him and vtâ—erly tall away and perish To omit many inuincâ—bâ—e arguments there is no liâ—â—lihood that Christ would shâ—d his bloud for him that shall perishâ—n his sâ—ns It is not probable that he will part from those willingly for wâ—â—me he payed so dearly Therfore Qui nos taÌ„to pâ— tâ—o emit noÌ„ vult perâ—â—e quos emit Aug. Setm. 109. Augustine saith He which bought vs for so great a price will not haue those to perish whom he hath bought And Christ himselfe saith that he giueth eternall life to those for whome he layeth downe his life â—â—h 10. 15. 28. Indeed they that seeme to be washed in his bloud but are not may fall and perish A fâ—antique man may think himselfe to be as rich as Crâ—sus though hee be indeed as poor as Codrus as Irus Bedlams whoop sing shout and laugh as if they were the only happy men in aâ— the world when alaâ— their case is most pitifull and so many men may think theÌ„selues câ—eÌ„sed in the bloud of Christ and clad with his rightâ—ousnes and so caâ—â—y themselues aâ— if they were out of aâ—â— danger of damnation when as in truth their state is damnable they neâ—â— truly felt the heat of that bloud tâ—â—y neuer came in that bath But he thaâ— is once actually and effectually bathed in it shall not dâ—e eternally Christ died that we might not die and who can make his death of none effect What can let or take away the veâ—tue of his death and the invaluable merit of his bloud I am persuaded Rom. 8 38. sayth Paul that neither death nor life nor Angels nor Principalities nor Powers nor things present nor things to 〈◊〉 nor height nor depth nor any other creature shal be able to separate vs from 〈◊〉 loue of God which is in Christ Iesus â—ur Lord. And I am verily persuaded also that Christs death caÌ„not be nullified nor the price of his bloud diminished Now if Gods loue by which we â—iue do continue constant to vs and if the bloud of Christ by which our sins are clensed and couered in the sight of God remaine in ful force value nothing lessened or abated it cannot be that any of vs who are his chosen should perish and be damned The vse of this doctrine is manifold First we see a plaine difference Vse 1 betwixt the Sheep of Christ and the Goats of Sathan betweene Gods seruants and the Diuels slaues These may these must perish but those shall not they cannot perish For they are Math. 25. 41 Ioh. 10. 28. 1. Pet. 1. 5. kept by the power of God through fayth vnto eternall saluation Secondly we see the state of man by Christ the second Adam to be better Vse 2 then it was by creation in the first Adam For the righteousnes which we receiued in him was mutable but the righteousnes which we receiue in Christ is immutable The righteousnes which we did receiue in him we did also through him loose in him but the righteousnes which through Gods imputation we receiue for and from Christ continueth ours for euer so as that Peccata semel remissa nunquaÌ„ redeant et semel iusti semper iusti habeamur our sins being once remitted shall neuer after come to a reckoning and being once accounted righteous we shal so remaine for euer And for inherent righteousnesse when grace is once ingrauen vpon the tables of our hearts by the finger of God it shall neuer wholly be rased out For we haue now potentia et actum perseuerandi both the power and his grace therto inspiring vs a will to perseuere and the very act of perseuerance Adam indeed could haue continued righteous if he had would but he had not the grace to continue constant the will to perseuere for euer Thirdly we see manifest manifest distinction betwixt those that are redeemed Vse 3 by the bloud of Christ and those that are ransomed by earthly Princes For those that are redeemed by Christ continue his for euer None shall take Ioh. 10. 28. them out of his hand neither shall they reuolt from him For he will put his feare in their heartes that they shall Ier. 32. 40. not depart from him Neither can they by death be cut off from him or vanish out of his seruice For after death they shall serue him more perfectly in their soules and after their resurrection they shall performe absolute honour for euer to him But they that are redeemed or deliuered out of captiuitie by Princes may of subiects become desperate enemies perâ—icâ—ous traâ—tours irreconciliable and incorrigible Rebels Or if they continue loyall yet at death their seruice is expired and in the life to come he that was once the subiect and inferiour may be promoted aboue him that was the Lord. Fourthlâ— we ought to be thankfull for this benefit We would thinke our Vse 4 selues much obliged to a man that did giue vs a good outward estate and made it sure vnto vs how much shall