53.8 and made his soule an offering for sin Isa 53.10 After sixty two weeks said Daniel shall Messiah be cut off but not for himselfe Dan. 9.25 26. that is if you mark the verses the Angel allots seven weeks for rebuilding of the Temple which is forty nine years reckoned of the Jewes but forty six years Iohn 2.20 because they reckoned not the first three years when the foundation was but laid by Cyrus his edict and the work staied again by Artaxerxes Longimanus Ezra 4.7 till they had got a second Edict Ezra 6.1 from Darius Nothus Then the Angell allots to the former seven weeks sixty two weeks more which is about 434. years in all 483. or thereabout in the end whereof Christ suffered on the crosse to make an end of sin and finish transgression and to make reconciliation for iniquity and to bring in everlasting righteousnesse This scourging wounding and piercing was foreseen also by Isa 53.5 he was bruised for our iniquities and chastised for our peace And saith Zach. 12.12 they shall look on him whom they have pierced for a souldier pierced his side as well as others did his hands and feet when they nailed them to the crosse So his very carrying of his crosse John 19.34 was typed out by Isaac carrying the wood to sacrifice himself upon Gen. 22.9 10. And as Abraham stretched out his hand to slay his son so God loved the world that he gave his Son Iohn 3.16 and he himself became obedient to the death of the crosse Numb 21.9 And as Moses lifted up the brazen serpent in the wildernesse for the curing of the people upon a pole John 12.32 John 14. so was Christ lift up on the crosse for the saving of us who were bitten by Satan and sin also So also his Resurrection had a type as Isaac taken from the Altar and restored safe and sound to Abraham the third day after that he was assigned to death Gen. 22.4 of whom it is said that Abraham received him again in a figure Heb. In what figure but only of him that was to come of his seed in whose death and resurrection all nations should be blessed So Ionah the first Prophet who lived in the time of Ieroboam the second 2 Kin. 14.25 and the first Prophet sent to the Gentiles to Niniveh who because he diverted to Tarsus was swallowed of a great fish in whose belly he remained till the third day after and for so long time the grave swallowed Christ but then he arose and so his flesh saw no corruption Psal 16. and that might well be without a miracle if the body be not accidentally corrupted before it be dead as in violent deaths commonly men are not Now Christ lay not in the grave above 40. hours and commonly dead bodies corrupt not til about seventy hours and this sheweth that he rose within three daies and so saw no corruption as the Psalmist said Psal 16. which is expounded plainly so by St Peter Acts 2.31 And as Isaiah had also foretold that the dead men should live and with Christs body they should come so they did Mat. 27.52 53. Thus Christ conquered death in his own Kingdome as said Hosea 13.14 and death had no more dominion over him Rom. 6.9 because he was now swallowed up into victory 1 Cor. 15.55 And thus as God spake to the great fish and it cast out Ionah on the dry land Jon. 2.10 so the temple of Christs body which the Jewes destroied he rebuilt in three daies And for his Ascension as it was prophecied so it was accomplished Eliah was a type of it 2 Kin. 2.11 being taken up in a fiery Chariot so Christ was taken up out of his disciples sight into heaven Luke 24.51 as was prophecied in Psal 68.18 Thou hast ascended up on high and led captivity captive So he was taken away his disciples beholding it at first Acts 1.9 but after a cloud took him out of their sight And now he sits on Gods right hand foretold Psal 110.1 and averred in Mark 16.19 And from him the Holy Ghost like a most gracious rain from heaven hath fallen upon his Apostles Acts 2.15 16. and upon many thousands of beleevers as was foreprophecied Joel 2.18 and typed forth by the spirit of Eliah resting upon Elisha 2 Kin. 1.13 5. Even so God hath sent forth the spirit of his Son into your hearts baptizing us with the Holy Ghost and as blessed fire from heaven giving some the gift of tongue Acts 2.4 others to prophecie some to teach others to learn and increase in faith and the love and knowledge of the Lord Jesus Christ Mathe. Now as you have shewed the Promises Types and Prophecies and history of Christs Conception Birth Death Resurrection and Ascension shew me also the mystery of godlinesse intended thereby in relation to Christians And first of all I desire to understand rightly his Conception for therein lieth a great mystery wherein our understanding is easily lost if we be not rightly directed For how can one person in the Trinity be conceived or become incarnate without the other two seeing the divine nature is not divided but is in each person totally Phila. The divine nature cannot be divided for substance but in the manner of subsistence it is distinguished For it is after one manner in the Father i. unbegotten After another manner in the Son 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because in him it is begotten i. communicated by divine generation After another manner in the Holy Ghost because proceeding from both John 15.16 Now we are to beleeve that the humane nature is assumed by the divine nature as considered only in the Son as he enjoieth it being the perfect image of the Father Heb. 1.1 2 3. and so being the naturall Son of God was most fit to be the son of man and so thereby restore the sons of men by adoption to be made the sons of God Yet we are to beleeve that all the Trinity had a hand in it John 1.12 for the Father wrought it by the holy Ghost but the Son only assumed it as three folks may make one garment and yet but one of the three wear it Mathe. But the Conception is applied to the Holy Ghost and so I am apt to beleeve that the Holy Ghost was his Father Phila. He was conceived by the Holy Ghost effectually not materially he caused it to be but gave not any matter out of himselfe to the nature of Christ so that he was conceived by the power of the Holy Ghost uniting the natures divine and humane together Bernard Damascen not by generation but by institution and benediction and operation not spermatically as other fathers beget children So it is said Rom. 11.36 all things are of God yet not of his substance but by his power so that we are to beleeve that he was conceived by the Holy Ghost in regard that his humane nature
as by remembring his love expressed to us in his death than which none could be greater being endured for us while we were enemies Rom. 5.8 or the horrour of his death being most painfull shamefull fearfull enduring not only the spight of wicked men but an abstraction of the divine comfort for a time so that never was sorrow like his Lam. 1.12 all which was most properly due to us nor remembring the benefits of his death which concerns us as by it the sting of death is taken away though a stain is left the curse of the law is abolished it is to us no killing letter the exaction of the law is nullified we being not bound to every jot and tittle of it for our justification but our weak performances are excepted of God in Christ because we have a right to all Christs righteousnesse and a just claim in him to all the blessings of the law so that neither the corruption of nature can reign over us Rom. 6.14 nor sin bind us over to punishment everlasting and for temporall afflictions they shall all work to our good and glory as they did to Christs Rom. 8.28 Phil. 2.9 Mathe. How may one then rightly remember Christ in receiving the Sacrament and so become a faithfull receiver Phila. These do one include the other For as faith looks upon Christ and his benefits so remembrance cals those things to mind which faith beleeves so that this remembrance must be a beleeving remembrance that the Sacrament presents to us under seal the benefits of Christs death and passion It also must be a thankfull remembrance for those inestimable favours of which I told you Next it must be an obedient remembrance to what he hath commanded and now God in him entreats us to do out of love By all which you may discern how a communicant must be qualified and in what he must especially examine himselfe namely in faith which is the speciall condition of the covenant of grace of which the Sacrament is a seale Now faith must be considered in the cause the nature and the effects of it The causes of faith are the word which is the seed of it and the spirit which is the vertue of this seed both these brings light to discover the darkness of our naturall estate and the comfort in Gospell light Then next a power to regulate and conform us to its own rules and to subdue all opposition 2 Cor. 10.4 Now for the nature of faith it being convinced that the word is of divine authority it gives both an intellectuall assent to the truth of it because God doth avouch it and a fiduciall assent to the goodnesse of it for our own salvation and as to the Word so to the Sacrament which is the seal thereof which goodnesse breedeth in us a love longing and delight in the holy mysteries Upon which followeth an heavenly and holy effect of faith as to desire and hunger after the food of the soule and a strong conversion of it into our soules nutriment and growing in grace by the strength of it more and more Rom. 13. 