the true foode of life when it is spiritually eaten by the soule thorough the operation of the holy Ghost maketh vs apt to resurrection and in due time transformeth our mortall bodies to the likenesse of his glorious bodie Ro. 8.11 If the spirite of him that raysed Christ from the dead dwell in vs hee that raysed Christ from the dead shall also quicken our mortall bodies because that his spirite through Christ dwelleth in vs. Furthermore as the bodie is sayde to eate when it receaueth that sustenance wherewith the hunger therof is stayde and satisfied and as it is sayde to drinke when it receaueth that liquor wherewith the thirst is quenched euen so our soule is said to eate and to drinke when it receaueth that heauēly blessed foode of Christ Iesus crucified wherewith the hungry and thirstie appetite thereof that is the vehement desire of the fauour of God and saluation is fully satisfied and appeased 228 The right vse and meaning of the Lordes supper WHen we see the bread and the wine in the Lords supper we knowe that they be creatures whereof wee haue beene wont to take nourishment and sustenaunce for our bodies but the same doe leade vs to the life of our soules and giue vs to vnderstande that we haue no life but in our Lord Iesus Christ The cause why the wine is added is to shewe that hee hath such vertue in him as wee need not to seeke any part of the things that we want any otherwhere but that he serueth vs for meate and drinke all Furthermore in comming to the Lordes supper we must not thinke to get any thing of god by our owne deserts but to cōfesse that we be like wretched dead mē which come to seke our life out of our selues therfore must be fayne to haue the flesh of our Lord Iesus Christ for our meate Io. 6.55 and his bloud for our drinke and all thinges in him which we want in our selues And the Sacramentes serue not to puffe vp with any presumption but to make vs walke in humblenesse our cōming to them is that God should warne vs of our sinnes to be touched with them in good earnest And wee must not acknowledge our selues sinners with the mouth onely or slightly and by way of ceremonies but we must haue our heartes wounded inwardly with greife that we haue offended and feele how dreadfull gods wrath is to the end we may be sorry in our selues and not haue any rest til he haue shewed vs where we shal find it that is to say in our Lorde Iesus Christ And when we come to the table of our Lorde we must take heede that we be so grounded in our Sauiour Iesus Christ 1. Cor. 11.27.28 as that forsaking all the fonde illusions of Sathan and all the deceites that he setteth before vs to turne vs away from the grace of god we may embrace our Lord Iesus Christ with the merits of his death and passion assuring our selues that it is he in whom wee haue the full performance of righteousnes and saluation 229 How we ought to be prepared to the table of the Lorde WE must not come vnreuerently to the table of the Lord nor thrust in our selues for such sacriledge shal not escape free But so oft as the holy supper is prepared for vs we must know that we are put in minde of our weaknesse and that God will helpe our infirmities And although this is done when the Gospel is preached vnto vs when we pray make supplications when we reade at home in our houses or heare anie matter for our saluation yet the supper is a speciall witnesse to vs that our God helpeth vs and when wee are as it were in the midd waye it serueth to make vs goe on forwarde to driue vs still to our God The Supper of the Lorde is also to correct and make an ende of such thinges as are yet out of frame For it were nothing to beginne in vs 2. Cor 3.5 vnlesse God continued to make vs feele his grace of the which wee haue a good certaintie in the supper and therefore woe will be vnto vs if wee come and pollute this holy Supper which is giuen for vs for an ayde of our saluation For the which cause we haue neede to bee well grounded in faith 1. Cor. 11.28 repentaunce and loue that we may be partakers thereof And because we cannot chuse but knowe well ynough what weakenesse and feeblenesse there is in vs and that wee haue not all that were requisite for vs Io. 15.5 let vs pray to God to strengthen vs and to aduance vs and increase our faith and hope which we haue to euerlasting life let vs go thitherwarde as fast as may be and although we are not able to do it of our selues Io. 16.23 yet if we pray vnto God in the name of his sonne hee will not fayle to helpe vs. 230 Faith is the mouth of the soule whereby Christ is eaten THat faith is the mouth means whereby onely wee receaue and eate Christ to saluation it may easily bee prooued by Christes owne wordes in the holy Scripture For our Sauiour Christe vseth these wordes indifferently and as of one force and signification To beleeue in him to eate him to drinke him to come vnto him and doth attribute to euerie of these Io. 6.29.33.35 one and the same effect To beleeue in Christ is the proper worde to eate Christ or to come vnto him are Metaphores and figuratiue speeches but all of one force I am the bread of life sayeth Christ he that commeth to me shall not hunger vers 33. and he that beleeueth in mee shall neuer thirst He saith hee that commeth to mee shall not hunger therefore to come vnto Christ is to eat Christ Againe he saith he that beleeueth in mee shall neuer thirst therefore to beleeue in Christe is to drinke Christ To eate and to drink are meanes to take away hunger and thirst but to come vnto Christ and to beleeue in Christ as Christ himselfe saith doth take away hunger thirst therfore to come vnto him to beleeue in him is to eate him drink him Christ attributeth the same effects fruits to thē which beleeue in him that he doth to them that eate his bodie and drinke his bloud therefore by eating and drinking he meaneth nothing but beleeuing His wordes be these vers 54. Io 6. He that eateth my flesh and drinketh my bloud hath eternall life and I will rayse him vp at the last day Againe he saieth in the same chapter This is the will of my Father that sent me vers 40. that euery one that seeth the Sonne and beleeueth on him should haue eternall life and I will raise him vppe at the last daye Who seeth not heere that Christ attributeth the same force to beleeuing that in the other verse hee did to eating and drinking and
against his law For in asmuch as the Lord hateth the euill it selfe he cannot but abhorre it wheresoeuer he shall find it whether in heart hand or tongue Whosoeuer hateth his brother saith S. Iohn is a mansteare We see hereby that not onely grosse euils come into reckoning before the Lord but euen hatred setled in the heart although the hand hath neuer beene stretched foorth to execute the same Neither commeth it before him as a trifling toye but it appeareth monstrous hauing no other shape vpon it nor other account made of it then of murther This was the cause why the Lord forbidding hatefull and malitious thoughtes in this commaundement woulde giue it no other name then murther teaching vs that howsoeuer wee nourish such thoughtes and make small account of them yet his iudgemēt is plaine that they be no better then murther when the hart of man is setled in them We may see in the Gospell how our Lord Iesus Christ hateth wordes which proceede from malice and anger and pronounceth that whosoeuer shall say foole to his brother shall bee worthy to be punished Mat. 5.22 Hatred towardes our brother is so greeuous in his sight that it stayneth and defileth what soeuer it toucheth bee it thought or word maketh it so heauie that the Lord can no longer beare it 55 We must absteine from wrong and iniurie THe Lorde in declaring that hee is displeased when one man doth iniurie to another sheweth vs thereby that this ought to withholde vs from doing wrong except we be bereaued of all sence And to the end we mighte better aduise our selues in this thing he declareth further Ex. 20.13 that there cannot be a murther committed but the earth therewith muste needes be polluted and defiled And as it appeareth in the booke of Numbers The effusion of mans blood in it selfe importeth a filth such a blot Num. 35.43 as scarse can be wiped out When mention is made of killing euen in a battle approued and allowed it appeareth 1. Chro. 22. that a man therby is become vncleane because wee mighte learn therebie to haue in greater horror and detestation the effusion of blood 1. Chro. 22 8. If an enemie be killed in open battell althoughe God pardon this because he which killeth him hath iust and lawfull cause and doth it for ne-nessitie yet notwithstanding it is said that the man which hath slaine him is polluted and made vncleane to the end we might knowe that God hath created vs to liue together in peace and that wee can giue neuer so little a blowe in anger to our brother but that we defile our selues and become by and by vncleane before the face of God Io 13.35 The persons of men must be accounted deare and pretious in our sight for vntill we be come vnto such perfection God will alwaies accoūt vs for murtherers If one strike his neighbour and kill him not yet is he alreadie a murtherer before God to the end God might declare vnto vs that howe euer wee esteeme them as light and little faults to bee the occasion of tumults and sedition Deu. 5.17 that hee notwithstanding shall not so account of them because they are al as weighty as murther 56 Of Anger and the effects thereof THe sonnes of Adam are of such a nature that they wil be feared doubted and cannot suffer to bee despised nor to receaue any signe of contempt If it seeme vnto anye one that any do labour to trouble him he is straightwaye moued with anger wrath and sodainly doth shewe it by contentions debates strifes and in outragious words and violent deeds He boyleth so vehemently with impatiencie and furie he hath so great desire to be reuenged for the iniury that he perswadeth himselfe to be done vnto him that he looseth al boldnes and cannot dissemble his naughtie stomacke and yet it seemeth vnto him that he is mightie and strong and that he behaueth himselfe in good order and that his heart is vpright because he suffereth none to hurt or bite him neither to tread him vnder foote But the holy Ghost by the mouth of Solomon pronounceth him to bee a foole Pr. 12.16 Mat. 5.25 A foole saith he in a day shal be knowne by his anger His meaning is not that the foole is satisfied to haue shewed his anger and wrath for a litle space and afterward returneth to be reconciled and to bee freindes againe with them with whom he was angry as euery one of vs must doe in following the goodnes of our heauenly father For he endureth but a while in his anger but in his fauour is life And for to follow him we must obey the exhortation of S. Paule Be angry saith hee but sinne not c. And againe let all bitternes anger and wrath crying and euill speaking bee put away from you with all maliciousnesse Eph. 4.29.31 c. We must not dwell long and abide in the company of the contentious for to knowe the wickednesse of his hart For for euery little thing done contrary to his will hee wil shewe by iniuries raging violences what he is within As Cain against Abell Corach Dathan and Abiram against Moses Gen. 4. Num. 16. 1. Sam. 27. Saul against Dauid the enemies of the trueth against the children of God Not onely among the Papists but also there where they boste of the reformation of the Gospell 57 The exposition of the seauenth commaundement IN the third commaundement of the second table the Lord our God doth not onely forbid all adultery fornication and al other vncleannesse in our bodies but also all impure thoughts and lustes of the heart He forbiddeth vs vnchast behauiour gluttony drunkennesse and all other things whatsoeuer may entice allure vs vnto vncleannesse He commandeth vs to kepe our bodies and soules chast and pure or if the gift of chastity bee not geuen vs then to vse the lawfull remedy appointed by God whiche is mariage for inasmuch as our bodies and souls are the temples of the holy spirit Deu. 5.18 Leu. 18.20 Deut. 23.17 Mat. 5.25 Esay 3.16 Ro. 13.13 Eph. 5.18 1. Th. 4. Heb. 13.4 wee ought to keepe them in all purenesse and not onely to absteine from the carnall act but also to be chast in heart wordes and behauiour The Lorde doth not only forbid adultery but also all vncourteous wrongful and intollerable liuing together he wil haue the life of maried persons to be ruled with charity How great a fault God iudgeth adultery may here be known in that hee hath condemned it with death the which maye more at large bee seene in Iob the thirtie and one chapter and Prouerbs the fift and six chapters 58 Fornication is forbidden Adultery is not onelye condemned and forbidden in this commandemēt but also fornication when both the offendors are single persons Fornication is forbidden in expres words in Deut. There shal be no whore saith the L. of the daughters
