of Christ 9. Because if at any other time in suffering the griefes of this life yet especially in the agony of death the power of comfort which the spirite of Christ ministreth doth beyoÌ„d all account ouercome the sorrowes of death 10. Because the flesh indeede is weake but the spirit is ready Mat. 26.41 Therfore the whole man doth not feare death indeede but his meaner part namely the flesh 11. Because the desire that we haue clearely to behold God and to be deliuered from whole sinne doth greatly diminish mitigate the feare and sorrow of death 12. Because our loue towardes the faithfull who ouercoÌ„ming death haue gone before vs and with whom we greatly desire to be ioyned in one country ought to be no lesse then it is towardes them whom we leaue aliue behind vs in this miserable exile and from whom we are loth to be separated who must yet notwithstanding by and by follow after vs. 13. Because we do so euidently and so often perceiue the mercy of God towardes our children being dead therefore it becommeth vs to be of a resolute mind especially sith we know that we are sealed with the pledge of the holy spirite 14. Because we must not make greater account of this naturall life then of the spirituall for so it is meet that the desire hereof might lessen the feare of death 15. Because we certainly know that the soule indeede is immortall and is caried by Angels to the assembly and congregation of the first borne who are written in heaueÌ„ Luke 16.22 Heb. 12.13 And we know that the body resteth in the earth neither indeed hath one vnfitly called the graue the hauen of the body 16. Because we beleeue the resurrection of the body and life eternall 17. Because as in the whole life so in the agony of death God doth not suffer his seruants to be teÌ„pted aboue that which they are able to beare but doth giue euen the issue with the teÌ„ptation 1. Cor. 10.13 That in deed is a wonderfull thing which Gregory saith in his Morals Some dye laughing But we had rather say that death is ouer-come in vndergoing it manfully 18. Because we must not thinke so carefully of a quiet death as of an holy life For as Augustine said excellently We must not thinke that death euill before which hath gone a holy life And as the same man sayth He cannot dye euilly who hath liued well and he hardly dyeth well who hath liued euilly 19. Because death neuer is altogether vntimely whether we respect the good or wicked For the godly are called before the time that they should no loÌ„ger be vexed of the euill but the euill and wicked are taken away that they should no loÌ„ger persecute the good As the same Augustin saith 20. Because this life is filled with so many great miseries that death compared with it is taken to be a remedy not a punishment as Ambrose iudged 21. Because he that hath an extreme feare to dye doth not hope to liue aâ—â—â—r death as saith Chrysostome 22. Because it is better to offer that I meane our spirit for a free will offering to God which otherwise we are bound to restore because it is his due as Chrysostome saith 23. Because as death is euill to the euill so it is good to the good to whom all things worke together for good 24. Because death is the way to life as Ambrose wisely saith 25. Because this death is the reparing of life as the Church singeth 26. Because as Bernard saith The death of the iust is good by reason of the rest it bringeth with it better because it reneweth vs best because it putteth vs out of daunger And as the same man saith the death of sinners is bad worser worst of all but the death of the good is good better best of all 27. Because that death is good which taketh not away life but traÌ„slateth it into a better estate This a senteÌ„ce of the same Bernard 28. Because as the same man also witnesseth death hath freed vs from death life from errour grace from sinne 29. Because faithfull men take death to be but a name onely as saith Chrysostome 30. Because God ruleth death that it cannot be a cause of any euill Hitherto concerning comfort now concerning the rest of the benefites The hearing of the elects prayers is a benefite of God whilest the elect praying in Christes name God performeth vnto them all things which profit their saluation Iohn 9.31 Psal 145.18.19 Iohn 14.13.14 and 15.16 Defence against enemies is a benefite of God whilest he so defendeth the elect against their spirituall and bodily enemies that by no meane they can hinder their saluation Deliuerance out of dangers is a benefit of God whilest he doth often beyond all hope of man deliuer his elect being in distresse that so trying his presence in their perils they might reioyce in him The gift of perseuerance is a benefite of God whilest he doth so seale in the elect the grace of Iesus Christ by the holy spirite that they continue in it euen to the end and can not fall from it Rom. 11.29 Matth. 