2 Pet. 2.2 Next a sympathy with Christs members in their griefs and joies Then a readinesse to every good work and a strong repulse of evill upon which followeth affiance in God hope in his promises peace of conscience and joy in the holy Ghost and a continuall fructification in an holy life by the strength of the Word and Sacrament while we walk here in this wildernesse of sin as the Israelites did in the strength of Manna and the Rock-water till we come to the land of everlasting rest Mathe. I thank you for your patience and resolutions of my generall and disordered queries I shall make bold hereafter if God give leave and you will affoord me your assistance in resolving me to trouble you with some other more particular cases But before I part I desire you since there is such divisions among us to tell me what Church you think most safest for one to cleave unto in life and death and what congregation is best to associate my selfe withall Phila. I suppose you find by what hath been said that the Protestant Church is the soundest for doctrine and therefore hold you to their principles of doctrine as they have been set forth and maintained by our * The 39. Articles of the Church of England Church of England in the time of King Edward the sixt and Queen Elizabeth and her successors And for matters of discipline it is to be wished that some were setled among us for the suppressing voluptuous living and libertinisme But if it may not be had let us be content with the Gospell preached and pray for reformation As for the Congregation you speak of I hold the publike generally best because Preachers in Churches will make more conscience of what they preach then those of the private conventicles or chambers except it be some that are forced to make such places their refuge to exercise their ministry which in conscience they cannot give over though prosecuted much like as the primitive Doctors were persecuted Mathe. But they that do preach in publike some are of one opinion some of another as Prelaticall Presbyterian and Independent Phila. Let no titles trouble you but trie the spirits whether they be of God by their teaching faith and an holy and good life Let men impose upon others or take up what names they please to themselves be thou content to be a Protestant Christian And for mens private opinions except they publish them to seduce others they must stand or fall to their own master And for joining your selse to a Congregation I will give you no advice but only since you have liberty given use it to the best advantage for your soule by hearing ministers of the soundest judgement and most edifying And because all Congregations are mixed it is best to consort with those that are the most pious in their lives and unanimous in their worship of God Mathe. But some say the learned are not the right Preachers but the plain man though a Tradesman who preacheth by the spirit Phila. Surely the learned are more to be trusted for the soule as a learned Physitian for the body but they go by rule others by rote so do these mechanick preachers they despise learning as some do riches because they despaire to get and so they entitle the spirit to their ignorance of which the spirit is no author but the devill and mans presumptuous sins for the spirit never imploied any about his Church but either he made them able by infusion which they cannot prove he hath them or else by acquisition He gave Isaiah the tongue of the learned as well as Bezaleel and Aholiab the gift of handicraft So Christ took plain men to preach his Gospell but he made them learned by the gifts of the Holy Ghost which he hath not done these So he imploied Paul the learned and
was produced from the blessed Virgin by his power and united to the divine but assumed by the Son the second person upon the Holy Ghosts preparation of the Virgins seed and carrying it to the place of conception which Luke 1.42 is called the fruit of her womb that is the whole man or humane substance without the accident of sin which followeth only generation not this wonderfull conception Therefore our sin was to him imputed not by nature imparted and death therefore seized not upon him by necessity but he gave his life voluntarily and it was taken away violently by others sin not his own Mathe. What necessity was there that Christ should be conceived in so holy manner and what are the effects of it Phila. He must be conceived on his mothers part that he might be a man and so fit for a surety for us yet by the Holy Ghost that so the substance might be separated from the accident of originall sin by his power who in the moment of conception united it to the second person with whom it made but one person which was no person before though it consisted of a soule and body and so though it came from Adam and was originally in Adam yet it never sinned in Adam because it took not personality from Adam though it did nature which nature was made so holy by this union that it needed no other sanctification as other men do who are to be sanctified by the blood of the Covenant through the operation of the Holy Ghost which not being warily observed hath made many heresies For the Marcionites and Manicheans not well understanding the conception of his manhood supposed that Christ had an incorporeall body and only passed through the blessed Virgins body And Apollinaris thought Christ had no soule because he understood not how he could take sinfull flesh as Rom. 8.2 3. and not be sinfull and so he determined him to be but halfe a man and that his divinity supplied the place of the soule Others stumbling at the conception of the Holy Ghost say that in this Christs nature was sanctified by the Holy Ghost which cannot be but his humane nature by the Holy Ghost was separated in respect of the substance of it from the blessed Virgin Mary and in the same moment of conception was united to the second person and was holy in it selfe for if it needed sanctification it needed justification Now the effects of this conception and personall union are many As 1. A communication of those properties to Christs person which are in themselves only proper to either nature Mat. 9.6 as to say the Son of man can forgive sins which is proper to the divine nature so to aseend where he was before so to say when he was on earth that the Son of man is in heaven Iohn 6.62 and his blood is called the blood of God though proper only to man 2. Effect of this union was a reception of gifts in his body and soule for his body received the highest degree of perfection that any body could attain unto though it was not much revealed till his resurrection save in his transfiguration after which it became impassible and now shineth in heaven far brighter then any other creature doth or can do So upon his soule was poured knowledge and love beyond the measure in any creature by vertue of this union For his knowledge was such by the light of nature that he knew thereby all things that could be known by it not only by experience of some things but by reasoning he could tell all those things he had no experience of for his own sufferings he could tell all that we suffer Heb. 2.18 And in this wisedome he did grow and increase Luk. 2.52 and by this knowledge he knew more then any man Beside this Christ had a knowledge of infusion or revelation by which heavenly are understood by the light of grace By this he discerned spirituall things more clearly then any man Isa 11.2 for the spirit of wisedome and counsell understanding and knowledge did rest upon him Again he had the knowledge of vision to see God as the blessed do in heaven yet exceeding them all he being the cause of bringing men to this blessednesse and also because his soule is more neer to God by this union then any others are And as knowledge was poured out on him by this union so was divine charity more then upon all men either just or good Rom. 5.6 7. As for faith or hope he had them not farther then as to depend on God and expected those things he saw by the knowledge of vision for he both saw God and enjoied him But faith is an evidence of things not seen and hope argueth no present possession of things hoped for Next he had the grace of office by this union of both natures for hereby he was made a fit mediator between God and man to reconcile us to God yet so as that the actions of the divine and humane nature were not confounded but each nature performed what was proper to it selfe by the assistance of the other As the humane nature was given as a sacrifice for us but the divine nature made it acceptable being offered up by the eternal spirit which therefore might be rightly called the Altar which sanctified the gift rather then the crosse which only bore his body crucified Lastly he had the grace of honour and worship due to his