of Christ 9. Because if at any other time in suffering the griefes of this life yet especially in the agony of death the power of comfort which the spirite of Christ ministreth doth beyoÌ„d all account ouercome the sorrowes of death 10. Because the flesh indeede is weake but the spirit is ready Mat. 26.41 Therfore the whole man doth not feare death indeede but his meaner part namely the flesh 11. Because the desire that we haue clearely to behold God and to be deliuered from whole sinne doth greatly diminish mitigate the feare and sorrow of death 12. Because our loue towardes the faithfull who ouercoÌ„ming death haue gone before vs and with whom we greatly desire to be ioyned in one country ought to be no lesse then it is towardes them whom we leaue aliue behind vs in this miserable exile and from whom we are loth to be separated who must yet notwithstanding by and by follow after vs. 13. Because we do so euidently and so often perceiue the mercy of God towardes our children being dead therefore it becommeth vs to be of a resolute mind especially sith we know that we are sealed with the pledge of the holy spirite 14. Because we must not make greater account of this naturall life then of the spirituall for so it is meet that the desire hereof might lessen the feare of death 15. Because we certainly know that the soule indeede is immortall and is caried by Angels to the assembly and congregation of the first borne who are written in heaueÌ„ Luke 16.22 Heb. 12.13 And we know that the body resteth in the earth neither indeed hath one vnfitly called the graue the hauen of the body 16. Because we beleeue the resurrection of the body and life eternall 17. Because as in the whole life so in the agony of death God doth not suffer his seruants to be teÌ„pted aboue that which they are able to beare but doth giue euen the issue with the teÌ„ptation 1. Cor. 10.13 That in deed is a wonderfull thing which Gregory saith in his Morals Some dye laughing But we had rather say that death is ouer-come in vndergoing it manfully 18. Because we must not thinke so carefully of a quiet death as of an holy life For as Augustine said excellently We must not thinke that death euill before which hath gone a holy life And as the same man sayth He cannot dye euilly who hath liued well and he hardly dyeth well who hath liued euilly 19. Because death neuer is altogether vntimely whether we respect the good or wicked For the godly are called before the time that they should no loÌ„ger be vexed of the euill but the euill and wicked are taken away that they should no loÌ„ger persecute the good As the same Augustin saith 20. Because this life is filled with so many great miseries that death compared with it is taken to be a remedy not a punishment as Ambrose iudged 21. Because he that hath an extreme feare to dye doth not hope to liue aâ—â—â—r death as saith Chrysostome 22. Because it is better to offer that I meane our spirit for a free will offering to God which otherwise we are bound to restore because it is his due as Chrysostome saith 23. Because as death is euill to the euill so it is good to the good to whom all things worke together for good 24. Because death is the way to life as Ambrose wisely saith 25. Because this death is the reparing of life as the Church singeth 26. Because as Bernard saith The death of the iust is good by reason of the rest it bringeth with it better because it reneweth vs best because it putteth vs out of daunger And as the same man saith the death of sinners is bad worser worst of all but the death of the good is good better best of all 27. Because that death is good which taketh not away life but traÌ„slateth it into a better estate This a senteÌ„ce of the same Bernard 28. Because as the same man also witnesseth death hath freed vs from death life from errour grace from sinne 29. Because faithfull men take death to be but a name onely as saith Chrysostome 30. Because God ruleth death that it cannot be a cause of any euill Hitherto concerning comfort now concerning the rest of the benefites The hearing of the elects prayers is a benefite of God whilest the elect praying in Christes name God performeth vnto them all things which profit their saluation Iohn 9.31 Psal 145.18.19 Iohn 14.13.14 and 15.16 Defence against enemies is a benefite of God whilest he so defendeth the elect against their spirituall and bodily enemies that by no meane they can hinder their saluation Deliuerance out of dangers is a benefit of God whilest he doth often beyond all hope of man deliuer his elect being in distresse that so trying his presence in their perils they might reioyce in him The gift of perseuerance is a benefite of God whilest he doth so seale in the elect the grace of Iesus Christ by the holy spirite that they continue in it euen to the end and can not fall from it Rom. 11.29 Matth. 24.24.1 Iohn 2.19.27 2. Pet. 2.18 Iohn 10.28 Rom. 8.35 Luke 22.32 Hitherto concerning our preseruation in this communion with Christ now concerning the gift of eternall life The gift of eternall life is a benefite of God purchased for vs by Christ when after this life God will giue the elect that they may liue with him for euer Hitherto concerning the promise of grace now concerning the answering againe of a good conscience The answering again of a good conscieÌ„ce is the other part of the couenant of grace whereby the beleeuers do againe promise to God that they will in true saith receiue his benefites and that they will serue him in true righteousnesse and holynesse the better to declare their thankefulnesse towardes him Hitherto concerning the eternall couenant now concerning the temporall couenaur Of the temporall couenant The temporall couenant is a couenant in which God promiseth men temporall good things Of this sort was the couenant which God made with mankind after the flood that he would not destroy the world any more with a flood Gene. 9.8 and so forward And that standeth vpon the eternall couenant is as it were belonging thereunto Hitherto concerning Gods couenant now concerning the diuine signe Of sigues August in his 2. book of Christian doctrine Chap. 1. Phil. Melanct. The diuine signe is that which of it selfe doth cause some diuine thing to come into maÌ„s mind besides that shew which it offereth vnto the senses Or else it is some thing offering it selfe vnto the senses which putteth men in minde of some other thing which is ioyned with that signe A signe is either naturall or giuen A naturall signe is a signe which by nature hath that selfe same thing in it which it signifieth Of this sort is the rainebow signifying either showres or faire