24.24.1 Iohn 2.19.27 2. Pet. 2.18 Iohn 10.28 Rom. 8.35 Luke 22.32 Hitherto concerning our preseruation in this communion with Christ now concerning the gift of eternall life The gift of eternall life is a benefite of God purchased for vs by Christ when after this life God will giue the elect that they may liue with him for euer Hitherto concerning the promise of grace now concerning the answering againe of a good conscience The answering again of a good conscieÌ„ce is the other part of the couenant of grace whereby the beleeuers do againe promise to God that they will in true saith receiue his benefites and that they will serue him in true righteousnesse and holynesse the better to declare their thankefulnesse towardes him Hitherto concerning the eternall couenant now concerning the temporall couenaur Of the temporall couenant The temporall couenant is a couenant in which God promiseth men temporall good things Of this sort was the couenant which God made with mankind after the flood that he would not destroy the world any more with a flood Gene. 9.8 and so forward And that standeth vpon the eternall couenant is as it were belonging thereunto Hitherto concerning Gods couenant now concerning the diuine signe Of sigues August in his 2. book of Christian doctrine Chap. 1. Phil. Melanct. The diuine signe is that which of it selfe doth cause some diuine thing to come into maÌ„s mind besides that shew which it offereth vnto the senses Or else it is some thing offering it selfe vnto the senses which putteth men in minde of some other thing which is ioyned with that signe A signe is either naturall or giuen A naturall signe is a signe which by nature hath that selfe same thing in it which it signifieth Of this sort is the rainebow signifying either showres or faire
a naturall offence subiection to punishment because of the fall of our first parents Rom. 5.12 So death went ouer all men Originall naughtinesse is a naturall deprauing and corruption of mans whole nature This naughtinesse is not the very nature of mā it selfe but onely sticketh to mans nature from which it is alwayes to be discerned euen after the deprauing And that is both in the soule in the body Naughtinesse in the soule is two fold the darknesse of the minde and the losse of free will or of free choise to good and the disorder of the affections of the hart naughty disposition to vices Naughtinesse of the body is also two fold the disorder of the moueable members and diseases which come by nature Thus much concerning originall sinne now concerning Actuall sinne Of actuall sin Actuall sinne is that sinne which we our selues commit And first that is either inward or outward Inward sinne is euery euill thought and doubting concerning God and his will incredulitie and the rest Outward sinne is euery word deed or gesture contrary to the law and will of God Outward sinne is either hid or manifest An hid sinne is that which no man is priuie of besides he which did commit it A manifest sinne is that sinne which other men also are priuie vnto and are offended made worse thereby Therefore it is specially called an offence Of an offence An offence is a speech or deed whereby an other is made worse An offence is either giuen or taken An offence giuen is an vngodly doctrine or euill example of maners which doth hurt others either because they doe imitate the same or because by it men are discouraged from the Gospell An offence taken is when either by some right doctrine or necessary deed hypocrites are offended and conceiue hatred of the Gospell and godly men And that is also called a Pharisaicall offence Againe sinne is either raigning or not raigning which some men call deadly or veniall A sinne raigning is that sinne which the sinner doth not resist by the grace of the holy spirit regenerating him to eternall life and therefore it maketh him subiect to eternall death except he repent and obtaine pardon by Christ A sinne not raigning is that sinne which the sinner resisteth by the grace of the holy spirit regenerating him to eternall life and therefore he is not subiect to eternall death because he repenteth him and doth obtaine pardon by Christ Euery sinne in it owne nature is deadly that is to say it deserueth eternall death but it is made veniall that is to say it doth deserue pardon and forgiuenesse so that it doth not bring to the regenerate death eternall by grace through Christ Moreouer euery sin is either against conscience or not against conscience Sinne against conscience is a sinne when a man knowing the will of God doth contrary to it of set purpose Sin which is not against conscience is that sin which is cōmitted of him that knoweth not the will of God or else the sin is acknowledged and lamented of the sinner to be a sin yet it cānot perfectly in this life be auoyded as for example originall sin and many other sinnes of ignorance and infirmity Furthermore sinne is either pardonable or vnpardonable Pardonable sin is that sinne which is forgiuen to him that repenteth and to him that asketh remission through Christ Such are all sinnes except the sin against the holy Ghost