humane nature as it was united to the divine in one person for alone and separated it cannot lawfully have divine worship given to it but so far as it is directed to him that is God and Man Mathe. What doth the knowledge hereof profit to a Christians life Phila. A Christians life consisting in the meditation comfort and practice of what Christ hath done This union may move us first to admire the work it selfe And secondly to consider the glory of God therein And thirdly what comfort redounds to us thereby 1. To admire this work in which both mortality and immortality meet in one person That the same person is uncreated and created without beginning and yet takes a beginning a man in nature and yet God manifested in flesh 1 Tim. 3.16 In his divine nature he makes man in the humane nature he delivers man Aug. The Son of God becomes the son of man not by changing what he was but assuming what he once was not taking what was ours yet not diminishing what was his for in this union the divine majesty did not consume the humane nor the humane diminish the divine This high mystery is rather to be beleeved then argued namely that it was then how it was Next we are to consider the glory of goodnesse and wisedome in this work 1. His goodnesse who not only gave nature to us in creation and grace to us by participation of his Image but gives himself both to us and for us in nature to us in
sanctified from sin without the blood of the covenant Heb. 9.22 and Ephe. 1.7 and so there must have been another Mediator beside himselfe which St Paul denieth 1 Tim. 2.5 there is but one Mediator even the Man Christ Jesus the High Priest who is in himselfe holy innocent and undefiled and separate from sinners Heb. Mathe. But if Christs humane nature came from the blessed Virgin and from Adam he could not avoid the taint of sin no more then he could death Phila. We are to consider as I said before that sin cleaving not to substance alone but to persons and considering that he took no person of the Virgin but her substance which was immediately united to his Godhead in subsistence and only so made a person it will follow that though his substance yet his person was never in Adam and so never sinned in Adam and so never tainted with originall sin For as it could not be propagated by his manner of conception so neither could it be justly imputed to his person which was both God and man And for his death it was voluntary Death did not by his own power prevaile over him but he laid it down John 10.17 18. Nor did death fall upon him as a sinner but as the surety for sin Mathe. What effect worketh this conception for us Phila. 1. It hides the impurity of our conceptions from Gods anger because this satisfieth Gods justice for originall sin for the righteousnesse hereof is imputed to us and by it is constituted holinesse of nature for in this he was qualified with all habits of grace and vertue which by his spirit he powreth also upon us For this purpose he took an humane body because sacrifice and offerings would not satisfie Psal 40. and Heb. 10.5 2. This conception worketh a spirituall life and conception in us For our nature in him being conceived and quickned by the holy Ghost in the womb from thence proceeds the power of our regeneration from him that is the originall of spirituall life in our nature for the spirit that formed him in the womb doth beget us again to live in him and so doth justifie us before God from the evils that cleave to our nature Mathe. He is oftentimes called in the Gospell even by himselfe too the Son of man how then shall I conceive his conception to be more then humane Phila. His Conception and Birth are full of wonder yet may be discerned with distinction for it seems a new creation For as he was the Son of God no woman was his mother and as he was man he had no father He is called the Son of man because he took our nature of the blessed Virgins substance Yet he is called the Son of the most High Mat. 1. because he is the second person in the holy Trinity Which title is given to the nature assumed because it had no subsistence but in his person that was the naturall Son of God In which regard the blessed Virgin is called the mother of God not of his deity but of this union of God and man yet his person was not circumscribed in her womb though the humane nature was But as his body is heaven locally and is in the Word substantially and in the Sacrament mystically and in the heart of a beleever spiritually so it was in her body naturally Mathe. How am I to conceive of the birth of Christ Phila. He was born three waies of his Father of his Mother and in the mind of man Of his Father eternally of his Mother temporally and in mans mind spiritually For three things have relation to his birth Deity Flesh and Spirit Of his Father he is born God for ever of his Mother flesh once and in mans mind he is born Spirit figuratively often In respect of his divine nature he had a Father without a Mother in regard of the humane nature he had a Mother without a Father in respect of his spirituall nativity he hath both Father and Mother i. they that do his will Paul saith God was manifested in flesh 1. From the bosome of his Father in whom he was concealed 2. From the shadowes of the Law in which he was prefigured 3. From the womb of his Mother in which he was covered This was the greatest and the most gracious work considered in all the consequences of it as his death and resurrection which without this could not have been that ever God wrought who for these humiliations gave him a name above all names Jesus the Saviour Phil. 2.9 Which name although others had as well as he in the Old Testament yet they were but figures of him yea the name Jehovah signifieth but essence i. God as he is the author of being but Jesus signifieth God our well being a Saviour then which there is no other name of salvation given Act. It was the name of the eternall Word incarnate it contains in it the whole oeconomy of the work of redemption wherein the attributes of God are united wisedome justice peace Psal 85. mercy and truth This was well called his great work of a woman compassing a man And wonderfull great it was in effect For in the Creation God made man in his image and so earth was honoured but in Christs birth God made himselfe in our image and so heaven was debased In creation God made all without resistance he spake but the word and they were made Heb. 12. But in redemption he suffered contradictions of sinners against himselfe In this work he did both speak work and suffer speak graciously work wonderfully suffer unworthily In creation the Word made flesh but in Jesus our Redeemer John 1.3 the Word was made flesh John 1.14 In the creation God took man out of the earth and placed him in Paradise In the redemption he took man out of hell and placed him in heaven through Jesus the Saviour Mathe. What were the effects of his birth Phila. Many For among the heathen voices were heard saying that the great God was about to be born At Rome a woman was seen about the Sun having a child in her arms And the Sybil told Augustus the Emperour that that same child was greater then he and bade him to adore him He would never after be called Lord. The Temple of peace fell down at his birth because he brought better peace to the world The Oracles were all struck dumb by the birth of this eternall Word Jupiters Oak in Dodona was shaken the Caldron smitten with the rod in the hand of Jupiter The Tripode in Delphis Nazi in Julian annotat Nomi the Laurell and fountain of Daphne and the ramfaced image of Jupiter Ammon could utter nothing so that one effect of Christs birth was Gods glory and Satans confusion But further another effect was the good mans peace and salvation For he was born to bring both to passe 1. His salvation being he was born to be a King a Priest and a
