and examined so as all men may vnderstand that it is the doctrine of God and true according to the Apostles precept to walke by the same rule or canon Phil. 3.16 that we should walke after the same rule How many bookes are there of the old Testament The auncient Hebrewes to whom as the Apostle plainely writeth were committed Rom. 3.2 the oracles of God and also the Iewes do receiue at this day 24. bookes of the old Testament as canonicall and of vndoubted authoritie which they cal Esrim veorba of the number of 24. bookes How do they deuide those 24. bookes 1. Into foure classes or rankes the first they call Thorah the law or doctrine and to this ranke they assigne the fiue bookes of Moses Genesis Exodus Leuiticus Numbers and Deuteronomie which the Greekes call the Pentateuch Which is the second ranke It is called Nebijm Reschonim that is of the former Prophets and is contained in foure bookes Iosuah Iudges Samuel and the Kings Which is the third It is called Nebijm Acharonim that is of the latter Prophets and containeth foure bookes Esaias Ieremie Ezechiel and the booke of the twelue small Prophets Which is the fourth It is called Sepher Ketubim that is the booke of holy writers and containeth eleuen bookes Chronicles Psalmes Prouerbs of Salomon Iob Ruth Ecclesiastes of Salomon Lamentations of Ieremie Song of songs Ester Daniel Esdras and Nehemias which two last are reckoned for one All these bookes if they be reckoned together make foure and twentie Now that some men reckon only two and twentie that comes to passe thus because they reckon the booke of Ruth with the booke of Iob and the Lamentations of Ieremie with his Prophecie as one booke Are there added to these canonicall bookes any other bookes There are added certaine writings called Apocrypha as if you would say couered secret or hidden because in old time they were not produced publikely in the Church to proue any articles of faith but onely to reforme manners Haue the bookes called Apocrypha equall authoritie with those called Canonicall In no case because they were neither written by Prophets nor Apostles neither are we to beleeue them for themselues neither doth the efficacie force and maiestie of Gods spirit shine in them as it doth in the Canonicall and in them there be some things which are cleane contrary vnto the Canonicall Scriptures Neither were they euer giuen to the Iewes to whom notwithstanding were committed the oracles of God because they are not extant written in the Hebrew tongue And their authorititie was euer doubtful in the Church and it is doubted of the authors of them Into how many parts is the new Testament deuided Into foure parts The first containeth the foure Gospels namely of Matthew Marke Luke and Iohn The second the Actes of the Apostles written by Luke The third the Epistles of the Apostles foureteene of Paul three of Iohn two of Peter of Iames one and one of Iude Iames his brother The fourth the Reuelation of Iohn How do the writings of the Prophets differ from the Apostles Nothing in regard of the doctrine for the same faith and doctrine of manners is taught in them a Iohn 5.46 but in regard of the time For the writings of the Prophets containe prophesies of Christ to come but the Apostles writings containe the history of Christ now exhibited and shew the accomplishment of those prophesies in narrations and applications Whereupon the old Testament may be called the foundation of the new as the new the accomplishment of the old and as the old Testament giues credit to the new euen so the new Testament giues credit to the old And Christ compares the Prophets doctrine to seed time the Apostles to haruest and those things which are obscurely shadowed out in the books of the Prophets are more clearely and abundantly vnfolded in the bookes of the Apostles b Mat. 13.16 1. Cor. 10.11 2. Cor. 3.13.18 Heb. 10.1 After that the new Testament was added to the old was the word of God made more perfect No for when there were no mo but onely the fiue bookes of Moses they were sufficient To these the Prophets were added as interpreters Therefore the old Testament was perfect and sufficient in regard of the sense although not in regard of the wordes And by the adding of the new it was not made more perfect but more plaine c Gen. 3.15 Esa 53. Luk 16 29. Iohn 5.39 1. Cor. 15.3.4 How may it appeare that the writings of the Prophets and the Apostles were indited of God Partly by testimonies partly by reasons And by testimonies partly inward partly outward The internall witnesse is one alone namely of the holy Ghost inwardly speaking to our heart and perswading vs that those writings are inspired of God and sealing them vp in our hearts Eph. 1.13 and 1. Ioh. 2.20.27 Ye haue an oyntment of the Lord and this oyntment teacheth you of all things for whosoeuer are led by the spirit of God can easily discerne his power speaking in the Scriptures as it is said 1. Cor. 2.15 The spirituall man discerneth all things and Esa 53.1 The arme of the Lord is not reuealed to all men So Luk. 8.10 and Mat. 13.11 The mysteries of the kingdome of heauen are not reuealed to all men but to those to whom it is giuen of God And this testimonie properly maketh for our confirmation and this alone doth satisfie vs being knowne of them alone that are conuerted vnto Christ a Ioh. 14.17 which doth euermore agree with the Scripture without which the testimonie of the Church can be of no waight with vs. For as none but God alone is a fit witnesse to testifie of himselfe in his word euen so the word neuer findeth credite in our hearts till such time as it be sealed vp vnto vs by the inward testimonie of the spirit The externall testimonie of the Scriptures that they proceed from God is to be taken from the Iewes themselues who with one consent testifie that those books of the old Testament were inspired by God and therefore do most carefully reade and preserue the same wherupon not without cause Augustine calleth them the Libraries and Stationers of the Christians who haue affoorded vnto vs the reading of the holy bookes the vse whereof they themselues despise Besides those Iewes do testifie that Iesus Christ was famous for his wisedome and vnspeakable miracles and that he was put to death of the people and rose againe the third day Iosephus lib. 18. 4. of the Iewes Antiqu. What reasons haue you to proue that the Scripture came from God 1. The Antiquitie of them For that which is most auncient is most true that is counterfeit which is later 2. The euent and accomplishment of the Prophecies as of the Messias and Sauiour of mankind b Gen 3.15 the foretelling vnto Abraham that his seed should go into Egypt their slauerie in Egypt and their deliuerance which
dependeth this power Not vpon the person or worthines of the ministers for indeed they cannot properly eyther bind or loose any man or open or shut the kingdome of heauen vnto any man at their pleasure but it dependeth vpon their lawfull ministerie or rather vpon God himselfe who by the holy ghost is powerfull in the ministerie of the word as often as the minister doth duely execute his office a heb 4.12 In which sense those sayings Marke 2.7 Who can forgiue sinnes but God alone namely in his owne right and by his owne authoritie and that Iohn 20 23. Whose sinnes ye remit namely instrumētally or by preaching in the name of Christ they are remitted must be reconciled To whom are these keyes giuen Not to Peter alone but equally to all the Apostles and to the faithfull Pastors of all ages to whom Christ saith Receiue the holy Ghost if you remit the sinnes of anie they are remitted vnto them if you retaine the sinnes of any they are retayned Iohn 20.23 Which is the other part of Ecclesiasticall power It is called the power of Order because it hath a certaine and set rule namely the word of God which it must alwaies follow And it is rhar power of the Church whereby it is occupied both about doctrine and the principles of faith and is callled 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Doctrinall and also about the making of lawes in the Church for the outward gouernment thereof and is specially called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is ordained or appointed VVhat is the power of the Church concerning Doctrine It is of two sorts Common and Speciall Common is the common right belonging to the whole Church not to the Pastors onely but to euerie member thereof 1 To keepe and preserue the scriptures with verie great faithfulnesse like a Notarie or Register diligently to read them and not by way of authority to iudge of the scriptures for the Church it selfe is subiect to the scriptures but to iudge according to the scriptures and to distinguish and discerne like a Moderator the true naturall and right scriptures from the false imaginarie and counterfeit the spirit of God being their guide for the sheepe know the voyce of the shepheard Iohn 10.4 2. To know admit and approoue true Doctrine out of the scriptures Iohn 5.39 Search the Scriptures And to reproue false doctrine Mat 7.15 Beware of false Prophets And Luke 12.1 Take heede of the leauen of the Pharises And Galat. 