Vnpardonable sinne is that sinne which is not forgiuen neither in this world nor in the world to come Mat. 12.31 Mar. 3.28 Luk. 12.10 Heb. 6.4.5.6 1. Iohn 5.16 Of this sort is the sinne against the holy Ghost The sinne against the holy Ghost is that sin where Gods truth is resisted or denyed of set purpose after that the minde is confirmed and taught in the truth by the testimony of the holy spirite whosoeuer commit this sinne are punished by God with blindnesse so that they can neuer repent and therefore cannot obtaine forgiuenesse Moreouer sinne is either affected or vnaduised An affected sinne is that sin which is committed of meere malice or stubburnnesse An aduised sinne is that sinne which is cōmitted of rashnesse or infirmity Lastly euery sin is by it selfe or by accidēt Sinnes by them selues are all sins which are forbidden by the law of God Sinnes by accident are the actions of the vnregenerate which indeed are commanded by God but yet they displease God because of the defectes and vices concurring in the wicked or else indifferent actions which are done with offence Thus farre concerning the euill of the offence now concerning the euill of the punishment Of the euill of the punishmēt The euill of the punishment is euery destructiō or afflictiō or forsaking of the reasonable creature whereby God punisheth sins Thus much concerning the subiect of Gods prouidence now concerning the parts thereof The partes of the prouidence of God Of the prouidence of God there are two parts Action and permission Augustine in his booke called Enchirideon to Laurentius There is not any thing done but that which the almighty would haue to be done either suffering it to be done or he him selfe doing it and now nothing could be done if he did not suffer it neither doth he suffer any thing to be done against his will but willingly Nothing therfore is done but that which either God him selfe doth or suffereth to be done Of the action of God The action respecteth good things which God himselfe doth amongst which are numbred the euill of the punishments as men call them because they tend to that which is good morally The action of God is either by meanes or without meanes The action by meanes is when God for the performing of certaine workes vseth the ministery of secōdary causes as instruments Of Gods instruments And the instruments which God vseth are either good or euill God doth alwayes vse well both of them that is to say both the good and the euill instruments also God vseth the euill either to exercise and try the faith patience and constancy of the elect as it is manifest by the example of Iob or else to chasten the elect so doubtlesse Absalom was vsed by God to chasten Dauid or to punish euill men that the euill might be punished by the euill Esay 21.2 Now although he vse euill instruments yet he is not the author or partaker of any sin at all which appeareth euen by this that at the length he doth most seuerely punish those wicked instruments whose helpe he vsed Esa 14.5.6.29 Although also euill men do nothing neither can doe any thing but that which is decreed of God yet they cannot be excused neither can they haue any excuse then are worthily punished because they doe not regard the decree and glory of God neither that end which God hath purposed with himselfe but their owne euill purpose that they might bring that to effect that is
all men to be beheld and imitated And that is either inward or outward Inward temptation is two fold either the trouble of the minde or the striuing betweene the spirit and the flesh as it appeareth in the example of Abraham Outward temptation as the affliction of the body the losse of goods and children so sorth as it is manifest in the example of Iob. Of martyrdome Martyrdome is the crosse of the godly which they for the truth of Christ suffer of the world And martyrdome is either to death or not to death Martyrdome to death is a shedding of the bloud and life for a finall confirmation of the truth of God as it were by an outward and vndoubted testimony Iohn 21.18 Martyrdome not to death is an enduring of slanders reproches prison exile and other dangers for the truths sake 2. Cor. 4.8 and 6.4.8 and 12.10.1 Pet. 4.14 Thus farre concerning affliction now concerning the secret mouing of the will The secret mouing of the will is a worke of Gods speciall prouidence Of the secrâ—â— mouing of the will when God boweth the wils of men hither and thither as pleaseth him Prou. 23.1 Iob. 12.20.24 For all the actions euen of euill men which they in liuing do performe are done and gouerned although by the secret yet by the good iust will of God All the 〈…〉 I say euen of the wicked so farre forth as they are actions or motions to the things set before them or as they are punishments or chastisements or the executions of gods will all all these I say God doth powerfully will and rule Gene. 45.5.7.8 Exod. 7.3 and 10.1 Deut. 2.30 Ios 11.19.20 Iudg. 3.1.12 2. Sam 12.11.12.2 Sam. 16.10.11.2 Sam. 