from him finally his power wherby he executeth the decrees and ordinances of his counsell By this reason wee say that the sonne coÌ„meth onely of the Father but that the holy ghost is of the Father of the sonne together Although theÌ„ that we can not consider the wisedome of God but as it proceedeth froÌ„ the father as it is engendred of him yet we must take heede that in this generatioÌ„ we inuent nothing temporall carnall or humaine but rather lette vs worship the same beholding it by faith let vs take heede froÌ„ searching further theÌ„ scriptures do teach vs thereof otherwise we should deserue to be blinded and punished for our ouer great curiositie 152 The vnitie of essence is not taken away by the distinction of persons AS the Sunne that shineth hath three distinct thinges of which euerie one differeth from another the globe the light and heate and although euerie one of these keepe seueraly their properties yet is it but one sun is not deuided into 3. suns So in the Deity the vnitie of essence is not takeÌ„ away by the distinction of persons yet for all that is there no confounding of persons nor chaunginge of one into another The doctrine of the Trinitie is euerie where certainly taught in the Prophetes but more plainely in the writinges of the Euangelistes and Apostles For the Angell Gabryell speaketh vnto Marie the mother of the Lorde in these wordes Luk. 1.35 The holy Ghost shall come vpon thee and the power of the most highest shall ouershadowe thee wherfore the holy thing also which shal be borne shal be called the sonne of god We haue here truly the Father which is the highest the sonne of God which is borne of the Virgin and the holy Ghost which ouershadoweth the virgin Mat. 3.16 At what time also Christ our Lord was baptized in the riuer Iordan of Iohn the Baptist Iohn sawe the holy Ghost comming downe like a Doue and lighting vppon him and there was also a voyce hearde from heauen 2. Pet. 1.17 saying This is my dearely beloued sonne in whome I am well pleased Io. 5. 14. Furthermore Christe our Lorde hath often and sundrie wayes taught that there is a holy Trinitie and lastly he commaundeth all thâ—se that trust in him to be baptized in the name of the Father and of the sonne and of the holy Ghost Wherefore seeing that in the holy scriptures Mat. 28.18 Mar. 16.16 in the Trinitie the vnitie of the Deitie is plainely clearely taught it is mete that we doe simply rest therein not curiously search nor lust after anye further knowledge in this life then which God hath reuealed 153 Gods grace is the only staye and repayrer of all thinges WHen we haue well considered howe brittle our life is wee must also marke howe wee be repayred againe by the grace of god and specially howe we be susteyned vpheld by the same according also as these two pointes are matched togeather in the 104. Psalme Ps 104.29.30 For it is sayd there that assoone as God withdraweth his spirite working al goeth to decay but the Prophet addeth also that if God spread forth his power all is renewed in this worlde and al thinges take their liuelinesse of him And thus wee see what wee haue to marke as namely that when we knowe our selues to be weake and so subiect vnto death as that we must run thither whether we will or no we must also vnderstaÌ„d that in this so great frailtie God holdeth vs by the hand so as we be maintayned by his power and strengthened by his grace But the chief point is that we should haue an eye to the benefite and good grace which God hath giuen vs aboue the order of nature in restoring vs by his worde as sayeth the Prophet Esaye Esay 40.6.7.8 All flesh is as grasse and all the glorie of man is as the flower of grasse the grasse withereth and the flower falleth away whereas the worde of the Lorde endureth for euer 1. Pet. 1.24.25 yea not onely to continue in heauen but also to the ende that by it we may haue euerlasting life and be redeemed out of the vniuersall corruption of this earthly life that God may dwel in vs and make vs pertakers of his euerlastingnesse 154 God is the creator of all things THe Lorde by his eternall woorde hath made and created al things conteyned within the compasse of heauen earth as Moses at larg describeth Ge. 1. By the word of the Lord saith the Prophet were the heauens made Ps 33.6 al the hoste of theÌ„ by the breath of his mouth The Lord herein hath shewed his wisedome power goodnes for by his infinite most excelleÌ„t works which make al men to wonder at them we may in a manner iudge how wonderful the wisedome power goodnes of this workemaster is The Lord hath not only created al things but by his euerlasting spirite preserueth gouerneth theÌ„ Who is like vnto the Lorde our God Ps 113.5.6 that hath his dwelling on high who abaseth himselfe to behold things in heaueÌ„ in earth He hath established theÌ„ for euer hee hath made an ordinance which shall not passe Ps 148.6 All thinges that the circuit of this world conteineth whether they be visible or inuisible all thinges I say were created of God for the vse of man as the Prophet Dauid likewise witnesseth Ps 8. and 23. Ps 8. 23 and also the Apostle Paule It is therefore meete that men be thankeful vnto God and keepe in perfect memory the creation neuer call it into doubt forasmuch as the Sabboth was therefore ordeined of God that the memorie of this benefite might be kept Ex. 20.11 against al aduersaries that denie and despise the creation 155 Of the fall of man GOd at the first created man after his owne similitude likenesse that is to saye righteous vertuous holy iust and good but by his owne fault he fell from the grace which hee receaued and so separated himself from God Eccl. 7.31 Gen. 1.26 insomuch that his nature became full of corruption being blinde in spirite and depriued of all perfectnesse As by one man sinne entred into the worlde death by sin Ro. 5.12 and so death went ouer all forasmuch as all meÌ„ haue sinned Man was created of God and made of two partes the soule and the bodie of which the body was made of the earth but the soule which is spirit and life was inspired by God Gen. 2.7 and thus was man made a liuing creature who afterward although hauing receiued a iust lawe from God and enioying innumerable benefites at his hande yet notwithstanding he was vnthankfull and disobedient vnto his creator beecause that hearing the woordes of the wicked spirit he gaue more credit vnto them then vnto the words of God and was brought vnto this poynt that
the gilt and filthinesse from our soules As bread and wine by naturall effecte nourisheth our bodies and strengthneth and comforteth our spirites so doth the heauenly foode of Chriestes bodie and bloud Io 6.48 c. broken and shed for vs vpon the crosse nourish our soules and quicken our spirites to eternall life with GOD. In the olde time the Sacramentes and Ceremonies were profitable for the bodily nourishment as the water gushing out of the rocke Manna and the Pascall lambe but in our Sacramentes Exo. 17.6 God smally or nothinge considereth our bodies but most principally and wholly the releefe Ex. 16.15 c. 12.14 ease and comfort of our soules Therefore as in the olde Testament so nowe much more in the Sacramentes is to bee considered some spirituall and internall thing to the vnderstanding whereof the likenesse of the outwarde signes doe leade vs as in Baptisme our regeneration and new birth and the washing away of our sinnes by the death and passion of Christ In the Lordes supper the heauenly foode of our soules with the bodie that was broken his bloud that was shed vpon the crosse Wherefore good christians in receuing the sacramēt must not haue so much regard to the signe as to the spiritual thing it self for which the outwarde token was ordeined For the efficacie of the Sacraments doth not consist in the visible signe but wholy in the working of the spirite of God Io. 6.63 according as it is Gods pleasure to woorke by meanes by him ordeyned without any derogation thereby to his glorious power 216 The beginning of Sacramentes is from God THE Author and ordeyner of Sacramentes is none other but God himselfe neither Patriarch nor Prophete nor Father nor the whole Church hath autoritie to ordeine any Sacrament The Sacramentes are belonging to the worshippe of God they are signes tokens and witnesses of Gods will And who can make vs certaine of Gods will but God himselfe As also the Apostle teacheth in the first to the Corinth 1. Cor. 2.11 And who can appoint gods worship but God himself According as he saith by his Prophet In vaine they worship mee teaching the traditions of men Esay 29.13 The sacraments were not so ordeyned by God that afterwarde he would haue no more care or regard of them but he alwaies worketh and bringeth to passe al things in the faithfull which keepe his ordinaunce the which he hath promised in his worde Wherefore as the faithfull heare the word of God 1. Tim. 2.4 not as the word of anye mortall man but as proceeding from the mouth of the most highest so also when they receaue the sacraments at the handes of the Ministers they acknowledge that this is the ordinance of GOD 1. Th. 2. i3 Esa 1.20 and that he worketh in the beleeuers and therefore they receaue and vse the sacraments as at the verie hand of God vnto whom they directe the eies of their faith 217. Why Sacramentes were ordeined THe first cause why it was christs pleasure to ordeine sacraments in his Churche is partlye our owne infirmity and weakenesse 1. Cor. 2.14 being dull and slowe in the vnderstanding of heauenly thinges partly the great goodnesse and loue of God that would vouchsafe to attemper himselfe to our simple capacity and to seeke meanes by outward things to ease and helpe the same Secondly that the sacrament might be to vs a blessed exercise whereby we call to our remembrance the benefite of our redemption in Christ and yeelde vnto him moste harty praise and thanks for the same Luk. 22.19 1. Cor. 11.26 according as Christ teacheth vs in the institution of his last supper And as Saint Paule also sayeth in the first to the Corinthians Thirdly that we by the vse and practise thereof might bee traded to the obedience of Gods holy will and commaundements though the things seeme to our selues neuer so simple and meane also that thereby we might openly before God and the world protest and acknowledge that we are his people and of the number of them that looke to be saued preserued and defended by the benefit of Christ only So that the open vse of the sacrament is a parte of that confession wherunto the Apostle Paule Ro. 10.9 Romanes 10. attributeth saluation An other cause end of the Sacramentes is Io. 13.35 that they might be as handes and links of loue vnity and concorde among our selues For the which cause Saint Paule when he exhorted the Ephes to vnitye and loue Eph. 4.5 among other things hee addeth we haue one faith one baptisme And again in an other place wee are one body saith he as many as be pertakers of one life 1. Cor. 10.17 Finally that by the sacraments as by blessed meanes the holy Ghoste working with them hee might impart vnto vs and bestow vpō vs his vnestimable graces and benefits together with al the fruits of our redēption in Christ For as his word is so are his sacraments instruments and means by the working of his holy spirite to bring vnto vs the whole benefit of our saluation 218 The right applying of Christs sufferings and sacraments to our benefit WHeras it is said that the sonne of God was crucified we must not only think that the same was done for the redemption of the worlde but also euery one must on his own behalf ioyne himselfe to Christ and conclude it is for him that he hath suffred So whē we be baptised as it is not for any one man alone so is not the water sprincled vppon al men in common but euery man is baptised seuerally in his owne behalf to the end that euery one of vs may apply it particulerly vnto himself 1. Cor. 6 15. Ep. 5.30 to say that we be al members of our Lord Iesus Christ Also when we receaue the holy supper euery man taketh his owne portion to shewe vs that our Lord Iesus Christ is communicated vnto vs yea euen to euery one of vs. For when we once know the the thing which was done for the redemption of the whole worlde pertaineth to euery one of vs seuerallye it behoueth euery one of vs to say also on his behalfe that the sonne of God hath loued him so dearlie that hee hath geuen himselfe to death for him And that therefore we be of all creatures the most miserable if we accept not such a benefite when it is offered vnto vs. For it is a common doctrine in the holy scriptures that GOD so loued the world that he spared not his onely sonne but gaue him to death for vs Io. 3.16 and also that our Lorde Iesus Christ at such time as we wer his deadly enemies did confirme a maruelous loue towards vs in that he offered himself in sacrifice to make attonement betwen God and vs and to do away al our sins as they might no more come to accompt This is the warrant of our saluation