1.8 If any man teach another doctrine let him be accursed Whereupon Augustine lib. 11. Contra Faustum cap. 5. The scripture is set in a seat on high whereunto euerie faithfull and godly vnderstanding must stoope And in another place lib. de Religione cap. 31. It is lawfull with pure hearts to know the eternall Law but to iudge it is altogether vnlawfull and wicked Speciall power the Church hath none to frame new Articles of faith or to teach any thing beside the word of God written but like a Cryer to publish and preach the scriptures to propound onely the word of the Prophets and Apostles to omit nothing 〈◊〉 alter nothing to adde or inuent nothing of their owne a Deut. 4.2 12 32 Reue. 22.18 19 and to referre all things according to the word to Gods glorie and the edification of the Church Furthermore so to expound and prooue the Principles out of the Canonicall scriptures and to interptete the same Scriptures not out of any preiudicate opinion or the priuate sense of any one man but out of the fountaines and originals by examination of euerie seuerall word by obseruation of the style and phrase of the scripture by consideration of the state of the question and matter in hand and of the things going before and comming after and by conference of one scripture with another that they may agree with the Analogie rule and square of faith briefly comprehended in the Apostles Creed a Mat. 23.8 28.20 Rom. 12.6 1 Pet. 4.11 Lastly to take away all ordinances or rather phantasies of all men of what degree soeuer they bee that the decrees of God alone may remaine firme and established 2. Cor. 4.7 These are those spirituall weapons mightie b 2 Cor. 10 4.5 through God to cast downe strong holds whereby the faithfull souldiers of God may cast downe the imaginations and euerie high thing which is exalted against the knowledge of God wherby they may build the house of Christ ouerthrow Sathan feed the sheep driue away the Wolues instruct them that are apt to learne to proue them that are stubborne and froward lastly whereby they may lighten and if neede be thunder and resting themselues vpon the power of Christ may rule and gouerne all from the highest to the lowest but all things according to the word of God and so as no man must take vnto himselfe any authoritie to teach in the Church eyther by writing or word without a lawfull calling where indeede Order preuaileth which no man with a good conscience can despise for this were to open a window to the Anabaptistical furie and that The Spirits of the Prophets may be subiect to the Prophets 1. Cor. 14.30.31 Albeit that all Christians ought mutually to teach exhort reprehend and comfort one another in the Lord and that all housholds should so be gouerned of the maisters and mistresses of the family that they should beare a representation of so many priuate Churches no man will denie Are we simply to heare the voyce of the Church to receiue whatsoeuer it teacheth No but whatsoeuer it is taught of God and commaunded to teach and is able to approoue by the authoritie of the word of God Is it in the Churches power to consigne the Canon of Scripture The Church cannot make Bookes not Canonicall to be Canonicall but onely is a meanes that such Bookes be receiued as Canonicall which in truth and of themselues are such The Church I say doth not make Scripture to be Authenticall but declareth it to be so For that onely is called Authenticall which is of it selfe sufficient which commendeth supporteth and prooueth it selfe and from it selfe hath credit and authoritie May not yet the Church be a meanes to beleeue that there is a word written and other thinges which pertaine to saluation It is indeede a meanes not a principall meanes but onely an externall and ministeriall meanes but the principall cause of beleeuing is the spirit of God and the Church is a lesse principall instrument that is by which not for which we beleeue Paule doth plant and Apollo doth water but God giueth the increase 1 Cor. 3.6 The church hath no efficacie to reueale without the spirit neither can the Church make that true thinges in themselues be beleeued of vs for true but by the testimonie of the holy Ghost shee doth commend the Scripture which is her chiefe office Truely the Church sometimes may compell men by her authoritie and perpetuall testimonie that they
diuinity in questions answers which order of instruction is ancient in the Church as may appeare by the practise of Augustine Iunilius many worthy writers since before them The matter of this booke is very profitable being the sūme substance or a body of Theology For what point of piety may not be learned out of this booke do you desire to know the Doctrine of one God the trinity of persons Christ crucified the holy Ghost and the Scriptures of God Here you haue that doctrine set downe would you be acquainted with the creation of the world the natures either of Angels or mankind or mariage or diuorce Behold in this booke you may see them all Is it the gouernment of the world the doctrine of sin the power of freewil the law the gospel the agreement or disagreement of the old and new Testament which you are willing to learne here is a teacher fit to instruct you Here you haue a Synopsis of Faith repentance iustification sanctification of a Christians works christian liberty of prayer predestination of the Resurrection last iudgement of eternall life eternal death Here you may read of the true Church of the nature of Vowes of the Sacrametns of the old new Testament and the office both of Magistrates subiectes And concerning these questions whatsoeuer is material in Luther Melancton Caluin Peter Martyr Zanchius Hipperius Hemingius Vrsinus and the rest it is here set before you in one viewe How necessary it is for young men especially young noble men to read such bookes the seasoning of their tender years with piety the future good which may come by this to posterity doth easily proue If young Alexander will bee studious of philosophy why shal not young Theodosius be studious in diuinity if he said to his master mallem singulari disciplina quam potentia praestare why should not you say mallemus Christiana disciplina quam potentia praestare But as Alexander was offended with his tutor Aristotle in making cōmon those acroamatical books in which he alone desired to excell so many I feare me will be offended with mee in making this booke familiar to all which many would haue to be reserued for Diuines If any be scandalized at this labour of mine it is an offence taken not giuen I desire with Moses that all people might prophecie and since the Iesuites by their late inuented Catechismes haue made thousandes skilfull in errours why should not we who are Christians labour by institutions to make ten thousands skilfull in the trueth We commend them who bring vs either commodities or drugs or delites or fashions or fruites or trees from forraine countries and shall we discommend them who to the building of our Church do bring from other countries euen the gold of Ophir Now right Honorable hauing finished this booke I am bold to present it to your most Honorable patronage and as that most Reuerend father the late Archbishoppe of Canterburie commended to vs students of our Vniuersitie Caluins Institutions so do I commend vnto you Bucanus Institutions You haue both of you bin two worthy members of our two Vniuersities and the one The Lord of Cranborne is now in and of that famous Colledge of Saint Iohn the Euangelist where I haue bin fellow now neere eighteene yeares If it please your Honors to pardon my boldnesse to peruse diligently mine Epistle and to be as willing to read this excellent booke as Alphonsus did Tully Erasmus did Terence Bishop Iewell did Horace the Lady Iane did Plato and Antoninus the Emperour did read all good bookes I haue all that I desire or expect The God of Heauen so blesse you that whether you trauaile abroad or stay in this Kingdome you may so by your Christian Tutors bee seasoned with pietie in your youth that learning with those young children to sing an Hosanna a Math. 21 9. to Christ in your life you may after this life ended with the blessed Saints sing Halleluiah b Reuel 19.10 to him in the Highest Heauens London Saint Martins in the fieldes March 3. 1606. Your Honours to commaund Robert Hill To the Christian Reader CHristian Reader as the writings of God doe testifie that Antichrist shall be consumed by a breath so the writings of men do also testifie that the same Antichrist shall be weakned by rags The breath which shall consume him is the preaching of the Gospell the rags which shall weaken him are printed papers If he be burned by the one blesse God for good preachers if decaied by the other thanke painfull writers That these two are the meanes which must ruinate Antichrist we may see by the practise of our Antichristian aduersaries For though they haue many who declame against vs yet will they suffer none to preach Iesus Christ and though they haue many to write against vs Read the inhibition of preaching and Printing by Queene Mary in the booke of martyrs yet few will they suffer to read their owne controuersies That they want Christ preached behold their miserie that we haue him preached see our felicitie that their people dare not reade bookes marke the tyrannie of the pope that we haue libertie to read so manie worthie bookes note the goodnes of God and care of our gouernors To this end authoritie permits manie excellent bookes daily to be published and though much reading be a wearinesse to the flesh and manie bookes bring confusion to students yet as the stomacke must be preserued by varietie of meates so the minde must bee cherished with varietie of writers That thou mayest be moued to read old diuinitie in a new fashion I haue published in English this excellent discourse which because it is the quintessence of the best writers of our age I doubt not but it wil be welcom vnto thee If thou lookest for order few bookes more methodicall if for matter few more Iudiciall if for breuitie few more compendious if for plainnes few more perspicuous if for vse few more pretious And if either emulation amongst Stationers hinder not the sale as it doth the sale of many excellent bookes or the delite of vaine bookes do not hinder thee from reading it as it doth many from the best things I doubt not but thou shalt haue cause to say of this worthie man as Salomon saith of a worthie woman many Doctors haue done learnedly but thou surmountest them all Buy this truth but sell it not read this booke but forget it not Thou shall buy much for little cost and read much to thy great gaine Thus I commend thee to the grace of God and my selfe to the grace of thy prayers Thine and the Churches in the Lord. Robert Hill A Table of all the Common Places and their seuerall heads handled in this excellent Booke in which are answered one thousand fiue hundred and seauenty Questions The 1. Place OF God and page 1. The blessed Trinitie page 7.
