It is double 1. For comfort that we are freed from the dominion of sinne which maketh vs strangers from God The other for instruction that we should be thankfull to him that hath deliuered vs and with all care to take heed we do not againe intangle our selues in the snares of sinne least the later end be worse then the beginning c 2 pet 2.20 that is least our last estate be more miserable then our former d Mat. 12 15. Therefore Rom. 6.14 Paul reasoneth thus sinne ought not to raigne in vs because wee are not vnder the lawe which maketh vs guilty and prouoketh vs to sinn for which cause it is called the power of sinne e. 1. Cor 15.56 but vnder grace that is indued with the spirit of Christ by vertue whereof we do subdue the reliques of sinne Gal. 5.13.14 VVhat is the second parte Freedome from the morall law not in regard of obedience but in regard of iustification and condemnation that is from the dominion rigour extreame iustice the importunate exaction and iustification of the lawe or from the necessitie of perfect fulfilling of the law to attaine to righteousnesse Againe from the binding ouer to punishment and therefore from the care and feare of the anger and curse of God or of eternall death for breaking the law Gal. 3.13 Christ hath redemed vs from the curse of the law being made a curse for vs that is he susteined the curse inflicted by the law that we might escape the same and that we might obtaine the blessing of Abraham in Iesus Christ and that we might receiue the promise of the spirit by faith Hence Paul saith Rom. 6.14 we are not vnder the lavv because we are not vnder the curse nor vnder compulsion And that the lavv is not giuen for the Iust to vvit in regarde of the burden of the curse and compulsion VVhy are not wee freed thorow Christ from the first death as well as from the second death seeing both of them are the vvages of sinne and depend vpon that threatning Gen. 2.17 whensoeuer thou sinnest thou shalt die Because the kingdome of Christ is not of this worlde Iohn 18.36 Though he hath not cleane taken away the first death yet to the faithfull he hath changed the nature of it So as it is the vtter abolishing of the reliques of sinne and a gate vnto eternall life according to the rule Rom. 8 27. to them that loue god all things are a furtherance for their good which Dauid meaneth Psal 116.15 pretious in the sight of the lord is the death of his saints And Paule Philip. 1 21. death is to me aduantage And verse 23. I desire to remooue from hence and to be with Christ And. Eccle. 7.2 the day of death is better then the day of ones birth And Cyprian saith death is the gate to life the victorie of warre the hauen of the sea 3 We must put a difference betweene the times of the Kingdome of grace and the glory of Christ and the distinct times of the benefits of God the soule of the beleeuer is regenerate in this life but the body must of necessity first die before it be regenerate 1. Cor. 15.36 43. That which thou sowest is not quickned except it first dye now saith he verse 44. it is sowne a naturall body but it riseth a spirituall body not in substance but in quality for he calleth that a naturall body which liueth by the soule alone and a spirituall which together with the soule is quickned with the spirit of God 4 For the exercising of the faith hope inuocation and of the dutyes of charity of the faithfull in the conflict 5 Because the death of the flesh according to the saying of Paule 1. Cor. 15.26 is the last enemy which must at length be abolished by a glorious resurrection VVhat is the vse or effect of this libertie That the beleeuers haue a quiet conscience they doe no more tremble at the law but are delighted with it a They beleeue that their obedience though imperfect is acceptable to god as to a father b VVhat is the third parte of Christian lihertie The giuing of the holy ghost which is the inuisible inward sealing vp of the former Rom. 8.15.16.18 ye haue not receiued the spirit of bondage to feare but the spirit of adoption whereby we cry abba Father And. Verse 16. And he testifieth with our spirit that we are the sonns of God now if we be sonnes then heires also euen the heires of God and fellow heires with Christ He doth also take away the vaile of our heart that is that miserable slauery of blindnes and the yoke of darknes whereunto we are subiect by reason of sinne and doth enlighten the heart conuerteth it to the Lord and maketh vs fit to behold the light of the Gospell that we may be deliuered from this slauerie of blindnesse into the libertie of light Therefore 2. Cor. 3.17 Where the spirit of the Lord is there is libertie that is quickening or illumination thorow the holy Ghost by the preaching of the Gospell whereby that vaile of ignorance darknesse and weakenesse is taken from our hearts that we might be able to behold the glorious face of Christ and lastly it causeth vs to obey the law not by constraint but willingly and chearefully Psal 51.14 What is the fourth part of Christian libertie Freedome from the rites of Moses his Law or from the ceremoniall Law and much more from the traditions and inuentions of men which are ordained for the worshipp of God and first from the sacrifices and sacraments commaunded of God to the people of the Iewes which because they were but types and shadowes of the truth ought to cease after the truth was reuealed as now being fulfilled and hauing obtained their end for which they were ordained as the Apostle teacheth in the whole Epistle to the Hebrewes concerning which we must obserue this rule All the ceremonies of Moses before at or after the comming of Christ in the flesh are abolished so as he which will obserue them falleth from the libertie which we haue in Christ Gal. 2.4.5 and chapt .. 3.25 After that faith came c Ep. 2.15 Ga 2.14.16 vvee are no longer vnder the Schoolemaister Further from the necessitie of obseruing certaine legall things concerning things indifferent as of the choyse and eating of certaine meats obseruing of daies and such like of both which parts of libertie Gal. 5.1.2.13 a What call you things indifferent Basill calleth them such things as be in our power and indifferent 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Nazianzene such things as be placed in the meane Chrysostome vpon the Rom. calleth them things indifferent So then things indifferent are workes or actions which of themselues 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and in their owne nature are neyther good nor euil but are iudged good or euill by the circumstances of the vse of them Or else those things or
that our concupiscence is mortified and that it taketh not occasion to sinne by the forbidding of the Lawe as before it was wont f Ro. 7.5 6 8 9. 3 Death of the world by which the world is dead vnto the godly and that actiuely not vnto them who enter into cloysters profession of a monastical life but vnto those who for the excelleÌ„cy of the knowledge of Christ despise all things which the world esteemeth and is in loue with 2. And who renounce the workes of the world as whoaring dicing and whatsoeuer is a worke of the flesh 3. And who are not caried away with the delight of the world Againe the world is passiuely deade vnto those who in like forâ— are despised of the world for otherwise the world oftentimes were neuerthelesse dead vnto them who notwithstanding are dead vnto the world Therefore Gal. 6.14 Through Christ the world is crucified vnto me and I vnto the world And Phil. 3.8 I account all things but losse for the excellent knowledge sake of Christ But the spirituall death of the vnbeleeuers or of natural men is that which may be called the death of faith or the soules death namely by which they being without Christ and his spirit being also voide of faith are dead in their sinnes in the ablatiue case Ephe. 2.5 and yet they liue in sin nor do they earnestly desire forgiuenesse and so liuing they are dead g Mat. 8.22 1 Tim 5.6 Rev. 3.1 and are said to walke in the shadowe death h Esa 9.1 3. And eternall death is a perpetuall infelicitie and misery of the whole man and it is called the second death a Rev 2 11 21.8 of which is said The death of sinners is the worst death Psal 34.22 I desire not the death of a sinner but that the sinner turne from his waies and liue Ezech. 33.9.4 A ciuill death Among Lawyers it is meant of them whose estate is altered that is who haue falne from some degrees of honour and liberty and haue not kept the reputation of an honest man But at this time we entreat of the third kinde of death What is eternall death It is the vnspeakable most wretched most fearefull and endlesse condition of the Reprobate ordained by God not in that the soule may againe be separated from the bodie or that the bodie or soule dyeth and that they cease either to be to liue to haue sense for they shall bee and shall liue continually but in that they shall bee for euer shut out both in soule and bodie not onely from all fauour and beholding the presence of God but also that they shall bee adiudged most iustly to an horrible endlesse and deserued curse by reason of their sinne b Isa 66.24 Math. 25.41 46 2 Thess 1.9 For as neither eye hath seene nor eare hath heard neither hath it entred into the heart of man what things God hath prepared for them that loue him 1. Cor. 2.9 So also neither can the greatnesse of the paines and torments which are prepared for the damned be plainly vnderstood in this life much lesse be expressed in wordes If the soule and body of the Reprobates shall haue a being and shall liue for euer Why is their future estate not called a life but a death Bicause such an estate and condition of life as theirs is euery way most miserable deserueth to be called a death not a life What are the Epithites of eternall death That the greeueousnesse of the punishment might in some sort be pouretraied it is called in scripture by termes taken from the punishments of this life as Confusion Shame eternall reproach The worme that euer gnaweth the lake of fire and brimstone Hell mourning weeping and gnashing of teeth A fierie fournace an eternall deuouring and vnquenchable fire extreame darknes out of the kingdome of light the worme that dyeth not eternall torment and the like c Isa 30.33 66.24 Math. 8.12 22 13. 25 46. Mark 9.43.47 Reue. 19.20 20.10 14 15. In which Epithites is shadowed as it were the forme what and how great the punishments of eternall death shall be what be the causes of eternall death God the most iust Iudg is the cause a farr of d Math. 25.41 Rom 2 8 2 Thess 1 5 6 8 9 The nearest cause is Satan the seducer vnto sinne and a murderer euen from the verie beginning of the worlds creation for that he slew man thorough sinne a Iohn 8 44 The subministring instrumentall cause is man himselfe consenting vnto Satan lastly sinne whereby man departed from the law of God Gen 2.17 In the day that thou eatest of the tree of the knowledge of good and euill thou shalt die the death either death aswell temporarie as eternall And Rom. 5.12 Through sinne death entred into the world And 6.23 The wages of sinne is death And. 1. Cor. 15 21. By man came death For whome is eternall death prepared For the cursed or Reprobates for the workers of iniquitie for vngodly sinners horrible murderers whoremongers witches for Idolaters and all liers b Re. 21 8 and to speake in one worde for vnbelieuers that is for those who haue not knowne God nor hearkened vnto the Gospell c, 2. Thess 1 8 that in bodie and soule they may be punished punished because they haue sinned in body and soule Math 10.28 Feare him which can destroy the body and soule in hell namely with eternall torments and therefore the substance of neither shall perish What place is ordained for eternall death That which the Hebrewes call Tophet of noise and confusion and Gehenna of a place nigh to Ierusalem situated in the field of a certaine man called Hinnon wherein the Israelites offered their sonnes to the Idoll Moloch d Iosua 15 8 Isa 30.33 2. Kings â—3 13 2. Chro. 28.3 Ierem. 7.31 which the Greekes interpret 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a darke place a house without sun-light and Tartarum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because it frighteth all which place the Latines expound Inferos of the situation a nethermost place Hell as also Abyssum that is a gulfe of vnmeasurable deapth or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a bottomeles place e Luk. 8.31 Reu. 9 20 What is Hell It is a certaine hidden and horrible place appointed by God vnto eternall torment for the damned men and euill Angels f Num 16 30.33 Esa â—0 33 Math. â— 12 25 41 2 Thess 1 9 Where is Hell It is hard to iudge and it becommeth vs not to be inquisitiue herein but to endeauour that we take heed that we one day proue not by experience where it is Yet is it somewhere nor any vpper but a nether because it is below and therefore fardest of from the highest heauen which is the seate of the blessed For the Scripture Luk 16.26 placeth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a broad and large gulfe 〈◊〉 〈◊〉 〈◊〉
and all things are preserued by him In him we liue we moue and haue our being saith Paul Act. 17.28 But what kind of grace was that Such a one wherby if he would he was able to liue holily yet not whereby he would perpetually and constantly cleaue to God for if he had receiued this grace without doubt he had perseuered So saith Austine in his book de corrept gratia cap. 11. He had receiued power if he would but he had not wil to do that he could that is Adam had receiued grace whereby he was able if he would not to sin but he had not receiued grace wherby he would not nor could not sin Why did God make Adam mutable and not rather such a one who neither could nor would euer sinne Who art thou that disputest with God Rom. 9.20 But yet there be reasons wherefore he made him such a one 1. Because to be immutable is proper to God alone a Num. 23.19 Mal. 3.6 2. That man could not sinne is reserued in the heauens 3. As Augustine answereth he would first shew what mans free will was able to do and then what the benefites of his grace could do and the iudgement of iustice For if he had created man such a one as could not sinne then certainly no man should haue sinned and no man should haue needed the grace of Christ whereby he might be deliuered neither should man haue bene punished for sinne which he should not haue committed And so by this meanes there should haue bene place neither for grace nor iustice but it was by no means fit that we shold be ignorant both how great the grace of God is in Christ and also how iust a iudge God is in the world Ought the first man therfore to be excused frō sin God to be accused God forbid because he sinned freely when he had power not to haue sinned and so did willingly bring destruction vpon himselfe But in that God did not giue grace not to sin it was for the greater good of man and the more cleare glory of God The first wil was to be able not to sinne The last shall be not to be able to sin saith Augustine What is the vse of this doctrine That hence we may learne that God was no way the author of sin but in that Adam sinned this came from his owne free wil because he had power not to sin if he would and no man did either compell him or inforce him by any necessitie that he shold wil euil and therfore that he was without all excuse Againe that we might vnderstand that our estate in heauen shall be much more surer and excellenter then was Adams in Paradise and therefore we haue recoueuered far more in Christ then we lost in Adam For by that free will which the first man had he brought destruction vpon himselfe and his posteritie but by this which man shal fully obtaine by Christ he shal liue for euer and shal subiect and conforme himselfe to the will of God alone An addition touching the state of man before the fall Did God giue Adam a mortall or an immortall bodie Partly a mortal because he might die as the euent shewed a Rom. 5.12 1. Cor. 15.21 partly immortal because he might not haue died namely if he had obeyed God This is collected out of Gods threatning What day soeuer thou eatest thou shalt die the death Gen. 2.17 to wit by the losse of grace by the seperation of the soule by depriuation of glory But the children of the resurrection cannot sin any more nor die Luk. 20.36 How came it to passe that it was mortall and how that it was immortall That it could die it had it from the condition of nature for it was taken out of the watery earth and therefore of the foure elements and of the foure humors hauing an inward possibility to corruption according to that Thou art dust Gen. 3.19 and therefore by nature mortall But in that it was immortall or had power not to die it was not from the constitution of nature but by the benefit of grace because God had graunted this grace to man that he had power not to die if he would haue obeyed his commaundements For if God gaue this vertue to the clothes and shooes of the Israelites that in the space of fortie yeares they were not worne b Deut. 29.5 It is no maruell if he should haue giuen man power obeying him that he should haue enioyed a certaine estate wherin he should haue liued til he was old without failing Whether could he either be oppressed by externall force or die for famine or thirst or be extinguished by diseases or at length weare away with old age He could not because that the prouidence of God and the custodie of Angels did watch against all hurtfull things c Psal 91.1 121.3.5.6.7.8 Against the want of meats he had giuē him sundry fruits of trees d Gen. 1.29 2.16 3.2 Against diseases arising of the distemperature of the humors and the torments of the mind there was giuen vnto him originall righteousnes which did withstand al disorder and made the bodie subiect to the soule and cherished ioy in the heart Against old age was giuen the tree of life and the translation of man vnto the state of glorie Did then the tree of life auaile any thing to the retaining of that immortalitie It did auaile for therefore it was called the tree of life by a metonymie of the effect Gen. 2.9 or else by a sacramental signification of Christ in whom was life a Ioh. 1.4 and who is our life b Col. 3.4 But how did it auaile Some there be who thinke that it did of it selfe or by it owne force which God had put into it or by the inspiration of a secret healthsomnesse profite man against all weaknesses diseases and old age and preserue him so as he should neuer die if he vsed it at certaine times as the words of the Lord seeme to imply this Gen. 3.22 Now also least peraduenture he reach forth his hand and take also of the tree of life and liue for euer Others hold that it was onely a sacrament of grace whereby man might haue liued for euer if he had perseuered in the commandements of God and in that respect to be auailable to immortality so farre forth as the sacraments do auaile to the enioying of that whereof they be sacraments which opinion we also subscribe to Whether beside the fruit of that tree of life had Adam need of meates for the preseruation of his life He had for to this purpose God planted trees in Paradise and Gen. 2.16 it is said that he gaue man euery herbe for meate and the fruite of the tree that by the eating of these he might preserue the gift of immortalitie Besides also man was made a liuing soule as other liuing creatures but without necessitie of
Ghost is lost which being lost man cannot choose but fall into other sinnes 2. When God punishing sinne with sinne deliuereth him that hath sinned into the hand of Sathan who worketh further in him effectually c Rom 1.26 Ephes. 2.2 2 Thess 2.11.22 3. In as much as it is easie falling from one sinne into the like for by the acts of things are caused and wrought dispositions and habits inciting a man to the like actions So prodigality is cause of theft drunkennesse of lust and one sinne draweth on another 4. Because one sinne cannot be committed without many other sinnes In which sense the Apostle saith 1. Tim. 6.10 That couetousnesse is the roote of all euill And Iames 2 10. Hee that offendeth in one is guiltie of all Ephes 5.18 Bee not drunken with wine wherein is ryot 5. In regard of the end Because often one sin is committed because of another as Iudas for the loue of money betraied Christ a Iohn 12 6 Mat. 26.14 15.15 Is sinne any Positiue and Priuatiue thing Sinne is not a thing positiue that is which hath a beeing and is created of God neither is it simply nothing and a meere priuation as death is the priuation of life and darknesse of light but it is a defect and destroying of a thing positiue namely of the diuine worke and order in a subiect who suffereth the punishment of his deprauation and reuolting from God And Paule calleth it a defect or priuation when he saith All are depriued of the glorie of God Rom. 3.23 Although in sinne there be indeede inward and outward motions which are things positiue but such as haue in them errour and confusion as in Cains murder of his brother the motion or lifting vp of his hands is a positiue thing b Gen. 4.8 But sinne it selfe is a reuolting from the Law of God a wandring and straying from the will of god a disorder and confusion of gods order In this sense Thomas saith that sinne is not a meere priuation that is onely an absence of a good thing but a certaine corrupt habit or an act voide of all due order that is a renting asunder and a troubling of that order whereby all our strength and inclinations ought to haue beene ruled VVhat is the subiect of sinne The reasonable creature because it is only incident to such because this creature onely vnderstandeth the Law will of God and his actions are by election and choise of the thing to be done but to bruite beasts this cannot befall How many parts of sinne are there Two the materiall and the formall part of Sinne or the euill of the fault and the euill of the guilt The first which is malum culpae and is the materiall part of sin is a disorder or transgressing of Lawe a defect a corruption an inclination or action opposing the Lawe of God which disease cleaueth vnto vs of it selfe but the guilt or formall part of sinne is a binding vnto temporarie and eternall punishment according to the order of Gods will and Iustice c Rom. 5.12 Ephe. 2.4 A remedie of this is the obedience or righteousnesse of Christ imputed vnto vs by faith The other is remedied both by the heauenly power and vertue which springeth from Christs resurrection which wee call Regeneration commonly Inherent righteousnesse and also that most perfect sanctification of mans nature in Christ What is the fruit of sinne Death and that of three sorts 1. The first a spirituall death of the soule by which it commeth to passe that the wicked beeing depriued of the presence of the holie Ghost which is the soule of the soule can doe none of those things which are of God and so being dead vnto God do liue vnto Sathan 2. The second of the bodie by which death also are signified the miseries which bring vs to this death 3. Euerlasting death of bodie and soule vnlesse in this life we turne vnto Christ These things are confirmed by testimonies Gen. 2.17 Thou shalt die the death Rom. 1.18 The wrath of God is reuealed from heauen vpon all vngodlinesse Rom. 6.23 The wage of sinne is death Iames 1.5 Sinne when it is accomplished bringeth forth death Whence are we to value and esteeme the grieuousnesse of sinne 1. By the greatnesse of the disloyalty against Gods Maiestie 2. By the punishment which followed Adams fall the calamities and sorrowes which ensued as sicknesse warre famine pestilence and other priuate or publike euils wherewith wee are at this day cumbred and inwrapped 3. By the value of that price wherewith wee were redeemed from sinne namely by the death of the sonne of God whom it behoued to become a sacrifice to make attonement satisfie the iustice of God 4. By the horrors of conscience wherby mens harts are tormented with the feeling of Gods anger 5. By temporall death 6. By the threatnings of eternall punishment which God seriously threatneth to those that be not conuerted How many kinds then are there of sinne Two kinds to wit The first fal of certain Angels our first parēts 2. That corruption and deprauation of mens nature before it being good and which followed vpon mans fall VVhat a fall was Adams fall which kindled the horrible vengeance of God against all mankinde It was a voluntarie transgression of the a Gen. 2.17 first commandement or law and of the order appointed by God proceeding from the suggestion and instigation of the Diuell b Gen. 3.4 VVhence came it to passe that man wittingly and willingly suffered himselfe to be driuen to such a horrible fall Not by intemperance in appetite seeing hee abounded on all sides with whatsoeuer delicates could be desired but by Infidelitie whereby first calling into question the truth of God then contemning it he turned to embrace a lye From whence issued Ingratitude Ambition Pride to which was annexed contumelie and stubbornesse against God seeing that Adam beeing not content with his own estate did vnworthilie despise so great liberality of God and sought to become equall to God whereby also he subscribed consented to those calūniations of Sathan by which he accused God of lying enuie and malice and hee gaue more credite to Sathan who in lying promised him great benefits by sinne then to God himselfe who threatned him destruction And to conclude he broke the commandement of God his Creator his King and Lord and shooke off his gouernment lewdly wilfully and obstinately By which meanes it came to passe that he reuolting from God by a cursed Apostasie fled into the campe of the Diuell the most cursed enemie of God and became the Diuels bond-slaue What is that corruption or deprauing of mans nature which before was good and to which Adam was created ensuing that Transgression It is a depriuation of the heauenly image to which Adam was created that is of wisdome vertue holinesse trueth righteousnesse wherewith he was before in his creation adorned and a succeding of Sathans
VVhether was Christ being now dead true man He was for although the soule and bodie were separated and so it was a true death yet by the coniunction of personal vnion they remained together in one third as it were so that our life was truly hid in Christ yea euen when he was dead Others answere that Christ in that three daies was man materially because he was truly soule and bodie but at his resurrection they say he was man formally after his soule rerurned into his bodie Who therefore died and what he the the adiuncts of his death The sonne of God at the mention of whom the whole frame and nature of things in this world trembled for when he hanged vpon the crosse three hours before his death there was an Eclipse of the Sunne against the order of nature which lasted from the sixt houre to the ninth whereupon followed darkenesse vpon all the earth Mat. 27.45 that is through the whole world as Tertullian vvill haue it or as others expound it through the countrie of Iudea vvhich Eclipse did betoken to the Ievves a most miserable blindnesse But when the Lord died the vaile of the Temple was rent that we may knowe how by his merit there is a way opened for vs into heauen a Heb. 9.5 and that the ceremonies of the law were abrogated the earth shooke the rockes were rent asunder the graues opened out of which certaine of the Saints arising went into the Citie By which signes is euicted and prooued the indignitie of the crime committed against the Sonne of GOD a Heb. 9.8 the hardnesse of the wicked and the power of Christs death is shewed Of which things this effect also ensued that many of Christs enemies were conuerted so as they say Of a trueth this was a iust man and the Sonne of God Math. 27.54 And all the companie that came together to that sight beholding the things that were done smote their breasts and returned Luke 33.48 What was the end of Christs death and passion The chiefe end is the glorification of God for his iustice and mercy But the next end is the redemption and eternall saluation of mankind Ioh. 3.14 As Moses lifted vp the serpent in the wildernes so must the sonne of man be lift vp on the Crosse that whosoeuer beleeueth in him should not perish but haue euerlasting life And Rom. 4.25 He died for our sins namely to make satisfaction for them Vnto whom is the death and passion of Christ profitable Although he might haue beene a sufficient price for the sins for all men yet actually and effectually he died for his elect onely who receiue him and beleeue in him Mat. 1.21 He will deliuer his people from their sins Ioh. 10.15 I lay downe my life for my sheep And Chap. 17.19 For those which beleeue and whome the father hath giuē me I sanctifie my self For otherwise it would follow that Christ dyed without profit and to no purpose in regard of many and that the efficacy of Christs death could be made void by men Whereupon dependeth the dignitie and efficacie of Christs death On the dignitie of his person for therefore the passion death of Christ was perfect and acceptable to God 1. Because the sonne performed voluntarie obedience to the commaundement of the father For hee humbled himselfe and became obedient vnto death euen the death of the Crosse Phil. 2.7 2. Because it is of infinite merit namely it is the death of that man who is God How can that praier of Christ which he thrise repeated Mat. 26.39 stand with this obedience O my father if it be possible let this cup passe from me yet not as I will but as thou wilt Verie well namely in diuers respects and according to diuers purposes for in so much as Christ would not it was by reason of the infirmitie of his flesh which naturally and without any sinne feareth death as an enemie vnto nature but that hee would it came from the readines of the spirit because it was necessarie to the saluation of mankind according to that which Christ afterward saith Verse 41. The spirit indeed is readie but the flesh is weake Yea in this the obedience of Christ appeareth more plainely seeing that although the flesh would haue had the matter gone otherwise yet notwithstanding he wholy submitteth himselfe to the will of his father What effects then or what fruits be there of the Lords passion Many I A most full satisfaction for sinnes for the hand writing which was against vs by the law is taken away from vs and nailed to the crosse Coloss 2.14 that the remembrance of our sinnes might be put out by the bloud of Christ that at no time they should come into Gods sight a 1 Iohn 2.7 2 God is pacified and reconciled to man b Rom 3.24 3 The diuell is ouercome c Gen. 3.15 1 Ioh. 3.81 4 Death is swallowed vp d Osea 13.14 and the feare thereof is taken away e Heb. 2.15 so as to the faithfull it is nothing but a passage to eternal life 5 Man is absolued from his sinnes and iustified f Rom. 4.25 5.19 6 The partition wall which was betwixt the Iewes and Gentiles is broken downe g Eph 2.14 7 All things in heauen and earth that is all the faithfull vnder both the Old and New testament are become subiect to one head are called again to that head from which they were fallen are gathered also into one bodie Ps 28. Eph. 1.10.22 Col. 1.20 8 The prophecies are accomplished the truth is become agreeable to the figure of Samson of the brasen serpent of the sacrifices and other types 9 The mortification of our flesh For he died once that we might die vnto sinne for euer 1. Pet. 2.24 And our old man is crucified with him that the bodie of sinne might be destroyed that henceforth we should not serue sinne Rom. 6 6. 10 And that in few words I may comprise the whole matter the free remission of sins the purging of the blots in our soules and euerlasting life is hereby purchased for vs. 〈…〉 2 The infinite mercy of God who would rather haue his sonne to die a most shamefull death then destroy mankind created by himselfe 3 The exceeding humility of the eternall son of God the Lord of all things who was debased and cast down lower then all creatures by which humiliation he testified his loue toward mankind in suffering so great things for the redemption thereof 4 The ouglines of sinne is to be remembred by that most vile kind of death 5 The estate of the godly in this world in which they are conformable in their miseries to Christ their head all which things let them worke in vs a hatred of sinne let them stirre vs vp to integrity of life raise vs vp to conceiue certain hope of our saluation and patience in aduersitie The saying of Augustine is verie worthy
remembrance Looke vpon his wounds when he hung on the tree his bloud vvhen he died the price vvherevvith he redeemed vs. Hee hath his bodie so placed on the crosse as he bovveth it to kisse thee his armes spread to embrace thee his vvhole bodie giuen vs to redeeme thee Consider hovv great things these are vveigh these things in the ballance of your heart that he may be vvholy fastened in your heart vvho for your sakes vvas vvholy fastened to the crosse Hovv is the passion of Christ applied vnto vs By the word by faith and the Sacraments for by the word he is offered as by the hand of God by faith he is receiued as by the hand of man by the Sacraments he is sealed vp vnto vs. What opinions are against the sacrifice and passion of Christ 1 The blasphemy of the Marcionites and Manichees who affirmed that Christ did not suffer truly but imaginarily and in appearance to men 2 The blasphemy of the Papists whereby they affirme that Christ is still offered daily vnto the father by priestes in the Masse and that really for the quicke and the dead contrarie to that which is said Heh 10.14 vvith one offering hath he consecrated for euer them vvhich are sanctified 3 The righteousnesse which is of works Pardons Inuocations of Saints that forged Purgatorie and whatsoever men deuise thereby to make satisfaction for sinne The foure and twentieth common Place Of the buriall of Christ VVhat is buriall or burying IT is a proceeding of death and so also a confirmation of death for not liuing but dead men vse to be buried The Latine word Sepultura Buriall is deriued a sepeliendo or a sepiendo because the corps is enclosed and fensed with earth stone or some other matter and is laid vp in the graue or tombe But Funerare or Pollincere is to make readie the bodie for buriall by washing anointing and the like complements a Gen. 50.26 Math. 26.20 Mat. 27.60 1 Cor. 15 4 Wherupon Pollinctores were a seuerall sort of men from Libintiarii But what was the buriall of Christ It is a part of Christs abasing whereby after death his bodie being seuered from the soule was laid in a Sepulchre according to the fashion of the Iewes b yet so as this was a preparatiue and enterance to the glorie of his resurrection VVhat is the chiefe cause thereof God who not onely hath engrauen in the minds of men the custome and manner of burying according to that Gen. 3.19 Earth thou art and to dust thou shalt returne as the auncient examples of the Saints who were buried doe testifie c Gen. 23.4 15. 49.29 50 13. 2 King 13 3 Tob. 4 3 and the depriuation of buriall which is reckoned amonst the signes of Gods wrath d Psal 79.3 2 King 6.35 Ierem 14.16 22 19. but did also specially ordaine all things which were done about Christs buriall VVho were the ministers and meanes of this burial Noble and rich men who were of the degree of Senators Ioseph of Arimathea which some thinke to be the same with Ramathaim e 1. Sam. 1.1 and Nicodemus who were the Disciples of the Lord but in srcret through the feare of the Iewes f Ioh 3 2 19 38 and who as gratefull Disciples performed to their well deseruing maister the honour of buriall when as there appeared no danger or but very little whom whilest he liued he durst not confesse For when the open and professed Disciples of Christ were dispersed and hid themselues for feare they then stirred vp confirmed by God tooke the bodie of Iesus being giuen them by Pilate that it should not fall into the hands of the rascall executioners who were wont to cast the bodies of theeues into stinking pits whereby it appeareth how great the power of Christs death was who made these men so coragious as they feared not to attempt an enterprise most base and daungerous namely to take downe from the crosse a man condemned by the authoritie of the whole councill and the President and by this their deed to accuse their iudgement of iniustice and impietie whereby also they incurred extreame danger for his sake and in the extremest ignominy which Christ suffered what time he was hanged betwixt two theeues they professed themselues his Disciples how much more doth it now become vs so to doe when he raigneth in glorie What was the manner of his buriall Ioseph as it is recorded Mat. 27.58 went with a bold courage to aske Pilate the bodie of Iesus of whom he obtained it after he had vnderstood certainly by the centurion that hee was dead Mark 15.44 so God vseth to blesse those who earnestly and vprightly go about his busines which pertainineth to the publike weale and benefit Nicodemus in the meane while prepared a mixture of myrrhe and aloes which things do preserue bodies from putrefaction to the weight of an hundred pounds Ioh. 19.39 And so they both come and openly with their owne handes take the naked bodie of Christ from the Crosse and wrapped it in cleane linnens with those pretious odours after the maner which the Iewes vsed with their Nobles in hope of the resurrection and also hereby to signifie that Christ would rest in a pure minde well seasoned and spiced with sweet smelling vertues Yet it was annointed because they could not do it by reason of the shortnes of time For the Sabath was at hand on which day it was not lawfull to do any worke and the women a Ioh 20.1 Mark 16 when the Sabbath was ended came to the Sepulchre to annoint Iesus but he was now risen againe Yet those spices were which thing belongeth to God types of that quickening odour which ariseth from Christs death And God would by this glorious buriall declare the innocencie of Christ and abolish for the most part the ignominie of the crosse according as Esaias had foretold and his sepulcher shall be glorious cap. 11.10 VVhat are the subiectes and adiuncts of Christes buriall The place the time the shutting vp and keeping of the Sepulchre Where vvas the Lord buried 1 In a garden planted with herbs and trees next vnto the place where he was crucified in which place Ioseph had his Sepulcher that in the verie place of his delights he might be admonished of death by the beholding of the monument 1 Because the first Adam died spiritually in a garden 2 Because as Cyril saith there is prepared for vs a returne into Paradise by the death of Christ 3 To shew the plentiful fruit which should grow to all that beleeue from his death and buriall 4 Because from the crosse there is a passage to Paradise Againe he is buried in a Sepulchre 1. Hevven out of a rocke least the aduersaries should cauill that the Lordes bodie was stolne by his Disciples through some vaults vnder the ground 2 In a new one that we might know how that the condition of death is chaunged
