doctrine of the scripture be a 1. Tim. 3.16.17 Psa 19.7.8.9 perfect comprizing all points which necessarily concerne Gods pure worship our saluation then it foloweth that the Papists erre which thrust vpon vs their vnwritten verities traditions I say which neither Prophets nor Apostles haue euer writteÌ„ XIIII And for that the doctrine of the Scripture is vndoubtedly a 2. Pet. 1.19 true for that it came by the b Ibid. 21. 2. Tim. 3.16 inspiration of the holy Ghost that must of necessitie be erroneous which is contrary vnto it as some fewe traditions are which the Papistes thrust vpon the Church as the very word of God it selfe CHAP. III. Of God I. APHORISME GOd is a a Iohn 4 24. spirite most b Deut. 6.4 Exo. 3.14.15 pure c Psal 139.7 c. Es 66.1 Ier. 23.23 24 1. Kings 8.27 infinite d Rom. 1.20 and 23. 1. Tim. 1.17 Psal 102.25 c. Reu. 1.8 eternall e Psal 102 27.28 Mal. 3.6 Es 46.10 Rom. 11.29 immutable f Gen. 17.1 and c. 35.11 Exod. 15. Iob. 38.39 Psal 91.1.2 almighty most g Psal â— 1.104.24.147.5 1. Sam. 16 8. Heb. 4.13 Rom. 11.33.34 and 16.27 â—im 1.17 h i k l Exod. 34.6 and 7. wise h Psal 5.13 and 34.9.51.20 â—st v. 54 8.9 good i Ion. 4.2 louing k Ion. 4.2 mercifull l Gene. 18.23.25 Deut. 32.4 Iob. 34.10 â—2 36. chap. Psal 11. last v. 34.16.17 Prou 8.8 Es 45.11 Ierem. 12.1 â—m 1â—8 iust m Leu. 19.2 Iosh 24.19 1. Sam. 2.2 Psal 99 3. Es 6.3 holy n Psa â—â— Heb. 6.17.18 Tit. 1.2 true of most free o Rom. 9.15 c. Math. 20.15 absolute authoritie and is p Math. 28. â—9 Father Sonne holy spirite creator of heauen and q Gen. 1.1 earth of all things which are contained in them the r Luk. 1.68 c. redeemer and Å¿ Ephe. 2.10 sanctifier of all his elect II. These three the Father Sonne holy Ghost are three distinct a Heb. 1.3 persons and euery person very b Iohn 1.1 Act. 5.3 4. God yet not three Gods â—t they are that c Deut. 6.4 one very God which in 〈◊〉 Scripture is called Iehouah the Lord. III. These three persons differ are distinguished for that the Father is of none the Sonne is of the a Iohn 1.14 Father by an incomprehensible and inspeakable b Psal 2.7 Prou. 8.24 and 25. generation d Ibid. Rom. 8.9 〈◊〉 holy Ghost is of the c Iohn 15.26 Father of the sonne by an incomprehensible and inâ—kable e Iohn 15.26 1. Iohn 5.7 proceeding CHAP. IIII. Of the Angels I. APHORISME THe Angels are a Psal 104.4 spirituall b Heb. 1.7 last Eph. 6.12 Heb. 1.7 Coloss 1.16 creatures which c Heb. 1. v. last 1. K. 22.20 c minister vnto God the creator II. Of the Angels some are good some are euill III. The good Angels are they which haue stoode and continued in their perfection wherein they were created and haue receiued their a Math. 18.10 22.30 confirmatioÌ„ therfore are euer ready b Psal 103.20.21 to glorifie God in all obedience for which cause they did appeare in certaine winged pictures which are called c Exod. 25.18 c. 1. king 6.23 and 29. Cherubins and d Es 6.2 Seraphins formed like men to the people e Exo. 25.18 of Israell and to the Prophets f Es 6. Esay g Ezech. 1. Ezechiell to signifie their chearefulnesse and readinesse for the execution of Gods decrees IIII. The Lord vseth their ministerie seruice both to make relation of his will vnto a Num. 22.32.33 men specially the b Gen. 19.13 Iudg. 13.3.4.5 Dan. 8.16.9.21 Luke 1.13 26. c. 2.10 Math. 1.20 c. 2.13 19.20 c. 28.5 Act. 1.10 Reuel 1.1 godly and hence it is they haue their name to gouerne c Col. 1.16 Ephe. 1.22 the world in asmuch as they d Psal 34.8.91.11 Gene. 14.19 16. c. 32.1 1. King 19.5.2 King 6.17 c. 19.35 Dan 3.25 6.23 protect the faithfull against all daungerous euents the snares also and assaults of their enemies which are euill men and Angels punishing e Gen. 19 2. King 19.35 Act. 12.23 the wicked and f 2. Sam. 25.15.16 chastening â—e godly and for this cause are they calâ—d g Ephe. 1.21 Col. 1.16 thrones dominions principalities â—owers and might V. The good Angels are exceeding many but the number is not expressed in Scripture VI. When the good Angels were to deliâ—r any message from God vnto meÌ„ they â—peared in the likenesse of a Gen. 18.2 and 4. c. 19. 2. Heb. 13.2 Iudg. 13.6 c. Mar. 16.5 Luke 24.4 Act. 1.10 young men â—y beautifull in sight and sometimes â—ning with some excellent brightnesse â—omtimes they haue appeared in firie boâ—es either like men as in the vision of Esay in the Temple b Esay 6. Ezech. 1. or like horses and harrets as in the translation or transporâ—tion c 2. King 2.2 of Elias and in the protection of Elizeus d 2. King 6. against the Syrians They â—ue also appeared somtimes when men â—aue seene them with their eyes e Gen. 18. 19. Luk. 1.11 and 28. waking â—nd sometimes to men in their f Math. 1.20 sleepe and sometimes also when men watched â—ut yet ouertaken with some great g Reu. 1.10 astonishment of minde The first kind of these apparitions is called in Scripture 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 h Luke 1.22 24.23 Act. 26.19 a vision the 2. and 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a i Act. 10.17 19. 