APHORISMS OF CHRISTIAN RELIGION: OR, A VERY compendious abridgement of M. I. calvin's Institutions, set forth in short sentences methodically by M. I. PISCATOR: And now Englished according to the Authors third and last edition, By H. Holland. Be not carried about with diverse and strange doctrines: for it is a good thing that the heart be established with grace, etc. Heb. 13.9. AN CHO RAMIRES SPEI AT LONDON, Imprinted by Richard Field and Robert Dexter, and are to be sold in Paul's Churchyard, at the sign of the Brazen serpent. 1596. ●O THE REVEREND FATHER, THE RIGHT WORSHIPFUL Mr. D Goodman, Deane of Westminster, grace and peace by jesus Christ. WE see (right worshipful) that a great number (blessed be God for our happy peace, and this sweet me so long continued) have atred some knowledge of God by 〈◊〉 preaching of the Gospel: yet 〈◊〉 few I fear, have truly learned ●d known Christ: Ephe. 4.19.20. for the words john are, He that sinneth, 1. john. 3.6. hath neither seen nor known him. And Gregory saith truly; Gregor. Pastoral. cur. 1. pars. cap. 2. Vivendo conculcant, quae non opere sed meditatione didicerunt. Look what knowledge is attained by bare speculation, without experience of faith, and practise of life, it is but a dim light soon quenched. Light is good, & the first step to life, darkness is evil and dangerous, and the way that leadeth unto death, & yet most men love darkness more than light, john. 3.19. because their deeds are evil. Wherefore to help forwards this kind of men, which do but sip and taste but little of holy religion, I have spent some hours to translate this little treatise, which will give the willing mind in a very small time a synopsis or short view of the whole body of God's holy truth, Three times published in etin. the pure worship and service of God. It hath done ●uch good, no doubt in Latin, and ●rust it shall by God's blessing and ●oodnesse, profit some in English. The same reasons which moved the author to commend this book ●hat good, old, & reverend father 〈◊〉 Beza (his age, his place and cal●g, his special love and affection ewards him) were motives also vn●me (right worshipful) to recommend the same unto you: for your Christian care, & fatherly love and action towards me, I find to be ●h, not in words but in deeds, that ●ay and must nothing doubt of ●●r favourable acceptation. Next 〈◊〉 the gift (the book I mean) it is 〈◊〉 same: for the outward coat and ●lours are only changed, but the ●staunce and matter is the same. ●nd as for my love towards you, I can no way testify it as I would, but unto God only in prayer for you: The Lord God continued your good health, and grant you the good comforts of his holy spirit, the peace which passeth all understanding in this life, and an everlasting rest in the kingdom of glory, by and through jesus Christ our alone Saviour and redeemer. Amen. The year of Christ. 1596. Maij. 18. Your worships ever to use in the Lord Christ. Henr. Holland. To the Reader. THou hast here (Christian Reader) an abridgement or short view of Mr. Caluins' Institutions, a work so much commended for many years, and so embraced and published in all reformed Churches & in all languages Latin, French, Dutch, English etc. as no one work of any ●te writer hath had the like acceptation and ●nerall approbation. Master Caluins' Institutions read in open schools, as Pet. Lombard, by the Schoolmen. The learned professors and readers in open schools have yearly read ●er, and commended this work unto their ●ditories, as the School men in the blind ●e have done the Mr. of Sentences, and others of late years Phil. Melancth Common places. Philip. Mel. by Pezellius. It was not the author's meaning, nor ●y desire to make any man negligent, in perusing the great work itself, but rather to excite and help slow wits to search into the fountain, whence these small branches are derived. Let this little book be therefore unto thee, but as a methodical index, to help and confirm memory. The world is full of books, but few good: The light is great, I wish it may be greater, for light is good and darkness evil. It is granted of all men that the essential difference between man and beast is reason, the light of nature; but between man and man the special difference is Religion: between true Religion and the false, the light of God, God's holy written truth. The Turkish Paganism hath an Alcoron: the Papacy is grounded upon the traditions of men, the natural man the servant of sin will hearken, believe and follow the poor light of blind reason, blind sense, and what is more dangerous, jam. 1.13.14. his most blind and corrupt concupiscence the mother of all sin: So let the servant of Christ, hearken, believe & obey the holy Gospel of jesus Christ. If men will not hear, they cannot learn: if they will not learn, Rom. 10.14. they can not know, if they will not know, they can not believe: if they do not believe, they can not love: if they do not love, they can not trust: if they do not trust, they have no sound fear: if there be no sound fear, they be not humbled: if they be not humbled, they can not worship God: if they be not true worshippers, they can not be saved. Concerning my translation, I have not followed the authors words, but I trust I have his meaning in plain and best known terms. I remember the witty Poet which taught in me youth: Non verbum verbo curabis reddere fidus Horat. art Poetic. Interpres— Again, for my boldness & liberty sometimes in omission, sometimes in addition of words and some few sentences: I have the author himself for example, as may appear to the Epistle following. There is nothing ●teriall pretermitted. I amplified no where somuch as in the doctrine of the Lords Sup●●● (and there not much) for the better understanding of ignorant people, which so much in most places profane the same. I know that Gregory saith right well & ●oly, ars artium est regimen animarum, Gregor. Pastor. cur. 1. p. the ●uernement & care of souls is the best art 〈◊〉 faculty on earth: & again, Praeconis officium suscipit quisquis ad sacerdotium accedit, ut ante adventum judicis, qui terribiliter sequitur, ipse scilicet clamando gradiatur: that every Minister of Christ as a crier must go on before, and that the dreadful judge of all the world follows after: 2. Cor. 2.16. who then is sufficient for these things? True it is, that the preaching of the Gospel must be our greatest care. I spend therefore but some hours for my refreshing, as it were on this manner. I trust to offend none justly, my hope is to do good to some, and my desire is to many. The Lord Christ school us, and prepare us for his kingdom. Thine in Christ jesus, Henry Holland. THis copy passed from my ragged hand after the first writing to the press immediately: for the whole work had not above six whole days. The workmen were wearied with the hand, and the haste might have caused many errors. Wherefore I must desire thee, good Reader, friendly to correct these few faults which have escaped. Errata. Pag. 1. marginal note or, for, as. pag. 1. Aphoris. 3. of years and judgement. pag. 22. Aphoris. 3. commendeth for commandeth. pag. 39 Aphoris. 2. supply as if they had read. pag. 42. Aphoris. 11. put out stirring. pag. 48. Aphoris. 17. which came of, for which came not of Abrah. pag. 56. first line, the last, for and at the last. pag. 69. Aphoris. 9 read by faith imputed unto us. pag. 115. Aphoris. 5.7.8. in for into. pag. 125. Aphoris. 6. of for and pag. 144. Aphoris. 16. were for we. pag. 172. se & 8. panem Domini and panem Dominum transposed. pag. 181. Aphor. 14. put out that. THE authors PREface to Master Beza. I Suppose you can remember (right reverend) what moved our friend Caspar Olevian, a man of blessed memory to publish his abridgement of that great work, of that right worthy man of God Master Caluin, I mean his Institutions: to wit, partly to help the Ministers of the Gospel through Germany to teach Christ sound: for he thought the prolixity of that volume debarred a great number from reading it: S●lo● H●rbone●sis. partly also and principally for the benefit of our school he gave a summary exposition thereof, handling every three months or quarter, one book or part of the whole, so that he finished & perfected yearly the Sum of Christian Religion. Olevians Epitome. And I trust the Lord gave a blessing unto that his work, & that many have profited thereby, which vouchsafed the reading of the same, & as for my scholars, which have heard his readings, I am well assured they have profited much thereby. But when as he was taken by death from us in the midst of his labours and translated to the celestial school; the necessity of this place so requiring & duty binding me, & as the brethren (which then were to provide for this school) desired: I did succeed Olevian in this work: & so anon after his death I began to expound the abridgement of Caluins' Institution unto ●ine auditory, and in one half year ●ace (for sooner I could not well do it) I finished the same. And when my Scholars desired for their furtherance in Divinity, that I would take the pains to appoint them some Logical disputations: I soon granted their request: and therefore to proceed in some lawful and good course, for their more speedy and better profit I did reduce every point of Christian doctrine, so soon as I finished any place in the Institution, into some few Aphorisms, and the same I propounded unto them for disputation. And this was the first cause of writing these Aphorisms: In collecting them I have used Christian liberty, I have not followed the very words of the author (for that could not well be done, the author's style being full and large, and Aphorisms requiring brevity) and I added some thing in the sentences, which is not in that abridgement: yet the work agreeth well, as I think, and as the brethren judge, with the author's doctrine, and specially with the holy Scriptures. Theses. Again, I rather call these sentences, Aphorisms, than (as they be called usually) themes, or questions, for the word thesis carrieth some sign of doubtfulness with it, as may be seen with Aristotle in his Topickes, where disputers are said aliquid 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to set down some thing, which they do not avouch to be true: for the Logician, saith Aristotle in those books, must not affirm any thing as truth, but this belongeth to him only which can bring proof by demonstrative conclusions: but such as dispute Logically, are ready to defend their position as true, or at least wise as probable. And some time the word thesis with Aristotle signifieth some absurd opinion: carried about under the name of some famous Philosopher. But these sentences contained in these Aphorisms are neither absurd (but to such wits as be not enlightened and sanctified by God's spirit) nor such as any Christian may lawfully doubt off. Here some man will ask; wherefore then are they propounded to be disputed upon, ●d so to be called in question? I answer, ●beit we dispute of them, yet we doubt not of the truth of them: for that is not the ●nd wherefore we propose them in disputation: but that our auditory may the better see and know the truth of them, and to ●e more assured of the same, by hearing ●ll objections of heretics, and all scru●les that may stick in their minds answered and resolved by the word of God: and so both the ignorant receive better instruction, and the weaker confirmation in the heavenly truth. But some will say; what need was there these Aphorisms should be published, seeing they were written for the special and proper use of thine auditory? I have herein also followed M. Olevian that most faithful Minister and servant of Christ: for his desire was that his abridgement might not only benefit such as heard him here, but strangers also of other countries. If he thought his abridgement should please many because of brevity, much more may I expect the like favour, for that I am herein more compendious than he. For these short Aphorisms contain the chief points of Christian Religion barely propounded, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. much like a withered body, or certain joints and bones without skin, flesh or sinews, such as Anatomists reserve for demonstration sake. So here we have taken away the fullness and glory of that style, as the skin and flesh thereof: but the sentences, which appertain to any one place of Christian doctrine, (as things which most concern the perfection of a body) ●e like bare and naked bones knit and ●inted one with an other. But some will 〈◊〉, that this is but dry and bare stuff in ●ede, without any sap or grace in it. I an●r and grant these bones be but bare, 〈◊〉 are they bones, that is, firm and solid ings indeed, which neither want good ●ewes, nor juice and marrow of heaven's doctrine in them. Such as desire a more ●pious style, let them either read that a●dgement, or the authors great work ●selfe. For my drift was not in this labour, to withdraw any man from the augurs work: but rather to give an easy production thereunto, and to win, and 〈◊〉 excite such as favour holy Religion, the ●re to embrace that work. For I trust, ●at he which understandeth the chief ●ounds of God's truth, set forth and con●ned in these Aphorisms (if he be ca●ed with a true zeal to learn and revive the knowledge of God's heavenly verity) shall the rather desire to see these ●oints in the author himself, where they ●re more fully disputed and handled. Now it remaineth most worthy and reverend Beza, that I show what moved me to commend and dedicate these Aphorisms unto you. First this have I done to gain this little work the more grace & favour among men, as being approved by a man which hath, and yet doth best merit of the Church of our age & time. And herein also I thought it best to follow M. Olevian, who in like manner sought protection and grace for his work under your name. Wherefore having thus both one drift and scope, to instruct sound (such youth as desire the knowledge of holy Scriptures,) in the principles of Christian Religion, as shortly as may be, it was my desire also to send unto you, & so to commend unto the Church of God this little work, under your most worthy name so much commended (as Olevian speaketh) and so much accounted among all the faithful. Next, my good will was to give some public testimony of my dutifulness towards you, and so to confirm my Scholars by my example, in that reverend opinion which they have already conceived of yourself, and of your writings, and to ●et their love & zeal to know the same. ●or albeit your name be long since very petious & great, and for good cause, with them which favour the truth in most syn●tie, so as here my commendation is heedless: yet this I trust shall add some con●matiō of that reverend opinion which ●ese have conceived of you. And lastly I desired also hereby to re●ite your love testified towards me by 〈◊〉 many approved testimonies as you have written loving letters unto me: for ●t reverend mention of me in your last ●itings, but specially in your most paine● and learned annotations upon the new testament: for albeit I think not myself herefore happy, for that any mortal man ●inks so reverently of me, commending ●y poor labours to the Church of Christ: ●or I have learned of the Apostle, that ●rayse to be found and true, which shal●e given of God to every man in the last ●ay: yet it can not be but comfortable to ●ny good man, to have the commendation, of any one who is well known and most highly and worthily commended for wisdom and piety. Now I pray the Lord God, and Father of our jesus Christ bless our labours and godly desires: that all students in the Scriptures, may by such helps daily profit in the knowledge of the heavenly truth: that whatsoever they have well and rightly learned, they may also profitably and sound teach the people of God, to the glory of God's name and their own everlasting salvation in Christ jesus. Amen. A Table of the common places handled in this book. Chap. 1 Of the knowledge of God. Pag. 1 Chap. 2 Of the holy Scripture. Pag. 3 Chap. 3 Of God. Pag. 12 Chap. 4 Of the Angels. Pag. 13 Chap. 5 Of the integrity of our first nature, where is entreated of the Image of God, and of free will. Pag. 20 Chap. 6 Of God's providence. Pag. 21 Chap. 7 Of sin.. Pag. 24 Chap. 8 Of the Law of God. Pag. 32 Chap. 9 Of the likeness and difference of the old and new Testament. Pag. 39 Chap. 10 Of the person and office of Christ. Pag. 51 Chap. 11 Of Faith. Pag. 56 Chap. 12 Of Repentance: where also is entreated of the life of a Christian, and of bearing the Cross. Pag. 59 Chap. 13 Of justification. Pag. 66 Chap. 14 Of Christian liberty. Pag. 85 Chap. 15 Of Offences. Pag. 94 Chap. 16 Of Prayer. Pag. 26 Chap. 17 Of Predestination. Pag. 106 Chap. 18 Of the Resurrection, and of life everlasting. Pag. 100 Chap. 19 Of the Church. Pag. 114 Chap. 20 Of the Ministers of the Church. Pag. 118 Chap. 21 Of Church discipline and government. Pag. 123 Chap. 22 Of Vows. Pag. 127 Chap. 23 Of the Sacraments. Pag. 130 Chap. 24 Of Baptism. Pag. 137 Chap. 25 Of the Baptism of infants. Pag. 146 Chap. 26 Of the lords Supper. Pag. 151 Chap. 27 Of the Popish Mass. Pag. 173 Chap. 28 Of the Civil Magistrate. Pag. 182 CHAP. 1. Of the knowledge of God. * An Aphorism is a short sentence selected and set apart, or a definition, distinction, etc. I. APHORISM. WE know God either as a Act. 14.15 16.17. and chap. 17.24.25, etc. Rom. 1.19.20 creator, or as b john. 17.3. redeemer. II. The knowledge of God as 〈◊〉 creator, is double: The one natural, the other attained. III. The natural knowledge of God as he 〈◊〉 ●eator, is that which naturally appea● in such as be of years of judgement, ●uch c Rom. 1.18.19 & chap. 2 14.15. without instruction are persuaded 〈◊〉 God is, or some divine essence, etern most mighty, most wise, most bles●●aker and governor of the world, & ●ll things therein: & therefore that this ●d must be religiously worshipped. FOUR That such knowledge of God is naturally engraffed in the minds of men, may appear, partly for that barbarous nations exercise some religious ceremonies: partly also for that the profane contemners of God are otherwhiles smitten with a most great fear when God showeth some signs of his majesty: as in thunders and lightnings. V The knowledge of God as he is creator is attained, both by human or Philosophical speculation and consideration of the a Rom. 1.20 works of God: and by divine instruction, b Gen. 1. job. 38.39.40 41. Psal. 19.104. Prou. 8.22. etc. by the very written word of God. VI The natural knowledge of God, and that also which is attained by man's industry, yield some seed of Religion: but the same is so corrupted partly by ignorance, partly by malice, that of itself it can breed in us but only c Rom. 1.21.22.23. Act. 17.22. etc. 1. Cor. 12. ●. superstition and false Religion. VII. And for the knowledge of God as he is creator, attained by the word of God, the same is either naked and bare, or joined with some affection of piety. VIII. This last degree of knowledge excelleth all the rest: yet it sufficeth not for the true worship of God, and man's true feli●e, but is sufficient only (as the former degrees) to make a man a Rom. 1.20. inexcusable. We must have also by the b Psal. 19 by confer. v. 8. & the v. following with the precedent. word, the knowledge of God as redeemer, and the same ●ked & knit with the faith and assurance 〈◊〉 Gods children. And this is that which ●worthily called a true c john, 17.3 & a saving knowledge of God, whereby God as he is both creator and redeemer is acknowledged 〈◊〉 rightly worshipped: and whereby also 〈◊〉 become blessed. CHAP. II. Of the holy Scripture. I. APHORISM. THe holy Scripture is that which holy a 2. Tim. 3.16. 1. Pet. 1.21. men specially the b Ibid. Prophets and c Rom. 1.2. 2. Pet. 1.19. Apostles, d 2. Pet. 3.15.16. moved by the inspiration of the ●oly Ghost, have written to e Rom. 15 4. 1. Tim. 4.19.16. 2. Tim. 3.15.16.17. john. 5 39 & Chap. 20.31. teach the people of God the pure worship of God, and what is man's true happiness. Sometimes it is called Gods written word, and the sacred Scriptures: & sometimes without an epithet, the Scriptures, and in the singular number, the Scripture: sometimes in Latin Biblia, of the Greek word in the plural number 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, books: but this name other nations also use in the singular number, Bible. II. The holy Scripture is divided into the books of the old and of the new Testament, or covenant: for that it was written partly before, partly after the incarnation of Christ: The first part is called, books or writings Prophetical, the second Apostolical. III. In the old Testament are numbered 24. books yet so as we count the story of Samuel, of the Kings, and of the Chronicles, and the 12. small Prophets, to have but one several book in every story: as may appear in this table following. ●. Genesis, or the 1. book of Moses. ●. Exodus, or the 2. book of Moses. ●. Leviticus, or the 3. book of Moses. ●. Numeri, or the 4. book of Moses. ●. Deuteron. or the 5. book of Moses. ●. josua. ●. judges. ●. Ruth. ●. samuel's 2. books, commonly called 1. and 2. of Kings. ●. Kings 2. books, called also 3. and 4. of Kings. ●. Chronicles 2. books. ●. Ezra. ●. Nehemia. ●. Hester. ●. job. ●. The book of Psalms. ●. The proverbs of Solomon. ●. Ecclesiastes or the Preacher. ●. Canticles, or Song of Solomon. ●. Esayah. ●. jeremy: ad here his Lamentations. ●. Ezechiell. ●. Daniel. 24. The small Prophets. 12. 1. Hosea. 2. joel. 3. Amos. 4. Obadaiah. 5. jonas. 6. Michah. 7. Nahum. 8. Habacuc. 9 Zephaniah. 10. Haggai. 11. Zachariah. 12. Malachi. The books of the new Testament are 27. which are these: 1. The Gospel according to S. Matthew. 2. The Gospel according to S. Mark. 3. The Gospel according to S. Luke. 4. The Gospel according to S. john. 5. The Acts of the Apostles. 6. Paul's Epistle to the Romans'. 7. Epistle 1. to the Corinthians. 8. Epistle 2. to the Corinthians. 9 Epistle to the Galathians. 10. Epistle to the Ephesians. 11. Epistle to the Philippians. 12. Epistle to the Colossians. 13. 1. Epistle to the Thessalonians. 14. 2. Epistle to the Thessalonians. 15. 1. Epistle to Timothy. 16. 2. Epistle to Timothy. 17. Epistle to Titus. 18. Epistle to Philemon. 19 Epistle to the Hebrues. 20. The Epistle of S. james. 21. 1. Epistle of S. Peter. 22. 2. Epistle of S. Peter. 23. 1. Epistle of S. john. 24. 2. Epistle of S. john. 25. 3. Epistle of S. john. 26. Epistle of jude. 27. The Revelation of S. john. FOUR This Scripture, or the word of God contained in this Scripture, is the a 2. Pet. 1.19 rule ●th of faith and life, for all the true worshippers of God: because God is the b 2. Tim. 3.16. 2. Pet. 1.21. au●our of it, who cannot lie, and hath authority to command all men: and ●herefore ancient writers call them, ●ookes canonical, or Canonical Scriptures. Unto this volume also are usually annexed certain other books which are ●alled Apocrypha, that is, books kept hid 〈◊〉 secret: for that we must not bring these 〈◊〉 light when we are to confirm any doctrine concerning faith or God's worship by divine testimonies. V And as for the absolute authority of this Scripture, it consisteth in those very words wherein it was first written, for that the same words were spoken a 2. Tim. 3.16. 2. Pet. 1.21. by the holy Ghost unto these holy writers: and they are Hebrew in the old, and Greek in the new Testament. The translations or interpretations of other languages have their credit and authority, as they be found to agree with the first fountains whence they are derived. VI And albeit this Scripture ought to be received of all men, for that it came by the inspiration of God's spirit, and is of credit sufficient of itself: yet before the same be sealed in our hearts by the a Es. 39.21. john. 14 26. and 15.26. & ●6. 13. Rom 8.16. 1. joh. 2 27. &. chap. 5.6. holy Ghost, we cannot have any certain knowledge of the power thereof; that so we may with full assurance trust thereunto. VII. And yet we find certain proofs (as ●ans reason can conceive) good for the confirmation of the Scripture unto us, as these following; the majesty of that heavenvly doctrine, the simplicity, purity and excellency of the style: the consent also of all parts, the admiration whereunto it calleth us, the antiquity of the books, so many and so wonderful miracles, the admirable complement of all Prophecies, the divine preservation of these books against the fury of the enemies, the con● of the Church, the blood of Martyrs, and lastly the common state and condition 〈◊〉 those men which first writ the same. VIII. And albeit the consent of the Church be agreat argument to commend the authority of the Scripture unto us, yet the Popish assertion is false, that the authority of ●he Scripture doth hung upon the judgement of the Church: as if we could not believe ●he Scripture, or as if the Scripture were ●ot to be trusted, if the judgement of the Church did not move us thereunto, by testifying that these are the holy Scriptures, and commanding us to reverence them as the truth. IX. Neither yet do we here despise the judgement of the Church, when we ascribe not thereunto that which is due unto God, which is to assure us of the truth of this celestial doctrine. We must I grant highly esteem of the testimony of the true Church. For the Church (as a Notary) keepeth the holy Scriptures: and discerneth the true Scriptures of God from the false: as the goldfiner trieth and discerneth gold from copper by his touchstone, and as a skilful man can teach us to know good coin, which the ignorant knoweth not. Again, the true Church (as a common crier) doth publish the Scriptures: and lastly doth rightly interpret the same. X. Forasmuch as the only Hebrew text in the old Testament, and the Greek in the new is authentical, & hath absolute authority: the Council of Trent consequently must err, where it giveth caution, to ●ld the Latin old vulgar edition as authentical, in all public readings, dispu●ations, sermons and expositions: and that no man be so bold or presume to reject it under any colour. XI. And seeing the Scripture is given to instruct us, concerning God's worship & ●r salvation, those fantastical wits must ●re, which laying aside the Scripture fly ●nto revelations. XII. And whereas the scope of God in the scripture, is to teach men concerning his holy worship and man's true happiness; it followeth then that it is so absolute & perfect, that it containeth all things needful ●or this end & purpose. For otherwise we should say that God himself doth not at●ine that which he purposed, and this to speak, is against the omnipotency of God. XIII. If the doctrine of the scripture be: a 1. Tim. 3.16.17. & Psa. 19.7.8.9. perfect, comprising all points which necessarily concern Gods pure worship & our salvation: than it followeth that the Papists err, which thrust upon us their unwritten verities; traditions, I say, which neither Prophets nor Apostles have ever written. XIIII. And for that the doctrine of the Scripture is undoubtedly 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 necessity be erroneous which is contrary unto it: as some few traditions are, which the Papists thrust upon the Church, as the very word of God itself. CHAP. III. Of God. I. APHORISM. GOd is a a john. 4 24. spirit, most b Deut. 6.4. Exo. 3.14.15. pure, c Psal. 139.7 etc. Es. 66.1. jer. 23.23 24 1. Kings. 