a naturall offence subiection to punishment because of the fall of our first parents Rom. 5.12 So death went ouer all men Originall naughtinesse is a naturall deprauing and corruption of mans whole nature This naughtinesse is not the very nature of mā it selfe but onely sticketh to mans nature from which it is alwayes to be discerned euen after the deprauing And that is both in the soule in the body Naughtinesse in the soule is two fold the darknesse of the minde and the losse of free will or of free choise to good and the disorder of the affections of the hart naughty disposition to vices Naughtinesse of the body is also two fold the disorder of the moueable members and diseases which come by nature Thus much concerning originall sinne now concerning Actuall sinne Of actuall sin Actuall sinne is that sinne which we our selues commit And first that is either inward or outward Inward sinne is euery euill thought and doubting concerning God and his will incredulitie and the rest Outward sinne is euery word deed or gesture contrary to the law and will of God Outward sinne is either hid or manifest An hid sinne is that which no man is priuie of besides he which did commit it A manifest sinne is that sinne which other men also are priuie vnto and are offended made worse thereby Therefore it is specially called an offence Of an offence An offence is a speech or deed whereby an other is made worse An offence is either giuen or taken An offence giuen is an vngodly doctrine or euill example of maners which doth hurt others either because they doe imitate the same or because by it men are discouraged from the Gospell An offence taken is when either by some right doctrine or necessary deed hypocrites are offended and conceiue hatred of the Gospell and godly men And that is also called a Pharisaicall offence Againe sinne is either raigning or not raigning which some men call deadly or veniall A sinne raigning is that sinne which the sinner doth not resist by the grace of the holy spirit regenerating him to eternall life and therefore it maketh him subiect to eternall death except he repent and obtaine pardon by Christ A sinne not raigning is that sinne which the sinner resisteth by the grace of the holy spirit regenerating him to eternall life and therefore he is not subiect to eternall death because he repenteth him and doth obtaine pardon by Christ Euery sinne in it owne nature is deadly that is to say it deserueth eternall death but it is made veniall that is to say it doth deserue pardon and forgiuenesse so that it doth not bring to the regenerate death eternall by grace through Christ Moreouer euery sin is either against conscience or not against conscience Sinne against conscience is a sinne when a man knowing the will of God doth contrary to it of set purpose Sin which is not against conscience is that sin which is cōmitted of him that knoweth not the will of God or else the sin is acknowledged and lamented of the sinner to be a sin yet it cānot perfectly in this life be auoyded as for example originall sin and many other sinnes of ignorance and infirmity Furthermore sinne is either pardonable or vnpardonable Pardonable sin is that sinne which is forgiuen to him that repenteth and to him that asketh remission through Christ Such are all sinnes except the sin against the holy Ghost Vnpardonable sinne is that sinne which is not forgiuen neither in this world nor in the world to come Mat. 12.31 Mar. 3.28 Luk. 12.10 Heb. 6.4.5.6 1. Iohn 5.16 Of this sort is the sinne against the holy Ghost The sinne against the holy Ghost is that sin where Gods truth is resisted or denyed of set purpose after that the minde is confirmed and taught in the truth by the testimony of the holy spirite whosoeuer commit this sinne are punished by God with blindnesse so that they can neuer repent and therefore cannot obtaine forgiuenesse Moreouer sinne is either affected or vnaduised An affected sinne is that sin which is committed of meere malice or stubburnnesse An aduised sinne is that sinne which is cōmitted of rashnesse or infirmity Lastly euery sin is by it selfe or by accidēt Sinnes by them selues are all sins which are forbidden by the law of God Sinnes by accident are the actions of the vnregenerate which indeed are commanded by God but yet they displease God because of the defectes and vices concurring in the wicked or else indifferent actions which are done with offence Thus farre concerning the euill of the offence now concerning the euill of the punishment Of the euill of the punishmēt The euill of the punishment is euery destructiō or afflictiō or forsaking of the reasonable creature whereby God punisheth sins Thus much concerning the subiect of Gods prouidence now concerning the parts thereof The partes of the prouidence of God Of the prouidence of God there are two parts Action and permission Augustine in his booke called Enchirideon to Laurentius There is not any thing done but that which the almighty would haue to be done either suffering it to be done or he him selfe doing it and now nothing could be done if he did not suffer it neither doth he suffer any thing to be done against his will but willingly Nothing therfore is done but that which either God him selfe doth or suffereth to be done Of the action of God The action respecteth good things which God himselfe doth amongst which are numbred the euill of the punishments as men call them because they tend to that which is good morally The action of God is either by meanes or without meanes The action by meanes is when God for the performing of certaine workes vseth the ministery of secōdary causes as instruments Of Gods instruments And the instruments which God vseth are either good or euill God doth alwayes vse well both of them that is to say both the good and the euill instruments also God vseth the euill either to exercise and try the faith patience and constancy of the elect as it is manifest by the example of Iob or else to chasten the elect so doubtlesse Absalom was vsed by God to chasten Dauid or to punish euill men that the euill might be punished by the euill Esay 21.2 Now although he vse euill instruments yet he is not the author or partaker of any sin at all which appeareth euen by this that at the length he doth most seuerely punish those wicked instruments whose helpe he vsed Esa 14.5.6.29 Although also euill men do nothing neither can doe any thing but that which is decreed of God yet they cannot be excused neither can they haue any excuse then are worthily punished because they doe not regard the decree and glory of God neither that end which God hath purposed with himselfe but their owne euill purpose that they might bring that to effect that is