219 How many Sacraments there bee and firste of Baptisme THere be but two sacraments in the Church of Christ which be common to al men and which Christ him selfe ordayned for the faithfull Baptisme and the supper of the Lord. Baptisme is vnto vs an entrye into the church for it witnesseth vnto vs that whereas we were before straungers from God Ro 6.4 Eph. 3. he doth now receaue vs in to his family Baptisme standeth in two pointes first our Lord representeth vnto vs therein the remission of our sinnes secondly our regeneration The remission of sinnes is a manner of washing whereby our soules are clensed from their filthines euen as the filth of our bodie is washed away with water And because the beginning of our regeneration standeth in the mortification of our nature Ro. 6.3 the end that we become new creatures through the spirit of God therefore the water is powred vppon vs to signifie that we are deade and buried and that in such sorte that our rising againe into a newe life is therewithall figured in that that the powring of water is but a thing of a very short continuance and not ordeined to drown vs withal The water doth not clense our soules 1. Io. 1.7 1. Pet. 1.19 Heb. 9.28 for that belongeth to the blood of Christ onely which was shedde that all our filthe might be wiped away and that wee might be counted pure and without spotte euen before God that which thing then taketh effect in vs when our cōsciēces be sprincled therwith by gods holy spirit but the sacrament doth testify and declare it vnto vs. 220 Fruitful doctrin cōcerning baptisme BAptisme is not onelye a sign◠whereby we be consecrated christians but by faith and the operation of the holy Ghoste wee do put on Christ as a garment that is that we haue him so fastned and appropriated to vs that he is ours Gal. 3.27 and we his and that he hideth and couereth our nakednesse according as Saint Paul saith As many as are baptised haue put on Christ Baptisme is to Christians the fountaine of life whereby our sinnes are washed away So saith Peter Let euery one of you bee baptised in the name of Iesus for the remission of sinnes And Ananias vnto S. Paule Act 2.38 Arise and be baptised and wash away thy sinnes Yet doe we not attribute the operation heereof to the water or outward element Act. 22. i6 but to the might of Gods worde and the power of the holye Ghoste working in vs by Faith The Sacrament of Baptisme is moreouer Eph 2.3 as it were the wombe of the church of Christ where we are new borne and become of the children of wrath the children of God and prepared by this our second birthe to enter into the kingdome of God Vnlesse you be borne againe sayth Christ by water and the holy Ghoste Io. 3.5 you cannot enter into the kingdom of heauen And Saint Paule saith Not by the workes of righteousnesse which wee had done Tit. 3.5 but according to his mercy he saued vs by the washing of the new birth and the renuing of the holye Ghost Furthermore not onely wee but our seed also hath by Baptisme the benefit of saluation and therefore do we defend the baptising of infants against the wicked heresye of the Anabaptistes 221 The grace of regeneration figured in Baptisme FOrasmuch as we be rude GOD is not contented onely to witnesse to vs by his gospel that we be washed and made cleane in the bloud of our Lord Iesus Christ but also hee hath geuen vs a figure thereof so that whē wee bee baptised it is asmuch as if God had shewed before our eyes that we of our selues bring nothing to him but vtter filthinesse and that it is his office to wash vs and make vs cleane 1. Io. 1.7 Howbeit the saide washing consisteth not in the visible water For it were vnpossible that our soules should be clensed by an earthlye and corruptible element Yet notwithstanding because of our infirmity it is requisite for vs to beginne at the water that we may be lifted vp higher For the signe that is offered to our eyes serueth to leade vs to the holye Ghost to the ende we may know how it is from him that the power of baptisme doth proceede The manner of grace of the holy Ghost which is obtained for vs in being baptised is the grace of regeneration and renewment Regeneration or newe birth importeth that we be borne againe Io. 3.5 not that we come new againe out of our mothers wombes but that God maketh vs new creatures by vouchsafing to print his Image in vs. For what bring we with vs in that we be the children of Adam but all cursednes Eph. 2.3 Ps 51.5 and therefore God must be faine to change vs. And to the end we may know that there is nothing in vs but naughtines that we bee vtterly vntoward that the thing which we call reason is but starke folly and that thing which is termed freewill is but a cursed slauerie vnto sinne to the intent we may know all this to condemne it it is said that we must bee as it were newe againe quite and cleane chaunged 222 When baptisme was ordained BAptisme was ordained of Christ before the time of his resurrection then when he sent his disciples into the whole world to preach the Gospell For Iohn together with the preaching of the Gospell Mar. 1.4.1 Mat. 3.11 Act. 2.38 19.4 Eph. 4.5 began to baptise and he baptised with water vnto repentance and forgiuenes of sinnes and the Apostles afterwarde did baptise no otherwise Wherefore there is but one baptisme as the holy scriptures do beare witnes neither was Christ baptised with any other baptisme then ours and wee also are baptised with Christ with no other baptisme then the baptisme of Christ Wherefore Christ after his resurrection did not so much ordaine as repaire baptisme and shewed the manner of it vnto his disciples as namely that they must baptise and howe they must baptise Go ye into all the world saith he vnto his disciples and preach the Gospell to euerie creature Mar. 16.15.16 he that shall beleeue and be baptised shall be saued and he that wil not beleeue shall be damned And againe Mat. 28. all power saith the Lord is geuen vnto me in heauen and earth 18.19.20 Goe therefore and teach all nations baptizing them in the name of the father the sonne and the holy ghost teaching them to obserue all thinges whatsoeuer I haue commanded you 223 Papisticall vntruthes concerning baptisme THe doctrine of the Church of Rome is that baptisme doth confer grace and wash away our sinnes euen by the very washing onely of the water though there be no good motion of faith or beliefe in the harte of him that is baptised For thus they saye that besides the giuing of the outward signe there is no good motion
the secrets of God And that they may serue God in truth in holines righteousnes all the dayes of their life And now to returne to your worships I most humbly beseech you to accept this my poore labour which I offer vnder your names to the whole church of God The which as I know it commeth vnlooked for not only in respect of your selues but also of diuers other that knowe me aswel in that countrey where I was born as also in other places so also it may seem very rash and needles For who am I that I should take vpon me to publish any thing The vnworthiest of many hundreds the vnablest of many thousands And yet seeing many things more simple lesse needful profitable are both permitted and suffred to come abrode I am not altogether discouraged neither hath any man iust cause to accuse me in this my simple enterprise I knowe these be the dayes of learning knowledge that there be great store of learned deuines in our land whom I beseech the Lorde to blesse Mar. 12.42.43 Luk. 21.2.3 and yet the two mites of the poore widowe cast into the treasurie amonge the great giftes of the welthy are not to be refused The causes that moued me to dedicate this first fruit of my simple trauaile vnto your worships aboue al other are these First your great goodnes from time to time shewed towards me and my friendes the which called vpon mee contitually to shewe some token of thankefulnesse for the same For I must needes confesse that it hath vttered it selfe many and sundry ways and that not without a certaine friendly or rather fatherly care of my well dooing Secondlie that it might be a meane through the assistaunce of Gods spirite to kindle and inflame your heartes with an earnest zeale to the glorious gospell of the sonne of God by dayly and continuall exercise and practise wherein you might be sufficiently furnished with spirituall armur to endure constantly vnto the ende as good souldiers of Iesus Christ against all the assaults of Sathan and his wicked instruments which doe or may come in sheepes clothing to deceaue you and to betray your soules from the way of saluation For of this am I certaine that there will not want false prophets entycing you from Christ and that many stumbling blockes wil be cast namely and especially in your way Master Mistresse I efferis as once hertofore I presumed to aduertise you priuately by letter to the ende you might be discouraged from the way of the Lorde But beware I beseech you againe of their Angelicall or Seraphicall shewe of heauenly life Haue not by and by their doctrine in admiration but carefully looke vnto the clawes of these spirituall wolues and indifferently without affection examine the grounde of their profession by the rule and touchstone of the worde of God and you shall prooue that they deale deceitefully with guile that they be false Apostles and deceitefull workers that they goe about to beguile your senses and to blinde your eyes that they call you to worship an Idoll in steed of the true and liuing God and that they would lead you out of light into darknesse from truth into error from knowledge vnto ignorance If you shall vouchsafe to reade this little booke and to examine it throughly indifferently by the word of God and then it beeing effectually confirmed by the same to make your profit accordingly and as it is committed to your protection so to maintaine and defende it I shall not onely be satisfied and thinke my payes sufficiently recompenced but also be greatly encouraged hartily to pray vnto the Lorde to encrease the giftes of his holy spirite in you that you may goe forwarde more and more to performe that dutie in obedience which he requireth at your handes that you may ouerleape all the lets that Sathan can cast in your way continue in the certainty of true faith and that you may be fully setled vppon the death and passion of our Lorde Iesus Christ being assured that the same onelie is of sufficient abilitie to drawe you out of the dungeon of death And I beseech your worshippes that as God in aboundant measure hath mercifully endued you with all thinges necessarie for this life whereof many thousandes feele the want so without ceasing you would prayse and magnifie him for the same And as you are so nearely ioyned together not onely by reason of your possessions but especially by the bonde of mariage that you are brethren sisters that so you would ioyne togeather in the sincere profession of the glorious gospel of the sonne of God and so goe forward more and more in practise therof that the gospel being rooted in your heartes it may bring foorth sanctification the true seale of your adoption that you may feele his goodnesse in the assurance of that euerlasting and heauenly truth Beware of these two cankers I beseech you that corrupt the whole world I meane pride and couetousnesse Let them not once be named among you as becommeth sainctes Eph. 5.3 Col. 3.5 A day will come when the Lorde will fill your hope with better things then al this world can giue you Stande fast in his trueth in these slippery dayes and aboue all let his glorye and the aduancement of his worde be deare and precious vnto you In Gods matters let his will bee the rule thereof and not your owne wisedome and affections Examine your selues often by it and neglect not the pure preaching of the same Delight in the lawe of the Lord and be good examples to others Care not for the contempt of the worlde but holde fast a good conscience that you may be approued of God And our Lorde Iesus Christ giue you the forgiuenesse of all your sinnes and the peace and comfort of your conscience The Lorde let all his blessinges fall vppon you that you may see the riches and treasures of his mercie that you may be filled with all fulnesse with the spirit that you may behold the glory of the kingdome of god those thinges be reuealed vnto you by his spirite which hee hath prepared for them that loue him Amen The third day of December Anno. 1586. Yours for euer to cōmand in the Lorde Iohn Frewen To the Christian Reader THE matter substance of this booke as I nothing feare to offer and commende vnto thee gentle Reader for thy profitte and instruction in the wayes of the Lorde beeing fully assured that it is the sincere trueth of God and the perfect path way vnto saluation firmely grounded vppon the rocke Christ and sufficiently warranted according to the writinges of the holy Prophetes and Apostles so the Methode manner of setting some part of it downe is not I must needes confesse so exquisite and orderly as I my selfe desire and as thou being learned maiest easily perceaue and discerne One especiall cause of this want is this when I wrote
it first I had no purpose nor entent that it should at any time come so publikely vnto thy handes Other excuses I could alleadge which if thou knewest would seeme I doubt not very reasonable vnto thee Notwithstanding to auoyde offence asmuch as I can and to the ende this might bee noe hinderance to thy godly desire I thought good to annexe this table whereby thou maist easily finde the principall matters comprehended in this booke And so brotherly entreating thee with zâ—â—le and diligence to accept and profite in the one and charitably to beare with the other I hartily commend thee vnto the Lord. Thine in Christ Io. Fr. A table necessarily describing in vvhat sentence or doctrin the principall matters conteyned in this booke may easily be found A Affliction IF we will followe Christ we must suffer affliction pag. 6. The Godly are ioyfull in affliction pag. 182 Afflictions come by the prouidence of God pag. 183. 184. Afflictions be the rods of God to the iust pag. 185 Afflictions come for diuers causes pag. 187 Patience ouercoÌ„meth afflictions pag. 188 The patience of the faithfull is tryed by Afflictions pag. 190 Anger Anger is to be auoyded with hatred and enuie pag. 69 Angry wordes and thoughtes forbidden pag. 70 Of anger and the effects therof pag. 74 Apostles Succession is nothing without the doctrine of the Apostles pag. 281 B Baptisme Of Baptisme pag. 325 Fruitefull doctrines concerning Baptisme pag. 326 The grace of regeneration figured in Baptisme pag. 328 VVhen Baptisme was ordeyned pag. 330 Papisticall vntruethes concerning Baptisme pag. 331 VVhy we are baptised and eate the supper pag. 332 Binde seeke Remit Bodie and Bloud How the true bodie of Christ must be receaued pag. 335. 