8.27. infinite, d Rom. 1.20 and 23. 1. Tim. 1.17. Psal. 102.25. etc. Reu. 1.8. eternal, 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. job. 38.39. Psal. 91.1.2. almighty, most g Psal. ● 1.104.24.147.5. 1. Sam. 16 8. Heb. 4.13. Rom. 11.33.34. and 16.27. ●im 1.17. h i k l Exod. 34.6. and 7. wise, h Psal. 5.13. and 34.9.51.20. & ●st v. 54 8.9. good, i jon. 4.2. loving, k jon. 4.2. merciful, l Gene. 18.23.25. Deut. 32.4. job. 34.10. ●2 & 36. chap. Psal. 11. last v. 34.16.17. Prou 8.8. Es. 45.11. jerem. 12.1. ●m. 1●8. just, m Leu. 19.2. Josh. 24.19. 1. Sam. 2.2. Psal. 99 3. Es. 6.3. holy, n Psa. ●●. Heb. 6.17.18. Tit. 1.2. true & of most free o Rom. 9.15, etc. Math. 20.15. & absolute authority: and is p Math. 28. ●9. Father, Son & holy spirit: creator of heaven and q Gen. 1.1. earth & of all things which are contained in them: the r Luk. 1.68, etc. redeemer and s Ephe. 2.10. sanctifier of all his elect. II. These three the Father, Son, & holy Ghost are three distinct a Heb. 1.3. persons: and every person very b john. 1.1. Act. 5.3. & 4. God: yet not three Gods, ●t they are that c Deut. 6.4. one very God, which in 〈◊〉 Scripture is called jehovah the Lord. III. These three persons differ, & are distinguished, for that the Father is of none: the Son is of the a john. 1.14 Father by an incomprehensible and unspeakable b Psal. 2.7. Prou. 8.24. and 25. generation: d Ibid. Rom. 8.9. 〈◊〉 holy Ghost is of the c john. 15.26 Father & of the son by an incomprehensible and in●kable e john. 15.26 1. john. 5.7. proceeding. CHAP. FOUR Of the Angels. I. APHORISM. THe Angels are a Psal. 104.4. spiritual 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. etc. minister unto God the creator. II. Of the Angels, some are good, some are evil. III. The good Angels are they which have stood and continued in their perfection, wherein they were created, and have received their a Math. 18.10. & 22.30. confirmation: & therefore are ever ready b Psal. 103.20.21. to glorify God in all obedience: for which cause they did appear in certain winged pictures (which are called c Exod. 25.18. etc. 1. king 6.23. and 29. Cherubins and d Es. 6.2. Seraphins) form like men to the people e Exo. 25.18 of Israel, and to the Prophets f Es. 6. Esay & g Ezech. 1. Ezechiell, to signify their cheerfulness and readiness for the execution of God's decrees. FOUR The Lord useth their ministery & service, both to make relation of his will unto a Num. 22.32.33. men, specially the b Gen. 19.13 judg. 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. Revel. 1.1. godly, (and hence it is they have their name): & to govern c Col. 1.16. Ephe. 1.22. the world, in as much as they d Psal. 34.8.91.11. Gene. 14.19. & 16. c. 32.1. 1. King. 19.5.2. King. 6.17. etc. 19.35. Dan, 3.25. & 6.23. protect the faithful against all dangerous events, the snares also and assaults of their enemies, (which are evil men and Angels,) punishing e Gen. 19 2. King. 19.35. Act. 12.23. the wicked, and f 2. Sam. 25.15.16. chastening ●e godly: and for this cause are they calid g Ephe. 1.21. Col. 1.16. thrones, dominions, principalities, ●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 deli●r any message from God unto men, they speared in the likeness of a Gen. 18.2. and 4. c. 19 2. Heb. 13.2. judg. 13.6. etc. Mar. 16.5 Luke. 24.4. Act. 1.10. young men, ●y beautiful in sight, and sometimes ●ning with some excellent brightness. sometimes they have appeared in fiery bo●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 transpor●tion c 2. King 2.2. of Elias, and in the protection of Elizeus d 2. King 6. against the Syrians. They ●ue also appeared sometimes when men ●aue seen them with their eyes e Gen. 18. & 19 Luk. 1.11. and 28. waking: ●nd sometimes to men in their f Math. 1.20 sleep: and sometimes also when men watched, ●ut yet overtaken with some great g Reu. 1.10. astonishment of mind. 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 very excellent both for majesty and a Math. 28.3. Act. 1.10. Dan. 10.5. & 6. glory, yet it is great wickedness to b Reu. 19.10. &. c. 22.8. & 9 Col. 2.18. jud. 13.16. worship them, because they are creatures, and our fellowservants. VIII. The use of this doctrine is; that in dangers we ask of God the protection of the holy Angels: and that we be assured, that they shallbe ready at hand for our good according to God's a Psal. 34 8. & 91.11.12. promise. IX. So far of the good Angels. The evil Angels are they which by their contumacy and disobedience against God, have a john. 8.44. jude. 6. 1. Pet. 2.4. fallen from that blessed state or perfection wherein they were created: and so become evil: ever since maliciously inclined to hurt both the glory of God and the salvation of men. X. They be called in Scripture, evil a 1. Sam. 16.15. etc. spirits, b Levit. 17.7 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, horrible, or terrible, because when they appeared, their very sight did strike some terror in them which saw them. And c Deut. 32.17. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, destroyers, because they intent nothing more than the destruction of men. And these names are found in the old Testament. And in the new, d Math. 9.34 etc. 1. Cor. 10.20. 1. Tim. 4.1. james. 2 19 Revel. 9 20. they are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, because of their knowledge to discover things secret: and unclean e Math. 10.1 spirits, because they provoke men unto all kind of filthiness and uncleanness, being mixed with such unclean men to commit abominations. They are also called f Ephe. 6.12. principali●ities, powers, princes of the world, the governors of the darkness of this world, spiritual wickednesses, or evil spirits, because they work mightily in the reprobate. XI. The evil Angels also are very a Luke. 8.30. many, but the Scripture speaketh not of any certain number. XII. Their prince is called in Hebrew a job. 1.6. etc. 2. Zach. 3.1 Luk. 10. 1●. & often in the N. Testament. Satan, that is, an adversary, because he is the very enemy of God & his children: & b Mat. 12.24. Beelzebub, or c 2 King 1.2 Bahal-zebub, that is, the master or prince of flies, either because in Ekron in times past, that idol drove away flies, or had the form of a fly. In Greeke his name is d Mat. 25 4.1 john 8.44. 1. john 3.8. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a devil, that is, a slanderer, because he falsely accuseth and chargeth God & his children for their words and for their works: e job. 1.9. and f Math. 6 13 Ephe. 6.19. 1. john 3.12. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; that is a wicked one, for that he ever goeth about maliciously to disturb the faithful: and g Math. 4.3. 1. Thess 3.5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Tempter, because he tempteth God's people, endeavouring to bring them to sin and so to destruction. He is also called the h joh. 12 31. etc. 14.30. & 16.11. prince of the world, & that great i Reu. 12.9.2 Dragon, and the old Serpent. The rest are called his k Mat 25 41 ●. Cor. 1.7. Angels. XIII. And albeit Satan and his Angel's band themselves against God and his children, & that the devil oppose himself as much as he can in will & desire: yet can he not effect any thing, to hurt the faithful, or against the will of God. For the lords power curbeth him, and keepeth him so safe bound that he executeth only such things as are a 1. Kin. 22.20 etc. job. 1.6. and 2.1. Math. 8.31. and 32. given him of God in commission. Neither doth the Lord permit Satan or his Angels to destroy b Mat. 24.24 Luke. 22.31.32. Io. 10.28.29.33. Ro. 8.35. etc. his elect, but only to exercise c Math. 4.1. etc. Ephe. 6.12. etc. them with temptations. XIIII. The use of this doctrine of wicked spirits is, that we may be more watchful, to avoid their snares and practices: and that we may provide ourselves of such armour as may be strong & of good proof, to bear so many and so strong enemies: and principally that knowing our own ignorance and weakness, we may cry unto God for strength, and for protection against all their illusions & assaults: & as for weapons to fight with the devil, they are without us, as God's promises & precepts, or within us, as faith and prayer, & obedience to God's word. CHAP. V Of the first integrity of our nature, wherein is entreated of the Image of God, and of free will. I. APHORISM. FOrasmuch as after the Angels among God's creatures, man hath the next place: it is requisite that we learn also in what manner he was created of God in the beginning, that so we may understand how this our deformity came not from God in the creation, but from some other cause. II. Man therefore was created in the beginning after the Image a Gene. 1.27 of God; so that he was like the Lord his maker, in that he represented his majesty in certain excellent graces. III. These gifts did appear partly in soul, partly in body. First the soul was endued with singular a Col. 3.10. Gen. 1.23. wisdom in the mind or understanding, whereby he rightly knew both God his creator, and the works or creatures of God: next in the will & affection there was a conformity with the will of God, and this the Apostle calls true righteousness b Ephe. 4.24 and holiness. In the body, there did appear in man's countenance first a Princely majesty, so as the very 〈◊〉 beasts took him for their very Lord or sovereign. c Gene. 1.28 Some little sparkle of this appears as yet, for that brute beasts we see will be tamed and made tractable to serve man, or at least wise not to hurt him. FOUR Man's will in that first integrity of nature was free, a Gen. 3.18. so as he could thereby choose either good or evil, and therefore could obey or disobey God. CHAP. VI Of God's providence. I. APHORISM. THe providence of God, is the eternal, most wise, most just, and immutable a Act. 2.23. Act. 4.27.28. counsel or decree of God, governing or disposing b Mat. 10.29 30. Luk. 12.6.7. Exod. 21.1. Deut. 19.4.5. Prou. 16. last v. Heb. 1.3. every thing that he hath made to his own c Prou. 16.4. Ro. 9.22.23. glory, and the salvation d Rom. 8.28 1. Cor. 11.32 of his elect. II. It followeth therefore that fortune is no cause at all to effect any thing. III. And albeit God also by his providence a Gen. 37.28 and 45.5 7.8. Ex. 7.6 etc. 8.15. 2. Sam. 12 12.16. etc. 10.11. 1. K. 22.19 2. Chro. 18.18 job. 1.21. Es. 10.5. Ac. 2.23. etc. 4.27.28. disposeth of the sins of men: yet is he no cause or any author of sin, because he is not delighted with sin, but rather b Psa. 5.5 6.7 abhorreth it: neither doth he sin, nor can he sin. Again for that he neither commendeth nor persuadeth any unto sin: neither doth he inspire evil into sinners, nor constrain them to sin: but c Gen. 50.20 Prou. 16.4. Exod. 9 16. Rom 9.17. Rom. 8.28. directeth all things to a good end. FOUR Men may not therefore excuse their sins by God's providence: for as for the wicked, their consciences can a Math. 27.4 Gen. 45 3. Gone 42.21. convince them of their own naughtiness, & they sin not unwillingly, but rather take pleasure b 2. Sa 16.22 in sin, and are often carried with full sail c 2 Sa 16.13. thereunto: and have ever an evil d Ge 50. 2●. Es. 10.7. intention; But the godly fall into sin being seduced by an evil e jam. 1. 13.14.1●. concupiscence: and when they have sinned, they acknowledge their offence with f Psal. 51. Mar. 14. v. last. detestation. V The use or benefit of this doctrine is three fold. First that we may learn a Gen. 45.4. etc. &. c. 50.19.20.21. 2. Sam. 16.17. job. 1.21. patience in adversity: for that hereby we know that b Amos. 3.6. Es. 45.7. 1. Cor. 11.32. God sendeth not adversity to destroy us, but for our c Gen 50.20 Rom. 8.28. 1. Cor. 11.32 good. The second, that in prosperity we may be d Gen. 24.27 thankful unto God: for that we see, it is God, who moveth men's minds & actions to wish and to do e Gen. 32.6. & 33 4 and 39 4.21. etc. us good: or at least wise, albeit they do wish us evil, yet they can not f Exod. 3.21 12.35. Gen. 31.24. Nu. 22. & 23. hurt us, but rather do us good. Again we see it is he which giveth a blessing also to things which have g Luk. 12. ●5 Leuit. 26.26. Es. 3. 1. Hag 1 6. 1 Kin. 19.8. no life even for our good. The third benefit is, that we may be h 1. Sa. 17.35 2. Tim. 4.18. assured, that God will ever be a father unto us, both to protect us from evil & to confer upon us all good things. VI We must also so rest upon God's providence, as that we do not neglect the means, (if we can have them) but use them with reverence, and in the fear of God, as instruments serving God's providence: not that we should trust in them, but lest we a Math. 4.7. Act. 27.24.30.31. Gene. 32. tempt the Lord. CHAP. VII. Of sin.. I. APHORISM. Sin is the a john. 3.4. difference or discrepance between the action or nature of man, & the law of God. And therefore by the law cometh the b Rom 3.20 and 7.7. knowledge of sin, that is by comparing man's life and nature with the law of God, as when the spots of our faces are known, by considering the face in a glass. II. Sin is either, that first, or that which bred of the first. III. The first sin is that fall a Gene. 3. Rom. 5. or disobedience of our first parents in Paradise, transgressing God's commandment concerning that one forbidden fruit. FOUR The sin which bred of the first, is either original or actual. V Original sin is that which is inherent 〈◊〉 our nature from our first a Psal. 51.7. Ephe. 2.3. conception: 〈◊〉 wit, the b Rom. 5.12. apostasy of all the natural ●onnes of Adam in his loins, & the corruption of nature that followed: which the Apostle calleth the sin c Rom. 7.20 which dwelleth 〈◊〉 us. VI This corruption doth most infect the ●nderstanding and the will. VII. The understanding or mind is so darkened, that albeit in earthly things, and things pertaining to civil life, it doth discern often very much: a 1. Cor. 2.14 john. 1.5.18. c. 6.44. c. 9.39 Math. 16.17. Act. 26.18. Rom. 1.21.22 23. yet in heavenly matters, that is, in those things which con●erne the pure worship of God and the everlasting salvation of our souls, it is 〈◊〉 altogether blind. VIII. The will is so a Gen. 6.5. chap 8.21. Rom. 8.7. corrupted, that albeit a man wish well unto himself: yet hath he no desire to those things which concern the worship of God, and his own salvation for ever: but is most strongly bend to will and desire the contrary. IX. Original sin in respect of the corruption of nature, either a Rom. 6.12 reigneth, as appeareth in most of the unregenerate: or reigneth not, but is resisted: and this resistance is either by the only light of b Rom. 2.14. natural reason, as in the unregenerate, which are called continent: or by the working also of the c Rom. 8 2.10.11. holy Ghost, as in the regenerate. X. Of original sin, because of natural corruption issueth sin actual: which consisteth in action, as in thought, word, or deed. XI. Actual sin may be distinguished many ways. For first it is a sin either of commission or omission. A sin of commission is, when any thing is committed, which is in the law forbidden, as murder, adultery, theft. A sin of omission is, when any thing is omitted, which in the law is commanded to be done, as when a man doth not give due honour to his parents. XII. Secondly, an actual sin is committed or omitted either in soul or spirit only, or both in body a 1. Cor. 7.3.5. and 2. Cor. 7.1. and soul. XIII. Thirdly actual sins, some are committed against God, some against the neighbour, some against our own selves. XIIII. Fourthly, actual sin is either a not-voluntarie, or voluntary. The not voluntary, as evil a Mat. 15 19 thoughts, and b Rom. 7 7. and 8. Mat. 5.22 28. lusts which steal upon us against our will. The voluntary is, when the will is delighted with wicked lusts, or at the least wise favoureth them. Whereupon again it followeth that a voluntary sin is either a full sin, or a broken. A full sin, is when a man with c john. 8.34. full purpose, and with all his might rusheth to commit things, whereunto wicked lusts drive him. A broken sin I call that, when a man is d Rom. 7.15 etc. carried by his evil concupiscence to consent to do that which he doth not approve. Again a voluntary sin may be distinguished into sin unadvised, * Rash or unadvised. and deliberate. Sin unadvised is, when the e 1. Sam. 25.13. will doth unadvisedly and suddenly consent and give place to evil lusts. Sin deliberate is, when the will doth not hastily consent to evil affections, but with f 2. Sam. 11. deliberation going before. XV. Fiftly, actual sin is either secret or * Or open. known. Again, a secret sin is either unknown to him which committeth a Psal. 19.13 it, & to others also with him: or to b 1. Tim. 5.24 others it is secret, but known to himself. A known sin is either known to him which committeth it: or known also to others with him. XVI. Sixtly, an actual sin is either a Mat. 12.31 remissible or irremissible. Remissible is that which hath repentance with it: irremissible which wanteth it; & of this kind there is but one, that sin which is called the blasphemy against the holy b Ibid. Ghost: which is, when a man of devilish malice doth contradict the verity of the celestial doctrine, against the testimony of God's spirit, which convinceth him in his conscience thereof: & yet further proceedeth in a deadly hatred & persecution of the professors of the truth, and this kind of sin Christ objected against ●he pharisees. And john called this sin, a ●nne unto c 1. joh. 5.16. death, and warneth that we ●ay not for him which committeth the same. The reason whereof Paul rendereth 〈◊〉 the Epistle to the Hebrues, in that ●e saith; it is d Heb. 6.4. impossible for such to be venued by repentance: for the just judgement of God is against such, who will not ●e mocked, neither will he suffer e Gal. 6.7. his spirit, which is the spirit of truth, to be charged with a lie. XVII. And if we admit the old distinction in this sense, where sin is distinguished into venial and mortal, it may well be admitted. But not otherwise, as when they call that venial which meriteth pardon, because it is but small and light: and that mortal which meriteth death, because it is great. For every sin of his own nature, even the least, a Rom. 6.4. last. meriteth death: and not only temporal death, but even b 1. job. 5.16 eternal. Contrarily all they obtain pardon which do repent and believe in Christ, albeit they have committed most grievous sins. XVIII. Again a sin pardonable is either the lesser sin, or the greater. And both are considered or judged either by the principal antecedent working cause, (which the Greeks' call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉,) or by the manner of doing, or by the object or matter wherein the sin is committed. In respect of the cause, the sin is the lesser which is committed of ignorance, as Paul's persecution; or of infirmity as the fall of Peter: but the greater, which is committed against the conscience, as David's murder and adultery: or of malice, as Semeis' reproachful and railing speeches. In respect of the manner of doing, his sin is less, which offereth adultery by persuasion, as David with Bethshabe, than his sin, which offereth violence, as that uncleanness committed with Dina by Sichem, judg. 19 and with the Levites wife by the men of Gibeah. In respect of the object, the stealing of a penny is a lesser sin than of an hundred or a thousand crowns. Again it is a lesser sin to steal a beast, then to steal a man, which sin they call * Stealing either free men or slaves and keeping them close in bonds. Pla●ium in the Latin tongue. And it is the lesser sin to speak an idle word: but the greater to speak any blasphemy, or any thing hurtful to our neighbour. XIX. It appeareth by these distinctions, that sins are unequal, contrary to the Stoics Paradox: & this also may be understood by the a Mat. 12.15 unequality of punishments. XX. And thus far of the kinds and degrees of sin: The author of sin first is the a Gene. 3.6. etc. joh. 8.44. 1. john. 3 8. devil deceiving our first parents, next after him our first b Gene. 3.6. parents themselves, in that they gave place to the devils lies. XXI. The effect or punishment of sin, is a Rom. 8. v. last. death both of body and of soul, both temporal and eternal, and all kinds of b Gen. 3.6. etc. griefs and miseries. CHAP. VIII. Of the law of God. I. APHORISM. THe law of God is a a Psal. 1.2. doctrine sent from b Exo. 20 1.2 God by c Exod. 19 john. 1.17. Gal. 3.19. Moses to the people of d Deut. 6.6. Ps. 147. v. last Deut. 4 6.7.8 Israel, whereby he testified e Psal. 19.8. Ps. 78.3. & 56 and taught in what manner he would be worshipped of them. II. Of God's laws some a Rom 9.4. are b Exod. 20. moral, some c Leuit. ceremonial, and some are d Exo. 21.22 judicial. III. The judicials, are laws of the a Exod. 2.22 23. right of contracts, and of penalties for offenders, given for the preservation of public peace and justice among men, and for the punishment of the contempt of the laws of God. FOUR The ceremonials, are a Levit. 1.2.3.4 6.7.5. laws concerning the ceremonies which God appointed for his external worship, and for the instruction of that people, concerning their ●uerlasting salvation by Christ which was to come. V The morals, are laws a Exod. 20.1 Deut. 5.6. concerning the manners and duties of every man towards God and towards his neighbour. VI The moral laws a Ibid. are dispersed in all the books of Moses, but in the Decalogue they are summarily collected. VII. The Decalogue is divided into two a Exo. 24.12 and 31.18. & 32.16. & 34.1 Tables: of the which two, the first containeth four precepts, concerning our duties to God, or concerning the b Mat. 22.37 Deut. 6.5. love of God: the second. Table containeth six precepts, concerning our duties to our neighbour, or how c Ibid. 39 Levit. 19.18. to love our neighbour. VIII. These precepts for the most part have their * A trope or figure when part is understood by the whole, or the whole by the part. Synecdoche: for in the prohibition of sins, he commandeth the contrary virtues, and contrarily in commanding the virtues he doth prohibit the contrary sins: and by one special he understandeth all of that kind, or the general, and with the external actions, the internal thoughts and lusts must be understood. IX. Furthermore to attain the right sense & meaning of the Decalogue, these rules also must be observed. The meaning of every precept must be taken, of the end and scope for the which that law was given, to wit, the next end: as for example. The end of the fift precept is the preservation of civil order, & society: therefore there are commanded duties of superiors to inferiors, and of inferiors to superiors, for that without this no civil order can be kept. Again for diverse respects, the same action may be commended in diverse laws: for the ends cause actions to differ: as, protection, as it is the duty of parents towards children, or of Magistrates to subjects, it is commanded in the fift law: but as it is an office of Christian fortitude in the preservation of life, it is contained in the sixth law. So false witness, in that it hurteth the good name of the neighbour, it belongeth to the ninth Commandment; but so far as it tendeth to hurt his life, it doth appertain ●o the sixth precept. Again: The correlatives are commanded with their relatives: for that the one can ●ot stand without the other: where therefore it is commanded in the fift precept ●hat some obey, it is commanded also that ●me do govern: and where the governors are commanded to be honoured, they ●e commanded also so to live, as that they 〈◊〉 worthy of honour. So in the fourth pre●pt, where men are commanded to learn ●e word of God, some also are commanded to teach the same. Again: The second ●able must give place to the first: for we must ●ue the neighbour for the lords cause, that 〈◊〉 for that the Lord commandeth, and to his ●orie. Therefore parents and all superiors must be honoured as is commanded 〈◊〉 the seventh precept of the second Table: ●at (as the Apostle speaketh) a Ephes. 6. ● in the Lord, ●at is, in the fear of the Lord, so as the ●ord be not offended, when they be ho●red. But this rule must be understood of the ●orall law: for in these the second Table ●ust give place to the first, but not in the ceremonial. If therefore the necessity and life of our neighbour require an omission of a ceremony, we must rather b Ose. 6.6. Mat. 32.4. & chap. 15.3.4.5.6. omit a ceremony then neglect the life of our brother. Therefore this rule also must be kept. The ceremonial law must give place to the moral. X God gave his law, a Psal. 147.19.20. Deut. 4.6.7.8 partly thereby (as by a special mark) to put difference between his people and all other nations and people of the world: partly that he might be worshipped by them as himself had b Deut. 4.1. etc. & chap. 12.32. prescribed: and partly to prepare them unto c Gal. 3.23.24. Heb. 9 & 10. the faith of Christ which was to come. XI. His preparation was both by instruction, and by charge. XII. First, he taught them by ceremonies, which were as visible Prophecies concerning Christ, a Herald 9 & 10. shadowing his sacrifice, whereby he should expiate the sins of all the elect. XIII. He urged and charged them, in a Col. 2.14. ●om. 3.20. convincing them of sin, both by the ceremonies, and by the law moral, but specially in that by b Deu. 27.26 Gal. 3.10. by threatening his curse against them, he caused them to seek for ●race in Christ. XIIII. Concerning the abrogation of the law, ●hus it is; a law is said to be abrogate, when ●t is repealed, made void, or abolished: so ●hat the people to whom it was given, and whom it did bind, are no more bound ●hereby. XV. Therefore the moral law, may not be said to be abrogate, because it is a perpetual rule of justice commanding summarily the a Mat. 22.40 love of God and of the neighbour, which are men's duties for ever. Albeit it be granted also as true, that the faithful are freed by Christ from the b Gal. 3.13. curse, severity or, c 1. john. 5. 