all men to be beheld and imitated And that is either inward or outward Inward temptation is two fold either the trouble of the minde or the striuing betweene the spirit and the flesh as it appeareth in the example of Abraham Outward temptation as the affliction of the body the losse of goods and children so sorth as it is manifest in the example of Iob. Of martyrdome Martyrdome is the crosse of the godly which they for the truth of Christ suffer of the world And martyrdome is either to death or not to death Martyrdome to death is a shedding of the bloud and life for a finall confirmation of the truth of God as it were by an outward and vndoubted testimony Iohn 21.18 Martyrdome not to death is an enduring of slanders reproches prison exile and other dangers for the truths sake 2. Cor. 4.8 and 6.4.8 and 12.10.1 Pet. 4.14 Thus farre concerning affliction now concerning the secret mouing of the will The secret mouing of the will is a worke of Gods speciall prouidence Of the secrâ—â— mouing of the will when God boweth the wils of men hither and thither as pleaseth him Prou. 23.1 Iob. 12.20.24 For all the actions euen of euill men which they in liuing do performe are done and gouerned although by the secret yet by the good iust will of God All the 〈…〉 I say euen of the wicked so farre forth as they are actions or motions to the things set before them or as they are punishments or chastisements or the executions of gods will all all these I say God doth powerfully will and rule Gene. 45.5.7.8 Exod. 7.3 and 10.1 Deut. 2.30 Ios 11.19.20 Iudg. 3.1.12 2. Sam 12.11.12.2 Sam. 16.10.11.2 Sam. 24.1.1 King 22.19.20.21.22.23 Iob. 1.12.21 and 2.3.6 and 19.6 Psal 107.40 Esay 19.2.3 Iohn 13.27 That which thou doest do quickly Actes 2.23 and 4.27 and 7.43 Rom. 1.24.28 Reuel 17.17 The secret motion of the wils is either the softening or the hardening of them The softening is a secret motion by which God boweth the wils of men that they willingly doe that which is acceptable to God So God coÌ„manded the widow that is to say by the secret force of his prouideÌ„ce hebowed her will that she should willingly nourish Elijah Of hardening The hardening is a secret motion whereby God doth bow meÌ„s will that they should not haue a will to do that which is acceptable to God So God hardened Pharaoh that he should be vnwilling to let the people go nor to make peace with them So God hardened Shemei that he should not cease from cursing 2. Sam. 16.22 Thus farre concerning the secret motion of the wâ—â—â— now â—oncerning the gouerning of all wo dly or humane actions Of the gouerning of all humane actions The gouerning of all humane actions is a worke of Gods speciall prouidence whereby he doth alwayes so gouerne all the actions of men as pleaseth him The parts thereof are the direction of the actions and the restraint of the wicked The direction of the actioÌ„s is the worke of Gods speciall prouideÌ„ce by which God doth so gouerne the actioÌ„s of meÌ„ that they should be able to do nothing but that which he hath already decreed with himselfe neither after any other sort theÌ„ that which he hath decreed that he might also direct it to a good end Rom. 9.17 and. 11.11.1 Cor. 11.19 Phil. 1.12.2 Thess 2.11.12 Reuel 17.17 The restraint of the wicked is the worke of Gods speciall prouidence whereby God doth determine and limit as it were the power of the wicked meÌ„ that they should be able to do no more then God suffereth them Hitherto concerning the generall workes of Gods speciall prouidence the particular follow The particular workes of Gods speciall prouidence are those which doe pertaine to part of mankind Such are the supernaturall manifestation of Gods will the working of miracles the calling the heauenly couenant and the heauenly signe Of the supernaturall manifestation of Gods will The supernaturall manifestation of Gods will is the worke of Gods speciall prouidence whereby after a speciall manner he manifesteth his will to men in the Church Psal 103.7 Heb. 1.1.2 Of this there are two parts the reuelation of doctrine or the foretelling of things to come The reuelation of doctrine is either of the doctrine of the law or of the Gospell Of the law of God The law of God is a doctrine which commaundeth vs what we must do and what we must leaue vndone requiring perfect obedience both inward and outward towardes God and promising eternall life to those that obey it but threatning eternall punishments to those that breake any part thereof Mat. 19.16.17.18.19 Mat. 7.12 Leuit. 18.5 Ezech. 10.11 Rom. 10.5 Gala. 3.10 Deut. 27.26 Iam. 2.10 The law of God is either generall or speciall The generall law of God is that whereby all men generally are alwayes bound except God himselfe doe specially command another thing After this sort the ten coÌ„mandements are generall For all generall lawes are to be vnderstood with this condition to wit Except God him selfe command another as Thou shalt not make to thy self any graueÌ„ Image namely except God doth especially command to make it as when he commanded to make the Cherubins and brasen Serpent and so forth Thou shalt not steale namely except God doth specially command as when he commanded to spoyle the Egyptians Thou shalt not kill namely except God doth specially command as when he commanded Abraham that he should sacrifice his sonne Isaack Honour thy pareÌ„ts obey thy parents namely except God command another thing theÌ„ our parents For then we must not obey our parents but God The particular law of God is that which he made specially to certaine men in some certaine case Therfore it doth not ouerthrow the generall law of God because the particular law is not perpetuall but for a certaine time neither doth it beloÌ„g to all but onely to those to whom it was made specially neither is it of force in all cases but onely in that which God himselfe hath by name expressed Againe the law of God is either perpetuall or for a certaine time The perpetuall law of God is that law which doth alwayes bind all reasonable creatures to obedience and that is called the morall law Of the morall law The morall law is that law which teacheth how euery one ought to behaue himselfe in inward and outward maners that his whole life may be agreeable to Gods will The summe of that is comprehended in the decaloge or ten commandements Of the ten coÌ„mandements The decaloge or ten commandements is a briefe summe of the morall law containing ten preceptes And that is deuided into two tables or parts The first table of the ten commandements The first table containeth foure coÌ„mandements concerning our duties toward God or concerning loue towardes God or concerning his worship The explication of the first coÌ„mandement The first