we then thinke our selues indebted vnto Christ who hath freely procured vs a most blessed inward estate whereof we shall neuer be depriued but shall enioy for euer Surely we cannot but confesse our selues to be greatly bound vnto him for this grace and if we will not be vnthankefull we ought to set our hearts vpon him and our hands to his works forsaking those things which doe any waies displease him Fiftly this doctrine ministers exceeding Vse 5 solace to the soule It is no small ioy to a Subiect to heaâ—e that he cannot loose his Princes fauour and to an hâ—iâ—e that he cannot loose his in heâ—â—ance Euen so it cannot but â—oy the heart of any faythfull man to consider that he cannot be defeated of his inhâ—râ—tâ—nce and that being once iustifyed he shall continue so for euer and shall neuer fall away from God and perish Sixtly the consideration of this one Vse 6 priuiledge that belongs to them that are washed from their sins in Christs bloud should make vs to commend and admire their estate and should moue vs to labour to be in their number to be assurâ—d that we haue been bathed in that bloud What would nâ—t many men do to haue assurance that they should neuer die the death of the body What then should we refuse to do that we might in our consciences be persuaded that we shall escape the death of soule and body If thou beâ—st but assured that Christ hath clensed thee in his bloud from thy sin which is the cause of death theÌ„ mayest Rom. 6. 23 thou be perâ—uaâ—ed also that thou shalâ— noâ— dâ—â— O 〈…〉 how maist thou know that Christ hath clensed thee Surely if thou canst but truly â—ay that thou art a Sheâ—p of Christ then mâ—st tâ—ou also say that Christ hath washed thâ—e from Ioh. 10. 15 thy sâ—ns For he hath layed downe hiâ— life and shed his bloud for his sheep Ephes 1. 7. that they might be redeemed froÌ„
he doth account as righteouâ— Rom. 8. 30. those hee doth glorifie that is adorne with grace in this worlde and enrich with glorie in the world to come Gratia est 〈◊〉 gloria gloria est consummata gratia For grace is the beginning of glorie and glorie is the consummation of grace Eightly when we are clensed from our sins in the bloud of Christ we may lawfully vse the creatures of God For vnto the pure all things are pure but vnto them that are defiled and vnbeleeuing Tit. 1. 15. as all men are till Christ haue washt them is nothing pure but euen their mindes and consciences are defiled Lastly the remission of sinnes by the bloud of Christ is the more excellent because it is one of the Royalties and royal Prerogatiues of Gods Elect. For howsoeuer his bloud was sufficient in 〈◊〉 selfe for all without exception of any 〈◊〉 as Innocentius 〈◊〉 pro solis praedestinatis effusus est quantum ad efficientiam Lib. 4. de Myst Mis cap 4. it was effectuall onely for those who are praedestiâ—ated vnto life Therefore Ambrose saith If thou dost not beleeue then Christ did not descend for thee he did not suffer for thee But faith Siâ—oÌ„ crediâ— non desceÌ„dit 〈◊〉 Christus 〈◊〉 passus 〈◊〉 De side ad Gratianum 2. Thes 3 2 Tit. 〈◊〉 is not common to all and therefore Paul 〈◊〉 it the Faith of the Elect. And this the Scripture cleareth 〈◊〉 For Christ gaue himselfe to purge vnto himselfe a Peculiar people and therfore surely he did not die for all for Iudas as for Peter And what reason haue we to think that Christ would wash those Tit. 2. 14. in his bloud which hee neuer did acknowledge for his owne But there are Mat. 7. 23. some whome Christ did neuer know for his Paul and Augustine were of this opinion and therefore 〈◊〉 in his episll to the Romanes that God gaue his Rom. 8. 32. sonne for vs. Pro quibus Nobis for what 〈◊〉 saith Augustine Pro prescitis praeâ—estinatis iustificatis glorificatis Euen In Ioh Tract 45. for vs that are foreknowen predestinated iustified and glorified For vndoubtedly if we respect either Gods ordination or Christs 〈◊〉 his blood was Math. 26. 28. 〈◊〉 for Many for the remission of sinnes and Esay saith he bore the sinne of Many many not All. For he was to be the Sauioâ—r of his owne people onely and therefore Lumbard saith truely that he Lib. 3. Dist 22. wrought saluation Onely for those that were predestinated And Augustine hauing made a distinction of Worlds saith that this World which God doth reconcile vnto himselfe in Christ and which is saued by Christ Et cui per In Iohn Lib. 3. c. 3. Christum peccatum omne condonatur De Mundo Electus est inimico damnato contaminato and vnto which euery sinne through Christ is pardoned is Elected out of the Maligning damned and defiled World By all which it plainely appeareth that those onely haue their sinnes forgiuen which are elected vnto