compassed me and the griefes of the graue caught mee when I found trouble and sorrow 4 According to some mens interpretation it signifieth the generall state and condition of the dead whether the good estate of the aged or the euill of the wicked 5 In others iudgement it signifieth the extreemest degree of humiliation What signifieth the word Descending 1 It properly signifieth a motion from a high place to a lower 2 By a tropicall speech it signifieth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the descending of Christ or the last degree of his humiliation â—s Ephes 4.10 He that descended that is he that made himselfe base and of no reputation and taking vpon himselfe the forme of a seruant subiected himselfe to the miserable condition of this earthly life he is euen the same that ascended aboue all heauens What therfore is the meaning of this article He descended into hell It is diuers accordingly as the simple words are taken in diuers significations What is the first The first interpretation is of them that thinke these words are added for better explanation sake against the heresie of the Valentinians and that no other thing is heereby meant then that Christ was truly dead and laid in his graue as other men who haue beene dead and buried VVhat thinke you of this exposition That it is too sleight and trifling because it is not likely that the buriall of Christ being declared in plaine words should be deliuered in a more obscure forme of speech neither doth such a repâ—tition of the same thing befit such a briefe and compendious rehearsall of the chiefe heads of our faith What is the second It is Hieromes and the Papists who thinke that Christs soule being separated from the bodie came to a certaine place which they call Limbus patrum to wit the vpper part or an vpper roome as it were of hell in which there are no punishments but onely a depriuation of a better and more perfect good In which place they say the Spirits of the faithfull fathers did remaine before Christs incarnation from whence afterwards the soule of Christ comming thither in deed did bring them with himselfe into heauen Which thing they go about to confirme out of Mathew 27.52 Many besides of the Saints rose againe either with Christ or after him and 1. Pet. 3.19 By which also he went and preached vnto the spirits which are in prison and 4.6 for vnto this purpose also was the Gospell preached vnto the dead Doe you like this opinion No 1 for such a place cannot be proued by any testimonie of Scripture 2 Because we read that not all the Saints bodies but some only rose againe with Christ to testifie the power of Christs resurrection whereby life is restored to vs. 3 The place 1. Pet. 3.16 Is manifestly to be vnderstood concerning Christs spirit which preached repeÌ„tance by the mouth of Noah to the disobedient and wicked and the place in the fourth Chapter is to be vnderstood of the Gospell which was preached to them which were dead in former times that is which were indeed aliue when they were preached vnto but were dead at what time this was spoken of them Also because this opinion doth not a little detract from the power of Christs sacrifice the price whereof is infinite and extendeth it selfe vnto all times according to that which was said Apoc. 13.8 The Lambe was slaine from the beginning of the world Therefore Abraham was deliuered from hell by the merit of Christs sacrifice no lesse then Paule or any one of the godly that died after Christ was giuen for our redemption What is the third opinion The third is of them who thinke that Christ did indeed descend into the place of hell But this opinion is diuided three waies For some there are who say that the soule of Christ did go downe thither whilest his bodie lay in the graue that there it might suffer for the soules of men Which opinion is by three reasons confuted 1 Because the bloud of Christ is a most perfect expiation for all the world a Iohn 1.7 2 It is confuted by Christs saying vpon the crosse It is finished Ioh. 19.30 Therefore he had no more to suffer when as death made an end of his torments 3 Because Christ endured horrible torments in his soule whilest it was yet in his bodie as is manifest by that terrible crying My God my God c. Mat. 27.46 which shooke both heauen earth 2 Others say that the soule of Christ descended into hell not that it might suffer any thing there but that as in his bodie he had preached vpon earth the Gospell to them who were liuing so being dead he might in his spirit preach the Gospell to them in hell which opinion commeth neere to the second of those formerly repeated by vs. But to what purpose had this beene seeing after death there is no place left for preaching and repentance Moreouer he commended his spirit into the hands of his father and said vnto the theefe This day shalt thou be with me in Paradise where vndoubtedly there is no hell Luke 23.43.46 3 The fathers for the most part of them do labour to shew that in the very earthquake momët of his resurrectioÌ„ Christ did preseâ—t himself aliue to theÌ„ in hell shewed himselfe not so much in wordes as in deede conquerour of death and of the Prince of darknesse and that Sathan had no more power ouer the elect and that hee had a name giuen him aboue all names that at the name of Iesus euerie knee should bow both of things in heauen and things in the earth and things vnder the earth Phil. 2.10 For this cause Augustine saith thus The whole Sonne was with the Father the whole Sonne in the wombe of the virgin the whole in heauen the whole in the earth the whole on the Crosse and the whole in Hell VVhat thinke you of this iudgement of the Fathers I dare not condemne it seeing it is not against the holy Scriptures and hath in it no absurditie And the consent of Fathers when as it manifestly doth not disagree with the Scriptures is not lightly to be accounted of Yea more this opinion may seeme probable to be gathered out of the Apostles words Ephes 4.9 Now that he ascended aboue all heauens what is it else but that hee had also descended first into the lowest parts of the earth For here there is a manifest opposition betwixt aboue all heauens and the lowest part of the earth But the first is taken according to the letter therefore also the second as it seemeth must be vnderstood according to the letter but there is no part of the earth lower then hell which is the place of the damned Although others by the lowest parts vnderstand simply the whole earth which is the lowest part of the world into which Christ descended and liued in it for many yeares What is the fourth opinion Of them who saie that
place Of Christs Resurrection VVhat is meant by rising againe THat properly riseth againe saith Hierom which before fell by dying and therfore neither the diuinitie nor soule of Christ properly but the same bodie which fell by death rose again NotwithstaÌ„ding the Resurrection of Christ belongeth also to his soule but in some respect onely that is so farr forth as by the resurrection it was restored to the owne body What therefore is the resurrection of Christ It is the first degree of his exaltation whereby he according to his humane nature by the power of God putting off infirmity mortality his soule returning into his bodie reuiuing came the third day out of the Sepulcre as conquerour tryumphed gloriously ouer death hell that he might quicken all that beleeue in him and that the dead being raised againe in the last day he as a king of the Church might giue to all the elect a ioyfull victorie and immortall life casting the wicked away into perpetuall torments By what power did Christ rise againe Not by any power begged from others or any power of a nature created but by the proper power of his Godhead Iohn 10.18 No man taketh my life from mee but I lay it downe of my selfe I haue power to lay it downe and I haue power to take it againe For which cause his true Doctrine is shewed by his resurrection Rom. 1.4 in these words And declared mightily to be the sonne of God touching the spirit of sanctification by his rising from the dead Yet because the workes of the trinitie ad extrà without are vndiuided therefore this rising againe being taken actiuely is attributed both to Christ himselfe to the father and the holy Ghost Ephes 1.20 according to his mightie power VVhich he vvrought in Christ vvhen hee raised him from the dead and set him at his right hand in heauenly places Also Coloss 2.12 and Rom. 8.11 If the spirit of him that hath raised Iesus from the dead dwell in you he that hath raised Christ from the dead shall also quicken your mortall bodies by his spirit vvhich quickneth dvvelleth in you For that power wherby Christ was raised againe is essentially common to the three persons Did the humanity of Christ vvorke together vvith the Godhead in his resurrection According to the Diuine nature Christ himselfe wrought his resurrection a 2. Cor. 13 14. he suffered through the infirmitie of the flesh and liueth by the povver of God But properly hee rose againe according to the humane nature which obeyed the Godhead raising it vp and moued it selfe as the will and power of the Godhead directed it Wherupon came this common effect or worke of both natures Death was swallowed vp in victorie 1. Cor. 15.54 the Resurrection is attributed to the whole Christ b Rom. 1 4. but actiuely according to the spirit of sanctification passiuely according to the flesh From whence is the confirmation and certaine knowledge of Christs resurrection to be taken From the adiuncts or testimonies both those which went before which concurred at the time of it and which came after VVhat are the testimonies going before Partly prophecies partly figures or types by which the resurrection of Christ was aforehand signifyed Prophecies are euident and plaine affirmations concerning the resurrection of Christ which was to come As among others these 1. Out of Moses Gen. 3.15 The seede of the woman shall bruâ—e the head of the Serpent that is Christ shall ouercome sinne death and Sathan which he could not do otherwise then by rising againe 2. And Psal 16.8 where Dauid in the person of Christ saith Thou wilt not leaue my soule in the graue nor suffer thine holy one to see corruption 3. Out of the Prophets Esai 53.10 VVhen he shall make his soule an offering for sinne he shall see his seede and shall prolong his daies and the will of the Lord shall prosper in his hand therefore hee shall rise againe And Daniel 9.24 saith that Christ shall bee slaine and yet hee ascribeth to him a perpetual kingdome in which iniquitie shall be taken away euerlasting righteousnesse brought in place Therefore he foresaw that Christ should be raised againe Which prophecies are proued true by the euenr What figures of the resurrection were there 1. Adam who was cast into a sleepe againe raised vp out of whose side whilest he slept was Eua made Gen. 2.21.22 was a type of Christ who died was raised again out of whose side being opened issued forth both water bloud by which the Church was bred and purged 2. Isaac who was laid on a pile of wood and was deliuered by an Angel a Gen. 21.9.11 was a type of our Redeemer who died so for vs in regard of his humanitie in his sacrifice for vs that notwithstanding in regard of his Diuinity he remained immortall 3. Ioseph who was cast into prison afterward brought out againe and aduanced to great honours b Gen· 39.20 41.41 did resemble Christ rising again from death who receiued the rule of heauen and earth 4. As Samson when he was shut vp the city gates being locked did notwithstand securely go forth breaking the lock and carying away the gates c Iudg. 16.3 so the Lord opening the Sepulcre which was sealed vp was deliuered from death 5. Ionas being cast quick out of the fishes belly d Mat. 12.5 40 resembled Christ who came out of the graue aliue To conclude Dauid hauing scaped so oft out of persecution and being aduanced to the kingdom did shadow forth the death resurrection of the Lord. And what is the vse of all this which hath beene said That our faith may therby be confirmed for the certainety of our faith as Augustine saith consisteth in this that all things which haue bin foretold of Christ haue fallen out vpon Iesus the son of Marie Therefore he is the true Messiah and Sauiour of the world What are the adiuncts of Christs resurrection which coÌ„curred with it The time At what time did Christ die and was raised aaaine At that very time when the Patriarch Iacob foretold that he should come whilest Moses his forme of gouernment yet lasted stood but bended to ruine Gen. 49 10. The Scepter shall not be taken from Iuda and the lawgiuer from betweene his feete vntill Silo come And Daniell doth expresse the verie yeare of his passioÌ„ Whence may be perceiued the certainty of gods promises and our faith concerning the promises not yet fulfilled is confirmed and the error of the Iewes who holde the messiah is not yet come is confuted At what time of the yeare did he rise againe In the Springe time that the time it selfe might admonish put vs in minde of the power of Christes death and resurrection as Lactantius hath elegantly expressed it in these verses Ecce renascentis testatur gratia mundi Omnia cum domino dona redisse suo Namque renascenti
end to another What is the proper end of Election The remote and farthest end in respect of God that electeth is his glory or praise and the declaring of his mercie Rom. 9.23 That he might make knowne the riches that is exceeding greatnesse of hss glory toward the vessels of mercie which hee hath prepared vnto glory Eph. 1.9 Hee hath elected vs to the praise of the glory of his grace wherewith hee hath made vs freely accepted in his beloued And verse 11. That wee shovld bee vnto the prayse of his glorie But in regard of vs that is nigh at hand or successiue that wee should be holy Ephes 1.4 and 2.10 Wee are his workemanship created vnto good workes which God hath ordained thst wee should walke in them And Rom. 8.29 That we might be made like to the image of God The last is our Saluation Life and Glorification a Col. 1.12.13 1 Thes 13.14 Act. 13.48 Rom. 9.23 VVhat are the markes of Election There are many markes whereof true faith in Christ effectuall through Charitie is the spring whereby a spirituall life is certainely discerned and thereby our Election is perceiued as the life of the body is by sense and motion VVhat is Reprobation A certaine execution of Gods will in casting off and refusing them which are predestinate vnto death Or it is a Predestination wherby God froÌ„ the beginning without any iniustice hath determined not to haue mercie on some that were corrupted in Adam and in his eternal iudgment to adiudge them vnto death for their sins being left to theÌ„selues that in these as in the vessels of shame appointed to destruction which is spoken not in respect of the euent but of the purpose for that the particle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doth not only declare the euent but the scope and purpose hee might make knowne the glory both of his iustice and power a Exod. 9.16 Pro. 16.4 The Lord hath made all things for himselfe yea euen the wicked for the day of euill b Rom. 9.17 21.22 1. Pet. 7.8 Iudith 4 Apoc. 17.8 20.15 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 What is the efficient cause of Reprobation God who as he hath elected vs according to the good pleasure of his will so hath hee reiected the reprobate according to his iust will or purpose which in order goeth before all for as hee taketh mercie on vvhom he vvill so vvhom hee vvill hee hardeneth For the same verbe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is not otherwise to bee expounded either in the former or latter part of the sentence but because contraries are the consequents of contraries if it bee godly and truely spoken of God which no man denieth he hath mercie on vvhom hee vvill haue mercie Exod. 33.19 without doubt Paul spake truely and godly but vvhom he vvill he hardeneth And Ephes 1.11 God doth all things after the purpose of his will The word of Election doth approue the very same thing For in whose power it is to elect some in his power also it is not to elect others but to passe by them or to reiect them for neyther can the Election of some be granted without a reiection or neglecting nor a reiection or neglecting without the election of others And whereas it is said Ezech. 18.23 I will not the death of a sinner but that he returne from his waies and liue It appeareth to be an indefinite Proposition which differeth very much from an vniuersall and is to be restrained to them to whom is giuen the grace of repentance Which also Christ saith Matth. 23.37 Hovv often vvould I haue gathered thy sonnes and thou vvouldest not hee speaketh of the outward ministerie and as farre as he himselfe was generally promised for the saluation of this nation and as he was also carefull of it in speciall Are not some sinnes as Incredulitie c. the causes of the Decree vvhy some one is reiected No for if sinnes were the cause of Reprobation there should not one be elected because God hath foreseene that all men are sinners But onely the purpose and will of God which in euery worke of his is both iust and the onely rule of all iustice Therfore can it neither bee iustly blamed or accused by vs. a. For in these sayings Ioh 3.18 Hee that beleeueth not is iudged already And 16.9 The holy Ghost shall reprooue the vvorld of sinne because they beleeue not in me And Mark 16.16 He that hath not beleeued shall bee condemned Christ hath not appointed incredulitie the cause of the decree of reprobation but of execution thereof or of condemnation and iudgement Is not God tainted vvith the note of iniustice if his vvill only be determined the cause of Reprobation In no sort for when we entreat of this supreme will of God which ordaineth the causes of all things we must not say there must haue beâ—ne somewhat iust before God willed it but contrarie God must first haue willed somewhat before it could be iust For so is the will of God the principall rule of iustice that whatsoeuer he will ought to be accompted iust euen because it is his will but there is a deeper reason of Gods iustice then that it can be measured by any meanes of man Rom. 11.13 Rom. 5.20.21 or can be comprehended by the slendernesse of mans witb. And as he hath chiefe and free power by his proper right ouer all creatures So likewise ouer man as the potter ouer the clayc. That neither God should haue bene vniust if he predestinated none to saluation seeing he is debtor to no man and we are all borne the sonnes of wrath 2 Betweene the decree of that secret and vnblameable will of God in reiecting some and the corruption of mankind which is the true and first originall of the condemnation of the reprobate the will of the first man commeth which being created good of it owne accord corrupted it selfe and thereupon made open passage for the iust iudgment of God to destroy them to whome he vouchafeth not his mercie Moreouer although no man be condemned but whome the Lord hath reiected yet no man is condemned but he that is for certaine found to haue in himselfe iust causes of damnation Therfore it is manifest that this decree is most iust by the meanes and degrees as wel generall as special wherby the Reprobate in going on are the cause of most iust condeÌ„nation to theÌ„selues so as they can accuse none but themselues For there is one cause of Reprobation and an other of the condemnation of man albeit then that sinnes are not the causes of reprobation which was from the beginning but the iust will of God is the cause yet are they the cause of the damnation which will follow in the last time Neyther are the Reprobate condemned simply for their reprobation but for their impietie and incredulity that is that decree of God is not the cause of the damnation to them that
b 2 Cor. 1 10.11 4.14 2 The soules new birth which is when wee rise ftom sinne that wee may liue vnto righteousnesse which is also called a Repentance and spirituall Resurrection Whereof Paule If ye bee risen vvith Christ seeke those things that are aboue Colloss 3.1 and Reuellat 20.5 It is called The first Resurrection vvherein they that haue their part the second death shall haue no power ouer them verse 6. to which there is a later Reuel 20.13 which is called The resurrection of the flesh and is also called of Christ a new birth Mathew 19.28 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whereby all the Elect indeed shall beginne to liue a newe life and by Analogie an awakening or raysing vp chap. 27.53 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the Greeke word that signifieth to raise vp or to awaken whereof heere we must entreate What is resurrection It is the restoring of the same humane bodie to life in the same substance taking away the mortality which by the mighty power of God shall be in the last day to the glorie of God Or It is a certaine new birth or second vnion and insoluble coupling of humane bodies and soules which before by death were seuered one from another as death being ouercome men in all points made immortall may be preserued and may liue for euer some in glory some in paine after the course of their life before led Hovv manifold is Resurrection Twofold Generall or finall which none shall escape which is reserued vntill the last day a Iob 15 12 which we confesse in the Creed I beleeue the Resurrection of the flesh Particuler or going before whereof there are singuler examples in the Scriptures both of the Old and New Testament As 1. Of the widowes sonne of Sarepta raised vp of Elias b 1 Kings 17 22 2 of the Shunamitih womans sonne which Elizaus raised vp c 2 Kâ—ngs 4 33 3 Of a certaine man at the touching of Elizaeus bones lying in the Sepulchre d Cap. 13 21 4 Of Iairus daughter e Math 9 25 5 Of the onely sonne of a widow in Naim f Luk 7 15 6 Of Lazarus the Bethanian g, Ioh. 11 43 7 Of Christ himselfe which obtaineth the chiefe place h, Math 28 6 8 Of some Saints whose Sepulchres though when the stones cleft at the death of Christ they were opened yet they went out of their graues after Christs resurrection 1. Not that they might conuerse amongst men any more to die againe as Lazarus and others but rather that they might accompanie Christ into life eternall by whose power they had risen that they might be vndoubted testimonies of Christs quickening power i Math 27 52 53. 9 Of Tabitha the woman of Ioppa at the word of Peter k, Act 9 40 10 Of Eutychus railed by Paule l Cap 20 10 May the generall Resurrection be declared by Phylosophicall arguments No for to the Philosophers it alwaies seemed ridiculous strange and hard to be beleeued m Act. 17 18 20 and to Festus the President madnes n cap. 26 24 2 Because if we consider the efficient cause and meanes it is a supernatural action which exceedeth the whole power of nature Neyther are the principles thereof first and by themselues knowne in nature 4 And those things which are beleeued cannot be knowne by nature for faith is the euidence of things not seene Hebr. 11.1 Lib. de Resur carnis Whereupon Tertullian saith The hope of Christians is the ResurrectioÌ„ of the dead Moreouer there are many arguments effectual apparantly enough But if they be diligently sifted they are probable argumeÌ„ts onely and not necessarie if we consider naturall things On what foundations then doth the faith of the Resurrection consist 1 On the wil of God that is in the will of god laid open in the wâ—itten word or on the infallible immoouable certainty of the whole Scripture albeit common sense reason nature likewise be altogether contrarie therunto that is by the manifest testimonies of Scripture such as among many other these are 1 Gen. 3.15 The seede of the woman shall bruise the serpents head that is shall destroy the works of the diuell 1. Iohn 3.8 And therefore shall abolish sinne and the wages of sinne which is death which could not be if the dead were not raised vp 2 Iob. 19.25 I know that my Redeemer liueth and he shall stand on the earth in the last day and though after my skinne wormes destroy this bodie yet shall I see God in flesh whom I my selfe shall see and mine eyes shall behold and none other for me that is I my selfe shall rise againe in the qualitie of my person and in the veritie of eyther substance 3 Esay 26.19 Thy dead shall liue and thy slaine shall rise againe c 4 Ezech. 37.12 Behold my people I wil open your graues and cause you to come out of your Sepulchers and will put my spirit in you and ye shall liue for although figuratiuely vnder the resemblance of the resurrection he describeth the restoring of the people out of the habitacles of captiuitie yet euen thereby doth hee prooue the Resurrection For that must needs first bee to it selfe that is compared to another For a similitude of that vvhich it vvast and idle fitteth not a parable of no bodie doth not accord of nothing there is no metaphor and allegorie saith Tertullian 3 Dan. 12.2 Many of of them that sleepe in the dust of the earth shall awake some to euerlasting life and some to shame and perpetuall contempt that is All indeed shall rise but many of them to life many to eternall death or the Prophet speaketh so because all of vs shall not die but wee shall bee all changâ—d But Christ that is priuie to the will of God and the interpreter thereof prooueth it by a firme argument Math. 22.32 That God was not as though they now were not but is euen yet and for euer the God of Abraham Isaacke and Iacob and that truly of the whole person not of the one part thereof viz. the soule onely for so doth he assure those that are his that we will saue both bodie and soule and will not giue them an halfe but a full and perfect saluation Therefore doe they liue and God hath care ouer them and they shall liue For though God be not the God of the dead according to the Sadduces argument who thought that their bodies should neuer rise againe because he cannot be called a God in respect of them who neither are nor euer shall be yet God is Lord ouer the dead Rom. 14.9 according to the argument of Paule namely for that dead bodies are not quite brought to nothing And Christ in his due time shall quicken them againe for euer being ioyned againe to their soules that he may be true in the couenant made with those Fathers For how are they happie saith
Lazarus was caried by the conduct of Angels into Abrahams bosome so was the rich man thrust downe into hell c luk 16.23 and therefore the soules can not be said to rise againe either from death or sleepe In this respect do wee confesse in the Creede the Resurrection of the flesh onely Yet because the soule returneth to quicken and gouerne the bodie and there is no resurrection without the soule it may be said to rise againe by accident Shall the same bodies in number or shall new bodies rise againe 1. The verie selfe same in number those truly without defect because Psal 34.21 The Lord keepeth all the bones of the Saints there shall not one of them be broken And there shall not a heire of your head perish Luk. 21.18 2. Because euery one shall beare in his bodie that he hath done bee it good or euill 2. Cor. 5.10 3. Because God hath consecrated the bodies of the faithfull to be Temples vnto himselfe d, 1. Cor 3 16.17 6 15 19 4. Because this corruptible bodie saith the Apostle 1. Cor. 15.53 must put on incorruption pointing with the finger a like quantitie and the verie same essence in number saith Tertul For he could not speak more expresly vnlesse hee should apprehend with his hands his owne skinne 5. Because the bodies of the wicked are subiect to the torment of hell e Math. 10 28 6. Because all that are in their graues shall heare the voice of God Ioh. 5.28 Men therefore shall not rise againe out of the fower Elementes as if they were made of a new matter as though the being the same againe could not be in the matter of an humaine bodie but onely in the forme thereof to wit in the soule as some vnconstant spirits would haue it and therefore man may bee said to rise againe the same in number Alber. oratio de Resurr for the form's sake namely the soule for although when a print is made in wax and marred againe the same forme remaineth not and therefore if it be againe made in the same wax it cannot bee called the same print in number yet the verie same wax remaineth so although the substantiall figure of mans bodie be confounded in the graue yet the bodie shal rise again the same in nūber because the selfe same matter with the properties making one and the same Indiuiduum indiuisible bodie shall be restored by the commaundement of God a Ioh. 2.18 7. Because Christ whose members wee are and to whose bodie our bodies shall be conformed receiued againe that bodie which he had caried about with him b Ioh. 2.19 8. Because it were absurd that Paule should be depriued of the reward of the Crowne in his bodie wherein he caried the markes of Christ So that euen as if a garment be ripped into pieces afterward bee againe sowed together it maketh all one garment no other in number or if the small wheele of a firelock bee taken in sunder afterward the ioynts therof also made cleane be ioyned and set together againe it is the same in number So shall the essence be all one of mans bodie which though dissolued shall againe be ioyned together by God and shall rise againe the infirmities and accidents being taken away which may bee wanting without destroying the essence And because God hath all the Elements readie at his beck no difficultie shall hinder him that hee may not command both earth and water ayre fire to restore that which seemeth to be consumed by them VVhat shall bee the forme or manner of the Resurrection When the last day shall appeare Christ on a sodaine and vnawares in the same visible forme wherein he ascended to heauen shall come in the clouds with Angels and thousands of his Saints Iud. 14. with the cheerefull voice of an Archangell and with the trumpet of God when at the voice and so at the sound of the trumpet Mat. 24.31 as in mount Sinai when the Law was promulged c Exod. 19.16 they shal be raised vp shal take againe their owne bodies who sleep in the dust to whom the act of coupling the soule and body togither a new after death or the returning of the soule at the commaundement of God into her owne bodie shall be the forme of Resurrection but they who shall be found liuing and remaining afterward in his comming shall be changed in a moment and in the twinckling of an eye 1. Cor. 15 52. d 1 Thes 4 15 16 this sudden change not of the substāce but of the quality of their bodies shal be vnto them in the steed both of death as also of resurrectiō that it might be true which is written Heb. 9.27 It is appointed vnto men that they shall once die When shall the Resurrection be Christ answereth But of that day and hower knoweth no man no not the Angels of heauen but my father only Mat. 24.16 What shall be the conditions and qualities of the bodies that rise againe Six especially are recited a 1. Cor. 15 32.43.53 1. Immortalitie for of mortall such as they are now they shal be made immortall 2. Incorruption of corruptible they shall become incorruptible it is sowne a bodie subiect to corruption it is raised in vncorruption 3. Spiritualnesse for of liuing creatures that is of such as are quickned with an humane soule and are maintained in this naturall and fraile life with outward succors as meats and other means ordained of God they shall be made b Gen. 1.29.40 1 Tim. 4.3 spirituall not in essence but in condition or qualitie by partaking of the gifts of the spirit 1. Because they shal be altogether ruled by the holy spirit 2. Because they haue wholly giuen themselues to the gouernment of the same spirit 3. Because being vpheld by the power of God they haue no neede of meates or other helps because they shall be endewed with an exquisite fine and sharp intelligence of the senses it is sowne a naturall body it is raised vp a spirituall bodie 4. Strength for of being weake and subiect to sundry calamities sicknesse and sorrowes they shall be made firme strong not subiect to any perturbation and able for it is sowne in weaknes but shall rise in strength and the soule shall so perfectly rule ouer the bodie that heauinesse and weight shall be no hinderance thereto whereby it shall come to passe that we shall be rapt with such a nimble motion of our bodies to meet the lord in the aire 1. Th. 4.17 5. Perfection for of being deformed altogether full of vncleannesse lame and filthy to behold they shall rise very beautifull comely to behold very seemely wanting no limme not young as children nor decrepit with yeares but of a ful age ripe and strong as also the bodies of Infants that die in their mothers wombe shal by that wonderfull worke of God receiue as Austin witnesseth such a body as
in time they should haue had Lib 12. Cap. 13. de ciuit Dei that of a perfect stature without vse but not without difference of Sexes c Math. 22.30 namely such as were the bodies of the first man and woman before the fall without any blemish or deformitie d Gen. 225 3.7 for seeing the resurrection is a certaine new creation or reformation it is meete that it should be conformable to the former and therefore very good that is perfect in it kinde and chiefly such as is the body of Christ to whō the bodies of the godly shal be made like but not equal e 1. Cor. 15.40 6. Clearnesse brightnesse and glory or excellencie beautie for the bodies of the iust shal be cloathed with heauenly glorie diuine beauty as with a robe although by distinct degrees as it is said 1. Cor. 15.40 The glory of the heauenly bodies is one and the glorie of the earthly bodies is another c. and Dan. 12.3 by the words of Christ Mat. 13.43 comparing them to the brightnesse of the Sun affirming that the Saints shall be like the Angels 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mat. 22.30 it is concluded that they shall be bright or cleare yet without preiudice to their substance quantity 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is a continuall accident to a bodily nature But the bodies of the vniust shall rise againe immortall and incorruptible indeede and yet subiect to suffer because they shall be vexed with vnmeasurable torments and sorrowes and shall cōtinually remaine on liue without food and other helps that besides their intent they may suffer due punishment saith Hierome in hell in eternall reproach and without light holden vnder infernall darknesse bound hand and foote in weeping and wailing Yet must we not dispute curiously of the manner and forme of the resurrection beyond the word of God What shall be the state of the Godly soules The glorious image of God shall shine in them 1. Their minde or vnderstanding shal be ful of wisdome and the knowledge of God which God shall immediately reueale vnto them by no seruice of men or Angels because God shall be all in all 1. Cor. 15.28 that is he shall worke in all the elect all those things which appertaine to their full and perfect blessednesse but yet in that measure wherunto euery one was appointed by God a 1 Cor 13.12 Eph. 4.14 23 Col. 1.10 2. Their will shall be ful of iustice holines the perfect loue of God their neighbour shall be most ready earnest to performe obedience vnto God b Ezech 11.19 3. All their affections shal be most pure not grosse nor muddy nor shal they disquiet their minds finally there shal bee a perfect 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or comlye disposition of all the faculties of the soule For then saith Bernard God will fulfill the rationall soule of the godly with the light of wisdome the irrationall part of the soule with reasonablenesse the angrie part with perfect quietnesse What is the end of Resurrection That all mankinde entirely might be iudged at the tribunall seat of God and so the rewards of obedience giuen to the godly and to the vngodly their deserued punishments c 2 Cor 5 10 Ioh 5 29 that is that those wholy in soule and bodie may enioy a blessed and perpetual happinesse wirh Christ their head and these wholy may be deliuered to eternall torments with Sathan their head and his wicked Angels and so that Christ may raigne truely and perfectly for euer To be short that the Church might tryumph gladly with Christ her Spouse for euer and the enemies of Christ might for euer lie prostrate and subdued vnder his feet What is the vse of the Doctrine of Resurrection 1. It is a common comfort 1. Against all calamities persecutions sicknesses and despights wherewith our bodies are molested in this life a Ioh. 19 25 2. Against our sorrow for the death of friends b 1 Thes 4 13 3. Against the terrour of death approaching c Revel 14.13 2. It is a bridle whereby we are withdrawne from sinne as a spurre wherewith we keepe our bodies holy and pure vnto immortall glorie and by which we are stirred vp to goe on forward in true godlinesse and holinesse Whereupon saith Hierome Whether I eate or drinke or doe any thing else alwaies that terrible voice soundeth in mine eares Arise yee dead come vnto iudgement 3. It warneth vs that wee honour the bodies of the Saints that we bury them honorably and that wee keepe cleane those places wherein the bodies of the Saints as it were brought a sleepe do lie hid vntill they shall bee raised vp by the trumpet of the Archangell What is the contrarie hereunto The errour of the Atheists who call death the last end of all things and the destruction of the whole man which was also the errour of the Sadduces who professed that there was no Resurrection of bodies and that there was a mortalitie of the Soules 2. The 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Regeneration and transmigration of the soule from one bodie to another an errour of the Pythagoreans who affirme that Euphorbus was turned into Pythagoras and Homer into a Peacock The errour also of the Chiliasts who abusing that place Reuel chap. 20 ve 5. by which a certaine number for an indefinite is signified the time wherin we remaine now vnder the protection of Christ in his kingdome which is the church Imagin that Christ shal raign on the earth a thousād years together with the Saints in great delights exceeding pleasantnesse of bodie when on the other side the Scripture affirmeth that Christs kingdom shall be eternall and that there shall be no end to the blessednes of the elect nor to the torment of the reprobate 3. The errours of such as are curious whereof some dreame that the soules shall rise with the bodies as though man dyed wholy others as the Maniches that the soules shall put on new bodies in steede of the former by that meanes making a creation of new bodies not a resurrection of the same others also that the soules being separated from their bodies doe sleepe and shall bee raised vp with the bodies 4. The opinion of Hymenaeus and Philetus who not discerning the spirituall resurrection from the bodily said the resurrection was past alreadie a 2. Tim. 2 18 5. Their Errour who teach that by the resurrection bodies shall be essentially changed into the nature of spirits 6. The doating opinion of Origen who taught that an Ayrie or diuine bodie should rise againe but not a fleshie 7. The errour of the Mahumedists and Saracens who imagine that meates and drinke shall in verie great abundance be ministred to the blessed and that they shall haue plenteous exercise of carnall pleasure moreouer also that the bruit beasts shall bee raised from the dead The eight and