to the commandements of men Also Ezech 20. Walke in my commandements and not in the precepts of your fathers 3. Of perfection as though the obseruing of them could make vs perfect 4. Of necessity as though it were necessary that they should be obserued for conscience sake as though the conscience were hurt vnlesse they were obserued when as yet notwithstanding no lawes binde the consciences of men except the lawes of God onely They also may be omitted without sinne where no danger of offence is without the shew of denying the truth and without the omitting of a necessary confession But they do sinne whosoeuer neglecting these things do breake such ceremonies in reformed Churches Therefore indifferent things according to the circumstances are either lawfull or vnlawfull Rom. 14.20.21 1. Cor. 8.13 But here now where there is contention contrariety of circumstances those which are lesse must giue place to those which are of greater importance the lesse number must giue place to the more Rom. 14.21 Notwithstanding we must take heed lest those things be iudged indifferent which are not indifferent Such are those which are both superstitious and wicked things Superstitious things are those the obserning whereof is ioyned with a false opinion of merit worship perfection and necessity Wicked things are those which are flatly contrary to Gods commandements of which sort are many traditions of the Pope as the abuse of the Lordes Supper prayer to the dead the worshipping of images the law of single life holy dayes dedicated to Saintes images made for Religions sake that is to say that they may serue to the vse of Religion or that they might be worshipped or that holy things might be represented by them For God will not haue images serue to this end but he will haue all men to be taught by his word And the monuments by which heauenly things are represented are the Sacraments onely not painted or grauen but administred For Christ doth not say paint this but do this that is to say breake the bread so forth in remembrance of me The vse of the doctrine cōcerning Christiā liberty is two fold 1. That we might learne in what things our righteousnesse doth properly consist 2. That we might know what to iudge of ceremonies namely that righteousnesse is not to be sought for in them but that we freely by Christ obtaine righteousnesse and forgiuenesse of sinnes not for the obseruation of any ceremonies or traditions of men Hitherto concerning our communion with Christ now concerning our preseruation in this communion The preseruation of the elect in their communion with Christ is a benefite of God whereby he doth preserue the elect euen to the end that they should not perish but that they should remaine in the fellowship of Christ 1. Pet. 1.5 The parts thereof are consolation the hearing of the electes prayers defence against their enemies deliuerance out of dangers and the gift of perseuerance Consolation is a benefit of God whereby he doth strengthen vs to the suffering of aduersities with an vnspeakeable ioye of hart ioyned thereunto Psal 94.19 and 119.76.77 2. Cor. 1.3 1. Cor. 10.13 And that is either common in euery affliction or particular in death The common consolation in euery affliction is manifold 1. Because affliction proceedeth from the diuine prouidence of our most mercifull and heauenly father 2. Sam. 16.10 Ier. 14.22 2. Because affliction serueth to the good saluation of the elect Rom. 8.28 Psal 119.71 Reuel 3.10 3. Because affliction bringeth foorth patience Iam. 12.3 Rom. 5.3 4. Because they who suffer affliction for godlinesse and the truths sake are blessed Matth. 5.10.11 Luke 6.22 Iam 1.12 1. Pet. 3.14 and 4.14 5. Because affliction bideth but for a while 2. Cor. 4.17 6. Because God himselfe putteth an end to affliction 1. Cor. 10.13 7. Because affliction cannot separate vs frō Gods loue Rom. 8.39 8. Because affliction is not a testimony of Gods wrath 9. Because affliction is a testimony of Gods loue Prou. 3.11.13 Heb. 12.6 1. Pet. 2.19.20 10. Because he that is proued by affliction shall receiue the crown of life which God hath promised to those that loue him Iam. 1.122 Tim. 2.11 Mat 5.12 Reuel 2.10 11. Because it cannot ouerthrow the elect 2. Cor. 4.8 12. Because the end of affliction wil be ioyfull Luke 6.21 Mat. 5. vers 4. 13. Because other Saints also haue bene subiect alwayes to afflictio Iam. 5.11 Mat. 5.12 14. Because the spirite of God resteth on those that beare affliction 1. Pet. 4.14 15. Because by affliction we must enter into the kingdome of God Rom. 14.22 16. Because by affliction we must be conformable to the image of the sonne of God Rom. 8.28 1. Pet. 4.13 17. Because they that beare afflictiō shall not be cōdemned with the world 1. Cor. 11.32 18. Because Christ himselfe hath sustained affliction Heb. 12.2 19. Because the eternall ioye which we shall reape in the kingdome of God shall excell by many degrees the griefe of afflictiō in this life 20. Because affliction shall not endure for euer 21. Because by affliction our heauēly father hath appointed to make triall of his elect 22. Because by daily affliction we being admonished of our weaknesse and fraylty might be hūbled so being humbled we do learne to call for Gods assistance 23. Because in affliction we haue experience of the louing presence of God 24. Because affliction is a token of obtayning eternall inheritance 25. Because our hope is strēgthened by affliction 26. Because by affliction we learne due obedience to God 27. Because affliction doth get in vs contēpt and lothing of this present life 28. Because affliction admonisheth vs of the vanity of this present life 29. Because affliction doth inuite vs to the meditation of the life to come 30. Because at the lēgth God freeth vs from all euill Hitherto concerning the common comfort in euery affliction now concerning the particular comfort in death Out of the disputations of Doct. Iohn Iames Grineus Comfort against death is likewise manifold 1. Because we doe not liue or dye to our selues but to God Rom. 14.8 2. Because Christ is to vs both in life and in death an aduantage 1. Phil. 12. 3. Because Christ is our resurrection and life they who beleeue in him although they were dead yet shall they liue Ioh. 11.25 4. Because God mitigateth and shortneth to his seruants the sorrowes of death 5. Because our death turned into sleepe is a fulfilling of the mortification of our flesh he who is dead is free frō sin Rom. 6.7 6. Because we know that if the tabernacle of this our earthly house we dissolued we shall haue a building of God namely a dwelling place not made with hands but eternall in the heauens 2. Cor. 5.1 7. Because we dying godlily go to Christ which is best of all for vs. Phil. 1.23 8. Because this way of all flesh is sanctified by the death