life And thus we see the excellencie of this benefit Which notwithstanding we shall never respect as we ought to doe vnlesse first we doe seriously set before our eyes the infinite maiestie and iustice of God before which nothing can stand but that which is perfectly pure And secondly vnlesse we consider duly how imperfect and poore our owne perfectioÌ„ is and how grieuous innumerable our faults and fraylties are And so beeing cast downe humbled with the sense of our owne sinnes the serious consideration of our miserie we shal be fitted to looke abroad for a Sauiour and when we haue once tasted of his goodnesse felt the sweetnes of his blood we shal them remembrace like 〈◊〉 and the more highly prize his benefits And so much for these three last doctrines It remaineth now to propound their vses which I haue referred to this place because the grounds whereon they be founded be rather three branches of one doctrine one of them nearely ioyned to the other then three distinct doctrines without any likenes and affinitie CHAP. X. Beleeuers are blessed Christ is no respecter of persons Mutuall loue is with right and reason claimed Gods iustice is proued The vilenes of sinne is shewed Repentance is required FIrst we may hence plainely see that the condition of the Godly how miserable soeuer in the Worlâ—â— account is verie comfortable and happie For Blessed are they whose iniquity is forgiuen and whose sinnes are couered Rom. 4. 7. Ps 32. 2. Blessed is the man vnto whome the Lord imputeth not iniquitie But the blood of Christ hath couered the sinnes of the faithfull hath obtained of God that they shall neuer be imputed to them therefore their state is blessed The malefactour thinkes himselfe a happiman when the King hath giuen him the pardon of his fault and the child is glad when the father hath forgiuen his offence and may nor we reioyce and account our selues as happie seeing God the king of kings and our heauenly father hath granted vs the pardon of all our sinnes for the blood of his sonne and hath reconciled vs vnto himselfe And that we may indeed reioyce we ought euery one to labour that we may be perswaded of it in our hearts For shal men striue to be assured of those earthly things which are supposed and said to be theirs And would an Offender be for his further comfort out of doubt perswaded that his offence is pardoned as the report doth goe And shall not we seeke by all meanes possible to be assured that we are clensed from our sinnes as we are sayed to be and that we are partakers of the blood of Christ If we walke in the light saith Iohn the blood of Iesus 1. Ioh. 1. 7. Christ doth clense vs from all sinne And S. Paul saith that there is no coÌ„demnation Rom. 8. 1. to those that walke not after the flesh but after the Spirit and therefore their sinnes are pardoned which are the causes of damnation So then if we repent of our sinnes if we followe not the commaund of our flesh if we walke in the waies of God and subâ—â— our selues to the regiment of his Spirit we may assuredly conclude in our soules that as our bodies are bespriâ—ked with water in Baptisme so we are washed by the bloâ—d of Christ from all our sinnes the fiâ—thines of our soules and 〈◊〉 from all punishments temporall and eternal 〈◊〉 by them Secondly seeing Christ hath washed Vse 2 all the faithfulâ— oâ— what 〈◊〉 or state 〈◊〉 it 〈◊〉 that Christ is no acceptour oâ— perâ—oâ—s Therefore as we should 〈◊〉 no man for â—n outward want or blemish because Christ did not for that 〈◊〉 him so we must take heede that we be not ourselues discouraged for any outward deâ—ect in our persons or estates as pouâ—â—tie conâ—umely weakenes age deformitiâ— For Christ hath our 〈◊〉 to wash vâ—
who is true God And thus Marie contrarie to the opinion of Nestorius may be saide to be the mother of God to wit of that person or of that man who is God So we must vse to say that a man hath eies hands and legges and that truely yet the soule which is the more excellent part of man hath not any such For it is an incorporall and spirituall substance If it be demanded froÌ„ wheÌ„ce the blood of Christ doth deriue such dignitie and desert as that it procureth the pardon of sinne or the clensing of our soules from all corruption I answere that it proceedeth from his God head or person because it was the bloud of God the bloud of that innocent and iust man that is also truly God therfore it was of admirable excellencie and of inexplicable vigour and value sufficient for merit to haue cleÌ„sed a thousand thousand worlds of sinnes If further it be demanded how they that were before Christ and we that doe liue since his death can be truely said to be washed from our sinnes by his bloud which is not now shed nor then could be seeing that hee was not borne I answere Christ is the Lamb of God Reu. 13. 