337 The wicked doe not eate the bodie of Christ pag. 350 How the bodie bloud of Christ is truly receaued pag. 337 C Chance Nothing commeth by chance or fortune pag. 203 Christ. Chist is the true shepheard pag. 14 Christ the onely mediator why so called pag. 17 Iesus Christe must sanctifie our prayers pag. 16 Faith in Christ pag. 134 Christ hath freed vs from the law pag. 145 The spirite of Christ dwelleth in Christians pag. 155 The fruite of our coÌ„munion with the death of Christ pag. 159 Of Christ his person and office his priesthood and kingdome pag. 227 How we ought to knowe and coÌ„fesse Christ pag. 228 Christ is the liuely image of the Father pag. 230 VVhy our Sauiour Christ came in the flesh pag. 232 Faith in Christ the meane of our saluation pag. 233 VVe are iustified by the grace of God in Christ and not by woorkes pag. 236 Prayers to Saints is repugnant to the mediatorship of Christ pag. 274 Christ is the only intercessor with the Father pag. 277 The Papists will haue Christ to be in part a Sauiour pag. 278 Contrarietie betweene the religion of Christ and the Pope pag. 280 The right applying of Christes sufferinges and sacramentes to our benefitte pag. 323 Of the presence of Christ in the supper pag. 344 Christe feedeth vs with his substance pag. 346 Of the second comming of Chrst pag. 360 Christ is the Apostle of our profession pag. 363 Christian The libertie of a true Christian pag. 151 The first point of a true Christian pag. 152 A true Christian is partly vnder the lawe and partly vnder grace pag. 154 Christians must be constant pag. 157 The dutie of Christians pag. 158 Three markes of a Christian souldier pag. 369 A note to know a true Christian pag. 153 Church The description of the inuisible Church and visible pag. 285 The Church may erre pag. 287 The name of the Church abused by wolues pag. 288 Commaundement The exposition of the 6. commandement pag. 67 Of the 7. Commandement pag. 76 Of the 8. Commandement pag. 88 Of the 9. Commandement pag. 103 Of the last Commandement pag. 115 Concupiscence Concupiscence restrayned by the Papistes pag. 222 Concupiscence without consent is sinne pag. 125 Conscience Faith and a good conscience the armour of the faithfull pag. 8 Couet and couetousnesse What is meant by the worde Couet pag. 116 Against Couetousnes vsury pag. 94 D. Die To be partakers of the life of Iesus Christ wee must first suffer with him pag. 191 Deedes In euill deedes left vndone and in good deedes done we may be deceiued pag. 127 Diuell seeke Sathan Doctrine The doctrine of freewill is an arrogant doctrine pag. 251. 253 False doctrine concerning inuocation pag. 276 VVith what doctrine ministers must be furnished pag. 303 The agreement of the Popish doctrine with the Apostles pag. 351 E Egypt VVhat signifieth the deliuerance out of Egypt pag. 31 Enuie looke anger Essence The vnitie of Essence is not taken away by the distinction of persons pag. 219 F Faith and faithfull Faith is a pretious treasure pag. 8 The meanes to enioy faith alwais pag. 9 Faith is not without prayer pag. 10 Faith it is that iustifieth pag. 23 Through Faith our sinnes are forgiuen pag. 215 How Faith doth iustifie pag. 237 Faith doeth iustifie 3. manner of wayes pag. 244 Faith is the meanes whereby remission of sinne is promised pag. 176 The meaning of being iustified by Faith pag. 246 Of free iustification by Faith with out workes pag. 249 Diuers kindes of Faith pag. 271 Faith is the mouth of the soule whereby Christ is eaten pag. 342 VVe must haue an assured faith and a contented minde pag. 101 The faithfull are surely setled in Gods prouidence pag. 211 The Faithfull are better contented with a little then the vngodly with great aboundance pag. 366 Faultinesse Three degrees of Faultinesse in sinne without the act pag. 170 Fauour The Fauour of God the fountaine of consolation pag. 212 Flesh There dwelleth no goodnesse in our flesh pag. 380 The Flesh lusteth contrarie to the spirite pag. 382 Fornication Fornication is forbidden pag. 77 Freewill looke Will. G. God Of the true knowledg of God pag. 216 God hath not elected euery one pag. 4 The godhead and power of God are seene and howe pag. 217 God is the creator of all thinges pag. 222 Gods grace is the onely stay and repayrer of all thinges pag. 221 Of the true worshippe of God pag. 30 We must worshippe God alone pag. 33 We must worshippe God according to his worde pag. 39 God and not Images is to be worshipped pag. 37 God defendeth those that are his pag. 7 The foundation of God abideth sure pag. 136 God will try and proue our hearts pag. 138 The word of God abideth for euer pag. 139 There is no change in God pag. 146 We are assured of the fauour of god pag. 149 God is not the author of sin pag. 161. 163 God hath his elect in al countries pag. 136 The will of God is alwayes iust although wee se not the reason thereof pag. 214 All muste bee forsaken for Gods sake pag. 193 Godly and vngodly The prouidence of God encreaseth the pacience of the godly
lies and deceipts but when wee come to the touchstone of the worde of God wee shall then knowe what is to be receaued and how we may well discerne it from false doctrines and from the forged and counterfaite practises of mens deuises 24 The ende of the Lawe THE Lawe of God doth not only teache vs howe wee ought to liue with our neighbors being conuersaunt with them without deceipt malice or violence and how to serue God in holinesse and righteousnesse 1 Tim. 1.5 but the cheefest ende of the law is to leade vs to Christ to seeke our saluation in him For it hath pleased God to receaue vs into his fauour by the meanes of his onelye son because we are washed and made cleane from our filthinesse 1. Cor. 6 11 because he hath payed our debtes whereby we were in danger to euerlasting death And finally because we cannot bee iustified by the deedes of the lawe or our owne merits Ro. 5.1 Gal. 3.10 but by the free goodnesse of our God The lawe conteyneth nothing contrarye to the Gospell and if wee consider rightly wee shall finde that the Gospell is a simple expounding of that whiche Moyses preached before and althoughe there was a darknesse in the shadowes and figures of the lawe And that God was not in some respecte so gratious vnto the olde fathers as vnto vs yet notwithstanding the substaunce of the Gospel is drawn from thence 1. Tim. 1.5 Heb. 11.2 and wee haue the same faith which they had that liued before the cōming of our Lord Iesus Christ Great cause haue wee therefore to profit in the Lawe of God to take heede we lose not so great a treasure 25 Loue the fruite of Faith LOue proceedeth from faith which carieth with it a good conscience and a pure harte and so is loue the fruite of Faithe whereby wee knowe that which is secret Moreouer we must knowe that faithe is not a wandering opinion it consisteth not in talking well but it is a liuely knowledge rooted in the harte for therein God offereth himself vnto vs will haue vs for our parts to come vnto him 26 The spirit of Faith is the spirit of loue THe same spirit whiche is the spirit of Faith and perswadeth our consciences to beleeue the vnspeakeable goodnesse and mercie of God towards vs in Christ Iesus is also the spirit of loue and enflameth our hartes earnestlie to loue so bountifull and so mercifull a God that vouchsafed when we were yet his enemies to giue his dearlye beloued sonne to death for vs. Io. 3.16 1. Io. 4.9.10 Now if by the motion of one spirit we doe by faithe assuredlie know Gods goodnesse toward vs and by the knowledge and true sense thereof do loue him for the same needes must there follow obedience to his will and perpetual studie to please him Io. 14.13 Faithe then of necessitie bringeth forth loue and loue bringeth forth obedience to his will He that loueth me saieth our sauiour Christ keepeth my sayings This loue then should lead vs to obedience this loue shoulde be the roote of all good doings and not of a proud hope to merit Gods fauour and euerlasting life by our owne good woorkes Luc. 17.10 For when wee haue done all that we can doe as Christe witnesseth wee haue not yet done so much as of duetie we should doe 27 Faith it is that iustifieth HE sheweth himselfe to be a preposterous interpreter of the lawe who seeketh to be iustified by the workes thereof because the Lawe was giuen to this ende that it might leade vs by the hande to another righteousnesse Whatsoeuer the Lawe teacheth whatsoeuer it commaundeth whatsoeuer it promiseth Ro. 5.1 Ro. 10.4 Gal. 3.24 it hath Christ always for his marke and therefore all the partes thereof are to bee directed vnto him And that cannot bee vnlesse we being spoyled of all righteousnesse confounded with the knowledge of sinne doe seeke for free righteousnesse of him onlie For although the lawe of righteousnesse doeth promise a rewarde to his obseruers Yet after it hath brought all vnder giltinesse it substituteth a new righteousnesse which is not gotten by the merit of works Ro. 3 20. but being freely giuen is receaued by faith 28 The vse of the Lawe THe Lawe is giuen to condemne vs to th' end we should seeke saluation in our Lord Iesus Christ forasmuch as in our selues there is nothing but condemnation And although the childrē of God are exempt and set at liberty from the curse therof by the grace of our Lorde Iesus Christ insomuch as hee hath put out the hand writing of ordinances that was againste vs Col. 2.14 and fastened the same vppon the crosse to the end that when we shall come before the iudgement seate of God wee might be acquited and discharged yet notwithstanding because of our manifold corruptions and superfluities God applieth his law to stirr vs vp to goodnesse and to correct our vices that our hartes should not be hardened ◠therefore wee ought to submitte our selues vnto it willinglie and not bee like vnto the wicked whiche must bee constreyned thereunto by force 29 The Lawe and the Gospell THe Law was giuen after a fearefull and terrible manner and it brought nothing but deathe and cursing And the Gospel bringeth vs life and saluation In the law there was as it were a vaile couering Ex. 19.18 Deu. 4.11 and God spake as it were in a shadowe but in the Gospell hee reuealeth himselfe face to face and not onelye in a naturall image but to the end that we should haue our shape turned into his glory and that we should profitte therein from day to daye In the gospell we haue the summe of righteousnesse as saith the Prophet Malachie Mal. 4.2 wherein God saieth not that hee will make his worde as a lampe as before in the Lawe but it is saide that the sun of righteousnesse shall arise and vnder his wings shal be perfect health as the Apostle also declareth that the doctrine which is nowe set foorthe is not darke and obscure For God hath in such sort taken order for what soeuer was expedient for the perfection of our saluatyon that we see clearlie in the doctrine of the gospel what soeuer is necessary and requisit for vs wee neede not any more goe seek the starres seing wee haue the Sunne that shineth so brightlie and therfore let vs learne to bee content with the Gospell forasmuche as God hath giuen vs such a direction as he knoweth meete for our saluation 30 The Lawe and the Gospel THe Lawe sheweth vs our sin the Gospell sheweth vs remedie for it The Lawe sheweth vs our condemnation Ro. 3.20 Io. 1 29 Ro. 7.7 Col. 1.6 Ro. 4.15 Act. 14.3 Io. 1.29 Ro. 5.10 the Gospell sheweth vs our redemption The Law causeth wrathe the gospell is the worde of grace the lawe is the worde of dispaire the gospell is the worde of comfort
good workes or our owne perfection Ro. 3 22. but God the promiser and Christe the Mediator Contrariwise the Pope commandeth vs to looke Eph. 2.8.9 not onely vnto GOD the promiser nor vnto Christ our high priest but vnto our workes merits Here on the one side doubting and desperation must needes follow but on the other side assurāce of gods fauour and ioy of the spirite if wee cleaue vnto God who cannot lye For as he promised so hath hee deliuered his sonne to deth the through his bloud he might redeeme vs from our sinnes and from eternall death Tit. 1.2 In this case we cannot doubt vnlesse we will vtterly denye God 103 The libertie of a true Christian A True Christian is the childe of grace and remission of sinnes because he is vnder no lawe but is aboue the lawe sinne death and hell And euen as Christ is free from the graue and Peter from the prison Mat. 28.6 so is a Christian free from the lawe And such a respect there is betweene the iustified conscience and the lawe as is between Christ raysed vp from the graue and the graue it selfe and as is betweene Peter deliuered from the pryson Act. 12.9 and the pryson it selfe And like as Christe by his death and resurrection is dead to the graue so that it hath nowe no power ouer him nor is able any longer to holde him but the stone beeing rolled awaye the seales broaken and the keepers astonished hee ryseth agayne and goeth awaye without anye lette and as Peter by his deliueraunce is freed from the pryson and goeth whyther hee will euen so the conscience by grace is deliuered from the lawe Heb. 13.9 and so is euerye one that is borne of the spirite 104 The first point of a true Christian THE kingdome of Christ is not earthly but a spirituall kingdome by the power of the holy ghost raigning and florishing in the hearts of men and setting it selfe against the workes of the Diuell and of the worlde and therefore looketh for no other thing in the worlde Io. 18.36 but miserie and trouble Wherefore the first point of a true Christian is so farre as mans frailty can suffer 1. Io. 2.15 to renounce the worlde and the affections and pleasures thereof and with the comfort of Gods mercie in Christ Iesu to arme himselfe with patience against all the mischiefes that the Deuil or the world can raise against him A true professor of Christ his gospell maketh this account before hand and looketh for no other and because he knoweth that life of a Christiā is a warfare vpon the earth he vnderstandeth also that Christs souldiers which wil professe to fight vnder his banner may not in this life looke for wealth Io. 15.18 prosperitye and quietnesse especially whē he seeth the Diuell the world and the flesh ready prepared to ouerthrow him and to bring him to confusion Whosoeuer therefore dallieth with the worlde sheweth himselfe more then half a traytor against Christe much more they that for the worlde revolte from Christ 105 A note to knowe a true Christian THere is a most certaine note whereby the true children of God are knowne and discerned from the children of the worlde if by the spirit of God they be regenerate vnto innocency and holinesse Ro 8.9 For as GOD by his spirit consecrateth vs for temples to himself so by the