but temporary yet it is more then all mens suffering eternall damnation 1. That it stands with Gods justice to punish the just if he be surety for the unjust as a man may justly exact mony of a surety which he never had Mathe. Was death all that Christ suffered for us Phila. No his whole life was a crosse and martyrdome For his sufferings were privative and positive the privative concerned both natures his divine because it was voluntarily deprived of that glory joy and felicity which it had for it was eclipsed while he dwelt upon earth John 17.5 in a vaile of flesh and by the darknesse of mens hearts who did not apprehend his glory So to his humane nature did justly belong all joy and happinesse because he did perfectly keep Gods Law yet he did want it in the daies of his flesh for he was of no reputation Phil. 2.7 And this he suffered to bring us to perfect glory and to teach us to hate sin which darkens the beams of Christs glory and to be content to have our lives hidden in Christ as his was till he be revealed in glory and we with him Col. 3.3 4. He suffered also positively and that 1. In regard of evill imputed to him for Gods justice charged all mans sins upon him as if he himselfe had been guilty of them all 2 Cor. 5.21 he was made sin for us and bare our sins in his body on the tree 1 Pet. 2.24 and therefore God cannot require us to answer for them also but we may live comfortably in holinesse 1 Pet. 2.24 and die in assurance of happinesse 2. He suffered positively in regard of evill inflicted upon him from his conception to his resurrection and all for us For the malediction of the Law laid upon us not only death but a wretched life and therefore he suffered both yet not sicknesse nor the pains of diseases which are not common to all the nature of man but speciall judgements upon some particular men But he suffered all the common miseries of mans nature which did concord to the free execution of his office of Redemption As 1. By the humility of his incarnation to be made a man Luke 2. Phil. 2. To come of mean parents and to be born in a stable and made of no account and reputation and this to expiate the arrogancy of our first parents who would be as God therefore he is put beneath the lowest condition of men So he hides the glory of his eternall birth by a temporary to purchase for us a spirituall and heavenly birth so to teach great men not to be proud of their birth but seek the new birth which is true honour and glory and to comfort the poor whose children have poor provision at their birth and Christ had lesse then they Again he was mightily debased from his birth to his death as by being forced to flye from his native Country to Aegypt to abolish Adams sin which exiled him from Paradise and to repurchase heaven for us and to comfort those godly by his example who suffer banishment Againe for thirty years together he lived obscurely under Joseph as if he had been the Carpenters son and so reputed no man acknowledging him either as the Son of God or the King of Israel or the worlds Saviour but was as a root springing out of a drie ground Isa 53.2 despised and rejected of men What need Gods children therefore be discontented if the world regard them not Christ was so used But these were but private sufferings the more publick began after his baptisme As 1. By being tempted of Satan Mat. 4. in the desart where he overcame the arch enemy of mankind in a single duell This was he led to by the spirit of God not by any lust of vain glory in himselfe that he might make our pilgrimage in this world safe and secure and that he having experience of his temptations might have sympathy of ours and be the more ready to help us Heb. 2.17 and shew us a way how to put the devil to flight even by quoting Scripture as he did which is indeed the sword of the spirit It teacheth us also to beware of being led into temptation by our lusts but let the spirit of God bring us to the combat and he will bring us off with honor as Christ was For he leads us not by seducement of deceit nor allureth us by inticements to evill or by perswasions to venture upon any sinfull way but doth actuate us to combate with those temptations which he foresees are laied for us that our vertues may be improved and God glorified by such probations of us So it may justly comfort us in all temptations that Christ having overcome the devill in our behalfe hath merited victory for us His next suffering was extream poverty and want of the comforts of this life Mat. 8.20 he had not where to lay his head He lived upon alms and borrowed an Asse And this was to make us rich 2 Cor. 8.9 yea to make our selves poor by our liberality to others 2 Cor. 8.9 and not to place our felicity in worldly things nor seek great matters for our selves but be content with the meanest estate Christ was as poor as any man Beside he had infirmities like us sin only excepted Heb. 4.15 He hungred and thirsted though he was the bread and water of life and was weary though the way to life He was subject to anger sadnesse fear and sorrow and this was that he might merit strength for us and we be enabled in him Further he suffered extream disgrace from the Jewes for they denied his divinity his birth by a Virgin nor would receive him as their King and Saviour John 1.11 They reproached him also unjustly and accused him of blasphemy against God and of seducing the people Against the Magistrate with treason and sedition against his own soule as if he had been a conjurer so with gluttony and drunkennesse and a favourer of sinners by which means the people were offended in him Mark 6.3 All this fell upon him by the imputation of our sins who were guilty though he was innocent and therefore he spake but little in his own defence Also that he might deliver us from eternall shame and merit for us eternall glory and that we might be ashamed for his sake to suffer all reproaches Heb. 12.3 4. Beside he underwent many dangers of being cast down the clift of Nazareth headlong and of stoning by the Jewes All which he suffered as the fruits and effects of our sins and to save us from everlasting destruction But above all this he suffered his enemies to consult his death to be betraid by Judas to be denied by Peter to be forsaken by the rest And this he suffered for our perfidiousnesse in Adam our forsaking God and denying his truth and beleeving the devill Farther a bitter agony seized upon him in the garden Mat. 26.38 not
for fear of death but of the tyranny of sin death and the devill which they had got over mankind Next the great ingratitude of the most part of mankind the dispersion of little flocks the scandall they might take at his death the sad ruine of the Jewes which he foresaw and the wrath of God for mans sin of which now he began to have a sense as being surety for us And all this he suffered without any perturbation of sinfull passion And this was done surely to expiate our sinfull fears and doubts and to encourage us in any terrors that arise from a troubled conscience though they put us into great agonies But these were not all his sufferings For he suffered 1. By the consultation of his adversaries the Priests Scribes and Pharisees who when they should have been preparing for the Passeover they were consulting how to take away the true Paschall Lambs life and would have done it at that time but that they feared the people more then they feared God 2. He suffered by the treason of Judas one of his own disciples whom he made steward of his family and had washed those feet that were so apt to shed his blood And this he suffered 1. That the Scripture might be fulfilled that foretold it Psal and Joh. 13.8 2. To beware of coverousnesse which will make a man even to betray Christ at any rate 3. To fore warn Ministers of all others to take heed of being corrupted this way lest they become like salt that hath lost his savour 4. To teach us to beware of sin under what pretense soever For it is likely that Iudas did not intend to have Christ killed but only to get the mony supposing that he would make an escape which may be argued from that that he was so troubled when he saw he was condemned Also to beware of the smallest beginnings of sin For at the first Iudas his sin was but discontent that he loft the gain of Mary her ointment and she justified in her deed By this the devill entred his heart that he resolved to sell the anointed because he could not sell the ointment His next suffering was by being apprehended by wicked hands to unloose the hold of sin and Satan from us and in a garden to expiate the sin committed in Paradise Then bound to unloose the bands of wickednesse and the works of the devill Then toffed from pillar to post from one High Priest to another Then abused by the souldiers and Jewes Luke 22. who buffeted that face which the holy Patriarchs and Prophers longed to behold Cant. 8.1 And scoffed at his prophecying which never failed But it is no wonder if they that had scorned the Prophet of the Lord did also scoffe the Lord of the Prophets This was done to him to expiate our sinne of mocking God as if he could not see and our losing of his glorious image yet he would not die in a tumult but was solemnly brought before the Judge and there falsely accused to free us from his that accuseth the brethren And received sentence of death unjustly to save us from the sentence of Gods condemnation So he was charged with sedition and blasphemy to free us by his attonement from the guilt of high treason against God To all which he answered not saving to the High Priest that he was the Son of God because he conjured him by the name of God to tell him And to Pilate that he was a King though his Kingdome was not of this world that he might leave the Jewes without excuse and take away the occasion from Pilate of justly condemning him and to fulfill the Scripture Isa 53.7 that he was like a sheep dumb before the shearer and to comfort his people that they have a King in Sion though he regardeth not worldly glory Mathe. Methinks he doth not answer very plainly to Pilate and Herod nothing at all I pray what was the reason Phila. He said he was a King but such an one that meant not to stickle for worldly glory which seemeth strange because God had promised to give him the throne of David Luke 1.32 33. and that he should reign