8. that was slaine from the beginning of the World to wit in respect of faith and of Gods eternall decree and gracious acceptation so that his bloud is not nor euer was drie in regard of merit efficacie but whosoeuer did receiue and applie it to his heart by faith was purged from his sinnes which is signified when it is said that He hath washed vs that is he hath clensed purified absolued or procured the remission or absolution of sinnes for all the elect faithfull people of God wheresoeuer or whatsoeuer Therefore Iohn saith 1. Ioh. 2. 2. that he is a Reconcilation for the sinnes of the whole world of the Elect. And the authour to the Hebrâ—wes saith that hee Heb. 2. 9. tasted death for all men that is for the Elect of all sorts and sexes and for them onely And therefore he saith that his Math. 26. 28. blood was shed for many and not for all without exception of any God commaunded the Arke and the Mercy-seat Ex. 25. 10. 17. to be made of one length and breadth thereby shewing that his Mercy in Christ should be extended no farther then the Church If Christ would not Ioh. 17. 9. safe the reprobate a praâ—er we may not think that he would giue theÌ„ his blood From sinnes Siâ—â—â— saith Iohn is theâ— transgression of the Law euen euery aberration from the Law of God 1. Ioh. 3. 4. which is the Rule of our obedience the Touchstone of all our Actions and as it were the Epistle of the Creator to his creatures Sinâ—â— is either originall or actuall Originall sinne consisteth in the guiâ—â— of Adams first transgression and in the want of that puriâ—â—e wherein we were aâ— first created and in an incâ—ination and propensiue to all manner of wickednesse Actuall â—innâ— is any preâ—â—rication and breach of the lawâ—â—r will of God in thought word or worke whether by commission of euill or omission of good Now by sinnes in this place we must vnderstand all both originall and actuall euen all transgressions of Gods commandements whether legall or eâ—angelicall and the punishments due vnto vs for them where obserue that he calleth Sinnes our Sinnes for Sinne is our owne and not Christs For he 2. Cor. 5. 21. knew no sinne Neither are they Gods For he is not the author of that whereof Non est auctor eius cuius est vltor Fulgent he is the reuenger And Dauid saith Thou art not a God thâ—t louest wickednesse neither shall euill dwell with thee Psal 5. 4. So then the meaning of the words is this Christ hath purchased the pâ—rdâ—â— of all our sinnes and hath deliuered vs from the guilt punishment of them all by the merite of his Sacred blood whereby hee hath appeased his Father and couered vs from his wrathfull indignation as with a â—â—yle But yet that wee may attaine to the perfect vnderstanding of these words two questions had need to be answered First it may be demaÌ„ded how Christ can be saide to haue washed vs from our sins seeing that sin remaineth in vs vnto death For our satisfaction herein we must know that Christ is â—â—â—de to wash our sinnes away in his blood because hee hath therby procured their pardon so as that they shall neuer be imputed to vs vnto condemnation For sin is washed away two waies First when God forgiues it and layeth it not to our charge and this he doth in the iustification of a sinner Secondly when he mortifieth it and repaireth his ruinated image within vs and this is called the washing of sanctification Now the washing of sanctification is properly vnderstood in the text SecoÌ„dly it may be demanded wherin the absolution washing away of sin in Iustification by the blood of Christ differeth from the ablution purging of it in sanctification by the water and fire of the Holy Ghost Or wherin remission of sinnes differs from regeneration and wherein they iump They agree in three respects First in their efficient cause For God is the author of both through the merit of Christ Secondly they haue one commune instrumentall cause which is faith Thirdly they haue one generall end to wit the glory of God and the saluation of our soules But yet they differ very much in other respects First in their forme or nature For remission of sins is an action of God wherby he doth couer our sins in the blood of Christ not imputing them to vs but to Christ RegeneratioÌ„ is a work of God wherby through the effectuall operatioÌ„ of his Spirit he doth alter and change the heart mortifying the flesh illuminating the mind refining the affections and sanctifying all the parts of the body and all the powers of the soule Secondly they differ in their subiect For the