3 Rom. 6.14. extremity of the law. XVI. But as for the ceremonial law, that it is a Col. 2.14. Ibid. 17. Ephes. 14.15. Gal. 3.25. abrogate is evident by the scope and use thereof. For it was given to instruct that ignorant people as a b Gal. 3.24 schoolmaster, concerning Christ to come, and to lead them unto him as by the hand, by shadowing & c Heb. 9.10. Col. 2.17. prefiguring Christ's Priesthood many ways. The d john. 1.17 truth then being come, and we finding the lively and e Heb. 10.1. express image of all things needful for salvation in Christ: it followeth, that these legal shadows & figures are abolished, & that the law hath performed and ended that pedagogy. XVII. The question is harder concerning the abrogation of the judicial law. For it can neither simply be said to be yet in force, seeing the common wealth of the jews is abolished: neither yet may we say that it is altogether abrogat, for that it containeth many laws which have a scope & use perpetual. It seemeth then that this question may be thus answered. The Christian Magistrate is not bound to the judicial laws of Moses in respect of some special circumstances which did concern the people of Israel: notwithstanding concerning the kinds of a Levit. 24.1 Deut. 13.5. and 10. penalties which the Lord hath appointed for the reverend estimation & observation of the Decalogue, the Christian Magistrates seem to me assuredly, at this day to be no less bound for the keeping of these laws, than the Magistrates of the people of Israel were in elder ages. CHAP. IX. Of the likeness and difference of the old and new Testament. I. APHORISM. THe word Testament is here used, to signify the covenant, which God made with his people. II. The cause wherefore this word is used, is for that the Greek interpreters of the Bible, translated the word Berith (which signifieth a covenant) a 1. King. 5. 2. Kings. 23. Esay. 59 jerem. 31. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a Testament: using the word (as it seemeth) in general sense, as if they had 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a covenant. And for this cause the Apostle b Heb. 9.15.16.72. useth the word Testament in his Epistle to the Hebrues, disputing also from the proper signification thereof. III. And assuredly the free covenant of God, hath this common with a Testament, that it could not be ratified and confirmed but by the a Heb. 9.15.16.17. death of the parties covenanting, that is, by the death of the son of God, who being very God, together with the Father and the holy Ghost, made that his covenant of grace with his people. FOUR The Legal covenant also was confirmed by the death of a Exod. 24.5 6.7.8. Heb. 9.18.19.20. beasts, albeit this were but ceremonially. V The lords covenant with his people, is taught in Scripture to be double. The covenant Legal, or of works; and the covenant evangelical or of grace. VI The covenant Legal, is that wherein God in elder ages promised the Israelites all manner of a Levit. 26. Deut. 28. blessings corporal, and also life b Levit. 18.5. Gal. 3.12. Ma. 19.16.17 Luke. 10.25.26.27.28. everlasting, under condition of yielding c Ibid. perfect obedience to God's law by their own d Deut.. 6 5. Luke. 10.27. strength, and contrarily, he threatened diverse e Levit. 26. Deut. 27. curses, and eternal f Gal. 3.10. death to all such as did break any g Ibid. one Commandment of the law. The ratification and confirmation of this covenant is described. Exod. 24. VII. The Covenant of grace is that, wherein the Lord hath promised his free a Gen. 12.1.2.3 & chap. 15. etc. 17. favour and grace forever b jere. 32.40 to all them which believe in Christ: under condition of that c Mar. 16 16 john. 3.16. Ro. 10.9.10. blessed faith, and true godliness or new obedience joined therewith: yet neither of both these graces to proceed from their own strength, but to be the mere gifts of God freely d jere. 31.33 34. Ephe. 2.8. john. 5.25. john. 6.45. given them. VIII. Whereas the old and new Testament are opposed the one to the other: we must note, that the old Testament is taken two manner of ways: sometimes to signify the Legal a jerem. 31.35.32. Heb. 8.8.9.13. & chap. 9.15.18. covenant, sometimes to signify the covenant of grace as it was established with Abraham & his posterity. But by the new Testament the covenant of grace only is understood. IX. Now if any ask of the likeness & difference of the old and new Testament: by the name of the old Testament, we must understand that covenant of grace, as it was confirmed with a Gene. 17. Abraham and all the fathers before the coming of Christ. Therefore in this comparison of both Testaments, there is no mention to be made of the Legal covenant. X. In substance the self same the old and new Test, or covenant: but the ministration diverse. The likeness therefore or agreement of both Testaments doth consist herein, that both have one and the self same substance: but they differ in that the ministration is diverse. XI. In the substance of the covenant 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 Greeks' call it, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: antecedent or principal cause. moving cause of the covenant: The third, what the stirring, moving and * The Greeks' call this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the evident cause. meritorious cause is. XII. The scope of the calling of the fathers and of establishing God's covenant with them, was the blessed immortality: The moving cause, God's free favour & 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 heavenly beatitude, may appear by these arguments: Frist, because they were called by the a Rom 1.2. Rom. 3.21. promise of the Gospel, wherein it is evident that men are called unto an heavenly b Ephe. 1.13 2. Thess. 2.14 felicity. Secondly, for that they had the same c 1. Cor. 10.3. and 4. Sacrament with us, the same I say, in signification, that is, seals of the same grace. Thirdly, for that God vouchsafed to make these holy father's partakers of his word, whereby souls are d 1. Pet. 1.23 quickened, and men are lift up unto the hope of life everlasting. Fourthly, for that God promised those fathers that he would be their e Levi. 26.12 Math. 22.32. God, that is, that he would be not only the God of their bodies, but also & principally the God and Saviour of their souls for ever: and therefore he promised to knit their souls unto himself in righteousness, that he might make them partakers of life f Psal. 144.15 Psal. 33.12. Haba. 1.12. Deut. 33. ●9. everlasting. Fiftly, for that God in his covenant testified, not only that he was now their God, but also promised that he would be their God for g Gen. 17.7. ever: in which promise assuredly the heavenly felicity & life everlasting is plainly signified unto us. Sixtly, for that God promised also that he would be the God of their h Ibid. seed after them, that is, of the posterity of them after their death, for their sake and for their comfort. Seventhly, for that God i Exod. 3.6. Math. 12.32. professed of Abraham, Isaac & jacob 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. etc. Gene. 26.27. Gene. 28.29. etc. miseries in this life: whereby it is manifest, that they waited and looked to receive at God's hand, not an earthly but an heavenly rest and happiness: otherwise they should be frustrate of their hope, and so deceived by the oracles and divine promises of God. Ninthly, for that Paul to the Hebrues testifieth, that Abraham, Isaac and jacob, did by faith l Heb. 11. 9.1●0 abide in the land of promise as in a strange country, looking for, desiring, and minding their heritage, and City, and country in heaven. Tenthly, for that if these fathers had not expected the complement of God's promises in heaven, they had been more blunt and m 1. Cor. 15.19. void of understanding then very blocks: for that they so eagerly sought after these promises, for the which there could be no hope that ever they should be performed on earth. eleventhly, for that those father's Abraham, Isaac and jacob n Gen. 47.9. Psal. 39.13. confessed that they were strangers in the land of Chanaan: and therefore we must necessarily understand, that the o Gen. 15.18 promise made of God unto them concerning that land, may not principally and properly be understood of that land, or of any earthly happiness to be enjoyed in that place, but of life everlasting, 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 retain the seal or Sacrament of eternal life which God had given them. Thirtenthly, for it is very apparent, that those holy fathers in all their q Psal. 119.166. & 174. desires & purposes set ever before themselves the blessed state of eternal life. Fourteen, for that jacob being even ready to die, professed that he expected the salvation of the Lord, that is the Lord had promised, and should give him: and then could he not r Gen. 49.18 look for in this life, because that anon after he died & departed from the same. Fifteenthly, for that the Prophets testify, that the covenant made with the fathers was s Esa 51.6. job. 19.25. etc. john. 13.15. Esa. 66.22. etc. Da. 12.1. etc. spiritual, and therefore that life everlasting was promised unto them therein. Sixteenthly, because Christ promising eternal life to his Disciples, saith they should t Math. 8.11 rest with Abraham, Isaac and jacob. Seventeenthly, for that Peter u Act. 3.25. promising that evangelical benediction, that is, remission of sins and life everlasting, to the faithful jews of his time, he made them herein equal to their fathers. Eightenthly. For that Christ in his x Mat. 27.52 resurrection raised up many of the Saints with him unto life everlasting: and therefore, because there is one & the like reason of all the elect, the rest also shallbe advanced in due time unto the kingdom of haeven. Nineteenthly, for that those holy fathers had the self same spirit of y 2. Cor. 4.13 Gene. 15.6. Hebr. 11. faith we have, therefore they were as well as we regenerate unto the hope of eternal life. XIIII. Again it may appear by the premises, that the covenant, whereby the fathers were reconciled unto God, rested not upon any of their merits, but only on the free a Ios. last. 2.3 mercy of God which called them to his grace and favour: again it is manifest that they received and knew b Heb. 11.4. john. 8.56. Dan. 9.17. Christ a mediator by faith, for by him they were received to commun with God, and made partakers of his holy promises. XV. Thus far we have showed the likeness and agreement of both Testaments: now it followeth that we declare also how they differ and disagree. XVI. The difference of both Testaments, consisting in the manner of administration, hath four parts. XVII. The first difference is this, that the covenant of grace in the old Testament, that is, before the coming of Christ, & that glorious appearance of the holy Ghost, was administered to a Gen. 15.18 & chap. 17.7. Abraham only with his posterity, and of these principally to the people of the jews b Math. 10.5 6 etc. 15.24. Rom. 15.8. the Israelites. But in the new Testament, that is, after the incarnation of Christ, and his Ascension into heaven, the same is administered to other c Mat. 28.19 Mar. 16.15. Act. 9.15. nations which came of Abraham's progeny, that is, to the Greeks' & d Rom. 3.29. Gentiles e Rom. 1.16. as Paul speaketh. XVIII. The second difference is, that the covenant of grace before the coming of Christ was covertly and darkly administered, by certain a Gen. 18.22 etc. 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 Messiah, which then was to come and ratify the covenant, and by b Gen. 15.18. Heb. 10.1. 1. Cor. 2.17. john. 19.36. types and ceremonies shadowing & prefiguring Christ to come. But when Christ was come, the dispensation of this covenant was more clear and more manifested, in the c Mat. 28.19 Mar. 16.15. and 16. preaching of the Gospel, and the seals thereof, Baptism and the Lords Supper: all which are lively 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 covenant. XIX. The third difference is, that before Christ's incarnation the covenant of grace was administered with a Gal. 3.24. etc. 4.1.2.3. less efficacy: but after with b Act. 2.17. john. 7.38.39 greater working grace & power of the holy Ghost. For albeit the holy spirit wrought in the elect under the old Testament, by those divine promises & ceremonies, but specially by the c Psal. 51.9. sacrifices, such a measure of the knowledge of God as was sufficient unto their everlasting salvation, yet he giveth his elect under the Gospel a d jere. 3.34. Esa. 11.9. and chap. 54.13. john. 6.45. 1. Cor. 2.10. 1. john. 2.10. and 27. greater light of knowledge, & so a greater measure of the true love of God. That one example of Abraham's faith, the father of e Rom. 4.18. etc. Heb. 11.17. etc. all the faithful, can not disprove this assertion concerning the regular and ordinary administration under the Gospel. XX. The fourth difference is for that the administration of the old Testament, was more a Act. 15.15. burdensome & grievous 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 Christ's Ascension abrogate those sacrifices & ceremonies of the old Testament, we must not therefore think any change in him. For he is rightly said to be inconstant and mutable, which changeth his purpose, or doth any thing contrary thereunto. But the Lord in abrogating those sacrifices, & in prescribing another form of worship, hath neither altered his purpose, nor done any thing contrary thereunto. For his scope in the service and worship prescribed in both Testaments, is to bring his elect to the knowledge of their salvation in Christ. Neither hath he done any thing contrary unto this: but in his great wisdom he hath called and doth conduct continually his elect diverse ways to that end he appointed; as he thought best both for those elder ages & for these times under the Gospel. Not unlike a skilful Physician, which cureth not a man in his old age with the same medicines which he used for his youth: for so doing we may not think him inconstant for changing his prescriptions. For that he wisely considereth the diversity of temperature which is in old and young: and so respecting this difference he apply fit remedies, which therefore necessarily, must be diverse and not the same. CHAP. X. Of the person and office of Christ. I. APHORISM. 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 self same, he is both a Rom. 9.5. 1. john. 5.20. God & man. For he is the b john. 1.14. only begotten son of God, which hath created of the seed c Heb. 2.16. Kuke. 1.35 42 of the d Luk. 1.31.34.35. virgin Mary e Heb. 10.5. joh. 1.3.1.10.4.2. Luk. 1.35 for himself, and so f Heb. 2.16. assumed or taken, and personally and unchangeably knit unto himself, the very body of man, g Heb. 10.5. & chap. 2.14. endued with a reasonable h Mat. 26 38 etc. 27 50. soul: and so without any change in his divine nature, he was made very man in i Heb. 2. ●7. all things like unto us, sin only k Heb. 4.15. excepted. III. This personal union of two natures in Christ, is well demonstrated by that phrase or manner of speaking, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which old writers have called a community of proprieties. And this community is nothing else but a Synecdoche, whereby we attribute that which is proper to one nature of Christ, to the very person, having his denomination of the other nature. As where Paul 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 blood: & so when Christ speaketh, c john. 3.13. no man hath ascended up to heaven but he which came down from heaven, the son of man which is in heaven. FOUR And sometimes we have an express distinction of both natures, as where Christ is said, a Rom. 1.3. and 4. to be made of the seed of David according to the flesh, and declared mightily to be the son of God, touching the spirit of sanctification, by the resurrection from the dead, and where he is said, to b Rom. 9.5. come of the fathers as concerning the flesh. So also when he is said, to be, c 1. Pet. 3.18 put to death concerning the flesh, but to be quickened in the spirit. And sometimes this distinction is left to be understood by conference of such places. V Again, Christ must be such a person as is fit to take upon him the office of a a 1. Tim. 2.5 Heb. 8.6. mediator: And such was none, but the son of God incarnate: for that he is allied to both the parts which were to be reconciled, and therefore loving both, and beloved of both. Again, he must so perform the office of a mediator between God & us, that by his b Heb. 9.15. death, he reconcile us unto God: and this death being God only he could not have suffered, and being man only he could not have overcome. Again, he must be very God, that the propitiatory sacrifice (which was his blood shed for the elect) might be a ransom & c Act. 20.28. 1. john. 1.7. sufficient price for our sins: again he must be very man to d Rom. 5.12 etc. satisfy the justice of God: again 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. Again he must be very God, that (after he had by the merit of his Priesthood reconciled them unto God, and obtained the holy Ghost for them) he might also himself give them the same holy spirit, to work faith in them, to receive him, and his merits. VI The office of Christ is three fold: for he is ordained of God to be our Prophet, Priest and King. VII. He executed his Prophetical a Deut. 18.18 Act. 3.22. & chap 7.37. function, or office of a teacher when he was conversant on earth, in b Math 4.17 Esa. 61.1. Luke 4.21. preaching the Gospel, & revealing c john. 1.18. unto us the secret counsel of God, concerning the great work of our salvation by him. VIII. He exercised the office of his Priesthood, partly when he was on earth, & partly doth still exercise the same in heaven. When he was on earth, he first offered prayers a john 17. Heb. 5.7. to his father for us, next his b Heb 7.27. own body upon the cross, and did expiate our sins c Heb. 9.25 etc. 10.14. with that his sacrifice. In heaven d Heb. 9.24. he appeareth before the face of the heavenly father with his sacrifice, once offered on earth, without e Heb. 10.12 intermission praying for us, that the reconciliation we have obtained, may be as fresh in memory, and never be lost. IX. The kingdom of Christ beginneth in this life, and is called the kingdom of grace, and it shallbe perfected in the life to come, which is called the kingdom of glory. The kingdom of grace is that spiritual kingdom a joh. 18.37. wherein Christ ruleth the hearts of his elect by his word and spirit. And this kingdom he administered in the old Testament unto his elect, by Priests and Prophets, & in the beginning of the new Testament by john Baptist, and himself with his Disciples: But at the last he solemnly begun to erect the same in the day of b Act. 2. Pentecost, when he sent the holy Ghost to his holy Apostles, that they might go preach the Gospel to all nations. So then he hath ever continued his kingdom on earth, & shall continue it until he return to judgement, at which time he shallbe ruler in the c Psal. 110.2. midst of his enemies: whom he plagueth now and then, and destroyeth, the last he cast them down, & make them his d Ibid. 1. footstool in his most glorious e 2. Thes. 2.8 coming, at which he shall free all his faithful members from all their afflictions, & carry them with him f 1. Thess. 4.17. to heaven, and make them partakers for ever of his heavenly kingdom, which then shallbe the kingdom of glory, when all the Saints shallbe translated to heaven, beautified and adorned in their souls with wisdom and holiness, in their bodies with great excellency and immortality, to be with Christ, in unspeakable joys and glory for ever and ever. CHAP. XI. Of Faith. I. APHORISM. NOw for that we are made partakers of Christ's benefits, which we receive by his death, as the remission of sins and life everlasting by a Rom. 3 25 Act. 10.43. faith, it shallbe expedient also that we learn what this faith is, how it breedeth, who receive this grace, and what proper marks it hath. II. This faith then, is a sure & firm a john. 17.3. Rom. 8.38. 1. john. 3.2. knowledge of the grace of God, purchased for us by the merits of Christ's death, and testified by the word of promise: whereby every believer doth apply that promise of grace unto himself b Gal. 2. particularly: assuring himself that the same doth no less appertain unto himself then unto the rest of the faithful. III. The holy c Mat. 16.17 john. 3.5.6.8 Ephe. 2.8. john. 6.45. Act. 16.14. Ghost a john. 3.3.5.6.7.8. 1. Cor. 4.15. Philem v. 10. 1. Pet. 1.23. worketh this faith in the hearts of his b john. 6.37. & chap. 8 47. & chap. 10.26. Act. 13.48. Tit. 1.1. 2. Thess. 3.2. elect which are of years by the d Rom. 1.16. & chap. 10.17. 1. Cor. 3.5. 1. Pet. 1. & 25. preaching of the Gospel. FOUR From this faith ariseth that holy a Ephe. 3.12 affiance and trust in God whereby the believer resteth himself comfortably in the fatherly b Psal. 32. favour & grace of God purchased for him by the death of Christ, considering both the truth c Heb. 11.11. & d Rom. 4.21 Heb. 11.19. power of God: from this affiance do stream forth all our spiritual e john. 8.56. Rom. 14.17. john. 5.25. etc. 6.57. & 63. joys and comforts, and all our spiritual life, according as by it we taste of f Psal 30.6. item 31.17. item 36.10. item 80.48.20. the great grace and favour of God. V Again, from this faith ariseth, and proceedeth the assured hope a Rom. 5.5. Rom. 8.23.24 25. of everlasting life, or of the celestial glory, which we shall have with our Lord Christ in his kingdom. VI Again, from this fountain springs the holy a Ro. 10.14. Rom. 8.15. invocation of God, our most faithful and bountiful Father, and our most mighty Lord and God. VII. Faith also causeth us to make a true a Rom. 10.9 & 10. 2. Cot. 4.13. profession: and confess with the mouth to the glory of God, that which we believe with the heart. VIII. To be short, hence proceedeth the a 1. joh. 3.3. Gal. 5.6. true love and reverend fear of God's children, which causeth them with all endeavour to please, and carefully to avoid what may offend and displease his holy spirit. IX. The grace of a Rom 8.38. and 39 john. 10.28. Rom. 11.28. Luc. 22.32. 1. Pet 15 & 23. 1. Ioh 2 19, 2. Tim. 2.19. Ps. 1.3. Es 42. 3. jer. 32 40. Os 2.19. & 20. perseverance is an inseparable companion of faith: for faith never dieth, albeit sometimes it be, as it were b Mark 9.24. Psalm 73. overturned, and as buried with the tempests of temptation. CHAP. XII. Of Repentance: where also is entreated of the life of a Christian, and of bearing the cross. I. APHORISM. SOmetime by the word Repentance in Greek is signified & understood a Mat. 21.29. & chap. 27.3. some sorrowing for any fact or deed done, whether a man be moved thereby to do well, b Math. 4.17. Act. 2.38. Ro. 2.4. 2. Cor. 7.9.10. 2. Tim. 1 25. or not moved: sometimes also it signifieth (as the best Divines have noted) to return to a perfect and right understanding, or to wax wise again: we follow now this later signification. II. Repentance then is a a Ezec 18.31 jer. 4.1.3.4. change of the mind, which is by nature wicked, and renewing of all faculties of the soul, proceeding from a sincere and religious b jerem. 4.4. Act. 17.30. 2. Cor. 7.10. fear of God; whereby the mind is carried with an earnest endeavour to do well, and to please God. III. Repentance doth consist of two parts: of a Ro. 6.4 5.6 Ephe. 4 22.23.24. Col. 3.5.6.8.9.10. Psal. 34 15. Esa. 1.16.17. mortification of the flesh, or of the old man, and in the quickening of the spirit. FOUR Repentance may also be distinguished into ordinary or common, and extraordinary or special. V The ordinary and common repentance is that, which all men are bound to put in practise all the days of their life, because of the corruption of nature. VI A special a 1. Cor. 5.5. 2. Cor. 12.21. repentance is that, which raiseth as it were from death, either then which have fallen shamefully, or in an unbridled licentiousness have given over themselves to sin, or have shaken off the yoke of God in some special apostasy. VII. In an ordinary repentance it will suffice that we confess ourselves unto a Psal. 31.5. God: but an extraordinary requireth confession, b Psal. 51. sorrow, and deprecation before the c 2. Cor. 2.7. etc. 18.21. congregation, that the Church may be satisfied, and receive again the sinner which is excommunicate, for any scandal. VIII. There is also an extraordinary repentance of some one whole congregation, when fearing the Lords corrections to approach for some general sins of the greatest part of the people, they strive by prayer, a joel. 2. 1●. weeping and fasting, to turn away the wrath of God from them. They had also in this, in times past, in the Church of the jews, their b Ester. 4.3. jerem. 6.26. sackcloth and ashes. IX. The holy Ghost is the cause efficient, a Act. 11.18 2. Tim. 2.25. or the Lord which worketh in us unfeigned repentance. X. The a Math. 3.8. fruit and effect which followeth true repentance, is a Christian life: and this consisteth in forsaking and b Luke. ●. ●3 denying ourselves, in meditation of the life to come, and in the right use of all earthly blessings. XI. The forsaking of ourselves, partly respecteth men, partly and principally it respecteth God. XII. The forsaking ourselves which respecteth men, consisteth partly in a Rom. 12.10. Philip. 2.3. reverencing them with all Christian modesty, partly in doing b 1. Cor. 13.4 etc. 1. Tim. 1.5. 1. john 3.18. good to them with all sincere affection of heart. XIII. That denying of ourselves which respecteth God, frameth us with a Phil. 4.11. 1. Tim. 6.0. patience to rest contented with that state and condition of life, which the Lord shall give us, and specially to the b Rom. 8.17. bearing of the cross. XIIII. Special motives to bear the cross patiently are these following. 1. Because this is the good a Heb. 12.5. will and pleasure of our heavenly Father, to exercise his children in this manner, as it were, to make good trial of them. 2. For that b Heb. 5.8. & chap 12 2. 1. Pet. 2.21. Christ himself was to learn obedience by the things which he suffered, and we must be made c Rom. 8.29. conformable unto him. 3. For that if we be d Rom. 8.17. 2. Tim. 2.12. partakers with Christ in his passions, we shall be partakers also with him of his glorious resurrection. 4. For that it is needful and good for us always to have some cross, that having experience of our own weakness and frailty, we may be truly e Psal. 119.71 humbled: that so being humbled, we may learn to call for f 2. Cor. 1.9. strength from God, that so we may have experience of his g Rom. 5.4. presence, and that by this experience we may receive h 2. Cor 1.10 Rom. 5.4. confirmation of our hope. 5. For that we have need to learn the obedience i Psal. 119.71 we own to God, that the rage of our corrupt nature be subdued and bridled, and that the sins we have committed, may be punished, lest we be k 1. Cor. 11.32. damned with the world. 