over the house of Jacob for ever but that is meant not literally but spiritually which teacheth not to expect that true Religion should stand in outward glory but pray that the eies of our understanding being opened we may see wherein consists the glory of Christs Kingdome Eph. 1.19 Col. 3.2 and therefore to employ our selves about heavenly things and not earthly things for our trading consisteth in such commodities as appeareth Phil. 3.20 for he never promised any great earthly possessions to his followers as that Impostor Mabomet did but exhorted them to seek the preferments of his spirituall Kingdome 2. He said he came to bear witnesse of the truth which though Pilate scoffed at it saying what is truth yet it was a truth for not submitting to which the Devill was cast down and all men are damned that wil not beleeve it viz. that all creatures that are capable of eternall happinesse must attain to it by dependance upon the Son of God by which we are informed what poor entertainment truth finds in the world that Christ is fain to descend from heaven to avouch it Therefore let us receive the truth with all respect and stand for it to the death for so we shall prove our selves of the truth and to be his subjects Now he would say no more to Pilate in his defence lest he should seem to endeavor to prevent the sentence of death By which silence he satisfieth God for our lavish tongues and that he might meritoriously plead for us in heaven Nor would he confesse himselfe the Son of God to Pilate because Pilate was uncapable of the doctrine of the Trinity and also because it was no time now to reveal his Deity but to die in his humanity This filence did so amaze Pilate that he sought to save him or at least to put his condemnation over to others And therefore first offers to the Jewes to judge him by their law Iohn 18.31 which they refusing brought to passe what Christ had sortold viz. what death he should die namely the Romane death of the Crosse by which we may see that all the policy of men cannot disappoint the purpose of God in his childrens sufferings Upon their refusing Pilate sends him to Herod who set him at naught with his men of war because he would not speak to Herod nor shew any miracle before him Luk. 23.8 9 10 thereby shewing how little he esteemed of Herods greatnesse that would not feed the lightnesse and vanity of his mind by casting his pearls before such a swine This scorn of Herod and his souldiers he suffered that we might be esteemed of God and his holy army of Angels Herod finding no fault in him Luke 23.15 yet he sends back to Pilate and in scorn of his claim to
superscription Jesus that Nazarene that King of the Jewes God would not it should be altered being a plain affirmation of his glory which otherwise Pilate might possibly have done as well as to crucifie him at their importunity Now in that God doth thus acknowledge his name Jesus upon the Crosse he thereby testified that he accepted him for our Saviour as Jesus signifieth Mat. 1.22 and will not deny those that beleeve on him yea God exalts him in that name which the Jewes despised so that he will honour those whom the world reproacheth yea he will have him now known to be that King his first born higher then the Kings of the earth and at this time of his disgrace too to shew his Kingdome stands not in outward observation nor is his roialty lost by outward abasements for even now like a King he paied the blood-roiall-ransome for his elect even among the Jewes themselves of whose repenting people he was King by whose power they were converted Acts 2. This title was written in the three generall known languages to shew that every tongue should confesse to his glory of Jesus Phil. 3.11 when the Gospell should be preached to the nations This title Pilate would not alter in one tittle to shew that we should not lose one jot of the faith of Christ and indeed whosoever doth it or suffers it to be done by Hereticks or Sectaries are worse then Pilate himselfe Again God honoured him by making nature suffer an eclipse of darknesse as if to shew the Sun of righteousnesse did now set and that the Jewes should be left in blindnesse and all others that did not beleeve in him Also that nature abhorred the fact and that God hereby did threaten the sins of men as Joel 2.10 and that he that now suffered was more then a man for whose sake such a miracle was wrought Next he was glorified by one of the malefactors conversion and confession which shewed Christs power and mercy and justice his power that he did and could work on him in the midst of his anguish his mercy that he would save one at the last gasp that none may despaire and his justice that he would save but one that none might presume upon late repentance Lastly he was glorified by the vaile of the most holy place rending of it selfe which shewed that God did now abhor the Jewes Temple and dissolve their religious rites and utterly rejected them for rejecting Christ his Son And that now we have free accesse to the mercy seat Heb. 4.16 Aequaliter pater arca calestis Helv. Yea heaven is set open to us which before was shut against sinners of Jewes and Gentiles but now open to both Mathe. But what necessiâ—y uas there of Christs death Phila. First to satisfie Gods justice who determined death to be the wages of sin Rom. 6.23 Christ therefore being mans surety Rom. 8.3 and taking on him the similitude of our sinfull flesh God condemns sin in his flesh by putting him to death and satisfieth his justice for all the elect by one who though he was but one yet being both God and Man his death is of infinite price to make satisfaction to Gods infinite justice who had told the first Adam that if he eat of the forbidden fruit he should die that day And that day he became mortall Rom. 5.12 for then death began to seize upon him and all his posterity But Christ comming in Adams stopped the issue of spirituall death by the merit of his death And this he did also to fulfill the prophecies of himself Esa 63.7 that he should be lead as a sheep to the slaughter as also to ratifie the New Testament which was as his last will whereby he grants by covenant with God all the blessed Legacies of spirituall and eternall happinesse to his Church Heb. 9.15 which Testament is of no force without the death of the Testator Also that he might destroy the power that death and the devill had over us Heb. 2.14 even to bring us under eternall death which death though he never suffered himself yet prevents it in us by the worthinesse of his person suffering externall death for us that beleeve upon his precious death which is of more value for one houre then the eternall death of all men in the world And so by this means he hath given us an antidote against the reigning power of sin that it shall not have dominion over us Rom. 6.14 but that by the vertue of his death we might die to sin Rom. 6.2 and that he might purchase life for the world of his elect who by the doctrine of his death receive the seed of eternall life and become the seed of Christ Esa 53.10 Mathe. But how did Christ die in his natures or in his person Phila. Herein you must beware what you conceive for if you think he died in both natures divine and humane or in his whole person as God and man you erre from the faith and prophane his divinity therefore you are to beleeve that though the flesh of Christ only died in respect of the nature that died yet this death having relation to the eternall word by union the Lord of life and glory may be said relatively to suffer in which respect his blood is called the blood of God Acts 20.28 Therefore though death made a separation of his humane soule from his humane body yet both ever subsisted in the divine nature firmly united For if there had been a new manner of subsisting then Christ must be conceived to have two persons as well as two natures Mathe. How shall I reconcile St Paul who saith Christ was slain towards the end of the world Heb. 9.26 and St John saith he was slaine from the beginning of the world Rev. 13.8 Phila. He was actually slain toward the end of the world namely in the year of the world Scalig. 3982. and in the 34. year of his age and on Friday the fifth day of our week which that year was the fifteenth day of the Jewes month called Nisan which that year was the seventh day of our April as some account yea at the ninth hour of that day the time of the evening sacrifice Mat. 27.46 But he was flain from the beginning of the world in Gods determination Gen. 3.15 for all that beleeved on him to come to whom his death proved as efficacious as the composition of a surety doth enlarge a debter out of prison though the debt be not paied a long time after Thus Christ was slain from the beginning in type of Abel slain by Cain and in all the sacrifices offered for sin which were as evidences to the faithfull of things not then seen Mathe. But the Evangelists take notice of many occurrences in his death of which I can find no great reason nor mystery infolded as that no bone of him was broken and that his side was pierced and the like Phila.