11.5 c. 16 9. sight But yet other whiles the k Math. 17.9 Act. 10.3 one is taken for the other VII And albeit the good Angels be verie excellent both for maiestie and a Math. 28.3 Act. 1.10 Dan. 10.5 6. glory yet it is great wickednesse to b Reu. 19.10 c. 22.8 9 Col. 2.18 Iud. 13.16 worship them because they are creatures and our felow-seruants VIII The vse of this doctrine is that in dangers we aske of God the protection of the holy Angels and that we be assured that they shal be ready at haÌ„d for our good according to Gods a Psal 34 8. 91.11.12 promise IX So farre of the good Angels The euill Angels are they which by their contumacie and disobedience against God haue a Iohn 8.44 Iude. 6. 1. Pet. 2.4 fallen from that blessed state or perfectioÌ„ wherein they were created and so become euill euer since maliciously inclined to hurt both the glory of God and the saluation of men X. They be called in Scripture euill a 1. Sam. 16.15 c. spirites b Leuit. 17.7 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 horrible or terrible because when they
both haue one and the selfe same substance but they differ in that the ministration is diuerse XI In the substance of the couenant three things are to be considered The first is what the scope is of the calling of Gods elect The second what is the antecedent * The Greekes call it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 antecedent or principall cause mouing cause of the couenaÌ„t The third what the stirring mouing and * The Greekes call this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the euident cause meritorious cause is XII The scope of the calling of the fathers and of establishing Gods couenant with them was the blessed immortalitie The mouing cause Gods free fauour grace in their vocation The meritorious cause was the death of the mediator XIII That God proposed and promised to the fathers not an earthly but heauenly beatitude may appeare by these arguments Frist because they were called by the a Rom 1.2 Rom. 3.21 promise of the Gospell wherein it is euident that men are called vnto an heauenly b Ephe. 1.13 2. Thess 2.14 felicitie Secondly for that they had the same c 1. Cor. 10.3 and 4. SacrameÌ„t with vs the same I say in signification that is seales of the same grace Thirdly for that God vouchsafed to make these holy fathers partakers of his word whereby soules are d 1. Pet. 1.23 quickened and men are lift vp vnto the hope of life euerlasting Fourthly for that God promised those fathers that he wold be their e Leui. 26.12 Math. 22.32 God that is that he would be not onely the God of their bodies but also principally the God and Sauiour of their soules for euer and therefore he promised to knit their soules vnto himselfe in righteousnesse that he might make them partakers of life f Psal 144.15 Psal 33.12 Haba 1.12 Deut. 33. â—9 euerlasting Fiftly for that God in his couenant testified not onely that he was now their God but also promised that he would be their God for g Gen. 17.7 euer in which promise assuredly the heauenly felicitie life euerlasting is plainly signified vnto vs. Sixtly for that God promised also that he would be the God of their h Ibid. seede after them that is of the posteritie of them after their death for their sake and for their comfort Seuenthly for that God i Exod. 3.6 Math. 12.32 professed of Abraham Isaac Iacob after their death that he is their God Eightly because those holy fathers were exercised with many and great k Gene. 4.8 Gen. 6.7.8.9 Gene. 12.13 c. Gene. 26.27 Gene. 28.29 c. miseries in this life whereby it is manifest that they waited and looked to receiue at Gods hand not an earthly but an heauenly rest and happinesse otherwise they should be frustrate of their hope and so deceiued by the oracles and diuine promises of God Ninthly for that Paule to the Hebrues testifieth that Abraham Isaac and Iacob did by faith l Heb. 11 9.1â—0 abide in the land of promise as in a straunge countrey looking for desiring and minding their heritage and Citie and countrey in heauen Tenthly for that if these fathers had not expected the complement of Gods promises in heauen they had bin more blunt and m 1. Cor. 15.19 voyde of vnderstanding then very blockes for that they so egerly sought after these promises for the which there could be no hope that euer they should be performed on earth Eleuenthly for that those fathers Abraham Isaac and Iacob n Gen. 47.9 Psal 39.13 confessed that they were strangers in the land of Chanaan and therefore we must necessarily vnderstand that the o Gen. 15.18 promise made of God vnto them coÌ„cerning that land may not principally and properly be vnderstood of that land or of any earthly happinesse to be enioyed in that place but of life euerlasting as signified by type and figure Twelfthly for that those holy fathers would be p Gene. 47.29.30 Gene. 50.24 buried in the land of Chanaan to