of the resurrection seeme incredible in mans reason yet we that are Christians must beleeue it receiue it that is we must beleeue that the bodies of the dead shal be restored to their first state and their soules shall reenter them againe so they shall liue and rise againe at the last day II. This faith of ours is grounded on the a Dan. 12.2 Ioh. 5.29 c testimonies of the word of God who is almighty and can not lye III. But of them that shall rise againe the estate shal be very vnlike For the godly shall rise to a Dan. 12.2
by sealing it perswades the truth of the promise and so confirmes faith V. Yet they do performe neither of both themselues by any vertue in them but in that the holy a Ephe. 1.13 14. chap. 4. v. 30. spirit worketh by them and his working is free b Iohn 3.8 so that he worketh where he will when he will and in what measure it pleaseth him VI. The Sacramentes some are of the old Testament some of the new VII The Sacraments of the old Testament were a Gene. 17. Leuit. 12. Circumcision b Leuit. 14. purifications and c Leu. 1.3.4.6 c. sacrifices of these the d Exod. 12. 2. Paral. 35. passeouer was a speciall Sacrament VIII Circūcisiō did illustrate the promise of grace vnder the type of cutting off of the foreskin of the flesh for by the circumcising of the foreskin was signified that the sins of the faithful were done away by forgiuenes of sins or free a Rom. 4.11 iustification Circumcision did also seale the promise of grace by applying the same to euery person so that the couenant of God was as it were sealed in euery mans c Gen. 17.13 flesh IX The purifications did illustrate the promise of grace vnder the type of washing for by them was signified that the sinnes of the faithfull were purged by the bloud a Leu. 14.7.8 of Christ and dayly are washed away by the holy Ghost X. The sacrifices did illustrate the promise of grace as being types of our a Leuit. 1.4 4.20 16.27.30 expiatorie sacrifice for by them was signified that Christ should b Heb. 9.26 28. c. 10.11.12.14 be slaine for an expiatorie sacrifice that is to satisfie for all the sinnes of all the elect XII The pascall lambe be not onely shadowed this as a sacrifice generally but also foreshewed some peculiar thing of Christes sacrifice to wit that his a Iohn 19.36 bones should not be broken and it signified that the soules of the faithfull did banquet and feed b 1. Cor. 5.7 and 8. vpō Christ as it were spiritually in a sacrifice that is they receiued hereby some feeling of Gods grace loue purchased for them by the sacrifice of Christ Againe it represented the holinesse of Christes sacrifice for it was commanded to be an c Exod. 12.5 vnspotted lambe XII But besides this shadowing of Christes sacrifice in respect whereof that ceremonie of eating the lambe was a Sacrament it was also ordained to a Exo. 12.27 prayse God for deliuerance out of the bondage of Egipt XIII And thus much of the Sacraments of the old Testament The Sacramentes of the new are two Baptisme and the Lords Supper XIIII Baptisme that a Col. 2.11.12 succeeded in place of Circumcision doth illustrate the promise of grace vnder the type of b Act. 22.16 washing for as by water the c 1. Pet. 3.21 filthinesse of the body is done away so by the bloud d 1. Iohn 1.7 of Christ shed on the Crosse and by faith sprinckled on our harts our soules are purged from sinne But Baptisme sealeth vnto vs the promise of grace in that euery one is washed in that water which is the Sacramēt of the bloud of Christ shed on the crosse XV. The Supper of the Lord which came a Luk. 22.15 c. in place of the passeouer doth illustrate the promise of grace partly by representing the passion b Luk. 22.19 1. Cor. 11.24 of Christ by the breaking of the bread by pouring forth the wine the c Luk. 22.20 shedding of his bloud and partly by declaring the efficacie of Christes death by this ioyfull d 1. Cor. 5.8 bāquet for that the soules of the faithfull sweetely banquet be cōforted in tasting of Gods fauour grace purchased by the death of Christ But it sealeth vnto vs the promise of grace in that the bread which is giuen to euery one of vs to be eaten is the Sacrament of Christes body crucified for vs and in that euery one of vs doth drinke of the cup which is the Sacrament of the bloud of Christ shed vpon the crosse for vs. XVI And the Supper of the Lord hath the nature not onely of a Sacrament but also of a sacrifice to wit of thankes-giuing as also the lambe which had this place