d Num. 12.6 at the last God stirred vp Moses that he should be the first pen-man of holy Scripture Yea and God himselfe writing the ten Commaundements with his owne finger did as it were consecrate the Scripture e Exod. 31.28 and gaue Moses in charge to write the bookes of the Law f Exod. 24 4. Afterwards he deliuered his word by the Prophets g Luk. 1.70 by Christ God and man h Heb. 1.1 Last of all by the Apostles of Christ both by word and writing i Mat. 28.19 Act. 1.18 Rom. 16.25 Reu. 1.11 but there was nothing deliuered by word of mouth but that which is now extant in writing For although there were moe things spoken and done then are written yet nothing contrarie and these things which are written are sufficient k Joh. 20.31 But wherefore was the word of God committed to writing 1. By reason of the forgetfulnesse of mans mind 2. Because men are so prone to fall into all kinde of impietie whereby the works of God are corrupted 3. Because of mans boldnesse to coyne new kinds of religions 4. Because of the subtiltie of Satan who transformeth himselfe into an Angell of light and deceiueth the minds of men with counterfet reuelations In what tongue was either of the Testaments written The old Testament was written by Moses and the Prophets in the Hebrew tongue because that was the language of the people of God to whom especially it did belong But the new Testament was written by the Euangelists and Apostles in the Greek tongue because that language by reason of the Greeke Empire which went before the Romaine was almost in vse among all nations and was more fit for the spreading of the kingdome of Christ through the whole world And therefore the Hebrew text in the old Testament and not the Greeke and the Greeke text in the new is authenticall and not the Latine or anie other Ought the Scripture to be propounded to all Christians in their owne natiue tongues Questionlesse because Christ him selfe taught in their natiue tongue a Luk. 4.17 and the Apostles taught the Grecians and other nations not in the Hebrew but the Greeke tongue and they taught euery nation in their owne natiue language b Act. 2.11 Is the Scripture manifest or is it obscure It is manifest if you regard the foundation of the doctrine of saluation as the Articles of faith the precepts of the Decalogue hence it is called a Lanterne c Psa 119.105 2. Pet. 1.19 to those whose mind God doth open d Luk. 24.45 but it is obscure to those which be blind and to all that perish whose minds the god of this world hath blinded e Cor. 4.3.4 But it is not alwayes obscure to the elect f Ioh. 16.13 and only in part 1. that they shold not too much relie vpon their owne wit but shold seeke the vnderstanding of it at the hands of God by prayer 2. That they might be stirred vp to a more carefull studie of the same 3. That they might make more account of the ministerie of the word whereby they are taught and therefore stand in need to haue it expounded g Prou. 29.18 by the example of Christ h Luk. 4.17 and of Philip i Act. 8.31.35 What is the Interpretation of holy Scripture It is the vnfolding of the true and naturall sense of the Scripture the application of it vnto the manifest vse of the Church k 1. Cor. 14.4 5.31 which Paule calleth prophecie l Rom. 12.6 Peter 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the resolution of it m 2. Pet. 1.20 For the word of God fondly vnderstood is not the word of God saith Theodoret Whence must we fetch the interpretation of Scriptures Not out of euery priuate mans braine and forestalled opinions n 2. Pet. 1.20 but it is to be taught out of the Text it selfe that is by obseruing those things that go before and follow after and comparing that place with other places of Scripture What must be the rule of interpreting Onely one namely the Analogie of faith o Rom. 12.6 which is nothing else but the constant and perpetuall sense of Scripture expounded in the manifest places of Scripture and agreeable to the Apostles Creed tenne Commandements the Lords prayer and generall sentences and axiomes of euery maine point of Diuinitie What is the vse of holy Scripture 2. Tim. 3.16 The whole Scripture is giuen of God by inspiration and is profitable for doctrine for reprehension for correction for instruction in righteousnesse and for exhortation p Rom. 15.4 o◠consolation q 1. Cor. 14.3 that is for doctrine or confirmation of true opinions for reprehension of errors for correction of manners instruction of life in righteousnesse for comfort in affliction that the man of God may be perfect and furnished for euery good worke What shall we answer to that saying of Augustine I would not beleeue the Gospell vnlesse the authoritie of the Church moued me That Augustine speaketh of himselfe as yet not conuerted vnto the faith Neither is it any maruell that those which are not as yet conuerted are moued with the consent of the Church and the authoritie of men Therefore his meaning is that the Church is as it were an * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 introduction whereby we are prepared to giue credite to the Scripture What things are contrarie to the Scripture 1. The error of the Sadduces which onely receiued the fiue bookes of Moses which caused Christ to confute their deniall of the resurrection out of Moses Mat. 22.31 2. Of certaine Anabaptists who reiected the booke of Iob as a fained tragicall Comedie yea the Song of songs and Ecclesiastes as if the one taught Epicurisme the other were a wantō loue Ballad Yet for Iob we haue his countrie and condition set downe in the beginning and end of his booke which argueth no fiction and besides he is mentioned by Ezechiel cap. 14.14 and Iam. cap. 5.11 and Paul 1. Cor. 3.19 And for Ecclesiastes it rather deterreth from pleasure in that it argues all pleasures of vanitie and iudgeth them fooles who rest vpon them as on the contrarie it maketh felicitie to consist in the feare of God and keeping his commandements cap. 1.2 7.3.8.12.11.9 and the whole twelfth Chapter As for that of the soules immortalitie cap. 3.19 it is meant not that Salomon so thought but that corrupt reason so iudgeth As for the Song of songs if it were meant of Pharaohs daughter or some Sunamite damosell the comparisons cited cap. 4.1.7.2 were monstrous And albeit the name of God is not mentioned in that booke yet find we equiualent and more fit names for that purpose as Brother Friend Spouse Beloued that it might appeare that the mysticall Spouse of Salomon was here described I meane the Church of Christ 3. The heresie of Manicheus Valentinus Marcion and others
denying the holy Scriptures to be indited by the holy Ghost and of others reiecting certaine writings of holy Scripture 4 The errour of the Papists which is manifold for they holde that the authoritie and certaintie of Scripture dependeth vpon the determination of the Church that the Scripture is not authenticall but by the authoritie of the Church and that it is not manifest that the Scriptures proceede from God but by the testimonie of the Church which error is most absurd For if truth be subiect to the pleasure and iudgement of men the consciences are made doubtful of their saluation and the same errour is confuted by the testimonie of the Apostle Ephes 2.20 where the Apostle affirmeth that the Church leaneth vpon the foundation of the Apostles and Prophets which foundation he cals not the very persons of the Apostles but their doctrine For although the Church should by her iudgement approue the scripture yet doth she not make of that which is vncertaine and doubtfull certaine and authentical but doth by her iudgment subscribe to the truth of God and doth embrace it as proceeding from God Moreouer they account the Apocrypha bookes for Canonicall They prattle that the Scripture is imperfect and obscure that the reading of the Scriptures is hurtful to the Church that it is the matter of contention that matters of controuersie cannot be decided by Scripture alone that it hath a nose of waxe They affirme that power to interprete and giue the sense of Scriptures belongs to the Bishop of Rome They match the writings of Fathers Bishops and Counsels with the Scripture They take away from the common people the writings of their fathers last will and testament and post them ouer to dumbe idols as to lay-mens bookes cleane contrary to the commaundement of Christ Ioh. 5.39 Search the Scriptures Lastly they account the old Latine translation as authenticall The fifth common Place of Creation What is the signification of this word to Create in the Scriptures IT is peculiar because the reason of man knoweth not how any thing should be created of nothing For Dauid Kimchi affirmeth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that this word to create most properly is affirmed for