24.1.1 King 22.19.20.21.22.23 Iob. 1.12.21 and 2.3.6 and 19.6 Psal 107.40 Esay 19.2.3 Iohn 13.27 That which thou doest do quickly Actes 2.23 and 4.27 and 7.43 Rom. 1.24.28 Reuel 17.17 The secret motion of the wils is either the softening or the hardening of them The softening is a secret motion by which God boweth the wils of men that they willingly doe that which is acceptable to God So God coÌ„manded the widow that is to say by the secret force of his prouideÌ„ce hebowed her will that she should willingly nourish Elijah Of hardening The hardening is a secret motion whereby God doth bow meÌ„s will that they should not haue a will to do that which is acceptable to God So God hardened Pharaoh that he should be vnwilling to let the people go nor to make peace with them So God hardened Shemei that he should not cease from cursing 2. Sam. 16.22 Thus farre concerning the secret motion of the wâ—â—â— now â—oncerning the gouerning of all wo dly or humane actions Of the gouerning of all humane actions The gouerning of all humane actions is a worke of Gods speciall prouidence whereby he doth alwayes so gouerne all the actions of men as pleaseth him The parts thereof are the direction of the actions and the restraint of the wicked The direction of the actioÌ„s is the worke of Gods speciall prouideÌ„ce by which God doth so gouerne the actioÌ„s of meÌ„ that they should be able to do nothing but that which he hath already decreed with himselfe neither after any other sort theÌ„ that which he hath decreed that he might also direct it to a good end Rom. 9.17 and. 11.11.1 Cor. 11.19 Phil. 1.12.2 Thess 2.11.12 Reuel 17.17 The restraint of the wicked is the worke of Gods speciall prouidence whereby God doth determine and limit as it were the power of the wicked meÌ„ that they should be able to do no more then God suffereth them Hitherto concerning the generall workes of Gods speciall prouidence the particular follow The particular workes of Gods speciall prouidence are those which doe pertaine to part of mankind Such are the supernaturall manifestation of Gods will the working of miracles the calling the heauenly couenant and the heauenly signe Of the supernaturall manifestation of Gods will The supernaturall manifestation of Gods will is the worke of Gods speciall prouidence whereby after a speciall manner he manifesteth his will to men in the Church Psal 103.7 Heb. 1.1.2 Of this there are two parts the reuelation of doctrine or the foretelling of things to come The reuelation of doctrine is either of the doctrine of the law or of the Gospell Of the law of God The law of God is a doctrine which commaundeth vs what we must do and what we must leaue vndone requiring perfect obedience both inward and outward towardes God and promising eternall life to those that obey it but threatning eternall punishments to those that breake any part thereof Mat. 19.16.17.18.19 Mat. 7.12 Leuit. 18.5 Ezech. 10.11 Rom. 10.5 Gala. 3.10 Deut. 27.26 Iam. 2.10 The law of God is either generall or speciall The generall law of God is that whereby all men generally are alwayes bound except God himselfe doe specially command another thing After this sort the ten coÌ„mandements are generall For all generall lawes are to be vnderstood with this condition to wit Except God him selfe command another as Thou shalt not make to thy self any graueÌ„ Image namely except God doth especially command to make it as when he commanded to make the Cherubins and brasen Serpent and so forth Thou shalt not steale namely except God doth specially command as when he commanded to spoyle the Egyptians Thou shalt not kill namely except God doth specially command as when he commanded Abraham that he should sacrifice his sonne Isaack Honour thy pareÌ„ts obey thy parents namely except God command another thing theÌ„ our parents For then we must not obey our parents but God The particular law of God is that which he made specially to certaine men in some certaine case Therfore it doth not ouerthrow the generall law of God because the particular law is not perpetuall but for a certaine time neither doth it beloÌ„g to all but onely to those to whom it was made specially neither is it of force in all cases but onely in that which God himselfe hath by name expressed Againe the law of God is either perpetuall or for a certaine time The perpetuall law of God is that law which doth alwayes bind all reasonable creatures to obedience and that is called the morall law Of the morall law The morall law is that law which teacheth how euery one ought to behaue himselfe in inward and outward maners that his whole life may be agreeable to Gods will The summe of that is comprehended in the decaloge or ten commandements Of the ten coÌ„mandements The decaloge or ten commandements is a briefe summe of the morall law containing ten preceptes And that is deuided into two tables or parts The first table of the ten commandements The first table containeth foure coÌ„mandements concerning our duties toward God or concerning loue towardes God or concerning his worship The explication of the first coÌ„mandement The first