From the resurrection of bodies for there would be no neede of the rising againe of the bodies of the faithful if there were not a life whereunto they should rise Moreouer the articles concerning GOD of Christ of the Prouidence and of the Iustice of GOD of the soules Immortâ—â—â—â—e of the resurection of bodies of the last iudgement could not stand vnlesse this article of life eternall bee annexed vnto them 4 From the handwriting of God written in the soule of euery one for the soule it selfe often teacheth vs there remaineth a iudgment with the feare whereof they are vexed who liue wickedly and they are renued in hope who loue godlines 5 From an Argument tending to absurditie because if only in this life that is if we hope in Christ for this life sake onely so that our faith hath respect to nothing else beyond this life we were the most miserable of all men 1. Cor. 15.19 6 From the testimonies of Scripture Dan. 12.2 some shall awake vnto euerlasting life Math. 25.46 The iust shall goe vnto life eternall Iohn 10.28 I giue vnto my sheepe eternall life Hebr. 13.14 Here we haue no continuing Citie but we seeke one to come 1. Iohn 25. This is the peomise that he hath promised vs euen eternall life 7 From examples for Enoch beeing translated heere into and afterward Elias were as an earnest penie thereof a Gen. 7 24. Heb 11 8 2 Kings 2 11 So was Christ also ascending into the heauen whose pleasure is that where he himselfe is we should be with him likewise Iohn 14.3 and 17.24 8 This an article of our fath I beleeue that life euerlasting What are the Epithites whereby it is commended in Scripture 1 In commendation it is called the kingdome 1 of God 2 of the father 3 of heauen b Math. 7 21 2 Metaphorically Abrahams bosome c Luk. 16 22 by a Metaphor taken from the bosome of parents wo are said to haue and carie their little children in their bosome because the faithfull like deerely beloued children being recouered out of this miserable world are cherished and refreshed in the embracing of the father of all the faithfull and are safe and free from all the perilous stormes of this life And there is a place wherin Christ hath prepared vs a mansion as himselfe declareth Math. 8.11 Many shall come from the East and from the West shall sit downe with Abraham Isaack and Iacoh in the kingdome of heauen Augustine though where it should be Epist 99 ad Evodion confese Lib. 9 3 confesseth he knoweth not yet defineth it to bee an habitation of secret rest and affirmeth that therein liâ—â— the spirits of the blessed and there they enioy the gladsome presence of God 3 Analogically or by proportion Paradise or a place of delight and pleasantnesse e luk 23.43 by allusion to that garden planted in Eden of the situation whereof it is fond to dispute seeing it is manifest that the vniuersall earth was made waste by the Deluge 4 The house of the father a Ioh. 14.2 5 Metonymically the fulnesse of ioyes b Psal 16.11 6 The Lords ioy c Math. 25.21 7 The new holy and durable Ierusalem that shall be d Heb. 13.14 Reuel 21.10 8 An inheritance immortall and vndefiled and that withereth not reserued in heauen e 1. Pet. 1.4 9 The glorie of God because that eternall life consisteth in the communication of Gods glorie Rom. 3.23 All haue sinned and are destitute of the glorie of God 10 Our glorie for this is that alone wherein we may rest safely 1. Cor. 2.7 We speake the wisedome of God in a mysterie euen the hid wisedome which God had determined before the world vnto our glorie 11 Rest f 2. Thess 1.7 12 Refreshing g Act. 3.19 13 Peace h Luk. 1 79 14 So great happinesse as cannot be contained neither in the eies nor eares nor mind of any man i Psal 31 20 Isai 64 4. 1. Cor. 2.9 But why is it called eternall Because it shall neither be temporarie or determined in any certaine limits neither is it short vaine or subiect to any change as this our life is k Gen. 3 19 Ioh 14 5. and although it haue a beginning yet shall it neuer be taken away from them to whom it shall once be giuen l Math. 25 34 but shall last for euer without end What is life eternall It is a glorious estate wherein the elect being most perfectly ioyned vnto Christ their head after the Resurrection that shall be of the dead m Rom. 8 29 1 Câ—r 15.49 Phil. 3.21 Reve. 2 31 shall know God with his Angels in heauen after such a manner that we are not worthie yet to speake of and shall enioy his presence and praise him for euer hauing obtained the soueraigne good that Christ hath purchased for vs and shall be conformable vnto his likenes in bodie and soule as he is man Or it is the state of the blessed after this life wherein shall be a perpetuall acknowledgement of God perpetuall righteousnesse without sinne and death continuall ioy free from trouble griefe heauines and mourning n Ioh. 17.13 24 Isa 25 8. Reve 7.16 17 21.4 In a word eternall life shall be a certaine perfection of soules and bodies wherein there shall be nothing blame-worthie but according to the pleasure of God all things shall perfectly serue the will of Christ the Creator and Redeemer VVhat are the causes of euerlasting life The principall cause is God who of his mercie and free goodnes giueth and bestoweth it on vs through and for Christ our mediator a luk 12 32 Rom. 6 23. Eph. 1.5 2.5 luk 12.32 Iohn 6.40 This is the will of him that sent mee that euery man which seeth the sonne and beleeueth in him should haue euerlasting life and 1. Iohn 5.11 The meritorious very efficient cause is Christ onely Iohn 14.6 I am saith hee that way and that truth and that life The instrumentall offering and reuealing is the Gospell b Rom. 1.16 17 The instrumentall receiuing cavse is faith 1. Pet. 1.9 Receiuing the end of your faith euen the saluation of your soules The sealing cause is the holy Ghost c Eph. 1.13 14. but good workes and afflictions are not the cause of receiuing but the way of the kingdome saith Bernard And Act. 14.22 Through many tribulations must we enter into the kingdome of heauen Why is the gate called straite and the way narrow which leadeth vnto life Math 7.14 1 Because it was vtterly vnknowne and not to be found out by humane reason but Christ hath reuealed it vnto vs. 2 Because there is one onely passage vnto life through Christ not many 3 Because few enter in thereat if we compare them with the fashions of the world as the way of vertue compared to the waies of vices is narrow for that it hath but
Christs bloud doth take away the thirst of the soule 3 As wine doth make glad the heart of man b Psal 10.15 so also the promises concerning Christ do make glad the soule 4 As wine doth heat the bodie and maketh vs more cheerefull and readie to doe our businesse so the bloud of Christ receiued by faith doth quicken the soule vnto all good motions and so the vertue of the spirit doth stirre vs vp and maketh vs more nimble vnto all good wokes 5 As wine driueth away coldnes so the bloud of Christ driueth away the coldnes of loue and charitie 6 As win◠maketh vs more secure and more bold so the bloud of Christ receiued by Faith doth make vs secure and quiet before God and more constant in confession that there may be nothing at all which we ought to feare 7 As wine maketh vs wise so the bloud of Christ receiued by faith maketh vs wise in the confession and commemoration of Christs benefits 8 As wine driueth away the palenesse of the face maketh the face of man to shine as with oyle c Psal 104 15 so the bloud of Christ doth turne the colour of the soule being pale with feare of death into the verie colour of the Rose that is to say it appeaseth our consciences it maketh vs faire in the presence of God that wee may appeare before him with a fayre and ruddie face that is to say iust and accepted What if bread such as wee haue and wine be wanting in some countries with what signes is the supper to be administred With those earthly nourishments and corporall meats which all doe vse in that countrey in stead of bread and wine meate and drinke for this doth agree with the minde of Christ From hence it was granted to the Nouergian Priests as Volaterranus witnesseth necessitie requiring it that they did conscrate the mysticall cup without wine with that which they had in common seeing that wine caried into the countrey is quickly corrupted by the great force of the cold VVhat need is there now of those two signes that is to say of bread and wine seeing that the whole humanitie of Christ consisting of his parts of bodie and bloud doth liue glorious in the heauens and by reason of concomitancie that is to say a naturall ioyning together of the liuing bodie and the bloud the whole may be signified and giuen in seuerall kindes and where the quicke bodie is present there also must the bloud and soule be present and by reason of the hypostaticall vnion the diuinitie also may be there and so there may be no controuersie moued concerning those things that be equiualent but one may suffice in steed of two From whence is that Rime of Thomas Caro cibus sanguis potus manet tamen Christus totus sub vtraque specie that is to say The flesh is meate the bloud is drinke yet Christ remayneth whole vnder both kindes 1 Because the same reason of concomitancie doth belong to the Priests which notwithstanding celebrating the Masse will alwaies vse the whole sacrament 2 Because Christ Iesus who is the wisedome of the Eternall Father commending to his Church nothing superfluous ordayned those two signes and of set purpose commended the vse of the cup to all saying Drinke ye all of it to signifie the drinking of one and the same bloud shed for many common to all the faithfull without difference of Nation of sexe of estate But for mens conceipts the commaundement of God is not to bee violated who called distinctly and exactly bread the bodie not the bloud and wine the bloud not the bodie Neyther can the Church change the matter or forme 3 Because neyther for the connexion of parts in the thing signifyed is a diuulsion or diuision of the parts to be made in outward rite or ceremonie 4 Because there is not made an inclusion of Christ into the Sacramentall signes For Christ is present in the Supper not for the bread but for the man 5 Because that bodie and that bloud of Christ is not in this action represented vnto vs sacramentally as now the whole indiuided humanitie of Christ doth liue glorious but so farre forth as they were offered vnto death for vs vpon the crosse the bloud being shed out of the bodie for the words added to the signes doe plainly crie that the bodie and bloud of Christ are offered and exhibited to vs in the Supper as things separated in the sacrifice of the Crosse From whence we must conclude seeing that the concomitancie of the bodie and bloud cannot agree to the death of Christ for to be in the bodie and to be shed out of the bodie are things contrarie that that concomitancie is directly contrarie to the institution of Christ Neyther is the hypostaticall vnion of God and man therefore broken which is not broken in death although the soule and bloud be separated from the bodie Rightly therefore Beda The bread is referred to the bodie of Christ mystically the wine to the bloud And the ancient fathers spake no otherwise of this mysterie then if daily in the administration of the Lords Supper he should be slaine die and be sacrificed for vs This is in the cup saith Chrysostome which flowed out of his side and we are partakers of it But what If a man at this day be conuersant in those places where one part of the Supper is taken from the laity shall he altogether abstaine from the vse of the communion It were farre better for him to abstaine especially if hee haue learned out of the former doctrine of the Gospell that that corruption doth fight with the word of God For it is a great sin to consent to the least pollution of Christs institution against conscience Rightly therefore Ambrose He is vnworthie of the Lord which doth celebrate a mysterie otherwise then it was deliuered of him for he cannot be deuout which doth presume otherwise then it was giuen from that author What did Christ when he had taken the bread Hee instituted signes of a second kind that is the outward actions of them which do administer the Supper or rites of dispensation of the Lords Supper wherein he went before all ministers by his example What rites are they Hee gaue thanks to the father to whom he gaue all the thanks of our redemption as it were the chiefe cause thereof and in the vse as well of the Supper as of daily meat and of other things he taught vs to doe the same a Iohn 6.11 1 Tim. 4.5 by his example Moreouer also with blessing and thāksgiuing for the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is blessed and gaue thanks are vsed one with another Mat. 26.26.27 concerning the Lords Supper Mark. 14.22.23 not with the signe of the Crosse as the popish Cleargie ignorantly doe thinke as though he vsed coniuring but with blessing that is with prayers vnto God he prepared he appointed and he sanctified the bread
faith and to shewe their Pastors what they think of the Doctrin taught like as Peter commandeth that VVe should be ready alwaies to giue an answere to euery man that asketh a reason of the hope that is in vs. 1 Pet. 3.15 Is it gathered from this Pronoune 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is himselfe that euerie one is to bee left to his owne priuate iudgement and that the Sacrament is not to bee denyed to any man comming to the Lords table No because all are not sufficient to examine themselues neither is it manifest concerning all whether they are or are not of the Church neither is it sufficient for them which by a lawfull knowledge going before haue beene iudged impenitent and therfore accursed out of the Church that they should be thought fit and to haue truely repented if after any manner of fashion they present themselues againe at the Lords table Who doe come vnworthily to the Lords table Not they which are simplie subiect to sinnes or any weake in faith seeing that the Supper is instituted especially for the weake And the Centurion said rightly Lord I am not worthie that thou shouldest come vnder my roofe Mat. 8.8 But they which know not what this thing is and which are all together void of the feare of God or of repentance and faith and doe continue in sinnes against knowledge In like manner they which doe nourish confidence of their owne strengths superstition and hypocrisie and false worships which doe maintaine manifest errors or doe liue in strife doe still keepe an euill purpose of fostering anger lust or other bad affections or doe despise the poore or doe come not as it were to a mysticall but as it were to a common or prophane table VVhat is the punishment of them which eate vnworthily As there are diuers degrees of vnworthinesse so the punishment or iudgement is vnlike the cheefe degree of vnworthines precisely so called is to come to the mysteries of faith without faith or any repentance which is the vse of vnbeleeuers castawaies hypocrites and wicked men They therefore which so come are guiltie of the bodie and bloud of the Lord the imputation of his death is laide vnto them that is the death of Christ it returneth vnto death not vnto life to them and as Basill speaketh They doe beare the offence of Christ crucified euen as they who through vnbeleef crucified him corporally For these men doe esteeme the bloud of Christ profane and they haue him in no other account then as an hainous offender a Heb. 10 29 concerning these men it is said he that beleeueth not shall bee condemned Mar. 16.16 These therefore doe vndergoe the iudgement of condemnation vnto euerlasting torments a 1 Cor. 11.32 Another degree of vnworthinesse taken more moderately is of the beleeuers which doe not discerne or iudge of the Lords bodie that is which although they are not altogether voide of faith yet they haue a faith as it were faint and weake and therefore not as it were effectuall by charitie and repentance neither doe they discerne the mysticall bread of the Lord from common bread but handle it vnreuerently nor in that manner as the Lord appointed it To these iudgement is threatned Paul 1. Cor. 11.29 saying Hee which eateth and drinketh vnworthily eateth and drinketh his owne damnation that is by eating and drinking he drinketh it and calleth for it But this iudgement is not of eternall damnation but of temporall punishment which the Lord doth inflict in this worlde euen vpon his owne faithfull ones which doe sinne as it is manifest out of the words following of the Apostle wherein hee doth rehearse examples of this iudgement diseases and the death of the bodie For this cause many are weak sick among you many sleepe and especially out of verse 32. where hee saith That we are therefore iudged ihat wee should not bee condemned with the wicked but that wee should be chastised of the Lord. And this iudgement is of correction and discipline To whom therefore is the Lords Supper to be giuen To all the faithfull members of the Church which can examine themselues and are taught in the mysterie of faith and can shewe forth the Lords death for to this mysterie is required the examination of a mans owne selfe and this shew forth the lords death And therefore not to Infidels not to infants not to madmen not to them that are ignorant of the mysteries or to them which knowe not what is done not to the impenitent not to them which are excommunicated by the lawfull iudgement of the Church not to the polluted either with manifest errours or with any notorious wickednesse vnlesse they haue first satisfied the Church and giuen a testimonie of their repentance Finally not to the deade nor for the dead For the oblations of bread wine which were offered in times past by the friends of the deade after a heathen custome went to the vse of the poore In like manner the sacrifices and offerings which Cyprian saith were offered for Martyrs were in his vnderstanding praises and thankesgiuings vnto God in that it pleased him to afford his Church such excellent lights as they were Are godly and honest persons to bee kept from the Lords Supper for beeing in warre or hauing controuersies depending in Lawe No for actions and lawfull warres are a part of that politique order which the Gospell doth not abolish And Constantinus and the soldiers with him which were now in the battell readie to put to the sworde the huge armie of Licinius were iustly admitted to the Lords Supper And Melchisedech receiued Abraham returning from the battell and blessed him a Ge◠14 17 And good men may without bitter hatred and desire of hurting each other dissent about inheritances contractes and other like businesses But yet both soldiers and those that goe to Lawe when they are about to receiue must bee admonished to lay aside hatred strife and other vices which happen not of themselues but by accidentes to warfare and suites in Lawe What is it to make difference of the Lords bodie 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is to discerne a thing and to seuer or exempt it as it were from the common order and to account it and vse it more honorably then the rest as in Iude verse 22. wee are bidden 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to make a difference betweene sinners that are recouerable and those that are obstinate And 1 Cor. 4.7 Who hath made thee more excellent 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 therefore to discerne the Lords bodie is to distinguish that breade as a most precious signe of Christs bodie from other things and to vse it with fit deuotion and therefore with faith repentance and most high reuerence not to come vnto it as to common bread and drinke but as vnto the mysterie of a thing of all other most precious Doe they of the first sort of vnworthy communicants that is to say
his Angels charge of thee that they keepe thee in all thy wayes least thy foot should dash against a stone a Gen. 14.7 Exod. 33.2 Psal 34.8 and by defending their life from their enemies and from all dangers b 2. King 6.17 Act. 12.8.11 or else by executing Gods iudgements against the enemies of the Church in the behalfe of the elect as we may gather out of Gen. 19.10 2. Kin. 19.35 Act. 12.23 Also by suggesting into the mindes of the godly holy cogitations and by mouing of them and furthering of them to euery good thing c Act. 10.4.5 for the good Angels neuer put into our mindes any thing contrary to the law of God d Gal. 1.8 3.9 Act. 7.53 Luk. 1.19.20 Act. 1.11 2. Kin. 1.3 Also by helping them and comforting of them e Gen. 16.7 2. Kin. 1.13 Act. 27.23.24 Againe in the time of death whilest that they do attend vpon the faithfull in the very pangs of death and so carry their soules into the ioyes of heauen as is cleare in the example of Lazarus f Luke 16.22 Lastly in the end of the world when they shall gather together the bodies of all the faithfull that being vnited againe to their soules they may rise againe to life g Mat. 24.31 Mat. 13.41 And they shall seperate the wicked from among the iust and shall cast them into a fornace of fire and shall leade these into the kingdome of heauen Haue particular men or countreys and Cities some one good and certaine Angell appointed to defend them and an euill Angell to tempt them It may be gathered from the words of Christ that ordinarily euery elect child of God hath some one certaine good Angell appointed of God to keepe them Math. 18.10 where it is said Their Angels do continually behold the face of my Father In like maner out of the 12. of the Acts 15. where the faithfull which were assembled in the house of Marke said of Peter knocking at the doore It is his Angell for the beleeuers spake there according to the common opinion receiued among the people of God And that this is the opinion of the Fathers it may appeare out of Augustines 1. booke of Meditations chap. 12. This also saith he I iudge a singular blessing that from the very moment of my birth God hath giuen me an Angell of peace to keepe me euen to my very end But extraordinarily it is cleare by the Scriptures that as oft as need requireth many Angels haue bene sent to seuerall beleeuers to defend them Psal 34. So the Angels are said to pitch their tents about those that feare God The same is to be thought of euery countrey For Dan. 10.13.20.21 and 11.1 and 12.1 it is said that the Angell of God did fight against the King of the Persians and that each of their Angels did defend that kingdome which was committed to his charge Concerning euill spirits we learne thus much that sometime one man is vexed by one and the selfe same euill spirit as may be gathered out of the historie of Iob 1.12 And sometime that many haue bene molested by one and the selfe same euill spirit as in 2. Chron. 18.21 one euill spirit deceiued many Prophets Also we reade that sometime many euill spirits did molest one and the selfe same man as Luke 8.30 a legion of diuels did possesse one man But that God hath appointed to euery man one euill Angell cannot be gathered out of any place of the Scripture Whether can there arise dissentiōs and discords by our meanes amongst the good Angels as Dan. 10.13 it is sayd that the Prince of the Persians fought against the Prince of the Grecians A learned interpreter answereth that by the names of Princes are not signified the Angels which had the defence of the kingdomes of the Persians and the Grecians but those men which at that time were Princes of Persia and Greece That this should be the meaning of the words that the Angell fought against Cambyses at that time king of the Persians for the space of one thirtie daies that is to say that he did hinder his cruell Edicts and plots made to keepe the people of God still in captiuitie and more grieuously to oppresse them least they should be put in execution but that there should come after him the Prince of the Grecians to wit Alexander the great who should asswage the furie of the kings of Persis that was kindled against the people of God which also came to passe as histories do testifie But the Schoolemen answer that there is the greatest consent amongst the Angels in regard of will because they are blessed and amongst those which be blessed there is the greatest peace but yet there may be amongst them some diuersitie of iudgement to wit being ignorant of the decree of God which is not alwayes made manifest to the Angels some thinke they should do thus and some thinke they should do otherwise But it is not the diuersitie of opinions but the contrarietie of wils that ouerturneth friendship Haue those Angels which neuer sinned neede of Christ the Mediator The Angels had need of a Mediator indeede not of redemption from sinne for in that sense Christ is the Mediator betweene God and men a 1. Tim. 2.5 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but of conseruation in goodnes and grace and of * combining them againe vnder one head to wit that they might be againe vnited with the elect vnder one and the same head Christ that so they might cleaue vnto God inseperably and without all danger of falling in time to come And so by this meanes that their righteousnes and integritie which is imperfect in the sight of God b Iob. 4 18. might be couered before God with that most perfect and infinite righteousnesse of Christ for which cause it is said Ephes 1.10 that God did purpose with himselfe to gather together againe as it were vnder one head all things which be in heauen and earth that is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to bring them againe vnder one common head to gather them againe together and as it were to recall them backe againe to their head and to their beginning Are we to pray vnto the Angels or to worship them with any religious worship The Angell answereth Manoah Iudg. 13.16 If thou wilt offer a burnt offering thou shalt offer it to Iehouah and Christ saith Mat. 4.10 Thou shalt worship the Lord thy God and him onely shalt thou serue And Paul condemnes all seruing and worshipping of images Col. 2.18 The Angell Reuel 19.20 forbids himselfe to be worshipped as also chap. 22.9 because the office of a Mediator agreeth to Christ alone And the Angels themselues are but creatures and do acknowledge themselues to be fellow-seruants of God with vs. Neither as Augustine saith do the holy men themselues nor the Angels desire that to be giuen to them which they know to be due to God
a Col. 2.15 and our captaine but also our defender vnder whose standard if we fight couragiously we shal get the victorie according to that promise Gene. 3.15 concerning Christ that he should breake the Serpents head And Rom. 16.20 The God of peace shall shortly tread downe Satan vnder your feet and Ioh. 16.11 The Prince of this world is iudged alreadie and that comfort Ioh. 16.33 Be of good comfort I haue ouercome the world as also that we haue the good Angels our keepers and defenders against the wicked being of greater power then they What things be against this doctrine 1. The error of the Sadduces which affirmed that the wicked spirits were not indeed substances but euill affections and wicked thoughts which our owne flesh doth suggest vnto vs. 2. The heresie of the Manichees and Priscillianists who affirmed that the diuels were created such as they are now 3. Origens error who thought that the diuels should one day returne to the Lord and be saued cleane contrarie to the sentence of Christ who saith that the diuels shall go into euerlasting fire Mat. 25.41 all which are confuted by those things which haue bene spoken before The eighth common Place of Man What meane you by this word Man NOt the bodie alone or the soule alone but that which is compounded of both soule and bodie being knit together by a most friendly and streight bond in one person Why did God make man the last of all his workes 1. To the end that because he would make him such an one as should consist of bodie and soule before he was made he might haue all things prepared which do belong to the happinesse of either both of bodie as also of the soule 2. That he might vse the things created to the glorie of the Creatour 3. That the Epitome of the whole world might be described in man as it were in a little mappe and so he might be Gods Little world and as it were a Compendium of the things that were before created 4. Because God would communicate himselfe vnto him and take pleasure in him Who is the Creator of man Gen. 1.26.27 Iehouah Elohim the Lord God that is to say the Father Sonne and holy Ghost who did create man after his owne image immediatly that is without any meanes or without the helpe of the Angels How manifold did God create Man Twofold Male and female created he them to propagate such as shoâ—â—d be like themselues in the world a Gen. 1.27 Did God create them both after one manner No for first he created the man and then the woman againe he framed man of the dust and woman of the ribbe of man b Gen. 2.7 â—2 Wherefore did not God create the man and the woman at once as he did the Angels To the end that as God is one beginning of the creation of all things euen so one man might be the beginning of the generation of all men so as whilest all men know themselues to spring from one man they might loue one another euen as one man and might be knit together by one common bond of blood a Act. 17.26 Why was the woman framed out of the side of man and not of some other part of the body Because she was prouided to be neither a mistris not a maide for man but his mate neither was she to be taken out of his head nor his feete but out of his side that he might vnderstand she was to be placed neare vnto himselfe whom he had learned to be taken out of his side In a word because as the woman was framed out of the side of man when he was asleepe euen so the Church was redeemed by the blood and water which flowed out of the side of Christ sleeping on the crosse b Ioh. 19.34 Eph. 5 25.26 Of how many parts doth man consist Of two the bodie and the soule c 1. Thess 5.23 Whence was the bodie taken Out of the clay or the slime of the earth whereupon he was called Adam of Adamah signifying red earth and Homo ab humo or rather 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pariter quia homo est animal politicon man of a word that signifies the earth therefore Paul saith 1. Corin. 15.47 that he is of the earth earthly which Tertullian in his first booke of the Resurrection keeping the Greeke word interpreteth slime He is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the Grecians from his forme because he hath his face vpward or of looking vpward agreeable to that excellent speech If then ye be risen together with Christ seeke those things which are aboue where Christ sitteth at the right hand of God Minde those things which are aboue and not the things which are vpon earth Coloss 3.1.2 Which etymologie Ouid hath expressed elegantly in the first booke of his Metamorphosis Whilst other creatures downe do looke vpon the earthly mold To man he gaue a face vpright the skie for to behold Was not the bodie of Adam framed of the foure elements The foure humors whereof his bodie doth consist do proue that Why then doth Moses make mention onely of the earth Because the denomination or name is giuen of the predominant or greatest part What doth this teach vs that his bodie was framed of the clay It doth put vs in mind of our originall to wit that we as well as other liuing creatures are of the earth and therefore that we should not be proud seeing we must returne thither againe a Gen. 3.19 What is the essentiall forme of man It is the Soule Whereof is this word Soule deriued 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Of a Greeke word that signifies wind or breathing the Grecians call it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of cooling or refreshing What then is the Soule a certaine wind or blast No but it is not bodily or materiall and therefore indeed a Spirit or a spirituall essence which being seuered from the bodie hath his being How do you proue that the Soule is a spirituall substance Genes 2.7 It is said that God breathed into mans nostrils the breath of Rather of liues which must be noted for the soules immortalitie life Eccles 12.7 Salomon speaking of death saith that then the spirit returneth againe to God that gaue it And Christ in his passion Luke 23.46 saith Lord I commend my spirit vnto thee And Steuen Act. 7.59 Lord Iesu receiue my spirit And Math. 10.28 Do not feare them who kill the bodie but cannot kill the soule Besides Luke 23.43 Christ said to the theefe This day shalt thou be with me in Paradise Now he was not with him in bodie ergo in soule Moreouer also the soule is a subiect capable of all vertues vices arts and sciences and if the soule be once taken away the liuing body perisheth Therefore to conclude it is not an accident but a substance not depending of the being of the bodie After what manner was the