euery thing which is brought from no being to a being as Gen. 1.1 But secundarily and yet properly it signifieth to bring a forme created of nothing to a matter preexisting without alteration a Gen. 1.21.27 Whereupon Damascene saith lib. 2. cap. 5. that God made all things of nothing some things indeed immedidiatly but other some by meanes which is a part of diuine omnipotence Therefore the word to create is attributed to God alone in the Scriptures either in the workes of creation or else by a borrowed speech in things that be of no lesse vertue and power then the very worke of creation b Esa 41.20 Ier. 31.22 Psal 51.12 For this cause these words differ to beget to create to make For to beget is to bring forth something of his owne substance like vnto it selfe according to the essence but to create is to make something of nothing diuerse from the substance of the Creator And this word to make is applied to those things which be made of some matter but yet it is restrained by the circumstance of the text to the propertie of creation c Gen. 1.25.31 Rom. 1.20 What is Creation It is an external and indiuisible worke of Iehouah Elohim alone that is of the Father Sonne and holy Ghost whereby by his word power and commandement alone he hath created all things out of himselfe that is the substance of all things being seuered from his owne Essence to the end that his infinite wisedome goodnesse and power might be made manifest d Act. 17.24 Rom. 1.20 Proue it by some testimonies 1 The very historie of the creation as it is set downe by Moses Gen. 1. is a most ample witnesse of it 2. Psal 33.6 By the word of the Lord were the heauens created and by the spirit of his mouth all the power and hoast of them And in the same Psalme vers 9. He spake and they were made he commanded and they were all created Againe Psal 19.1 The heauens declare the glorie of God and the firmament soundeth foorth or celebrateth the work of his hands Mal. 2.10 Hath not one God created vs Iob. 9.8 Who alone doth stretch out the heauens 1. Cor. 8.6 We haue but one God the Father of whom are all things Why is the creation ascribed in the Creed to the Father alone Not that the Sonne and the holy Ghost shold be excluded from the effect and praise of that worke who in that same worke manifestly not as instruments but as efficients equally and inseparably wrought together a Iob 1 3. Col. 1.16 Gen. 1.1.2 but by way of excellencie that the decree of this worke and first beginning of it might be giuen to the Father because the Father is the fountaine and beginning not temporall but originall of the whole Deitie by whom all things were made Further that there might appeare in the Church some externall difference whereby the Father might be distinguished from the Sonne and the holy Ghost for as Basill saith in his booke intreating of the holy Ghost cap. 16. The Father is the first principall cause of those things that be made the Sonne the instrumentall cause the holy Ghost the perfecting cause What was the mouing or impellent cause of the creation of all things The infinite goodnesse of God ioyned with infinite wisedome which it pleased him to communicate and by communicating to reueale it because a good thing is apt to communicate it selfe And when did God begin to create In the very beginning of all things and in the vety beginning of time that is then when the things which now be began to be For though all things in the world were made in the Sonne b Col. 1.16 yet in this place this word beginning signifieth not the Sonne but some certaine beginning of time as also Ioh. 1.1 But whereof and whence were all things made and produced Of Nothing this word being vnderstood negatiuely that is of no other matter that was before For this word Of in this place signifieth not the materiall cause whereof any thing is made but the order As if a man should say When as there was nothing before after that there was any thing it was made or else it signifieth the habitude or disposition of the materiall cause which is simply denyed How proue you that 1. Because there was nothing from eternitie excepting and besides God himselfe and whatsoeuer there is it is either the Creator or else the creature but things were not created out of the substance of God for then they should be God or gods whâ—ch is very absurd therefore they were made of nothing 2. God is almightie and therefore doth not stand in need of some matter going before For this cause Psal 33.9
vse by the speciall grace of God as he loued Iacob but hated Esau f Mala. 1.2 and this election is verie firme effectuall and eternall 6 Reprobation 6. Reprobation is contrary to election wherupon the reprobate are so called by a metaphor taken either from coūterfeit siluer which is reiected g Iere. 6.30 h Heb. 6.8 or from a barrē soile which is left vntilled as cursed of God But it is to be noted that election and reprobation are taken two waies In deed they are properly referred to the condition of man alreadie created and through his fall corrupted that by election there might be signified a separation which in very deed might be in time through an effectuall calling i Mat. 3.12 Iohn 17.6 Isay 9.2 1. Pet. 1.2 of certaine men from amongst the cast-away sort of mankinde and that from darknesse to lightl. But by reprobation is signified a neglect or a casting away of some who beeing left to themselues and their corruption are forsaken of God k Isa 6.9 But they are often vsed metonimically for the very decree of Election Reprobation which God hath decreed in himselfe as Eph. 1.4 He chose vs in himselfe before the foundations of the worlde were layde that wee might bee holy and blamelesse before him in loue The mysterie whereof is hidden from vs Although both of them are manifest to vs in due time by those causes meanes or effects which God hath expressed in his word 7. The booke of life 7. The booke of life is twofold The first a materiall booke which is called the Bible that is a booke of holy things penned by the Prophets and Apostles teaching the way of eternall life The second metaphoricall which after the Hebrues manner to whom a Booke signifieth a Catalogue or reckoning vp of certaine men as in Genes 51. Matth. 11. appeareth is attributed to God by a metaphor and similitude or anthropopathy and is often vsed for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is a foreknowing or knowledge of God It is threefold First wherein hee hath written as it were in his booke of remembrance all men generally not onely by name but also hath foreknowne them according to euery ones byrth fort qualitie and death before the framing of the world wherof Dauid Psal 139.16 In thy booke all were written when the very dayes were framed The second wherein are contained the deeds of them which are at any time liuing according whereunto they shall be iudged neyther are their deeds onely rherein contained but euen also their banishments teares sorrowes and afflictions of which the Psalmist speaketh Psal 56.9 a, Apoc. 20 12. Dan. 7.10 MalaC 3.19 The third in which are written as many as are appointed before hand to life and it is taken for the very election of those on whom God hath determined freely to bestow life eternall whose names are for that respect saide to bee written in that booke b, Exod. 32 32. which also is called the booke of the liuing c Esai 6.9 29. And the Lambes booke of life d. Apoc 20 12. Phil. 4 3. And 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 excellently may it be tearmed a Booke e. Dan. 12.1 ezech 139. the writing of the house of Israel and the closet of the Lord also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the booke of the Infranchisement of the Church and citie of God But their names are said to be written therein whom God by electing hath intitled and by intitling hath elected least any should thinke that he can hide from his owne conscience those thinges which are euill Moreouer least any should suppose that god hath no care ouer him for god hath as much care and knowledge of the number of his children and seruants as any the best and wisest father of a familie whereupon Luke 10.50 Reioyce saith Christ that your names are written in the heauens Againe in the like figure of speech Iud. 4. the reprobate are saide 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to bee prescribed of olde to this condemnation not with incke and paper for God needeth no bookes whereby to bee put in remembraunce but through his foreknowledge iudgement and diuine predestination and they that depart from god are said to be written in the earth Iere. 17.13 as on the other side Theophilact deuoutly vpon the 10. of Luke 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hee hath written our names in the heauens not as branded but as in the remembrance and grace of God What is the order and processe of these wordes Although in god who is the sincerest essence and with whom all things are present they cannot be so distinguished yet in the course of Nature and in respect of our selues they may be so ranged successiuely that the first may bee the knowledge as also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or the generall foreknowledge of god 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or the purpose of god which is also called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or his counsell and decree f. Act 2.23 Eph. 1.13 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Predestination g. Rom 8.28 29. 