more than Apollos Temple at Delphos could which after this was destroied by thunder and earthquakes Theo. l. 3. c. 11. as if God meant to put an end to Judaisme and to Heathenisme and to set up Christianity And though the Emperor Julian out of hatred to Christianity Sozom. lib. 5. c. 19 20. permitted the Jewes to re-edifie their Temple yet God by storms and tempests earthquakes and fire flashing out of the earth resisted it Mathe. They being thus destroied and their Religion expunged among what people did God then plant his Church and true Religion Phila. Among Christians of what Nation soever 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of which you read Acts 2.5 there were sojourners at Jerusalem Jewes devout men of all nations which were not Jewes by Country but rather by profession and yet Jewes by blood but dispersed abroad called men of Israel Acts 2.22 39. yet others were there and therefore ver 10. called proselytes and Act. 17.4 worshipping Greeks or Gentiles Now these * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Proselytes were such as disclaimed heathenisme and joined themselves to the Jewes They were of two sorts 1. A Proselyte of the Covenant or of Righteousnesse 2. Of the gate Deut. 14.21 The first subjected himselfe to Circumcision and to all the Law of Moses and therefore was admitted to the Jewish society and priviledges even to stand in the first Court of the Temple where the Lay-people of the Jewes assembled to worship The second sort subjecting themselves only to Noahs seven precepts which were 1. To renounce all Idolatry Schindler in Pentaglot p. 1530. 2. To worship the true God that created all things 3. Not to murther 4. To forbear all unlawfull copulations 5. To abstaine from theft 6. To do * Iren. l. 3. c. 12 to doe as they would be done unto justice and judgement on malefactors 7. To refraine from eating like Canibals flesh with blood as any member torn from living creatures of which sort of proselytes as is thought was Naaman the Syrian the Eunuch and Cornelius These were not admitted into the Jewes Court of the Temple as the other proselytes were but stood in the Court of the Gentiles which was separated from the other by a little low wall after the second Temple was built In this place they suffered beasts and birds to be sold for the use of the Temple to sacrifice and thought it a place fit enough for such proselyts to worship God in among the unclean Maâ—k 7.11 But Christ comming thither drives out those market men and calleth even that place his house of praier where these despised Gentiles were allotted their place of worship So beginning there to break down the partition wall between Jew and Gentile alluded to by St Paul Eph. 2.13 15. making way for one to come as neer the throne of grace as another Here was the first sign of admission of the Gentiles to worship God in Oratories as well as the Jewes in their Temple Court by Christs acceptation Againe we find these Gentiles called worshippers of God as in Acts 17.4 that is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so far as they were lead by the knowledge of the Law and the Prophets by which they were lead to the hope of eternall life and the expectation of Christ which knowledge made the Gospel find the more easie passage into their hearts upon the Apostles preaching and expounding the Prophets to them concerning Christs Death and Resurrection or else we must suppose them to be miraculously converted so many thousands at once without their Will and Understanding and so could give no reason of their faith and beleefe These latter proselytes received the Gospell with great joy and of these converts Christ built his New Testaments Church by the ministry of his Apostles through preaching which he confirmed by signs and wonders Acts 15.10 For when it was questioned whether the Gentiles that beleeved or should beleeve should conform to circumcision or not it was concluded by St Peter that no such burden should be laid upon them Acts 10.28 because he had received no such order from God in his vision at Ioppa from whence he was immediately sent to Cornelius an uncircumcised proselyte between whom and Jewes God put no difference Acts 15.9 but purified their hearts by faith and gave them also the Holy Ghost Acts 15.8 9. to whom also St Iames assented Acts 15.19 God therefore did most wisely dispose that the comming down of the Holy Ghost should be at that time when Jewes and Proselytes were assembled from all parts round about Canaan to celebrate the Feast of Pentecost at Ierusalem that so they being converted might upon their return home disperse the same to others These both Jewes and worshipping Gentiles no doubt were the first founders and dispersers of Christian Religion and it may be the Apostle thought they were no farther bound to preach to the Gentiles but to these only that came from the adjacent places from every nation But God made it appear otherwise to Peter Paul and Silas who were by the spirit separated and sent to that purpose to the remote Gentiles Mathe. What visible association were there of the Gospell people at first beside conversion of people Phila. The first was of the Apostles and Disciples Acts 1.13 14. together with the mother of Jesus and other women after Christ was taken from them into heaven Unto these more were added ver 15. then the number was 120. These being assembled in an upper room in Jerusalem after praier Peter stood up and advised to chuse one in the place of Judas Iscariot which lot fell upon Matthias Acts 1.15 26. When they had thus filled up the number of the twelve Apostles their next meeting was upon the day of Pentecost a Feast of the Jewes Levit. 23.11 15. called a Feast of weeks or fifty daies begun on the sixteenth day of Nisan or the second of the Passeover or the morrow after the Feast of the Passeover which was the fifteenth as the killing of the Passeover was on the fourteenth of the same month at even On this sixteenth day they were to offer a sheafe of their first corn and the Priest was to wave or shake it before the Lord. Upon which day Christ the first fruits of the dead rose out of the grave with an earthquake This feast ended with the offering of two waved loaves as a sign at the finishing of harvest at the end of fifty daies So Christ having compleated the harvest of mans redemption and presented himselfe in both natures divine and humane to God as intercessor he sent upon his Apostles the holy Ghost with plenty of celestiall gifts to feed and sustain his Church In respect of which candid gifts of sight it was stiled rightly Whitsunday and the Christians were clothed in white garments Their next association was in the Temple at praier time and at breaking of bread in their houses
8. Persecution who raised the eighth persecution Now was Lucius Stephanus and Sixtus Bishops of Rome martyred and Laurence the Deacon broiled on a gridiron to death in patience Priscus Malchus and Alexander were devoured by wild beasts This Tyrant was taken captive by Sapor King of Persia and made his footstoole which made his son Galienus more mild and recalled those Christians that were banished Claudius and his son Quintilius succeed Claudius after great victory against the Goths in two years died Quintilius being chosen by his little army and hearing that Aurelianus was chosen also voluntarily bled to death Aurelianus raiseth the ninth persecution 9. Persecution Eus l. 7. c. 30. but it took no effect for as the Edict was proclaiming there fell a thunderbolt so neer the Emperour that he was taken up fordead He was after killed by his Secretary Mensth eus Aurelius Probus followed who after many great great victories employing the souldiers in husbandry Jup. hist saying there was no need of souldiers where there was no fear of enemies he was slain by them and much lamented Carus followed who was slain with thunder Numerianus his Son slain by Aper his father in Law Carinus his brother slain in battell by Dioclesian Dioclesian declared Emperour by the army kils Aper that had slain Numerianus In the nineteenth year of his reign 10. Persecution he raised the tenth persecution Now from the time of Valerian to the nineteenth year of Dioclesian and his associate Maximinianus the Church Christian had great peace and had great favor many of them with the Emperors and had some authority and offices committed to them Eus l. 8. c. 1. Beside they had liberty to build Oratories and Temples in Cites whereas before they worshipped in private houses of their own or in their burying places This liberty begate carnall security among Christians Caemeteria and wicked contentions and losse of