same spirite he dwelleth in vs Io. 14.17 1. Cor. 3.16.17 and so the sonnes of God are counted spirituall not in respect of a full and absolute perfection but only for the newnesse of life begunne in them and because they haue the spirite of God abiding in them howesoeuer they feele some reliques of the flesh remaining Ro. 8.10 The kingdome of the spirite is the abolishing of the flesh and in whō the spirit of Christ raigneth not they doe not appertaine vnto Christ They are not Christians that serue the flesh for by plucking him away from his spirit they make him like to a deade image or carcasse 106 A true Christian is partly vnder the Lawe and partlye vnder grace A True christian is deuided into two times In that hee is fleshe he is vnder the Law in that he is spirite he is vnder grace Concupiscence Gal. 5.19 couetousnes ambition pride and such like vices do alwaies cleaue to the flesh Also ignorance contempt of God impaciency murmuring and grudging against God because he hindereth and breaketh of our counsells our deuises and enterprises and beecause hee spedilye punisheth not suche as are wicked rebellious and contemptuous persons c. Such manner of sinnes are rooted in the fleshe of the faithfull wherefore if wee beholde nothing but the flesh wee shall abide alwaies vnder the time of the Lawe but these dayes must be shortned or no flesh shall bee saued The Lawe must haue his time appointed wherein it muste haue his ende the time thereof is not perpetual but hath his end Ma. 24.22 Ro. 12.4 Ro. 6.9 which end is Christ but the time of grace is eternall For Christ being dead dieth no more He is eternall therefore the time of grace is also eternall 107 The spirit of Christ dwelleth in Christians VVEE must always remember that free remission of sins cannot be seperated from the spirit of regeneration for that were asmuch as for to rent Christ in peeces Which thing if it be true as indeede it is most true then are the aduersaries of the gospel void of the true sence of the holy Ghoste 2. Cor. 5.5 when they charge vs with arrogancy in that we dare acknowledge the spirit of Christ dwelling in vs. For either wee must denie Christ or confesse that we are Christians by his spirit It is pitifull to consider their horrible falling from the word of God forasmuch as they doe not only boaste themselues to be Christians without the spirit of God but also scorne and scoff at the faith of others bring surely grounded vpon the rocke but such is the philosophy of the Papistes the spirit is indifferently sometimes called the spirit of God the father sometime of Christ not onely because all the fulnesse thereof is shedd vppon Christ Col. 2.9 as he is our mediatour and head that from thence might redoūd to euery one of vs his portion but also because the same spirite is common to the father and the sonne who haue one essence and the same eternall Deity 108 Christians must be constant BY constancy and perseuerance in faith how many cruell persecutions soeuer are exercised against vs what greeuous offences soeuer are obiected against vs by them that fal although the deceitfull error of false Prophets doe resist our faith 1. Pet. 1.9 yet notwithstanding at the length wee shall receaue the saluation of our soules which is the ende of our Faith Christ therefore acquireth this fortitude of those that are his Ma. 24.13 that they persist and abide
vs but one onely intercessor Christ in heauen they seeke for none other intercessor there because they haue the same full and perfectlye in Christ But they which do not beleue nor acknowledge Christ for their only and perfect intercessor aduocat such infidels shall neuer be holpen with any prayers of Aungels or saincts if the case stoode so that they did praye for them 191 The Papists will haue Christ to bee in part a Sauiour THe Papistes would weaken the ground of our Faith by a number of corrupt doctrines As first that in part wee haue saluation and remission of sinnes by the merites of sainctes for thus they pray Graunte vs O Christ by the blood of Thomas which he shed for thee thither to go whither he is ascended And to Saint George they pray thus Let him saue vs from our sinnes that we may reste with the blessed in heauen And touching Saint Anne they say thus O God thou which wouldest S. Anne to become the mother of thy mother grāt we beseech thee that by the meritts of the mother and the daughter we may obteine the heauenly kingdome Here are three Sauiours besids Christ in like manner doe they acknowledge a thousand moe Secōdly they say we haue remission of sins and saluation in part by our owne merits and good doings For thus writeth one of their champions that the passion of Christ may be the 1. and principle cause of attayning grace and opening the waye to heauen but it is neuer the whole cause for the euer there goeth with Christ some merit of him that receyueth grace Furthermore what shall bee saide of pardons of Pilgrimages of Purgatory of holy water and a number of such like superstitious and false errors by which not without blasphemy they match transitory things and vain deuises of men with the bloud of Iesus Christ the sonne of God our sauiour the most excellēt price of our redemption expreslye contrarye to the holye Ghost thus writing by S. Peter 1. Pet. 1. i8 Ye are not redemed with trāsitory things as with golde or siluer but with the bloud of that immaculat lamb Christ Iesus 192 Contrariety betweene the religion of Christ and the Pope WHereas the doctrine of Christ is spirituall altogether consisting wholly in spirit and verity and requireth no outward thing to make a true Christian man but onelye baptisme which is the outward profession of Faithe and receiuing of the Lordes Supper If the religion of the Churche of Roome bee examined it will easily bee founde wholly to consiste in nothing else but altogether in outward and ceremoniall exercises as outward confession absolution at the priestes hande outward sacrifice of the masse buying of pardons purchasing of obites externe worshipping of Images and reliques pilgrimage to this place or that building of churches founding of monasteries outward workes of the law outward gestures garments coulors choyse of meates difference of times and places peculiar rites and obseruancies set prayers and number of prayers prescribed fasting of vigiles keeping of holy dayes comming to church hearing of seruice externe succession of Bishops externe forme and notes of the church c. soe that by this religion to make a true christian and a good catholicke there is no working of the holy Ghost almost required 193 Succession is nothing without the doctrine of the Apostles THe aduersaries of the truth to the intent they might proue themselues to be the true church they obiect the succession of Bishops for the space of many hundred yeares in the Apostolicall sea whereas their doctrine being compared with the doctrine of the Apostles by the diuersitie and contrarietie thereof will easilye appeare to be the doctrine neither of the Apostles nor of anye apostolicall men Succession in deede with continuaunce of Apostolicall doctrine ought to be of great authoritie but without it nothing The sonnes of Aaron had more allowable succession from Aaron then the Bishoppes of Rome haue from Peter and yet because they brought strange fire into the temple of God they were reiected and perished Leu. 10.1 Those which in the church of God doe imitate them and contemning the truth deliuered by God desire strange doctrines and bring into the church the instruction of humaine ordinances them doth Christ sharpely reproue in his Gospell saying Mat. 15.3 you cast away the cōmandements of God to establish your owne ordinance Annas and Caiphas had full succession from Aaron yet it were hard thereupon to conclude that they had the right of the true church christ and his apostles to be Scismatickes 194 Succession proueth nothing THey greatly erre which thinke that any thing may be proued by succession whilest they leaue out that which is of most force therein that is that if like as they haue succeeded in the place of godly men they haue also succeeded them in the spirite of Christ in doctrine in faith grauitye godlinesse humilitie and patience Mat. 23.2 The high priestes and prelates who in the time of Christ did sit on Moses chayre coulde haue deriued the petigree of their succession from thē selues euē to Aaron but because their life and doctrine did not agree with the life and doctrine of Aaron and other godly priestes their succession auayled nothing against Christ and his Apostles neither were Christe and his Apostles false teachers or disseuered from the true Church because they were not able to proue their succession as the Pharesies could For the word of God and the institution of Christ was sufficient for them Wherefore sith euen we also now haue on our side the words of God and the institution of Christ there is no succession of Bishops that can proue vs to bee out of the true Church The histories of Popes and other like Prelates which are written yea euen by their deare frendes and defenders do sufficiently testify that almost all of them haue obteined this dignitie and place by most filthy meanes by simony wicked artes violence murthers and trayterous conspiracies Wherfore if it would please them a little more narrowely to consider hereof they should finde by better aduise there were no iust cause to brag of their succession but rather to burye the same in silence seeing by it their euils and horrible filthines is so clearely detected But God hath done this to th' end the truth might be reuealed and the godly warned to gather them selues together vnder our head Christ and into his true church 195 The description of the inuisible Church and visible THe church sometime in the scripture is taken for the whole number of the elect of God that are and haue bene from the beginning of the world in all places and ages euen to this day And this is that Church which is the piller of truth This is that church that neuer can abide in error Mat. 16.18 This is that church that by imputation of Gods mercy is the immaculate and vndefiled spouse of Christ but this
Cor. 4.1 Nowe if the minister be a light to the people he must of necessitie go and shine before them in knowledge and doctrine If hee be the salte hee must needes season If he be a Pastor or Shephearde he must needes feede If he be an husbandman hee must needes haue a care of the Lordes husbandrie If he be a Guide he must needes knowe the way himselfe and open and declare it to other If hee be a Stewarde he must prouide for the housholde If he be a messenger he must be able and willing to doe his message for it standes for the Lordes glorie and credite to haue such Pastors and such husbandmen such stewardes and messengers as haue wisdome and knowledge They that be wise sayeth Daniell shall shyne as the brightnesse of the firmament Dan. 12.3 and they that turne many vnto righteousnesse shall shine as the stars for euer and euer Mat 24.25 The wise and faithfull steward that giueth meate to the houshold in due season when his maister commeth he shal be blessed and made partaker of exceeding ioye and glorie Take heede sayeth the Apostle to thy selfe and to learning continue therein 1. Tim. 4.16 for in so doing thou shalt both saue thy selfe and those that heare thee God so blessed the preaching of his seruant Ionas that thorough it Ionas 3 4 the Niniuites beleeued god humbled themselues and forsooke their former wicked wayes At one preaching of Peter there were wonn to the Lorde about three thousande soules Act. 2.41 Thus doth the Lord blesse his owne meanes and order the minister by pure and faithfull preaching dischargeth his owne soule obteyneth peace in conscience and so is blessed in this life but shall bee farre more blessed in the life to come when hee hath finished his race hee shal receaue an incorruptible crowne of glorie Act. 26.18 The people also by this meanes are many wayes blessed they receaued knowledge faith Ro. 10.17 and saluation their eyes are opened they are turned frō darknesse to light and from the power of Satan vnto God All these great and notable blessings doe ensue the preaching of the word and therefore required most necessarily in euerie minister 200 A right image of a godly Pastor IT is the dutie of all Pastors and ministers to beare a Fatherly and motherly affection not towardes rauening wolues but towardes the poore sheepe miserably seduced and going astray patiently bearing their faultes and infirmities instructing and restoring them with the spirite of meekenesse Gal. 6.1 2 Tim. 2.25 For they can not bee brought into the right way againe by any other meanes and by ouer-sharpe reproouing and rebuking they are prouoked to anger or else to desperation but not to repentaunce Such is the nature and fruite of true and sounde doctrine that when it is well taught and well vnderstoode it ioyneth mens hearts together with a singular concorde but when men reiect godly and sincere doctrine and embrace errors this vnitie and concorde is soone broken 201 The dutie of the ministers THe Pastors and ministers of the Churche must learne that they ought not to exempt themselues from charge and care nor flye labour and trauayle but they ought as pillers to susteyne and beare the Church of God as vppon their shoulders and not bee like vnto the Pope which doeth oppresse it and doth deuoure the same as a rauening wolfe with his like as it is written Matthew 23. vers 4. Heb. 5.4 Secondly that they ought not to thrust in themselues Thirdely that they cannot by their industrie and labour attayne vnto this honour but GOD must make them apt and fitte for the same the which hee doeth when hee openeth himselfe vnto them by his woorde and calleth them to this office endueth them with the wisedome of his spirit A man can receiue nothing