the table of the Lord. 1. Cor. 10.21 Therefore thou doest come to the banket of Christ thou art his guest as oft as thou doest eat and drinke of this supper The Lords supper commeth in the roome of the Paschall Lambe therefore it doth also keepe the analogie or proportion thereof For both the one and the other is a Sacrament of nourishment and spirituall bringing vp And as the eating of the Paschall Lambe was often vsed so also the vsing of the Lords Supper is oftentimes performed For as the Passeouer was the nourishing of Iudaisme so the Lords Supper is the nourishing of Christianity which nourishing often times standeth in neede of meat and drinke that is to say restoring and renewing euen as our life doth daily want refreshing which is performed by meat and drinke The parts of the Lords Supper as of other sacraments are two the earthly matter and outward action in the Supper The earthly matter in the Supper is two fold the bread and the wine Because we liue not only by meat but by drinke also The bread in the holy Supper is a signe or image of Christs body giuen to death for vs. Ioh. 6.35.48.50.51.55.56 The wine in the holy Supper is a signe or image of Christs bloud shed on the crosse for vs. Therefore the bread also is called the body it selfe and the wine or cup in which the wine is is called the bloud it selfe Not that the body of Christ descendeth from the seate of his glory out of heauen and doth hide it selfe inuisibly in the bread and his bloud in the wine which opinion is most absurd but therefore the bread is called the body of Christ because it is a signe remembrance token figure similitude and image of his body giuen for vs. And the wine or cup is called the new Testament or couenant in the bloud of Christ because it is a signe of the new Testament or couenaunt that is to say of reconciliation wrought with God by the bloud of Christ shed vppon the Crosse for the forgiuenesse of sinnes The bread by a metaphor is called the body of Christ deliuered for vs because the bread being broken is a signe calling into our remembraunce or imprinting in vs and as it were setting before our eyes the breaking that is to say the crucifying of the body of Christ The wine by the same metaphor is the bloud of Christ because it is a signe calling into our remembrance and imprinting in vs the shedding of Christs bloud done on the crosse for the forgiuenesse of our sinnes Yea the bread is not a signe of his glorious body as it is now already glorified but of his body deliuered vnto death of his body broken on the crosse and slayne for our sakes as the Lord expresly sayth This is my body which is giuen for you And the wine is not a signe of his bloud contayned in the veines but of his bloud shed on the Crosse or as it was shed as the same Lord expresly testifieth And therefore the body of Christ is not now in the bread because it is already glorious and shall not before the last day descend from heauen vnto this miserable earth neyther is his bloud already in the wine because he once shed his bloud and died now he sheddeth it no more death shall no more raigne ouer him By the bread being broken is represented vnto vs as by a similitude a certaine image his body that suffered for vs. For the whole action of the Lords Supper is to be referred to this end that we might preach the death of the Lord vntill he come The metaphor seemeth to be more conuenient in the laying open of these wordes because not the bread simply but the bread broken by a certaine similitude doth represent the body broken as Paul sayeth that is to say deliuered vnto death For the breaking of the bread putteth vs in mind of the breaking of the body of Christ as it were by a certaine picture set before our eyes Christ did not simply call the bread his body but the bread which is broken But to what end As I see with mine eyes that the bread is broken for me so I am certainely confirmed in my faith that the body of Christ was giuen vnto death for me Secondly as certainely as the minister of the word doth giue me the bread broken so certainely doth Christ giue me his body deliuered to death for my sake That this is the naturall meaning of the words of Christ by this it appeareth For Christ commaundeth to doe all these things in remembraunce of him and Paul expoundeth that saying yee shall preach the death of the Lord vntill he come Christ truely hath not said the bread is the signe of my body but because he ordayned the Sacrament he speaketh of it as the Scripture is alwayes wont to speake concerning Sacraments vnder a metaphor calling the signe by the name of the thing signified And therefore the faithfull comming to the holy Supper when they behold with the eyes of the body the Sacramentall bread they are admonished that withall by the eyes of faith they behold and embrace the body of Christ broken or crucified vppon the crosse for vs. For therefore the bread hath the name of the body not that the faithfull should stand vppon the bread onely or seeke the body of Christ in the earthly Element but that they should by faith lift vp themselues into Heauen whither he did ascend and where he is and by the eyes of faith should behold and eate the vnspotted Lambe that was slaine for them on the heauēly Altar the Church nameth it saying Lift vp your hearts By the same metaphor the bread which we breake is by Paul called the communion of the body of Christ the cuppe of blessing which we blesse is called the communion of the bloud of Christ 1. Cor. 10.16 Because by this bread and cup as by a seale the faithfull are assured that they haue communion that is to say fellowship with Christ Both the matters that is to say the earthly and heauenly are indeede present in the holy Supper the former indeede bodily and visibly but the other spiritually by the sight which faith affordeth vs. We with the eyes of the body see the bread and wine but with the eyes of the soule that is to say with faith we see the body and bloud of Christ Therefore as certainely as we see the bread and wine to be present so certainely doe we beleeue that the body and bloud of Christ is present to vs yea we doe not beleeue that it is the Lords supper except his body bloud be present to vs. Otherwise if they were absent how could it be made the partaking of the body and bloud of Christ for the partaking is not of things that are absent but present But the body and bloud of Christ are truly present to the faithfull that is to say to those who receiue it