charity and therefore God suffered this tenth persecution to awaken his people so that both these one in the East and the other in the West made fearfull havock of poor Christians This was the tenth persecution and it continued ten years for it ceased not from its first beginning by Dioclesian till the seventh year of Constantine that is all the time of Maxentius and Licinius Now were the Christian Temples pulled down the Scriptures burned Christian-officers displaced Bishops displaced imprisoned compelled to sacrifice to Idols if fortune could do it and all that would not renounce Christianity were disfranchised of their liberty and their offices and places John a Nobleman at Nicomedia Eus l. 8. c. 5. Eus l. 8. c. 6. tore down the Emperours Edicts and suffered a cruell death Peter a chiefe man in the Court was whipped and roasted and basted with vinegar and salt whose patience encouraged many to suffer Twenty thousand were burned in one Temple by Maximinus Dorotheus and Gorgonius after torments were strangled The prisons were so full of them there was hardly room for malefactors Women were hung up in trees by one leg Some rent by bowed trees some tortured many daies singing Psalms joifully Whole Towns full of Christians burned Whole Legions of Christian souldiers slain because they would not sacrifice to Idols by Maximinianus In divers Towns in France Italy and Germany the channels run with blood At last these cruell tyrants being weary of killing relented so far as to be contented to thrust out only their right eies and maim their left legs and condemn them to the mines After two years exercising this cruelty these two wicked tyrants gave over their imperiall offices Then the Empire remained to Constantius Chlorus and Galerius Maximinus Chlorus chose his son Constantine his associate under him and Galerius chose his two sons Maximinus and Severus to be Caesars under him and the souldiers set up Maxentius the son of Maximinianus to be their Emperour against whom Galerius sent his son Severus who was slain and Galerius chose Licinius in his stead Galerius Maximinus and Licinius drove on the persecution which Dioclesian began neer eight years together but Constantius Chlorus and his son Constantine were very favourable to Christians Maximinus seduced by sorcerers makes war against Licinius is vanquished and dieth Maxentius dishonoured the Ladies of Rome and commits such outrage that the people of Rome send to Constantine into France and Brittain for aid he was afraid of his charms but he had a sign given him in heaven of the crosse with stars that gave these words in hoc vinces In this thou shalt overcome He put therefore the crosse in his banner and overcame Maxentius who was drowned as he fled Licinius sets out lamentable edicts against poor Christians Eus lib. 2. de vita Constantini though Constantius Chiorus counted them the best subjects They might not meet or convent with Bishops nor women with men nor visite the imprisoned Christians so they retired to the woods and wildernesses The Bishops in Egypt and Lybia were cut in pieces Many were set in ponds of water all night and then burned the next day This Licinius made war with Constantine who overcame him and sent him away to live a private life in Thessalia where the souldiers slew him Rev. 2.10 And now ended the time prophecied of the Churches troubles by St. John saying that she should endure tribulation ten daies for now the Church begins to have great peace by the favour of Constantine who though not baptized till toward his end Eus de vita Const l. 4. yet was a continuall favourer of them as was his father Chlorus Mathe. Was here an end of persecution Phila. Yes of persecution of the Roman heathen Emperours but now persecutions arise from some Christians themselves Persecution of Christians by Christian Hereticks as Paul prophecied Acts 20.30 speaking perverse things to draw disciples after them not sparing the flock these were Hereticks Mathe. Were there not heresies before Constantines time Phila. Yes many Mathe. I pray tell me first what heresie is and then who those Hereticks were Phila. Heresie we count a chosen opinion contrary to the grounds of Christian faith and obstinately maintained by some that professe Christianity and therefore must not be Atheists carnall Christians Infidels Turks or Jewes nor weak minded Christians Mathe. Who were the Hereticks in chiefe before Constantine Mathe. The first was Simon Magus In the first hundred years after Christ Simon Magus whom Peter and Philip confounded at Samaria who though he were baptized because he professed himselfe to beleeve yet disclosing his prophane heart by offering mony to buy of St Peter the gifts of the Holy Ghost he was rejected From thence he fled to Rome where for his conjurations he was worshipped for a god in the time of Claudius by those Romans that would not admit Christ for God in the time of Tiberius Eus l. 2. c. 13. This Magus taught men to worship images especially his own and
fourth succeeds Pope Joan or John the eight born in Mentz went to Athens in mans apparell came to Rome and was to the Popedome advanced proved with child delivered as she was going to the Church of Lateran of whom Anastasius a Chronologer who lived about this time maketh no mention for shame of the fact but passed it Benedict the third honoured much the funerals of the Clergy with his own presence and desired the Bishops might by the whole Clergie Nicolaus the first succeeds him who suffered the Emperour Ludovicus the second to alight and lead his horse by the bridle a full mile He permitted divorces without consent of parties as the Anabaptists do and or dained that the Clergy should not be subject to civill Magistrates seats of Judicature And that none should receive the Sacrament from a married Clergy man and that the Emperour should not be present at Ecclesiasticall meetings unlesse some point of faith were to be handled and the common service of the Church to be in Latine in all Churches but dispensed with Sclavonia and Polonia He added to the Liturgie the Hymn of Glory be to God on high Hadrian the second succeeds who proudly commanded the King of France Carolus Calvus to let Hircmanus Bishop of Laudunum to appeale to Rome after his condemnation by a Councill in France but he refused However John the ninth his successor crowned him Emperor and after him Balbus and then Crassus all three named Charls Hadrian the third ordained that the Clergy and people of Rome should chuse their Pope without attendance upon the Emperours allowance or leave And that after the death of Carolus Crassus who died without succession that the imperiall title and government of Italy should belong to an Italian Prince which bred great contention and debate among the Princes and much trouble to the Chair of Rome every Prince striving to advance him to it that was most friend to himselfe Stephanus the fifth followed who ordained that whatsoever the Church of Rome appointed was to be perpetually observed Pormosus succeeds him who crowned the Emperour Arnulphus and then Boniface the sixt was next Then Stephanus the sixt who offered great violence to the dead body of Formosus cutting off his fingers and disanulling his ordination yea and his crowning the Emperour Arnulphus and set up Albertus Marquesse of Tuscia in his stead Now Antichrist appears more then ever before by putting down and setting up Emperours Romanus succeeds him and nuls the decrees of Stephanus Theodorus succeeds him and alloweth them againe John the tenth nuls the decrees of Stephanus the sixt and alloweth them of Formosus How were these men led infallibly by the spirit Sergius the third who again took up the body of Formosus after eight yeers and beheaded it He loved Marozia and on her begot a son who was afterward made Pope and called Iohn the twelfth Pope Iohn the thirteenth committing adultery was slain by the womans husband but first deposed by a Councill called by Otho the first Emperour Leo the eighth succeeds who finding and being weary of the sedition and insolence of the Roman people resigned the chusing of Popes to the Emperour Iohn the fourteenth succeeds who first brought in baptizing of bels and he called the great bell of the Church of Lateran by his own name Iohn Then Gregory the fifth who after much trouble by the advice of the Emperour O ho the third The seven Electors of the Empire appointed made a constitution of seven Electors to chuse the Emperour for the time to come which continueth still namely the Bishops of Mentz Colen and Tryer the Count Palatine the Duke of Saxony and the Marquesse of Brandenburgh and in case of difference the