6. For that when we suffer persecution for righteousness sake, and specially for defence of the Gospel, we are not only not miserable, but also blessed and happy, by the l Math. 5.10. 1. Pet. 3.14. testimony of Christ himself. All these reasons, as the matter requireth, are special strong motives unto patience under the cross. XV. True patience is not to want either sense a joh. 16.20. etc. 21.18. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. or natural affection, and so to be void of all grief and sorrow: but herein appeareth it, when the servant of Christ, is much b 2. Cor. 4.8.9 provoked, and yet by God's fear is so bridled, that he breaks forth into no rage nor c Psal. 39 murmuring, but rather resteth, (albeit smitten with grief & sorrow,) d 2. Cor. 6.10 spiritually comforting himself in the Lord his God: not without meditations also of God's justice, equity and clemency in our chastisements, but specially of the fatherly counsel e Rom. 8.28. 1. Cor. 11.32. of God for our salvation, so caring for it on this manner. XVI. Now the meditation of the life to come, which is the second part of a Christian life, is such, that it carrieth with it a contempt and a loathing of this a Phil. 1.23. 2. Cor. 5.2. Rom. 7.24. present life, according to the measure of illumination and knowledge, which God hath given unto us, both of the b Eccle. 1.1. vanity of this present life by our continual c Gene. 47.9 miseries, and of the corruption d Rom. 7.24. of our nature by our daily transgressions, and according to the measure of taste, which the holy Ghost hath given us of the glory and e Rom. 14.17 joys of the life to come. XVII. And yet we must not hate this present life, because it is one of God's a Exo. 20.12 blessings, and ordained of God for our salvation: partly for that herein the Lord giveth us a b Psal. 34.9. taste of his goodness by manifold blessings, partly for that by many temptations he prepareth us for the c Tim 4.8. 2. Thes. 1.67. Act. 14.22. crown of the celestial glory. XVIII. The last point is, that the right use of earthly blessings (which is the third part of Christian life) consisteth herein. First, that we use this a 1. Cor. 7.29 30.31. world as if we used it not: using and receiving the blessings of God for the sustentation and b Psal. 104.15 refreshing of our bodies, but with sobriety c Rom. 13.14 and d 1. Tim. 4.3 4.5. thanks giving. Next, that we bear patiently and e Phil. 4.12. thankfully the penury and wants of earthly things: and that we ever think of this, that we must render f Luke. 16.2. Rom. 14.10. and 12. 2. Cor. 5.10. an account unto God, of the dispensation or charge committed unto us, and therefore that we use the good blessings of God temperately, modestly, soberly, distributing to the necessity of our poor brethren liberally: & lastly that we contain & keep ourselves g 1. Pet. 4.15 1. Cor. 7.17. 1. Thess. 4.11 within the limits of our calling. CHAP. XIII. Of justification. I. APHORISM. IF the question be how a man is justified before God: To justify doth signify as much as to a Prou. 17.15 Deut 25.1. Rom. 8.33.34. etc. 5.18. acquit, discharge or absolve in Latin, so far as that word signifieth the action of a judge. A man is said therefore to be justified before God, which is accounted just in God's judgement, and accepted before God for his righteousness. II. A man is said to be justified by his works, when in his life there is found such purity and holiness, which may merit before the throne of God the commendation of justice: or that can, with the perfection of his works answer and satisfy the judgement and justice of God. III. A man is said to be justified by faith, which renouncing the righteousness of his works doth apprehend by faith the righteousness of Christ, that is, the righteousness which is purchased by the death of Christ; & this man a Gal. 3.27. Apoc. 7.14. clothed with this rob of Christ doth appear not as a sinner, but as a righteous man in the sight of God. FOUR We say with the Apostle a Rom. 3.28. Gal. 2.16. Paul that a man is justified before God, not by works but by faith only. V justification and regeneration go ever a Rom. 6. ●. and 8. together, but yet must be distinguished. For regeneration in this life only is b Rom. 7. begun, and by degrees increaseth, till it be perfected in the life to come: but we are not justified in part, but perfectly: for this quieteth our consciences, c Rom. 5.1. and giveth us that peace which passeth understanding. VI S. Paul doth well express this difference between justification and regeneration. For speaking of his inherent righteousness or integrity, which he had in regeneration, he crieth out bitterly: o wretched a Rom. 7. 2● man that I am, who shall deliver me from this body of death! But turning him self to the righteousness of Christ imputed unto him (which is grounded upon the mere mercy of God, and given us in our justification) he rejoiceth b Rom. 8.33.34.35. etc. greatly, & with full trust and affiance triumpheth over life and death, reproaches and wants, sword and all crosses of this present life. VII. When we say we are justified by faith: our meaning is that we are pronounced just in God's sight, for that by faith the Lord doth a Rom. 5.19. impute unto us for righteousness, b Heb. 2.9. the obedience of Christ, which he performed for us, unto his father, c Gal. 2.13. Esa. 55. in tasting death for us, and so in paying the d Rom. 4.3. etc. Gal. 3.6. punishment we did owe for the breach of the law. VIII. When we say we are justified by faith only, we do not exclude the a Rom. 3.24 & chap. 5.21 Ep. 1.5.6.7.8. grace and mercy of God in our justification: nor the b Rom. 3.25. etc. 5.9. and c. 8.33.34. merit of Christ's death, which is imputed unto us for righteousness: but we exclude c Rom. 3.28. & chap. 11.12. ●. 32. Gal. 2.18. works only. IX. For assuredly, the justice of faith and works are so opposite, that they can not be coupled together: but admit the one, ye must necessarily reject th' other. And hence it is that Paul doth account the righteousness of the Law and this righteousness of faith as contraries, a Phil. 3.9. renouncing that righteousness by the law, and resting in that righteousness which is by faith in jesus Christ, or given us of God by faith. Again, he showeth that this was the cause of the b Rom. 10.3. ruin of the jews, that seeking to 'stablish their own righteousness, they would not submit themselves to the righteousness of God. This he teacheth also when he saith, that our rejoicing can not be c Rom. 3.27. excluded by the law, but by faith: and again; when the reward is given d Rom. 4.4. and 5. for works, that is of due debt, but that righteousness is imputed to faith, is of grace. X. Again Paul doth not exclude from justification those works only, which the vnregenerat work out of grace literally, & by strength of their own free will: for surely Abraham was regenerate, when he did those works for the which he had a Rom. 4.2. praise of men, but was not justified with God. XI. To be short, the Scripture teacheth that our justification is on this manner, first the Lord God of his mere a Tim. 3.5. Ephe. 1.5.6.7 grace and goodness doth embrace a sinner; finding nothing to move him to mercy, but misery; for he seethe him b Ephe. 2.1. destitute & void of all good works: he is moved c Ephe. 1.9. of himself to do him good, and to give this sinner some taste and feeling d Rom. 5.5. of his goodness: that e Phil. 3.8. distrusting his own strength and works he may repose all his trust and hope for salvation in the only mercy f Ephe. 1.7. of God in Christ jesus, which God hath revealed in his holy word. XII. Again that a man is justified by faith only, is very clear by other places of the Apostle: as where he disputeth that there is a Rom. 4.2.3.4. no righteousness by faith, but that which is by grace: where he b Rom. 3.21. and 28. Gal. 2.16. denieth righteousness to the works of the law: to works (I say) not only ceremonial but also moral: as may plainly appear by these sentences which he useth for confirmation of his purpose: as, the c Gal. 3.12. man that shall do these things, shall live in them: and d Ibid. 10. cursed is every man, that continueth not in all things which are written in the book of the law to do them: and by these conclusions: righteousness is not by the law, for by the law cometh the e Rom. 3.20 knowledge of sin. The law f Rom. 4.15 causeth wrath, Ergo not righteousness. XIII. We grant with Paul that no faith justifieth but that which worketh by a Gal. 5.6. love: but we utterly deny that faith hath power to justify, or that faith and love do justify, because faith is effectual, or working by love. XIIII. The form of our justification is the free remission a Rom. 4.6.7.8. Luke. 18.13. and 14. Act. 13.38. and 39 of sins: for like as the wrath of God is upon all so long as they continue in sin: so whom the Lord shall receive to grace, them he is said to justify, that is, of sinners to make them righteous, & this he doth by pardoning and discharging them from their sins. For if we consider them whom God received to his grace by their works, they shallbe found b Rom. 9 1. john. 1.8. sinners as yet, which notwithstanding are and must be acquitted and freed from their sins. XV. Again thus; the form of our justification is this: God doth remove our sins from us and imputes them unto Christ, and again imputes the righteousness of Christ unto us: consider this demonstration for thy better understanding. God imputing unto Christ the 1. Guiltiness. Of the believer, cause of his death. 2. Disobedience. 3. Corruption. God imputing unto the believer the benefits of the 1. Passion. Of Christ, cause of his life. 2. Righteousness. 3. Holiness. XVI. The cause which moveth God's mercy in our justification is the a Rom. 3.24 25. Ephe. 1.7. 1. john. 2.1. and 2. satisfaction and merit of Christ, that is, his b Rom. 5.19 Phil. 2.8. obedience unto his father in his c Heb. 2.9. death for us: & this obedience is d Rom. 4.6. imputed unto us for righteousness, that is, is accounted ours, as if we had performed the same ourselves. XVII. And to the end that this obedience and righteousness of Christ might be imputed unto us: it was necessary first that he should yield perfect obedience to the law of God himself, living thereafter in all holiness of life. And to perform this, it was necessary also, that he should be sanctified & without sin from his beginning, & first conception in his mother's womb: for if he had not been a holy a Heb. 7.26. Priest, and a b 1. Pet. 1.19 holy sacrificer, he could not have pleased God: and so could not have pacified him for us. And yet further I add, that this our high Priest, and mediator, must be very c Act. 20.28 1. john. 1.7. God, that the obedience of his death might be of price sufficient for our sins, and meet to give us an everlasting righteousness. XVIII. The doctrine of our free justification, shall then be comfortable and pleasant unto us: when we shall present ourselves as guilty before the heavenly judge, and shall prostrate ourselves, and strip ourselves as naked in his presence, full of fear and care, to be discharged from our sins, considering the a Esa. 33.14. perfection of God's justice and the b job. 4.17.18.19. imperfection of our righteousness, yea the huge c Psal. 19.13 job. 15.16. number and greatness of our sins. For thus come we at the last, well prepared and ready to receive the grace of Christ, when we shallbe truly cast down & humbled with the lively touch and feeling of our misery and wants. But contrarily, such as either d Luk. 18.11 12.13.14. swell in the conceit of their own righteousness, or be drunk in the delights of their own sins, they live in a secure contempt of God's judgement, and shut up against themselves the gates of God's mercy. XIX. Furthermore, if we admit not this doctrine of free justification: we shall rob God of his full a Rom. 3.19 and 25. 1. Cor. 1.30. and 31. Ephe. 1.12. & 14. & chap. 2 v. 8.8.9. glory, and our poor consciences, of sound peace b Rom 5.1. etc. 8.35. Ephe. 3.12. and rest before his tribunal seat of justice: both which notwithstanding must be had, & granted. XX. And we must further note that the whole course of our justification is by grace, and for our better understanding in this point, consider of four sorts of men. The first is of them which are neither inwardly nor outwardly called: the second sort is of those contemners, whom they commonly call Epicures, which have an outward but not an inward calling: the third sort is of hypocrites, which desire some commendation of justice by some show of external works, but specially by the ceremonies which appertain to God's worship: these also have their outward, but not their inward calling: the fourth sort of men, are they which have both an outward and inward calling, whom God's spirit doth regenerate by the Gospel: and like these are none of the three former kinds. XXI. That the first kind have no righteousness, but be mere unjust and impious before God, having also no strength to do that which is good, and to believe the promise of grace, is very manifest every where in Scripture: as when all the sons of Adam are described in these words: that they have a jere. 17.9. wicked & rebellious hearts, that all the b Gene. 6.3. & chap. 8.21. imaginations of their heart are only evil continually, that their c Psal. 94.11 thoughts are vain, that they have no d Psal. 36.1. fear of God before their eyes, that not one of them doth e Psal. 14.2. understand or seek after God. Again that when God doth enlighten us with his knowledge, he raiseth us from f john. 5.25. death to life, & makes us new g Ephe. 2.10 creatures: that we be deadly and h Rom. 5.6.7.8. professed enemies unto God before he receive us to grace in our justification: that we have not loved i 1. joh. 4.10 him before he loved us: that we be not purged from our uncleanness by the blood of Christ, till the k 1. Cor. 6.11 holy Ghost work our inward sanctification: that then we begin to pass from death to life, when through Christ we receive l Phil. 1.29. grace to believe. XXII. Now for the second and third kind, that they have no justice to stand before God, may appear also manifestly, for that the uncleanness of their own consciences is proof sufficient that they be not as yet regenerate by the holy Ghost, and this also bewrayeth their want of faith. Whereby it appeareth that they be not as yet reconciled unto God, nor justified before him, for that this grace none can attain unto, but by faith. XXIII. The hypocrites challenge some justice, because of their glorious works and obedience to the ceremonies, but they are so far from pleasing God herein, that they highly displease him, because with unclean hearts they profane his holy worship. For works can not a Hag. 2.12.13.14.15. Esa. 1.11.12.13.14.15. Prou. 15.8. purchase grace with God for any person: but contrarily, works please God, after that the person first hath found favour and grace with God. And for this cause Moses writeth, that the Lord respected b Gene. 4.4. Abel and his of●fring: in which words he teacheth that Abel's oblation did therefore please God, because Abel's person pleased him: and that pleased him by faith, without which 〈◊〉 it is imopssible to please God, c Heb. 11.6. for that thereby men's hearts are d Act. 15.9. purified. For which cause also Paul saith to the Hebrues that Abel e Heb. 11.4. offered unto God a better sacrifice than Cain: for that Cain was an hypocrite, and so without faith. XXIIII. Lastly for the fourth kind, albeit man regenerate by God's grace have some a 1. Cor. 4 4. righteousness of works: yet the same is not such, nor so perfect, as that it can stand before the judgement seat of God: because all their good works are b Rom 7.14. etc. Phil. 3.13.14 imperfect, and c Esa. 64 6. polluted with corruptions, and their sins following do d Eze. 18.24. bury all the remembrance of their former righteousness and good life. XXV. By the premises we now see that not only the beginning of our justification is by grace, so as a sinner freed from damnation obtaineth righteousness, and that freely by the pardon of his sins, as appeareth in the three first sorts of men: but also our proceeding therein, so as our justification is ever free and by grace: which thing well appeareth in the fourth kind of men which are both, regenerate by God's spirit, and justified by a lively faith in Christ. And thus God imputed unto Abraham, the father of the faithful, his faith for righteousness, when as he had a Gene. 15.6 lived for many years in great holiness of life. This saith Habacuk also; b Habac. 2.4. The just shall live by faith: and David; c Psal. 32.1. Blessed are they whose iniquities are forgiven, speaking of the godly which live a holy unspotted and blameless life before men. Again Paul saith that the d 2. Cor. 5.20 embassage concerning our free reconciliation with God must be continued among the faithful. And Christ is a e 1. john. 2.1. continual mediator, reconciling us with his father, and the efficacy or virtue of his death to f Ibid. 2. expiate the sins of the faithful never dieth, nor waxeth old. XXVI. And whereas the Schoolmen also say, that good works have no such virtue in them, to be sufficient unto justification: but that their merit & virtue to justify is by grace: we must learn that there is no grace to work our justification, but that only which moveth God in Christ to embrace us, and to justify us by the merits of his obedience and satisfaction for us. XXVII. For God accepteth not our works, but so far as we please him, having put on by faith the righteousness of Christ, that is, which Christ purchased by his death for us, as is a Aphor. 23. before showed. Neither can works justify in part before God: for God admitteth no righteousness of works, but that b Deut. 27.26 Leuit. 18.5. full and perfect obedience to his law. XXVIII. When they glory of works 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 When ye have done all these things which are commanded you, say we are unprofitable servants: we have done that which was our duty to do. XXIX. To be short concerning works, take heed of two things: first put no trust in them, next ascribe no glory to them. XXX. The Scriptures drive us from all confidence in them, teaching us that all our righteousness, a Esa. 64.6. smells in the sight of God as filthy clouts, and only provoke God's wrath against us. Now take away this confidence of works, all glorying must fall to the ground: for who will ascribe any commendation of justice unto works, if confidence in them cause him to tremble in the sight of God? XXXI. Moreover if we consider all the causes of our salvation, we shall find the grace of God to shine bright in every one of them, excluding the righteousness of our works. For the author of our salvation is God, the Father, Son & holy Ghost. The Father first, in that a Tit. 3.5. of his mere b john. 3.16. 1. john. 4.9. and 10. grace & free love, he sent his son unto us, to redeem us from the dominion of the devil. Next the Son, in that of his free love c Rom. 5.7.8 1. john. 3.26. towards us, he became d Rom. 5.19. Phillip 2.8. obedient to his father unto the death of the cross, and so hath satisfied e Rom. 3.25. 1. john. 2.2. the justice of God for us. Lastly the holy Ghost, in that he giveth us f Ephe. 2.8. & chap. 1. ●3 faith, whereby we apprehend the justice which Christ hath purchased for us by his death. The end also, the Apostle saith, is the g Rom. 3.25. manifestation of God's justice, and the praise of his h Ephe. 1.12 goodness. XXXII. And whereas the Saints commend otherwhiles their innocency and integrity before God: this they do not to the end, to trust in the justice of their works in God's judgement, and to rest their consciences as upon a good foundation: but either to testify the goodness of their a Psal. 7 9 Psal. 18.21. cause against their adversaries, or to comfort themselves concerning their adoption, b 2. King 20.3 1. Tim. 4.7.8. by the fruits of their faith and calling: for that they rest on the only favour of God in jesus Christ. XXXIII. Again, whereas the Scripture saith, that the good works and obedience of the faithful do cause the Lord to rain down many blessings upon them: we must understand, that good works are so far causes of God's blessings upon us, as the Lord by his former graces, taketh occasion, to give us more graces: where note, that they be not meritorious causes, but motives only for special graces of God's spirit going before: for whom the Lord will glorify, them first he a Ephe. 5.26.27. sanctifieth: that their corruption and wickedness may not hinder their glorification. In a word (as Augustine hath well spoken) God crowneth the works of his own hand in us. XXXIIII. Again, that our works do not merit the grace of God, may yet further appear by these reasons following. First for that they are full of a Esa. 64.6. corruption: next for that they are duties we b Luk. 17.10. own unto God: thirdly for that they are not ours, that is, such as come from the strength of our free will, but the effects c Rom. 8.10. Ephe. 2.10. and fruits of God's grace in us. XXXV. And whereas good works please God and have a a 2. Tim 4.8. reward, it is not for any merit, but for that God's b Esa. 55.1. goodness doth accept of them and reward them, of his mere grace and mercy in jesus Christ. XXXVI. Surely no Christian doubteth, but that we must hold fast, the grounds of Christian Religion, and this is a fundamental point or ground of Christian doctrine, that Christ is given a 1. Cer. 1.30 and c. 3.11. us for our righteousness, or justification: if this doctrine stand, the justice of our merits and works, being a flat contrary, can not stand. XXXVII. There are two opinions of Popery which are most opposite to that great ground of Christian verity. The first is, that there are some moral virtues or works which make men acceptable before God, before they be grafted into Christ: the second that Christ hath merited for us, the first grace: that is, an occasion 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 upon on that foundation: for that doctrine is sound concerning good works, which is derived from the doctrine a This is the method which Paul useth, in a manner, in all his Epistles, as to Rom. Gal. Ephes. Phil. Col. etc. of faith, following the same as the effect doth the cause. For to this end are we justified by faith in Christ, that we may show our selves thankful unto God for so unspeakable a benefit, by our continual endeavour and care to serve God in all good works, and in all holiness & righteousness of life. CHAP. XIIII. Of Christian liberty. I. APHORISM. BEcause that Christians, and the faithful under the Gospel, are freed a Rom. 6.14. from the law: it followeth now that we consider, how far this Christian liberty is extended, and wherein it consisteth, lest any do wickedly abuse b Gal. 5.13. the same against the glory of God, his own salvation, and the salvation of his brethren. II. Christian liberty hath three parts: to wit, our freedom and discharge from the * Or condemnation of the law. justification of the law, from the dominion of sin, and from the ceremonies of the law. III. The first part of Christian liberty is this, that the consciences of the faithful, are freed and discharged, from the a Gal. 3.13. and c. 5.1. justification of the law, that is, from the necessity of perfect obedience to the attaining of the legal justice, & so consequently from that care and trembling, because of the heavy curse and wrath of God, which followeth the breach of the law. FOUR But no man may therefore conclude, that the law is not necessary for the faithful: for, they are ever a Rom. 7.12. taught, admonished, and moved thereby unto every good work: albeit, it can not charge their consciences, before the tribunal seat of God. V The second part of Christian liberty is, that Christians are freed from the kingdom a john 8.34 36. Rom. 6.14. etc. 7. 22. and chap. 8. 2. 1. john. 5.3. and dominion of that sin & corruption which dwelleth in them, so that henceforth they do no more hate nor fly from the law of God, but are delighted therein, because of God's holy spirit which dwelleth in them. VI This blessed freedom, yields two benefits: the first is a holy trust and affiance in God, that their a Malach. 3.17. obedience, having many wants, yet is acceptable unto God: the second benefit, is a cheerfulness in performing our duties unto God, and this followeth the former immediately, as the effect the cause: & these two points are very pertinent to God's holy worship. VII. The third part of Christian liberty is, that the consciences of the faithful, are discharged & freed from the a Gal. 3.25. and c. 5. 13. Eph 2.14.15. Colos. 2.14. and 16. ceremonies of the law: that is, from the necessity and burden of the observation of the legal ceremonies: as the eating of certain meats, the observation of certain feasts, and the like. Which things in their own nature are but things indifferent, b Rom. 14. so that it is little pertinent to godliness, simply whether they be used, or not used. I add simply for that in some respect, and for some circumstance the use of such things might be profitable, as shall after appear in place convenient. VIII. The knowledge of the doctrine of Christian liberty is necessary also for the faithful, as for peace of consciences, so to avoid superstitions. IX. But here notwithstanding, observe, that the free use of external and indifferent things, is not a Rom. 14. v. 14. and 22. granted them which as yet know not the doctrine, nor be assuredly persuaded of the truth thereof: but are carried with some superstitious opinion, which causeth them to doubt of the use of them. X. The end and use therefore of this doctrine is, that we may use the blessings of God, without any scruple of conscience, for that end, for the which they are ordained and given of God for us, but ever moderating ourselves in the use of these things, for the a Rom. 14.13 15.19.20.21. & chap. 15. 2 1. Cor. 10.23. edification of our brethren. XI. Wherefore seeing the a Rom. 24.5. peace of consciences is the true and natural end of Christian liberty; it followeth that they do greatly abuse the same, which use it either to satisfy their own carnal b 1. Cor. 6.12 lusts, or without regard of circumstances of time, and place, or any way c Rom. 14.3. and 10. in contempt of their weak brethren. XII. For albeit we must otherwhiles a Gal. 2. v. 3. 