to the glory of God otherwise it shall be a monstrous and execrable pride as that of King Ahashuerosh Est 1. Priuate magnificence is that which is exercised priuately towards some persons So much concerning liberalitie in communicating of riches Liberalitie in performing of duties may be called dutifulnesse Dutifulnesse Dutifulnesse or a dutifull will is that which doth shine in the giuing and performing of duties The kinds of dutifulnesse are gratification and hospitalitie Gratification or desire to gratifie is dutifulnesse by which we helpe other that neede our labour Gratification or desire our helpe as when we do help any to obtaine health Mar. 7.32 Mat. 9.2 or other necessary things whatsoeuer Hospitalitie Hospitality is dutifulnesse by which we embrace with all duties of hospitalitie pilgrims and strangers and especially those that are banished for the profession of the truth Thus farre concerning liberalitie now concerning friendship Friendship is to performe that true kindnesse towards others which we would haue them performe towards vs. Friendship is either publicke or priuate Publicke friendship is peace Priuate friendship is a mutuall and true kindnesse amongst good men stirred vp by the mutuall knowledge of vertue or by honest duties performing all such duties as are honest and possible And such was that betweene Ionathan and Dauid That is also called Christian brotherhood to which pertaineth the vnitie of the spirite or to thinke the same thing to will and nill the same thing To this is contrary flattery and hart burning or enimity Hitherto concerning friendship now concerning a fellowlike feeling A fellowlike or mutuall feeling is loue by which we are duly touched with the state of other men And it is both towardes the liuing and the dead A fellowlike feeling towards the liuing is two fold pitifulnesse or congratulation Pitifulnesse is that by which we are moued to lament with others for their aduersitie or vnhappy estate otherwise it is called compassion as Luk. 19. Christ with weeping did pity the miserable destruction of the Iewes So Paule sayeth Weepe with those that weepe To this vertue also it belongeth to visite the fatherlesse children and widowes in their calamities and to comfort them To it is opposed a reioycing in euill and want of feeling or affection Congratulation is that by which we reioyce with others for their prosperity or felicitie of which Paul sayth Reioyce with them that reioyce Thus farre concerning a fellowlike feeling towards the liuing now towards the dead A fellowlike feeling towardes the dead is both mourning and also a care to bury them 1. Sam. 28.3 Mourning is that by which we bewayle the death of those who in their life were deare to vs. 1. Thess 4.13 Act. 8.2 2. Sam. 3.31.32.33 Care to bury them is that by which wee honorably commit the dead to their buriall 1. Thess 4.14 So much concerning a fellowlike feeling now of the procuring of other mens good The procuring of other mens good is loue towards our neighbour by which as much as we are able we further and promote his good Prou. 3.29 Phil. 2.4 Or else it is whē we helpe and increase his commodities and profits as much as we can And that doth respect both the good name of our neighbour and also other commodity of this life Exod. 23.1 Hitherto concerning loue now concerning iustice Of iustice Iustice is a vertue giuing to euery one that which by duty or desert is his owne And it is either vniuersall or particular Vniuersall iustice is that which we generally owe to all And it is exercised and occupied either in admonishing of others or in prayers for thē Particular iustice is that which we ought to performe to them to whom we are specially and peculiarly bound And that is either priuate or publike Priuate which euery one ought to performe priuately And that either in his owne proper calling or in fellowship with others In his owne proper calling it is both the lawfull obtayning of an office and the care of that his owne office and also diligence fidelity or faithfulnesse therein The lawfull obtaining of an office is when a man obtayneth some office by lawfull waies and meanes he doth not buy it with money as the Popes buy the Popedome The care of his own office is when any dealeth with the matters of his owne calling and doth not thrust himselfe into an other mans vocation Diligence is that by which we execute as well as we can the labours of our office and duty 2. Thess 3.10 Rom. 12.11 Prou. 12.4.5 Or els when we do our workes diligently and faithfully that we may be the better able to helpe the neede of others also Fidelity is that by which we in our office do sincerely performe that which we haue receiued or vndertaken to do Hitherto concerning priuate iustice in a mans owne vocation Iustice which ought to be performed in fellowship is eyther distributiue as we cal it or commutatiue and interchangeable as we may say Of a distributiue iustice Distributiue iustice is that by which we performe to euery one things agreeable to the condition state and dignity of euery one Rom. 13.7 Honor to whom honor tribute to whom tribute Rom. 12.10 And that is either appertayning to house and family or else it is politicall and ciuill Iustice appertayning to the house is that which ought to be exercised and performed either in domesticall fellowship or in the accomplishment of domesticall or household duties This standeth in the holinesse of wedlock and right guiding of household affaires Of wedlocke Wedlocke is a lawfull ioyning together of one man and woman for the bringing forth of issue The holinesse of wedlocke doth consist both in a lawfull betroathing of man and wife and also in the duties of wedlocke or mariage Of betrothings Betrothing is a firme certaine promise of wedlock between two before fit witnesses appointed thereto by another name it is called sponsals or spousals Fit witnesses are those who can testifie the things which are required in betrothings And those things are either consent of the parties themselues or els that the persons be fit for betroathing Of consent in wedlocke Consent is both of the bridegrome and of the bride also of the parents or those who are in steed of their parents and supply their places The consent of the bridegrome and of the bride must be expressed and plaine because wedlockes are ioyned by mutuall consent Consent is made and giuen either with condition or without condition If the consent be made with condition they are termed betrothings of the time to come or deliuered in the future tense as we say In which if the condition made in the beginning of the contract was honest and pertaining to wedlock were not yet fulfilled the contract is broken or become voide Such as are these conditions to wit if the parents shall gree if a conuenient dowrie shall be giuen thereto But