retaine the seale or Sacrament of eternall life which God had giueÌ„ theÌ„ Thirtenthly for it is very apparant that those holy fathers in all their q Psal 119.166 174. desires purposes set euer before theÌ„selues the blessed state of eternall life Fourteenthly for that Iacob being euen ready to die professed that he expected the saluation of the Lord that is the Lord had promised and should giue him and then could he not r Gen. 49.18 looke for in this life because that anon after he died departed from the same Fifteenthly for that the Prophets testifie that the couenant made with the fathers was Å¿ Esa 51.6 Iob. 19.25 c Iohn 13.15 Esa 66.22 c. Da. 12.1 c. spirituall and therefore that life euerlasting was promised vnto theÌ„ therin Sixteenthly because Christ promising eternall life to his Disciples saith they should t Math. 8.11 rest with AbrahaÌ„ Isaac and Iacob Seuenteenthly for that Peter u Act. 3.25 promising that EuaÌ„gelicall benediction that is remission of sinnes and life euerlasting to the faithfull Iewes of his time he made them herein equall to their fathers Eightenthly For that Christ in his x Mat. 27.52 resurrection raised vp many of the Saints with him vnto life euerlasting and therfore because there is one the like reason of all the elect the rest also shal be aduanced in due time vnto the kingdome of haeuen Nineteenthly for that those holy fathers had the selfe same spirit of y 2. Cor. 4.13 Gene. 15.6 Hebr. 11. faith we haue therefore they were as well as we regenerate vnto the hope of eternall life XIIII Againe it may appeare by the premises that the couenant whereby the fathers were reconciled vnto God rested not vpon any of their merites but onely on the free a Ios last 2.3 mercy of God which called them to his grace and fauour againe it is manifest that they receiued and knew b Heb. 11.4 Iohn 8.56 Dan. 9.17 Christ a mediatour by faith for by him they were receiued to coÌ„mun with God and made partakers of his holy promises XV. Thus far we haue shewed the likenesse and agreement of both Testaments now it foloweth that we declare also how they differ and disagree XVI The difference of both Testamentes consisting in the maner of administration hath foure parts XVII The first difference is this that the couenant of grace in the old TestameÌ„t that is before the comming of Christ that glorious appearaÌ„ce of the holy Ghost was administred to a Gen. 15.18 chap. 17.7 Abraham onely with his posteritie and of these principally to the people of the Iewes b Math. 10.5 6 c. 15.24 Rom. 15.8 the Israelites But in the new Testament that is after the incarnation of Christ and his Ascension into heauen the same is administred to other c Mat. 28.19 Mar. 16.15 Act. 9.15 nations which
quickneth the flesh profiteth nothing the wordes that I speake vnto you are spirite and life And whereas the most of the best interpreters of these times expounde these wordes of Christes Deitie as if the same were vnderstood by the word spirite so that Christes meaning as they say is that the power of quickning doth proceede from the Deitie of Christ so that his flesh hath power to quicken vs as it is the flesh of the sonne of God crucified for vs. This exposition no doubt is sound and good yet I thinke this be the most simple and naturall sense if by the word spirit we vnderstaÌ„d the holy Ghost that the meaning should be thus my flesh which I said must be eaten to attaine eternall life profiteth nothing to effect this if ye eate the same corporally as you Capernaites vnderstand me but it is the spirit which quickneth that is the holy Ghost quickneth the harts of the faithfull and nourisheth them vnto life euerlasting by working in them effectually to beleeue in me and so to eate my flesh and to drinke my bloud spiritually that is by faith whereby they are well assured that my flesh was crucified for them and my bloud shed for them for the remission of their sinnes The wordes therefore saith he which I speake vnto you of the necessitie of eating my flesh to attaine eternall life these wordes I say are spirite and life that is must be vnderstood of the effectuall working of the holy Ghost in the harts of the elect to worke eternall life in them euen by faith Moreouer for the better vnderstanding of this point in what sense the flesh of Christ is and may truly be said to be our spirituall foode we must expresse also in what manner it is made meate for vs. And this Christ taught vs in very plaine wordes in that Sermon where he saith I am that f v. 51. liuing bread that is the quickning bread or that bread that giueth life which came downe from heauen If any man shall eate of this bread he shall liue for euer and the bread that I will giue is my flesh which I will giue for the life of the world In these last wordes which I will giue for the life of the world Christ sheweth in what maner his flesh should be foode for vs and that is in that he will giue it vnto the death for our