minde the will and the affections are the subiects of sanctification but not of the remission of sins The obedience of Christ is imputed to vs and is not inhoerent in vs as are the graces of regeneration Remission of sinne is an action of God out of a man but mortification is within a man Thirdly their obiect is diuerse For the law is the obiect of sanctification but remission of sinne respecteth the obedience of Christ Fourthly they differ in their effects For remission of sins makes vs to be accounted no sinner but so doth not regeneration The abluâ—ion of sin in iustification is our absolution but the ablution of sin by sanctification is not our absolution but a consequeÌ„t signe thereof Remission of sinne keepes â—â—n from condemning vs but regeneration keepes sin onelâ— from tyrâ—nnizing and doâ—â—ering ouer vs. Fiâ—â—ly Remissiâ—n of sins is pâ—rfect in this life and acted at one instant by Rom. 8. 1. God though we come
is not dead Therefore their loue is not sound which flicker about men like flies in the summer of prosperitie and flie from them like Swallowes in the winter of aduersitie True Verus amornullum nouit habere modum Propert. loue is constant it knowes neither end nor measure This shall suffice for the second instruction drawne from the example of Christs loue which all the members of Christ ought to imitate CHAP. V. The loue of Christ to vs is the ground and Mint-house of our comfort in him THirdly hath Christ loued vs The consideration of his loue must needs minister exceeding comfort vnto vs. For his loue is the fountaine from whence we deriue our life our loue our libertie It is the Sun which warmeth our frozen hearts and frost-bitten affections and causeth the light of sauing knowledge to shine within vs. It is a Looking-glasse wherein we may behold his louely nature And by it we may discerne the sweet consent harmony of both his wills of both his natures how they did with one consent conspire to destroy our enemies and to saue vs who are by nature very slaues wretches Eph. 2. 1. 3. 12. dead in sins children of wrath atheists and alients from the commonwealth of Izrael It is no small ioy for a poore person to enioy the loue of a potent Prince What are we but poore base and dispiceable catiues lesse then the least of Gods mercies Therfore vtterly vnworthy the loue of so glorious a Monarch Seing theÌ„ Christ that migh God Isay 9. 6. and Prince of all the Princes in the world hath made vs partakers of his loue we haue great cause to reioyce and to solace our soules For as his loue is the very life of our soules and the wel-spring of our happines so it is in it selfe permanent and not transient constant and eternall like the Izraelites cloathes which waxed not old all the while they were in in the wildernesse and not vnlike the Moone which though sometimes it seemeth verie small or is not seene at all yet in her selfe she is alwaies of one size Those whome he loued euer he loueth for euer Hony shal sooner become Ioh. 13. 1. Dulcia amara priùs fieÌ„t mollia dura Virgil. Rom. 8. 35. gaull the Diamond wax then his loue shall either turne to hatred or cease to be Therefore Paul saith Who can separate vs from the loue of Christ wherewith he loueth vs Now then beloued seeing Christ hath loued vs and doth yet continue stedfast in his loue vnto vs we must arme our selues with the remembrance of his loue as with armour of prooâ—e against all the disgraces of the World Though the wicked detest and deride thee though they persecutâ— and enuie thee though they do maliciously traduce thee yet comfort thy selfe with this that Christ who is greater then all doth loue thee Ioh. 10. 2. 8. and will let none to take thee out of his hands If the feare of damnation do sâ—ize vpon thee if Satan seem to challenge thee for his make thine answer comfort thy soule with Christ hath loued me Whome he once doth loue he will not leaue His loue is like the tree 〈…〉 life those that haue tasted of it shall Genes 3. 22. neuer die And though he chasten thine iniquitie with â—ods thy sinne with scourges yet he will not withdrawe Ps 89. 32. 33 his louing kindnes from thee His loue shall last though thou maist thinke it lost because he withholdeth the tokens of it from thee The frowning father the chiding father yea the â—ighting father doth loue his son entierly Ioseph loued his brethren then when hee spake roughly to them A shepheard will soubbe his sheepe and apply sharpe and smarting medicines to them And whome Christ doth affect he will be sure to correct Direction without correction is not sufficient Reu. 3. 