of Christ The Passion of Christ is that part of his obedience when hee in body and soule sustained the wrath of God against sinne Heb. 9.26.28 and 10.11 Dan. 9.24 Esay 53.5 The parts of the Passion of Christ are the suffering of manifold euils euen presently from his birth to the institution of the holy Supper and that solemne and most grieuous Passion in the end of his life The manifold euils from his birth to the institution of the holy Supper are either of the body or of the soule The euils of the body were both pouerty dangers of life and also diuers infirmities He sustained pouertie Mat. 8.20 and 21.1.2 and 27.55 Luke 9.58 that he might enrich vs with heauenly gifts 2. Cor. 8.9 The manifold daungers of his life were these for which he was both led into exile Matth. 2.14.15 and also he did often yeeld for a time to the furies of the enemies Mar. 3.6.7 Iohn 7.1 and 11.53.54 The infirmities of the body Heb. 5.2 were hunger Mat. 4.2 and 21.18 and thirst Ioh. 4.8 wearinesse Iohn 4.6 teares Iohn 11.35 The euils of the soule were both ignorance and temptations as also sadnesse and ignominie For Christ knew not certaine things vntill he knew them by feeling Mat. 11.13 he knew not the day houre of iudgement Mar. 13.32 Of the temptations of Christ His temptations were the assaultes of the deuill and his ministers by which they did endeuour to seduce him to sinne Mat. 4.1 or else to confound him and lay him open to reproch Matth. 22.35 or to cast him into danger of life Mat. 22.15.16 But he was therfore tempted that he might helpe those that are tēpted Heb. 2.17.18 4.15 Also that he might teach vs by his example how we ought to meet with and resist the temptations of the deuill and his instruments His sadnesse was that whereby his soule was heauy and troubled Iohn 12.27 His ignominies were manifold vniust accusations and slanders Mat. 12.24 Mar. 11.19 reproches reuilings Iohn 8.48 His base account and neglect Mar. 6.3.4 reiection contempt and that truely among his owne Hitherto of the euils which Christ suffered from his birth euen to the last and solemne acte of his Passion That last and solemne act of Christes Passion comprehendeth both his striuing in the garden and his betraying as also his iudgement Of the striuing of Christ in the garden The striuing of Christ in the garden was that whereby he did terribly striue with the most vehement feeling of Gods horrible wrath against sinne and with the horrour of Gods curse Mat. 26.37 so forward Out of which he at the length scaping conquerour he brought so to passe that death should no more be fearefull vnto vs. The parts of his striuing are both the feare and trouble of the soule The feare of Christ was that he feared more and more that horrour hanging ouer him Heb. 5.7 The trouble of his soule was the sadnesse of his soule whereby it was most grieuously touched with sorrow anguish and griefe Mat. 26.37.38 The effectes of his striuing were his affectionate and earnest prayer and his sweating of bloud The affectionate and earnest prayer of Christ was that whereby he asked of his father the taking away of that horrour Matth. 26.39.42.44 Christes sweating of bloud was when sweat as it were drops of bloud did fall on the earth Luke 22.44 Thus farre concerning the striuing of Christ now concerning his betraying His betraying was this whereby Iudas Iscariot that vnfaithfull disciple receiuing thirty peeces of siluer for an hire deliuered Christ to the Princes of the Priestes and to the elders of the people of the Iewes Matth. 26.47 and so forward Thus much concerning the betraying of Christ Christ was drawen into two sorts of iudgement to the iudgement of the Priest and of the ciuill magistrate In the former false witnesses being produced in vaine he was at length by Cayphas slandered and condemned for blasphemy Mat. 26.57 and so forward The ciuill iudgemēt is two fold the one before Pilate the other before Herod by whō Christ was sent backe again to Pilate who at the length condemned him to be beatē with rods and to be crucified Now therfore Christ was condemned that he might redeeme vs from eternall condemnation His beating with rods is set downe Mat. 27.26 His crucifying is that wherby he was fastned on wood or on a crosse that he might take the curse of the law from vs vpō himselfe As it is written cursed is euery one who hangeth on a tree Mat. 27.38 Mar. 15.27 Luke 23.33 2. Cor. 13.4 Heb. 13.12 Iohn 19.18 Hitherto concerning the passion of Christ now concerning his death and those things which followed his death namely his burying and descending into hell The death of Christ is part of his obedience when commending his soule to his father hee gaue vp the ghost on the crosse to ratifie his Testament and to loose the feare of death Heb. 9.15.16.17 and 2.14.15 Of the burying of Christ The burying of Christ is that whereby his body was layed into the new tombe Mat. 27.59.60 Mar. 15.46 Actes 13.29 1. Cor. 15 4. Christ was buried for foure causes 1. That it might appeare that he was dead indeed 2. That hee might bury our sinnes with himselfe 3. That we might with him be buried to sinne Rom. 6.4 4. That he might sanctifie our sepulchres Of Christes descending into hell The descending of Christ to hell is the very last degree of Christes humiliation when he was kept downe in the graue vnder the bondes of death three dayes and three nightes as though he had bene vtterly ouercome Actes 2.24.27.29.30 Psal 16.10 Ephes 4.9 Mat. 12.40 The end of this is that he might abolish the sting of hell 1. Cor. 15.55 Hitherto concerning Christes humiliation now concerning his exaltation Conce Christes exaltation Christes exaltation is his state in which he was caried vp into the highest and vnspeakeable glory Luke 24.26 Phil. 2.9 That doth comprehend both his resurrection and manifestation of himselfe fourtie dayes vpon the earth and also his ascension into heauen and his sitting at the right hand of God his father Of Christes resurrection Christes resurrection is that whereby he hauing ouercome death and the dominion thereof by his owne diuine power he rose againe the third day from the dead and liueth with God for euermore 2. Cor. 13.4.1 Pet. 3.18 Rom 6.8.10 and 14.9 There are foure endes and vses of the resurrection of Christ 1. That he by his resurrection hath ouercome death to the intent that he might make vs partakers of his righteousnesse which by his death he hath purchased for vs. Rom. 4.25 1. Pet. 1.1 Thess 1.10.3.4.5.21 1. Cor. 15.16.17.54.55 Or that he by his resurrection hath fully confirmed to vs the redemption righteousnesse purchased for vs by his death 2. That the deuill and death being ouercome he might rule ouer the dead and the liuing Rom. 14.9 3.