4. Election which order thou hast Eph. 1.4.5 hee chose vs in Christ after that he predestinated vs but on the contrary Reprobation answereth Election 5. An effectuall calling in time which is subordinate to Election from eternitie and a casting off in time which is subordinate to reprobation Whereof Ro. 11.1 Hath God then cast off his people 6. Iustification followeth Vocation 7. and Glorification Iustification a. Rom. 8.30 as impenitencie or hardnesse of heart doth follow casting off and condemnation hardnesse of heart Whether is there Predestination or no That there is it is proued 1. by the testimonies of the Prophetes Exodus 33 34. I will haue mercy on whom I will haue mercie Ierem. 1.5 before I fashioned thee in the wombe I knew thee Malach. 1.3 Iacob haue I loued but Esau haue I hated 2 By the testimonie of Christ Iohn 3.18 I know whom I haue chosē 3 Of the Apostle 2 Pet. 1.10 Giue diligence that you may make your election calling sure in you b Rom. 8 28 9.15.98 Act. 13.48 As many as were ordayned to eternal life beleeued 4 By arguments because it is meete that God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 who is not to be called to accompt should doe with his owne what shall please him and the same God being most wise and not subiect to change hath ordeined the creation of man to a certaine end not to an vncertaine euent VVhat is praedestination It is the eternall immutable and most wise purpose of God going in order before all the causes of saluation and damnation by which he hath decreed to adopt of his meere grace in Christ some out of all mankinde and those to call effectually to iustifie them through faith and to glorifie them by his iust iudgment to reprobate and put by others in Adam and themselues and to punish them for their sinnes
ouer all things authoritie of iudging and euen the decree it selfe Dan. 7.9.10 The auncient of daies did sit and he sat in iudgement and the bookes were opened and Iohn 16.8 When the holy Ghost commeth he will reproue the world of sinne of righteousnesse and of iudgement 2. The vrgent cause in vnbeleeuing men is originall and actuall sinne against the law of god also the contempt of the gospell but in god most vpright iustice being an auenger of iniquitie and a maintainer of pietie according to the eternall decree of god himselfe 3. But as concerning the manner or exercise of the iudgement the Efficient cause and helper of iudgement or the Iudge that shal be is Christ the sonne of God as he is man or the sonne of man For truely euen he shall iudge who was iudged himselfe that the wicked may behold his glorie whose meekenesse they despised Ioh. 5.22 The father iudgeth no man but hath committed all iudgement to the sonne And ver 27. To him he hath giuen power to execute iudgement in that he is the sonne of man Act. 10 42. He commaunded vs to preach vnto the people and to testifie that euen Christ is ordained of God a Iudge of quick and dead And chap. 17 31 God hath appointed a day in the which he will iudge the world in righteousnesse by the man whom he hath appointed Ro. 2 16 There shall be a day wherein God shall iudge the secrets of men by Iesus Christ 2 Tim. 4 1. Iesus Christ shall iudge the quick dead in that his glorious cōming in his kingdom 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Angels shall be ministers who shall be present to serue Christ in the execution of his iudgement for they shall gather before him all people they shall separate the elect from the reprobate they shall carie the elect to meete Christ in the ayre they shall cast of the reprobate with the diuell and his Angels into euerlasting fire a Math. 25.31 Shall then the sonne without the father and the holy spirit be the iudge and execute that iudgment Not simply but after a sort that is according to the argumēts and reasons which in this separate him from the father because the father iudgeth no man namely a part as the Iewes thought but hath committed all iudgemēt to the sonne that is to say that he might iudge and gouerne all things by the sonne Ioh. 5.22 Or because the sonne is wisdome and trueth begotten and proceeding from the father and representing him perfectly and iudgement ought to bee performed in wisdome and trueth therefore is the power of iudgement giuen to the sonne of God by a certain appropriation that as the father worketh all things by the sonne Ioh. 1.3 for as much as he is the cunning of the father saith Augustine lib. 6. de Trinit So likewise doth he iudge all things by the sonne for as much as he is the wisedome and trueth of the father which is signified Dan. 7.9 13 where first it is said that the auncient of daies did sit and after is added that the sonne of man came euen to the ancient of daies who gaue him dominion and honour and a kingdome whereby is giuen vs to vnderstand that the authoritie of iudging is in the father from whome the sonne receiueth power to iudge Therefore is not the father said to iudge in that day for in the iudgement to come the father shall not appeare in visible forme but the sonne shall in the forme of a seruant which truely is not the forme of the father but of the sonne saith Augustine neither is it that forme of the sonne wherein he is equall with the Father but wherein hee is lesse then the father that in iudgement hee may bee cleerely perceiued of the good and bad and may performe those parts which belong to a Iudge Math. 24.30 Doth the povver of iudging accord in Christ as he is man and not as he is God onlie It doth because the father hath giuen him power to execute iudgement in that he is the sonne of man not truely for the condemnation of humane nature for nothing could let all men to be iudges but for the glorious condition which followeth the personall vnion of the diuine and humane nature because in his humane nature he is head of the whole Church a Eph. 1.12 Col. 1 18 God hath subdued all things vnder his feet 1. Cor. 15.27 and because of the entercourse of the Diuinitie to the soule of Christ it is meete for him to knowee and iudge the secrets of all hearts Therefore the iudiciall power accordeth in Christ not onely as he is God together with the father but also according to his humane nature for the agreeablenesse and affinitie betweene men and him moreouer they that are to be iudged shall behold him their iudge Who shall sit in companie vvith Christ the Iudge The Apostles and the rest of the Saints Mat. 19.28 a luk 22.30 I appoint vnto you a Kingdome saith Christ that ye may sit on seates iudging the twelue tribes of Israell And 1. Cor. 6.2 Know yet not that the Saints shall iudge the world that is the route of the vngodly and that we shall iudge the Angels meaning the wicked b Iud. 14 Reue. 20.4 which is said therfore to be 1 In as much as the Saints are the members of Christ the iudge 2 Because God hath ordained to gather all his aduersaries before himselfe and before the assembly of the Church c Ioel. 3.2 3 Because the Apostles shall iudge the world by their doctrine which they haue preached and shall approue the sentence pronounced by Christ and to his iudgement shall all the godly subscribe 4 The godly also shall iudge the wicked by the example of Faith and repentance by which meanes the Apostles faith shall take away all excuse from the Iewes for as Christ saith of the Queene of the South and of the Niniuites Luk 11 31. that they shall rise in iudgement and shall condemne that generation which was not moued at his preaching Who are they which shall be iudged All men without exception as many as haue bin since the creation of the word as it is in the Creede he shal come and iudge the quick namely whom he shall finde remaining on liue at his comming who shall be changed in a moment that is they shall bee translated from a mortall condition to an immortall and all the dead that is which are departed this life before the last day whom he will raise vp from death d Rom. 14.12 2 Cor. 5 10. We must all appear before the iudgement seat of Christ 2 And the Angels which sinned and kept not their first estate but left their own habitation are reserued in euerlasting chaines vnder darknes vnto the iudgement of the great day 2. Pet. 2.4 Iud. 6. 3 The man of sinne himselfe especially that sonne of Perdition Antichrist