of Christ The Passion of Christ is that part of his obedience when hee in body and soule sustained the wrath of God against sinne Heb. 9.26.28 and 10.11 Dan. 9.24 Esay 53.5 The parts of the Passion of Christ are the suffering of manifold euils euen presently from his birth to the institution of the holy Supper and that solemne and most grieuous Passion in the end of his life The manifold euils from his birth to the institution of the holy Supper are either of the body or of the soule The euils of the body were both pouerty dangers of life and also diuers infirmities He sustained pouertie Mat. 8.20 and 21.1.2 and 27.55 Luke 9.58 that he might enrich vs with heauenly gifts 2. Cor. 8.9 The manifold daungers of his life were these for which he was both led into exile Matth. 2.14.15 and also he did often yeeld for a time to the furies of the enemies Mar. 3.6.7 Iohn 7.1 and 11.53.54 The infirmities of the body Heb. 5.2 were hunger Mat. 4.2 and 21.18 and thirst Ioh. 4.8 wearinesse Iohn 4.6 teares Iohn 11.35 The euils of the soule were both ignorance and temptations as also sadnesse and ignominie For Christ knew not certaine things vntill he knew them by feeling Mat. 11.13 he knew not the day houre of iudgement Mar. 13.32 Of the temptations of Christ His temptations were the assaultes of the deuill and his ministers by which they did endeuour to seduce him to sinne Mat. 4.1 or else to confound him and lay him open to reproch Matth. 22.35 or to cast him into danger of life Mat. 22.15.16 But he was therfore tempted that he might helpe those that are tēpted Heb. 2.17.18 4.15 Also that he might teach vs by his example how we ought to meet with and resist the temptations of the deuill and his instruments His sadnesse was that whereby his soule was heauy and troubled Iohn 12.27 His ignominies were manifold vniust accusations and slanders Mat. 12.24 Mar. 11.19 reproches reuilings Iohn 8.48 His base account and neglect Mar. 6.3.4 reiection contempt and that truely among his owne Hitherto of the euils which Christ suffered from his birth euen to the last and solemne acte of his Passion That last and solemne act of Christes Passion comprehendeth both his striuing in the garden and his betraying as also his iudgement Of the striuing of Christ in the garden The striuing of Christ in the garden was that whereby he did terribly striue with the most vehement feeling of Gods horrible wrath against sinne and with the horrour of Gods curse Mat. 26.37 so forward Out of which he at the length scaping conquerour he brought so to passe that death should no more be fearefull vnto vs. The parts of his striuing are both the feare and trouble of the soule The feare of Christ was that he feared more and more that horrour hanging ouer him Heb. 5.7 The trouble of his soule was the sadnesse of his soule whereby it was most grieuously touched with sorrow anguish and griefe Mat. 26.37.38 The effectes of his striuing were his affectionate and earnest prayer and his sweating of bloud The affectionate and earnest prayer of Christ was that whereby he asked of his father the taking away of that horrour Matth. 26.39.42.44 Christes sweating of bloud was when sweat as it were drops of bloud did fall on the earth Luke 22.44 Thus farre concerning the striuing of Christ now concerning his betraying His betraying was this whereby Iudas Iscariot that vnfaithfull disciple receiuing thirty peeces of siluer for an hire deliuered Christ to the Princes of the Priestes and to the elders of the people of the Iewes Matth. 26.47 and so forward Thus much concerning the betraying of Christ Christ was drawen into two sorts of iudgement to the iudgement of the Priest and of the ciuill magistrate In the former false witnesses being produced in vaine he was at length by Cayphas slandered and condemned for blasphemy Mat. 26.57 and so forward The ciuill iudgemēt is two fold the one before Pilate the other before Herod by whō Christ was sent backe again to Pilate who at the length condemned him to be beatē with rods and to be crucified Now therfore Christ was condemned that he might redeeme vs from eternall condemnation His beating with rods is set downe Mat. 27.26 His crucifying is that wherby he was fastned on wood or on a crosse that he might take the curse of the law from vs vpō himselfe As it is written cursed is euery one who hangeth on a tree Mat. 27.38 Mar. 15.27 Luke 23.33 2. Cor. 13.4 Heb. 13.12 Iohn 19.18 Hitherto concerning the passion of Christ now concerning his death and those things which followed his death namely his burying and descending into hell The death of Christ is part of his obedience when commending his soule to his father hee gaue vp the ghost on the crosse to ratifie his Testament and to loose the feare of death Heb. 9.15.16.17 and 2.14.15 Of the burying of Christ The burying of Christ is that whereby his body was layed into