dying What then should haue become of man in the conclusion if he had not sinned should he haue euer liued vpon earth No but he should in the end haue remoued into heauen indeed without death which is the dissolution of the soule from the body but yet not without some change such as the Apostle speaketh of 1. Cor. 15.51 shall be in the bodies of the elect who shall be then liuing in the comming of the Lord they shall remoue hence into heauen What things be contrary to this doctrine The errour of the Pelagians who affirmed that man should haue died although he had neuer sinned against those speeches Gen. 2.17 and 3.3 Rom. 5.12 and 1. Cor. 15.21 The twelfth common Place of Mariage What thinke you of Mariage is it a diuine humane or politike constitution IT is diuine 1. because it was instituted by God in Paradise a Gen. 1.27 2.15 betwixt Adam and Eue in their innocencie they then bearing the true image of God 2. Because it was a type of that truly diuine and spirituall mariage which was to be betwixt Christ and his Church b Ephes 5.23 3. Because it was ordained for the propagation of the Church and for the further helping forwards the saluation of man It is also humane or politike or as I may say of humane constitution 1. because it was instituted for the propagation of mankind and ciuill societie vpon earth for in heauen they marry not but are like the Angels of God Mat. 22.30 2. Because for the most part it dependeth vpon the honest constitutions made by man for that purpose How proue you that mariage was instituted by God Gen. 2.18 God said that is in his most wise counsel decreed and ordained it is not good for man to be alone let vs make an helper or companion of his life like vnto him and when he could finde none for Adam before him God brought vpon him a dead sleepe and whilest he was asleepe and so being brought as it were into an extasie voide of griefe and was naturally ignorant what was done took one of his ribs and thereof made woman whom he brought vnto Adam who being led by the spirit of God did prophesie saying This is bone of my bone and flesh of my flesh she shall be called Ischa that is Vira Mannesse because she was taken out of man being as it were alter-ipse a second self For this cause shall man leaue his father and mother and cleaue vnto his wife and they shall be one flesh And after the deluge God confirmed mariage and blessed it saying Increase and multiply b Gen 9.1 At length the Sonne of God himselfe restored it being somewhat decaid c Math. 19.4.5.6 honoring the same both with his presence and miraculous gift d Ioh. 2.11 c. To conclude God not onely instituted mariage but also stirreth vp mutuall loue betweene the bride and the bridegroome and furdereth mariage e Genes 24.14 50 51. Whence it followeth first that mariages are not by chance or depending on mans arbiterment onely but are fatall and gouerned by Gods prouidence Secondly that mariage is a good and a holy thing Thirdly that it is to be vndertaken in the feare of God and inuocation for his direction But are not Moses and Paul contrary one to another where it is said Gen. 2.18 It is not good for man to be alone and 1. Cor. 7.1 g Gen. 2.18 It is good for man not to touch a woman h 1. Cor. 7.1 No for that Paul speaketh first of good which is profitable and not of honestie and he doth not oppose good vnto vice or sinne but vnto inconuenient Secondly because that in Genesis is vnderstood of the species or greatest part of mankind which wold decay if it were not continued and increased by mariage neither can a man liue chastly without mariage but Paul speaketh of certaine indiuidua or persons hauing the gift so as they can liue chastly without mariage for of others he saith It is better to marrie then to burne i 1. Cor. 7.9 But tell me whether Paul speaking of a virgin 1. Cor. 7.38 k 1. Cor. 7.38 and saying He that bestoweth her not in mariage doth better do meane that virginitie deserueth more the fauour of God then mariage He speaketh onely of some outward commodities of the single life for the present necessitie that is imminent persecutions l verse 26. and for that the vnmaried is more expedite and fit to teach to serue the Church to vndergo the dangers of his profession and the duties of piety with a better and freer mind m verse 32.34 and insinuateth more difficulty to be in mariage then in the single life as he speaketh concerning the maried Such shall haue trouble in the flesh n verse 28 and more distraction of thoughts and care for the things of this world o vers 33.34 and therfore that the single life is more profitable vnto him that hath the gift of continencie and lesse subiect to distractions and troubles and in this respect more blessed then mariage p verse 40. Notwithstanding the godly maried may also care for those things which belong vnto the Lord as Abraham Isaac Iacob Zacharias Iohn Baptists father and the like What is contrary to this doctrine concerning the efficient cause of Matrimonie The heresie of Montanus the Tatians Saturnians Manichees Marcionites Priscillianists Encratites who condemned mariage as the doctrine and worke of the diuell Pope Syricius differed not much from this heresie who called matrimonie vncleannesse of the flesh in which no man might please God Vnto all whom that saying of S. Paul is to be opposed 1. Tim. 4. 1. Tim. 4.1.2.3.4 Of the matter of Mariage Of how many and of what manner of persons ought Mariage to consist Of two onely one man and one woman for so saith the Lord Two shal be one flesh a Gen. 1.27 2.24 Mat. 19.5 and so many suffice for procreation of offspring But whenas the maried couples giue themselues mutually one to another they are both the second causes efficient and they also the matter of mariage What is contrary to this Polygamie not of hauing many wiues successiuely when one succeedeth another but of enioying more then one at one and the same time Gen. 4.19 which corruptiō of lawful mariage begun in Lamech of Cains race and was afterwards permitted vnto the Fathers not for wantonnesse but for increase of an holy seed both for that politick customes were at that time as also that God might thereby manifest his promise of an innumerable seede to spring of a few But Christ condemned it afterwards Mat. 19.8 5.32 saying It was not so from the beginning and declaring that who so putteth away his wife and taketh another committeth adulterie For that God being about to giue Adam a wife tooke not two or more but one ribbe out of
will be thy God and of thy seede after thee Gen. 17.7 Is Originall sinne the sinne of another or is it euery mans proper sinne It is another mans sinne because being committed by Adam it is deriued to vs from the same author and yet is not lesse proper to any one of vs then it was to Adam First because Adam sinned not as a priuate man but as head of all mankind 2. Because as mans nature communicated by him becomes euery mans owne nature so also his sin communicated by propagation and death vvhich entred by sin becomes euery mans ovvne sinne 3. Because the opposition betwixt the obedience of Christ the disobedience of Adam requireth it to be so d Rom. 5.18.19 As therefore the obedience of Christ is so communicated to his members that euery faithfull person may call it his owne so the vnrighteousnes of Adam is so made common to all men that euery man is punished for his owne fault May the sinnes of other parents be said to be conueyed into their children as the sinne of Adam is said to be The case differeth because that first sinne was not so much personall and proper to Adam as natural that is common to al mens nature which originally and naturally was in his Loynes therfore truely originall But other sinnes of Adam and of other men were truely personall Of which Ezech. 18.20 The sonne shall not beare the iniquitie of the father but the soule that sinneth shall die Yet it shall be no absurditie if wee say that the sinnes of our next parents and auncestors are communicated to their children by corrupt seed their bodie being first stained with sinne and after the soule being infected by the bodie whence is is said Exod. 20.5 I will visite the iniquitie of the fathers vpon the children But that children are not alwaies borne like to their wicked parents it proceedeth from the speciall grace of God Is Originall sinne a Substance or an Accident It is no substance for then it should be either a soule or a bodie but the bodie and soule in respect of the substance are the good creatures of God which are also as yet created by God wherefore they are not sinne Neither is it a substantiall propertie or any thing substantiall in man but it is an outward and accidentall qualitie which notwithstanding is called natural not that it hath proceeded from nature insomuch as it is created but because it seizeth vpon men and possesseth them as by right of inheritance and cleaueth to the nature of man his strength and naturall faculties and is naturally bred in man Ephes 2.3 By nature wee are the sonnes of wrath Rom 7.17.20.21 The Sinne that dwelleth in me the euil which is present with mee saith the Apostle Is it an accident which may be separated from man Augustines words may serue for answere hereunto Lib. 1. de Concupiscentia c. 25. Originall sin is remitted not so as it is no longer originall sinne but so that now it is not imputed the guilt thereof is past and gone the actuall being of it remaineth therefore also doth death it selfe remaine What is the subiect of Originall sinne The whole man both in bodie and soule from head to foote with all his powers and faculties of bodie and soule as well the higher as lower as vnderstanding will sense Whereupon the Apostle Ephes 4.17.18 affirmeth the minde is addicted to vanitie the thought to blindnesse and the heart to wickednesse Rom. 8.7 The wisdome of the flesh is enmitie against God The same thing is manifest by our renewing which the Apostle attributeth to spirit soule and bodie a Rom. 12.1 Ephes. 4.33 1 Thessa 5.23 How many parts are there of this corruption Two A defect and concupiscence or a peruerse and inordinate inclination to euill The defect is a wanting of Originall righteousnesse as there are in the minde of man blindnesse and ignorance of heauenly things in the will and heart a turning away from God or a depriuation of the loue of God and men b Rom. 3.23 1. Cor. 2.14 The naturall man perceiueth not the things of Gods spirit Concupiscence is not a naturall desire of meat drinke generation and delight in the senses neither motions of the heart such as affections are neither onely a disorder of appetites and desires but it is a readie inclination of all our strength to doe those things which are forbiddeâ— in the lawe of God of which nature is darknesse of our vnderstanding doubting in our mindes of God and of his prouidence in our will and heart contumacie and stubbornnesse against God Because Paule saith Rom. 7.18 I know that in me that is in my flesh there dwelleth no good and vers 23. I see another Lawe in my members resisting the Lawe of my minde doth it therfore follow hence that the highter part of the soule is not the subiect of concupiscence but onely the sensitiue part No for he doth not oppose flesh and members to the minde that is reason such as it is without the light of the holy Ghost but he opposeth the flesh to the spirit that is to spirituall gifts or regeneration in as much as it is begunne in man by the Holie Ghost But are that priuation of Originall righteousnesse and concupiscence sinnes They are 1. Because that priuation is transgression of the law 2. Because it is a sin not to be such a one as God commands thee to be But concupiscence it selfe also is a sinne because Deut. 10.16 we are commanded to circumcise the foreskins of our hearts and in the law it is said Thou shalt not couet Exod. 20.17 3. Because Rom. 7.7 the Apostle teacheth that concupiscence remaineth euen in the regenerate which constantly hee calleth a sinne against which we must without ceasing fight and he plainly affirmeth that it disagreeth with Gods Law I had not knowne saith hee that concupiscence is sinne except the Lawe had said Thou shalt not couet Whosoeuer looketh vpon a woman to lust after her hath already committed adultery with her in his heart Mat. 5.28 And 1. Iohn 2.16 The concupiscence of the flesh is not of the father And the Apostle calleth euen that euil which he willeth not that is to which hee yeeldeth not consent Rom. 7.19 I do not that good I would but that euill which I would not Lib. 3. contra Iul. Therefore Augustine ascribeth three things to concupiscence that it is sinne and the cause of sinne the punishment of sinne What is Originall sinne therefore Anselmus thus describeth Originall sinne It is a wanting of originall righteousnesse which ought to be in man We describe it in this maner It is not onely a priuation of Originall righteousnes but both a deprauing and corruption of mans nature spread vpon al parts of the soule propagated from Adam to his posteritie and it is a guiltinesse wherby euen the newe borne infants are also corrupt by Adams fall and are therefore
the Mediatour a Apoc 13.8 Dan. 9.27 How are they all one in matter Because the foundation and substance thâ—reof is onely Christ the Mediator without whom God cannot receiue men into fauor and this is he who is that blessed seed in whom all the nations of the earth were to be blessed b Gen. 12.2 So Paul 2. Cor. 5.19 God was in Christ not imputing their sinnes and Heb. 13.8 Christ remaineth the same to day and yesterday and for euer 2 Because both the Sacraments haue one signification yea the Sacraments of both couenants are the same I say the same in signification and vse that is testimonies of the same grace as Paulo testifieth that the Israelites had the same Baptisme and the same supper which we haue 1. Cor. 10.2.3 for although there appeare some diuersitie in the matter of the signes and the number therof yet here is no matter to be made therof as in the mariage ring vsed to make contracts there is no regard made whether it be of gold or of siluer whether it be one or more but only the end and promise made to the confirmation of that wherof it is made How doe they agree in the forme Because the mean or maner whereby we cleaue to God was one alwaies namely faith as the Apostle sheweth Heb. 11. and Christ Iohn 8.56 Abraham reioyced to see my day and he saw it namely by the eyes of faith and Paul Rom. 3.21 that the righteousnes Which is of Faith hath testimonie from the Law the Prophets And Gen. 15.6 Ahraham belieued God and it was imputed vnto him for righteousnesse which was written for vs c. How agre they in the end or marke whereat they driue Because the old testament as also the new doth did stirre vp the elect not vnto a carnall or earthly felicitie and the benefits of this present life but much more vnto hope of blessed immortality How prooue you this 1. By the forme of the couenant it selfe which was one both before and after Christs manifestation in the flesh for God alwaies made such a couenant with his seruants as he did with Abraham Gen. 17.1.7 I am Schaddai that is God all sufficient thy God and the GOD of thy seede after thee keepe thou my couenant walke before me and be vpright Leu. 26.12 I will bee your God and you shall bee my people in which words euen the Prophets themselues declared that life saluation and all blessednesse yea euen heauenly blessednesse is coÌ„prehended For he declareth to theÌ„ that hee will not bee the God of their bodies onely but especially of their soules but the soules vnlesse they bee ioyned vnto God by righteousnesse are separated from him and remaine in death Yea moreouer God hath professed himselfe to bee the God of them who are alreadie deceased namely Abraham Isaac and Iacob a Exo. 3.6 Mat. 22.32 2. By the examples of the fathers Adam Abell Noah Abraham Isaac and Iacob who neglected this present life amidst the many temptations sorrowes which happen in the whole course of their life did with all their hearts labour to come vnto the habitation of eternall felicitie so as both they and they also who belieued vnder the new testament did aime at the same marke Which thing the Apostle confirmeth Heb. 11.9.10 By faith Abraham tarried in the Land of promise as in astrange country as one that dwelled in tents vvith Isaac and Iacob who were partakers of the same inheritance For hee looked for a citie hauing a good foundation vvhose builder and maker is God And vers 13. All these dyed in faith and receiued not the promises but savv them a farre off and beleeued and receiued them thankfullie and confessed that they vvere strangers and pilgrimes in the earth Gen. 47.9 Whereupon wee necessarily gather that the promise of that land made vnto them by God is not principally and properly to bee vnderstoode of that very land it selfe and of an earthly felicitie but of eternall life signified by it Therefore also they desired to bee buried in that land as being a pledge of eternall life giuen them by God a Gen. 47.29.30 50.25 And Iacob being readie to die professed that hee waited for the saluation of the Lord b Gen. 45.18 3 By the testimonie of Balaam himselfe who was not void of the knowledge of this end when as he said Numb 23.10 Let my soule die the death of the iust and let my last end be like his The same thing Dauid afterwards expounded Ps 116.15 when hee saith that the death of the Saints is pretious in the sight of the Lord but the death of the wicked is very euill 4. By the testimonie of the Prophets who in a most full perfect light did beholde and expect eternall life and the Kingdome of Christ as Dauid psalm 39.13.14 I am a soiourner and a stranger as all my fathers And v. 6.7.8 Euery man liuing is vanitie euery man walketh like a shadow and now O Lord what is my expectation my hope is euen in thee But aboue all others most notable is the saying of Iob. cap. 19.25 I know that my Redeemer liueth and I shall see God in my flesh My hope is vvithin me The Prophets also do testifie that this couenant made by God with the fathers was spirituall eternall and heauenly c Isa. 51.6 66.22 Dan. 12.2 5. Because Christ promising heauenly felicitie to his Disciples saith that they shall sit downe with Arbraham Isaac and Iacob in the Kingdom of Heauen Mat. 8.11 6. Because the holy fathers were endewed with the same spirit of faith wherwith we are a Gen. 15.6 2. Cor. 4.13 Heb. 11 Out of which and other like places that is euicted which we were to proue namely that in the old testament the same end was proposed to the faithfull which is proposed to the beleeuers in the new testament Seing that in substance there is one onely Testament why is it called 2. Testaments namelie the Old and the New By a diuision not of the Genus into Species but of the subiect into accidents that is the substance is not diuided but the diuerse accidents which are without the essence of it make things seeme diuerse which in it selfe remaineth one the same in substance Therefore in what doth the diuersitie of the couenant consist It is wholy in the adiuncts which are outward and accessarie things or in the maner of administration and circumstances of the dispensation thereof VVhat is the first difference It is taken from the maner of leading vnto the end propounded to both testaments namely to eternall life for vnder the old testament the Church which was yet in her nonage and tender yeares was led as it were by the hand vnto the heauenly inheritance by the helpe of earthly benefits especially by that grosser and plainer type of the Land of Canaan Therfore Abraham is not suffered to rest in the promise of
might manifest his iustice and mercie 2. The primitiue or outward cause mouing vnto it the calamitie of mankinde and the tyranny of the Diuell ouer mankinde 3. The antecedent or inward cause mouing here vnto was the vnspeakeable loue of God the father towards his creature as it is said Ioh. 3.16 So God loued the world that hee gaue his onely begotten sonne c. 4. A fellow cause working voluntarily and with election and obeying the father was the sonne of God himselfe who as Paule saith Phil. 2.7 Made himselfe base taking on him the forme of a seruant became obedient to the father euen vnto the death of the crosse For hee deliuered himselfe into the hands of his enemies voluntarily and readily according to the prophecie Esai 53.7 He was offered because he would and Heb. 10.4 out of the Psalm 40.7.8.9 Because it was impossible by the bloud of Buls and Goats to take away sins therefore Christ entring namely into the world said Sacrifice and oblation thou wouldest not haue burnt sacrifices for sins thou wast not pleased with then I said Lord I come in the beginning of the book it is written of me that I may doe thy will O my Lord. Sathan also is a chiefe cause of Christs death because with an ancient hatred he persecuted the seed of the woman and when hee could do no more hee bit his heele as it was foretold Gen. 3.15 All men are causes of Christs death and to them it must be imputed because of the guilt and the sinne wherein euery one is entangled The helping or instrumentall causes of Christs death were Iudas and the high Priests who counted to Iudas the 30. siluer pieces a Mat. 26.15 Annas also Caiphas Pilate and the people which cryed Away with him away with him b Ioh 18.15 And the Roman souldiers who were his executioners which instruments notwithstanding God so vsed as he finished by them a worke most holy to wit the redemption of mankind but the cursed instruments for none but the most vile and wicked could endure to betray condemne and murder an innocent he did punish with most iust punishments seing they sinned not by constraint but of their owne accord and most of them against their owne conscience What is the subiect oft this passion The Lord himselfe the verie sonne of God being made man But whether was the passion a suffering of his whole person or of one of his natures onely The passion was of the person because that person which suffered was God and man but he suffered not in his diuine nature for it cannot be that an immutable thing should suffer an immortall thing die but in mans nature which hee tooke vpon him and which was subiect to suffering Therefore Paule in respect of the person saith Act. 20.28 That God purchased to himselfe the Church by his bloud And in respect of the humane nature 1. Pet. 4.1 the Apostle affirmeth that Christ suffered in the flesh And in the Epistle to the Hebrewes 2.14 the author saith That the sonne of God was made partaker of flesh and bloud that by death hee might destroy him who had the power of death Therefore although the passion and death of Christ be properly of the flesh according to nature yet according to the person it belongeth to the word because it is one and the same person both of the flesh and the word What was the formall cause The suffering both of the bodie soule both which sufferings are described by the Euangelists in certaine degrees and parts What was the suffering of his soule The inward torment of the soule which Christ felt especially after the administration of the Supper and that ariseth by certaine degrees 1. For first in the garden hee feeling the anger of God kindled against our sins out of his great trouble of minde cryeth Mat. 26.38 My soule is verie heauie euen vnto the death and Father if it be possible remoue from mee this cup by which cup according to the Hebrew phrase he vnderstandeth the anger of God and the punishment for our sinnes yet notwithstanding he addeth a condition Not as I will but as thou vvilt Mark 14.26 Whereby he signifieth not an opposition but a diuersitie of wils which is not of it selfe faultie especially where the wil of mā is subiected to Gods will so a man is ought to be sorie at his friends death yet doth he willingly yeeld to the purpose of God 2. This torment was so increased that hee sweateth drops of bloud through the grieuousnesse thereof Luk. 22.44 At last vpon the Crosse as though he were oppressed by these griefes and forsaken of god he cryeth out My God my God why hast thou forsaken me Ma. 27.46 not as though God were separated frō the humane nature but because it is as Bernard saith a kinde of forsaking when there is no performance or exhibiting of power in so great necessitie neither any shewing of Maiestie which complaint was the complaint of one not despairing or distrusting for he calleth God his God but of one wrestling with a most grieuous temptation Caluin calleth this sanctam desperationē an holy desperation For this cause Dauid prophecying of Christ Ps 18.5.6 saith thus The sorrowes of the graue haue cōpassed me about that is I haue suffered horrible griefes such if as these griefes should haue bene indured by an angel yea al the Angels they would haue bin brought to nothing altogether oppressed of thē And He. 5.7 it is thus said of him Who in the daies of his flesh did offer vp praiers supplycations with strōg crying tears vnto him that was able to saue him frō death and was also heard in that which he feared or was deliuered from his feare that is from that terrour astonishmēt which possessed him when he thought vpon the most seuere iudgement and anger of God But what was the cause of such torments in Christs soule Not one but many 1. The thinking vpon the tyranny of sinne death and Sathan which made hauock of mankind 2. The meditation of that horrible infamous and cursed punishment a Gal. 3.13 which he foresawe he should suffer in his most holie bodie as also those contumelies which should be cast vpon him 3. His thinking vpon the ingratitude of the greatest part of the world 4 Especially the sense of Gods horrible wrath which hee sustained for our sins for which he tooke vpon him to make satisfaction Whereupon Iohn 1.29 Hee is called the Lamb of God which taketh away or which beareth the sins of the world What was the suffering of the bodie His outward suffering which befell to him besides those griefes which in his soule hee sustained which may bee diuided according to the subiectes or places in which he was diuersly afflicted as the garden Caiphas his house or the Cōuocation of the Priests the Pretorie or towne Hall the place without the citie where theeues were punished
ignominiously punished that hence it may appeare he was despised of men and full of sorrowes according to Esais Prophecie cha 53.3 3. He is crucified Gal. 3.13 then which punishment there was at that time none more grieuous ignominious for as it is to be gatherd out of Ps 22.17 the words of Thomas Iohn 20.25 they being strongly stretched vpon the crosse were fastned vnto it with nailes driueÌ„ through their haÌ„ds feet afterwards being set vpright on high they ended their life in the horrible torments of all their nerues whole body also the death of the crosse was most abhominable pronounced accursed by gods own mouth b Deut 21 23. This curse would the son of god vndergo therby to free vs froÌ„ the curse we had deserued that it might appeaer that sin was most abhominable for which god would haue his son vndergo such punishment that euen as death by a tree entred into the world eueÌ„ so by a tree of the crosse it might be takeÌ„ out of the world To conclud that the truth might bee answerable to the figure for euen as the sacrifice was lifted vpon the Altar and offered c Lev. 1.9.13 Deut 2-27 so Christ was lifted vp from the earth into the ayre being hanged and killed vpon the Crosse because he must ouercome the powers of the aire Ephes 2.2 Also Iohn 3. 14. And as Moses lift vp the Serpent in the wildernesse so must the son of man be lift vp that whosoeuer beleeueth in him should not perish but liue for euer He suffereth betwixt two the eues as a captaine of theeues that the Scripture might bee fulfilled Esa 53.13 He was committed among the transgressors and praied for sinners that he might suffer the punishment which we had deserued and might the second time make vs equall with the Angels in the kingdome of his father by the merit of which punishment hee also sanctified the infamous places appointed for punishment of malefactors as also the punishmeÌ„ts themselues of malefactors least any man should think that the infamie of them should be any hindrance before God to them which beleeue in him or that they could bee any impediment to mans saluation He was crucified with his hands spread abroad that with the one he might call and inuite the Iewes with the other the Gentiles vnto him offering them his merit and likewise as one that should become iudged of all men should set some on his right hand some on the left 6. He hangeth aliue vpon the crosse three whole houres namely from the sixt houre to the ninth that is froÌ„ twelue of the clock after our count til three in the afternoone Which great ignominy of Christ is the reward of our arrogancie and also our greatest glory prize before God by which all our iniquitie is put away Therfore Paul Gal. 6.4 saith God forbid that I should glory in anie thing but in the crosse of our Lord Iesus Christ 7. He hangeth naked that he might make satisfaction for the sin of our first parents who were disrobed spoyled of the garment of innocency also that he might cloath vs with his innocency glory immortality that he might enrich vs by his pouerty to conclude that such as the first man was dwelling in Paradise such might be the second man at his entrance into Paradise Also lots were cast vpon his garments which thing was also foretold Psal 22.19 that we might beleeue the euents of things shewing vs that this was he which should come 8. He feeleth thirst corporally coÌ„ming through the anguish and bitternesse of his griefe through the sense of Gods wrath as also spiritually through a most ardent desire of our saluation 9 In steed of Hippocras or some pretious wine that was wont to be giuen to them who were condemned to die that thereby they might be comforted Prouerb 31 6.7 he is made to drinke a most bitter drinke of vineger and gall mixed together that in him might be fulfilled that which long before was foretold by Dauid Psal 69.22 And that the second Adam might suffer punishment for that sweete iuyce which the first Adam sucked out of the forbidden apple 10 Men of all conditions reuile him the common people the Priests and Scribes the theefe vpon the crosse the souldiers scoffe at his prayers and wrest them to a verie wicked sense as though forsaking God he asked helpe of the creatures 11. He dieth else would the crucifying haue done no good vnlesse the soule had beene pulled away from the bodie because God had said In dying thou shalt die the death Gen. 2.17 12. His side is thrust through with a speare out of which ranne bloud by which the Church springeth and is quickned euen as Eua was formed out of Adams side and water wherewith the Church being new born is washed And from this wound as from a fountaine of life springeth the saluation of the Church comfort and expiation of all sins satisfaction and that washing or purifying which behooued to be done with the bloud is vnderstood to be now accomplished for without the shedding of bloud there is no remission of sinnes Heb. 9.22 Also by this wound the death of Christ was made manifest and certaine for the water which issued out of that wound of his side shewed that the weapon entered euen into the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 namely that skinne which being full of water encloseth the hart which being wounded it is necessarie that euerie creature so wounded should forthwith die At what time was he crucified At the feast of the Passeouer that he might shew himselfe truly to be that Pascall Lambe which was slayne for the sinnes of the world As the soule of Christ was separated from his bodie for the space of three daies was the Godhead likewise separated from them both or was the Godhead ioyned with the soule and seuered fâ—om the bodie Neyther saith Damascenus For the Godhead remayned vnseparable from both de Orthod fide and that which the word once tooke vpon him neuer afterwards left But how could it be that the diuine nature should continue vnited to the soule which was in Paradise and the bodie which was in the earth The diuine nature of the Sonne because it is both infinite and present in all places remained whole and vndeuided vnited to both together that is as well to the soule of Christ which was in Paradise as to the bodie which lay liueles in the earth For seeing the nature of God is most simple and so not to be parted or diuided God is not to be said to haue one part in heauen and an other in earth but he is whole in heauen and whole in earth not at seuerall times and by succession but both together which thing no created nature can doe Hence commeth the saying of Augustine It is proper to the whole Trinitie to be whole euerie where in spaces of places not diuided
by his merit and because of the mysterie of a nevv breast wherein the Lord reioyceth to dwell 3 He is buried in a Sepulchre wherein no man vvas buried before that his resurrection might not be slaundered as if some other rose againe saith Theophylact that is that they should not deuise this slaunder as to say that some one or more other did rise againe and not Christ himselfe or that he rose againe by the touching or power of another who had beene buried before in the same verie place as wee read of him 2. King 13.21 who being cast into the Sepulcher of Elizeus reuiued when he had touched his bones 4 In an other mans Sepulchre because as Augustine saith he died and was buried for other mens saluation What fell out about the buriall of Christ A great stone was rolled to the doore of the Sepulche first because so was the manner 2 Least the bodie of the Lord should lie open to the abuse of the aduersaries 3 By Gods counsell and prouidence to giue the greater certaintie of his resurrection and to take away all suspicion of deceipt and taking away of his bodie Moreouer they sealed it vp and warded it both these being done not without the singular prouidence of God namely that the most hatefull enemies of Christ by whose seale and custodie the Sepulchre of Chist was garded might against their wils be compelled to acknowledge the resurrection which soone after followed And to this vse also euen at this day remaineth the Sepulchre of Christ vnuiolated For although the Turks do keepe it for gaine sake which they reape in no small measure by them who trauel thither for religion sake yet God would haue it extant that it might be a monument of the historie of Christs death buriall and resurrection How long did he lie in the graue Not so long as Ionas lay in the fishes belly to wit three naturall daies a Ion. 2.2 Math. 12 4â— for neyther was it necessarie that the truth should in all things answere the type But we must know that whereas Christ then hasted vnto the victorie as it were the Scripture by a Synecdoche doth giue the appellation of the whole thing to the beginning and end thereof and putteth the space of three daies for the time which raught unto three daies For on that verie day that Christ died which day we call Friday three whole hours after his death his funerall was prepared and his corps committed to buriall this is the first day of Christs buriall 2 The day following he lay in the Sepulchre all the Sabbath according to the manner of the Iewes who reckon a naturall day consisting of foure and twentie houres from euening to euening This is the second day 3 In the beginning of the day following which was the first of the weeke and it is called Sunday before the day grew light he rested twelue houres or thereabout in the Sepulchre and rose againe on the same day wherupon it is called of vs the Lords day Therefore from Christs death to his resurrection passed almost fortie houres And three daies are reckoned because as Augustine saith the first day is taken according to the last part therof the second as it is whole and entire the third in regard of the first part thereof And so there are three daies and euerie one of these daies hath his night But why did the Lord rest the whole Sabbath in his Sepulchre Because as God hauing finished the worke of creation on the sixt day rested the seuenth day Gen. 1.31 and 2.2 So the Sonne of God hauing accomplished the worke of our redemption vpon the crosse on the sixt day of the weeke rested the seuenth day in the Sepulchre that this resting of Christ in the graue may be a document and instruction to the faithfull that they are spiritually to rest from the works of sinne in this life as also a pledge and signe vnto them of their eternall rest from all labour after this life and with all that we must keepe holy the Sabbath day How came it to passe that the bodie of Christ was all that while preserued from corruption Not by vertue of the spices with which he was not embalmed but in that the cause of corruption is from sinne now there was no sinne eyther in the flesh or bones of Christ yea he had no longer no other mens sinne which was imputed vnto him for he had abolished it by his death which was past VVhat are the ends of Christs buriall 1 That it might appeare he was truely dead 2 That he might pursue and ouercome death flying as it were into his lowest denne and so the expiation of our sinnes made by his death might be grounded on a more firme testimonie 3 That he might burie our sinnes together with himselfe in his graue and might for euer hide them from the sight of God 4 That we being made partakers of his buriall might be also our selues buried in sinne 5 That he might sanctifie our burying places and perfume them with the quickening odour of his death and so might take from vs all feare of the graue and confirme vnto vs the hope of our resurrection VVhat be the effects of it 1 That as when Ionas was cast into the Sea hid in the fishes belly the tempest was calmed Iona 11 15 so Christ being cast out from the number of the liuing and hidden in the Sepulchre all the tempests of Gods wrath which were raised against our sinnes are pacified at the appearance of the milde countenance of our God and Sauiour 2 That as he rescued his bodie from the effect of death that is the dissolution of his bodie so by the same power he will bring our bodies to incorruption so that now buriall is like a seed time in which our bodies being laid in the earth when they being dissolued by it shall haue put of their corruption 1 Cor. 13.30 42 43. they shall hereafter in the last day rise againe glorious and excellent 3 The burying of the olde man or of sinne which by little and little dieth in us in which respect Rom. 6.4 we are said to be buried together with him into his death that being dead vnto sinne we may no more liue in it fulfilling the desires thereof but may rest from ill Whereupon Ambrose saith that The buriall of Christ is the rest of a Christian What is the vse of it 1 That for as much as Christ hath hid our sinnes in his graue that we should not seeke to dig them vp and bring them againe to light For this were to violate the Sepulchre of Christ and to commit sacriledge 2 That we should take care for the buriall of the dead that it be honest and inuiolated and that the bodies of the dead be not neglected or vexed against the law of humanitie which when they liued were the instruments and temples of the holy Ghost if they were the bodies of