life that is to merite for vs life euerlasting offring it as Priest himselfe a holy sacrifice to God his father And that this is the naturall sense of this relatiue * Quam ego dabo which in this place as if the Lord had said quatenus cam dabo in that or for that I shall giue it it is verie manifest by the matter it selfe which is handled in that place For if we shall not so vnderstand those wordes as tending to declare the former maner of that thing which is here intreated then that word must note some diuision of a generall into specials as if Christ had two kindes of flesh of which the one he would giue for the life of the world the other he would not giue But this interpretation is manifestly false and contrary to the articles of our faith wheron we ground the truth of Christes incarnation Therefore that exposition of the relatiue which in this place is verie true and natural and vsed to declare the forme and manner of that thing which is there proposed or disputed vpon And the very same interpretation is there of the words of the Lord in the institution of his holy Supper where of that bread broken he speaketh on this wise This is my bodie which is giuen or broken for you that is in * Quatenus asmuch as or for that it is broken or giuen for you For that holie bread or as Paule calleth it that bread of the Lord is not simplie the Sacrament of the Lordes bodie that is doth not simplie signifie and testifie that the Lord hath a true bodie but signifieth and testifieth that the Lords body is broken or giuen for vs that is was offred on the Crosse with the feeling of Gods wrath to make satisfaction for our sinnes And in like manner must we speake and thinke of the other wordes which the Lord pronounced of the holy cup or wine saying This is that my bloud of the new Testament or couenant which is shed for you and for manie for the remission of sinnes that is in asmuch as or for that it is shed c. By the premisses it is now manifest that the flesh of Christ hath in it the nature of meate not simplie but in a certaine respect that is in asmuch as it was crucified for vs. Like as the body is said to be visible in respect of the colours thereof Now concerning the second question in what maner we eate the flesh of Christ and drinke his bloud I answer Such as the meate and drinke is such must be the maner of the eating and drinking thereof but the flesh of Christ is spirituall meate and his bloud is spirituall drinke as is aforeshewed Therefore the flesh of Christ is eaten spiritually or in a spirituall manner and his bloud is drunke also in the same manner Now to eate the flesh of Christ and to drinke his bloud spiritually is to eate with the mouth of the spirite that is of the soule to wit by faith Again to eate the flesh of Christ by faith and to drinke his bloud is nothing else but to beleeue in Christ or to beleeue that the flesh of Christ is crucified for thee and that his bloud is shed for thee for the remission of thy sinnes This Christ himselfe sheweth in the same Sermon where he propoundeth two propositions or sentences signifying one thing which are these he that beleeueth g v. 47. in me hath eternall life and h v. 54. he that eateth my flesh and drinketh my bloud hath eternall life The matter also and argument there handled requires this interpretation of the words of Christ for if he meant by that phrase of eating his flesh one thing and by that of faith another thing then this consequent would follow we must haue not one but two wayes to life euerlasting one by eating the flesh of Christ the other by faith But the way to eternall life is but one which is Christ alone receiued by faith or faith in Christ our Sauiour both come to one effect And yet the better to vnderstand this point consider a little what the nature of faith is And this is knowen by his next and proper obiect which is the Gospell or that testimonie which God hath giuen vs of his loue and grace for and through Iesus Christ for faith resteth vpon the Gospell as the blessed and infallible testimonie of God And the Gospell testifieth of Christ that is of his person and office and of all his benefites towardes vs that is to say that Christ is the only begotten sonne of God which for our sake and for our saluation came downe from heauen and was made man of the virgine Marie that he liued an holy life according to the law of God and hath brought vnto vs from the bosome of his father the counsell of God concerning our saluation who being righteous suffered for vs that are vnrighteous vnder Pontius Pylate was crucified dead c. And like as the Gospell testifieth these things vnto vs so the Sacramentes also testifie the same for they are seales of the Gospell and as it were a Gospell seene and a Gospell felt He therefore that beleeueth these holy testimonies of God in so doing he spiritually feedeth vpon the bodie of Christ spiritually drinketh the bloud of Christ And thus doth Augustine De doctrina Christ Lib. 2. cap. 16. expounde this place of Christ Vnlesse saith he ye eate the flesh of the sonne of man and drinke his bloud ye haue no life in you He seemeth to commande a horrible fact and a thing most detestable It is a figure commanding vs to communicate with or to become partakers of the Lordes passion and to lay vp sweetely and comfortably in memorie that his flesh was crucified and wounded for vs thus saith Augustine After the same maner doth Mr Iohn Caluin that famous diuine of our age lay open those wordes of Christ in his booke of Institutions the 4. booke Chap. 17. sect 5. FINIS R D DEVS â—â—â—â—T ASTRIS