remnant of the Elect. And the holy Ghost foretold of a generall Apostacie from the faith b 2. The. 2.3 1. Tim. 4 1 and Reuel 13.3.7 the whole earth followed the beast and wondred and power was giuen him ouer euerie kinred nation and all the inhabitants of the earth saith Iohn worshipped him All saith he whose names were not written in the booke of life that is all sauing the Elect. Where then was the Church Tertullian in his booke de poeniten saith that the Church may bee in one or two Wherefore if in those desperate times of the Church there were but one or two faithfull seruants of God it sufficeth that it may be called a Church Therefore it is not our part to determine at what certaine time the Church began to fall away but to labour rather by what meanes it may be freed from this calamitie What are the causes of a Church The principal cause is God the Father who hath chosen a church and at length calleth and gathereth it vnto himselfe Ephe. 1.4 Iohn 1.13 The faithfull are not borne of bloud nor of the will of the flesh nor of the will of man but of God And 6.44 No man commeth to me except the father draw him a Exod. 13.21 Mat 18.18 The second or helping cause is the sonne of God himselfe Iohn 14.6 No man commeth to the father but by mee who also hath purchased a Church with his owne blood Act. 20.28 The fellow labourers are the preachers of the word the Prophets and Apostles and their true successours who are therfore called builders b Ro 15 20 1. Pet. 2.7 and maister builders c 1 Cor 3.10 but in respect of the ministerie onely The outward instrumentall cause is the preaching of the word whereby God gathereth himselfe a Church The inward and verie efficient cause is the holy Spirit The formall cause is the syncere profession both of faith and of true Doctrine likewise The Materiall cause whereof are men chosen out of the whole world according to the commaundement of Christ Goe into all the vvorld Preach yee the Gospell to euerie Creature Marke 16.15 16. Are not the blessed Angels likewise a Materiall part of the true Church They are surely and so are the soules of the blessed and that the most beautifullest part d Psal 103 20. Hebr. 1.6.7 12.23 The Apostle acknowledgeth a companie of innumerable Angels and an assemblie and congregation or Church of the spirits or soules And Christ also as he is man is head and Lord of euerie creature and so of the Angels also e Col. 1.17.18 But we speake of the Church insomuch as God hath purchased it by his bloud and doth gather it together by his word but God redeemed not the blessed Angels who neuer fell as neither did he take their nature on him Hebr. 2.16 Neither doth he call them to the cōmunion of this Church by the ministery of his word but onely established them in their first blessed beginning Therfore we affirme that the Church is to be reckoned of men onely according to the promise of the father made to the sonne Psa 2.8 Hath the Church an head Seeing the Church is a bodie not naturall or mathematicall but mysticall a 1 Cor. 10 17. 12.12 Col. 1.18 it must needs haue a head of whom it may be gouerned nourished and cherished and of whom it may depend for euerie liuing bodie hath it head to which it is subiected by the Creator himselfe and from whom it draweth life The Church therfore hath her head not many heads but one onely for it is not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 headlesse nor 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a beast of many heads succeeding one another by deaths preuention because it must haue died as often as it should be depriued of it head by death and must haue reuiued as often as it got any new head which were altogether monstrous but it hath one onely head to wit Christ who is the head of his Church as the man is of the woman b Eph. 5 27 1 23. 1 By perfection because he is the only true God and verie man that in all things he may haue the preheminence Col. 1.18 2.10 2 By office Because Christ onely is King Prophet and High Priest who hath rule dominion and excellencie ouer the Church as the head hath ouer the bodie c Reue. 1.6 3 By efficacie because he onely inspireth vigour sense motion spirituall life and all goodnesse into his members d Ioh 6 5 7 15 1 2 and he onely being fastened to the bodie by the bond of the spirit giueth to the whole Church his reedifying coniunction ioyning or fastening together and communion of the members betweene God and themselues e 1. Ioh 1 3 Ioh 17.22 Eph 4 12 he alone is neuer absent but euer present with his Church by his spirit f Mat 28 20 and he onely giueth life to the bodie g Eph 5 24 and neuer dieth Death shall haue power ouer him no more Rom. 6.9 So that hee needeth no head by deputation as one Bride receiueth not two heads nor two Bride-groomes 4 By Decree because he alone is the shepheard of one sheepfold h Ioh. 10.16 and the chiefe shepheard as Peter himselfe affirmeth 1. Pet. 5.4 Neither is the condition of any of the Pastors of the Christian Church equall to that of the high Priest long agoe vnder the Lawe for that one high Priest was a true type of Christ a Psal 101.4 Heb. 7.17 7.9.11 but none of the Pastors of the christian Church is a type of Christ Besides hee had charge but ouer one small quarter and but ouer one Temple and ouer one people by the ordinance of God but none can haue charge ouer the whole world through which the Church is dispersed for this were to desire to include the world in one Citie saith Hierome Therefore is not the Pope the Ministeriall head of the Catholicke Church because it cannot be prooued by any testimony of Scripture and seeing Christs kingdome is not of this world he hath no need of a Vice-Roy or Vicar and the Ecclesiasticall ministerie which consisteth in the administration of the Gospell and Sacraments cannot be performed through the whole world by 〈◊〉 any one man But concerning Constantines Donation made to Pope Syluester that voyce which Syluester heard from heauen This day is poyson entered into the Church doth sufficiently testifie what we must thinke of it Finally he that calleth himselfe the Vniuersall Bishop Lib. 4. Epist 76 is the most true forerunner of Antichrist as witnesseth Gregorius Magnus who was himselfe Bishoppe of Rome Hath the Church any foundation Seeing it is a Spirituall house b 1. pet 2 5 it hath a foundation which is twofolde 1 Ministeriall in respect whereof the Church is said To bee built vpon the foundation of the Prophets and Apostles to witt euen on
seauen times in Iordan k 2 King 5 10 the washing away of sinne or of the spirituall leprosie by the bloud of Christ l 1 Ioh. 1.7 7. The touching of Esaies mouth with a burning coale which one of the Seraphins had taken with the tongues from the Altar that the Prophet was to be purged with the signe of the holie Ghost and the word of the Lord must bee put in his mouthm. 8. Ezechiell eating the booke did foresignifie that the Oracles of God must bee hid in the bottome of our heartsn. As afterward the medicinable annointing yet not without a miracle by the Apostles and other Saints in the Primitiue Church for to heale the sick together with prayers vsed sometimes by faith o testifying the presence and healthfull working of the spirit whereby God doth heale vs. The p man borne blinde whose eyes Christ did annoint with clay and washing them in the poole of Siloah had his sight restored p signifying that the eyes of our minds are to be inlightned with the light of Christ And such like which because they were inioyned and granted to some fewe onely and for a time are rather to be called mysticall actions then Sacraments For in Sacraments the signe doth represent that which God doth in trueth offer and faith receiue But in types things to come or past alreadie are shadowed out and as it were painted out before our eyes in a table Wherein do Sacrifices and Sacraments both agree and differ 1. They have this common to them both that they are ordained of God and had a Symbolicall signification for the killing of a beast doth signifie that the nature of man is become like the nature of the beast through sin q Psal 49.10 21 and guiltie of death neither could be deliuered from death but by a sacrifice Againe the offering of the beast vpon the Altar signified that Christ the true Sacrifice should be offered vpon the alter of the Crosse for our sins 2. They differ also in the end or in the respect of the thing receiued of the thing giuen For the purpose of the Sacrament is not that we should offer any thing to God but that something be offered to vs and that we should receiue somthing from God But the intent of a Sacrifice is that wee should giue something to God or offer something according to his owne appointment Whereupon they are called oblations Further there were two kinds in the manner of Sacrificing a Heb. 5.18 5 1. Gifts They were oblations of things without life q Psal 49.10 21 as of fine flowre b Levit. 