before it For as that lambe was appointed to prayse God for their deliuerie from the bōdage of Pharao so the holy Supper was ordained to a 1. Cor. 11.26 prayse the Lord for our redemption from the power of the deuill by the death of Christ XVII But as the Sacramentes in respect of God are signes of grace towards his people so in respect of vs they be a Mat. 23.15 Act. 2.41 chap. 8.36.37.38 markes of our profession whereby we openly professe that we desire to be counted among the people of God and will worship onely the true God who hath manifested him self to his people as by the most sure word and doctrine of the Prophetes and Apostles so also by these Sacraments XVIII Of all these Sacraments the Scripture vsually speaketh a Gen. 17.10 and 11. Exod. 12.11 and 27. Act. 22.16 Mat. 26.26 and 28. Mar. 14.22 and 24. Luke 22.19 and 20. 1. Cor. 10.4.16 1. Cor. 11.24 and 25. metonymically that is attributing the names or properties of the things signified to the signes themselues which thing is done partly to teach vs the relation which is betweene those signes and things signified partly to signifie the truth certaintie of the working of those holy Sacramentes that the beleeuers should not doubt but that the things signified set before vs are as truly by the working of the holy spirit cōmunicated vnto them as they certainly feele that these diuine signes and seales which are named Sacraments are by the Minister of the Church giuen them XIX The difference of the old and new Sacramēts is not in the things signified for they in both are a 1. Cor. 10.2.3 4. the same but partly in the manner of signification and partly in the euidence of demonstration for the old signified and figured Christ to come but the new signifie and shew that he is come Again the new are more manifest thē the old because they represent a thing done and clearely preached by the Gospell XX. They erre that any way bind the things signified to the signes XXI As also they that attribute to the signes power to conferre grace which they onely seale and testifie XXII But the Papistes erre most shamefully in that they transforme the Lords Supper into the Masse teaching that by consecration that is by the muttering of the fiue wordes Hoc enim est corpus meum for this is my body ouer the bread the same is transubstantiated into or turned into the substance of the body of Christ as they say and by the offring vp of Christ thus created
be without this holy Sacrament they be vnworthy of this holy communion for they be not in communion with God and his people 2 All vncleane beasts doggs swine I meane all in the Church of an vncleane beastly life such as the Apostle assureth vs cā not enter into the kingdome of heauen 1. Cor. 6.9 fornicators idolaters adulterers wantōs buggerers theeues couetous drunckards raylers extortioners a watch-word is added be not deceiued These be vnworthy our priuate feastes how much more to meet with vs our Lord and Sauiour Iesus Christ in this holy banquet Ignorant in the great grounds of Religion Heb. 6.1.2.3.4 5. 3 All ignorant people howsoeuer they may seeme harmelesse c. which cā not discerne the Lordes body 1. Cor. 11. v. 29. nor yet desire to discerne and know it No knowledge no faith no faith no loue no loue no affiance or trust in God no trust no feare no feare no humiliation want these graces or any of them no worship no accesse to God Heb. 11.6 Therefore these be vnworthy receiuers 4 Such as lightly account of the couenant whatsoeuer loue and zeale they pretend to the Sacramentes Such as despise the one are and must be prophane contemners of the other Psal 50.16 5 Some foolish wits pretend loue and great zeale to the word and yet neglect and contemne the holy Sacraments their contempt appeareth in the breach of the Lordes ordinance they seldome come to the Lordes Supper as they are bound to preach and celebrate with vs the blessed cōmemoration of the Lordes death vntill his comming againe 1. Cor. 11.24.25.26 6 All such as do not hunger for Christ Psal 32.5 Ephe. 1.15 Rom. 8.14.15 for they can not feed on Christ no knowledge of sinne no feeling of sinne no feeling of sinne no sorow for sinne no sorow for sinne no confession of sinne no confession of sinne no desire of grace no desire of grace no spirite of faith to receiue Christ no spirite of faith no spirite of adoption sanctification c. 7 All contentious brethren for this is a Sacrament of our vnitie badge of loue and a band of vnion and