came of Abrahams progenie that is to the Greekes d Rom. 3.29 Gentiles e Rom. 1.16 as Paule speaketh XVIII The second difference is that the couenant of grace before the comming of Christ was couertly and darkely administred by certaine a Gen. 18.22 c. 49.10 Deut. 18.15 2. Sam. 7.12 Psal 2. 72. 45. Esa 7.14 and chap. 9.6 chap. 53. Mich. 5.2 promises of the Messias which then was to come and ratifie the couenant and by b Gen. 15.18 Heb. 10.1 1. Cor. 2.17 Iohn 19.36 types and ceremonies shadowing prefiguring Christ to come But when Christ was come the dispensation of this couenant was more cleare and more manifested in the c Mat. 28.19 Mar. 16.15 and 16. preaching of the Gospell and the seales thereof Baptisme and the Lords Supper all which are liuely d Act. 1.18 Math. 26.28 Mar. 14 14. Luke 22.20 1. Cor. 11.25 testimonies that Christ is already come and hath fully confirmed this holy couenant XIX The third difference is that before Christes incarnation the couenaÌ„t of grace was administred with a Gal. 3.24 c. 4.1.2.3 lesse efficacie but after with b Act. 2.17 Iohn 7.38.39 greater working grace power of the holy Ghost For albeit the holy spirite wrought in the elect vnder the old TestameÌ„t by those diuine promises ceremonies but specially by the c Psal 51.9 sacrifices such a measure of the knowledge of God as was sufficient vnto their euerlasting saluation yet he giueth his elect vnder the Gospell a d Iere. 3.34 Esa 11.9 and chap. 54.13 Iohn 6.45 1. Cor. 2.10 1. Iohn 2.10 and 27. greater light of knowledge so a greater measure of the true loue of God That one example of Abrahams faith the father of e Rom. 4.18 c. Heb. 11.17 c. all the faithfull can not disproue this assertion concerning the regular and ordinarie administration vnder the Gospell XX. The fourth difference is for that the administration of the old Testament was more a Act. 15.15 burdensome greeuous because of the multitude of rites and ceremonies which exceeded in number charge labour the ceremonies of our time XXI And whereas God hath now after Christes Ascension abrogate those sacrifices ceremonies of the old Testament we must not therefore thinke any change in him For he is rightly said to be inconstant and mutable which chaungeth his purpose or doth any thing contrary therunto But the Lord in abrogating those sacrifices in prescribing another forme of worship hath neither altered his purpose nor done any thing contrary thereunto For his scope in the seruice and worship prescribed in both Testaments is to bring his elect to the knowledge of their saluation in Christ Neither hath he done any thing contrary vnto this but in his great wisedome he hath called and doth conduct coÌ„tinually his elect diuerse waies to that end he appointed as he thought best both for those elder ages for these times vnder the Gospel Not vnlike a skilfull PhisitioÌ„ which cureth not a maÌ„ in his old age with the same medicines which he vsed for his youth for so doing we may not think him incoÌ„stant for changing his prescriptions For that he wisely considereth the diuersitie of temperature which is in old and young and so respecting this difference he applieth fit remedies which therefore necessarily must be diuerse and not the same CHAP. X. Of the person and office of Christ I. APHORISME THe knowledge of Christ consisteth principally in two things first to know what his person is secondly what his offices are II. Christ as touching his person in one the selfe same he is both a Rom. 9.5 1. Iohn 5.20 God man For he is the b Iohn 1.14 only begotten son of God which hath created of the seede c Heb. 2.16 Kuke 1.35 42 of the d Luk. 1.31.34.35 virgin Mary e Heb. 10.5 Ioh. 1.3.1.10.4.2 Luk. 1.35 for him selfe and so f Heb. 2.16 assumed or taken and personally and vnchangeably knit vnto himselfe the very body of man g Heb. 10.5 chap. 2.14 endued with a reasonable h Mat. 26 38 c. 27 50. soule and so without any change in his diuine nature he was made very man in i Heb. 2. â—7 al things like vnto vs sinne onely k Heb. 4.15 excepted III. This personall vnion of two natures in Christ is well demoÌ„strated by that phrase or manner of speaking 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which old writers haue called a communitie of proprieties And this communitie is nothing else but a Synecdoche