4 5. defend our liberty, in the use of things indifferent, before men, to repress the malice of some froward adversaries, yet we must have a special care of weak b Rom. 14.1. & 13. and 20 and 21. Act. 16.3. Rom. 15.1.2. 1. Cor. 8.9. & 13. etc. 9 22. brethren, that we give no offence to them. XIII. For the right use of Christian liberty is, to give place to the ignorance and infirmity of weak brethren, and not to any a Gal. 2. v. 3.4.5. Mat. 1.5.14. Pharisaical sourness, or rudeness of hypocrites. XIIII. We must here take heed of that hypocrisy wherein a great number in this liberty, regard not the edification of brethren, but provide only for their a Gal. 2. 1●. etc. own peace. XV. And here keep this rule. Do not offend God, for thy neighbour's sake. Under this general rule are contained two special: the first is this: look what we are bound to do, (that is, what God hath commanded) we must not leave a Mat. 15.10 etc. john. 6.51. etc. Act. 5.28.29. undone for fear of any offence or danger that may ensue the same. The second is this: we must neither b Rom. 3.8. Gene. 12.10. & chap. 26.7. Exod. 1.19. Ios. 2.4.5.6. 1. Sam. 21.24. purpose nor do any thing which God doth not permit. XVI. There is also another general rule, that love (towards man) give place to the purity of faith: as if a man be bound to do any thing against his conscience, or else the brother will be offended: let the brother be a Luk. 14.26 offended, rather than do any thing against conscience: for as this liberty is under charity, so charity under faith. XVII. Again, another consequent of this liberty is this: the consciences of the faithful are exempt and freed from the a 1. Cor. 3.21 & chap. 7.23. dominion and power of all men: and this is, that Christ may not lose that praise and thanks giving which is due to his bountifulness and goodness, and that our consciences may not be deprived of the fruit of his liberality. XVIII. Neither must we deem this liberty of consciences in not being subject unto man, to be but a matter of small moment, for that it cost a Ibid. and 1. Pet. 1.18. and 19 Gal. 5.1. Christ so great a price, even the price of his own most precious blood. XIX. The better to understand this doctrine, we must note the difference between the spiritual, and civil government of men: for by that spiritual regiment, the conscience is instructed to serve and worship God: but by the civil government, a man is taught to perform the duties of humanity & civility, which must be observed and kept among men. XX. We must advisedly regard and see that these two regiments be not confounded: lest that any infer or conclude a civil liberty against politic government, by this spiritual liberty which Christ hath purchased for us. XXI. Again, in constitutions & laws concerning spiritual government, we must carefully discern between orders lawfully and unlawfully established. For constitutions and orders lawful are consonant to the word of God, but the unlawful are contrary to the same. XXII. And whereas Paul a Rom. 13. commandeth to obey the Magistrate for conscience sake: he doth not therein bind consciences to laws politic: but this he meaneth only, that we must obey the Magistrate so far and so long as he commandeth things lawful and honest, for that God also commandeth us such obedience, & we can not with good conscience neglect any of his decrees. Therefore the Apostle doth not here make the conscience subject to any laws of men, but unto the law of God, commanding us to obey the laws of men so far forth as they do not repugn the holy laws of God. XXIII. This may yet be understood, if we note what the conscience is. The conscience is a a Rom. 2.15. feeling of God's judgement concerning our actions: an eye witness which discerneth & can truly testify of all our works, & this the very signification of the word can teach us. XXIIII. Of the premises we may learn, that conscience doth properly respect God, so that a good conscience is nothing else, but the testimony of our heart a 1. Pet. 3.21 before God, of the sincerity of our heart. XXV. In deed we say that a good conscience sometimes respecteth a Act. 24.16. men, and that is in respect of the fruits or effects thereof in the duties of love. XXVI. By the former definition of the conscience, we may also learn what law bindeth the conscience: namely that law which bindeth a man simply without respect or consideration of men. XXVII. Finally the law of God, which commandeth in the use of indifferent things to regard the edification of our neighbour, although it bind the outward a 1. Cor. 10.28. Rom. 14.22. work, yet bindeth it not the conscience, b 1. Cor. 10.28. so as if a man might not with a good conscience use those things, but only in that case of edifying our neighbour, that is, our weak brother. CHAP. XV. Of Offences. I. APHORISM. AN offence is a word or deed, whereby the neighbour is offended, that is, made a Rom. 14.15 Math. 15.12. john. 6.61. sad or grieved, as with any thing impiously or unjustly spoken or done, or when a man by any thing as well spoken, or done (which yet is not well spoken or done) is b 1. Cor. 8.10 moved to commit sin. II. A scandal is either given or taken. III. That is called an offence a Math. 18.6.7. etc. given, the fault whereof cometh from the doer himself: or an offence given is a wicked word or deed, contrary to the love of God and our neighbour: and therefore this evil of itself grieveth & maketh sad the godly, and seduceth the weak brethren. FOUR That is called an offence a Mat. 15.12 taken, when any thing not wickedly, or untimely spoken or done, through malice or sinister affection of mind, is wrested to an occasion of offence. Or, an offence taken is a word or deed, of itself not wicked, but taken as wicked, either maliciously or ignorantly. V Lastly, there seemeth also to be a third a Rom. 14. mixed offence, that is partly given, partly taken: as when a man useth Christian liberty out of season, not regarding time and place convenient. But yet this kind of offence, is more near & liker an offence given, then taken. And this may be called the offence of the weak; or an offence of infirmity, as the other which is taken may be called an offence Pharisaical: for that none thereby, but bitter spirits, and Pharisaical ears are offended. VI We must take a Rom. 14.1.13.21. 1. Cor. 8.13. Math. 18.6.7 heed that we offend not the weak: howsoever proud wits be b Mat. 15.14 Act 5.28.29. Gal. 2.3.4.5. offended. CHAP. XVI. Of Prayer. I. APHORISM. PRayer is a a john. 4.24. holy meditation of things pertaining to God's glory and our salvation: and an earnest b Luke. 18.1. etc. desire of the same, with supplication, proceeding from an holy affiance, which (as sons & c Heb. 10.22 daughters) the faithful have in God: whereunto also thanksgiving unto God for benefits received, is usually annexed. II. Our present a Psal. 50.51. necessity which we feel, ought not only to be a motive unto prayer: but also God's b Ibid. commandment, and c Ibid. john. 16 24. Mat. 7 7. and chap. 18. 19 promise to hear us. III. We ought then to beg in prayer not only for those things which concern our own happiness: but also that God would give grace that by this service and a Math. 4.10. worship we may truly honour him. FOUR Against all distrust which may hinder us in prayer: we must oppose God's holy promises, whereby he hath testified, that he will hear a Psal. 50.15. Math. 7.7. our prayer. V There be four rules of prayer. The a Dan. 9.3.4.5. etc. first that we come to prayer with a mind b Mat. 14.23 emptied of other cares, and endued with a due reverence of the majesty of God, not daring to beg any thing which God himself doth not permit: the second, that we pray with a true sense c. e. Luk. 18. v. 13. and feeling of our wants, & with an earnest desire to obtain: the third that in prayer we put off all d. e. Luk. 18. v. 13. opinion of our own justice or worthiness, and contrarily, that in all humility, and free e Dan. 9 Psal. 51. confession of our sins, we fly to God's mercy, entreating the free pardon and forgiveness of our sins: the fourth & last rule is, that prayer proceed from faith f Rom. 10.14 james. 1 6. Heb. 10.22. Dan. 9.17. Psal. 51.9. and assurance of God's grace in Christ: assuredly trusting that our prayer shallbe heard. VI The Lord himself hath given us a a Math. 6.9. etc. prescript form of prayer, which therefore is called the lords Prayer. This consisteth of a Preface, narration, confirmation and conclusion. VII. The Preface is in these words, Our Father which art in heaven. Wherein we profess our faith, or affiance & trust we have, as children, in God our heavenly Father, who hath by grace adopted us in that his beloved and only begotten Son our Lord jesus Christ. Here also to lift up our minds to God, we make mention of the seat of God's majesty, that is of heaven, where he giveth his blessed Angels the fruition of his presence, and shall give us in his good time appointed. VIII. The narration containeth six petitions: the first three, do in special manner concern God's glory: the other three, respect our own benefit and good. IX. In the first petition (Hallowed be thy name) we are commanded and taught to ask that, which in the third Commandment we are commanded to do: that is, that we neither think nor speak of God, but with great reverence: and so in like manner of his word, and of his works. X. In the second petition: Let thy kingdom come, we beg first, that God by the grace of his holy spirit, would repress the corrupt affections of our nature, and form all our senses to the obedience of his will: next that he would curb and bridle the wicked which fight against his kingdom, and that he would gather unto himself his elect, and preserve his Churches: that he would cast down the enemies of his Church, and cut them short in all their attempts and desires: and lastly, that in his good time, he would make us partakers of his glory and heavenly bliss. XI. The third petition is, Thy will be done in earth as it is heaven. This petition is added to the former, for declaration sake to help our ignorance: for then and there God reigneth in the world, where men submit themselves, to be ruled by his holy will revealed in his word. We ask here therefore that the holy spirit would rule our hearts, and teach us, that we may learn to love that which God loveth, & to hate that which he hateth: that so we may yield unto him a cheerful and willing obedience as his blessed Angels do in heaven. XII. The fourth petition is, give us this day our daily bread: In this petition we commend our bodies to God's providence, desiring, that he would feed, cherish and preserve them. And this petition, the Lord hath set before the other two following, (which concern not earthly and corporal blessings, but spiritual and heavenly) to help our dullness, and weakness, that so by degrees he might lift up our minds to seek after those greater blessings. And here we be willed to ask of God our bread, that is, such as it shall please our heavenly father to give us, for the sustentation of our life: where we see this petition is as necessary for the rich as for the poor. Lastly, these words, this day, or every day, and this Epithet daily serve to moderate our affections and desires in these transitory blessings. XIII. The fift petition, Forgive us our debts, as we also forgive our debtor: by the word debts he meaneth our sins, for that we own the punishment of them unto God and this Christ himself hath borne for us, in his death upon the cross, and so hath obtained the pardon of sins for us. We beg that the heavenly father would impute unto us that satisfaction & obedience of Christ & work in us a sense & a feeling of this imputation, that so we may sweetly rest in his fatherly favour in Christ, and in his love purchased for us in and by the sufferings of Christ. To this petition is annexed an argument drawn from the like example: that is, the example of our remission in pardoning our neighbour his trespasses: The reason of which example doth not consist in the merit of our work, but in the promise of Christ, saying. For a Math. 6.14.15. if ye forgive men their offences, your heavenly father will also forgive you. But if ye do not forgive men their trespasses, no more will your father forgive you your trespasses. By which words it doth manifestly appear, that they only can be assured of the pardon of sins, that are assured and know in their consciences, that they have pardoned their neighbours. The reason whereof is this, it can not be, that any man pardon from his heart his brother, God's love is cause of our love, & our love but a sign and effect of his love. unless he first love him: now he can not love his brother, which first doth not love God; and no man can love God, which is not persuaded in his heart, that God of his mere grace hath pardoned him all his sins by and through jesus Christ. And again he that is assured of this, he can not, but love God, and his neighbour in & for the Lord: from which love, it can not be, but the pardoning of all offences must proceed. Lastly this argument is also noted with these words as and also, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Forgive us, as we also forgive. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Math. 6.12. and Luke. 12. For even we, etc. Wherefore this word also is not well omitted: for we say commonly, as we forgive them that trespass, etc. for, as we also forgive, etc. XIIII. The sixth and last petition is: And lead us not into temptation, but deliver us from evil. Where we pray for the assistance of the holy spirit to overcome the temptations of the devil, which is here called that evil or wicked spirit, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. for that by his temptations (for which cause he is called the tempter Math. 4.3.) he troubleth and vexeth us. XV. And thus far of the six petitions, contained in the narration, the confirmation followeth in these words: For thine is the kingdom, and the power, and the glory for ages, or for ever, in which words we show wherefore we have both such boldness to ask, and trust to obtain: to wit, for that God willbe glorified by having his kingdom and reigning in us: and for that also he can effect what he will in heaven and earth. XVI. The conclusion is contained in one word, namely the word Amen, which is here a word of wishing, signifying as much as, truth, So be it, or, Let this be a truth. Wherefore we desire that whatsoever we have prayed for at God's hands in the six petitions, the same may be true, & effected by him. And yet there is no inconveniency to say that Amen here, is a word of asseveration: for that by faith we be assured, that God hath granted our requests. XVII. As for the place of prayer: God in times past had appointed first his a Exod. 26. and 40. Tabernacle, then after that Salomons b 1. King. 8. 2. Chron. 7. Act. 8.27. Luke. 18.10. Dan. 6.10. Temple: but Christ hath c john. 4.21. abolished this ceremony of that holy place, and Paul d 1. Tim. 2.8. biddeth us pray in every place. And so Christ e Math. 6.6. commandeth us to pray in our secret chambers: and himself went up to the f Mat. 14.23. mountain alone to pray. And Christ also doth approve a public place of common prayer, when he saith: Where two or g Mat. 18.20. three are gathered together in my name, there am I in the midst of them. XVIII. There is no certain time in the new Tement appointed for prayer: yet is it profitable that every man appoint himself some a Dan 6.10. Psal. 55.18. Act. 10.9. ordinary and special hour for prayer, as in uprising, before and after meats, and when we go to rest, so that this observation of ours be void of superstition, and then specially are we bound to apply ourselves to prayer, when we see ourselves, or our brethren in any b Psal. 50.15. joel. 2. jerem. 6.26. Est 4.3. & 16. dangers or in any special wants: again, we are also bound to render thanks humbly unto God, when we have received any special benefit at his hands. c Exod. 15. jude. 5. Psal. 9.30.34. etc. XIX. Moreover the lifting up the voice in prayer, or singing, or gesture of the body (as a Ephe. 3.14 kneeling, b 1. Cor. 11. covering the face, the c 1. Tim. 2.8. lifting up of hands and eyes d john. 11.41 towards heaven) do not simply commend any man's prayer, but so far these things please God, as they proceed from the true e Luke. 18.11 and 13. affections of the heart. XX. Again, we must take heed that we prescribe not or appoint any certain a Mat. 20.21. jude. 7.19. circumstances unto God: for we must give him b 2. Sam. 15.26. leave to grant and perform our requests in what manner, time, and place it pleaseth him. XXI. Lastly, this also is to be noted, that we a Luke. 18.1 etc. Luke. 11.8. persever in prayer: and that we consider not of the hearing of our prayers by our sense or feeling, but by our faith. For albeit we do not always feel that God doth give us that we have asked: yet we must be assured that he doth give & will give, that which is good for our salvation. CHAP. XVII. Of Predestination. I. APHORISM. PRedestination we call the a Ephe. 1.4. 2. Tim. 1.9. eternal decree of God, wherein he determined with himself what he would have done with b Rom. 9.20.21.22. & 23. every man: as concerning their eternal salvation or damnation. II. This predestination hath two special branches. The first is called election: the other reprobation, by a metonymy of the effect (that is, a change of a word properly signifying an effect, to signify the cause) for election and reprobation are properly referred to man: who being created, is fallen and corrupted with sin: but metonymically the very decree of election & reprobation is so a Ephe. 1.4. called. III. Therefore we say with the Scripture, that God in his eternal and a 2 Tim. 2. v. 19 Esa. 46.9. Malach. 3.6. 1. Thess. 5.9. immutable council hath once decreed, whom in time to come he will b Rom. 9.23. advance to glory: and whom on the contrary he shall c Act. 1.25. john. 17.12. 1. Pet. 2.8. Jude v. 4. give over to condemnation. FOUR This purpose we avouch was founded on the a Ephe. 1.5. Rom. 8.29. Mat. 11.25.26. Rom. 9.18. mere pleasure of God. V Moreover, whom God hath predestinate to salvation, them also hath he decreed to make partakers of the means by which men come to salvation: which means are their a Ephe. 1. reconciliation by Christ, their b Rom. 8. effectual calling, and c Ibid. justification. And contrarily whom he hath predestinate to destruction, them also hath he decreed, not to make partakers of those means which tend to salvation, but to leave d Psal. 81.13 them to themselves, or to deliver them to e Esa. 29.10. Rom. 11.8. Satan that both by his and their own natural instigation they may purchase to themselves damnation. VI The end or scope of predestination is is the glory a Prou. 16.4. of God: that is, the glory of his b Ephe. 1.6. and 12. Rom. 9.23. grace, and mercy, manifested in the salvation of the elect, and of his c Rom. 9.25.26. justice in the death of his son our mediator: the glory also of his d Rom. 9.17 and 22. power and e Rom. 9.22. justice in the damnation of reprobates, yea of his justice, both f Rom. 11.33 secret in their rejection, and also g Rom. 1.18 manifest in punishing them, for their sins: finally the glory of his most free h Rom. 9.15 8.20.21. power, both in the condemnation of the reprobate, and in the glorification of his elect. VII. The infallible testimony of our election is our a Rom. 8.30. 1. Tim. 1.1. effectual calling, when as the holy spirit, by the preaching b Rom. 10.17 of the Gospel, doth work faith in Christ, in the hearts of his elect, that thereby they may be c Rom. 8.30. Ephe. 1.7. justified, working also some beginning of new d 2. Tim. 2.19 obedience, that they may be sanctified, that so in time they may be fully e Rom. 8.30. glorified. VIII. And as the Lord a 2. Tim. 2.19 sealeth and marketh his elect, by their vocation, justification, and sanctification, so by excluding the reprobate either from the knowledge of his truth or from the sanctification of his spirit, as it were by certain notes he showeth what judgement remaineth for them. IX. Neither yet may any rashly define or pronounce, that he is in the number of the reprobate, if the signs of election as yet appear not in him, for some are called, a Math. 20.3 etc. later than others, yea the b Luk. 23.40 etc. thief on the cross was not before the end of his life called: wherefore we may despair of none unless manifest signs be showed, that he hath sinned to death: that is, against the holy c 1. joh. 5.16 spirit, neither yet may any securely sin in hope of mercy, but ever remember to d Heb. 3.7. day, if ye hear his voice harden not your hearts: for God is not mocked. e Gal 6.7. X. There be two notable fruits of this doctrine, the one that we may with humble adoration, acknowledge how much we are bound to God, that hath vouchsafed to choose us, so unworthy, out of the a Rom. 11.35 company of the damned, and to advance us to the state of heavenly glory. The other, that we may with good b Rom. 8.31. etc. 2. Tim. 2.19. assurance rest ourselves on the unchangeable purpose of God touching our salvation and therefore be fully persuaded and assured thereof in jesus Christ. CHAP. XVIII. Of the resurrection, and of life everlasting. I. APHORISM. ALbeit the doctrine of the resurrection seem incredible in man's reason: yet we that are Christians must believe it & receive it: that is, we must believe that the bodies of the dead shallbe restored to their first state, and their souls shall re-enter them again, so they shall live and rise again at the last day. II. This faith of ours is grounded on the a Dan. 12.2. joh. 5.29. etc. testimonies of the word of God, who is almighty and can not lie. III. But of them that shall rise again, the estate shallbe very unlike. For the godly shall rise to a Dan. 12.2. life and glory everlasting, but the ungodly to shame and b john. 5.29. death everlasting. FOUR This glorious and blessed resurrection of the godly dependeth upon the resurrection of a 1. Cor. 15.12. etc. 1. Thess. 4.14 Christ, as of their head to whom they as members must be conformed. V Christ then the head of the godly, shall in the resurrection make our bodies a Phil. 5.21. 1. Cor. 15.35 etc. like to his glorious body. VI Again, Christ shall raise the dead at his glorious a 1. Thes. 4.16. coming to judgement with the shout of an Archangel and sound of a trumpet. VII. The dead being raised, then in a moment as in the twinkling of an eye, the living shallbe a 1. Thess. 4.16 and. 17. 1. Cor. 15.52 and 53. changed, so that their bodies shallbe made incorruptible. VIII. Then straight ways all the godly shallbe a 1. Thess. 4.17. caught up into the air to meet the Lord and so shall b Ibid. Math. 25.34. and 46. ever be with the Lord and with him enjoy everlasting happiness. IX. On the contrary, the ungodly shall together with the devils be thrust down into a Math. 25.41. and 46. hell into the b reve. 20.15 & chap. 21. 8 lake that ever burneth with fire and brimstone and there shallbe tormented. X. Again, eternal life consisteth chief in the full feeling of God's love, & in the communion of his nature according to these sayings, a Psal. 17.15. I shallbe (saith David) satisfied with thine Image: again, b Psal. 16.18 in thy presence is the fullness of joy and pleasures at thy right hand for evermore. And Peter affirmeth c 2. Pet. 1.4. that the faithful are to this end called that they may be partakers of the divine nature, that is, of the graces of God, his wisdom, righteousness, holiness and glory. XI. And albeit the blessed there, shall want nothing pertinent to perfect felicity, because God shallbe a 1. Cor. 15.28. all in all, yet of that heavenly glory, wherewith they shallbe beautified there shallbe certain b 1. Cor. 15.41. and 42. degrees as there were also c 1. Cor. 12.4 degrees of their gifts in this life, and as there shallbe d Mat. 10.15 and chap. 11 20. etc. degrees of torments amongst the damned. And above others excelling, & most shining, shallbe the glory of the teachers of the word, that have faithfully instructed the Church, and so brought many to righteousness, as e Dan. 12.3. Daniel speaketh. XII. This doctrine as it may justly terrify the ungodly; so to the godly in all miseries, and even in death, it is a 1. Thess. 4. vers. last. most comfortable, as they that know, and by the grace of God steadfastly trust, that their soul by death b john. 11.25 passeth into life, and by the Angels is c Luk. 16.22. carried into Abraham's bosom, that is, into heaven, & so to d Phil. 1.23. Christ, & their bodies, although they rot and be eaten of worms, yet shall in due time rise again, and be clothed with everlasting glory. CHAP. XIX. Of the Church. I. APHORISM. THe Church is a a Mat 26.28. john. 17.20. multitude of men b Ephe. 1.13 Ro. 10.14.15. effectually c Rom. 8.30. called by the preaching of the d Rom. 1.7. 1. Cor. 1.2. Gospel, and therefore they be such as believe in Christ, and e Ro. 10.9.10. profess his faith, and f Rom. 1.7. 1. Cor. 1.2. 1. Cor. 2.2. Ephe. 1.1. serve God in the faith; accounting in this number with the elect, their g Act. 2.39. Gene. 17.7. 1. Cor. 7.14. children, and the children of hypocrites, which as yet by their age are not capable of this calling. II. The Church is either universal, which commonly the Greeks' call Catholic, or particular. III. The universal or Catholic Church is the whole multitude of them, who from the beginning of the world, have believed in Christ, that now do believe, and shall believe to the worlds end. Whereof one part now triumpheth a Ephe. 1. ●. Co●. ● in heaven, to wi●●, the faithful that are departed: another part is militant on the earth, that is, the faithful, that yet live. And this again, is divided into particular Churches. FOUR A Particular Church is a particular Congregation of the faithful, dwelling a 1. Cor. 12. 2. Cor. 1.1. Gal. 1.2. 1. Thess. 1.1. 2. Thess. 1.1. together in one place, & exercising themselves in God's worship according to the direction of his word. V A Particular Church may be distinguished in the old and the new. VI By the old I mean that which was before Christ's incarnation, as the Church of the jews, which then did excel as touching the form of outward government. VII. I call that the new Church, which began after Christ's coming, especially after his ascension in heaven, being gathered out of a Ephe. 2.13. diverse nations: and this is called b Act. 11.26. the Christian Church. VIII. Where the Church is a Rom. 2.28.29. etc. 11.7. distinguished in the invisible and visible, it may not be thought that there be two Churches of diverse kinds, but one & the same Church in diverse respects may be said to be visible and invisible. IX. And it is called invisible for that it can not be seen with men's eyes: for that faith, by which the Church hath her being in Christ, is placed in the a Rom. 2.29. heart, which none but b Act. 1.24. God can see. X. But it is said to be visible, for that it hath certain marks, which may be seen, and whereby we may conclude assuredly that there is a Church & people of God: albeit a 1. joh. 2.19. Math. 13.3. & d. Item 43. etc. hypocrites be mingled with them, who profess the same faith, & yet believe not in jesus Christ. XI. These marks are the a Ephe. 2.20. Act. 2.24. pure preaching of the word, and lawful administration of the b 1. Cor. 1.13. 