nothings else is meant by these words then that Christ did descend into the state of the dead and that hee was added to the number and companie of other the deade for whom he dyed according to Dauids saying Psalm 28.5.6 I am reckoned amongst them which goe downe into the graue And Psal 88. I am as a man without strength I am counted among thē that go downe into the pit Free among the deade like the slaine lying in the graue whom thou remembrest no more and they are cut off by thine hand Whereupon hee is said to bee raised againe not from the graue but from the dead which sense and opinion doth not much differ from the first of the former What is the fift The first is of them who allegorically or metaphorically by the descention of Christ vnderstand his great ignominie and extream humiliation whilest he laie in the graue vntill the third day after his death as if he had beene foyled and vanquished by death and the diuell at which time the diuel and the Pharises did as it were insult ouer him as though he were quite gone and no more remained Doe you approue of this then I doe not dislike it for it is agreeable to the type set forth in Dauid Psal 88.7 Thou hast laied me in the lowest graue in darknesse and in the deepe and it is agreeable to that place which is Ephes 4.10 in which as by ascending aboue all heauens the Apostle vnderstandeth his greatest exaltation so by his descending to the lowest parts of the earth or to hell hee vnderstandeth the greatest humiliation or debasing of Christ So Esa 14.15 Descending to hell is taken for extreame humiliation Thou saidest in thine heart I will ascend into heauen c. but thou shalt be brought downe to the graue to the sides of the pit And so may the place of Mathew 11.23 be expounded Thou O Capernaum which art lifted vp vnto heauen shalt be brought downe to hell What is the sixt It is theirs who say that by Christs descending to hel is signified those great torments of minde which Christ in his agony and vpon the crosse sustained of which we haue spoken in the Passion of Christ Is this exposition agreeable to trueth It is for it is agreeable to Scripture and proportionable to faith For Esa 53.5 saith that Christ was broken for our iniquities And Psal 18.6 The sorrowes of the graue haue compassed mee round about And Act. 2.24 Peter saith that he was entangled in the pangs of death the griefes which the curse and wrath of God procureth And Gal. 3.13 it is said He vvas made for vs a curse and that truly and without trope not in himselfe indeede but in as much as he was our suretie so that he truely felt our burden to bee laid vpon him And Heb. 5.7 the Apostle saieth that Christ was heard from his feare when he praied with teares and strong crying And that which is verie wonderfull is recorded of him that through vehemencie of his torment drops of bloud ran downe from his face and that he could not be comforted but by the sight of Angels Luk. 22.43 And in the end we see that Christ was cast downe so low that he was constrained to cry out when his anguish vrged him My God my God way hast thou forsaken me Mat. 27.46 By all which it may be gathered that hee wrestled and grapled not with a cōmon manner of death but with the forces of hell and the horror of eternall death But this seemeth to make against the exposition namelie that the torments of the minde are put after the griefes of the bodie in the creede This is done because the griefe of bodie first offereth it selfe to the senses but not so the torments of minde But it may be obiected Although they ought to be set after death and crucifying yet they should not haue beene mentioned after buriall Although the descending of Christ to hell was ended in death and in time did goe before the buriall of the body yet it is set after it in the order of the narration of the articles of our faith because it seemed good in one continued course of speach to describe whatsoeuer pertained to the debasing of his bodie and afterward to come to the suffering in soule But could God euer be angrie vvith his onlie and most beloued sonne Christ or forsake him Neuer but yet he so hid his fauour and help for a time that the humane nature of Christ did truely feele these distresses wherewith they are vrged who are cast away and forsaken of God And as Barnard saith Serm. 5. de verbis Esaiae It is a kinde of forsaking vvhen as in so great necessitie there vvas no shevving of povver no shevving of Maiestie Why vvas it needfull he should suffer these torments 1. Because when as all our sinnes were cast vpon him therefore it was fit that he should so feele the wrath of God against them as if he himselfe had committed the sinnes of all men 2. That for our sakes he might try and ouercome all manner of griefes and temptations and so the torments of death and of hell for our cause 3. That hee might aduance and carie vs vp to the ioyes of heauen being deliuered from the power of Hell VVhat profit redounded to vs by Christs descending into Hell 1. Victorie ouer the power of the diuell the horrour of death and the paines of Hell is obtained a Ose 13.14 2. Our enemies are tryumphed ouer Coloss 2.15 And he hath spoiled principalities and powers that is Sathan with his Angels b Ephes 6 12 hath made a shew of them openly and hath tryumphed ouer them in the same crosse 3. Hauing ouercome the sting of death he hath opened to all beleeuers the kingdom of heauen Therefore Hilarie saith lib. 2. de Trinitate The crosse death and hell are our life VVhat is the vse of Christs descending into hell 1. That wee should not now be afraid in death of those things which our prince hath swallowed vp 2. That looke how much more we see him humbled and abased for our cause so much the lesse wee should doubt either of the fathers loue towards vs or our redemption wrought by him and the exaltation wee shall hereafter receiue in Heauen What is opposite to this Doctrine 1. That fable of Purgatorie the paines whereof seing Christ did not vndergo nor suffer for ought we can read who notwithstanding suffered for vs all kinde of griefes a Isa 53.3 4 therefore it followeth that these are forged and counterfaite and to be feared of none who belieue For if it were as they say it should then follow that there are some griefes which Christ did not suffer for our sake 2. Of those Limbi which they haue in their owne inuentions appointed for the fathers vnder the Lawe and infants vnder the Gospell who haue beene depriued of the signe of Baptisme The sixe and twentieth common
he is here lo he is there And Paule bids that we shew forth the Lords death till he come 1. Cor. 11.26 What therefore is that which Paule saith Ephes 4.10 that Christ ascended aboue all heauens that he might fulfill all things The meaning is that he might poure out vpon the Church which consisteth both of Iewes and Gentiles his gifts and benefits by the holy Ghost a Ioh. 14.16 For so is the word of fulfilling taken b Isa 33· 5. Ierm 31 25 And this particle answereth to that which he said before out of Psalm 68.19 Hee ascended vp on high and gaue gifts to men the similitude being taken from Princes who after victorie obtained doe shew their liberalitie to all their people 1. Serm. de aduentu eyther by solemne feastes or largesses and gifts Or vnderstand it so as Bernard hath obserued that he might fulfill all things namely which were foretold and which were required to our saluation What witnesses were there of his ascension The Angels for it was fit that he who in his conception natiuite temptation death and resurrection had vsed the ministerie testimonie of Angels should now also vse the same for witnesses when he was to performe the greatest worke pertaining to his diuine maiestie 1 That he might mitigate their griefe which his Disciples tooke at their separation from their meekest Lord and Master by the promise of his future comming 2 That when the sight of the Apostles fayled they might shew the way into heauen as Chrysostome saith homilia de ascension◠Domini 3 That they might teach that though he was absent in bodie yet he would defend his seruants by his spirit and protect them by the ministerie of Angels Besides this witnesse of the Angels the Disciples also were witnesses Who were the foretellers of this ascension Dauid a thousand yeares before it fell out saw this triumph in the Spirit and sang a song of victorie to Christ triumphing a Psal 68.5 Enoch the sonne of Iared the seuenth man from Adam a man verie godly and a Prophet was taken vp into heauen and did figure this ascension b Gen 5.24 Heb. 11.5 being suddenly made of mortall immortall and translated into eternall blessednesse c 1. Cor. 15 52. 1. Thes 4 17 But chiefely Elias being caried vp into heauen by a whirle wind on a fierie Chariot and horses that is which shined with light like fire d 2. King 2.11 was a notable testimonie and example not onely of the Lords ascension but also of eternall life For that which the Lord saith Iohn 3.13 No man ascendeth vp into heauen but he that hath descended from heauen the sonne of man which is in heauen is to be vndestood of the proper vertue of his ascension and his aduancement aboue all creatures But how doth the ascension of Elias differ from Christs ascension As a shadow differeth from a bodie or a picture from a quicke man For 1 Elias was translated into heauen without the panges of death that God by this publicke testimonie might auow and ratifie his doctrine and by this meanes might reclaime the Israelites from Idolatrie to sincere religion and pietie But Christ before he ascended suffered and died but he reuiued and manifested the glorie of his resurrection by ascending and confirmed also whatsoeuer was said or done by him 2 Elias ascended by the ministerie of Angels in a fiery chariot In homil ascensionis because as Gregorie saith Pure man needs the helpe of other things neither could he ascend into heauen by himselfe whom the impuritie of his flesh did oppresse and keepe downe Bvt Christ was caried vp into heauen not in a chariot but by his owne power without the ministerie of Angels because he who had made all things was by his owne power caried aboue all things 3 Elias left vnto Eliseus his cloke the gifts of the spirit doubled vpon him but Christ compassed his Disciples with his cloke that is he put vpon them power from aboue filling them with the gifts of the holy Ghost and gaue vnto them power to worke miracles double to his greater then his own a Ioh. 14.12 not in nature but in number and efficacie or with greater effect I say with greater power not of the Disciples but of their maister who wrought in them but especially the conuersion of the Gentiles vnto Christ by the preaching of the Gospell 4 Elias was made a Citizen of heauen but vnto a Christ alone is giuen a name aboue all names and he is become so much more excellent then Angels by how much he hath obtained a more excellent name then they haue Ephes 1.21 Phil. 2.9 Heb. 1.4 What is the end of this Triumph 1 That he might seale vnto vs the worke of our redemption being now complete and perfected and might testifie that eternall righteousnesse was brought vnto vs. For which cause Augustine calleth it the confirmation of the Catholike faith To the same effect is that Ephes 4.10 He ascended that he might fulfill all things namely all the oracles and prophecies which were extant of him such as was the foretelling of his ascension and which it behoued to be fulfilled to accōplish the work of our redemption 2 That he might giue a cleare testimonie of his Godhead by which mans nature was caried on high 3 That hauing ouercome death he might obtaine that glorie in his humanitie which before the foundations of the world were laid was prepared for him a Ioh. 17.5 For then Christs glory was made most apparant when as the new guest who was both God and man was entertained in heauen which then the Angels had not seene from beginning of the world To the same purpose is that which is said Psal 24.7 Ye Princes open your gates that the king of glorie may enter in 4 That he might prouide for vs a mansion and abode in the heauens and might put vs in certaine hope that our soules being separated from our bodies should go vnto him and that we also may ascend into heauen in bodie also at the last day for where the head is there also must the members be Iohn 14.3 What are the effects and fruits of the Lords ascension 1 Captiuitie was led captiue Christ triumphed ouer Sathan death sinne and hell of which it is said Coloss 2.15 And he hath spoiled principalities and powers and hath made a shew of them openly and hath triumphed ouer them in the same crosse 2 The sending of the Comforter that is the holy Ghost and that visibly namely on the fiftieth day after his resurrection Act. 2.1 c. Which the Apostles should not haue receiued vnlesse Christ in his bodie had departed from them Iohn 16.7 Then a visible powring out of diuers giftes of the same spirit vpon the Church Epist ad Dardanum And to this effect is that saying Ephes 4.10 He ascended that he might fulfill all things not in his
himselfe 4. Feare namely of the offending of God 5. Vehement desire namely of approuing himselfe to God 6. Zeale to take heede of offending God 7. Reuenge or punishment of our selues whereof 1. Cor. 11.31 If wee would iudge our selues wee should not be iudged of the Lord. But indeed these are rather effects or adiuncts or signes of repentance then parts Wee say then that the essentiall parts of regeneration or repentance are two mortification of the flesh or of sin or the destruction of the old man or the denying of our selues and Viuification or the renewing of the spirit of righteousnesse or of the new man Which diuision we gather 1. First out of the Prophets as Psalme 34.15 Cease from euill and doe Good And Esai 1.16 Cease to doe euill learne to doe well 2. Out of Rom. 6.4 VVee are buried with Christ by Baptisme into his death that as he was raised from the dead into the glorie of his father So vve also should vvalke in nevvnesse of life And the same Ro. 7.4 a Ephes. 4.22.23.24 Colloss ◠5.8.9.10 Mortification is the destroying of our natural corruption proceeding from the holy Ghost and arising from the participation of Christ himselfe for if we doe truely communicate with Christs death by the power thereof our old man is crucified and the bodie of sinne dieth by little and little Viuification or new birth is that power of the holy Ghost proceeding from the resurrection of Christ which following after the destroying of our naturall corruption by little and little as the day succedeth the remoouing of the darknesse causeth vs the will of God being knowne approued to begin to will to do well for being made partakers of the resurrection of Christ wee are thereby raised vnto newnesse of life which may answere the iustice of God Rom. 6.6 Is it finished in any short space No but it is extended euen to the last instant of our life that the faithfull may exercise themselues therein all their liues and may the better also learne their owne weaknesse For that which is said Ephe. 5.26.27 That God doth purge his Church from all sinne is referred rather to the guilt then to the verie matter of sinne it selfe and sinne in those that are regenerate doth onely cease to raigne but it leaueth not to dwell in them Rom. 7.17 Whereupon also vers 24. Who not hath deliuered mee but shall deliuer mee from this bodie of death for the combat lasteth till it bee ended by death Which is the subiect to whome repentance belongeth or Whose is repentance There is a repentance of the heathen who either for wearisomnesse doe giue ouer their vices or else by the iudgement of reason doe cease to sinne and that either for feare of punishment or for loue of vertue There is also a repentance that an earnest repentance of the wicked but it is but temporarie onely for a time as in Esau a Gen. 27.38 Heb. 12.17 and Achab. b 1. Kings 21 27.29 which is nothing else but a worldly sorrowe which causeth death whom notwithstanding God spareth for a time and doth temporally blesse them that by that clemencie he might prouoke his owne children to sincere repentance There is also a repentance of hypocrites fained and Pharisaicall which consisteth onlie in the outward forme against which Ioell cryeth out Chap. 2. vers 13. and the rest of the Prophets doe the like But sincere repentance is onely belonging to the elect whom God will deliuer from destruction for it dependeth of the spirit of regeneration and is inseparable from faith and the mercie of God as witnesseth the Prophet Esai 59.20 The Redeemer shall come vnto Syon and vnto them that turne from iniquitie in Iacob And Heb. 6.6 the Apostle minding to exclude the Apostates from the hope of saluation bringeth this reason that It is impossible that they vvho vvere once enlightened and haue tasted of the heauenly gifte and haue beene partakers of the Holy Ghost and haue tasted of the good vvord of God and of the powers of the vvorld to come if they fall away should bee renewed againe by repentance because they crucifie againe the sonne of God and make a mocke of him Because indeede God renewing those whom hee will not haue to perish sheweth them a token of his fatherly loue and fauour and on the contrarie hee stricketh the reprobate with hardnesse of heart whose iniquitie is vnpardonable Doth repentance befall God himselfe Not to speake properly 1. Sam. 15.29 For hee is not as a man that hee should repent yet it is attributed to God a Gen. 6.6 Ier. 18.8 but by a Metonimie by reason of the effect for as wrath in GOD signifieth the verie effect of his wrath namely punishment so repentance doth signifie the sodain change of his disposing of matters Whereupon Augustine saith The repentance of God is saide to bee in alteration to looked for of men of thinges vvithin his povver De Ciuit. dei Lib. 17. cap. 7. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the presence of God remaining vnchangeable And the golden rule of Athanasius is to bee obserued Those things are spoken after the manner of men but vnderstoode as they may beseeme God For God submitting himselfe vnto our capacitie doth set forth himselfe vnto vs not as hee is in himselfe but as he is by vs supposed to be What is the subiect of Repentance wherein it is The whole man for hee is wholy renewed in minde in will Ephe. 4.23 VVhat is the obiect vvhereabout repentance is conuersant 1. In respect of the beginning from whence it is or the Terminus a quo sinne is the obiect about the reforming whereof it consulteth for of a good worke there is no repentance such had Ecebolius Iulian and the Apostataes which though it bee called repentance yet it is euill and wicked 2. In respect of the Terminus adquem that thereunto it tendeth vertue is the obiect therof about the practise wherof repentāce studieth or the law is the obiect of repētance properly taken VVhich is the fourth signification of repentance It is improper and is vsed not so much for the inward conuersion vnto God as for the profession thereof which consisteth in the confession of the fault and the desire of pardon for the punishment and guilt thereof Of how many sorts is this repentance Of two sorts Ordinarie or common and to bee vsed euery day and extraordinarie or speciall and commaunded vnto repentant sinners at a certaine season Which is that which is Ordinarie That whereunto all Christians euen the Saints as long as they liue here Tu remisisti iniquitatem cordis mei the hebrewe is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the english The punishment of my nue must endeauour themselues throughout the whole course of their liues by reason of the remainder of their naturall corruption For 1. Iohn 1.8 If wee say that wee haue no sinne vvee deceiue our selues and there is no trueth in
of God What signifieth this word Impute Not to giue or to infuse or to ingraft but to esteeme and decree to accompt to determine to nomber to acknowledge to allowe and receiue in accompt for so in Gen. 15.6 Abraham beleeued and according to the Hebrew phrase it was esteemed or decreed vnto him whoe before was guilty for righteousnesse For so is the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 chashab vsually taken that is to say to impute as Gen. 50.20 you thought vpon euill but God disposed or imputed it vnto good And 2. Sam. 19.19 Lord impute not this sinne vnto mâ— that is to say doe not thinke of it or dispose of me to be punished So Rom. 5.13 Sinne is not imputed while there is no law So Rom. 8.36 Wee are accompted as sheepe for the slaughter And Rom. 9.8 The children of the promise are compted for the seede And Mark 15.28 He vvas numbred among the vvicked 2. Tim 4.16 all men forsooke me I pray God it be not laid to their charge or imputed vnto them Philem. verse 18. If he hath hurt thee or oweth thee ought that put on my accomptes or impute it to me Hovv many kindes of Imputation are there Two one Reall when that is really and indeed geuen or accompted which is admitted vpon the reckoning as when the debtor which is to pay money doth indeede pay the money vnto the Creditor and the same being allowed vpon the reckoning of receipts the debtor is really acquited and discharged There is also another imputation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or of free gift when that which was owing by the debtor who is notable to pay is not really paid but is accompted as if it were paid so that the debtor is no more called vpon by the Creditor but is acquited by his acceptance of which sort is that of the vniust Steward Luke 16.6 who in the writing that is in the instrument of the obligation in the place of a hundreth would haue fifty to be written downe and by that meanes dischargeth his maisters debtors from a part of payment of the due summe which in deed and truth they had not paid Seeing we doe owe vnto God the punishment of our sinnes and are guiltie of euerlasting death by which imputation are we discharged by that that is reall or by that that is free By that that is free for seeing we are not able to pay the vtmost farthing to discharge our soules it is certaine that we can indeed giue nothing vnto the Lord our God but seeing his iustice must needs be satisfied a surety came betweene vs who for our cause paid the debr and his payment was accompted as if we had paid it that suretie is Christ the merit of whose obedience and passion is no otherwise imputed vnto the beleeuers then if it were inherent in themselues This is proued I Because Christ hath giuen his life for the ransome of many Math. 20.28 Besides 2. Cor. 5.21 Him that knew no sinne God made sinne for vs that we might be made the righteousnes of God in him for in regard he tooke vpon him our person he was made in our names as it were guiltie and was iudgged and accompted as a sinner not for his owne faultes but for ours so we are righteous in him not for our owne righteousnesse but for his And therefore saith Augustine Hee sinne and wee righteousnesse and not ours but the righteousnesse of God and not in vs but in him euen as he sinne not his ovvne but ours nor in himselfe but in vs so therefore are vve the righteousnesse of GOD in him as hee is sinne in vs namely by imputation And Rom. 5.19 As by the disobedience of one man Adam many are made sinners so by the obedience of one Christ many shall be made righteous To this purpose is that excellent saying of Saint Augustine He made our sinnes his sinnes that he might make his righteousnes our rigteousnes For we being cloathed therewithall doe no otherwise come before the presence of God and obtaine the right of Eternall life then Iacob in old time being cloathed with the precious garments of his eldest brother Esau comming vnto his father Isaacke August in Enchirid. Cap. 41 being taken in the place of Esau did obtaine the blessing a Geâ— 27.12 Will not iustification by this meanes fall out to be a kinde of imaginarie matter or a fiction of law God forbid for imputation is not an idle conceipt but an effectuall relation referting or applying of the foundation to the end that is to say the effectuall consideration of God disposing the righteousnesse and satisfaction of Christ to the beleeuer More ouer as they speake in schooles although Relation be a thing least in being yet it is greatest in efficacie As therefore damnation though it be a relation yet it is not altogether nothing or a fiction of law or an idle conceit but signifieth an effectuall ordaining to euerlasting paines so the imputation of righteousnes or Iustification which is a diuine relation is not a fiction of law or an idle conceipt as some speake verie irreligiously but it is the effectuall decree of God the good will and pleasure of God or such an ordination whereby the man that is guiltie and with an earnest repentance beleeueth in Christ is by God acquited from the guilt and the righteousnes of Christ the suretie imputed vnto him But is it not an absurd thing to say that we are iustified by another mans righteousnes euen as to liue by another mans life or to be white by another mans vvhitenes is a thing impossible No for there is not the same reason for another mans life is simply another mans but the righteousnes of Christ is anothers inasmuch as it is without vs and remaineth in another subiect namely in Christ but it is not anothers as it is ordained to and for vs euen as the payment of our debt is another mans payment inasmuch as it is done by another subiect it is ours inasmuch as it is imputed vnto vs and the righteousnesse is also ours inasmuch as the verie subiect thereof namely Christ is ours and therefore by faith spiritually he is made one with vs not by an actuall trrasfusion or running of the bodie and soule of Christ within vs or by powring out transfusion or essentiall or actuall coniunction of any qualitie inherent in Christ but by the communication which we haue by the bond of the holy Ghost with him which is our head Hom 3 par qu 48 trâ—â— 2 qu 49 art 1 and of whom we also are member Ephe. 5.30 Heereupon Aquinas saith verie well The head and the members are as it were one mysticall person and therefore the satisfaction of Christ belongeth to all the faithful as to his members So theÌ„ that righteousnes is indeede the righteousnesse of another in regard of the place of abode wherein it is but it is ours by application Furthermore Iustification is
perfect obedience of Christ but our sanctification hath the Lawe for his obiect 4. In the nearest efficient cause Iustification hath not the cause in vs because it dwelleth not in vs Sanctification hath the will which is the beginning of all humane actions for the beginning of action is deliberation of deliberation will and reason And in respect of the persons efficient for Tit. 3.5 Regeneration and Renouation are attributed vnto the Holy Ghost as to the efficient But iustification is wholy ascribed vnto Christ In thy seede shall all nations be blessed Gen. 22.18 5. In effects Iustification absolueth and acquiteth vs beefore Gods Iudgement Seate Sanctification doth not so 6. Iustification is an act vnseparable but Regeneration is an act separable because it is not perfected in an instant but by a certaine order or successiuely and by degrees according to the good pleasure of God and it is here begunne and shall be perfectted in the life to come Moreouer Iustification is a matter of meere gift but regeneration is a matter of our obedience 7. Paule doth notably expresse the difference of him that is to bee iustified and him that is to bee regenerate for hee that is to be iustified lamentably crieth out of his inherent righteousnesse Rom. 7.24 O wretched man that I am who shall deliuer mee from the bodie of this death But flying to imputed righteousnesse which is grounded only vpon mercie hee doth exceedingly reioyce and with a ful confidence tryumpheth ouer life death and al aduersities whatsoeuer Rom. 8.33.34 c. What are the instruments or meanes of iustification The instrumentall cause outwardly shewing and offering the benefit of iustification is the voice of the Gospell Rom. 1.16 The Gospell is the power of God to saluation to all that beleeue that is to say it is the instrument of God truely powerfull and effectuall to saue For the righteousnesse of God is thereby reuealed from faith to faith Hereupon it is called the word of beleefe a Act. 5.20 the vvorde of saluation b Act. 13.26 the word and ministerie of reconciliation c 2. Cor. 5.19 The administring causes and witnesses of this blessing but not the sellers thereof are the ministers of the Gospell according to that Iohn 20.23 Whose sinnes yee remit they shall bee remitted and whose sinnes yee retaine they shall bee retained And 1. Tim. 4.16 Take heede vnto thy selfe and vnto Doctrine continue therein for in doing this thou shalt both saue thy selfe those that heare thee namely because faith is by hearing and hearing is by preaching The instrumentall cause inwardly is also twofold 1. The instrument giuen by God or the hand apprehending and receiuing the grace of Iustifycation offered is sauing faith infused into the beleeuers by the Holy Ghost Rom. 3.28 Therfore vvee conclude that a man is iustified by faith without the workes of the lawe So euery where By faith d Gal. 2,6 Through faith e Eph 2.8 of faith f Rom 3 28 for these are all of one signifycation but in no place are we said to be iustified or saued for faith Rom. 10.8 This is the vvord of faith which we preach And hereupon it is called righteousnesse of faith in regard it is apprehended by faith when the Gospell is beleeued 2. The inward sealing cause is the holy ghost who sealeth Iustification in our hearts so as wee cannot doubt therof Eph. 1.13 Wherein also after that ye beleeued ye were sealed with the Holie spirit of promise which is the earnest of our inheritāce And 1. Cor. 6.11 You are iustified by the spirit of God in the name of our Lord Iesus Christ 3. The outward sealing causes are the Sacraments the one of initiation or entrance the other of Redemption Rom. 4.11 He receiued the Circumcision as the seale of righteousnesse which is by Faith Also 1. Cor. 11.23 and Tit. 3.5 He hath saued vs by the washing of the new birth and renewing of the holy Ghost In what sence then are we said to be iustified by faith Not by any inward dignitie or merit of faith it selfe not as it is a worke or new quality in vs not by any force or efficacie of Iustifying taken from Charitie nor because it hath charitie adioyned to it or worketh by it not because faith doth participate of the spirit of Christ to the end the beleeuer may be made righteous for that wee are commaunded to seeke righteousnesse not in our selues but in Christ a 2. Cor 5 2◠But wee are iustified by faith in regard it doth receiue and embrace the righteousnes that is offered in the Gospell Rom. 1.16.17 The righteousnesse of Christ is reueiled from faith to faith For as to iustification faith is a thing meerely passiue bringing nothing of our owne to procure vs fauour with God but receiuing that from Christ which is wanting in and toe our selues How then is faith said to be imputed for Righteousnesse Not absolutely but by Relation namely when it is vnderstood not to be alone but with his obiect Christ crucified as Rom. 3.22 The righteousnesse of God by the faith of Iesus Christ vnto all and vpon all that beleeue And verse 25. through faith in Christes bloud In which places by the word faith by a metonymie of the thing cōtaining for the thing cōtained Christ crucifyed is vnderstood but as he is apprehēded by faith In this sence Faith was imputed to Abraham vnto righteousnes or for righteousnes Rom. 4.9 And faith is imputed for righteousnesse vnto euerie one that beleeueth that is to say Christ crucifyed apprehended by faith is accounted our righteousnesse It is accoūted I say of god pronouncing from his tribunal seat the sentence of righteousnesse Euen as therfore the hand that receiueth a treasure that is giuen doth not enrich vs but the treasure that is it that enricheth so neither doth the work or action of faith iustify vs but Christ himself whom we apprehend by faith And this is that that the sound Diuines say that we are iustifyed by faith Correlatiuely that faith is imputed for righteousnes by reason of the obiect which assertion is plainly proued by that of Paul Rom. 3.27.28 Gal. 2.16 Where this sentence We are made righteous by faith is opposed vnto this proposition Wee are iustified by vvorkes as beeing contradictories Wherefore it is manifest by the nature of contradiction that no man is iustified by faith as it is a worke either our worke or Gods worke in vs but as it includeth the merit of Christ To speake properly and simply incredulitie is repugnant vnto faith and to the workes of the Lawe not working or the intermission of good workes is opposite but in respect of Iustification faith which resteth vpon the merit of Christ and workes which rest vpon the merits of Christ are contraries Hereupon also it is that Paule doth oppose the righteousnesse of the lawe and the righteousnesse of faith as contraries betweene themselues when Phil. 3.9
the rest be saued God forbid for God in calling doth so call that he turneth the will also of the elect to repentance by the spirit of regeneration and giueth and bestoweth on them true faith and perseuerance passeth by the reprobate so as they themselues also are otherwise vnwilling Besides it is contrary to the nature of the elect to abuse the decree of their election to the desire of sinning nay vnlesse they liue godly they boast of their election in vaine because as God hath predestinated vs to life eternal so hath he predestinated vs to good works Ephes 2.10 And that we might lead a holy and blamelesse life Ephes 1.4 But it neither happeneth to the reprobate to liue godly which if it might they should not be of the number of the reprobate but of the elect because the loue of an innocent and honest life cannot be seene but by election VVhat is the vse and fruit of this doctrine 1 It is auaileable for the confirmation of our faith in God for he knoweth not God aright who doth not acknowledge him to be most wise omniscient almightie and vnchangeable in ordering his creatures 2 It helpeth the assurance and sound confidence of our saluation because it dependeth not on vs or of any variable cause but of the eternall and immutable good pleasure of God a Romans 8 21. fol. 2. Tim. 2.19 3 It profiteth vs touching our comfort against the furies of the children of this world and the fewnesse of beleeuers as Christ saith Mat. 11.26 and cap. 13.14 b Iohn 12.39 And therfore could not they beleeue because saith Esay he blinded their eyes not as though God doth spread a blindnesse on them but for that as a iust Iudge hee deliuereth them being depriued of his grace to be more and more blinded by Sathan and their owne desires and Paul Rom. 11.12 doth often vse this doctrine 4 It auaileth against temptation and all the fierie darts of Satan by making certaine account that no creature can separate vs from the loue of God Rom. 8.38 And against all affliction because all thinges aswell aduersitie as prosperity make for their good who are called according to the purpose of God Rom. 2.8.4 3 It maketh for our instruction viz. 1 To acknowledge Gods singuler goodnes toward vs who vouchsafed to elect vs vnworthie ones out of the companie of wicked and to ordaine vs for heauenly glorie Rom 1.25.2 For stirring vp an humilitie godly sorrow in vs. 3 For our thankfulnesse that we attribute the glorie of our saluation to God onely and that we celebrate his infinite benignitie toward vs in heart word and worke who of his meere grace in his sonne Christ would saue vs being in our selues past recouerie a Eph. 1.3.5.9 4 And that we striue to make our vocation and election sure by good works 2. Pet. 1.5 He is iust that worketh righteousnes and he that is iustified is called also because righteousnes is by faith but faith by hearing Moreouer he that is called Is chosen according to the purpose of God Vers 10. Also He hath chosen vs in Christ Ephes 1.4 That we might be holy and blamelesse before God and so the vessels sanctified to honour and prepared to euerie good worke that is The Elect are to cleanse them selues by the power of the spirit of Regeneration with which they are endewed b Tim. 2.21 What is contrarie to this doctrine 1 The errour of the Pelagians and Semipelagians who teach an vniuersall grace and so that there are none Elect and that it is in the power of man to beleeue or not to beleeue feigning the causes of saluation to be in men themselues without God also they teach that the elect may perish and fall away from the grace of the mercie of God 2 The error of Thomas Aquinas who thought the number of the Elect in deed to be certaine but the number of the reprobate vncertaine 3 The errour of certeine Vbiquitaries who 1 teach that the fall of Adam happened without the decree of God and without any ordinance of his contrarie to that is spoken Prou. 16.4 Esay 45.7 c Iam. 3 37 Amos 3.6 Ioh 12.39 2 That no decree of God concerning the sauing of the godly or casting of the reprobate consisteth of his simple will against the places Rom. 8.28 and 9.11 3 That God without doubt would not the reprobation of any against the places 1 Sam. 2.25 Rom. 9.19 He hardeneth whom he will and by consequence taketh vengeance on those whom hee wil haue to be hardened 4. Also that the reprobate may be conuerted and saued contrarie to the places Iere. 6.30 and 13.23 a Ioh. 12.39 17.9.12 19. Rom 9 22 Luke 22.20 This is my bloud which is shed for you c. Math. 26.28 For many not for all to the forgiuenesse of sinnes Ephes 5.25 Christ offered himselfe for the Church Hebr. 10.26 1. Pet. 2.7.5 That it is the purpose and will of God simply that all should be saued and that the generall promises are to be vnderstood without restraint against the places of Scripture which restraine the effect of them to the Elect b Col 1 20 25 2 Tim 2 19 Heb. 10 14. 4 The errour of the Papists who make faith foreseene or good works or a foreknowledge of merits the precedent cause of Election and that the predestinate cannot be certaine of their predestination vnlesse it be reuealed and that by some notable priuiledge and the Elect may doubt of their Election 5 The errour of them who subiect Election to the eternall decree of God but not reprobation for that it is necessarie that two opposites should be reckoned vnder one kinde 6 The errour of them who would not haue predestination to be taught in the Church against the saying of Theodoret. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 we ought not search out those things that are hidden neyther to be vtterly ignorant of those that are manifest 7 The errour of them who not distinguishing reprobation from damnation doe thinke that as God hath reprobated some of purpose onely so he condemneth them of the same purpose when notwithstanding sinne is the cause of their damnation 8 The errour of the Libertines who dream that Christians may be saued without the mediation of the middle causes 9 The errour of prophane persons who wickedly abuse this doctrine to the licenciousnesse of sinning The seuen and thirtieth common place Of the last Resurrection What doth Resurrection signifie PRoperly a certain standing againe which the Greeks call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as it were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a second standing of him that fell 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which in composition signifieth againe But specially it signifieth the returning or restoring of bodies from death to life Figuratiuely 1. It signifieth Metonimically an immortall life a Phil. 4.11 2 Metaphorically a deliuerance from dangers vnto which by the like figure death is attributed