2 cakes first fruites tythes which must be distinguished from the oblations or consecrations of the firstborne wherof Exod 13.12 22.29 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2. Oblations which were sacrifices of beasts which were slaine from among the heards as an oxe or a calfe from the flock of sheepe or of goates as a Ramme a Gote a Kid or else of birds as Turtles young Pigeons Sparrowes d Leuit. 1.3.14 Now although some of the legall Sacraments were in their kinde also externall sacrifices as the Paschall Lambe which by name is termed an Oblation Yet we may not iudge so of the Sacraments of the Christian Church because that only that most perfect sacrifice of Christ hath abrogated all externall Sacrifyces Againe Sacraments differ from sacrifices in the externall form or action for certaine sacrifices were burnt with fire either wholy and that either vpon the Altar as the holocaust or whole burnt offering or without the campe or citie e Leuit. 16.5 or else in part and were properly called Sacrifices whereof some part went to the Priests with the vse of fire added to note out the puritie of Christs Sacrifices and that eternall spirit by whom hee was offered to God f Heb. 9.14 As for those which were either eaten or imprinted and applyed to the bodie they were Sacraments so properly called Therefore an Altar was appointed to the Sacrifices but not for the Sacraments which are eaten at a table Whereupon the Apostle 1. Cor. 10.2 saith Ye cannot bee partakers of the table of the Lord and of the table of the Diuels Whereby it is apparant that altars were vnknowne to those antient Churches For that Heb. 13 10. we haue an Altar signifies not a materiall Altar but figuratiuely Christ Againe Sacrifices were some propitiatorie which were made either for the high Priests sin or the whole peoples or the Princes g Leuit. 4.13 22.27 or else for some fault h Exod. 28.41 et 29.1 Leuit. 8.2 1 Leuit. 3.1 et 7.11.6 And they were a type of the true propitiatorie and expiatorie sacrifice of Christ for our sins before God Some were for Consecration or perfection whereby the Priests were consecrated 1. Othersome were for thanksgiuing as the sacrifice of Peace-offerings or of health whose kinds were gratulatorie votarie voluntarie Therefore the Sacraments being lawfully vsed with prayers and thanksgiuing in some sort may bee called Sacrifices but Eucharisticall only that is for thanksgiuing not expiatorie or to satisfie for sin vnbloudie of which sort there remains none now to be offered because now there remaines no more remission of sins but that only sacrifice which is alreadie offered must be laid hold on by faith k Heb. 10.18 But yet the Apostle saith Heb. 13.15 that there be left vnto vs two kinds of Eucharisticall Sacrifices namely the one of praise or thanksgiuing the other of liberalitie or cōmunion wherwith God is well pleased as it were with the fruits of Christ dwelling in vs by faith To which hee addeth the Sacrificing of a mans selfe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which in a borrowed speach he calleth a liuing Sacrifice holy acceptable to God and our reasonable that is spirituall worship l Rom. 12.1 As also the sacrifice of Martyrdome and Sacrifices of faith and of good workes and of preaching the Gospell m Phil. 2.17 4.18 1 pet 2.5 so farre as with the spirituall sword thereof men are sacrificed and consecrated vnto God n Rom. 15.16 And yet although in the holy workes of Christians as in giuing of almes and such like there is some outwarde thing yet they are called Sacrifices not by reason of that which is externall but for the inward affection of the minde and therefore they are not called externall but spirituall Sacrifices by meanes whereof all the faithfull are called Priests a 1 Pet. 2.5 Whether is Christ now to bee Sacrificed that his Sacrifice once made vpon the Crosse might be applied vnto vs No in no case 1. For the explication of the Sacrifice inferres the Sacrifice made before Now it is most contrarie that the same should bee both done alreadie and also should bee done hereafter 2. By the like reason Christ should take our flesh againe dye againe and rise againe that the fruit of his incarnation death and
this that he should take a double portion and the people one kinde onely but in those properties which Paule describeth 1. Tim. 3.2 and 5.17 where hee saith that the Elders are worthie os double honour when they rule well and labour in the word of God Hom. 18 vpoÌ„ 2 Cor. Gratiam Cau. compernu de consecrat distinction 2 and excellent is the sentence of Chrysostome There is a time when a priest differeth nothing from an inferiour as when they must vse the mysteries for we are accounted worthie all alike that we may pertake of them And Ignatius in the Epistle to the Philadelphians One bread broken to all and one cup deliuered to all And Gelasius The diuision of one and the same mysterie cannot come to passe without great sacriledge 11 Because whatsoeuer pretence is brought Christ not only instituted the supper with a twofold signe but commaunded his Disciples to take it and vse it vnder a twofold signe Take eate drinke and do this And the doctrine of the Lords Supper which is handled 1. Corinth 11. vers 23. and so following is common to all the faithfull Finally because the Sacrament ought to be whole and to be taken wholy Wherefore did Christ take bread not breads To signifie the mysterie of one and the same bodie from whence the communicants do partake of one bread What manner of bread vsed Christ vnleauened bread or leuened Such as they vsed with meat true and common bread but yet valeauened because of the circumstance of time to wit the feast day of vnleauened bread wherin after the eating of the paschall Lambe Christ celebrated the supper b Mat. 26 17 and also because the vse thereof was common on those feastiuall daies of Easter wherein it was not lawfull to vse leauened bread c Exod. 12.15 And the Apostle speaking of the holy supper doth terme it simplie bread meaning vndoubtedly common and vsuall bread among the Corinthians such bread as the churches of the Graecians do vse and which the Corinthians did eat of Wherefore ordained he bread to be the sacrament of his bodie For the Analogie or similitude of the properties and effects of the signe and of the thing signified For as of the graine of wheat is made corporall bread so of the bodie of Christ is made spirituall bread 2 As bread in the ouen is baked with the heat of the fire so the bodie of Christ was baked with the fire of the crosse and prepared to be meat of life 3 As corporall life is susteined with bread so by Iesus Christ the bread of life the soule is nourished vnto spirituall eternall life 4 As the heart of man is vpholden strengthned with bread d Psal 104 15 so the vertue and merit of the body of Christ doth comfort the soule to life eternall 5 As bread doth driue away the hunger of the body so the merit of the body of Christ doth asswage the hunger of the soule 6 As bread doth profit the hungry not the full fed so also the vertue or merit of the bodie of Christ doth not profit any but them who hunger after righteousnes and them which are puffed vp swelling with their owne righteousnes and for such as are full truly nothing doth it profit them at all 7 As bread distributed among manie is a signe of concorde or agreement so also the bodie of Christ offered for manie is a pledge of the good will of Christ of mutuall loue amongst our selues 8 As one bread is made of manie graines so we being manie are one mysticall bodie of Christ which doe pertake of one bread one I say by a common notion of the sacrament but not in nomber and because it is taken to one end as we may see 1. Corinth 10.17 For wee that are many are one bread and one bodie because wee all are partakers of one bread Why did Christ take bread rather then flesh or other meat to institute his Supper Because he had not regard to the colour and outward forme for the which flesh is more like to flesh but to the vertue of nourishing which is greater in bread then in the flesh of any beast Theodoret. Dialogo 1 What maner of wine vsed Christ taught by his exaÌ„ple to be vsed Not tempered which the ancient Graecians called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is mixt of water and wine which they vsed as a thing free and indifferent neither necessarie to the Sacrament occasion being taken from that because water flowed out of the rocke to the thirstie