whereby we attribute that which is proper to one nature of Christ to the very person hauing his denomination of the other nature As where Paule saith a 1. Cor. 2.8 They crucified the Lord of glory b Act. 20.28 and again God hath purchased a Church with his own bloud so when Christ speaketh c Iohn 3.13 no man hath asceÌ„ded vp to heauen but he which came downe from heauen the sonne of man which is in heauen IIII. And somtimes we haue an expresse distinction of both natures as where Christ is sayd a Rom. 1.3 and 4. to be made of the seede of Dauid according to the flesh and declared mightely to be the sonne of God touching the spirite of sanctification by the resurrection from the dead and where he is sayd to b Rom. 9.5 come of the fathers as concerning the flesh So also wheÌ„ he is said to be c 1. Pet. 3.18 put to death concerning the flesh but to be quickned in the spirite And sometimes this distinction is left to be vnderstood by conference of such places V. Againe Christ must be such a person as is fit to take vpon him the office of a a 1. Tim. 2.5 Heb. 8.6 mediator And such was none but the sonne of God incarnate for that he is allied to both the parts which were to be reconciled and therefore louing both and beloued of both Againe he must so performe the office of a mediator betweene God vs that by his b Heb. 9.15 death he reconcile vs vnto God and this death being God only he could not haue suffred and being man only he could not haue ouercome Againe he must be very God that the propitiatorie sacrifice which was his bloud shed for the elect might be a ransome c Act. 20.28 1. Iohn 1.7 sufficient price for our sinnes againe he must be very man to d Rom. 5.12 c. satisfie the iustice of God againe a person sanctified of God that he might be a holy e Heb. 7.26 Priest and a holy f 1. Pet. 1.19 sacrificer Againe he must be very God that after he had by the merite of his Priesthood reconciled them vnto God and obtained the holy Ghost for them he might also him selfe giue them the same holy spirite to worke faith
iustification is by grace so as a sinner freed from damnation obtaineth righteousnesse and that freely by the pardon of his sinnes as appeareth in the three first sorts of men but also our proceeding therein so as our iustification is euer free and by grace which thing well appeareth in the fourth kinde of men which are both regenerate by Gods spirite and iustified by a liuely faith in Christ And thus God imputed vnto Abraham the father of the faithfull his faith for righteousnesse when as he had a Gene. 15.6 liued for many yeares in great holynesse of life This saith Habacuk also b Habac. 2.4 The iust shall liue by faith and Dauid c Psal 32.1 Blessed are they whose iniquities are forgiuen speaking of the godly which liue a holy vnspotted and blamelesse life before men Againe Paule saith that the d 2. Cor. 5.20 embassage concerning our free reconciliation with God must be continued among the faithfull And Christ is a e 1. Iohn 2.1 continuall mediator reconciling vs with his father and the efficacie or vertue of his death to f Ibid. 2. expiate the sinnes of the faithfull neuer dieth nor waxeth old XXVI And whereas the Schoolemen also say that good workes haue no such vertue in them to be sufficient vnto iustification but that their merite vertue to iustifie is by grace we must learne that there is no grace to worke our iustification but that only which moueth God in Christ to embrace vs and to iustifie vs by the merites of his obedience and satisfaction for vs. XXVII For God accepteth not our workes but so farre as we please him hauing put on by faith the righteousnesse of Christ that is which Christ purchased by his death for vs as is a Aphor. 23. before shewed Neither can works iustifie in part before God for God admitteth no righteousnesse of workes but that b Deut. 27.26 Leuit. 18.5 full and perfect obedience to his law XXVIII When they glory of workes of supererogation whereby they say full satisfaction is made for trespasses and sins committed how can they answer that saying of Christ a Luk. 16.10 VVhen ye haue done all these things which are commanded you say we are vnprofitable seruants we haue done that which was our dutie to do XXIX To be short concerning workes take heed of two things first put no trust in them next ascribe no glory to them XXX The Scriptures driue vs from all confidence in them teaching vs that all our righteousnesse a Esa 64.6 smels in the sight of God as filthie clouts and onely prouoke Gods wrath against vs. Now take away this confidence of workes all glorying must fall to the ground for who will ascribe any commendation of iustice vnto workes if confidence in them cause him to tremble in the sight of God XXXI Moreouer if we consider all the causes of our saluation we shall finde the grace of God to shine bright in euery one of them excluding the righteousnesse of our workes For the authour of our saluation is God the Father