the new tombe Mat. 27.59.60 Mar. 15.46 Actes 13.29 1. Cor. 15 4. Christ was buried for foure causes 1. That it might appeare that he was dead indeed 2. That hee might bury our sinnes with himselfe 3. That we might with him be buried to sinne Rom. 6.4 4. That he might sanctifie our sepulchres Of Christes descending into hell The descending of Christ to hell is the very last degree of Christes humiliation when he was kept downe in the graue vnder the bondes of death three dayes and three nightes as though he had bene vtterly ouercome Actes 2.24.27.29.30 Psal 16.10 Ephes 4.9 Mat. 12.40 The end of this is that he might abolish the sting of hell 1. Cor. 15.55 Hitherto concerning Christes humiliation now concerning his exaltation Conce Christes exaltation Christes exaltation is his state in which he was caried vp into the highest and vnspeakeable glory Luke 24.26 Phil. 2.9 That doth comprehend both his resurrection and manifestation of himselfe fourtie dayes vpon the earth and also his ascension into heauen and his sitting at the right hand of God his father Of Christes resurrection Christes resurrection is that whereby he hauing ouercome death and the dominion thereof by his owne diuine power he rose againe the third day from the dead and liueth with God for euermore 2. Cor. 13.4.1 Pet. 3.18 Rom 6.8.10 and 14.9 There are foure endes and vses of the resurrection of Christ 1. That he by his resurrection hath ouercome death to the intent that he might make vs partakers of his righteousnesse which by his death he hath purchased for vs. Rom. 4.25 1. Pet. 1.1 Thess 1.10.3.4.5.21 1. Cor. 15.16.17.54.55 Or that he by his resurrection hath fully confirmed to vs the redemption righteousnesse purchased for vs by his death 2. That the deuill and death being ouercome he might rule ouer the dead and the liuing Rom. 14.9 3.
the table of the Lord. 1. Cor. 10.21 Therefore thou doest come to the banket of Christ thou art his guest as oft as thou doest eat and drinke of this supper The Lords supper commeth in the roome of the Paschall Lambe therefore it doth also keepe the analogie or proportion thereof For both the one and the other is a Sacrament of nourishment and spirituall bringing vp And as the eating of the Paschall Lambe was often vsed so also the vsing of the Lords Supper is oftentimes performed For as the Passeouer was the nourishing of Iudaisme so the Lords Supper is the nourishing of Christianity which nourishing often times standeth in neede of meat and drinke that is to say restoring and renewing euen as our life doth daily want refreshing which is performed by meat and drinke The parts of the Lords Supper as of other sacraments are two the earthly matter and outward action in the Supper The earthly matter in the Supper is two fold the bread and the wine Because we liue not only by meat but by drinke also The bread in the holy Supper is a signe or image of Christs body giuen to death for vs. Ioh. 6.35.48.50.51.55.56 The wine in the holy Supper is a signe or image of Christs bloud shed on the crosse for vs. Therefore the bread also is called the body it selfe and the wine or cup in which the wine is is called the bloud it selfe Not that the body of Christ descendeth from the seate of his glory out of heauen and doth hide it selfe inuisibly in the bread and his bloud in the wine which opinion is most absurd but therefore the bread is called the body of Christ because it is a signe remembrance token figure similitude and image of his body giuen for vs. And the wine or cup is called the new Testament or couenant in the bloud of Christ because it is a signe of the new Testament or couenaunt that is to say of reconciliation wrought with God by the bloud of Christ shed vppon the Crosse for the forgiuenesse of sinnes The bread by a metaphor is called the body of Christ deliuered for vs because the bread being broken is a signe calling into our remembraunce or imprinting in vs and as it were setting before our eyes the breaking that is to say the crucifying of the body of Christ The wine by the same metaphor is the bloud of Christ because it is a signe calling into our remembrance and imprinting in vs the shedding of Christs bloud done on the crosse for the forgiuenesse of our sinnes Yea the bread is not a signe of his glorious body as it is now already glorified but of his body deliuered vnto death of his body broken on the crosse and slayne for our sakes as the Lord expresly sayth This is my body which is giuen for you And the wine is not a signe of his bloud contayned in the veines but of his bloud shed on the Crosse or as it was shed as the same Lord expresly testifieth And therefore the body of Christ is not now in the bread because it is already glorious and shall not before the last day descend from heauen vnto this miserable earth neyther is his bloud already in the wine because he once shed his bloud and died now he sheddeth it no more death shall no more raigne ouer him By the bread being broken is represented