Israelites which rocke was Christ a Numb 20 10 1 Cor. 10 4â— and because water and bloud came out of the Lords side b Ioh. 19.34 Amb. of the scaraments 5 or because in olde time celebrating the Lords Supper they did drinke more largely so that some were drunken in the loue feasts c â—p 1 18. booke Chap. 53 Tractate 120 vpon Ioh. and therefore that wine being of it selfe strong might do the lesse hurt water should be put thereunto or to signifie the vnion of Christ with the Church as though the waters should figure out the people as Cyprian will haue it or to signifie the vnion of natures in Christ as Nicephorus will haue it But these arguments are not necessarie and as Augustine will haue it that powring out of water bloud did signifie two sacraments baptisme and the Eucharist Moreouer we drinke not in so great plentie or so strong wine in the Supper and our communion with Christ is signified after another maner but it is better concluded that Christ vsed wine without water For the scriptture doth not speake of any water mixt with wine as neyther of red or white colour but of the fruit of the Vine Math. 26.29 Verily I say vnto you that I will not drinke henceforth of this fruit of the vine vntill that day when I shall drinke it new with you in my Fathers kingdome Which words Mathew and Marke doe apply to the narration of the mystical cup but in Luke they seeme to be transposed Luk. 22.18 as Augustine teacheth 3. booke of the agreement of the Euangelist and they are not extant in the Syrian interpreter And Chrisost Hom. 83. vpon Mat. 26. cha Of the fruit saith he of the vine which truly bringeth forth wine not water Yea if a maÌ„ listed to play with Allegories that might be expounded of the adulterating of the Lords supper Esa 1.22 Thy vintners do mixe wine with water Wherefore instituted he the Sacramenâ— of his bloud with vvine In like mannner for the likenesse properties and effects of wine and of the bloud of Christ For as wine is the most sweet liquor flowing out of the Vine so the bloud of Christ is the most sweet drinke of the soule powred out for vs out of the side of Christ which is that true Vine a Ioh. 15.1.5 2 As wine doth asswage the thirst of the bodie so the merit of
and professe openly that you doe beleeue and imbrace them For 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is to shew is not to expresse any thing by similitude of fact or to represent by stage playing gestures but to declare and shew Neyther ought it to bee restrained to the Priests alone for seeing that whiles we are strangers in the bodie we are absent from the Lord a 2 Cor 5.6.7 we doe by this remember the Lord Iesus which is in the heauens which thing hee himselfe commaundeth vs doe till he commeth to iudgement signifying that the Church shall continue vntill that iudgement he would not haue commaunded it if he had determined to remaine with his corporally For memorie is opposite to bodily presence because remembrance is not of things to come nor of things present but of things past Of what qualitie ought that remembrance to bee Not any bare or idle remembrance of a thing past which nothing appertaineth vnto vs but operatiue and such whereby the faithfull minde in the vse of this Sacrament doth by faith lay hold vpon Christ with all his benefits doth apply to himselfe particularly and so cals to minde the sacrifice past and once performed in the flesh that thereby it feeleth present comfort gladnesse of minde peace of conscience increase of faith and of loue and moreouer doth conceiue most certaine hope of the life and happinesse to come by reason of that sacrifice Finally it is stirred vp to consider of so great loue of Christ and to offer vnto him by faith the sacrifice of prayse and to giue him thanks b Psal 50 23 From which end we doe againe vnderstand that the supper is not ordayned that it may be a reall and expiatorie or appeasing sacrifice for the quicke and the dead but a solemne and publicke thankesgiuing for the incarnation death redemption and all the benefits of Christ Which are the causes for which Christ ordained the memorie of himselfe to be celebrated amongst vs 1 His great loue the propertie whereof is that they which doe loue sincerely and from the heart do desire to liue in their minds and memorie Whereupon wee gather that Christ is neuer vnmindfull of vs. 2 The faithfull prouidence of Christ whereby hee prouided for his beloued that the benefits bestowed might truly profit and enioy their end For as by the forgetfulnesse of the benefactors a benefit receiued is lost so by memorie it is especially kept What is it to shew the death of the Lord Not onely to meditate vpon the historie but also to thinke earnestly 1 Of the iustice and wrath of God against sinne which are seene in this sacrifice 2 Of the great mercie of God towards vs. 3 Of the loue of the sonne towards mankind For so great is the seueritie of Gods iustice and the weight of sinne that there may be no reconciliation made vnlesse the penaltie due to sinne should be paid so great is the greatnesse of his anger that the eternall Father may not be pacified but by the intreatie and death of the sonne His mercie so great that the sonne is giuen for vs. So great is the loue of the sonne towards vs that he deriued this true and great anger vnto himselfe being made a sacrifice for vs doth make vs partakers of his flesh and bloud all which in the vse of the supper we must speak of meditate vpon that we may be truly feared by the acknowledgement of Gods anger we may be truly grieued for our sinnes and againe may be lifted vp with true comfort And finally that wee may celebrate our Lord Iesus Christ with true thankefulnesse heart mouth and life Is Christ to be adored in the bread of the Supper No. 1 Because he is not there present with his bodie 2 Neyther hath hee in his word tyed himselfe to the bread Therefore he is to be adored in the mysteries as saith Ambrose that is in the celebration of the supper in that he is God and in respect that he is God and man together yet so as that we rest not in the supper but that we may lift vp the eyes of faith and our hearts not to a peece of bread but into heauen where he is sitting at the right hand of God a Coll 3.1 whether also in time past the people in the administration of the supper were inuited while they were admonished Habere sursum corda that is to lift vp their hearts Not that they should bee yet taught to seeke downeward for the bodie and bloud of our Lord present in Essence either in the accidents without the subiect or in vnder or with the bread but rather to seek for him in heauen that selfesame flesh long agoe deliuered for vs and that bloud shed for vs to be touched and laid hold vpon with the hand of faith Wherefore euerie one of the Disciples did not rise that falling downe vpon their knees they might take bread and that wine out of his hand And in the little booke of Constitutions ascribed to Clement the people are commaunded to come with a certaine shame fast reuerence without tumult But concerning the shewing or lifting vp of the Sacrament we confesse that it was the custome in the ancient Church that the whole Sacrament couered with a cleane linnen cloath should be set vpon the holy table vntil it should be distributed to the people For then the minister of the Church the linnē being taken away 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as saith Dionysius that is opening the mysteries did set them before the eyes of those which were present In the Lyturgy also of Chrysostome he saith that the Priest was woont to lift the holy bread a little while from the table not aboue his head to say with a loud voyce Sancta sanctis that is holy things for holy men surely in imitation of the Iewish custome among whom the Priest being about the sacrifices did shew before hand the oblation before his breast and did lift it vp a Exod. 29 24.27 Leuit. 10.15 But not in any other respect then that the people should prepare themselues to the communion But now seeing that the eleuation of the bread aboue the Priests head is the sinew of Bread-worship and prescribed neyther by Christ nor of the Apostles nor obserued in the most ancient and purest Church it is rightly taken away in Euangelicall Churches Is that which is left of the Supper to be laid vp to be caried about to be seene or to be adored as though some holines did remaine inherent in it Much lesse for the Sacraments out of the holy and lawfull vse or out of the taking of them prescribed in these words Take eate take drinke are not Sacraments like as neyther water is the water of baptisme vnlesse some body be dipped in it as is meet but when any bodie hath beene dipped or sprinckled with water the name of the Father of the Sonne and of the holy Ghost being called