Io. 3.27 2. Co. 3.7 except it be giuen him from aboue And we are not sufficient of our selues to thinke anye thing as of our selues Our Lord also doth well shew it whē he sayth vnto his Desciples Mat. 9.37 that the haruest is great but the labourers are fewe He declareth the same also when hee opened the vnderstanding of his Desciples for to vnderstande the Scriptures Lu. 24.25 And although the ministers of the word be as it were pillers of the Church yet haue they nothing whereupon to glorie For what hast thou that thou hast not receaued 1. Co. 4.7 And what is Paule and Apollo but seruantes by whom ye have beleeued But they haue cause to hūble themselues seeing they could not prepare nor place themselues where they are should be voide of power and might without vpholding anye thing except the foundation did beare and vpholde them and that they did not beare and holde vppe the whole building and house 202 What euerie minister ought to preach THe ministers are not bounde to deliuer the counsels of men the traditions of the Fathers the statutes of earthly princes or the authoritie of mortall men but as they are the seruauntes of Iesus Christ Prince of all Princes so are they bounde onely to preach his Gospell The true Prophets neuer spake of themselues vnto the people Ier. 1 Eze. 3. but as they receaued warning from the Lord They had no authority to speake their owne wordes nor the words of anye mortall man Ma. 28. i0 The Apostles might not teach their owne doctrine but onelie that which they had receaued frō their Maister who enioyneth them to teach all things whatsoeuer he had commāded them Mar. 16 i5 1. Cor. 11.23 1. Cor. 15 3. Go saith he and preach the gospell The Apostle writing vnto the Corinth affirmeth that he receiued of the Lord that which he deliuered vnto them Whereby we may see al these teachers confuted which stand vppon the authority of men which ad or diminish any thing from the scriptures which ioyne their owne fantasies and the traditions of men with the holy pure and perfect word of God The Lawe of God saith the Prophet is a perfect law conuerting soules Ps 197 2. Tim. 3.17 The Scripture saith Saint Paule is able to make the man of GOD absolute and perfect to all good workes He that hath a dreame saith GOD by Ieremy let him tell a dreame Ier. 23.28 but he that hath my worde let him speake my worde faithfully And what is the chaffe to the wheate saith the Lord Is not my worde lyke a fier and like an hammer that breaketh the stone Our Sauiour in the Gospell speaketh against such teachers Ma. 12 3 saying In vaine they worship me teaching the doctrine and precepts of men Woe therefore wil bee to such sonnes of vanity which preach not Christe but themselues and which doe deface and weaken the authority of the holy scriptures 203 The office of Ministers and howe men ought to behaue themselues towards them THE Office of Ministers is to watch ouer
measure of knowledge as other haue There is difference in giftes among vs at this day as there was among the apostles yet they all sufficiently preached They which haue any measure of those giftes which the Lord requireth in his ministers 1. The. 5.19 they must not quench the spirit but vse the meanes to encrease their measure if they be painefull carefull watchfull and faithfull in their ministerie with a holye and pure affection the Lord will blesse them Mat. 25.29 To him that hath shall be giuen we cannot at the first come to perfection Apollos a learned doctor seruent in the spirit Act. 8.26 and mightie in the scriptures yet was he ignorant in some thinges and receiued instruction from Aquila and Priscilla Some haue more then others some haue ten talents some fiue and some but one yet let vs alwaies remember and let it neuer slip out of our minds that the slothful and vnprofitable seruant Mat. 25.15 30. shall be cast into vtter darknes there shall be weeping and gnashing of teeth 208 Of the Gospell and how it must be preached VNder the voyce of the Gospell is comprehended the whole historie of Iesus Christ in the flesh and also the fruit and vse of the same historie The story of Christ is briefly comprehended vnder his passion and resurrection the vse and ende wherof is that we should haue repentance and remission of sinnes in his name And this doth Christ himselfe witnes when as he said to his Apostles after his resurrection Luk. 24.46 thus it is writen and thus it behoued Christ to suffer and to rise againe the third day and that repentaunce and remission of sinnes shoulde bee preached in his name among all nations To this agreeth the Apostle Peter when as he saith with other the Apostles to the Counsell and chiefe Priestes The God of our Fathers hath raysed vp Iesus whom ye slue and hanged on a tree Act. 5.30.31 him hath GOD lifte vp with his right hande to bee a Prince and a Sauiour to giue repentaunce vnto Israell and remission of sinnes By this we may see how the Gospel must be preached the people must be taught what Christ hath done for them The whole storye of his Incarnation conception birth sufferinges resurrection and ascention must be oftentimes and effectually preached vnto them as they are set downe by the Euangelistes and Apostles but yet this is not inough to shewe what Christe hath done and to rehearse the storie of his incarnatiō but also the minister must be careful to preach the ende the vse and fruite of the same which is that the people may repent be turned vnfaynedly vnto God and so by faith made pertakers of remission of sinnes through Iesus Christ 209 What repentaunce is REpentance is a true turning vnto God a chaunging of the outward and inwarde man a dying to sinne a liuing to righteousnesse and amendment of the whole life Hee which is returned vnto God ought first necessarily to know and vnderstand how he fell from him and to know what God is how we fall from him and how we ought to turne to him againe Mat 9.12 So that he which must repent ought to know his own noughtines and wickednes and also by what meanes the same may be amended which is broken and spoyled but these thinges can in no wise be done of any wretched sinner vnlesse they be drawne hereunto and therein instructed by the spyrit and word of God Mar. 1.15 which they must also stedfastly beleue Io. 6.44 For these thinges are so necessarilye required that vnlesse God by grace through his spirit open and draw the heart of the sinner and by his worde shew vs the perfect way gouerne and keepe vs in the same giue vs true faith whereby to quicken and iustifie vs vnlesse I say he giue vs these all repentance how hard or greeuous so euer it seeme is no true repentance Example hereof maye bee taken of Iudas who repenting for his sinnes confessed the same to the Priestes in the temple saying I haue sinned in betraying the innocent bloud Mat. 27.3.5 yea and he in this prate made satisfaction in that he threw the vnrighteous price of bloud into the temple But this repentance did nothing at all profite him although he had in it contrition confession and satisfaction and because he lacked true faith he dispayred and hanged himselfe On the other side Luk. 22.61.62 the Lord looking backe vpon Peter and the Cocke crowing he remembred his wordes and beleeuing them departed from the wicked companie wept for his sinnes and amended his faultes and this his repentaunce was true and perfect The prophet Ieremy also confirmeth this doctrine ver 18.19 when he prayeth vnto the Lord in his 31. chap. whereby it is euident that true repentaunce and the sorrowing for our sinnes must proceede from God stirring vp the same in vs by faith so as it must not be a repentance or sorrowe according to the world but after the will of God 210 Repentance is necessarie to make pure the conscience and it is not a worke of man THe filth and infection which defileth and corrupteth the person is of the heart and the principal care we ought to haue of our selues is that we be pure and cleane in our heartes and consciences which thing we cannot attaine vnto but by faith and repentaunce And wee must beware that wee resemble not the Scribes and Pharesies to whom our sauiour Christ obiecteth their hypocrisie Furthermore when calling vs to repentaunce God promiseth vs his holye spirite we must vnderstand that repentaunce is not a worke of man but of God who regenerateth vs and reneweth vs by his holy spirit as appeareth by the witnes of Ezechiell Eze. 36.26 a newe hart saith the Lord I wil geue you a new spirite will I put within you c. and so consequentlye it is not of our freewill that wee repent but of the onely mercy of God which will not the death of a sinner The which also Ieremy confesseth saying Ez. 33 11. Ier. 10.23 O Lorde I knowe that the waye of man is not in himselfe and therefore he prayeth on this wise conuert thou me and I shal be conuerted We may learne also in an other place that the wordes of God are hidden from vs Pro. 1.23 if the holy Ghost be not giuen vs to instruct and sanctifie vs. Wherefore we must pray with Dauid Create in mee O Lord a cleane heart and renewe a right spirite within me Ps 51.12 Finally seeing that in bidding vs repent God promiseth vs the knowledge of his word we may perceaue whoe are the true repentantes and whoe are not and lykewyse that they which make not account to repent doe not vnderstand the worde of God although they make neuer so faire a shew to the contrarie 211 Repentance is the gifte of God MEn cannot haue repentance of their own
therefore vseth the wordes indifferently as beeing of one meaning Therefore by Christes owne wordes to beleeue in Christ is to eate Christ 230 Of the presence of Christ in the supper CHrist our Lord is indued with a true and natural humane body the truth substance wherof is not taken away by the glorificatiō thereof after the resurrection as the holy scriptures and the articles of our faith do plainly declare Ph. 2.7 Heb. 2.17 for they teach vs in expresse words that there is a diuine and humane nature of Christ to be acknowledged and confessed in one and the same person so that there bee no confusion made of the diuine humane natures of Christ neither of them taken away of vs For although Christ were then in heauen when hee liued vpon the earth and was in this life Io. 5.17 and now also when he is gone vp into heauen Ma. 28.29 Io. 14.18 is neuerthelesse present with the faithfull vntill the end of the world yet the scriptures teach vs that thereby it is not to be concluded that the humane nature was then corporally in heauen when it was fastned vpon the crosse no more then it is now present vpon the earth when it is in heauen also that the vnity of person remayned vndeuided because that the property of the natures remaining cānot seuere or part the same In the meane season it is known to al the faithfull that Christ together and vnseparable true God and man suffered in that part in that which he was subiect vnto suffering that is in his flesh and bloud and that he suffered nothing in that parte in which he could not suffer as namely in spirit or deity Notwithstanding because of the abiding properties of 2. natures yet no man saith that Christ is deuided into 2. persons althought therefore Christ verye GOD and man remain in one and the same person It therefore followeth not that the body of Christ aswell as the diuinity is in this earth and in al places for the humane nature reteyneth his property in Christ therefore he is not corporally in or with the bread yet neuertheles we haue not a supper without Christ For the same Christ which is corporally at the right hand of God and according to his humane nature is not present in this earth Act. 1.11 Mat. 26.11 the very same Christ wholly as the true son of righteousnesse is present in the supper by his spirit power life working I meane in the congregation of the faithful in their harts which celebrate receaue the supper with true faith 231 Christ feedeth vs with his substance OVr Lord Iesus Christ did not onely become mortall man like vnto vs in all things sinne only except to be a brother in deed to al thē that ioyne themselues to him in faith but also he norisheth vs with his substaunce he is our head Heb. 4.15 Io 8.55 Eph. 2.22 4.15 and we must draw our life from him through the vertue of the holy ghost He hath geuen vs a witnesse heereof in his holy supper which we haue as a most certaine pledge and therefore as often as we come to this table wee ought to be confirmed in this that our lorde Iesus Christ is made one with vs and that we can neuer be separated from him That if he be rich we shal not need to feare pouerty if he be strong we shal not need to feare weakenes if he bee the righteousnes of God we shal not need to feare our sins if he be the wisdome of God 1. Cor. 1.30 24. 2.7 we may boldly come vnto him to be made new creatures Moreouer our Lord Iesus Christ doth witnesse that he receiueth vs to him and will haue vs fed with his owne substance and therefore let vs bewarre that we come not to this table vnlesse wee haue this remembraunce whereof the Apostle speaketh the second to Tim. 2. For first of al this is required that we be instructed in the worde And yet it is not enough for vs to be instructed but it must be forcible in vs and wee must consider that if we come to it daily it is a study to exercise our selus with all the daies of our life let vs take diligent heed that we present not our selus to receaue the supper of our lord Iesus Christ vnlesse we haue this before our eyes Ma. 11.19 17.30.31 c. that is vnles we behold the sonne of God which made himself vtterly of no reputation for vs suffered most shamefull reproch and that he went down euen to the lowest and bottomlesse pit of damnation and frō thence was exalted into glory that in the end we might be receaued with him 232 Against the reall presence in the Sacrament OVr Lorde Iesus Christ in his last supper gaue bread vnto his disciples and bread he himself did eate and not his owne body For the eating of Christs body hath a promise of remission of sinnes Christ eating the sacrament had no remission of sins therefore Christ did not eate his owne body Furthermore we are taught in the scripture that Christ is risen ascended into heauen Ma. 26.28 Ma. 28.6 Luk. 24.6 and sitteth on the right hand of the father all the which is spoken of his natural body therefore it is not on earth included in the sacrament I came out from the father saith Christ came into the worlde againe I leaue the world and go to the father the which comming and going he ment of his naturall body Io. 16 28 therefore it is not now in the world One selfe same nature receaueth not in it selfe any thing that is contrary to it selfe but the bodye of Christ is an humane nature distinct from the deity and is a proper nature of it selfe therefore it cannot receaue any thing that is contrary to that nature and varieth from it self But bodily to be present bodily to be absēt to be on earth and to be in heauen Act. 3.21 all at one present time be things contrary to the property of an human nature therefore it cannot be said of the humane body of Christ that the selfe same body is both in heauen and also in earth at one instant either visiblye or inuisibly 233 The wicked do not eate the body of Christ THe Doctors and teachers of the Romish church among other their blasphemous errors and peruerse doctrines do striue for and perswade men to that carnall eating in the sacrament with which as they themselues confesse damnation may be ioyned For they directly against Christs owne words do affirm that the very wicked men and horrible sinners as Iudas and such like doe eate in the sacrament the very reall and naturall body of Christ as fullye as Peter or any other sainct of God or other faithfull Christian hath done or doth The which doctrine of theirs as it is reprochful to the body bloud of