Sonne holy Ghost The Father first in that a Tit. 3.5 of his meere b Iohn 3.16 1. Iohn 4.9 and 10. grace free loue he sent his sonne vnto vs to redeeme vs from the dominioÌ„ of the deuill Next the Sonne in that of his free loue c Rom. 5.7.8 1. Iohn 3.26 towards vs he became d Rom. 5.19 Phil 2.8 obedient to his father vnto the death of the crosse and so hath satisfied e Rom. 3.25 1. Iohn 2.2 the iustice of God for vs. Lastly the holy Ghost in that he giueth vs f Ephe. 2.8 chap. 1. â—3 faith whereby we apprehend the iustice which Christ hath purchased for vs by his death The end also the Apostle saith is the g Rom. 3.25 manifestation of Gods iustice and the prayse of his h Ephe. 1.12 goodnesse XXXII And whereas the Saintes commend otherwhiles their innocencie and integrity before God this they doe not to the end to trust in the iustice of their workes in Gods iudgement and to rest their consciences as vpon a good foundation but either to testifie the goodnesse of their a Psal 7 9. Psal 18.21 cause against their aduersaries or to coÌ„fort themselues concerning their adoption b 2. King 20.3 1. Tim. 4.7.8 by the fruites of their faith and calling for that they rest on the onely fauour of God in Iesus Christ XXXIII Againe whereas the Scripture saith that the good workes and obedience of the faithfull doe cause the Lord to raine down many blessings vpon them we must vnderstand that good workes are so farre causes of Gods blessings vpon vs as the Lord by his former graces taketh occasion to giue vs more graces where note that they be not meritorious causes but motiues onely for speciall graces of Gods spirite going before for whom the Lord will glorifie them first he a Ephe. 5.26.27 sanctifieth that their corruption and wickednesse may not hinder their glorification In a word as Augustine hath well spoken God crowneth the workes of his owne hand in vs. XXXIIII Againe that our workes do not merite the grace of God may yet further appeare by these reasons folowing First for that they are full of a Esa 64.6 corruption next for that they are duties we b Luk. 17.10 owe vnto God thirdly for that they are not ours that is such as come from the streÌ„gth of our free will but the effects c Rom. 8.10 Ephe. 2.10 and fruites of Gods grace in vs. XXXV And whereas good workes please God and haue a a 2. Tim 4.8 reward it is not for any merite but for that Gods b Esa 55.1 goodnesse doth accept of them and reward them of his meere grace and mercy in Iesus Christ XXXVI Surely no Christian doubteth but that we must hold fast the groundes of Christian Religion and this is a fundamentall point or ground of ChristiaÌ„ doctrine that Christ is giuen a 1. Cer. 1.30 and c. 3.11 vs for our righteousnesse or iustification if this doctrine staÌ„d the iustice of our merites and workes being a flat contrary can not stand XXXVII There are two opinioÌ„s of Popery which are most opposite to that great ground of ChristiaÌ„ veritie The first is that there are some moral vertues or works which make men acceptable before God before they be grafted into Christ the second that Christ hath merited for vs the first grace that is an occasioÌ„ of meriting with God that then it is our parts to take the occasion when it is offered XXXVIII To conclude we must very circumspectly see to this that we build wisely vpon on that foundation for that doctrine is sound concerning good workes which is deriued from the doctrine a This is the method which Paule vseth in a maner in all his Epistles as to Rom. Gal. Ephes Phil. Col. c.
by sealing it perswades the truth of the promise and so confirmes faith V. Yet they do performe neither of both themselues by any vertue in them but in that the holy a Ephe. 1.13 14. chap. 4. v. 30. spirit worketh by them and his working is free b Iohn 3.8 so that he worketh where he will when he will and in what measure it pleaseth him VI. The Sacramentes some are of the old Testament some of the new VII The Sacraments of the old Testament were a Gene. 17. Leuit. 12. Circumcision b Leuit. 14. purifications and c Leu. 1.3.4.6 c. sacrifices of these the d Exod. 12. 2. Paral. 35. passeouer was a speciall Sacrament VIII Circūcisiō did illustrate the promise of grace vnder the type of cutting off of the foreskin of the flesh for by the circumcising of the foreskin was signified that the sins of the faithful were done away by forgiuenes of sins or free a Rom. 4.11 iustification Circumcision did also seale the promise of grace by applying the same to euery person so that the couenant of God was as it were sealed in euery mans c Gen. 17.13 flesh IX The purifications did illustrate the promise of grace vnder the type of washing for by them was signified that the sinnes of the faithfull were purged by the bloud a Leu. 14.7.8 of Christ and dayly are washed away by the holy Ghost X. The sacrifices did illustrate the promise of grace as being types of our a Leuit. 