1. Cor. 12.20. and 23. Mat. last v. 19 and 20. Mat. last. v. 15. and 16. Sacraments. XII. For albeit in the Church of God, holy a Mat. 18.15.16.17. 1. Cor. 5.5. discipline be also required: yet if here the governors of the Churches be slack in their duties, ☜ the Church is not presently to be thought no Church, as long as the two former marks remain. XIII. And yet further I add, there may creep in some corruption, both in a Cor. 3.12. doctrine and in the administration of the b 1. Cor. 11.12. Sacraments: & yet it shall not cease to be a Church, as long as the c 1. Cor. 3.11. foundation is retained, which is Christ, or salvation by Christ alone. XIIII. It is the duty of every godly man, to a Heb. 10.25 1. Cor. 11.20 join himself to such a congregation, or society, as he seethe to have those marks and (as b Psal. 43. much as lieth in him) to profess himself a member thereof, and to keep in holy communion & fellowship with it. XV. It is called the holy Church, partly because it is washed & a 1. john. 1.7 Eph. 5.25.26 purged by the blood of Christ: partly because it is sanctified by his b Rom. 8.1. Eph. 5.26.27 Psal. 15. holy spirit and by God's grace hath a c Ephe. 4.13. growth in sanctification, until at length it be fully perfected, which shallbe when this life is d Phil. 3.12. & chap. 1.6. ended. CHAP. XX. Of the Ministers of the Church. I. APHORISM. ALbeit God alone enlighteneth and ruleth the hearts of his elect: yet because it pleaseth him herein to use the a 1. Cor. 3.5. 2. Cor. 5.20. ministery of men it is our parts with b 1. Cor. 4.1. Gal. 4.15. reverence to embrace those things, which by his servants he teacheth us for our good instruction and comfort. II. The servants of God or Ministers, are some continuing and as ordinary, some but for a time and as extraordinary. III. In the old Testament the continuing and ordinary Ministers of the Church were patriarchs, Priests and Levites: the temporal & extraordinary the Prophets. FOUR In the new Testament, the perpetual and ordinary are a Ephe. 4.11. Pastors & b Ephe. 4.11. Teachers: the temporal and extraordinary were the c Ephe. 4.11. Apostles, d Ephe. 4.11. Prophets and e Ephe. 4.11. Evangelists. V God revealed himself to the patriarchs, as a Gene. 3. Adam, b Goe 6.7.8.9 Noah, c Gen. 12.13.15.17.18.21.22. Abraham, d Gen. 25.11 & 22. etc. 26.2.3.4.5. Isaac, e Gen. 28.31.32.35. jacob, f Gene. 37. joseph, by apparitions, visions, and dreams, and so governed their families. VI He prescribed certain laws by Moses, for the Priests and a In Leuit. Levites, that so they might by them govern the Church of Israel. VII. But as for the Prophets he raised them up a Es. 6. jerem. 1. Ezech. 2. etc. extraordinarily, to b Esa. 1. etc. instruct and to c Esa. 2. excite the people, and the Priests, if they erred or were negligent in their duties: these did also foreshow what d Esa. 3.29. etc. punishments should fall upon God's people for their negligence, and what e Esa. 13. etc. evils should come upon their enemies for their destruction: but principally they comforted the faithful with Prophecies of Christ's coming: and therefore they preach often of his f Esa. 7.14. conception, g Esa. 9.6. Mich. 5.2. nativity, h Esa. 53. passion, death, resurrection, and everlasting i Esa. 11.59.61 etc. kingdom. VIII. And thus far of the Ministers of the old Testament: now touching the Ministers of the new Testament. The Lord in the beginning of his kingdom raised up a Mat. 28.19 Apostles, b Act. 11.27. Prophets, c Act. 8.5. etc. Evangelists, and when the Churches were founded & planted by them, he ordained that Pastors and d Ephe. 4.11. Teachers should succeed and continue for ever. IX. The Apostles were a Mat. 4.18. etc. joh. 1.37. etc. Act 9 & 22. immediately called of Christ, and sent into the whole b Mat. 16.15 Act. 9, 15. Rom. 15.15.20. world, that so they might set up the kingdom of God in all places. X. He raised up also at this time Prophets, who had special a 1. Cor. 14.29. etc. revelation and gifts for the interpretation of holy Scriptures: and these did sometimes foreshow by the spirit, any matter of weight which should come, either on the b Act. 11.28. Church, or to any c Act. 21.10. one of the faithful. XI. Again, the Apostles had the Evangelists for their a Act. 16.1. companions, whom they took with them to supply their absence in preaching of the Gospel, and in b Tit. 1.5. establishing the Churches: and such were c 2. Tim. 4.11. Luke, d 2. Tim 4.5. Timothy and e 2. Cor. 8.23 Titus. XII. Then followed Pastors, and Teachers which the Church can never want. XIII. And thus far of Church's offices, which did consist in the ministery of the word: There be two other ordinary also, which ought to remain ever in this a Rom. 12.8 Church: Church-governement, and the care of the poor. XIIII. Church a 1. Cor. 12.28. Governors are chosen men set over the people, for b 1. Cor. 5. correction of manners, assistants with the Bishops and Pastors. XV. The care of the poor, partly belongeth to the Deacons a Act. 6.3. 1. Tim. 3.8. etc. or Collectors that distribute the alms, partly to them which visit the sick, & such in Paul's time were certain b 1. Tim. 5.9. ancient and honest widows. XVI. And thus far of the duties of Church officers, now as touching their calling these four points are to be observed: first what kind of persons are to be called, secondly how, thirdly by whom, lastly with what rite or ceremony they must be ordained. XVII. As concerning the first, I say that Bishops and Pastors, and Teachers, are to be chosen that are of sound a 1. Tim. 3.2. etc. doctrine, and b 1. Tim. 3.2. etc. holy life, fit and c 1. Tim. 3.2. etc. able to teach. The d 1. Tim. 3.8. etc. governors also must be furnished with good gifts, wisdom, and judgement, to discharge their duties. XVIII. Secondly, in this election & ordinance of the Ministers of Christ, men must proceed in a religious fear, and testify the same before, by a Act. 15.23. Act. 13.2.3. fasting and prayer. XIX. Thirdly, they must be men approved and known of the a Act. 1.15. etc. Act. 6.2. etc. governors for knowledge and learning, & which have a good name in the Church among the faithful for life and conversation. XX. Fourthly, they were ordained in times passed by the Apostles and their successors, with a Act. 13.3. 1. Tim. 4.14. 2. Tim. 1.6. 1. Tim. 5.22. imposition or laying on of hands: which rite for comeliness and order sake may well be observed in these days, so that we put no opinion of necessity or of worship therein. CHAP. XXI. Of Church discipline and government. I. APHORISM. Ecclesiastical censure or Church discipline is a a 2. Tim. 3.16 Mat. 18.15. 2. Cor. 2.6. 2. Thess. 3.15 brotherly b Mat. 18.15 1. Cor. 5.11. 2. Thess. 3.15 correction according to God's word, whereby the faithful are stirred up to do their duties, and so they further the salvation one of another. II. This discipline is either common or proper: common, whereunto all aught to be subject: proper, which pertaineth to the Ministers of the Church only. III. The common discipline doth respect, a Mat. 18.15 16.17. three degrees in private or secret sins. The first is, that he that hath sinned be admonished, and reproved privately of him, to whom alone that sin was known: the second, that if he despise his correction, than he must be rebuked and admonished before one or two witnesses: the third that if he contemn their admonition also, he must be admonished by the Church, that is, the b 1. Tim. 4.14 1. Tim. 5.17. 1. Cor. 12.28. Rom. 12.8. governors and judges, which are appointed by the Church. FOUR But if sins be open and manifest, then there is no need to proceed by those degrees: for the governors must not a 1. Tim. 5.20 1. Cor. 5. delay to proceed in the censure and correction of such sinners. V For the correction of light sins a Mat. 18.15 1. Tim. 5 20. reproof only may suffice, but b 1. Cor. 5.5. and 13 grievous sins and great offences and contempt or c Mat. 18.17. contumacy against the censures and admonitions ecclesiastical, must be punished with excommunication. VI Excommunication is the a 1. Cor. 5.4. judgement or decree of the b 2. Cor. 2.6. Church, whereby any c 1. Cor. 5.11 member of the same Church, for offending the Church by some d Ibid. 1. & 11 grievous sin, or great e Mat. 18.17. contempt, is given over to f Ibid. 1. Cor. 5.4. Satan, (according to the charge of g Ibid. 5. Christ) that is, he is effectually h Ibid. 4. Math. 18.18. john. 20.23. declared to be under the power and dominion of the devil, and to have no right or interest in the kingdom of the Church of Christ: and therefore this man is kept also from the communion i Mat. 18.17 1. Cor. 5.11. and 13. of the lords Supper, until k 2. Cor. 2.6.7.8. he give a probable signification & testimony of his repentance. VII. But yet these religious and wise governors must temper the severity of excommunication with the spirit of a Gal. 6.1. meekness, lest b 2. Cor. 2.7. this man be swallowed up with over much heaviness. VIII. The end which the Church in these censures and excommunications, principally respecteth are three. The first, that they which live an unclean and wicked life, should not be numbered among Christians, to the dishonour and a 1. Cor. 5.1. Rom. 2.24. profanation of the name of God. The second, lest the godly should be b 1. Cor. 5.6. corrupted by the continual conversation of the wicked. The third, that the excommunicate being confounded and c 2. The. 3.14 ashamed may so d 1. Cor. 5.5. repent and be saved. IX. We must not converse a 2. The. 3.14 2. Cor. 5 9.11 with an excommunicate person but in private and domestical duties, lest we cherish and increase his contempt by any familiarity: but so soon as he giveth any probable testimony of his repentance, he must be received into our society and communion b 2. Cor. 2.6. etc. of the Church again. X. And thus far of the common discipline: The discipline proper to the Ministers of the Church, is contained in certain Canons, which the ancient Bishops did prescribe for themselves and their order: of which sort are these. That no Clergy man or Minister, be a hunter, dicer, reveler, or pot-companion. Item, that no Minister practise usury, or any merchandise: that none be present at wanton lascivious dances, and the like, etc. CHAP. XXII. Of Vows. I. APHORISM. A Vow is an holy promise made to God. II. A vow is either general or special. III. A general vow, is that which Christians make in their Baptism, where renouncing Satan, they give themselves to God to a Mat. 28.19. serve him, that they may obey his holy Commandments, and not fulfil the wicked lusts of the flesh. FOUR A special or particular vow, is that which any man moved with some a Gen. 28.20 etc. jud. 1.30. 1. Sam. 1.11. 2. Sam. 15.8. Act. 18.18. Num. 16. special reason maketh unto God. V In a lawful special vow, four things are required: of which the first is, that we be a Rom. 14.23 assured that our vow be b Act 23. 1● agreeable to God's word; c 2. Cor. 7.7. the second, that it be not above the strength which God hath given us; the third, d 1. Cor. 7.4. that it be agreeable to our vocation; the fourth, that we vow with a good purpose of heart, and for a lawful end. VI The right and lawful ends of vows be four, of which the two former are in respect of the time past: the other two in respect of time to come. VII. The first end of a lawful vow, is to testify a a Gen. 28.20 thankfulness to God for benefits received. VIII. The second end of a lawful vow, is to chastise and afflict ourselves for some sins committed, that we may be the more fit to entreat God to a 1. Cor. 11.31. remove his wrath from us. IX. The third end is, to make us the more wary and heedful against sin, by a 1. Cor. 6.12 1. Cor. 9.27. depriving ourselves of the use for a time of some special things. X. The fourth end is to stir up ourselves as it were with a spur to our duty, binding ourselves thereunto by a vow. XI. That the Monastical vows, are unlawful & ungodly, it is manifest by four reasons. First, because the life Monastical is imagined a worship a Math. 15.9 of God: secondly, because they vow a Monastical life, without respect of Gods calling, and without approbation from him: thirdly, because the Monks and Nuns, bind themselves to many vile and ungodly services: four, because they promise to God perpetual virginity, when as yet, either they have not the b Mat. 19.11. 1. Cor. 7.7. gift of continency, or if they have it, be uncertain how long to have it. XII. Vows are of this strength and nature, that if they be lawful they a Deut. 23.21 bind, but if they be b jud. 11. Act. 23.21. unlawful they are void and of none effect. CHAP. XXIII. Of the Sacraments. I. APHORISM. SAcraments are a Exo. 12.26 ceremonies ordained b Deut. 12.32 1. Cor. 11.23 of God to illustrate and to seal unto his c Gen. 17.10. people the d Gen. 17.11. Rom. 4.11. promise of grace, contained in God's holy e Gene. 17.7. jer. 31.33.34 covenant. II. Sacraments do a Heb. 9.15. illustrate the promise of grace, as lively b Gal. 3.1. pictures, in that they represent and typically set before the believers, the sacrifice of Christ and the efficacy thereof. III. But they seal, in that they be divine a Psal. 81.6. Rom. 4.1. testimonies ordained to testify the same thing, which the promise itself doth testify, to wit, that Christ by his b Mat. 26.28. sacrifice hath purchased for the believers forgiveness of sins, the grace of the holy spirit, and life everlasting. FOUR Again, the holy Ghost by the Sacraments illustrating the promise of grace doth instruct the faithful in the mystery of salvation, and by sealing it persuades the truth of the promise and so confirms faith. V Yet they do perform neither of both themselves by any virtue 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 john. 3.8. so that he worketh where he will, when he will, and in what measure it pleaseth him. VI The Sacraments, some are of the old Testament, some of the new. VII. The Sacraments of the old Testament were a Gene. 17. Levit. 12. Circumcision, b Levit. 14. purifications, and c Leu. 1.3.4.6. etc. sacrifices, & of these the d Exod. 12. 2. Paral. 35. passover was a special Sacrament. VIII. Circumcision did illustrate the promise of grace under 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 forgiveness of sins, or free a Rom. 4.11. justification. Circumcision did also seal the promise of grace, by applying the same to every person, so that the covenant of God was as it were sealed in every man's c Gen. 17.13. flesh. IX. The purifications did illustrate the promise of grace, under the type of washing, for by them was signified that the sins of the faithful, were purged by the blood a Leu. 14.7.8 of Christ and daily are washed away by the holy Ghost. X. The sacrifices did illustrate the promise of grace, as being types of our a Levit. 1.4. & 4.20. & 16.27.30. expiatory sacrifice, for by them was signified that Christ should b Heb. 9.26. & 28. etc. 10.11.12.14. be slain for an expiatory sacrifice, that is, to satisfy for all the sins, of all the elect. XII. The paschal lamb be not only shadowed this as a sacrifice generally, but also foreshowed some peculiar thing of Christ's sacrifice, to wit, that his a john. 19.36 bones should not be broken, and it signified that the souls of the faithful did banquet and feed b 1. Cor. 5.7. and 8. upon Christ, as it were spiritually, in a sacrifice, that is, they received hereby some feeling of God's grace & love, purchased for them, by the sacrifice of Christ. Again, it represented the holiness, of Christ's sacrifice, for it was commanded to be an c Exod. 12.5. unspotted lamb. XII. But besides this shadowing of Christ's sacrifice, in respect whereof that ceremony of eating the lamb was a Sacrament, it was also ordained to a Exo. 12.27. praise God, for deliverance out of the bondage of Egypt. XIII. And thus much of the Sacraments of the old Testament. The Sacraments of the new are two, Baptism and the Lords Supper. XIIII. Baptism, that a Col. 2.11.12. succeeded in place of Circumcision, doth illustrate the promise of grace, under the type of b Act. 22.16. washing, for as by water the c 1. Pet. 3.21. filthiness of the body is done away; so by the blood d 1. john. 1.7 of Christ shed on the Cross, and by faith sprinkled on our hearts, our souls are purged from sin. But Baptism sealeth unto us the promise of grace, in that every one is washed in that water, which is the Sacrament of the blood of Christ shed on the cross. XV. The Supper of the Lord, which came a Luk. 22.15. etc. in place of the passover, 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 blood: and partly by declaring the efficacy of Christ's death, by this joyful d 1. Cor. 5.8. banquet, for that the souls of the faithful sweetly banquet, & be comforted in tasting of God's favour & grace purchased by the death of Christ. But it sealeth unto us the promise of grace, in that the bread which is given to every one of us to be eaten, is the Sacrament of Christ's body crucified for us, and in that every one of us, doth drink of the cup, which is the Sacrament of the blood of Christ shed upon the cross for us. XVI. And the Supper of the Lord, hath the nature not only of a Sacrament, but also of a sacrifice, to wit, of thanksgiving, as also the lamb, which had this place before it. For as that lamb was appointed to praise God for their delivery from the bondage of Pharaoh, so the holy Supper was ordained to a 1. Cor. 11.26. praise the Lord for our redemption from the power of the devil by the death of Christ. XVII. But as the Sacraments in respect of God, are signs of grace towards his people; so in respect of us they be a Mat. 23.15 Act. 2.41. & chap. 8.36.37.38. marks of our profession, whereby we openly profess that we desire to be counted among the people of God, and will worship only the true God, who hath manifested himself to his people, as by the most sure word and doctrine of the Prophets and Apostles, so also by these Sacraments. XVIII. Of all these Sacraments, the Scripture usually 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 signs themselves, which thing is done, partly to teach us, the relation which is between those signs, and things signified, & partly to signify the truth & certainty of the working of those holy Sacraments, that the believers should not doubt, but that the things signified, set before us, are as truly by the working of the holy spirit communicated unto them, as they certainly feel, that these divine signs and seals (which are named Sacraments) are by the Minister of the Church given them. XIX. The difference of the old and new Sacraments, 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 evidence of demonstration, for the old signified and figured Christ to come, but the new signify and show that he is come. Again, the new are more manifest than the old, because they represent a thing done, and clearly preached by the Gospel. XX. They err that any way bind the things signified to the signs, XXI. As also they that attribute to the signs power to confer grace, which they only seal and testify. XXII. But the Papists err most shamefully, in that they transform the Lords Supper into the Mass, teaching that by consecration, that is, by the muttering of the five words, Hoc enim est corpus meum, for this is my body over the bread, the same is transubstantiated into, or turned into the substance of the body of Christ, as they say: and by the offering up of Christ thus created by the Priest, all their sins, for whom the Mass is celebrated, are purged, whether they be as yet alive, or even long since dead, and in Purgatory. XXIII. Lastly they sin also grievously whiles they adore that feigned Christ, as lying hid under the form of bread. CHAP. XXIIII. Of Baptism. I. APHORISM. Baptism is the first Sacrament of the new Testament or covenant of grace, wherein according to Christ's a Mat. 28.19 institution the Christian is dipped in water or sprinkled with water, by the Minister of the Church, to represent the shedding of the blood of Christ upon the Cross, and to testify to him, that the remission of sinsis purchased for him by the blood of Christ, and to seal his regeneration by the holy Ghost, which grace is purchased also for the elect, by the blood of jesus Christ: and lastly to seal his communion and fellowship with Christ in the kingdom of heaven: and so in like manner the baptized makes public profession, that his heart's desire is to be one of the people and Church of God. II. Whereas we say that Baptism is a Sacrament, we have already showed in the former Chapter what this word signifieth. III. We add that Baptism is a Sacrament of the new Testament, or covenant of grace, because it was instituted by Christ after his incarnation: first administered amongst the jews by john the Baptist, & Christ himself, next among all nations by the Apostles and their successors. FOUR We call Baptism the first Sacrament of the new Testament, in respect of the second, which is the Lords Supper: for Baptism is the Sacrament of our first a Act. 2.4.1. john. 41. entrance, and admission into the visible Church of Christ, that we may be of the number of God's children & so accounted, & may enjoy their b Ibid. v. 42. privileges. And therefore men unbaptised may not be admitted to the lords Supper, like as in times passed under the old Testament, the Sacracrament of their first c Mat. 23.15. entrance into the Church was Circumcision, and none d Exod. 13.48 uncircumcised was to eat the passover. V We say that the person to be baptized aught to be a a Mar. 16.16 Act. 8.36.37.38. Act. 2.41. Act. 16.14.15.31.32.33. Christian: by which name we understand not only men of years, lately converted to the Christian faith, but also young b Act. 16.33. Exod. 12.48. infants the children of Christian parents: whereby may appear that the speech of the common people is erroneous, when as desiring Baptism of the Pastor of the Church for their infants, they say, God hath given me a child, I pray you make it a Christian soul. For Baptism doth not make a Christian, but signifieth and marketh us for Christians. VI We add further that Baptism is to be administered by the Minister of the Church: because Baptism is a part of the Ecclesiastical a Mat. 28.19 ministery, which none may b Heb. 5.4. meddle with but they which are thereunto lawfully called: for to whom Christ gave commission to baptize, to them also he gave charge to preach his holy word: and what God hath joined together, c Mat. 19.6. no man may put asunder. Those women therefore sin, which in their feigned cause of necessity do administer this holy Sacrament: yea they sin dangerously, for baptizing without any commission from God, nay d 1. Cor. 14.34. 1. Tim. 2.22. contrary to his word: and for ascribing to any external thing our everlasting salvation, which is to be sought only in the death of Christ and in the promise of grace. The same is to be thought also if any man not called to the Ministry of the Gospel do baptize. VII. Water only is to be used in Baptism and no other liquor: for that God's commandment is of water only, and the practice of the faithful servants of God, which first ministered the same (as john Baptist, Christ and his Apostles and their successors) can teach us. VIII. And whether the Baptized be dipped in water, and that once or thrice, or have the water sprinkled or powered upon him, it is a matter indifferent, and aught to be free in the Church according to the diversity of countries. For although it be manifest that dipping in the water was used in the a john. 3.23. Mat. 3.16. Act. 8.38.39. Rom. 6.4.5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. primitive Church: yet the original Baptizing doth signify not only to be dipped in the water, but also to be wet with water any way. IX. Moreover Baptism is given us of God to this end: first for the confirmation of our own faith to ourselves, next for the manifestation of our profession among men. X. Baptism helps our faith three ways, testifying unto us of three things, which we receive by faith: for first it is an instruction and symbol thereunto, of the a Act. 2.37. etc. 22.16. remission of sins, next of our b Rom. 6.4. Tit. 3.5. renovation by the holy Ghost, lastly of our union and c Gal. 3.28. communion with Christ. XI. First concerning forgiveness of sins, Baptism both teacheth and sealeth the same in a special manner under the figure and type of washing a Act. 22.16 Soph. 5.26. Tit. 3.5.6. & purging us: for as by water the filthiness of the body is purged and washed away, So by the blood b john. 1.7. of Christ all the pollutions of the faithful are washed and purged. XII. And this confirmation which we have by Baptism concerns the whole life, all, and every one of the sins of our life: for the blood of Christ, whereof Baptism is the seal, purgeth a 1. john. 1.7 us from all sin. Therefore so often as we fall, we should call our Baptism to mind, and thereby arm ourselves, that we may ever rest assured of the free pardon of our sins, for that the blood of Christ is that fotunaine which is b Zach. 13.1. opened to the house of David and to the inhabitants of jerusalem, that is, to all the faithful, to wash them from sin, and from uncleanness. XIII. Let no man by this doctrine gather any liberty to sin: for this doctrine is not taught, but for the consolation of them which be truly humbled, and for afflicted souls and consciences. Again, Baptism doth no less warn us of our a Rom. 6.4. mortification and dying unto sin, then of the remission of our sins by Christ. XIIII. Therefore the second end of our Baptism is our a Tit. 3.5. regeneration: for this Christ promiseth to work in us by his holy spirit, and so doth indeed: and this grace also he merited for us of his father, by his death and passion. XV. Where we must observe that this renewing of nature is a Rom. 7. imperfect in this life: but yet so be we renewed that this sin dwelling in us, reigneth b Rom. 6.4. not, nor hath dominion over us: but by the grace of God's spirit is daily more and more mortified in us. XVI. The third benefit by Baptism, is our holy union and communion with Christ: that we may know, that we are united a 1. Cor. 11.15. and received to fellowship with Christ & knit unto him as the members to the head: and therefore shallbe coheirs with him in heaven. For Christ to this end sanctified Baptism in b Math. 3.16. his own body, that he might have it as common with us, that so it might be as a most sure band of our union and communion with him. And Paul hereby proveth us to be the sons of God, because that in Baptism we have put c Gal. 3.14. on Christ; that is, because by the seal and testimony of our Baptism, were are joined unto Christ the only begotten son of God. XVII. And thus these three ends of Baptism serve right well for the confirmation of our faith, and so may minister great comfort unto us. Again, for our profession, among men, Baptism is a badge of that, for thereby we testify that our desire is, to be a john. 4.1. Act. 2.41. numbered among God's people, professing that we consent with all Christians in one form of the religious worship of one God only, and this profession also respecteth the glory of God. And this meaning hath Christ, when he commandeth to baptise b Mat. 28.19. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. in the name of the Father, the Son and the holy Ghost: that is, that by Baptism men may be bound to worship the true God, who is Father, Son and holy Ghost: and that this phrase is so to be understood, the very words of the Apostle can teach us. 1. Cor. 1. v. 12.13.14.15. XVIII. Now by the premises learn, that they only rightly receive and rightly use Baptism, which refer it to the ends for the which Christ ordained it, that is, that they may feel, and by faith receive remission of sins, regeneration and life everlasting in Christ alone: & so receive Baptism as God's holy seal of all these benefits. XIX. Therefore those men greatly abuse Baptism, which seek remission of sins in that external action: as if the power of washing away sins were shut up in the very element, or at the least in the blood of Christ as lying hid therein. CHAP. XXV. The Baptism of infants. I. APHORISM. BEcause the Anabaptistes do oppugn the Baptism of infants, as a point disagreeing with Christ's institution: it is needful to know the reasons, whereby the Baptism of infants is proved by the scriptures: and next to show the vanity and weakness of the Anabaptistes arguments which they bring to the contrary. II. Now than that the children of the faithful aught to be baptized may be showed out of God's word by four special arguments. The first is from the example of Circuncision, which assuredly had the like a Col. 2.11.12. reason & the same signification that baptism hath. For like as by Circumcision God testified to the people of Israel the b Rom. 4.11. remission of sins and c Deut. 30.6. Rom. 2.29. Coloss. 2.11. regeneration: so by Baptism doth he promise the very same things unto the Christians. If therefore their infants then, at God's d Gen. 17.12. Levit. 12.3. commandment were Circumcised: it is a good consequent that the children of the faithful under the Gospel be baptized. III. For albeit we have no such charge for the baptizing of infants: yet we know right well the Lords good pleasure herein by the very nature and end of Baptism: especially seeing Baptism is ordained to succeed in the a Col. 2.11.12. place of Circumcision. Now the charge given to them of old which professed the jewish Religion, was, that they should not only be Circumcised themselves, but also all b Exo. 12.48. the males that did belong unto them. Wherefore in like manner such as profess Christian Religion, they are bound to bring their infants to be baptised. FOUR Again, the children of the faithful are partakers of that, which is signified by Baptism, that is, the remission of sins, & regeneration, for they belong to God's a Gene. 17.7 Act. 2.39. 1. Cor. 7.14. covenant wherein these benefits are promised: with what colour then of reason shall we deny them the seal of the covenant? V And if our infants may not be baptised, than the grace of God by Christ's coming doth less appear unto us then unto the jews in times past: for that the faithful jews were confirmed by the seal of Circumcision concerning the salvation of their children: wherefore it is against all reason that Christians should not in like manner by the testimony of Baptism be assured of the salvation of their infants. VI Lastly the children of the faithful aught to be offered a Mat. 19.14 a Col. ● 12. unto Christ, as they that have communion with him in the kingdom of heaven: therefore we must give them their Baptism, as the seal of that communion, and heritage, they have with Christ in heaven. VII. For whereas the Anabaptistes deny that the baptizing of infants was used in the Apostles time: we must know that the old writers say contrary: and the same may also appear by the Acts of the Apostles (which Luke a companion of the Astles, as eye-witness of all the things, for the most part, hath left written for the Church of Christ) where it a Act. 2.38.39. is said in the words of Peter to the jews converted by his Sermon, that they be baptised for the remission of sins, and that they should receive the gift of the holy Ghost, for that this promise was made not only unto them, but unto their children. Where in the word (children) it can not be denied, but that infants must be understood. Again, this Evangelist recordeth that Paul & Silas (in whose company he himself also was) baptised b Act. 16.15. Lydia & her house, and the jailer c Ibid v. 33. with all his household. VIII. Next, whereas they say that infants may not be baptised, because they cannot conceive the doctrine of faith & repentance: The like reason might be made against the Circumcision of infants. Wherefore it sufficeth that they are baptised unto the repentance and faith to come, even as the infants among the jews were Circumcised. IX. Thirdly, whereas they object that Baptism was given for the remission of sins: and that infants have not sinned: the assumption is false: for albeit infants have not sinned, after the like manner of the transgression of a Rom. 5.14. Adam, that is actually in their own person: yet they sinned in b Ibid. v. 12. him or in his loins: for that they are c 1. Cor. 15.22. dead in him, and d Rom. 5.14. and 6.21. die daily no less than such as be of years. X. Fourthly, whereas they say that Christ hath cleansed a Ephe. 5.26. his Church by the washing of water, and that infants have no need of this cleansing, because they be not unclean: again, the assumption is false: for b Psal. 51.7. David confesseth that he was conceived in sin: and for that the infants of the faithful are members c 1. Cor. 7.14 of the Church: i● followeth that they also are purged by the blood of Christ: and therefore we must grant them the seal thereof which is Baptism. XI. Lastly, where they say, that none in the Apostles time was baptised, but he that made profession of his faith before: that is true only of such as were a Act. 2.41. Act. 8.12. Ibid. v. 37.38. of years: but that the infants of such as professed the faith, and were baptised, were also baptised in like manner, we have before plainly proved in the 7. Aphorism. CHAP. XXVI. Of the lords Supper. I. APHORISM. THe Supper of the Lord, is the second Sacrament of the a Mat. 26.28 Mar. 14.24. Luke. 22.20. 1. Cor. 11.25 new Testament or covenant of grace, wherein by the b Mat. 26.26 Mar. 14 22. Luke. 22.19. 1. Cor. 11.24 breaking of bread and pouring of the wine into to the cup, the passion & shedding of the blood of Christ, is figured, represented, & as it were set before our eyes, and next by giving, taking, eating and drinking of these elements, the c Mat. 26.28 promise of the d john. 6.51.53.54.58. remission of sins, and life everlasting (purchased by the passion of Christ, and by his blood shed, & in a word, by that his precious death) & the promise of their communion e 1. Cor. 10.16.17. and c. 12. verse 13. as members with their head Christ jesus, is sealed to all the believing & worthy receivers; whereby it cometh to pass, that the faithful sweetly rest in the favour of God, obtained for them by his son's death: and so feed with f 1. Cor. 3.7.8 him spiritually, and daily grow up in a holy communion with Christ. II. And that the holy Supper is a Sacrament of the new covenant, it may appear by the very words of the institution, which the Lord pronounced of the cup saying, This cup is the new Testament or covenant in my blood, that is, a Sacrament of the new covenant. III. We call the lords Supper, the second Sacrament of the new Testament, in respect of Baptism which is the first. For like as in the old Testament, there were two principal Sacraments, Circumcision & the Passeover, so there are two in the new, Baptism, and the lords Supper, which directly answer them & succeed in their places. And as none was admitted to the Passeover, but the a Exo. 12.48 Circumcised: so none must be received to the Supper, but the Baptized. FOUR The commandment of Christ contained in the institution, is in these words: Take ye, and eat ye: Take ye, and drink ye, and do this in remembrance of me. V Again, it is manifest by the words of the institution, that Christ used bread and wine in this Sacrament. VI In the breaking of bread in the lords Supper, we follow both the lords a Mat. 26.26. Mar. 14.22. Luke. 22.19. 1. Cor. 11.24. commandment, and his b Ibid. example: for the Lord did not only break the bread, and so by breaking it, did consecrate the same a Sacrament of his body, but also commanded this bread so blessed & so broken, to be received, and eaten, as the lively symbol and Sacrament of his precious body broken, that is, crucified for us. And the c 1. Cor. 11.23. Apostle saith, that he received of the Lord which he delivered to the Corinthians concerning the administration of this Sacrament: and this d 1. Cor. 10.16 breaking of bread he both commanded & commended unto them. To be short then, the breaking of bread, is an essential ceremony in the lords Supper: for that this is the principal end thereof to represent, seal and set before us the passion and breaking of e 1. Cor. 11.24. the body of Christ. The same reason is of the pouring forth of the wine, if we compare it with the shedding of the blood of Christ. VII. The passion of Christ is set before us in this Sacrament in a lively manner, as by a Gal. 3.1. preaching of the Gospel. VIII. We receive jesus Christ and his holy spirit most comfortably by the word: for it is Gods holy ordinance and instrument to convey his graces into our minds, hearts, and consciences, and that mighty power to confer and give us the spirit of grace, the spirit of faith, the spirit of adoption, the spirit of sanctification, of wisdom. etc. IX. But there is difference between the participation of Christ by the one and by the other, for the Lord first by his word confers grace, but grace and faith once given, are strengthened and increase daily by the Sacraments. X. Again, the Lord by the word, works only by one sense in us, namely the sense of hearing, whereby comes knowledge & so faith. Rom. 10.14.15. And this sense in deed is now since the corruption of our nature, the sense of learning and understanding, and so the principal to breed & beget faith in us: but before the fall of Adam the sight (I take it) was the principal sense to receive and learn wisdom and understanding in the view and consideration of the works of God. See Bradfords' Sermon of the Supper. The Lord therefore in the Sacrament, hath respect to the sight and all other senses: for in and by the Sacrament the soul doth not only hear Christ (as in the word) but also see Christ, touch Christ, smell & taste, and so feed upon Christ and all his benefits. XI. The principal parts of this Sacrament are, to seal and ratify that promise of Christ, wherein he assureth us that his flesh is a john 6.55. meat indeed, and his blood is drink indeed, to feed us unto life everlasting: and in that he saith he is the b Ibid. v. 51. bread of life, whereof who so eateth shall live for ever: it is ordained (I say) to seal that promise, and to this effect to send us unto the cross of Christ, where that promise was performed and fulfilled in every respect. For the flesh of Christ was made unto us the bread of life, or that meat which quickeneth us, in that it was c Ibid. crucified for us. XII. This meat we can not eat, but by a john 6.35. faith, and this drink we can not b Ibidem. drink but by faith. XIII. Again, to eat the flesh of Christ by faith, and to drink his blood by faith, is to receive by faith the promise of God, which testifieth that the flesh of Christ, was crucified for us, & that his blood was shed for us, that is, for the remission of our sins. XIIII. The fruit which followeth this spiritual meat and drink, is a spiritual a john. 6.57. 1. Cor. 5.8. joy in God, and the increase of our b 1. Cor. 10.17. communion with Christ: for this dependeth upon the confirmation of our faith. XV. Again, it is very manifest that the body of Christ, is not eaten with the 1 Transubstantiation. mouth, and that his body is not contained 2 Consubstantiation. in the bread of the holy Supper, for that a Act. 3.21. heaven must contain him unto the day of judgement. Neither may we say that the body of Christ is every where, that it may be in heaven at one and the self same time, & here on earth also in the bread of the lords Supper, for it ever retains that property of a man's body, which is to be finite, for Christ was made like unto us in all b Heb. 2.17. things, c Heb. 4.15. sin only excepted. XVI. Again, if the body of Christ, and the blood of Christ, were contained under the forms of bread and wine: the one part must be necessarily severed from the other, and so Christ must die again: But Christ dieth a Rom. 6.9. no more. XVII. Now that the bread of the Lords Supper, is not transubstantiated into the body of Christ, but that the substance of the bread remaineth after the words of consecration, it may appear, for that Christ would teach by this bread, as by a very apt similitude, that his flesh is a john. 6.55. spiritual meat: therefore it must necessarily be very bread, that we may assuredly conclude, that our souls are as truly fed with Christ crucified for us, as our bodies are truly fed with that bread, which there is broken for us, and given us. Again, Christ commanded all the faithful to eat of one b 1. Cor. 10.17. bread: to teach that they all, c Ibidem. are, as one bread, or as one body: therefore it must be very bread, that the similitude may continue, that like as of many grains or mass one substance is made, & so one bread, so the faithful being many, having one spirit of faith to knit them unto Christ, and one spirit of love to knit them, one with another, are made one Church, as one body in and through their head jesus Christ. XVIII. And like as neither the water of Baptism is changed, nor that water which streamed from the a Num. 20.10.11. rock being smitten with Moses rod, was changed into the blood of Christ: and yet both Sacraments of the same: So in like manner, the wine in the Lord's Supper is not changed into the blood of Christ, whereof notwithstanding it is a Sacrament, as Christ ordained and appointed. XIX. And yet we do not go from the very words of Christ, but desire to give them their natural sense and meaning. XX. The very natural sense of the words of Christ, doth depend upon a Metonymy, or trope, whereby the name of the thing signified, that is the body, is attributed to the sign which is bread: and so for the cup and blood of Christ in like manner. XXI. This metonymical or Sacramental phrase is used every where in Scripture, where the holy Spirit speaketh of Sacraments. For we may not otherwise understand these places; as where it is said, that circumcision is the a Gen. 17.10 covenant of God, & the paschal lamb is b Exod. 12.11. and 27. the Lords Passeover in Egypt, and the c Levit. 6.30. etc. sacrifices of the Law are said to expiate the sins of the people, and that the rock which gave them water to drink in the wilderness was d 1. Cor. 10.4 Christ. XXII. The holy Spirit usually retaineth this manner of speaking in all Sacraments for two causes principally: first to help us against our ignorance, dullness, and the blindness of our hearts: for if the Lord spoke not on this manner, we would but only fasten our eyes and our hearts upon the bare signs and ceremonies, and content ourselves (as have hypocrites in all ages) with bare and empty shadows, without faith, Psal 50. fear, repentance, obedience, or any reverence of the holy covenant. Therefore I say, the Lord first speaks on this wise, to lift up our hearts and souls by faith to behold, consider, and to feed upon the things signified. The second cause of the use of this phrase in the Sacraments is, for that the very truth is so, there is a real presence of the sign and the thing signified to the believer, for as he doth bodily and really participate of the sign, Sacramenta sunt signa exhibentia non significantia tantum. so doth he spiritually, & as really receive and feed upon the thing signified. XXIII. And thus speaketh Augustine also, lest any think of this, as of some new invention. If Sacraments had not a certain similitude of those things, of which they be Sacraments, a Epist. 23. ad Bonifac. surely they should be no Sacraments: and by reason of this likeness, they have often the names of the things, (which are signified by them.) Therefore as the Sacrament of the body of Christ, is after a certain manner, the body of Christ; the Sacrament of the blood of Christ, the blood of Christ: so the Sacrament of faith is faith. Whereas they object that it is not like that when Christ would minister unto his Apostles, a special comfort in adversity, that then he should speak darkly and doubtfully: the matter itself showeth that this metonymical phrase seemed not hard or obscure unto the Apostles: for if they had not thought that the Lord called the bread his body, because it is a lively & true sign & Sacrament thereof, out of all question they had been much troubled & disquieted with so prodigious a matter, which necessarily followeth from the literal sense of the word: & this may yet better appear, for the same very time they could not well conceive and understand more easy and common a joh. 14.5.8 etc. 16. v. 17. arguments. Therefore (I say) for that they were not troubled with these words, it is manifest that they understood them metonymically, after the manner of the Scripture: & the rather for that a little before, they had eaten of the lamb, which in the same sense was called the passover: for that it was a symbol of that memorable passover, wherein the Angel b Exo. 12.27. of the Lord smiting all the first borne of the Egyptians, did pass over the houses of the people of Israel: by which occasion they were brought out of Egypt, and so freed from that extreme bondage. XXV. They spend here wind in vain to object the omnipotency of God, to show that the body of Christ, may be both in heaven and in the Sacramental bread at one and the same time. For the question is not here, what God can do, but what he will do, and what his will and good pleasure is. And his will is, that Christ be like his brethren in a Heb. 2.17. all things sin only b Heb. 4.15. excepted. Therefore his will is, that he have a true body, that is, a finite body, and limited in place. Again, albeit God be omnipotent, yet can he not effect contraries, as that any thing at one time both be, and be not, for that he can not c Tit. 1.2. Heb. 6.18. lie nor deny d 2. Tim. 2 13 himself, for this is against his nature. And these propositions or sentences are mere contradictory; Christ's body is a true body: Christ's body is not a true body, but an infinite. XXVI. Neither yet shall this help the adversaries, to say, that unless it be granted, Christ's body is every where, it will necessarily follow, that it is severed from the divine nature, which is every where, and whereunto it is personally united: for although Christ's body be not every where, but contained in one certain place, yet nevertheless it is ever personally united to the Deity of the word for the personal union doth not make equal the human nature with the divine, or change the properties of the divine nature into the human: Christ is that word. john. 1.1. that the human nature may have the same proprieties with the divine: but is such an union as that thereby the human nature subsisteth in the person of the word; so that it is as a part thereof, neither hath it by itself, or without the word any subsisting. Therefore well spoke the fathers in the Council of Chalcedon. The difference of natures in Christ, is not taken away because of the union (of them:) but rather (by this doctrine of the union of natures) we learn, that the proprieties of both natures are kept, as concurring and meeting together into one person or * Hypostasis. substance. XXVII. Seeing therefore the body of Christ is finite and taken up from earth to a Act. 19.10.11. heaven, and must be contained there until the b Act. 3 21. 1. Cor. 11.26 day of judgement, it followeth that it is not in all places, nor in the Sacramental bread included. XXVII. And albeit we say that Christ's body is in heaven, and no where else, according to the true propriety of a body: yet we tie it not to any certain place in heaven: but we judge him to be there free, as it beseemeth and is convenient for that celestial glory: which to search into, we deem also to be a vain and bold curiosity. XXIX. Whereby it is very manifest that they slander us, which say that we tie the body of Christ to a certain place in heaven. XXX. And whereas yet they say, that albeit Christ's body be in heaven visible, yet this letteth not, but that it may be in the Sacramental bread in an invisible manner: first they can not prove this by the Scriptures, next they speak flat contradictories against themselves, when as they say that Christ is in the bread really, substantially, corporally; if that be so, he must be there also in a visible manner. For whatsoever human body is any where substantially, the same is there also visibly. For this visibility is a property, which can not be severed from the substance of man's body. For this cause Christ when he appeared after his resurrection to his Apostles, & desired to a Luk. 24.36.37.38.39. prove that his very body was there present substantially, he reasoneth (if so I may speak) from the * That which may be seen. visibility and * That which may be touched & felt. palpability thereof; and so appealeth to the very senses of his Disciples, that they might testify the truth of his resurrection. XXXI. And whereas yet they make an other exception, that it is unmeet to submit the nature of a glorious body, to the laws of common nature: that makes nothing to prove the invisible presence of Christ's body in the Sacramental bread. For the glory a Luk. 23 36 etc. Act 7.55.56. & 1.9.10.11. hath not abolished the truth of the body, wherein the visibility thereof is contained. Next this also is to be considered, that in that first Supper of Christ with his Disciples, that his body was not yet glorified: and there is none other celebration of the lords Supper now, then was at that time. XXXII. And albeit we deny the body of Christ to be included in the Sacramental bread: yet we say not that Christ is altogether & in every respect absent from his holy Sacrament: or that the bread & wine be but bare and empty signs. For Christ is truly present by the grace of his holy spirit, where two or three a Mat. 18.20. are gathered togethe in his name: and lifteth up also even to heaven unto himself the hearts of the faithful by the promise of the Gospel: that they may contemplate there (namely in the heavenly b Heb. 9.12.24. sanctuary) that his sacrifice, which he offered for them upon his Cross, and by faith feed thereupon unto life everlasting. XXXIII. Again, if the body of Christ be not in the Sacramental bread, it followeth also that we must not adore his body there but we must worship and adore him in heaven, where a Col. 3.1. he sitteth at the right hand of God the father: whither also in elder ages, in the celebration of the lords Supper, the people were invited, when they were put in mind of the place, with sursum corda, lift up your hearts unto the Lord. XXXIIII. Neither must the lords Supper be a divine action, performed by the Minister of the Church alone, but the Pastor must declare and lay open with a good voice, and in a plain manner, what the mystery thereof is, unto the people. XXXV. In like manner we must reject private communions, as when this Sacrament is administered to particular persons ready to die, without any congregation or company of the faithful to be partakers with him of that holy communion: for the Apostle speaking of the celebration of the Supper, saith, a 1. Cor 11.20. when ye meet together: again, for that this Sacrament is a special symbol, of the communion of saints: and this the Apostle meaneth where he saith, for b 1. Cor. 10.17. we that are many are one bread, and one body, because we all are partakers of one bread. XXXVI. The worthiness of the communicants consisteth in this that they a 1. Cor. 11.28. acknowledge and bewail their own unworthiness, and by faith call upon God, that he will of his grace and mercy in jesus Christ make them worthy. XXXVII. Yet to speak more distinctly & plainly to the understanding of the ignorant, to the end they may come prepared and advisedly to the holy Communion, and for that the abuse of this holy Sacrament, is one cause of all these judgements which are past and have consumed many, and yet are still threatened against us: therefore the unworthy receivers which dishonour God, hurt and hinder their own salvation, and provoke God's wrath against his Church and people, they are these which follow. XXXVIII. 1 In the first place I set all Atheists, men without God, without a Ephe. 2.12 Psal. 14.1. Christ, or any Religion, mere Epicures in the world, therefore ought they to be without this holy Sacrament: they be unworthy of this holy communion, for they be not in communion with God and his people. 2 All unclean beasts, dogs, & swine, I mean all in the Church of an unclean beastly life: such as the Apostle assureth us can not enter into the kingdom of heaven: 1. Cor. 6.9. fornicators, idolaters, adulterers, wantoness, buggers, thieves, covetous, drunkards, railers, extortioners; a watchword is added, be not deceived. These be unworthy our private feasts, how much more to meet with us, our Lord and Saviour jesus Christ in this holy banquet. Ignorant in the great grounds of Religion. Heb. 6.1.2.3.4 5. 