of thinges the setting and rising of one the same sun sleepe waking labour rest night and day the day is deade in the night and yet it with his brightnesse is renued to the whole word saith Tert. l. de Resur carnis Hereupon Iob. 17.12 After darknesse I hope for light 5. The Resurrection is also proued by naturall arguments An vnperfect thing is not capable of perfect happinesse The soule loosed from the bodie is as it were lame and maimed Therefore it ought againe to be ioyned to it owne body in regard of happinesse 2. That is not perpetuall which is against nature but for the soule to be seperated from the humane bodie is against the nature thereof because it is the beautie and subsisting 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the perfection of mans bodie and which preserueth the personage or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 subsistence of man departed and gladly desireth to put on it owne bodie againe Therefore the soule shall not for euer bee separated from the body 6. By the hand-writing of God written in the hearts of men that is by the testimonie of the conscience of the reward of the good and punishment of the bad which is most of all felt euen at the point of death as well of the vngodly whose conscience is then more tormented with the thought of their life wickedly led as of the godly who reioyce in the spirit vehemently that at length they are come to the desired hauen 7 By the consent of al saints before and after Christ exhibited in the flesh For the holy fathers being as it were strangers here therupon confessed that they sought for a citie to come a Heb. 11.13 And being so earnestly carefull of buriall professed that a new life was prepared for their bodies laid in graue b Gen. 2â— 4 19. 47 3â— Also the martyrs would neuer haue susteined most grieuous torments with so stout a courage if they had not hoped for the rewardes of their confession their bodies being raised vp in the life to come What is the efficient cause of Resurrection 1. The almightie God himselfe who hath determined that hee will raise vp the dead 2. The sonne 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 working with the Father Ioh. 5.21 As the Father raiseth the dead so the Sonne quickneth whom he wil also And Chap. 11.25 he saith I am the Resurrection and the life Moreouer Christ is the Author of Resurrection partly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is by the vertue of his Resurrection c Rom. 6.4 1 Cor. 15.20 partly by the power of his Diuinitie whereby he can subiect all things vnto himselfe d Thes 4.14 1 Philip. 3.21 partly by his most mightie voice and beck Ioh. 5.28 They which are in their graues shall heare the voice of the sonne of God and shall come forth 3. The holy Ghost Rom. 8.11 But if the spirit of him that raised vp Iesus Christ from the deade dwell in you he that raised vp Christ from the deade shall also quicken your mortall bodies by his spirit that dwelleth in you But although the Angels shall be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the ministers of Resurrection for they shall gather the Elect from the windes yet by no meanes can they be the causes of it e Math 24.31 25.32 VVhat are they that shall rise againe All of what sex or age soeuer that haue died from the beginning of the world to the end as well the godly as the vngodly but after an vnequall condition Ioh. 5.28 All that are in their graues shall heare the voice of the sonne of God shall come forth they which haue done good vnto the Resurrection of life they which haue done euill vnto the Resurrection of condemnation Mat. 25.32 All nations shall be gathered together before him Act. 24.15 Paule doth hope that there shall be a resurrection of the iust and vniust Whence springeth a double Resurrection one which is called the Resurrection of life which eternal life shal follow as you would say a liuely Resurrection the other of Iudgement or condemnation that is a Resurrection which condemneth a Dan 12.2 And because they are truely iudged to rise againe which rise vnto life eternall they are properly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and by way of excellencie called the sonnes of the Resurrection b Luk. 20.36 Although it is manifest also that the wicked shall rise againe that they may receiue eternall destruction which verily is not called life but death because a life so vnhappie ought not properly be called a life Whereas Rom. 8.20.21 the creature is said to bee subiect to vanitie vnder hope because it also shall bee deliuered from the bondage of corruption into the glorious libertie of the Sonnes of God doth it follow that the brute creatures shall also rise againe In no wise because neither are they created to immortalitie nor doe their soules outliue their bodies but die in their verie bodies But vnder the name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the frame of the world consisting of an heauenly and Elementarie region not the inhabitants therof is signified which frame subiected by God to a fraile and wauering condition for the sinne of man and by a Prosopopeia it is said to expect a repairing with an earnest desire which repairing shall bee manifested when the sonnes of God shall bee caried into glorie Whereof also there is mention made Act. 3.22 2. Pet. 3.13 Why is the Resurrection which is Christs singular blessing graunted to the wicked Because they shal indeede rise againe but by the benefit vertue and efficacie of Christs Resurrection which alwaies is to saluation and is insinuated in his members only c Rom. 6.8 But by the necessiâ—ie and efficacie of that decree of God which is Gen. 2.17 For in what daie soeuer thou shalt eate of that fruite you shall die the death Which decree for that it comprehendeth either death and indeed specially the second that is death eternall it must needes bee that the Infidels arise also but vnto their greater condemnation that they may suffer eternall punishments in their bodies also because it were but a small punishment to be taken away by the first death for an infinite goodnesse violated requireth an infinite punishment 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 What is the subiect of Resurrection Surely the whole man wholly and generally considered but not the whole substance of euery man particulerly for 1. Indeed the bodie onely as it dyed properly so also doth it arise properly but because the soule is immortall it is not said to rise againe but Metaphorically through a Eph. 2.1 Col 2.13 Regeneration from the bondage of sinne wherein it is dead 2. The soules of the godly that die in the Lord are receiued into heauen by Christ b luk 23.43 Act 7.59 Heb. 12 23 but the soules of the vngodly departing from their bodies are thrust downe into the bottomlesse pit for as
their hands and that he shall be our Iudge whose brethren we are and the members of his bodie who is a most louing Iesus that is a Sauiour Patron Aduocate Redeemer and Intercessor for vs who laid downe his life for vs and who hath solemnly promised euerlasting life to all them that beleeue in him Rom. 8.32 VVho shall condemne It is Christ that maketh intercession Whereupon we haue good cause to wish for that day according to the saying of Christ When these things beginne to come to passe then looke vp for your redemption draweth neere Luke 21.28 So that it is a merueile which Tertullian in his Apolegetic cap. 38. writeth that Christians were wont to pray for the deferring of the end seeing we daily desire the comming of Gods kingdome 3 It terrifieth the wicked because him whom now they refuse for their Sauiour they shall finde to be their iudge who shall adiudge them to eternall torments VVhat is contrarie hereunto 1 The heathens opinions of the worlds eternitie 2 The Decree of Origen and the Chiliasts that at length a thousand yeares after the Resurrection all shall be saued 3 The errour of them who beside the iudgement that ensueth presently at the first seperation of soule and bodie thinke there doth not an other vniuersall iudgement remaine And of others who thinke that the soules of the godly are not rewarded in heauen nor the soules of the vngodly punished in hell before the day of iudgement 4 The wicked opinion of those mockers who denie or contemning that iudgement or scoffingly asking when that shall be which is so long deferred 2. Pet. 3.3 who so soone as they heare that the last iudgement shall bee cauill As the Epicures and Stoicks cauilled Act. 17.32 following Manilius who saith The fathers savv no other neyther shall posteritie beheld any other 4 The curiositie of them who eyther vpon some fained Reuelation as the Circuncellions the Anabaptists the Enthusiasts who were wont to spread their prophecies amongst the common sort and to set downe the verie certaine yeare moneth and day of iudgement or vpon some position and aspect of the Starres or on some imaginarie supputations of numbers and times or on Arithmeticall calculations as this Platonists or are giuen to iucidiall Astrologie or on common prophecies or on humane authority dare define that time as they who repeat I know not what Rabbines dreame as if it were a diuine Oracle pronounced by Eâ—ias Six thousand yeares the world shall last two thousand years before the Lawe two thousand vnder the Lawe two thousand â—fter the Lawe and then shall the end be which saying may by the Historie it selfe be confuted as vaine because there was two thousand fiue hundred and thirtie yeares before the Lawe and fewer by many then two thousand yeares under the Law and it is manifestly contrarie to the saying of Christ Act. 1.7 For the end of the world doth depend neyther on the Law of nature or on course or any other cause but on the pleasure and secrete will of God onely The nine and thirtieth common Place Of Eternall life How many kindes or differences of life doe the Diuines make THree 1 There is a life of nature which the Apostle calleth an Animall life of the naturall soule being the better part of man a 1. Cor. 2.17 15 47 whereby the good and bad doe in this world one among another liue are quickened doe perceiue and vnderstand which may also be called a Bodily Temporall Naturall and Present life Whereunto the first or naturall death which is a dissolution of the bodie and the soule is opposed 2 There is a life of grace which Gods children onely in the spirituall kingdome of Christ doe enioy in this world which by way of excellency is called The life of God not so much for that it is from God as all the other three kinds of life also are as because God liueth in them that are his that this life he sheweth and approoueth b Ephe. 4.18 and it is called for the same respect The life of Christ because Christ liueth in his through a supernaturall faith and spirit and they liue vnto God and conforme their life vnto his will c Gal. 2.20 and it is called a new life a Christian life and a Renewing of the mind will and affections and it is also called a new creature a new man supernaturall and spirituall which is opposed to death in sinne and to the old man a Col. 3.3 3 There is a life of glorie whereby the soule being ioyned againe to her owne bodie shall lead a life which the Apostle calleth spirituall not in respect of the substance but of the qualities 1. Corinth 15.44 whereby the faithfull shall liue for euer and it is laid vp in Christ and in the end of the world shall be disclosed a and which is opposed to the second death and is called eternall whereof only here we are to intreat But how manie waies is aeternall life taken Two waies 1. Metonymically both for the way that is in the meanes and manner of comming to the inheritance of heauen Iohn 3.36 He which beleeueth on the sonne hath aeternall life And Cap. 17.3 This is eternall life that they acknowledge thee to be the onlie true god and whome thou hast sent Christ Iesus where by the way we may note Thee and whome thou hast sent Christ Iesus to be the subiects in this proposition and the only true God the praedicates of either subiect Also for Christ himselfe 1. Iohn 5 20. This is the true God and life eternall Efficiently indeed as he is God but as he is man and died for vs in part materially because sinne which is the cause of death was purged in his flesh in part also efficiently but by a secondarie meanes namely by his intercession good will and vertue of his sacrifice by the communication of his flesh with vs and of forgiuenes of sinnes and of life eternall which is therein partly also instrumentally because the deity quickeneth vs by reason of the substantiall vnioÌ„ through the flesh And after this sense is life aeternall begunne in the faithfull in this life 2 Properly for the estate of the blessed after this life whereof Iohn in the same 3. chapter 16. verse whosoeuer belieueth on the sonne can not perish but hath euerlasting life And. 3.7 to Tit. 9. We are heires according to the hope of eternall life By what arguments doe we proue that there is a life eternall 1 From the nature of God for seeing there is a god and the same is liuing and eternall it followeth necessarily that there is a life eternall whereby god liueth and is eternall 2 From the condition of the soule for seeing that it is immortall it followeth that there doth remaine an other life after this wherein the soule liueth by it selfe though seperated from the body and in which life she acknowledgeth and praiseth god highly 3
few that trauell therin 4 Because it is vnpleasant and hard to flesh by reason of the crosse and deniall of our selues which are our companions in the way It is not therefore generally streit but in respect for vnto the Elect it is wide and broad enough What is the obiect of eternall life Surely the materiall obiect is verie God but the formall obiect is as farre as we are capable thereof the knowledge seeing enioying comprehension and adoption of God For albeit we shall most sweetly enioy the company sight and conference of Angels and all the blessed d Mat. 8.11 yet shall we not take pleasure in the ioyfull sight beneuolence and companie of them but in the delightfull beholding and fauourable enioying of God onely through Christ Math 5.8 Blessed are the pure in heart for they shall see God And 1. Iohn 3.2 We shall see him as he is As also the Angels felicitie consisteth in the same fruition and contemplation of God onely e Mat. 18 20 Euen as the felicitie of a Courtier in the Kings Court is if his King looke vpon him with a gracious countenance if hee loue him seeke to haue his companie long for him especially And in like sort shall we acknowledge Christ the author of so great a Benefit that we shall follow him whither-soeuer he goeth a Reve. 14 4 and we shall cleaue vnto him and shall neuer depart from his side But do not wee enioy God alreadie and see him in this earth Yea truely by which reckoning eternall life is euen alreadie begun in vs but onely obscurely and by meanes that is by creatures set before vs as it were by a certaine veile betweene but not by cleare sight indeed whereupon 1. Tim. 6.16 Noe man euer saw God or can see him Therefore wee doe see God 1 By a naturall vision in the creatures as in a glasse wherein a certaine brightnes of the Diuinitie shineth clearely b rom 1.20 2 By a specular or mysticall vision through resemblances and markes of his Diuine glorie wherof Esay 6.1 I saw the Lord sitting vpon an high throne and lifted vp and the lower parts thereof filled the Temple and the Seraphins stoode about him After which manner Moses is said to haue seene the backe parts but not the face of God that is not the verie maiestie of God Exod. 33.23 3 By the vision of faith wherein by the doctrine and doings of the Sonne we know the fathers good will towards vs whereof Christ saith Iohn 14.9 Hee that seeth mee seeth the father also Then also when our bodies are raised vp in glorie we shall see God by himselfe as hee is whom nowe we cannot any way comprehende 1 Iohn 3.2 not indeede as hee is in quantitie but in qualitie hauing no veiles betweene vs and farre more plainely then MOSES sawe him in the mountaine face to face Exod. 31.11 And after a better manner then our first Parents saw God before their fall Reue. 22.3 His seruants shall serue him and see his face Shall men know one another in this eternall life Yea verily for they shall be full of the holy spirit and of wisdom as Adam before his fall keeping as then the integritie of Gods Image acknowledged Eue whom he had neuer seene whence she was being told of no man Gen. 2.23 As Peter on the mountaine receiuing onely a certaine taste of life eternall in his mortall bodie knew by inward reuelation Moses and Elias whom he neuer saw Math. 17.3.4 yet this shall not be a carnall but a spirituall knowledge For whom is eternall life ordained For any one of what nation soeuer a Math 8 11 but not confusedly but according to that saying Rom. 11.7 The elect haue obtained it and the rest haue beene hardened Life eternall therfore is ordained for the fathers blessed onely or the Elect and consequently for them that beleeue in Christ b Io. 3.16 6.40 and doe according to his fathers will c Mat. 7 21 witnessing their faith by their works d Math 25 34. c. as well men as women as heires together of the life of grace 1. Pet. 3.7 What shall the Qualitie or Condition of eternall life bee This surelie we cannot in thought attaine vnto in this dimnesse of our vnderstanding e Isa 64 4 1 Cor. 2 9 but the perfect knowledge thereof is deferred vnto eternall life for it hath not yet appeared what we shall be 1. Ioh. 3.2 yet we learne by the proper adiuncts which tâ—e Scripture giueth to euerlasting life as much as is heere conuenient for vs what of what manner how great that is how excellent the condition thereof shall bee And first surely the Office and action of the parts and faculties of our bodie and soule shall be most perfect For there shall be all manner abolishing of sinne both in soule and bodie f Isa 60.15 16. c and freedome from deah and all troubles there shall be no death nor mourning nor crying out nor sorrow any more g and moreouer all weakenes sicknes griefe heauines old age corruption defect needines shal be wanting h for there shall be healthfull eternity and eternall health saith Bernard because the iust shall liue for euer and their saluation shall be from the Lord. Psal 37.29 Againe the office and action of the parts and faculties of our bodie and soule shall be most quick for that either part of vs shall receiue from the holy spirit whatsoeuer shall be and is necessarie vnto life and it owne action 1. Theâ—efore there shall bee a perfect knowledge of all things i 1 Cor. 15.23 for we shall bee conuersant in the eternall light of the father of lights and the verie wisdome of God shall shew it selfe vnto vs. 2 It shall haue a full sufficiencie of a blessed life for it shall need none of the helpes of this life as meate drinke apparrell light or heat of the Sunne or colde of the Moone rest or other like succours beside it selfe whereby it may bee sustained cherished or performe it actions k Psa 121.6 Rom 14.17 Rev 21 23 22.5 For euen God himselfe Schaddai shal then bee all in all and shall fill all things with all manner goodnesse 1. Cor. 15.28 For the grace of God shal be sufficient for vs wee shall liue to God and of God wee shall bee filled with the plenty of Gods glorie and God shall giue vs to drinke of a riuer of pleasure l psal 17 5 36 9 3. It shall be most holy for it shall respect nothing else but the glorie and solemne seruice of the onely true God a Isa 43 7 Eph. 1 6 And because wee shall bee holie as God is holie for wee shall be like although not equall vnto him 1. Io. 3.2 And there shall bee a Church without wrinkle and without spot holie and altogether blamelesse Ephe. 5.27 b reve 21.27 4. It shall be most
delectable because the elect shall enioy al their desires for whatsoeuer saith Bernard shall be delightfull will there bee present and there shall bee nothing to be wisht for that shall bee wanting there and they shall feele most excellent and sincere pleasure both in soule and bodie by the presence of Christ and dailie heholding of God Psal 16.11 Thou wilt shew me the path of life in thy presence is the fulnesse of ioy at thy right hand there are pleasures for euermore And 17.15 When I awake from the dead I shall bee satisfied with thine image For how great will the delight be in the beholding of that soueraigne good which is the storehouse of all good things and of all ioyes Hence proceedeth that eternall gladnesse or perpetuall and vnspeakable ioy which the holy Ghost shall stirre vp in the Elect and which none shall take from vs. Ioh. 16.22.5 A participation of Diuine nature that is not a powring out of the diuine essence but of diuine qualities into vs that is a cōmunication of Gods immortalitie glorie vertue wisdome iustice and image c 2 Pet. 14 which shall bee those white garments of the Saints the long white robes and garments of pure fine linnen and shining wherewith the elect shall be cloathed d Reue. 3.4.5 6.11 1.13 19.8 6. There shall be also a clarifying of bodies excellent beauty maiesty wherein they shall be made like to the glorious bodie of Christ Phil. 3.21 and the iust men shall shine as the sunne e Math. 13.43 and they shall glister as the brightnesse of the firmament Dan. 12 3. And they shall be as the Angels of God f Luk. 20 36 7 There shall be the Tryumph of the elect ouer the Diuel Death and Hel g Rom 16.20 Revel 20.10 14 Fellowship with al the blessed conuersation with the holy Angels perfect Loue of God and our neighbour Concord and exceeding quietnesse of all things for there they shall bee all of one minde because their will shal be none other but the will of God so that whatsoeuer they desire shal come to passe Melodie for there wee shall sing with quiers of Angels praising god without end for euer Last of all there shal be al the good gifts of body and soule such as neither the eye hath seene nor eare hath heard nor heart of man imagined 1 Cor. 2 9. who then would not desire to passe through thither with Christ by death Shall the glorie of euerlasting life be commune to all the elect after an equall measure No but as God bestoweth his gift on the elect in this life not alike vnequally so wil he crowne those gifts of his in the elect with an vnequal measure of glory in heauen For that saying of Christ is proper to the Apostles Ye shall sit iudging the twelue tribes of Israel Mat 19 28. And Paule doubteth not but that there is a peculier crowne laide vp in store for him according to the proportion of his labours 1. Thes 2.19 and so Dan. 12.3 The wise saith he shall shine as the brightnesse of the firmament and they that turne many to righteousnesse shall shine as the starres for euer and euer And the Scripture doth not onely promise life eternall to the faithfull but in the same a speciall reward to euerie of them a Math 19 29 2 Tim. 4.8 This is probably perceiued by the reason of the contrary b Math 11 22.24 Hither may bee also alluded that saying of Paule 1 Cor. 15 41 For one starre differeth from another starre in glorie When shall eternall life take beginning It is begun in the minds of the faithfull in this life already when the holy spirite by the preaching of the worde doth endue their mindes with the true knowledge of God and bendeth their will to a readie obedience of his commandements yea they feele an earnest peny therof haue a most true tast of it Eph. 1.4 whence floweth that hope which cannot faile the faithfull Ro 5.2.5 We greatly reioyce vnder the hope of the glorie of God And hope maketh not ashamed Finally we haue passed alreadie from death to life by faith in Christ c Ioh 5.24 1 Ioh. 3.14 because what we possesse through hope we know shal be as certainly as if it were in verie deed already bestowed on vs. Yet shal we attaine the full possession consummation therof afterward in the time that God hath ordained in which after the number of those that shal be saued is fulfilled Christ our redeemer will appeare vnto vs from heauen Doe the soules of the godly already separated from their bodies enioy a perfect and absolute happinesse It is sufficient for vs to knowe that presently after the departure from the bodie the spirit returneth vnto God which gaue it Eccl. 12.7 and after the dissolution or vncoupling of the soule from the bodie it is with Christ d Phil. 1.23 In Paradise e Luk. 23.43 in peace f wisd 3.3 in rest g Heb 4.11 in comfort h Luk. 16.25 in refreshing or ease i Wisd 4.7 in securitie k Ioh. 11.15 18 in the hand of God that no anguish at all may touch it so much as slightly l Wisd 3.1 in glorifying of the name of God Yet because they looke for a resurrection of their bodies a most plentifull fruition of all good things which God hath promised to all that loue him they cannot be said to bee in a perfect absolute but in an vnperfect happines 2 Tim 4 8. There is a crowne of righteousnes laid vp for me which the Lord the righteous Iudge shall giue me at that daie not to me only but vnto all them also that loue that his glorious appearing And Reue. 6.9 I saw vnder the Altar the soules of thē that were killed for the word of God they cryed with a loud voice saying How long Lord which are holy true doest not thou iudge auenge our bloud on thē that dwell on the earth Then long white robes were deliuered vnto euery one it was said vnto them that they should rest for a little vntil their fellow seruāts their brethren that should be killed euen as they were were fulfilled On the contrary 2. Pet. 2.9 saith that the vniust are so punished either with the losse of this life or with other punishments as that they are neuerthelesse reserued against the day of iudgement to be tormented with far sharper torments namely eternall punishments both in body soule What is the place of eternall life Not this earth or aerie or Elementarie Region which as yet death horror and sinne the power of darknesse and wicked spirits doe inhabit a Iob. 10.22 Eph. 6.12 2 8 and which at length shall be dissolued b 2 pet 3.10 But the heauen of heauens or the highest heauen whereinto Christ as he was man ascended being made higher then the
visible heauens c Heb. 7.262 or that third heauen into which Paule was rapt which by Interpretation he calleth Paradise 2. Cor. 12.2.4 But after the Iudgement restoring of all things eternall life or the seate and place of the blessed shall bee not onely in the heauens but in the earth also For wee looke for new heauens and a new earth according to his promise wherein dwelleth righteousnesse that is which are the mansion place of the righteous Isa 65.16 2. Pet. 3.13 Reuel 21.1 What is the end of eternall life 1. That God may make good in very deede and fact his grace toward the elect 2. That the godly may enioy the fruite of Christs death and passion 3. That they may receiue rewardes meete for their labours d Tim 4.2 4. That they may acknowledge Gods bottomelesse mercie That they may see him for euer which is the end of all their desires and that they may praise him continually without tediousnesse VVhat are the effectes of eternall life 1. Our being like vnto the Angels that is not as touching the substance but as concerning the proper conditions of this life a Math. 22 30 2. Our participation of the dignitie of the man Christ for theÌ„ hee will make vs verily Kings Priests and Prophets with himselfe b rev 1 6 but with this condition that himselfe be vnspeakeablie aboue all in dignitie What is the vse of the Doctrine of life eternall 1. It is a comfort in calamities and iniuries whereunto we are subiect in this life 2 It mitigateth the sorrow which we take for them that are dead 3 It lesseneth the feare of death when wee beleeue that a better life shall follow after this death and when we thinke vpon that saying Reuel 14.13 Blessed are they that dye in the Lord. 4 It maketh vs earnest and cheerefull to performe our duetie to God and charitie to our neighbors with whome we shall haue a perpetuall conuersation hereafter in heauen What are the Opinions disagreeing thereunto 1 The absurd opinions of Democritus Epicurus Plinie Galene and others who iest at the question of eternall life and think that all parts perish with the bodie 2 The curious questions and determinations of the Papists concerning the degrees of the Saints in eternall life as of a thirtieth folde pofite to maried folke that liue chastly to them that keepe themselues widowes sixtiefold and to Virgins a hundreth folde to be recompensed And of them also who before the time desire to know what is done in heauen and take no care which way to goe to heauen 4 The opinions of some Fathers as Irenaus Tertullian and others who did not thinke that the soules of the godly went vnto heauen vntill after the resurrection but were in a temporary store-house receptacle or Region though not in an heauenly one yet in an higher then hell where they might haue a refreshing euen vntill the resurrection The errour of Pope Iohn the twentieth who thought that foules did not see God face to face vntill the last day of resurrection 6 Especially eternall death doth directly thwart eternall life and so likewise doth lamentation feare crying out mourning colde wearinesse sleepe sicknesse death hunger thirst pouertie the snares and temptations of Sathan torment feare of hell c. The fortieth common place Of eternall Death From whence is death deriued MAny take it in a good sense to be deriued from the Greeke word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as it were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 taken vpward vnto God and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to consider diligently those things which are aboue because it brings vs back againe to God It is also called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as it were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an entrance into eternall life In Latine Death seemeth to bee deriued from tarrying because death tarrieth or stayeth for vs and it commeth stealing on vs with a still foote or because it esteemeth the condition of none How manifold is death Fourefolde 1. A corporall death which is also called temporarie and it is either naturall or accidentall and it is either violent or a voluntarie separation of the soule from the bodie common both to the good and bad inflicted on all through the malice of Sathan by the iust iudgement of God for the sinne of Adam a Gen. 2 17 Ioh. 8.44 Ro 5.12.17 6.23 1 Co. 15.21 Heb 9.27 and it is called by Iohn the first death in respect of the wicked Reu. 20 14. And surely the godly doe not escape it likewise albeit their sinnes be forgiuen them 1. That thereby they might learne to hate sinne 2. That they might acknowledge the seueritie of Gods anger for sinne 3. That they might lay away the remnants of sinne togither with the miseries that cleaue vnto them by reason of sinne 4. That they might try the power of God in raising the deade and so their death and infirmitie might serue for their owne good and for Gods glorie And for that respect should it be desired of them after the example of Paule I desire to be dissolued Phil. 1.23 Not for that they are wearie of life or for their ownselues because this desire is contrarie to naturall reason but for another end namely because it is a deliuerance from sinne wholy as also from the miseries of this life and a passage vnto the bright presence of God a returning and remoouing from banishment not vnto a ruinous but vnto a new and most delectable dwelling a 2. Co. 5. â—0 Because it is an aduantage b Phil. 1.12 a passage to the father c Ioh. 5.24 13 1. and therefore not to be feared because Christ hath ouercome it d Ose 13 14 and it is such vnto vs as he hath made it e He. 2 4.3 and the verie hower thereof is appointed vnto euery one by God but it should bee desired by the desire of faith yet so that we continue in this earthly house as long as it shall seeme good to the Lord for the godly do rather wish to liue vnto the glorie of Christ then for their own benefite 2 A spirituall death and it is either of beleeuers or vnbeleeuers and that of the beleeuers is threefolde 1. Of sinne as concerning the strength that is the force or life of sinne which is called mortification Rom. 6.2.8 Wee are deade vnto sinne in the datiue case how shall wee liue yet therein 2. Of the Law but in part as farre as the Law is the power of sinne 1. Because it accounteth them which are in Christ guiltie no more 2. Neither doth it prouoke men to sinne Rom. 7.4 Yee are deade to the Law by the bodie of Christ And Gal. 2 16 19. I am dead to the law that I may liue vnto God for Christ maketh vs dead to the Lawe because by iustifying vs hee taketh away those terrours of conscience which the Lawe doth cast into vs and by sanctifying vs hee maketh
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
three 1. The word of the institution or the commaundement and the ordinance of God and the promise of grace I say of grace not of any of the gifts of God either corporall or spirituall but of Iustification that is to say of the remission of sinnes and life eternall which is repeated in the Church not for consecration sake neither that any vertue might bee added to the Element but that the faithfull might heare and beleeue it 2. Of an outward signe and visible which otherwise is called an Element because in the first Sacrament that is in Baptisme the signe is the element of watet by another name by a visible forme because it is a bodily thing and sensible subiect to the sight and sense otherwise a Symbole because of the proportion and resemblance vnto the thing signified and because it is as it were a marke token of Gods promise Both which Augustine comprehendeth in this saying Let the word to wit of the institution and of the promise of grace be added to the element and there is a Sacrament 3. Of the thing signified which some call the matter of the sacrament others the inuisible grace or the wholesome gift As in Circumcision there is the apparant commaundement of the Lord Thou shalt keepe the couenant Gen. 17. and the promise is expressed I will bee thy God the God of thy seede after thee the signe the cutting off of the foreskin lastly the thing signified the Circumcision of the heart or of the old nature a Deu. 10 15 et 30.6 What is the matter of the Sacrament It is double one sensible externall or corporall subiect to the bodily sense the other intelligible internall spirituall and heauenly which is perceiued with the minde and vnderstanding I say with the minde indued with that her fit instrument to receiue it namely faith What is tho outward matter It is double both a bodily substance and not an accident as water bread wine as also a ceremoniall action or rite which is performed by men in a certaine manner as circumcision in a certaine part of the bodie the externall and corporall washing eating and drinking Wherefore did God chuse such common things in the ordering of the Sacraments Least that in the vse of them being therfore ordained that they might lift vp our mindes to heauen wee should on the contrarie stick in the earthly things and admire them What is the inward matter It is the thing signified and that in like manner both the substance and the action The substance is Christ who is called the verie marowe of all the Sacraments with all his riches which he hath in himselfe and either properly is tearmed whole Christ or else by a Synecdoche a part for the whole is called the bodie of Christ deliuered vnto death or his bloode shed The action is proper to God alone and it is either iustification and washing or spirituall circumcision or the communion of the body and bloud of Christ What is the forme common to all Sacraments If wee consider the verie essence of a Sacrament his forme or at least the speciall part of the essence and the rule whereof it doth depend and hath his beeing is the ordinance or institution of God conteined in the word For Sacraments are that which God doth testifie by the word of his institution and promise that hee would haue them to bee so that that verie worde must bee as it were the verie life of the Sacrament or the cause whereby a Sacrament is that which it is But by the word vnderstand not that it which is conceiued in a certain number of syllables vttered without vnderstanding and faith hath any force to consecrate or transforme the element to giue any vertue to it For as the forme of the letters can doe nothing so neither the pronouncing or sound of the words but that which beeing vttered by God is preached and published by the Minister with a cleare voice doth cause vs to vnderstand and beleeue what the visible signe meaneth Whereupon Augustine saith not because it is spoken but because it is beleeued Furthermore the goodly Analogie or proportion of the signe with the thing signified and the mutuall reference or relation affection habit of the one to the other because the essence of a Sacrament is nothing else but to haue relation to the thing signified and Sacramented that is to say the thing signified Now the Analogie or proportion which is the agreement or conueniencie of one thing hauing relation to another is in the proportion or likenesse of the actions or effects as for example as water washeth away filth euen so the bloud of Christ washeth away sins The relation is in the institution vnto the thing signified or in the mutual respect of the one vnto the other as when together with the signe exhibited to the senses the thing signified is represented to the vnderstanding To conclude if wee respect the vse the forme of a Sacrament is an action wherein an earthly thing is lawfully and rightly administred and vsed for that end whereunto it is appointed of God or the manner of performing celebrating the Sacrament for the forme of the Action is the manner wherein it is done What manner of coniunction or vnion of the signes and the things signified is in the Sacraments Not naturall by the touching and knitting together of substances or the vnitie and vnion of the accidents and subiect to make one and the same indiuiduum or locall without distance or existing of one in the other Neither is it to bee called spirituall as if it should giue life to the signes themselues which is against diuinitie But such as hath conueniencie and relation or Sacramentall and significatiue whereby things inuisible in a fit proportion are represented by visible and in some sort are made one for the mutuall respect which they haue betweene themselues as the Scepter and the Romane Empire Such is this vnion as is betweene the true Relatiue and his Correlatiue as betweene the father and the sonne the vnion is not naturall and substantiall but of Relation which consisteth not in transubstantiation or consubstantiation not in conuerting or including but in the naturall respect affection one vnto the other So then as the father is therefore a father not because hee is either conuerted to the sonne or because hee conteineth his sonne in himselfe essentially but because hee hath relation to his sonne euen so it is a signe or Sacrament not because it is conuerted in to the thing signified or conteineth it as a sack doth corne or a cuppe of wine but because the signe and the thing signified are vnited by the vnion of relation as the sonne with the father and the seruant is ioyned with the master or else as the vnion is betweene the voice of the preaching of the Gospell and the thing promised in the Gospell not reall but intelligible and apprehended by faith But in respect