vnto vs as by a similitude a certaine image his body that suffered for vs. For the whole action of the Lords Supper is to be referred to this end that we might preach the death of the Lord vntill he come The metaphor seemeth to be more conuenient in the laying open of these wordes because not the bread simply but the bread broken by a certaine similitude doth represent the body broken as Paul sayeth that is to say deliuered vnto death For the breaking of the bread putteth vs in mind of the breaking of the body of Christ as it were by a certaine picture set before our eyes Christ did not simply call the bread his body but the bread which is broken But to what end As I see with mine eyes that the bread is broken for me so I am certainely confirmed in my faith that the body of Christ was giuen vnto death for me Secondly as certainely as the minister of the word doth giue me the bread broken so certainely doth Christ giue me his body deliuered to death for my sake That this is the naturall meaning of the words of Christ by this it appeareth For Christ commaundeth to doe all these things in remembraunce of him and Paul expoundeth that saying yee shall preach the death of the Lord vntill he come Christ truely hath not said the bread is the signe of my body but because he ordayned the Sacrament he speaketh of it as the Scripture is alwayes wont to speake concerning Sacraments vnder a metaphor calling the signe by the name of the thing signified And therefore the faithfull comming to the holy Supper when they behold with the eyes of the body the Sacramentall bread they are admonished that withall by the eyes of faith they behold and embrace the body of Christ broken or crucified vppon the crosse for vs. For therefore the bread hath the name of the body not that the faithfull should stand vppon the bread onely or seeke the body of Christ in the earthly Element but that they should by faith lift vp themselues into Heauen whither he did ascend and where he is and by the eyes of faith should behold and eate the vnspotted Lambe that was slaine for them on the heauēly Altar the Church nameth it saying Lift vp your hearts By the same metaphor the bread which we breake is by Paul called the communion of the body of Christ the cuppe of blessing which we blesse is called the communion of the bloud of Christ 1. Cor. 10.16 Because by this bread and cup as by a seale the faithfull are assured that they haue communion that is to say fellowship with Christ Both the matters that is to say the earthly and heauenly are indeede present in the holy Supper the former indeede bodily and visibly but the other spiritually by the sight which faith affordeth vs. We with the eyes of the body see the bread and wine but with the eyes of the soule that is to say with faith we see the body and bloud of Christ Therefore as certainely as we see the bread and wine to be present so certainely doe we beleeue that the body and bloud of Christ is present to vs yea we doe not beleeue that it is the Lords supper except his body bloud be present to vs. Otherwise if they were absent how could it be made the partaking of the body and bloud of Christ for the partaking is not of things that are absent but present But the body and bloud of Christ are truly present to the faithfull that is to say to those who receiue it
vnion The personall vnion of the two natures in Christ is such a coupling of them as they might be one person 1. Tim. 3.16 Coloss 2.9 Gal. 4.4 Heb. 2.16 In this personall vnion both the distinction of the two natures is to be considered and also the effectes of the vnion In the personall vnion the natures remaine distinct and not confused whether we respect their essence or the properties or operations Rom. 1.3.4 and 9.5 1. Tim. 9.16 Heb. 9.14 1. Pet. 3.18 and 4.1 As therefore in that one person of Christ there be two natures so there is a double minde or vnderstanding a double will working wisedome strength power vertue and so forth The one heauenly and not created the other humane and created Luke 2.52 Mar. 11.13 and 13.32 1. Iohn 2.1.17 Iohn 2.25 and 6.64 and 5.20 Heb. 1.9 Iohn 1.33 and 4.6 Heb. 1.3 Iohn 2.19 and 10.18 And each of the natures retaineth and keepeth his owne essentiall properties neither doth it communicate them to the other nature and that for two causes the first is least the natures should be mingled and confounded the other that there might foreuer remaine a difference betweene the natures Luke 24.39 For he that confoundeth the properties D. Luther confoundeth the natures and he that taketh away the properties taketh away the natures Thus farre concerning the distinction of the natures in the personall vnion now concerning the effects of the vnion Of the maiestie of the humane nature of Christ The effectes of the vnion are two fold the one the exaltation of the nature assumed to the highest and vnspeakeable dignitie and the communicating of the Idioms or proprieties The exaltation of the assumed nature to the highest