Christ so is it also plainly against that which Christ himselfe teacheth in the 6. Ver. 56. of Iohn For there hee sayeth thus He that eateth my fleshe drinketh my bloud abideth in me and I in him As the liuing father sent me and I liue by the father so he that eateth me shall liue by me But the wiked and naughty persons abid not in Christ nor liue by him therefore sinful wicked faithlesse persons do not eate Christ nor drink his bloud Ver. 54 In the same ch Christ saith further who soeuer eateth my fleshe and drinketh my bloud hath eternal life c But the wicked haue not eternal life by christ nor shal be raised to life but to eternal damnation therefore it is a false and a wicked doctrine that Iudas and such other naughty persons do eate the very true reall and naturall body of Christ for if they did Io. 6.48 c. then should they be pertakers of those benefitts which Christ truth it selfe promiseth to thē that eate him 234 The agreement of the Popishe doctrine with the Apostles THe Doctrine of the Apostles is that Christ is not onely God eternal with the father but that he is man also Phil. 2.7 Heb. 2.17 Act. 1.11 taking fleshe of the blessed virgine in al things like vnto vs sin only excepted and that in his humanity he is now ascended into heauen sitteth perpetually at the right hande of the Father But the doctrine of the Church of Rome telleth vs that the humanitye of Christ and his very naturall body and blood are really and carnally not in heauen alone but in ten thousand places also vpon the earth at one instant the which property is peculier to God alone For nothing but God can be in mo places but one at once as the whole scriptures do declare The doctrine of the Apostles is Ro. 3.25 1. Io. 2.1 Col. 1.20 that Christ is by GOD appointed to be our onely Mediator reconciler aduocate and intercessor to make attonement between GOD and vs so often as our sinnes shall seuere vs from him and that to that ende he sitteth now at the right hande of GOD that he may appeare before him for vs. But the popish doctrine putting Christe out of office doeth teache that we haue an infinite number of mediators and intercessors to procure vs fauour and to make reconciliation betwene God and vs Act i0 43 Ier. 31.34 Rom. 3.25 Col. 1.14 we are taught by the Apostles that christ is our only redeemer and sauiour and by the price of his blood hath purchased for vs full and perfect remission of sin But the Romish doctrine is that we haue remission of sin not onelye by Christ but by the merits prayers of saintes by masses pardōs by purgatory such like matching the vaine deuises of men for the remission of our sins with the bloud of the sonne of God the most excellent price of our redēption The Apostles teach vs that Christ is our onely high priest He. 10.14 For euen according to the order of Melchizadech that with once offering of himselfe hath made perfect for euer all them that be sanctified But the Papistes would make vs beleeue that Christ hath a state of priesthood succeeding him which must dailie and continually offer the very naturall body and bloud of Christ to God the Father for the remission of the sins of the quicke and of the dead Io. 3.2 Io. 14.26 Io. 16.13 The doctrine of the Apostles is that christ is the onely Maister and teacher of his church and in his holy word hath deliuered vnto it all truth but the church of Rome perswadeth men to beleeue that Christ hath not deliuered vnto vs all truth but that there be many articles of necessitie to be beleeued which are not contained in the scripturs We are further taught by the Apostles 1. Cor. 113 Eph. 5.23 that Christ is the onely head of his church and the ruler and gouernour of the same but the Papistes woulde perswade vs that the Pope and his Successors are the heads of the church of Christ So likewise the Apostles teach vs that Christ is the onely foundation and grounde of his Churche whereupon it resteth and is stayed 1. Cor. 3.11 and the Papistes teach vs that Saint Peter and his successors bee the foundation of the Church and that hell gates shall not preuayle against that Church that is builded vppon that foundation 235 We are vtterly blinde by our nature CErtaine it is that all our senses are so weake that wee shall neuer be able to comprehende one worde of that which God speaketh vnto vs except he inlighten vs by his holy spirite For the naturall man perceaueth not the things which are of God they are too high and profounde for vs. 1. Cor. 2.14 But whereof commeth this default and blindnes but from our owne corruption and wickednesse For it is most certaine and true that the veritie truth of God in it selfe and in his owne nature is easie ynough it is not darke and obscure but plaine to be vnderstood And therefore if we will behaue our selues in such sorte as that GOD may make vs to profitte in his word Ps 34.18 1. Pet. 5.5 we must then be humble and obedient and little in our owne eyes For it is not for naught that he promiseth to teach and instruct such as are humble Let vs not then trust to our owne wit Let vs not come to the hearing of his word with such an hautinesse and presumption in vs Io. 15.5 2. Cor. 3.5 as to thinke wee are of sufficient capacitie to iudge of that which shall bee sayde but rather let vs desire of God that he will open our eyes that he will reach out his hande to leade vs and let vs confesse that wee are not of such dexteritie of wit to profitte vnder him in his schoole except he bestowe it vpon vs. When this humilitie shal be in vs wee neede not doubt but the worde of God shall be easie vnto vs and that we shall know vnderstande whatsoeuer is therin deliuered vnto vs necessarie for our saluation 236 The word of God is of great vertue THe word of God is mighty in operation that is to say it hath in it force and vertue Heb. 4.12 able to subdue all enimies and bring vs in obedience vnto Christ This vertue of the word S. Paule notably setteth out to the Corinthians magnifiyng his Apostleship by this meanes 2. Cor. 10. our weapons saith he are strong by the power of God to cast downe holdes wherewith we ouerthrow imaginations and euerie high thing that is exālted againste the knowledge of God and bring into captiuitie euery thought to the obedience of Christe and haue ready vengeance against all disobedience howsoeuer a man magnifie him selfe or exalt him selfe in which arrogancie of spirite hee seemeth as it were buried in sinne and his heart
grauen image Ex. 20.4 neither shalt thou bow downe to worship it The church of Rome saith it is godly to haue the church ful of images and to kneele downe before them to sette vp candels vnto them and with incense to honor them The scriptures teach vs that Christ by once offering himselfe on the crosse made perfecte for euer all them that be sanctified He. i0 i4 yet by the Church of Roome are they horrible heritickes that say there is not dayly sacrifice propitiatory for our sinnes in their Masse The scripture saith in the vse of the Lords supper Ma. 26.27 Drinke yee all of this The Papists say it is heresie to affirme that the laye people shoulde drinke of the Lords cuppe Moreouer our Sauiour Christ instituted a sacramente of thankesgiuing as he saieth doe this in remembraunce of me They make it a sacrifice propitiatorye for the quicke and the dead hauing not one sillable of Gods word for the same Christe gaue breade they say there is no breade Christ gaue wyne they saye the substance of the wine is cleane vanished away Christ sayd when he gaue bread this is my body and when he gaue wine this is my bloud they say when the one or the other is giuen that it is both the bodie bloud I omit their mixing of diuerse corrupt doctrines their vnfruitefull and dangerous ceremonies I omit that they haue made it a common marchandice to buy◠soules out of purgatorie and how◠they haue made of this heauenly mysterie a perpetuall matter of idolatrie by leading the people in their eleuations to worship the creature in steede of the creator For if it should be throughly declared how they haue wrested and wroung the wordes of Christes institution it might seeme to al men that haue the feare of God very maruelous but this which hath beene spoken may suffice 247 The keyes of the kingdome of heauen are all one with the power of binding and loosing of remitting and reteining sinnes AS God to teach Pharao what he would doe in Egypt by 7. yeeres of plentie 7. yeeres of famine did vse two sundry dreames of kine and eares of corne the surer to resolue him of his purpose in the same so Christ to teach vs what he doth for mankind in ordeyning the ministerie of the worde and Sacramentes vseth two similitudes the one of keies the other of binding and loosing that we may knowe the better the fruite and force of it Touching the keyes he speaketh of heauen as of a house whereinto there is no entraunce for men vnlesse the doore be opened Mat. 16.19 Nowe we all of Adams race are shut out of heauen as Adam our progenitor was out of Paradice through our offences and sinnes For no vncleane thing shall enter into it Reu. 21.27 Io. 3.16 But God of his loue and fauour towardes vs hath giuen vs his Sonne his onely begotten Sonne that whosoeuer beleeueth in him should not perish but haue eternall life which is the inheritance reserued in heauē for vs. 1. Pet. 1.4 Ro. 10.14 We cannot beleeue vnlesse wee heare his word We heare not his word vnlesse it be preached Wherefore when God the father sent his sonne Christ and Christ sent his Apostles Luk. 4.18 Esay 61.1 Mar. 16.15 Lu. 24.27 as his father sent him to preach his worde to men that they who repented and beleeued in Christ should haue their sinnes forgiuen them the faithlesse and vnrepentant should not be forgiuen then he gaue authoritie as it were to open heauen to the faithfull and to shutte it against the wicked Which office to shut and open because in mens houses it is exercised by keyes 2. Kin. 18.18 Esa 22.22 the stewarde of the house is said to haue the keye of it to open it to shut it therefore Christ the principall steward of Gods house is said to haue the keye of Dauid Reu. 3.7 he gaue his Apostles the keyes as it were of the kingdom of heauē when he made thē his stewardes to shut out to let in 1. Co. 4.1 Ro. 5.12 Ro. 6.23 Pro. 5.22 The other similitude of binding loosing is to like effect For we are al by nature the children of sin therfore of death Nowe sins are in a manner the same to the soule that cordes to the bodie the endlesse paynes of death that is 2. Pet. 2.4 1. Pet. 3.19 the wages of sinne are like to chaines wherewith the wicked are bound in hell as in prison Frō these cordes of sin chaynes of death eternal mē are loosed by christ whē their sins be remitted their sins are remitted if they beleeue in him If they beleue not their sins are reteined whose sins are reteined they cōtinue bound For he that beleeueth not shal be condemned Io. 3.18 he that beleeueth shal be saued None shal be cōdemned but they whose sins are reteined to bind them with the chaynes of darknes none saued but they whose sins are remitted and the cordes vnlosed by which they were holden 2. Co. 2.16 Wherefore sith the gospell is preached to this end a sauour of life to life vnto beleeuers Esay 61.1 vnto the vnbeleeuers a sauor of death to doth as we reade of Christ that the Lord sent him to preach deliuerance to the captiues and opening of prison to them that are bounde in like sort his ministers whom he sent to preach it are saide to binde and loose Mat. 16.19 18.18 Io. 20.23 to retain and remit sinnes So that both these kinds of speech import the same that is signified by keyes For to bind and to reteyne sinnes is to shut to loose and to remit sinnes is to open the kingdome of heauen 248 There dwelleth no goodnesse at all in our flesh IT is the part of a good Christian and a wise man to know himselfe and to knowe the nature of this flesh which we beare about with vs which fighteth alwayes so mightely against the spirite to know the waywardnes of our heart and the weakenes of our minde But many which neither knowe God nor thēselues are so far frō this that they thinke al their ability is of thēselues that they haue iudgemēt the light of reason and the ordering of their owne ways c. But we must humble our selues vnder the mightie hande of God and acknowledge that we are nothing Ro. 7.18 We must confesse with S. Paule I knowe that in me that is to say in my flesh dweleth no good Our Sauiour Christ sayth Io. 3.6 that which is borne of the flesh is flesh and that which is borne of the spirite Gen. 8.21 is spirite And God sayth The imaginatiō of mans hart is euill from his youth He hath made vs not we our selues he knoweth vs and not we our selues This is his saying and his iudgement of vs and this wee finde true For our will is froward and our