the spirit also they must be shod or booted with the preparatiō of the gospell and prepared to make great increasings in the Gospell or prepared by the knowledge of the Gospell of peace to vndertake the combats to sustaine the dangers and to auoid the occasions of falling and offences wherewith as it were with brambles thornes or serpents the feete of the godly are often wounded Further leaning vpon the spirituall staffe of the promises of Gods word they may guide their steppes in their iourney and rayse themselues being fallen whereof Psal 23.4 Thy rod and thy staffe haue comforted me 11 Also they must eate the Lambe 1. standing 2 In haste that is such as doe not tyre in the course of this mortall life doe not linger still in spirituall Aegypt or Babylon but doe with all speede renounce the kingdome of Sathan and as it becommeth holy trauellers doe with all earnestnesse desire to be gonne out of the prison of this life vnto that pompe and manner of life which shall be in the heauenly countrey 12 It must be eaten in one house that is he would haue the spirituall communion of the fulnesse in one bodie and head Christ to be ratified and preserued by this meanes 13 God would haue no bone of that Lamb to be broken mystically to shew what he wold perform in his son he hauing none of his bones broken Ioh. 19.33 might be made famous as it were by a visible mark that might proue him to be the true Passeouer Why did Christ appoint the Supper of the Lord in stead of the Sacrament of the Paschall Lambe To shew that he had fulfilled those things which were prefigured in the shadow of the Iewish Passeouer For in the olde Passeouer there was the bodie and bloud of the Pascall Lambe being a beast and in that feast was yearely iterated the remembrance of the preseruation of the first borne of Israll by the bloud and of their deliuerance out of Aegypt as a prouocation to thankfulnesse and a signe of their redemption which Christ should worke but in the new Testament the bodie of the true and onely Lambe of God being slaine and offered vpon the Altar of the Crosse and his bloud shed for remission of sinnes doth procure vnto vs farre more excellent things then was the deliuerance out of Aegypt to the people of the Iewes And the Supper of the Lord was instituted to this end that by the receiuing of the bodie and bloud of the Lambe of God there might bee made not a yearely onely but a perpetuall communication commemoration and celebration of the most chiefe and eternall benefits as of saluation purchased and other more procured by the death of Christ according to Christs commandement Doe this in remembrance of me Luk. 22.19 As also the Lord saith of the Passeouer This day shall bee vnto you for a memoriall Exod. 12.14 Furthermore as it was said touching the Passouer No stranger or vncircumcised shall eate thereof but such as be borne at home and come to yeares who had learned the mysterie by way of Catechising so also because in the supper our couenant made with God is renued it is to be communicated to none but to them that are of circumcised harts and by Baptisme are made the houshold seruants of God and partners of the couenant but at no hand to the prophane or vncleane and ignorant but onely to the faithfull being purified by faith after that they had giuen their names to Christ and haue beene instructed in the mysterie of his death And as the Paschall Lambe was eaten with giuing of thankes so ought we also to receiue the Supper of the Lord with thanksgiuing Lastly as it was a thing much to bee desired to eate the Paschall Lambe so it is a sweet thing to the beleeuers to eate the bread of the Lord. Seeing there was onely one Lambe offered as a sacrifice for the redemption of the Church why did God commaund a Lambe to be killed in euerie house as though euerie one of them should haue had their sacrifices peculiar by themselues Because although they were all deliuered from destruction by the selfesame bloud yet he would haue each family priuately admonished by speciall application that they might the more sensibly perceiue the grace bestowed vpon them As at this day the selfe same thing is Baptisme vnto vs whereby we are in common ingrafted into the bodie of Christ yet euery one hath his owne Baptisme performed to him to the end that they might more certainly know that they are partakers of the adoption and so the members of the Church Why is Iesus Christ called the Lamb slain euen from the beginning of the world Apoc. 13.8 seeing Paule saith Now once in the latter end of the world was he made manifest to abolish sin by offering vp of himselfe Heb. 9.26 1 Because of the effect of his death whereunto although there was a certaine time prefixed yet the merit and efficacie thereof did no lesse benefit the fathers in old time and was applied vnto their Iustification and Sanctification then now it benefits vs and is applied to vs. 2 Because he is the Lambe of God that taketh away the sinnes of the world and by his oblation hath consecrated for euer those that be sanctified Hebr. 10.14 3 Because he was slaine for sinne which was committed euen from the beginning of the world 4 Because euen presently from the verie foundations of the world he was appointed to be slaine 5 Because there is not saluation in any other whatsoeuer Act. 4.12 6 Because Iesus Christ is the same to day yesterday and for euer Heb. 11.1 7 Because that which was not as yet in the order of nature neuerthelesse was extant euer by the vertue and efficacie of faith For faith is that which maketh those things to be present which are hoped for and doth demonstrate those thinges which are not seene Heb. 11.1 8 Because as the same Christ is the head of the whole vniuersall Church so also he is the Author of Election in him of all the faithfull both of the old and new Testament of their vocation Iustification sanctifycation and glorifycation VVhy was not the bloud of the Paschall Lambe drunken or eaten but onely the posts were besprinkled with it Because it was abhomination to eate or drinke the bloud not onely of man but of any liuing creature from Noes time a Gen. 9.4 The vse whereof was granted by the comming of Christ although for the infirmitie and weakenesse of the brethren forbidden for a time b Act. 15.20 29 VVere there no moe Sacraments of the old Testament Yes indeed there were as the Sabbaths the Arke of the Couenant washings and such like yet they are rather to be called Types then Sacraments if we will speake properly because they are neuer compared with the Sacraments of the new Couenant But especially because they serued rather to illustrate the promise of grace then to seale
so would Christ bee baptised that hee might begin a new the ministerie of the Gospell as being ordained and confirmed by the publicke testimonie of the whole Deitie for the voyce of the eternall father sounding from heauen was in steed of a trumpet the oyle was the Spirit of God descending like a Doue couering Christ with his wings and resting on him Also the fathers report of Christ Math. 3.1 This is my beloued sonne in whom I am well pleased fitly agreeth with the inscription which was written vpon the fillet that was set on the high Priest his head Holinesse to the Lord. Exod. 28.36.38 When Paule saith 1. Cor. 15.19 What shall they doe which are baptised for the dead if the dead are not raised Doth he either meane that the dead are to be baptised which custome dured a long time as appeereth by the Carthaginian Councill or that they are to be sprinckled with running water hallowed as the Papists collect from hence or that baptisme doth profit the dead as the papists say Masse for the dead and sprinckle holy water vpon their graues or to baptise any man liuing for one man that died vnbaptised as the Marcionites did whose peruerse course Tertullian noteth as also they say the Iewes had a custome that if any man died before he enioyed the legall washing whereof mention is made Num. 19.12 That then his next kinred should be besprinkled by the priests in their steed or that baptisme was purposely deferred till the houre of death or that being readie to die and now lying on their death-beds for which custome thy were called Clinickes they were then baptised or lastly must they watch lye vpon the earth fast pray voluntarily whip themselues for the soules of the dead that are in Purgatorie and to satisfie for their sinnes as the Papists say None of all these for all these expositions come by ignorance of a fallation called Figura dictionis the figure or phrase of speech For neither doth the proposition 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signify in stead nor may we thinke that those superstitions or afflictions for the dead Clinici nor that custome of the Clinicks was in vse in the time of the Apostles but yet Epiphanius saith they were in vse a while after that any man after they had been endewed with the knowledge faith of Christ should yet neuerthelesse eyther for feare or for some other cause deferre their baptisme vntill they were readie to die and then require it giuing then first their names both vnto Christ and his Church least they should depart out of this life without that publike testimonie of their saluation which the Lord had appointed all beleeuers to be furnished with Heereunto also was annexed this superstition that some purposely deferred their baptisme till the houre of death least after the receiuing of it they should fall againe into sinne but it is not likely that this was in Pauls time for if it had he would sure haue manifested the superstition which cleaued vnto the same But he heere alludeth vnto a most ancient custome of certaine Churches who were wont to be baptised eyther vpon the dead carcasses of the dead in their graues or vpon the Tombes or bones of the dead to the end they might professe that they did both die vnto sinne with Christ were readie to die for Christ and also beleeued the resurrection of the dead which exposition is indeed most simple and doth not straine the Apostles words for the Greeke word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth properly a mans carkase and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with a Genitiue case vpon to note a place is verie vsuall with the Greekes Or it declareth the end as Theophilact will haue it namely that they which are baptised as dead men may be baptised for dead men that sinne may be quenched or die in them or else in a sure hope of resurrection and that they may haue a remedie against death Seeing that baptisme is the signe of the remission of sins of regeneration and of the resurrection or lastly it noteth the custome of the Iewes in washing those which had touched a Num 19.12 Ecius 34.10 a dead body or the dead bodies themselues which latter custome we read that the Christians retained at the first as also the custome of the Gentiles in washing and annoynting their dead in their burials b Act. 9.37 The first did it in hope of the resurrection to come but these in a false Imitation ambition superstition and vaine diligence towards the dead But note the Lord remembereth that custome not that he may approoue it though hee refute it not but that hee might confute them by their owne proper rite or acte wherewith they testifyed the hope of their resurrection Therefore hee faith not Why are wee to wit true Christians Baptised ouer the dead but discerning the superstitious from the faithful but what shall they doe Are also things without sense as Bells and such like to be baptised In no wise for we doe not read that Baptisme was ordained saue onely for men for whose sake also Christ was made man and died Secondly because the Sacrament of Regeneration pertaineth onely to them that are capable of Regeneration but the sacrament belōgeth not to those things vnto which the righteousnes of faith agreeth not But baptisme in the presēce of God-fathers and the giuing of a mans name vnto a Bell and that in the name of the Father the Sonne and the holy Ghost so taking Gods name in vaine suteth as well with a Bell as with an Oxe or an Asse Who are partakers of the thing signified in Baptisme Onely the Elect and beleeuers who are the sonnes of God by adoption and brethren and fellow heires of Iesus Christ because this condition is added vnto all Christs gifts to be partakers of them If we beleeue And of those onely it is said But yeare washed sanctifyed and iustifyed in the name of the Lord Iesus and by the spirit of our God 1. Cor. 6.11 Shall we count it Superstition or Religion in Constantine the great for that he rather wished to be baptised in the riuer Iordan where our Sauiour was baptised then any where else and refused to be baptised till hee was 65. yeares old and then being readie to die he would needs be baptised on the sodaine by Eusebius an Arrian Bishop of Nicomedia Tripart hist Lib. 3. c. 12 Eusebius leo vita Constāt l. 4 Superstition because the diuine institution and the thing signified and not the place doe commend baptisme but yet it is more fit that baptisme be administred in those places where the assemblies meete then in priuate houses both because the publicke prayers annexed vnto the administration of baptisme are not without fruit as also because it much concerneth that all the Church know who are the Saints fellow Citizens and of the houshold of God What time or day holy-day or working day is fitting for baptisme
Church ordained of Christ being euen now about to die for them which are full growne being alreadie baptized and examining themselues wherein by outward breaking of bread and powring out of wine into the cup is represented and as it were is set before the eyes of the faithfull the crucifying of the bodie and shedding of the bloud of Christ for vs and by giuing taking and vsing of those Elements the forgiuenesse of our sins gotten by the death of Christ the inward raking and spirituall enioying of his bodie bloud moreouer communion with Christ ful nourishmeÌ„t in Christ viuification and fellowship together with the rest of his liuely members is signified confirmed sealed to the faithful the memorie of so great benefits giuing of thanks is celebrated for the commendable vse of the faithfull assembled together that they may increase in faith and loue For as by baptisme we are borne againe so being borne again wee are fed and nourished by the Supper of the Lord and in Christ wee are as it were nourished and brought vp to life eternall Therfore when as Baptisme may once onely be administred the Supper of the Lord is to be vsed often because in it Christ is giuen vnto vs after the manner of meate but because meat and drinke doe goe away into nourishment they are often in our life time to be taken of vs. Furthermore the first example or patterne of that definition is the historie of the first Supper of the Lord expounded by Paul and of the rest of the Euangelists 1. Cor. 11.23 Mat. 26.26 Mar. 14.22 Luk. 22.19 What is the efficient principall cause of the Lords Supper The Lord himselfe who is the onely testator of the new Testament and the Authour of the Couenant of Grace and GOD the Redeemer in whome alone it haht pleased the Father to gather together all things Ephe. 1.10 And who is the way the trueth and the life Ioh. 14.6 the high priest Heb. 3.1 and the eternall King of the Church Psal 2 6. concerning whom alone the father cryed from heauen heare him Mat. 17.5 from whom it is called the Lords Supper therfore faithfully to be deliuered of the ministers reuerently to be handled neither is it to be depraued by adding minishing changing For Paul saith 1. Cor. 11.23 I haue receiued of the Lord that which I also haue deliuered vnto you namely by the reuelation of Iesus Christ Gal. 1.12 When hee was taken vp into paradise or the third heauen although this letteth not but that hee knewe very many peculiar sayings doings of Christ both from Ananias and also from other disciples of Christ which were eye witnesses and from Luke himselfe At what time was it instituted 1 Cor 1.23 In the yeare of the world 3995. of the age of Christ 33. of March 24. day which was Thursday in the euening surely that night wherein he was betrayed by Iudas vnto the Iewes was the Supper of the Lord instituted 1. First of all because of the figure going before that is to say of the eating of the Pascall Lambe or the legall solemne and Sacramentall Supper in place wherof Christ substituted the Supper EuaÌ„gelical Lu. 22.14.19 where that being performed a new institution of this in expresse words is put in the stead therof so the Apostle teacheth 1. Cor. 5.7 Christ our passeouer is sacrificed for vs. From whence it followeth that the Supper of the Lord is our Passouer For the same thing in both is signified namely Christ the true and immaculate sacrifice for the sins of the world there promised here exhibited The remembrance of the like benefite there of the deliuerance out of the bondage of Aegypt and of induction into the promised land here of freedome from the cruell slauerie of Sathan and of introduction into eternall life 2. Secondly because of his passion and death neate approching Dan 9.24 27 the remembrance of which benefit therein performed vnto vs he would set forth in this Supper 3 Thirdly that he might plainely shew a consummation and taking away of al Sacraments and Sacrifices of the Old TestameÌ„t and manner of the Paschall lambe it selfe which he had eaten before with the Disciples 4. Forthly that he might signifie or giue to vnderstand that he came in the fulnesse of time Mat. 11.13 Gal. 3.24 Gal. 4.4 5. That hee might so much the more commend his Supper which being now about to dye he so earnestly commended vnto his Seeing that Christ hauing Supped distributed the Supper to the Disciples in the euening whether is it lawfull for vs to giue it in the morning and to them which are fasting It is lawfull because circumstances of time as both of sitting downe of apparrel and of a certaine number of Communicants doe not appertaine to any mysterie neither are they substantiall pâ—rtâ— of the Sacrament neither haue they expres commandement from God because Christ said not This doe yee hauing supped or sitting or standing or so many in number for Christ first did eate the Passeouer because he would after old things institute new But the Eucharist is more conueniently distributed in the morning 1. Because it is an easier thing at that time to haue a holy meeting together forasmuch as in the day time much businesse doth happen wherby men are lead away from holy things 2. Because at that time we are more sober and wee haue a more apt and attentiue minde to perceiue excellent thing Yet notwithstanding the ancient fathers in time of a fast beecause they did spend the whole day in prayers in Sermons and in holy hymnes did giue the Supper of the Lord a little before night And in the time of Augustine in many Churches of Africa as he reporteth the thursday before Easter that the action of Christ might bee the more resembled the Eucharist was giuen to the fathfull in the night and after Supper But this custome was taken away by the sixt Synod or generall Councill which was held at Constantinople Seing that Christ being about to celebrate the Supper abased himselfe to wash the Disciples feete and said vnto them I haue giuing you an example that ye should doe euen as I haue done to you Whether are we being about to communicate tyed to this precept concerning washing of feete Not a whit because Christ did not therfore washe the feet of the Disciples that they should alwaies imitate that fact in kind but that he might driue from them the dreame of a ciuill kingdome of the Messias whereabout they did striue and that hee might shewe in himselfe a perfect example of humilitie like as elswhere hee commaunded that they should shake off the Dust from their feete that they should not beare a staffe nor scrip with them by the way that they should salute no man by the way that they which fast should annoint their head Not that they should drawe these things to a strait obseruation of words but that by this
of God which especially shined to the church in the time of Christ when as the Gentiles imbraced the preaching of the gospel concerning which Heb 13 15. 6. 56. 66 Let vs by Christ himselfe offer to God the sacrifice of praise 13 And whereas Daniell 12.11 saith that in the last times Antichrist raging a docilie sacrifice shal be offered that is to be meant either of the daily legall sacrifice which was interrupted in the time of Antiochus and afterwarde quite taken away in the destruction of Ierusalem as Chrisostome will haue it in the oration against the Iewes or metaphoricallie of the worship of God prescribed out of his worde to be taken away Antichrist possessing the worlde as Hierom will haue it vpon Daniel Chap. 12. 14 But although Melchisedech was a figure of Christ yet not in regarde of outward sacrifice whereof there is no mention made Gen. 14.18.19.20 neither in all that comparison of Christ with Melchisidech which the Apostle doth vnfold most accurately Heb. 7. But 1. because Melchisedech was a King and also a priest 2 Because the same Melchisedech as a Priest blessed AbrahaÌ„ that is he prayed for the grace and fauour of God to him saying blessed art thou Abraham of God most high 3 Because he is set forth vnto vs in the scripture without genealogy as though he were eternal 4 It is gathered that he was more excellent then Abraham his posterity by that that Abraham offered tithes vnto him Notwithstanding that we may graunt which is not spoken that Melchesedech before he entertained Abraham with a banquet returning with his seruants from the conquest tooke parte of the bread and of the wine and sacrificed that is oblation being made gaue thanks to God for the victorie and for the wholesome vse of bodily foode and for all other benifites which was the custome of the holy fathers and which also went forward from them to the Gentiles as Atheneus doth praise Homer because he describeth the Grecian Princes neuer to sit downe at the table or to depart without Sacrifice and praiers it doth not therefore follow that that thanksgiuing was a Sacrifice applyed for Abraham and his companie that it might merit for them remission of sins So in the Lords Supper there is made a most holy Sacrifice that is the bodie and bloud of the Lord being tasted wee giue thanks for spirituall nourishment and for so great victorie whereby Christ hath ouercome sinne and death for vs and hath made his conquest common vnto vs but this thanksgiuing doth not deserue for our selues or others remission of sins It doth much lesse follow that Christ in the Supper offered himselfe to God in the forme of bread and wine but onely in an argument Allegoricall it followeth that the bread and wine offered of Abraham were types of Christ who offereth himselfe to vs in the Supper to be receiued by a true faith In which sense the Fathers doe apply the type of Melchisedech to the Supper of the Lord. Which thing Lombard doth inough declare Melchisedech shewed the rite of this Sacrament b 4. Sentence distinct 8 when as he offered bread and wine to Abraham Lastly wheras the ancient fathers doe euerie where call the Eucharist a sacrifice they do it 1. For the blessing of the signes 2. Because in this mystery there is a commemoration of that onely sacrifice which was made for vs vpon the crosse and a certaine representation of it vnder the image of the Sacrament 3. Because it is an Eucharisticall sacrifice by reason of the solemne profession of faith praiers and especially of a peculiar giuing of thanks 4. Because in it we consecrate our selues wholy vnto God Ro. 12.2 5. Because in old time it was a custome that when the holy Supper was celebrated the faithfull did offer almes wherewith they might helpe the needie brethren which also is a kind of spirituall Sacrifice a Heb. 13.16 Distinct 2 Lombard saith Christ died once vpon the crosse and there Sacrificed in himselfe but he is daily offered in the Sacrament because in the Sacrament there is a remembrance of that which was done once b 4. senten And Distinct 13. It is called a Sacrifice as it were a holie thing done because by a mysticall prayer it is consecrated for vs in remembrance of the Lords passion Because in the celebration of Mysteries there hath beene alwaies a threefold oblatiâ—n obserued in the Christian Church one meere spirituall whereby euery one doth present himselfe before God with a contrite heart and endued with faith another visible euery one bringing something least he should appeare before God emptie Ex. 23.15 The third both of the bodie and of the bloud of the Lord himselfe whether are both the latter iustly taken away by our Churches Yea rather neither of both if they be rightly vnderstood is taken away but rather renued For although now almes are bestowed not as in times past whereby both the common feasts which they did call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 loue feasts were furnished and also the ministers and the poore were helped and which serued for other necessarie vses of the Church which were wont to be laid either vpon a table or a cupbord made for that purpose which in the Canons which they call the Apostles Canons Canon 3. is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or an Altar and by solemne prayer vnto God consecrated to holy vses the bread wine first of al being set apart which they did blesse seuerally to the vse of the Sacrament yet notwithstanding the loue feast being now taken away according to the Precept of Paul If any man be hungry let him eate at home not in the Church 1. Cor. 11.34 and so by little and little things being so ordained in the Christian Church that wee neede not labour to seke goods wherewith Ecclesiasticall persons are nourished but rather wee must bee carefull that the wealth wherewith they do abound be bestowed in good vses It was not needefull to retaine in our Churches these kinds of offerings prescribed by no lawe in the word of God but it is better to take heede by what means both iust stipeÌ„ds may be paid to the ministers of the word and also that the poore of euery place may be prouided for and also that an eye may be had to setting vp of schools and to nourishing of poore schollers to maintaine the buildings of Churches neither yet is the collection of priuate almes therefore to be neglected Therefore the offering of the vnbloudie sacrifyce doth remaine among vs sound whether you regard the blessing it selfe of the signes that is the rehearsing and explication of the Lords institution ioyned with prayers wherby after a sort the passion it selfe of the sonne as Cyprian speaketh is offered to God the Father and the whole Church shewing the death of Christ after a sort doth sacrifice and vowe it selfe to God whether by name of a sacrifice you
the grounds of Doctrines or of the Articles of faith and of the commandements of God alwaies to be taken without figures altogether as the words doe sound No seeing that there is no lesse certaintie in a figuratiue speech which may bee applyed to the nature of the thing concerning which it is spoken then in a proper Like as the first promise of the Gospell was published by God in a figuratiue speach The seede of the woman shall breake the Serpents head Gen. 3.15 which Iohn declareth in a proper speach 1. Epistle chap. 3. verse 8. The sonne of God appeared that hee might dissolue the works of the Diuell And the first chapter of Iohn is the ground of Doctrine concerning the person of Christ and yet in it are figuratiue speeches Verse 4. 5. That light was the light of men And that light shineth in the darkensse and the darkenesse comprehended it not But is it not absurd that Christ spake tropically and therefore enigmatically that is obscurely or doubtfully in the institution of his supper with the Disciples which were rude and simple In no wise for the thing it selfe sheweth that that Metonymicall speech was not enigmaticall doubtfull or darke to the Disciples for vnlesse it had come into their minde that bread was called of the Lord his bodie because it was a signe thereof doubtlesse they had beene troubled at so prodigious a thing as followeth vpon the proper and literall sense of the words And that so much the more because almost at the same time they could not vnderstand farre more easie things a Iohn 14.8 16.17 a seeing therefore they are not trobled with these words it is plain that they vnderstood those things Metonymically after the mnaner of the Scripture Especially as a little before they had eaten the Lambe which in the same sense is called Pascha that is the Passeouer Exod. 12.27 Which is the other part of words of Christ concerning the bread Which is giuen for you In Luke 22.19 or VVhich is broken for you in Paule 1. Cor. 11.24 For in Mathew and Marke this part is wanting the subiect of which member is not bread but bodie expressed in the Pronoune Relatiue which And the Attribute VVhich is giuen or deliuered for you namely vnto death or is broken that is Esay being interpreter Chap. 53.10 He is broken with sorrowes or is crucified and killed VVhat is signified in this proposition 1 The mysticall bodie of Christ is not signified for the mysticall bodie of Christ which is the Church is not giuen or deliuered or broken for vs but the true bodie 2 It is signified that Christ gaue not a glorified and spirituall bodie and therefore that the flesh of Christ is not simple meate in respect that it is glorified but that it is liuing meat vnto vs in respect that it was in time past crucified Iohn 6.51 3 It is gathered by a proper and regular predication that the bread is not called the body of Christ but figuratiuely because it is vniuersally true of a proper and regular signification Whatsoeuer is the predicate of the predicate is also the predicate of the subiect But that which is said heere of the bodie of Christ cannot be spoken properly and regularly of bread For bread is said to be giuen to vs properly not giuen for vs Neyther is wine said properly to be shed for vs by powred in to vs. Againe that which is giuen is but an Enallage of the present time for the future spoken for that which shall be shortly giuen vpon the crosse but not in the Eucharist Because Christ therein offered not or gaue his bodie for a sacrifice but vpon the crosse For it is an vsuall Enallage of scripture to speake concerning a thing now instant to be forthwith as it were of a thing present And so to vse the present tense for the future So Mat. 26.24 Wo be to that man by whom the sonne of man is betrayed And Iohn 10.15 I lay downe my life for my sheepe And the common translation hath VVhich shall be giuen for you VVhich is broken cannot be affirmed of the signe which the Lord had broken alreadie neyther can it be spoken of the bodie of Christ vnlesse it be Metonymically seeing that it was said of the bodie of Christ Exod. 12.46 and Iohn 19.36 yea shall not breake a bone thereof 4 And also the loue of Christ towards vs is commended because when he owed nothing to Death because he was without sinne for he was holy and vndefiled a Heb 17.26 he would vndergo it for vs. 5 Last of all the fruit of his death because he is said to be deliuered vnto death not onely for the Apostles but for many What are the words of the Lord concerning the cup They also consist of two branches the former is in Mathew and Marke This is my bloud of the new Testament Or as Luke and Paule hath it This cup is the new Testament in my bloud The subiect of which speech is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This of the neuter gender but not hic this in the masculine gender as hath the old interpretation which pronounce hoc this is referred to the wine not to the bloud for so it should bee an Identicall proposition which is manifestly plaine out of Luke 22.20 who addeth vnto 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is this the Noune 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is cup or wine as as if he had said This which I hold in my hands and giue to you And the predicate is bloud or the new testament in my bloud The couple the verbe substantiue est is which in Luke is wanting In which proposition surely it cannot be said without a Metonymie that the word cup is taken for wine which is contained in the cup and that this cup is that New testament In the one is the continent put for the thing contained in the other of the thing signified is for the signe For properly according to the word the cup it selfe or wine is not the new Testament it selfe but a pledge and seale of the new Testament or rather that wherewith the Testament is established that is to say of the bloud of Christ like as Circumcision was called the old Couenant By all which it appeareth that the words of the Lords supper are ful of figures but yet most vsual easie to be vndestood Whether may this proposition of Christ This is my bloud be so compared with that of Moses saying Exod. 24.8 concerning the bloud of calues this is the bloud of the couenant that both here there bloud being in deed in it owne essence as that being holden in the hands of Moses and this in the hands of Christ be demonstrated properly and not figuratiuely In no wise For Moses truly sprinkled the people with the bloud of the offering taken out of a basen that bloud was a sacramental signe therfore that enuntiatiō of Moses