3 All ignorant people (howsoever they may seem harmless, etc.) which can not discern the lords body. 1. Cor. 11. v. 29. nor yet desire to discern and know it: No knowledge, no faith: no faith, no love: no love, no affiance or trust in God: no trust, no fear: no fear, no humiliation: want these graces, or any of them, no worship, no access to God. Heb. 11.6. Therefore these be unworthy receivers. 4 Such as lightly account of the covenant, whatsoever love and zeal they pretend to the Sacraments: Such as despise the one, are and must be profane contemners of the other. Psal. 50.16. 5 Some foolish wits pretend love and great zeal to the word, and yet neglect and contemn the holy Sacraments: their contempt appeareth in the breach of the lords ordinance, they seldom come to the lords Supper (as they are bound) to preach and celebrate with us the blessed commemoration of the lords death until his coming again. 1. Cor. 11.24.25.26. 6 All such as do not hunger for Christ, Psal. 32.5. Ephe. 1.15. Rom. 8.14.15 for they can not feed on Christ: no knowledge of sin, no feeling of sin: no feeling of sin, no sorrow for sin: no sorrow for sin, no confession of sin: no confession of sin, no desire of grace: no desire of grace, no spirit of faith to receive Christ: no spirit of faith, no spirit of adoption, sanctification, etc. 7 All contentious brethren, for this is a Sacrament of our unity, badge of love, and a band of union and communion with Christ & all his holy members. 1. Cor. 10.2.16. john. 1.12. 8 All unbelievers, for all such as want the precious faith, have no hand to receive Christ: they receive only as Augustin speaketh, and as judas did panem Dominun, the bread of the Lord, not, panem Domini, the bread of life, the Lord Christ. 9 The faithful also in regard of their frailty, weakness, corruptions, and manifold wants, if they have not duly, truly, and wisely, examined, humbled, and so prepared themselves to meet jesus Christ, they be unworthy: and so they cause many plagues, many afflictions and evils in this life, upon their bodies & souls, that being judged & chastened here, they may escape the condemnation of the world in the life to come. 1. Cor. 11.28.30.31. And thus far of unworthy receivers. XXXIX. That form of administration of the Lords Supper is best, which cometh nearest the simplicity of the first institution, & is furthest from superstition: wherein albeit, there be some things indifferent, yet the breaking of bread for the a Aphoris. 6. causes before alleged, may not be counted an indifferent thing. XL. And albeit the Lord hath not appointed any certain times for the celebration of the lords Supper: yet reason so requireth that Christians have it in often use, that they may often remember the passion of Christ: & by this commemoration confirm their faith and stir up themselves to praise & magnify the goodness of God in the work of their redemption: & finally to increase the mutual love, & to testify the same one to another, considering the band thereof in the unity of the body of our Lord and Saviour jesus Christ. CHAP. XXVII. Of the Popish Mass. I. APHORISM. THe Papists feign that the Mass is a work, wherein the masspriest doth create or make his Christ of bread, by buzzing or mumbling of these five words, Hoc est enim corpus meum: for this is my body. And then offereth him to the Father as a sacrifice, to expiate the sins of all, quick, and dead, for whom that Mass is celebrated. II. This opinion of profane Papists, is impious and blasphemous. For first this reproach and disgrace is offered thereby unto Christ: that he is not the only a Heb. 5.6. and 7.24. Priest of the new Testament. III. Again, this doctrine overthroweth the merit of Christ's death: as if the sins of all the faithful were not perfectly expiate by that one a Heb. 9.12. and 10.12.14. sacrifice of Christ's death. FOUR Thirdly, the Papists by this assertion, as much as lieth in them, do again crucify Christ: in that they promise the remission of sins by the Mass, and so set up a new Testament: and in that they say they offer up Christ as an host or sacrifice unto God. For where there is a Testament, there must needs be the a Heb. 9.16. death of a testator: & where an host is, it must be slain. V Fourthly, this opinion or assertion doth deprive us of the benefit of Christ's death, that is, the remission of sins: for if sins be pardoned by the merit of the Mass, then surely are they not pardoned by the merit of the a Mat. 26.28. death of Christ. VI Fiftly, the Mass doth utterly evert and take away the Lords Supper: for it cannot stand with it. For in the Supper the Lords purpose is to give a blessing a joh. 6.32. unto us: but in the Mass men purpose to offer up satisfaction unto God. Again, in the Supper the Lord testifieth unto us, that we are & must be daily b joh. 6.57. quickened, by the only sacrifice of Christ: but in the Mass they feign, that Christ's sacrifice cannot profit us, if it be not iterated every day. Thirdly, the Supper is celebrated by the c 1. Cor. 11.18. & 10.17. Mat. 26.27. whole congregation, but the Mass is celebrated by the Priest only. VII. Moreover, the arguments which Papists use for the defence of the Mass, are of no weight, as these following: Christ said in the institution of the Supper, Do this: therefore he commanded his Apostles and their successors to offer up or sacrifice his body unto God. For so this word facere, to do it, (say they) is used every where in holy a Exod 29. Num. 28. Scripture, and so it is found also with b Apud Vergil. eclog. 3. profane writers. But I say it is no good consequent, that because that word is elsewhere so taken, that therefore it is also so used in this place. Next, that it must have here another signification, it is evident, both by the coherence osentemces, & by the Apostle c 1. Cor. 11.26. Paul's expossition, that nothing else is signified, but this, Eat this bread, and drink ye of this cup. Again those words were not spoken to the Apostles only, as Ministers of the Church (for Christ himself performed the parts of a Minister) but as to all the faithful receiving the Sacrament at the hands of the Lords Minister. Wherefore these words do no less concern those whom they call lay men, than they do the Priests or Ministers of the Church. VIII. Again, if the Supper be to represent Christ's sacrifice and oblation, which he made upon his Cross: then Christ must be offered up in the Sacrament of the Supper, for how can we otherwise represent in the Supper the oblation of Christ, but by offering up Christ under the kinds of bread and wine. But this consequence is false, and so is the reason thereof. For that oblation which Christ made on the Cross, both may & must be otherwise represented, that is, by the a 1. Cor. 11.24. breaking of the bread and the pouring out of the wine. IX. Again, if the paschal lamb was to be sacrificed then Christ also in the Eucharist must be sacrificed, for that the paschal lamb was a type of the lords Supper: here I answer again, the consequence is false, and the reason thereof: for of that antecedent this will follow that Christ also must be sacrificed: for that the lamb was a type of a 1. Cor. 5.7. Christ, not in the Eucharist, but on the Cross: where as john saith, that was finished b joh. 19.36. which the lamb prefigured. X. Again, they bring a place of Malach. chap. 1. v. 11. from the rising of the sun, unto the going down of the same, my name is great among the Gentiles, and in every place incense shallbe offered unto my name and a pure offering. But I answer, that where they infer that the body of Christ is offered up in the Supper, because it is a clean or pure offering, the argument is false, because it will not follow from the general to the special affirmatively. And it is very manifest to any man of understanding, that Malachi here speaketh, as the a See joel. 2.28. & Act. 2.17. Prophets, of the spiritual worship of the new Testament, under the shadows of the ceremonial worship used in the old. But it is strange that these men dare be bold to bring arguments for the defence of their Mass in sacrifice out of the Epistle to the Hebrues: for that the principal doctrine of that Epistle doth plainly evert all this Popish invention of the Mass, out of the 5. chap. v. 1. they have this saying. a Heb 5.1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Every Priest is ordained, that he may offer sacrifices for sins. Therefore there are also in the new Testament, Priests properly so called, which offer up sacrifices for sins. For that the Apostle useth a verb of the present tense, I answer, it is very manifest, in all the Apostles doctrine and speech in that place, that he speaketh of the Priests of the old Testament, and of the sacrifices which were types of Christ's sacrifice, the only sacrifice expiatory for sin. And so the Apostle speaking of Levitical Priests, in all the Epistle useth verbs of the present tense, as chap. 7.9.11. The reason of that phrase is, to set the matter whereof he speaketh, more manifestly before the eyes of men. XII. Next they borrow out of the 7. chap. the type of Melchi-zedek: & they reason thus; If Christ did not sacrifice himself in the Supper in an unbloody sacrifice under, the kinds of bread and wine, than was he never made Priest after the order of Melchi-zedek: But he was made, etc. as the Apostle witnesseth in that chap. The reason of the consequence is, because Melchi-zedek offered up unto God bread and wine, I answer, the consequence is false, for Christ is called a Priest after the order of Melchi-zedek, principally for this cause, as the Apostle showeth, because he is a priest for a Heb. 7.3. ever, as Melchi-zedek there is noted and described, without father, without mother, without kindred. Again, the reason of their consequence is false, for that Melchi-zedek did not offer bread and wine unto God, but brought forth b Gen. 14.18 bread and wine, for the refection of Abraham and his servants, and that this is there signified we may well understand both by the Hebrew word Hotzi, and by the circumstance of that action in that place. XIII. Lastly, they have this sentence out of the 9 chap. It is necessary that the a Heb. 9.23. * Exemplaria. similitudes of heavenly things, should be purified with such things: but the heavenly things themselves (are purified) with better * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Hosts, as they speak. sacrifices than these. Ergo, with oblations of Masses: because he speaketh in the plural number, hosts. Therefore he speaketh not of the bloody sacrifice of Christ, which was but one. But I answer that the Apostle there still keepeth his plural number, Enallage n. change of number. taking one number for another, because he continueth in the comparison of the legal sacrifices. And of these changes, we have many examples, as Ruth. 1. v. 10. and chapter. 2. v. 20. And that the Apostle there speaketh of that one sacrifice of Christ, may appear by the scope of that whole chap. for that nothing else is there intended, but to compare the Priesthood of Christ, with the Levitical Priesthood, and to show how far that excelleth this. XIIII. And albeit we utterly deny that the holy Supper of the Lord (which the Papists have transformed into the monster of the Mass) to be a sacrifice expiatory for sin: yet we do willingly confess and profess it to be the sacrifice * Sacrifice of praise & thankes-geving. Eucharistical of the new Testament, for that it was instituted by the Lord for this end, by this solemn rite to a 1. Cor. 11.26. show & set forth his death, that we might magnify him as our only redeemer to the glorious praise of his name. CHAP. XXVIII. Of the Civil Magistrate. I. APHORISM. BBcause some think the civil Magistrate is to be banished out of the Church of God: & others give him too much power: it is very needful also, that we know by god's word, whether this order be allowed of God, and how far the civil Magistrates power reacheth. II. Both which points the better to know, we must speak of three things in order: first of the Magistrate, next of the laws, & lastly of the people. III. Of the Magistrate we must consider also three things, whether his place & calling be approved of God, what his office is, & what authority he hath. FOUR It is manifest by the Scriptures that God approveth Magistracy or civil government: as Psal. 82. v. 1. God standeth in the assembly of Gods, he judgeth among Gods. v. 6. I said ye are Gods, and ye are all the children of the most high. Deut. 1. v. 17. Moses saith, the judgement is Gods. So 2. Chron. 19 v. 6. jehosaphat saith to the judges, ye execute not the judgements of man, but of the Lord. Prou. 8. v. 15. Wisdom that is the son of God speaketh. By me kings reign and princes decree justice. Dan. 2. v. 21. God taketh away kingdoms, & setteth up kings. Rom. 13. v. 1. Paul saith. He that resisteth power, resisteth the ordinance of God. V The office of the Magistrate is to be the a Deut. 17.18.19. keeper of both the Tables of God's law: & therefore his principal care must be to set up and to defend the b Deut. 15.5. 2. King. 23. 2. Chron. 29. pure worship and service of God. Next, to do judgement c jerem. 22.3 Psal. 82.3 4. Rom. 13 3.4. Gene. 9.6. and justice, that is, to punish the evil, to defend and reward the good. VI Again, if need so require, the Magistrate is bound to defend the subject with a Deut. 20. Luke. 3.14. Mat. 8.10. Act. 10.4. arms, and those dominions which are committed to his charge. VII. Notwithstanding, when Magistrates punish either their subjects or their enemies: they ought to have a special care, that they give no place to their own affections, but respect only the discharge of their duty. VIII. The Magistrate may by good right require and demand of his subjects a Ro. 13.6.7. tributes and customs: and he may use the same, not only for the discharge of his public services, but also for the b 1. Sam. 8.11. etc. Gen. 44.22.23. Dan. 2.41. honour of his house, and for the preservation of his own state and dignity. IX. And thus far of the Magistrate: now for the laws, we must first observe, that God hath three kinds of laws: the law moral, ceremonial and judicial. X. The sum of the Moral law is comprised in the a Exod. 20. Deut. 5. Decalogue, consisting in the love of God and the neighbour: and for that it is an everlasting rule of justice, it must continue ever in force. XI. The Ceremonial law was the a Gal. 3.14. pedagogy of the jews until the coming of Christ: and therefore Christ being come, it is b Col. 2.16. Ephes. 2.15. abrogated. XII. The judicial law in as much as it was properly applied to the jews, bindeth not the Christian Magistrate: yet in appointing the a Leu. 24.16. Deut. 13.5. punishments of grievous sins, it bindeth no less the Christian Magistrate at this day, than it bond the Magistrates of the jews. XIII. And thus far of the laws. The third part is of the subjects. The duty of subjects towards their Magistrates, first is, to esteem of them and a Rom. 13.7 reverence them as the ministers and messengers or b Rom. 13.4. vicegerents of God: next, with readiness of mind, and in all observance to c Ibid. v. 1. and 5. 1. Pet. 2.13.14. obey them. Lastly, not to intermeddle with public affairs, nor to d 1. Pet. 4.15 enterprise any thing without their commission. XIIII. They are bound also to obey them that unjustly a 1. Pet. 1.18 jer. 27.12. and tyrannically rule over them: so long as they command nothing that God hath forbidden, and forbidden nothing that God hath commanded: for in this case we must keep that rule of S. Peter: We must obey b Act. 4.19. and 5.29. God more than men, and that rule of Christ, c Mat. 22.21. Give unto Caesar those things which are Caesar's, and unto God those things which are Gods. A SUPPLEMENT OR ADDITION, FOR THE cleared AND opening of the doctrine of the Lords Supper. WHEREAS our Lord jesus Christ the 6. of john saith in express words, that his flesh is a joh. 6.55. meat indeed, & his blood is drink indeed. And again, b Ibid. v. 53. Unless ye eat the flesh of the son of man, and drink his blood, ye have no life in you: For the right understanding of these words and doctrine, which at the first sight seemeth so strange, and to the Capernaites (whom Christ then taught) most repugnant to all reason: and that the same may minister comfort unto our souls, which is the right end and use of this celestial verity, two questions principally must be considered. The first is, What kind of meat the flesh of Christ is? The second, How or in what manner this meat is to be eaten? The same question may be made also concerning the cup, as What kind of drink the blood of Christ is? and in what manner must we drink the same? Now then as concerning the first question: If the flesh of Christ be meat indeed (as is before showed) it must be either a corporal or spiritual food. Corporal food is that which nourisheth him bodily that feedeth thereupon, and this (to speak after the usual manner and properly) is called meat. Spiritual food, is that whereby the soul or spirit of him which eateth is fed and nourished: and this is called meat improperly, tropically, metaphorically, because it hath the likeness of meat, properly so called. For like as by natural food so properly called, the body is nourished and sustained: so by that spiritual meat the spirit and soul of man is cherished, & as nourished. The same reason and description may be given of the corporal and spiritual drink. And now it is certain, that neither the flesh of Christ is a corporal food, nor his blood corporal drink: for that no bodily substance is fed & preserved either by the flesh or by the blood of Christ: For, to effect this, the flesh of Christ must be eaten with the mouth, chewed with the teeth, swallowed up, digested, and so turned into that nourishing * Chilus. juice in the stomach, whereof blood is engendered, and so derived or sent into all parts of the body, to be united thereunto, or altered and changed into the substance thereof, that the body may receive his growth and preservation thereby. And so in like manner, the blood of Christ, if the body were to be nourished thereby, must be drunk up with the mouth, swallowed, etc. But these things are against all reason, and horrible to be spoken. And this was the very cause, why the Capernaites did so tremble at the speech of Christ, touching the eating of his flesh, & took it so in evil part, saying; c joh. 6.52. How can this man give us his flesh to eat? and again, d Ibid. v. 60. This is an hard saying, who can hear it? For they understood Christ to speak those words of a bodily food, which were to be taken with the mouth, for the nourishment of the body. Wherefore seeing that it is manifest by these absurd consequents, that the flesh of Christ is no meat for the body: it followeth, that it must be a spiritual food, and his blood spiritual drink, whereby the spirit and soul of man is fed and preserved unto life everlasting, like as man's body is nourished and kept in this temporal & frail life, by corporal meat and drink. And this Christ himself seemeth to have said in these words. It is e Ibid. v. 63. the spirit that quickeneth, the flesh profiteth nothing, the words that I speak unto you are spirit and life. And whereas the most of the best interpreters of these times expound these words, of Christ's Deity, as if the same were understood by the word spirit: so that Christ's meaning (as they say) is, that the power of quickening doth proceed from the Deity of Christ: so that his flesh hath power to quicken us, as it is the flesh of the son of God crucified for us. This exposition no doubt is sound and good, yet I think this be the most simple and natural sense, if by the word spirit we understand the holy Ghost, that the meaning should be thus: my flesh which I said must be eaten, to attain eternal life, profiteth nothing to effect this, if ye eat the same corporally, as you Capernaites understand me: but it is the spirit which quickeneth, that is, the holy Ghost quickeneth the hearts of the faithful, and nourisheth them unto life everlasting, by working in them effectually to believe in me, and so to eat my flesh and to drink my blood spiritually, that is, by faith, whereby they are well assured that my flesh was crucified for them, and my blood shed for them for the remission of their sins. The words, therefore (saith he) which I speak unto you, of the necessity of eating my flesh to attain eternal life: these words I say are spirit and life, that is, must be understood of the effectual working of the holy Ghost in the hearts of the elect, to work eternal life in them, even by faith. Moreover, for the better understanding of this point, in what sense, the flesh of Christ is, and may truly be said to be our spiritual food: we must express also in what manner it is made meat for us. And this Christ taught us in very plain words, in that Sermon, where he saith, I am that f v. 51. living bread (that is, the quickening bread, or that bread that giveth life) which came down from heaven: If any man shall eat of this bread, he shall live for ever, and the bread that I will give, is my flesh, which I will give for the life of the world. In these last words, which I will give for the life of the world, Christ showeth in what manner his flesh should be food for us, and that is, in that he will give it unto the death, for our life, that is, to merit for us life everlasting, offering it as Priest himself, a holy sacrifice to God his father. And that this is the natural sense of this relative * Quam ego dabo. which in this place: as if the Lord had said, quatenus came dabo, in that, or for that I shall give it, it is very manifest by the matter itself, which is handled in that place. For if we shall not so understand those words, as tending to declare the former manner of that thing which is here entreated: then that word must note some division of a general into specials, as if Christ had two kinds of flesh, of which the one he would give for the life of the world, the other he would not give. But this interpretation is manifestly false, and contrary to the articles of our faith whereon we ground the truth of Christ's incarnation. Therefore that exposition of the relative which in this place is very true and natural, and used to declare the form and manner of that thing, which is there proposed or disputed upon. 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 body, which is given, or broken for you, that is, in * Quatenus. as much as, or for that it is broken or given for you. For that holy bread, or as Paul calleth it, that bread of the Lord, is not simply the Sacrament of the lords body: that is, doth not simply signify and testify that the Lord hath a true body: but signifieth and testifieth, that the Lords body is broken or given for us, that is, was offered on the Cross with the feeling of God's wrath, to make satisfaction for our sins. And in like manner must we speak and think of the other words, which the Lord pronounced, of the holy cup or wine: saying, This is that my blood of the new Testament or covenant, which is shed for you and for many, for the remission of sins: that is, in as much as, or for that it is shed, etc. By the premises, it is now manifest, that the flesh of Christ hath in it the nature of meat, not simply but in a certain respect: that is, in as much as, it was crucified for us. Like as the body is said to be visible, in respect of the colours thereof. Now concerning the second question in what manner, we eat the flesh of Christ, and drink his blood: I answer: Such as the meat and drink is, such must be the manner of the eating and drinking thereof: but the flesh of Christ is spiritual meat, and his blood is spiritual drink, as is aforeshowed. Therefore the flesh of Christ is eaten spiritually or in a spiritual manner, and his blood is drunk also in the same manner. Now to eat the flesh of Christ and to drink his blood spiritually, is to eat with the mouth of the spirit, that is, of the soul, to wit, by faith. Again, to eat the flesh of Christ by faith, and to drink his blood, is nothing else but to believe in Christ, or to believe that the flesh of Christ is crucified for thee, and that his blood is shed for thee, for the remission of thy sins. This Christ himself showeth in the same Sermon, where he propoundeth two propositions or sentences signifying one thing: which are these: he that believeth g v. 47. in me hath eternal life, and h v. 54. he that eateth my flesh, and drinketh my blood hath eternal 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 have not one, but two ways to life everlasting: one by eating the flesh of Christ, the other by faith. But the way to eternal life is but one, which is Christ alone received by faith, or faith in Christ our Saviour, both come to one effect. And yet the better to understand this point, consider a little what the nature of faith is. And this is known by his next and proper object, which is the Gospel, or that testimony which God hath given us of his love and grace for and through jesus Christ, for faith resteth upon the Gospel as the blessed and infallible testimony of God. And the Gospel testifieth of Christ, that is, of his person and office, and of all his benefits towards us: that is to say, that Christ is the only begotten son of God, which for our sake and for our salvation came down from heaven, and was made man of the virgin Marie: that he lived an holy life according to the law of God, and hath brought unto us from the bosom of his father the counsel of God concerning our salvation: who being righteous suffered for us that are unrighteous under Pontius pilate, was crucified, dead, etc. And like as the Gospel testifieth these things unto us; so the Sacraments also testify the same, for they are seals of the Gospel, and as it were, a Gospel seen and a Gospel felt. He therefore that believeth these holy testimonies of God, in so doing, he spiritually feedeth upon the body of Christ & spiritually drinketh the blood of Christ. And thus doth Augustine, De doctrina Christ. Lib. 2. cap. 16. expound this place of Christ. Unless (saith he) ye eat the flesh of the son of man, and drink his blood, ye have no life in you. He seemeth to command a horrible fact, and a thing most detestable: It is a figure commanding us to communicate with, or to become partakers of the lords passion, and to lay up sweetly and comfortably in memory, that his flesh was crucified and wounded for us: thus saith Augustine. After the same manner doth Mr john Caluin, that famous divine of our age, lay open those words of Christ, in his book of Institutions the 4. book Chap. 17. sect. 5. FINIS. R D DEUS ●●●●T ASTRIS