That he by the power thereof might stirre vs vp to a new life Rom. 6.4 Coloss 3. 1. Ephes 2.5 4. That the resurrection of our head is a pledge to vs of our glorious resurrection 1. Cor. 15.12.13.14 Rom. 8.11 The conuersation of Christ vpoÌ„ the earth fourtie dayes after his resurrection was done to that end that he might most certainly confirme his resurrection so that no man might doubt of it Actes 1.3 Of Christes ascension into heauen The ascension of Christ into heauen is that whereby in body he was visibly lifted from the earth and was receiued vp into heauen Mar. 16.19 Actes 1.9 Iohn 14.2 The heauen into which Christ ascended The heauen into which Christ ascended and into which he will take vs Christ himself teaching vs it Ioh. 14.2 is the house of his heauenly father in which there are many dwelling places the throne of God the place of ioye and it is not euery where but in the highest heaueÌ„s it is a place as 2. Chron. 6.21 And therefore we beleeue that Christs body is not now on earth much lesse euery where but in heauen Actes 13.21 yet Christ shal be with vs euen to the end of the world by his Godhead grace and spirit Mat. 28.20 There are three endes of Christes ascension 1. Because he doth make intercession for vs before his father in heauen Heb. 9.24 and 10. 19. 1. Iohn 2.1 Rom. 8.34 2. Because we haue our flesh in heauen that we by that as by a certaine pledge might be confirmed that it shall come to passe that he which is our head may lift vs his members to himselfe Iohn 14.2 and 20.17 Ephes 2.6 or else that he might prepare a place for vs that where he is we might be also 3. Because he doth fill the Church with his spirite and vnspeakeable power and beautifie it with diuers giftes Iohn 14.16 and 16.7 Ephes 4.10.11 Psal 68.19 or else because he sendeth vs the holy spirite in steed of a mutuall pledge Hitherto concerning Christes ascension now concerning his sitting at the right hand of God the father Of Christes sitting at the right hand of God The sitting of Christ at the right hand of God his father is the highest degree of Christ his glory whilest he doth possesse all power ouer all creatures in heauen earth that the father might both worke and gouerne all things immediatly by him Psal 110. Actes 2.30 and 3.21 and 7.56 1. Cor. 15.27 Ephes 1.20 Phil. 2.9 Heb. 1.34 Mat. 28.18 That is attributed to the person that is to say not to one nature of Christ seuerally but euen to whole Christ God and man For when the kingly office of Christ is noted by it it ought to be taken of the whole person or of both natures And Christ sitteth at the right hand of God his father not euery where but in heauen as the Scripture plainly testifieth Heb. 8.1.4 Eph. 1.20 Col. 3.1 Acts. 3.21 Heb. 1.3 And that not till after his ascension Mar. 16.19 1. Pet. 3.22 The difference betweene the ascesinon and sitting of Christ at the right hand of the father And the ascension of Christ into heauen is one thing his sitting at the right hand of God his father is another thing 1. Because his sitting is the end of his ascension for therefore Christ ascended to heauen that he might sit at the right hand of his father 2. Because Christ doth perpetually sit at the right hand of his father but he ascended but once in heauen 3. Because we shall also ascend into heauen but we shall not sit at the right hand of God Hitherto concerning the person of Christ now concerning his office Of the office of Christ The office of Christ is to bestow on the elect all things which are required to eternall saluation This office doth ioyntly belong to both natures in the person of Christ Iohn 6.3.53 Heb. 9.14 Actes 20.28 And as that dutie belongeth to both natures so also the effectes that is to say Of the 〈◊〉 of the â—â—â—â—â—tour the workes of the office are attributed to Christ accorrding to both natures Heb. 3.2.3.4.5.6 and 9.14 Actes 20.28 But in the performing of euery effect or worke some things doe pertaine to the diuine nature other some to the humane nature 1. Pet. 1.18 and 2.24 and 3.18 For although euery effect or worke of the mediatour be one because the person of the mediatour is but one yet to the effecting of this worke there doe concurre two operations that is to say two actions one of the Godhead another of the manhood the Godhead doing those things which belong to the Godhead the maÌ„hood doing those things which belong to manhood as the worke of a man is but one but in performing it there doth concurre the action both of the soule and body the soule doing those things which beloÌ„g to the soule and the body doing those things which belong to the body And as the natures and properties of the same remaine distinct so also the actions and operations of the natures so that either of them doth seuerally worke that which is proper to it namely the word working that which belongeth to the word the flesh accoÌ„plishing that which beloÌ„geth to the flesh The offices of Christ are three his Prophecie Priesthood and Kingdome Psal 110. Heb. 7.2.3 and 13.20 Of the prophecie of Christ The Prophecie of Christ is perfectly to deliuer the whole word of God to men Heb. 1.1 Iohn 1.16.17.18 Esay 61.1 Therefore he is called the chiefe Prophet teacher Apostle of our confession Heb. 3.1 Of his Prophecie there are two partes namely the foreshewing of things to come and doctrine Of doctrine there are two parts the laying open of the Gospell and the true interpretation of the law The laying open of the Gospell is the first part of Christes doctrine when he did lay open the secret counsell and all his fathers will concerning our redemption Iohn 1.18 and 15.15 Mat. 11.17 The true interpretation of the law is the other part of Christes doctrine when he expounded the true meaning of Gods law Mat. 5.20 and so forward Thus farre concerning the Propheticall office of Christ now concerning his Priesthood Of Christes Priesthood The Priesthood of Christ is to performe the workes of a Priest Heb. 5.10 Of Christs Priesthood there are two parts the expiation of sinne intercession to God Of the expiation of sinne The expiation of sinne is the first part of Christes Priesthood when Christ offering to God his father the onely sacrifice of his body did pay the punishment for the sinnes of the elect to redeeme them from all the power of the deuill 1. Pet. 2.24 and 3.18 Esay 53.12 1. Iohn 2.2 Rom. 3.25 Heb. 10.12 Whereupon also it is called redemption As also the satisfying for sinnes And that is done two wayes by merite and by a powerfull working Of the merite of Christ The merite of Christ