was identical rightly expressed in these words this is the bloud of the couenant But Christ gaue to his disciples wine contained in the cup and sacramentally signified the thing by the signe of wine Therfore in the enuntiation of Christ this namely the wine which was contained in the cup is one thing that bloud of the new Testament that is the thing it selfe of that sacrament is an other thing And therfore the enuntiation of Christ is rightly expressed in these words hoc est sanguis this is bloud What is the new testament in the bloud of Christ They acknowledge that the name of Testament is the same here that Couenant is who do take it to answere to the Hebrew name Berith and therfore to declare 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is an agreement begun betweene them which first did disagree which signification doth especially heere accord although it commeth all to one reckoning whether we vnderstand the new couenant begun by the bloud of christ or the wil of christ dying which is signified by the word testamēt established confirmed by his own bloud shed For the particle In in the Hebrew phrase doth not signifie a simple coniunction inexistence or reall concomitancie as though it had beene said with my bloud but the cause the manner the instrument and the adiuuant cause of any thing as Psal 33.16 The King is not saued in multo exercitu that is by the multitude of an host and Rom. 5.2 In the bloud of Christ that is by the bloud as it is expounded Coloss 1.22 Rom. 3.14 But this Testament is not any corporal draught of the bloud of Christ or drinking of wine but it is the couenant of grace reconciliation or agreement and a couenant betweene God and the beleeuers wherein God doth promise vnto vs that he forgiueth vs our sins and giueth the holy Ghost righteousnes and life eternall of his meere mercie by faith for the bloud of Christ shed vpon the crosse and wee in like manner to binde ourselues to God to receiue these his benefits by true faith in Christ and to shew thankfulnes by true obedience towards him in the whole course of our life Of which couenant Esay speaketh chap. 59.24 and Ier. 31.31 and 32.40 Heb. 9 15. Gal. 3.17 Why said not the lord This is my body of the new Testament as he said this cup is the new testament in my bloud Because although the Testament or new couenant was established by the oblation of whole Christ and by the intercession of his death Heb. 9.15.16 yet notwithstanding his death was more euident in the bloud shed then in the matter it selfe of the flesh Therfore vnder the old couenant Moses said Exo. 24.8 Heb. 9.20 Behold the bloud of the couenant which the Lord hath made with you And therfore Christ that the relation of the truth might be more plaine he applied the appellation of the New Couenant rather to his bloud then to his bodie yet so that he excluded not his bodie the bloud whereof was shed from the confirmation of the couenant and redemption of the soule Add to this that when Christ had made mention of drinking wine which he calleth his bloud he remembred the new couenant because vnder the old the vse of bloud was forbidden a Leuit. 17. Verse 10.16 which in the other signe of bread was not necessarie to expresse Which is the other branch Which for you in Luke and for many in Mathew and Marke is shed for the remission of sinnes The subiect of which speech is the Relatiue 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which and it is referred properly to the bloud not to the wine Truly if you look to the construction of the words in Luke it must be referred to the cup but because neyther the cup nor the wine was shed for vs that subiect is altogether to be vnderstood of the bloud The predicate Effunditur is shed again by Enallage for Effundetur shall be shed as the common translation doth also expound it Yet the Lord doth seeme vpon set purpose in the institution of this mystery although speaking of a thing to come yet to haue vsed in both places the words of the Present Tense that the Disciples might be admonished that this is the vse of these signes that with the eyes of faith the things forthwith to be should be seene as it were alreadie present in them like as we must behold them in this action by faith as it were being before our eyes although alreadie performed long agoe that is to say the whole historie of the passion as if with these our eyes wee did see the bodie of Christ hanging and pierced through and the bloud dropping out of his wounds Therefore it is shed saith hee that is to say vpon the Crosse not into the cup or into a mouth whereby againe is signified in what manner the bloud of Christ is liuing drinke to vs not simplie as it is now clarified but as shed for vs and truly for you and for many Marke 14.24 although not for all but for the elect onely that is for their cause for the remission of sinnes which is a most exceeding wholesome end of the bloud of Christ shed not of the drinke of wine For of this it is said In remembrance of me but of the shedding of bloud For the remission of sinnes From whence doe you gather besides that Christ spake Tropically 1 From the nature and sacramentall speaches of all other Sacraments alreadie instituted from the beginning of the world wherein it commeth to passe that the name of the thing signified is giuen to the signe it selfe or the signe is named for the thing signifyed as Genes 17.10.13 Circumcision is the Couenant that is the signe of the Couenant Exod. 12.11.27 The Lambe is the Passeouer that is the signe and memoriall of the Lord The Rocke was Christ that is a signe of Christ a Exod. 17.6 1. Cor. 10.4 2 From the knowne speech concerning the same Sacrament in Paule 1. Cor. 10.16 The bread which we breake is the communion of the bodie that is to say Metonymically like as the Gospell is called the power of God that is the effectuall instrument of God Rom. 1.16 And VVe that are many are one bread and one bodie And 1. Cor. 11.29 He that eateth and drinketh vnworthily eateth drinketh his owne damnation which things vnlesse a trope be vsed cannot be vnderstood and the bodie it selfe of Christ cannot be said to be eaten but tropically 3 Because the Ascension of Christ into heauen and the veritie of the humane nature which hee tooke admitteth not a proper speech For Augustine teacheth That one place is not to bee interpreted so that it may be contrarie to many others but so that it may agree with many other De Doct. Christ 4 Because the Fathers had the same meate and drinke not only among themselues but also with vs that is to say in respect of the matter
1. Cor. 10.3 VVhat is the same but that which also wee haue saith Augustine Therefore the same meat and the same drink but to the vnderstanding and beleeuing But to the not vnderstanding that Manna alone Book de Vti lit paenitent vpon Ioh. tract 21 that water alone but to the beleeuers the same which now for then Christ was to come now he is come was to come and is come are diuers words but the same Christ 5 Because it could not be that Christ locally sitting at the table and communicating with the disciples as it is Mat. 26.29 I will not drinke henceforth of this fruit of the vine should himselfe eate himselfe really and corporally Did Christ Iesus take part of the same signes Truly no lesse then of the Paschall Lambe Concerning which let him which doubteth thinke 1 That the Lord Iesus sanctified the ordinarie Sacraments of both the Testaments in the vse thereof 2 And in instituting of the supper by his example went before in sayings doings that the whole Church may know that the first paterne is to be respected of her in that regard that it was the greatest cause why he did not abstaine whereupon Hierome saith ipse conuiua conuiuium ipse comedens qui comeditur that is Epist ad Hed. biam he is the guest and the feast he is eating and that which is eaten Is there that vertue and that sense of the words of Christ wherewith he instituted this Sacrament that as often as vpon the bread and wine they are recited by the Priest who hath a purpose to consecrate then the substance of bread and wine eyther by Analysis is resolued into the first matter or euen into nothing so that in steed thereof doe succeed the bodie and bloud of Christ or by a simple mutation is turned into the substance of the true bodie and of the true bloud of Christ so that the substance of bread is formed into the flesh of of Christ the bare accidents of breas and wine remayning hanging without a subiect God forbid 1 Because it were magicall to attribute the power of changing the substance of the signes to certaine words mumbled ouer 2 Because in expresse words of the Apostles and Euangelists the true natural substance of bread and wine is affirmed before and after consecration as they call it 1. Cor. 10.16.17 and 11.26 27.28 The bread which we breake is it not the communion of the bodie of Christ And wee that are many are one bread and one bodie because we all are partakers of one bread and As often as yee shall eate this bread ye shew forth the Lords death till he come And Whosoeuer shall eate this bread and drinke this cup of the Lord vnworthily shall be guiltie of the bodie and bloud of the Lord. And Let a man examine himselfe and so let him eate of this bread and drinke of this cup. For whereas they say that it is called bread not which is now but which was before it is confirmed by no testimonie of Scripture or iudgement of sense and besides Math. 26.29 I will not drinke saith hee henceforth of this fruit of the Vine Thus spake Christ after consecration 3 Because the kingdome or God is not corporall meate and drinke Rom. 14.17 4 Because in the proposition the pronoune hoc this demonstratiue doth not demonstrate the bodie of Christ For the transubstantiation saith Thomas is not accomplished but in the last instāt of the pronouncing of the words neither doth it demonstrate the accidēts alone of the bread For the accidētes are not the body of Christ neither doth it demōstrate any wandring thing or singular thing vncertainly determined For there is no Indiuiduum or singular thing which is not something And therefore certaine not wandering vndetermined or indefinite and especially the Demonstratiue Hoc this doth signifie some certaine thing 5 Because it is a wicked thing to be thought and spoken that the bread it selfe is properly and substantially the bodie of Christ 6 Because of this conuersion neither doth the Scripture giue sentence nor sense or reason iudge as of the rod of Moses turned into a Serpent a Exod 4.3 and of the water turned into wine Iohn 2.9 Where the Euangelist said not simply Water but Made wine For the accidents of bread doe plainely shew that bread doth remaine and they which partake of those holy signes doe feele in themselues a taste of wine and the power of the bread and wine This is an vnanswerable reason Framed thus euerie miracle is sensible transubstantiation is not sensible therefore it is no miracle 7 Because the substance the accidents thereof remayning cannot perish neyther can the accidents subsist without a subiect nor be the accidents of bread which are not the accidents of bread 8 Because the substance being remooued and the nature of the signes the similitude affinitie habit relation and Analogie of the signes to the thing signified come to nothing For the bread signifieth the bodie of Christ because it nourisheth strengtheneth and sustaineth which accidents cannot doe 9 Because heere is no word of Christ which may signifie a conuersion or transubstantiation For the verb Est doth not signifie to be made to be changed to be turned And note that which is said to be made cannot properly be said to be for Esse to be and Fieri to be made are said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is to say contradictorily 10 Because a carnall eating of the bodie of Christ is no where prooued in the Scriptures 11 Because it should follow that both the faithfull and vnbeleuers doe receiue the bodie of the Lord and his quickening spirit which neuer can be feuered from his bodie And Augustine saith that They doe not eate the bodie of Christ but which are in the bodie of Christ Because that bodie cannot be spoyled of quantitie nor in an instant and without locall motion be together in heauen in earth vnlesse vpon necessitie we should make an vbiquitie of Christs bodie which the verie transubstantiators do refuse to doe and the Fathers denie and they doe determine contrarie things which say that a bodie and the quantitie are truely present and yet not by meanes of the quantitie 13 Because now the bodie of Christ cannot be separated from the bloud nor the soule from his bodie and concerning Concomitancie there is nothing extant is the word of God 14 Because they write that Victor the third Bishop of Rome died hauing drunk poyson out of a chalice giuē him by his Subdeacon and that Henrie the seuenth Emperour of Lucelburge tooke poyson from the bread taken in the Eucharist by a Monke of Senens one of the preachers order 15 Because infinite discommodities doe follow this Transubstantiation as that the accidents must remaine without a subiect that if it happen that Mice do gnaw the bread they shal be said to gnaw accidēces or that if worms do breed of the bread it
together in act circumscribed and not circumscribed because these things are contradictorie But contrariwise we retort the argument drawne from omnipotencie God is omnipotent therfore he can bring to passe that we being in earth may partake of the true bodie of Christ being in heauen and therfore we do so though we are vpon earth and so need not a corporall Manducation Is it true which our aduersaries take for granted that Christ when he appeared to Paule in his iourney Act. 9.17 and stood by him in the Castle Act. 23.11 was in bodie both in heauen and on earth together No For it was a heauenly vision as it is said Act. 26.19 Which helpeth nothing the presence of the bodie of Christ in earth For Christ is said to haue talked with Paule not placed in earth but from heauen eyther without a corporall voyce the Lord powerfully imprinting into him the conceipt of speech or by a voyce framed from heauen which came to his cares like thunder And Act. 23.11 Noe man but seeth that it was a nocturnall vision which appeared not to his eyes but to his minde eyther in waking or dreaming But yet for some peculiar and extraordinarie apparitions wee must not depart from the vniuersall rule of faith whereby Christ is beleeued to possesse heauen in his bodie and there to remaine vntil the end of the world Yet notwithstanding we must not denie but that Christ in euerie moment is wheresoeuer and howsoeuer it pleaseth him according to his Maiesty not corporally but spiritually Is hee a manifest denier of the power of God which denieth that by his absolute power he doth bring to passe that the bodie continuing in his propertie may be in many places after another and diuers maner Hee is not yea rather because we denie that God can bring it to passe wee openly affirme the omnipotencie of God For seeing God is so ommipotent and effectuall that he is not contrarie to the truth he can in no manner of wise bring to passe that a thing may together be and not be that the same bodie may remaine in his propertie that is to retaine his dimensions and circumscripton and be the same bodie together and at one time present in many places and separated by a long space betweene Rightly therefore Cyrill Wilt thou grant also to another nature not diuine Book de Trin. 5 besides the diuine nature that it can fill all things and passe through all things and follow in all things No verily Is the contradiction taken away in the diuersitie of respects and of these names if it be said that the bodie of Christ in truth and verie deed is in heauen according to the naturall properties of a true bodie circumscriptiuely locally visibly and after a naturall manner and that it is by the power of God also in truth and in verie deed in many places or euerie where or in the supper but sacramentally inuisibly supernaturally illocally after a celestiall and miraculous manner and if it be said that the nature of Christ in the propertie of his nature is circumscribed and visible but in regard of the vnion vncircumscribed and inuisible In no wise because these distinctions or manners cannot bee prooued out of the scriptures Moreouer all such manners doe not alwaies excuse a contradiction as if one say that the bodie of Christ was dead according to the manner of death and at the same time was aliue according to the manner of life Finally contrarie modi or manners which doe destroy one another when they are put in doe not take away but confirme a contradiction But yet such a diuerse respect cannot bee graunted wherein one and the same thing may bee the same and bee not the same in trueth which is the first lie of the aduersaries neither is a manner to be feined which may take away the essence of a thing Wherefore seeing the bodie of Christ assumed is in act organical Physicall tempered together disposed and finite in his parts it cannot bee in act in many places by any meanes not Organicall vndisposed infinite or in manie planes although it bee adorned with vnspeakeable glorie because God is vnchangeably true neither will hee that an affirmation should be a negation against a principle vnmoueable Quodlibet est aut non est that is euery thing is or is not Whether as the eye hath not the force of seeing in it selfe but by reason of the vnion with the soule and receiueth it in the vnion so the flesh of Christ receiueth not those proper things in it selfe but hath them truely and really in that wonderfull vnion No because things vnlike and in kinde diuers are compared together For the eye is so ordained by nature that it is a naturall proper and necessarie instrument whereby the sensitiue life doth exercise and accomplish her facultie of seeing and without which it cannot bring forth this faculty into effect But the flesh of Christ is so ordained by nature that it is a naturall proper and necessarie instrument whereby the diuine nature alone may shewe forth his omni presence and inuisibilitie and so necessarie that without it the diuine nature in the Act it selfe cannot be omnipresent norinuisible Furthermore the flesh of Christ is not considered in it selfe or out of the vnion seeing that that flesh neither is nor hath beene nor euer shall be out of that vnion Moreouer one nature receiueth not any contrarie thing or diuers in it selfe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is it selfe but it is a thing diuerse farre vnlike to be circumscribed in a place and to be euery where Otherwise wee should say that the humane nature of Christ hath a beginning in it selfe and hath not a beginning in the vnion that it is created in the proprietie of it owne nature and that it is not created in the vnion That it is lesse then the Angels in it owne nature but in the vnion equall to the father finally that it is dead in it selfe and not deade in the vnion or for the vnion or for the cause and respect of the vnion Must wee altogether abandon mans reason and the principles of Philosophie in those things which are affirmed concerning the body of Christ No so farre forth as mans reason beeing made spirituall after Regeneration beareth true witnesse to the creatures and affirmeth true principles concerning things proper to mans bodie For it is written Be yee not like a horse or like a mule which vnderstand not Psal 32.9 besides God is the author of all trueth in Logick Ethicks and Physicks Moreouer Christ after his resurrection appearing to the Disciples when hee would proue his owne bodie to be substantially present he reasoneth from his adioyned visibilitie and palpability and appealeth to the verie senses of the Disciples a Luk. 24.36 Like as from all the accidents of the bread of the Eucharist it is rightly gathered that it is the substance of bread by experiment of all the
which is life it selfe and the fountaine of life cannot bee the bread of life to vs c Ioh. 14 Neither can the humanitie be separated from the word neither can the humanitie subsist without the Diuinite and his benefits without the whole person and therefore the one without the other are neither giuen nor receiued VVhether in the Supper of the Lord for the thing it selfe of the Sacrament doe wee partake of his merits alone or the liuely operation gifts or benefits of Christ without Christ himself that is without participation of the body and bloud of Christ or doe we partake of Christ himselfe with his benefits Truely Christ himselfe with al his benefits both those which are giuen to vs by imputation alone and also those which are giuen by reall efficacie 1. Because Christ himselfe one and the same God and man is that liuing bread from whom life eternall doth flowe to vs d Ioh. 6.51 and is eaten of them which are endued with true faith 2. Because bread and wine are holy signes not onely of the death and benefits but of the bodie and bloud of Christ 3. Because Paule doth plainly affirme it e 1 Cor. 10.16 we ought to haue a coÌ„munion with the body it self bloud it selfe of Christ that we may be partakers of his benefits For those benefits that liuely vertue or operation which sustaineth our soules vnto life eternall cannot be seuered from the bodie and bloud of Christ and moreouer not from Christ himself to whom it cleaueth a Ioh. 5.11 no more then the effect from the cause conteining it or the qualitie from the subiect in which it is properly inherent and from which it issueth because as Cyrill saith The spirit in Christ is ioyned chiefly with the flesh of Christ and the flesh also with the spirit so that wee can neither take his flesh without the operation nor the operation without the flesh neither in the plaine worde or in the Sacraments 4. Because he which imbraceth the promises of the Gospell by faith is made partaker of Christ b Heb 3.14 5. Because the verie words of Christ doe most clearely witnesse it Take eate this is my bodie Therefore it is needfull that the bodie of Christ should bee receiued and eaten of the faithfull 6. Because the true communion with Christ himselfe God and man is established in baptisme Therefore wee must determine that the same thing is done in the Supper 7. Because the Analogie of receiuing eating of bread wine should be lost vnlesse we should spiritually receiue Christ himselfe but that we may receiue the strength of nourishing which is in the bread it is needfull that we should receiue the bread it selfe 8. Because like as we dye in Adam because we are ioyned together with him by a naturall participation so we do liue in a spirituall life in Christ and we drawe it from Christ by reason of the spirituall participation with Christ c 1 Cor. 15.22 9 Because the Scripture euery where teacheth that the Church is one bodie of one head but truely it cannot be imagined that life doth come from the head to the bodie without the ioyning together of them both 10. Because they which stick to the accidents alone and leaue the substance are in no Science to bee suffered But the death of Christ and his benefits are reckoned among the accidents Therfore it is an intollerable thing to propound the benefits of Christ alone and not Christ himselfe But this we adde like as in the plaine worde the word preached shewing Christ to vs by voice is perceiued by the sense of the eares but Christ himselfe signified by the word preached is not receiued but by the vnderstanding beleeuing and in baptisme the bodie is dipped in the water but the minde of the beleeuer is washed with the bloud signified by the water So in the Supper the bodie is fed with that bread and that wine but the soule of the beleeuer is made fat with the flesh and bloud of the Lord as Tertullian speaketh Manduâ—atio Corporissed non manducatio corporalis Therefore there is an eating of the bodie but not a bodily eating but of faith or spirituall like as the coniunction is spirituall mysticall and supernaturall for as much as it is made by the apprehension of faith by the efficacie of the holy Ghost and also in like manner the presence of the bodie of Christ is spirituall For if our sight in a moment of time be ioyned with the bodie of the sun much more is faith conioyned with Christ himselfe and moreouer with his bodie placed in heauen Can this proposition be endured The bodie of Christ is exhibited with the bread If you do referre the word with to the time wherein the faithfull doe vse the Supper that the sense may bee When a faithfull man vsing the Supper doth eate the bread of the Lord and drinketh the wine of the Lord he is made partaker not only of earthly gifts but also of heauenly that is to say of the bodie of Christ and of the bloud of the same then truely wee doe in no manner of wise mislike that proposition But if any doe referre it being taken together with the other two particles In and sub that is in and vnder to the place that is to ordaine a presence of the inuisible bodie of Christ In cum sub pane that is in with vnder the bread wee doe worthily reiect this consubstantiation inexistence and indistance seing that this is neither expressed in the words of Christ nor can rightly bee drawne out from them Of how many sorts is this vnion or coniunction in the vse of the Lords Supper Twofold one of the bodie and bloud of Christ with the bread and wine which is called Sacramentall and belongeth to the forme of the Sacrament Another is the coniunction of the same bodie and bloud of Christ with the beleeuers which although spirituall is called the mysticall reall and substantiall communion or communication and fruition of the bodie and bloud of Christ which is exhibited vnder the holy symboles of the Supper Calu. Inst b 4. c. 17 sect 19 33 and belongeth to the end of the Sacrament Notwithstanding a mixture or transfusion of the flesh of Christ is not to be imagined in our soule because it sufficeth that Christ doth breath life into our soules from the substance of his flesh yea rather doth powre into vs his owne life although the flesh it selfe of Christ doth not enter into vs. Of what qualitie is the coniunction of the signes and of the thing signified in the supper of the Lord Not consubstantiall or naturall which may make a presence of the thing signified at the place of the signe 1. Because the words of the institution do by no meanes beare it 2. It is manifest that Christ sate placed with the Disciples at the table really and corporally 3. Neither are Sacraments
instituted that they may be hiding places of things signified but that they may bee effectual signes seales and memorials as the Scripture speaketh Aliud existentia aliud significantia saith Augustine that is being one thing and signifying another thing But meerely significatiue or relatiue that is wholy placed in this that according to Gods ordinance declared in the Sacramentall word these things in a mutuall respect reciprocall relation betweene themselues are one certaine thing for as Beda saith vppon Lu 22 Panis ad corpus Christi mysticè vinum ad sanguinem refertur that is Tho bread is referred to the body of Christ mystically the wine to the bloud and are offered to be considered and also to bee taken spiritually by faith the signes of them which doe lawfully administer the Supper but the things are giuen of the Father and Christ the son the holy Ghost working together with them Seing that Aristotle booke 5. chap. 6. of the Metaphysicks doth teach that there are fower kinds of them which are one In number figure generall Analogie which of these waies is the bread the bodie of Christ Neither in number nor figure nor generall kinde but in analogie or proportion and similitude for they are said to be one in proportion whatsoeuer are compared together betweene themselues as one thing to another according to proportion he saith What things soeuer are as one thing to another are said one in respect Therfore the bread and body of Christ or the bread of life are one thing in proportion because both of them doe giue sustenance that is nourishment and increase to a man but that to the bodie but this to the faithfull soule So the wine of the Lord and the bloud of the Lord are one in proportion because they quench thirst and doe refresh but that the bodie this the faithfull soule Whether can that supernaturall coniunction whereby the Deitie of Christ is personally conioyned with the humanity or that miraculous whereby God hauing taken some visible shapes disclosed himselfe to some men as when God is said to haue appeared to Moses in a flame of fire in a bush a Exod. 3 2 or when the holy Ghost descended vpon Christ in the shape of a Doue Mat. 3.16 or when it was giuen to the Disciples by the breathing of Christ and with firie tongues Iohn 20.22 Act. 2.3 take place here No because the the personall vnion and the Sacramentall vnion doe differ in the whole kinde and because the condition of that bread should be better then of all the faithfull men to whom the bodie of Christ is vnited not personally but only mystically Moreouer the body of Christ is one thing which cannot bee in many places God or the holy Spirit another thing which is euery where And besides we may not argue from that which is done against order by miracle to that which is ordinary in the Church of God of which sort is the Supper of the Lord according to his owne precept Doe this Finally neither that Doue which Iohn Baptist saw descending from heauen vpon Christ nor that breath wherewith he breathed vpon his Disciples nor the fierie tongues which sate vpon each of the Disciples were God or the holy Ghost essentially or had the holy Spirit in them but were signes of that spirit both in Christ and also in the Disciples Is it true in all things that those things which are ioyned by Gods ordinance in a peculiar manner are affirmed one of another as This man is God the Doue is the Holy Ghost No otherwise we might say truely in a man The soule is the bodie and in Christ The Humanitie is the Diuinitie and in a fired sword the sword is the fire or the fire is the sword which yet no man doth grant But it is true chiefly in the propositions concerning the person of Christ when as for the same substantial word they put in concrete words as wel this man as this God But the personall vnion is not placed in the Sacrament wherefore it cannot bee that that should be alike true This man is God that This bread is the body of Christ Moreouer in symbolicall and Sacramentall speaches as we read that the holy Ghost was seene of Iohn descending like a Doue because the Doue was the signe of the Holy Ghost and so we grant that the bread is the bodie of Christ But concerning a vessell of wine we say truely but yet figuratiuely This is wine seing that there are two substances their ioyned and as it were the thing contained in the thing containing as also of an Angell appearing in mans shape it might bee saide This is an Angell but as a thing in a place which that it cannot be said of the body of Christ in the bread hath beene alreadie proued at large Why therefore are the Sacramentall signes called Exhibitiue Because the Lord doth so truely exhibit and giue himselfe being the bread celestiall â—ucer comment vpon the Ephes and that of eternall life to those which are his like as he gaue truly to his Disciples the holy Ghost by the signe of the breath of his mouth or as by the touching of the hand hee gaue vnto many health of bodie and minde as sight by clay made of spittell as by circumcision of the flesh the circumcision of the heart and as by baptisme Regeneration For they which with a true faith doe communicate with the signes corporally doe receiue true confirmation and increase of the communion of the bodie and bloud of the Lord spiritually But Irenaeus saith that the Eucharist doth consist of two things of an Earthly and a Heauenly Rightly yet we must not thinke that it is compounded or whole altogether substantiall or some subsisting thing made of whole parts as a man of bodie and of soule and the bodie of an head and a trunke but it is a holy action or a diuine ordinance wherein at one time but not in one place diuers things are distinctly propounded and deliuered no otherwise then as a pledge being deliuered or the earnest of any thing the thing it selfe was wont to be deliuered also together To what purpose commaunded the Lord to make his Supper Not for an vnbloudy oblation of his body to God the Father for the sinnes of the quick and dead or for a Scenical representation of the death of Christ but for a commemoration of his death for he saith Doe this in remembrance of me that is to say to bee celebrated in the assembly of the faithfull to that end a Luke 22 19. to which purpose also serueth the words of Paule verse 26. declaring what that is In remembrance of me For as often as ye shall eate of this bread and drinke of this cup ye shew the Lords death vntill he come Verse 25. That is 1 Cor. 11.24 call to minde and speake of the whole obedience of Christ and all his benefits with a thankfull mind
the wicked eate the flesh and drinke the bloud of Christ vnto the iudgement of their owne condemnation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 truely and not refusing but receiuing it are made guiltie of Christs bodie No for 1. To eate vnto themselues Iudgement or to bring Iudgement vpon themselues is not to eate Christ who is made vnto vs righteousnesse and life 2. Because the promise of grace doth promise onely to the faithfull the participation of Christ himselfe and they are Sacramentall Seales to none but to the faithfull onely For what part hath the beleeuer with the Infidell light with darknesse Nor must wee say saith Augustine that hee eateth Christs bodie that is not in Christs bodie and therefore their vnbeleefe cannot make void the faith of God and the institution of the supper 3. Because no man saith the Apostle can bee partaker of the Lords Table that is of the meate set vpon the Lords table and of the table of Diuels that is haue any thing common with Diuels and vncleane spirits 4. Because the thing signified is receiued with the heart and not with the mouth for indeede Christ is not receiued by the instruments of the body but by faith alone a Ephe. 3.17 which the wicked do want 5 Because God giueth not holy things to dogs seeing the Lord forbiddeth the same to be done Math. 7.6 6 Because there are not contrarie effects of the participating and communciating of the bodie and bloud of Christ And the power of quickening or giuing life cannot be separated from the communion of the bodie of Christ and the wicked haue not life eternall but are condemned alreadie but he that eateth my flesh and drinketh my bloud hath eternall life saith our Sauiour Christ Iohn 6.51 7 Because Christs bodie eaten worketh life but being despised refused and reiected it worketh death and condemnation but this accidentally not in respect of participation but of priuation 8 Because Christ can discharge the office of a Iudge although the vnbeleeuers eat not his bodie with their mouth they eat then the Lords bread but not the bread which is the Lord hereunto tendeth that excellent saying of Augustine If thou receiue it carnally it ceaseth not to be spirituall but it is not so vnto thee Againe A good man receiueth the Sacrament and the matter of it an euill man the Sacrament onely and not the thing it selfe And againe He that disagreeth from Christ eateth not Christs bodie nor drinketh his bloud though he daily receiue the Sacrament of so great a thing vnto his owne iudgement Whereas therefore the Fathers Tract 25. vppon Iohn but especially Augustine say that the Lords bodie is sometimes receiued euen of the wicked by the word Bodie they meane the signifying signe and not the thing signifyed or matter of the Sacrament And the bodie of the Lord that is to say his symbolicall bodie is distinguished from the bodie of the Lord that is to say from the verie matter of the Sacrament 9 And lastly this consequence of our aduersaries is ridiculous Christs bodie is giuen or offered therefore it is receiued It is not receiued therefore it is not giuen Can a man be guiltie of the bodie and bloud of Christ which eateth not his bodie nor drinketh his bloud Essentially Hee may by reason of the abuse of the holy signes which is contumelious to the thing signified euen as they which dispise Christs seruants are guiltie of contemning our Lord Iesus Christ yea and of the father also Luke 10.16 And a contumely done to an Embassador redoundeth to the Prince that sent him and whosoeuer spitteth vpon teareth or trampleth vpon the kings Image or letters is guiltie of offence to the maiestie of the king himselfe to conclude the vnworthie receiuer is guiltie in that he doth not spiritually receiue and eate Christs bodie offered vnto him Whether may the minister without perill of conscience admit all to the Lords Supper seeing he cannot know who are worthie and who are vnworthie As the Church iudgeth not of hidden things that is to say doth not prye into the secret corners of our hearts but iudgeth the outward actions hauing the Decalogue rightly vnderstood for a rule therein so the ministers dutie is to leaue to God the iudgement of euerie mans heart admitting all that are not tainted with open crimes but he must restraine those that are bewitched with errors repugners of the foundation of doctrine blasphemers heretickes worshippers of Idols drunkards cozeners theeues tyrants adulterers euill and filthie speakers and those that any other way liue vngodly and walke not worthie of the Gospell which giue no signes of repentance the Ecclesiasticall Consistorie hauing first taken knowledge of them for to them belongeth that of the Poet. Procul hinc procul este profani People profane and wanting grace Packe hence and come not neare this place For Christ giueth a weightie and serious prohibition Giue not holy things vnto dogs Mat. 7.6 Neither must we communicate with other mens sinnes 1. Tim. 5.22 therefore Chrysostome saith He would rather giue his bodie to be shamefully torne in peeces then wittingly willingly reach out the bodie and bloud of our Lord to a wicked man that liueth without repentance And for this abuse Paule witnesseth that among the Corinthians many were weake and sicke and many slept Is it a thing arbitrarie or indifferent to vse the Supper of the Lord or to abstaine from it No but the contemners of the Lords table sinne grieuously for they contemne 1 That edict not humane but diuine Doe this 2 The memorie of Christs death whereby we are redeemed 3 They neglect the communicating of the bodie and bloud of Christ 4 And lastly they shew themselues vnworthie to be accounted Christs disciples Shall wee need any sacramentall signes of Christs bodie and bloud in that life that shall be euerlasting No for we shall be with our Lord Iesus Christ euen in bodily presence for there will be no place for any sacrament when Christs corporall presence shall be restored to the Church and the Church by the way of faith shall be restored to the heholding of Christ euen face to face a Rom. 8.24 1 Cor. 13.12 5.7 1 Ioh. 3.2 What is contrarie to this doctrine First the error of the Aquarians who vnder pretence of sobrietie vsed not wine but water in the Lords Supper Secondly the errors of the Papists who doe horribly profane the Supper of the Lord and disdaining the name thereof 1 Borrow the name of the Masse from the rites of Isis 2 They faine that the Masse as it is now retained among them was celebrated by Iames the brother of the Lord or by the other Apostles 3 They adorne it with Gold Siluer and pretious stones as if it were a whorish Thais to allure the more to loue and affect it 4 They doe superstitiously vse bread that is meerely without leauen 5 They doe necessarily mingle water with wine 6 They transforme the