and vnspeakeable dignitie is that honour which the person of the sonne of God hath communicated to the nature assumed so that he hath exalted it aboue all Angels men whom he surpasseth and excelleth by most farre and vnspeakeable degrees Heb. 14. Mat. 28.18 Iohn 17.2 Phil. 2.9 Ephes 1.20.22 That exaltation consisteth chiefly in these three points 1. In the personall vnion with the word because the humane nature is assumed into the vnitie of the person of Gods sonne so that it is the proper flesh of the eternall son of God Heb. 2.16 2. In the giftes because it hath the fulnesse of all the giftes of the holy spirite which can be in a creature that is to say it hath not onely some giftes as the rest of the Saints who haue them according to measure but all giftes not onely in number but euen in the most excellent degree Iohn 3.34 Those giftes giuen to the humanitie of Christ are created qualities because his humanitie is creaâ—ed That truely is adorned with most excellent and incomprehensible giftes but such as doe not ouerthrow and destroy the same 3. In the fellowship of the office both of the mediatour betweene God and the beleeuers and also of the head of the Church and of the Iudge of the whole world Mat. 28.18 Phil. 2.9 Ephesians 1.20.22 Psal 110.1.1 Timot. 2.5 1. Iohn 2.12 Heb. 7.25.26.27 and 8.1 and 9.24 Hitherto concerning the exaltation of the nature assumed now concerning the communicating of the Idioms or properties Of the communicating of the Idioms or properties The communicating of the Idioms or properties is a Sinecdoche whereby that is spoken of Christs person which is proper to one of the natures in the person Iohn 3.13 Actes 20.28 1. Cor. 2.8 1. Iohn 1.1 and 3.16 For because of the personall vnion of the two natures their properties are common to the person And the communicating of the Idioms or properties haue a place in the concreet or primitiue but not in the Abstract or deriuatiue The concreet is the name of the person The Concreet or primitiue is a name vnderstood of the person of Christ as these God Man Christ Iesus the sonne of God the sonne of man and so forth The Abstract is the name of the nature The Abstract or deriuatiue is a name vnderstood of one of the natures onely in the person of Christ as these the Godhead the manhood flesh Iohn 1.14 The seed of Abraham Heb. 2.16 And if in steed of the Abstract the CoÌ„creet be sometime vsed for the most part there is added a note or particle of difference restraining it to one or other of the natures sometime also it is vttered absolutely without any note of difference expressed yet vnderstood The notes of difference are these by nigh to as long as or vntill in through as much as and those that are like these Rom. 1.3.4 1. Tim. 3.16 Heb. 9.14 1. Pet. 3.18 and 4 1. Rom. 9.5 Actes 2.30 And by these notes of difference is signified the property of the one nature which caÌ„ not be spoken of the other nature As therefore it is most rightly sayd of Christ God is borne of the virgine suffered vnder Pontius Pilate crucified dead and buried and so forth So also it is most rightly sayd of the same Christ he is a man eternall present euery where omnipotent knowing all things Contrariwise as this is a most wicked and blasphemous speech to say the Godhead is borne of the virgine suffered vnder Pontius Pilate crucified dead and buried so this is a most wicked and blasphemous speech to say that the humanitie of Christ is eternall present euery where omnipotent knowing all things Thus much concerning the personall vnion Of the natiuitie of Christ The natiuitie of Christ is that whereby he was borne of the virgine Mary at BethleheÌ„ that he might be our Sauiour Luke 2.4 Mat. 2.1.5 Thus farre concerning the incarnation of Christ now concerning his obedience Of the obedience of Christ The obedience of Christ is the other part of his humiliatioÌ„ whilest he was in all things obedient to his father It is also called the righteousnesse of Christ Esay 53. Heb. 5.8 Although he were the sonne of God yet he learned obedience by those things which he suffered Of the obedience of Christ there are two parts the fulfilling of the law and the paying of the punishment for our sinnes The fulfilling of the law is the first part of Christes obedience whereby in his whole life he performed for vs perfect obedience to the law of God Otherwise it is called the actiue righteousnesse of Christ and also the obedience of the holy life of Christ The paying of the punishment for our sinnes is the other part of Christes obedience whilest he for vs sustained the punishment which we had deserued that he might satisfie for vs the most seuere iustice of God so that we are no more bound to suffer that punishment seeing Christ hath payed it for vs. Otherwise it is called the passiue righteousnesse of Christ or the obedience of his Passion and death The partes of paying the punishment for our sinnes are both his Passion and death also his burying and descending to hell Of the Passion