communion with Christ all his holy members 1. Cor. 10.2.16 Iohn 1.12 8 All vnbeleeuers for all such as want the precious faith haue no hand to receiue Christ they receiue onely as Augustin speaketh and as Iudas did panem Dominū the bread of the Lord not panem Domini the bread of life the Lord Christ 9 The faithfull also in regard of their frailtie weaknesse corruptions and manifold wants if they haue not duly truly and wisely examined humbled and so prepared thēselues to meet Iesus Christ they be vnworthy and so they cause many plagues many afflictions and euils in this life vpō their bodies soules that being iudged chastened here they may escape the condēnation of the world in the life to come 1. Cor. 11.28.30.31 And thus farre of vnworthy receiuers XXXIX That forme of administration of the Lords Supper is best which cometh nearest the simplicitie of the first institution is furthest from superstition wherin albeit there be some things indifferent yet the breaking of bread for the a Aphoris 6. causes before alledged may not be counted an indifferent thing XL. And albeit the Lord hath not appointed any certaine times for the celebration of the Lordes Supper yet reason so requireth that Christians haue it in often vse that they may oftē remember the passion of Christ by this commemoration confirme their faith and stir vp themselues to prayse magnifie the goodnes of God in the worke of their redemptiō finally to increase the mutuall loue to testifie the same one to another cōsidering the band thereof in the vnitie of the bodie of our Lord and Sauiour Iesus Christ CHAP. XXVII Of the Popish Masse I. APHORISME THe Papists faine that the Masse is a worke wherein the Masse-priest doth create or make his Christ of bread by buzzing or mumbling of these fiue words Hoc est enim corpus meum for this is my bodie And then offereth him to the Father as a sacrifice to expiate the sins of all quicke and dead for whom that Masse is celebrated II. This opinion of prophane Papistes is impious and blasphemous For first this reproch and disgrace is offered thereby vnto Christ that he is not the only a Heb. 5.6 and 7.24 Priest of the new Testament III. Againe this doctrine ouerthroweth the merite of Christs death as if the sins of all the faithfull were not perfectly expiate by that one a Heb. 9.12 and 10.12.14 sacrifice of Christes death IIII. Thirdly the Papistes by this assertion as much as lyeth in them do againe crucifie Christ in that they promise the remission of sinnes by the Masse and so set vp a new Testament and in that they say they offer vp Christ as an host or sacrifice vnto God For where there is a Testamēt there must needs be the a Heb. 9.16 death of a testator where an host is it must be slaine V. Fourthly this opinion or assertion doth depriue vs of the benefit of Christs death that is the remission of sinnes for if sinnes be pardoned by the merite of the Masse then surely are they not pardoned by the merite of the a Mat. 26.28 death of Christ VI. Fiftly the Masse doth vtterly euert and take away the Lords Supper for it cannot stand with it For in the Supper the Lords purpose is to giue a blessing a Ioh. 6.32 vnto vs but in the Masse men purpose to offer vp satisfaction vnto God Againe in the Supper the Lord testifieth vnto vs that we are must be daily b Ioh. 6.57 quickened by the onely sacrifice of Christ but in the Masse they faine that Christs sacrifice cannot profite vs if it be not iterated euerie day Thirdly the Supper is celebrated by the c 1. Cor. 11.18 10.17 Mat. 26.27 whole congregation but the Masse is celebrated by the Priest onely VII Moreouer the arguments which Papists vse for the defence of the Masse are of no waight as these following Christ sayd in the institution of the Supper Do this therefore he commaunded his Apostles and their successours to offer vp or sacrifice his bodie vnto God For so this word facere to do it say they is vsed euerie where in holy a Exod 29. Num. 28. Scripture and so it is found also with b Apud Vergil eclog. 3. prophane writers But I say it is no good consequent that because that word is elsewhere so taken that therfore it is also so vsed in this place Next that it must haue here another significatiō it is euident both by the coherence osentēces by the Apostle c 1. Cor. 11.26 Paules expossition that nothing else is signified but this Eate this bread and drinke ye of this cup. Againe those words were not spoken to the Apostles onely as Ministers of