1.4 4.20 16.27.30 expiatorie sacrifice for by them was signified that Christ should b Heb. 9.26 28. c. 10.11.12.14 be slaine for an expiatorie sacrifice that is to satisfie for all the sinnes of all the elect XII The pascall lambe be not onely shadowed this as a sacrifice generally but also foreshewed some peculiar thing of Christes sacrifice to wit that his a Iohn 19.36 bones should not be broken and it signified that the soules of the faithfull did banquet and feed b 1. Cor. 5.7 and 8. vpō Christ as it were spiritually in a sacrifice that is they receiued hereby some feeling of Gods grace loue purchased for them by the sacrifice of Christ Againe it represented the holinesse of Christes sacrifice for it was commanded to be an c Exod. 12.5 vnspotted lambe XII But besides this shadowing of Christes sacrifice in respect whereof that ceremonie of eating the lambe was a Sacrament it was also ordained to a Exo. 12.27 prayse God for deliuerance out of the bondage of Egipt XIII And thus much of the Sacraments of the old Testament The Sacramentes of the new are two Baptisme and the Lords Supper XIIII Baptisme that a Col. 2.11.12 succeeded in place of Circumcision doth illustrate the promise of grace vnder the type of b Act. 22.16 washing for as by water the c 1. Pet. 3.21 filthinesse of the body is done away so by the bloud d 1. Iohn 1.7 of Christ shed on the Crosse and by faith sprinckled on our harts our soules are purged from sinne But Baptisme sealeth vnto vs the promise of grace in that euery one is washed in that water which is the Sacramēt of the bloud of Christ shed on the crosse XV. The Supper of the Lord which came a Luk. 22.15 c. in place of the passeouer doth illustrate the promise of grace partly by representing the passion b Luk. 22.19 1. Cor. 11.24 of Christ by the breaking of the bread by pouring forth the wine the c Luk. 22.20 shedding of his bloud and partly by declaring the efficacie of Christes death by this ioyfull d 1. Cor. 5.8 bāquet for that the soules of the faithfull sweetely banquet be cōforted in tasting of Gods fauour grace purchased by the death of Christ But it sealeth vnto vs the promise of grace in that the bread which is giuen to euery one of vs to be eaten is the Sacrament of Christes body crucified for vs and in that euery one of vs doth drinke of the cup which is the Sacrament of the bloud of Christ shed vpon the crosse for vs. XVI And the Supper of the Lord hath the nature not onely of a Sacrament but also of a sacrifice to wit of thankes-giuing as also the lambe which had this place before it For as that lambe was appointed to prayse God for their deliuerie from the bōdage of Pharao so the holy Supper was ordained to a 1. Cor. 11.26 prayse the Lord for our redemption from the power of the deuill by the death of Christ XVII But as the Sacramentes in respect of God are signes of grace towards his people so in respect of vs they be a Mat. 23.15 Act. 2.41 chap. 8.36.37.38 markes of our profession whereby we openly professe that we desire to be counted among the people of God and will worship onely the true God who hath manifested him self to his people as by the most sure word and doctrine of the Prophetes and Apostles so also by these Sacraments XVIII Of all these Sacraments the Scripture vsually speaketh a Gen. 17.10 and 11. Exod. 12.11 and 27. Act. 22.16 Mat. 26.26 and 28. Mar. 14.22 and 24. Luke 22.19 and 20. 1. Cor. 10.4.16 1. Cor. 11.24 and 25. metonymically that is attributing the names or properties of the things signified to the signes themselues which thing is done partly to teach vs the relation which is betweene those signes and things signified partly to signifie the truth certaintie of the working of those holy Sacramentes that the beleeuers should not doubt but that the things signified set before vs are as truly by the working of the holy spirit cōmunicated vnto them as they certainly feele that these diuine signes and seales which are named Sacraments are by the Minister of the Church giuen them XIX The difference of the old and new Sacramēts is not in the things signified for they in both are a 1. Cor. 10.2.3 4. the same but partly in the manner of signification and partly in the euidence of demonstration for the old signified and figured Christ to come but the new signifie and shew that he is come Again the new are more manifest thē the old because they represent a thing done and clearely preached by the Gospell XX. They erre that any way bind the things signified to the signes XXI As also they that attribute to the signes power to conferre grace which they onely seale and testifie XXII But the Papistes erre most shamefully in that they transforme the Lords Supper into the Masse teaching that by consecration that is by the muttering of the fiue wordes Hoc enim est corpus meum for this is my body ouer the bread the same is transubstantiated into or turned into the substance of the body of Christ as they say and by the offring vp of Christ thus created