19. to make good schollers or good childreÌ„ That is not alwaies the best meat which the sicke person doth most desire nor that the worst phisick which the Patience doth least affect Christ is wise and knoweth what is fittest for vs that we might not be vnfit for him Aloes is sometimes more wholesome then hunnie Therefore wee must not thinke that Christ doth hate vs or leaue off to loue vs when he doth seuerely chasten and afflict vs. Fourthly seeing it hath pleased our Lord to loue vs we may without doubting assure our selues that he will not denie vs earthly things the silliest signes of his grace if he see them conuenient for vs. If he vouchsafe to impart the greatest hee wil not denie the least If he suffer vs or rather if he mak vs drinke of the fountaine surely he will not restraine vs from the least of those many streams which flow from it if he see them as wholsome to the heart as they are toothsome to the taste He that giueth pearles will not sticke at pebles But as feruent true loue wil force the louer to manifest his secret affection by all outward actions he can which may expresse it so the loue of Christ vnto vs being faithfull without feigning constant without change and infinite without end doth make and moue him to do all things that may declare it and will not permit him to faile in any thing which serueth either to aduance the glorie of his grace or to further the felicitie of our soules CHAP. VI. A beleeuer may be faith be certainly assured of the loue of Christ vnto him FIftly in that our Apostle saith Hee hath loued vs hee sheweth by this peremptory certain speech that he was assured that as Christ loued all the faithfull so himselfe also By which we are not onely taught that it is possible for a man to be perswaded of the loue of Christ vnto himselfe in particular for a certain perswasion thereof is the life or soule of true faith and doubting is the daughter of vnbeliefe Rom. 4 20. but that we ought euerie one of vs also to indeuour that wee may be able to say of our selues that Christ hath loued vs Christ hath loued Mee This Iohn was able to do and in effect did so and Gal. 2. 20. so did Paul Christ hath loued me and giuen himselfe for me And beloued this assurance is worthie hauing For first it is a comfort that followes a man euen to his graue Secondly the longer a maÌ„ hath it the larger it waxeth if we be not in the fault it is not like a bullet which is no sooner in the mould but it is made it growes by degrees like a plant and gathereth strength by continuance Thirdly it makes a man more circumspect ouer his waies moâ—e desirous to loue him againe and verie loath to do that which may deserue that his loue should be changed into hatred and his fauour into enmitie Fourthly it affoordeth singular comfort For what greater good can a man desire or enioy then to possesse
sit vpon his throne reigne for euer And the language of the scriptures is that he was conceiued and borne not that he passed or ran through her Rather Act. 2. 30. Math. 1. 20. 23. Luk. 2 7. therefore Apâ—lles was the pipe through which this vayne conceite came into the world from Satan the fountaine thereof who is a lyer the Ioh. 8. 44. Ioh. 14. 6. father of lies as he that is truth it selfe affirmeth The errour of Apollinaris who held that Christ had not a reasonable soâ—le but that his Deitie is in stead thereof But this opinioÌ„ Christ himself directly Math. 26. 38. crosseth when he saith My soule 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is very heauy vnto death and the scripture saith Hâ— yeelded vp the Ghost 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It is as impossible for a true man to haue no soule as a liuing tree to haue no sap or for the sunne to haue no light or to speake more fitly aâ— it is impossible for a thing to be this or that without the forme or formall cause which makes it so to be As there can be no perfect body without the head so ther can be no perfect man without a soule The errour of Iodochus Harchius a Libertine who imagined that Christ had a double flesh one naturall from the virgin Mary now glorious in the heauens the other spirituall intelligible and made by the power of God of bread wine But we read but of one body one flesh and one blood which â—e â—ad The errour of 〈◊〉 who taught that the humane nature of Christ was after the vnion endowed with the properties of the Diuiâ—tie Indeed Damaâ—cene and Gregory say that the flesh Greg. Nâ—sâ— of Christ was dâ—ified but they meane it in respect of the comunction thereof to the diuine nature in one persâ—n and in regard of those admirable gifts by when his humane nature is not abolished but become more excellent then all crâ—atures The errour of the V 〈…〉 ries who attribute to Christs