motion and as they are selfe taught but it is God that giueth it and that of an especiall goodnes I will not the death of a sinner saith the Lord but that hee conuerte and liue Eze. 18.23 33 And how is that possible If we were able to turne our selues vnto the Lord it were a more excellent worke then to create vs and experience it selfe doth sufficientlye condemne vs. It is moreouer an vndoubted doctrine throughout the whole scripture For in euery place our Lord Iesus Christ giueth himselfe the prayse of turning vs shewing that he will soften our stonie hearts Eze. 11.19 20. Phil. 2.3 and make them bowe to obey him and it is his worke not onely to giue vs that we may but that we will and desire to obey his commandementes and to bee shorte there is nothing that the faithfull ought to doe so much as in this behalfe to giue God the glorie confessing that it is in him onely to turne vs that it is he onely that hath adopted vs in such sort that he must needes draw vs by the grace of his holy spirite The Lorde must open our eyes and eares also before we can attayne to this woonderfull wisedome which is conteyned in the gospell Deu. 29.4 Ro. 8.7 because the natural man vnderstandeth not any part of the secrets of God therefore it followeth that it is an especial gift of the holy ghost when he lighteneth our hearts in the faith of his truth 212 Howe we ought to repent THe true preparatiue to repentāce is to be pricked so nearely as we may feele the euill that is in vs condemne our selues for it we must learne to streine our selues to hold our selues as prisoners although the same fall out contrarie to our desire yet neuerthelesse wee must goe on still further that God may winne the vpper hand of vs. We must learn to hate our selues to take displeasure against ourselues and to be reuenged of our owne naughtinesse 2 Co. 7.11 according as the Apostle sayeth 2. Cor. 7. For repentance importeth that men should condemne thēselues and take vengeance on themselues when they see their whole life corrupted and that they should vse an holy anger against it In steede of desiring to bee reuenged of our enemies when they haue doone vs any harme wee should be chafed and angry with our selues yea and punish our selues for faultes when wee cannot frame our selues vnto the will of God Wee should euery man enter into his owne conscience acknowledge howe corrupt and damnable sinners wee are of our selues Mar. 1.15 confesse our sinnes and when we haue doone so let vs enter from them and behold the great mercie of God 213 The qualities of repentance ONe speciall qualitie of repentance is alwayes to bring with it remission of sinnes for where true repentance goeth before there remission of sinnes must necessarily followe after not that repentance deserueth remission of sinnes but because where God worketh repentance there he pardoneth sinne because of his promise Eze. 18.27 When the wicked sayth the Lorde turneth away from his wickednesse that he hath committed and doth that which is lawful and right Esay 55.7 he shall saue his soule a liue And againe let the wicked forsake his wayes and the vnrighteous his own imaginations and returne vnto the Lorde and he will haue mercy vpon him Here we see to whom forgiuenes of sinnes the mercie of God belongeth as namely to the penitent sinners to those that leaue sinne imbrace godlinesse to those that forsake their owne waies and imaginations and turne vnto the Lorde And as for such as walke on in their own waies and folowe the delightes of sin without any sorrowe or purpose to leaue them they haue nothing to doe with the mercie of God and though Iesus Christ had suffered an hundred deathes which could not be yet shall no vnpenitent sinner haue remission of sinnes by his death nor any other benefites of his passion for they belong onely to his Church and chosen people here vpon the earth He therefore that is not of the church he that is not grafted into Christ by faith he that is not a member of his misticall bodie can enioy nothing by Christs death If a mā abide not in me saith our Sauiour Christ he is cast foorth as a branch and withereth Io. 15.6 and men gather them and cast them into the fire and they burne We may reade also in an other place howe God barreth all stubborne sinners from his mercie Deu. 29.18.19 and doth most terriblie shoot out against them He that heareth the words of this curse and blesseth himselfe in his heart saying I shal haue peace although I walke according to the stubbornenesse of my owne heart thus adding drunkennesse to thirst the Lorde will not be mercifull vnto him but then the wrath of the Lord and his iealousie shall smoke against that man euery curse that is written in this booke shal light vpō him 214 Of Sacraments and what a Sacrament is THE Lorde hath added vnto the preaching of the Gospell most holy Sacramentes as namely Baptisme and the supper of the Lorde The Sacramentes are holy actions of the faithfull in the church of Christ ordeyned by the Lorde himselfe to be signes and seales of true doctrine first doubtlesse bearing witnesse that we are receaued of God into grace and into the couenaunte and that he is our God that he clenseth vs from our sinnes regenerateth and reneweth vs and adopteth or chuseth vs as sonnes and receaueth vs vnto the partaking and fellowship of all good thinges which of vs must bee kept holy and we must liue godly and innocently before him They are also testimonies that the true Messias in times past promised vnto the old Fathers from the beginning of the worlde is nowe exhibited or giuen of God vnto the Church of Christ I meane Christ our Lorde who truely gaue his flesh and bloud vnto death to redeeme vs with his flesh bloud to nourish vs vnto eternall life that we againe as the Church by him redeemed Lu. 22.19 should keepe in continuall memory the death of our Lord 1. Cor. 11.26 praise him extoll him and giue thankes vnto him The Sacraments are also to admonish vs of our duties that wee should lead our liues in true godlines brotherly loue hold that one religion with whose sacramentes we are separated also frō al other religions 215 A Sacrament consisteth of three partes SAcramentes doe consist of three partes the first is the outwarde signe the seconde is the spirituall or inwarde grace and the thirde part is the worde of Christes institutiō or promise which is as it were the life and soule of the Sacrament Water in Baptisme signifieth that as water naturally hath a propertie to wash and clense the filth from the bodie Io. 1.7 so doth the grace of God through Christes bloude wash away
inwardlye required of him which receaueth it What shall bee further sayd of the prophane wicked abusing of Christes sacrament to the baptizing of belles the curing of sicknesses and the driuing awaye of spirites and deuils by the water therof This is most certaine that in vsing this one outward sacramēt of Christ by water they practised fiue or sixe of their owne ordinaunce without anye warrant of Gods word at all as their salte spittle breathing annoynting of the breast annoynting of the shoulders and crowne of the head blasphemously attributing vnto euery of them the like effectes that in truth do belong to the mightie and most gratious working of the holye Ghost through the merites of Christ our sauiour and not to the deuises and fantasies of man 224 Why we are baptised and eate the supper WHen the scripture speaketh vnto vs of Baptisme and of the supper of our Lord Iesus Christ it sheweth vs that it is not in vayne that we are baptised with water For because God hath appointed that signe and will haue vs to vse it hee will surely make it auayleable it shal be a good witnes to vs that we shall bee washed and clensed from our spottes and filthines by the bloud of his sonne and shall be renewed by the vertue of his holy spirite and that by that meanes also the naughtines of our flesh and nature shall be killed in vs. For he is the author of it his promise is ioyned thereunto Mar. 16.16 and it is he onely that can binde himselfe vnto vs And so standeth the case also in the Lordes supper For seeing that the minde of our Lord Iesus Christ is Luk. 22.19 that we should keepe it in remēbrance of him and to be certified and assured that he is our meat and drinke wee must not come to the table barely to eate bread and drinke wine but to shew forth the death 1. Cor. 11.26 and to be pertakers of the life of our Lorde Iesus Christ to be fostered and fed with his very substaunce and to feele that wee are made pertakers of his life Thus doth the Lord worke by the vertue of his holy spirite in these signes which hee hath appointed to th' end they should be effectuall and pithy instrumentes 225 Of the Lordes supper THe supper of the Lord is a testimonie vnto vs that god wil nourish and refresh vs with foode euen as a good maister of an house studieth to sustaine and feede such as be of his housholde It is a reuerend and blessed memoriall of the death of Christ in celebrating whereof wee shew our selues thankefull for his great vnestimable benefites towards vs according to these wordes do this in remembrance of me It is also as it were a cognizance or badge of our religion Luk. 22.19 1. Cor. 11.25 whereby we bee seperated and distinct from Turkes Iewes and al other infidels and by the vse thereof confesse before God and the world that we are of the number of them that looke to be saued by the death of Christ And therefore saith S. Paule Ye cannot drinke of the cup of the Lord of the cup of deuils Our Lord ordeined his Sacrament to put vs in assurance that by the disstribution of his body and bloud our soules are nourished in the hope of life euerlasting His body is represēted vnto vs by the bread his bloud by the wine to signifie that what property the bread hath towards our bodies that is to feede and sustaine thē in this transitorie life the selfe same propertie also his body hath touching our soules that is to nourish them spiritually And in like manner as the wine doth strengthen comfort and reioyce the hart of man euen so his bloud is our full ioy comfort and spirituall strength 226 How the true body of Christ must be receiued OVr Lord Iesus Christ whē he gaue in his supper the bread the cup vnto his disciples cōmanding them to eate and to drinke he said This is my body this is my bloud c. For it is an vsuall thing to giue vnto the sacramentall signes the names of those thinges which they do signify As in this sacrament the bread and wine are the signes of the body bloud of Christ and therefore Christ nameth them his body bloud Matth. 26.26.27.28 The like also is to be said of baptisme circūcisiō the passeouer other sacrifices And they are thus called to the ende we should not depend vpon the signes that is on the bread or on the wine but being by these visible signes put in minde of thinges inuisible wee might lifte vp our minde vnto heauen to the thinges signified that is to the body of Christ which was geuen for vs and to his bloud which was shed for vs. Now the bodye and bloud of Christ wee receaue spirituallye by faith so as outwardly with our bodily mouth we eate and drink the bread and the wine and inwardly with the mouth of our soule that is to say by faith we receaue the body and bloud of Christ For like as with our mouth we receaue meates to sustaine our body soe likewise by faith in Christ is his body and bloud which he offered vpon the crosse made meat vnto vs to eternall life For the body of Christ which was geuen for vs and his bloud that was shed for our sinnes is our life or life is thereby purchased to vs and these do wee receaue by faith so as thereby Christ doth liue in vs and we in him In the supper of our Lord Iesus Christ therefore wee do not eate bread and drinke wine onely but his bodie and bloud also but yet as it was sayde before spiritually by faith so as the presence of Christ in this supper is spirituall as the eating thereof is also spirituall 227 Howe the body and bloud of Christ is truely receaued THe body and bloud of Christe is not carnall meate and drinke for our bodies but spirituall meate and drinke for our soules and for that cause the Apostle sayeth that the olde Fathers did eate of the same spirituall meate 1. Cor. 10.3.4 drinke of the same spirituall drinke And yet it must needes be confessed that this spirituall meate is profitable not to the soule only but to the body also For Christ dyed for preseruation both of soule and bodie But this benefite of nourishment is not first receaued of the body and through it passeth into the soule for that were monstrous but beeing first receaued of the soule it profiteth the body Mat. 15.11 For as Christ sayth That which entereth into the bodily mouth defileth not the man but that which commeth out of the mouth from the corrupt heart and minde So contrariwise not that good thing that entereth by the body doth profit the soule but that which entereth first by the soule and is receaued by it profiteth also the bodie For the body and bloud of Christe being indeede