humaâ—â—â— the essentiall properties of the Dâ—uiâ—â—â—e as to bee present euery where Which ouerthroweth the nature of a true body which is finite and circumscripâ—ble Tâ—llâ—â— propâ—â—â—tateâ— tol it naturam For take away the properties of a thing and thou shalt destroy the nature of it And albeit his Deitie is in all places without exception yet it doth not follow that his Humanitie should be so too because it is personallâ— vâ—â—ted to it no more then that the pearle in the ring should-extend â—â—sâ—â—se as farre as the ring because it is iâ—yned to it or fastned in it Indeed 〈◊〉 things are so vnited together as that one of them reacheth no further then the other then one of them can be no where but the other wil be there also But if one of them extend beyâ—nd the other then wheresoeuer the leâ—â—er is there the greater is also but not so on the contrarie The body of the sâ—nne and the light thereof are câ—nioyned and yet the sunnes body doth not really reach as farre as the â—â—ght doth The eye and the sight are nearely coâ—â—oyned and yet the sight reacheth to many things vnto which the eye doth not extend it selfe Because therefore Christs manhead is farâ—e exceeded of his Godhead it can be no where but his Godhead will be Psal 139. 7. 8. 9. Non sequitur vt quod in Deo est sit vbique vt Deuâ— there also being infinite so well for place as it is for time and power and it cannot bee in euery place where his Godhead is It doth not follow saith Augustine that that which is in God should be euery where as God And though Christ sit at the right hand of God yet it doth no more â—ollow therof that he should be in all places then that as man he should be really before all time And whereas the Apostle saith that hee ascended to fill all thingâ— his meaning is not that hee Eph. 4. 10. ImmortalitateÌ„ ei â—edit naturaÌ„ non abstulit August went vp to fill all thing with his humanitie which is indeed become immortall but is noâ— depriued of the naturall properties thereof but by the distribution of the gifts of his Spirit into the hearts of the elect in what place soeuer they liue Or as Bernard pleaseth to turne and vnderstand it that hee might 〈◊〉 vt adimpleret 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 all things which were foretold and which were required to our saluation And so the Greeke word signifieth Math. 15. 17. where Christ saith I came not to destroy but to fulfill 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Law Lastly seeing Christ was a true man and therefore hath a true body as other men all infirmities being now laâ—de aside it ouerthroweth the opâ—nion of the Râ—miâ—h Synagogue 〈◊〉 teacheth that his body is cor 〈…〉 ly and â—â—â—st 〈…〉 lly in the Sa 〈…〉 nt We beleeue that his body 〈…〉 ade of the purified substance of 〈◊〉 Viâ—gin and noâ— of Bakers bread 〈◊〉 that aâ— hath the essentiall properties of a true body as length latitude â—â—â—cknesse and circumscription and â—â—â—t it is noâ— both visible in heauen and invisible vpon earth And although hee promised to be present Math. 28. 20 â—â—th his Disciples to the end of the world yet we must not thence conclude that his body was to continue among men vppon earth after his aâ—conâ—ion For those words are to be vnderstood onely of the presence of Ier. 23. Enter praeâ—enter Deus hiâ— vbique potenter his power grace spirite or godhead which filleth heauen and earth Indeed it is true that as hee hath taken his body with him vp so he hath left his body behinde him that is his Church vnto whom also he hath giuen leaue to consecrate certaine outward elements to be signes and seales of his body and bloud and which is Eph. 5. Col. 1. by a kinde of figure tearmed his body and bloud For the body of Christ is three-fold Naturall Mysticall Sacramentall But wee speake in this place of his naturall body to which the soule is vnited to make a true humane nature CHAP. III. Christs God-head is proued by foure arguments A Second doctrine hence ariseth in that the Apostle saith that Christ Doct. 2 hath washed vs from our sinnes in his bloud wheÌ„ce I coÌ„clude that Christ is not onely man but also God For there cannot be that vigour vertue or validity in the bloud of any mere maÌ„ which is able to purge men of their sinnes and to procure the pardon of them and to satisfie the infinite iustice of God for them Therefore our Redeemer must needs be true God that his bloud might be meritorious and effectuall with God Besides this collection we haue euident testomonies out of holy writ and inuincible arguments to confirme this truth For the first Isaâ—ah saith that Christ shal be called the Mightie God Is 9. 6. Iâ—râ—my saith that his name