King of Bohemia Next followed Sylvester the second Platina a great scholler but a Magician He enquired of the devill how long he should live Pope he did answer him till he said masse at Ierusalem which fell out at a Chappell so called at Rome where this Pope saying masse in Lent was stricken with a feaver of which he died Mathe. But yet we hear of no great persecutions Phila. True Why no great persecution yet by the Pope because yet the Church was of one language and none stands up against the corrupt tenets of Rome Mathe. Why do you then reckon up this bedroll of Popes Phila. Because you may know how and by whom corruption crept in which corruption being contradicted by some whom God enlightned then began persecutions Mathe. I pray now go on Phila. I have not nor shall trouble you with all of them but with some who have acted things very remarkable Therefore after Sylvester the second and divers other Popes Leo the ninth called a Councill against Berengarius who denied transubstantiation Nicolaus the second followed who forced by a Councill Berengarius to recant who did yet afterward wrote against transubstantiation He was poisoned as other Popes before him Alexander the second followed who denied to rule as Pope without the Emperours consent For which he was beaten in a chamber by Hildebrand in his pontificials and cast into prison where he died Hildebrand called Gregorius the seventh succeeds He called the marrigâ—e of Priests the heresie of the Nicolaitans and receiving Ecclesiasticall preferments and offices from Lay men though Princes symony About this time William the Conquerour came into England This was brought to passe by the thunder of excommunications which made the Emperour Henry the fourth travell to Rome in the hard winter to get absolution from the Popes curse Vrbanus the second excited Princes to war against the Turks who had got Jerusalem This he did in a Councill held at Cleremount in France and by divers Princes recovered it for a while But this war made Christian Princes so weak both in power and purse that the Pope more easily brought them all under his girdle Paschalis the second succeeds him who at the Church of Lateran had a scepter put into his hand and girded with a girdle having seven seals and keies hanging at it signifying his power of binding and loosing shutting and opening sealing and resigning and judging He excommunicated Henry the fourth the Emperour and excites his son Henry the fifth against him He took up the corps of Henry the fourth and kept it above ground five yeers Well did the Bishop of Florence write in this Popes time that Antichrist was born and manifested to the world and therefore he was silenced by the Councill of Florence which this Pope called and his book burnt You see how persecutions began now upon Emperours and Bishops This Pope would not crown Henry the fifth Emperour unlesse he would give over his right of investment of Bishops by the staffe and ring but the Emperor laid hold of him and his Cardinals and compelled him to do it and the Pope solemnly divided the holy Host between him and the Emperour and wished that he might be divided from the Kingdom of
Nicolaus the third his predecessor had perswaded him Honorius the fourth followed him and ratified the excommunication Nicolaus the fourth succeeds after whose death the Popedome was void two yeers and a quarter by reason of the Cardinals dissentions about it Who was then the head of the Church Caelestinus the fifth at last was chosen who was an Hermit He decreed the Pope and all the Cardinals should ride upon asses but they counted him a but dotard Cardinall Cajetanus warned him through the hole of a wall to resign his place up to another which he did supposing that an Angell spoke to him and Cajetanus was chosen in his place called Bonifacius the eighth He brought back poor Caelestinus from the wildernesse to which he had retired himselfe and imprisoned him till he died of griefe He came to the Popedome like a Fox but he lived like a Lion for he persecuted those that took part with the Emperour Frederick called Gibbelines even Cardinals themselves He did institute the first Jubilee at Rome The first Jubilee at Rome and promised remission of sins to all that would come thither In celebration whereof the first day he shewed himselfe in his Bishops robes with St Peters keies The next day in Kingly apparel with a naked sword borne before him one proclaiming Behold the power of both swords i. Civil and Ecclesiastick He did excommunicate Philip King of France to the fourth generation because he would suffer no mony to be carried out of France to Rome But Philip appealed to the next generall Councill and sent two Noble men to justifie it to the Pope but they made a shift to take the Pope and spoiled him of his riches and set him on a colt with his face backward and made him ridiculous of which shame and sorrow he died as Rome After him Clement the fifth excommunicated the Emperor Andron Paleologus because he would not suffer the Grecians to appeale from their own Church to Rome And also the Venetians for preferring Azada to the estate of Ferrare and made Francis Dardalus the Venice Embassador with an iron chain about his neck to lie under his table like a dog to catch the offall till his fury was over yet he came but to pacifie him and obtaine the Venetians absolution Also he ordained that the King of the Romans should not have the title of Emperour without the Popes confirmation He removed his Court from Rome to Avignon in France Next followed John the 23. after the Popedome had been void two years and more He was exceeding covetous and proclaimed them Hereticks who said that in this world Christ and his Apostles had no possessions He would not yeeld to the Coronation of Lewis the fifth Emperour because he exercised his authority in Italy before he was confirmed by the Pope But Lewis took his journie to Rome and was crowned by the Cardinals and then he set up Nicolaus the fifth to be Pope and so then Rome had two heads Clement the sixt reduced the Jubilee ordained to be kept every hundredth year to the fift year He by his Buls commanded Angels to convey their souls to Paradise that died by the way when they went to war for the Holy land and gave power to all that were signed with the crosse to deliver three or four whom they would out of Purgatory which deliverance must be beleeved rather then acted Next followed Innocentius the sixt He imprisoned Frier John John de rupescissa for that he prophecied of the fall of the Pope and Cardinals who were like a bird in borrowed feathers Which Robert Grostead Bishop of Lincoln had done before in the daies of Innocentius the fourth Next was Vrbanus the fift in whose daies began the order of Jesuites Next followed Gregory the eleventh who removed the Popes Court from Avignion to Rome again after it had been there about seventy yeers After his death there fell a great schisme among the Cardinals They of Italy chose Vrban the sixt and they of France chose Clement the seventh This continued thirty eight yeers in all which time were two Popes one at Avignion and the other at Rome The question is which was Christs right Vicar In this Vrban the sixt his time John Wickliffe appeared in England who by his writings displaied Antichrist in many parts of Christendome and much shook the Popes Kingdome in England Bohemia and Moravia Next was Boniface the ninth who sold pardons as if he had bought the keies which he made to be despised Innocentius the seventh succeeded him Gregory the twelfth is chosen next by the Cardinals and sworn to endevour to restore the Church Rome to unity But he and Benedict the thirteenth at Avignion agreed to divide The Cardinals got a generall Councill at Pisa and deposed them both and chose Alexander the fift who was so liberall that he gave almost all away from himselfe saying that he was a rich Bishop a poor Cardinall and a beggerly Pope Next followed John the twenty fourth the other two deposed Popes being yet alive and executed jurisdiction because the Councill of Pisa was not lawfully called Now the Church of Rome looked like a Cerberus hels bandog with three heads The Emperour Sigismund found no remedy to make up this rent but by calling a Councill at Constance where all three Popes were deposed and Martin the fifth chosen for joy whereof the Emperour kissed his feet At this time earnest suits were made for reformation of the Clergy and against superstitious Feasts and Fasts and canonizing Saints and against the multiplication of Monks Fair promises were made by the Pope to convocate a Councill but little was done to his death This Councill burnt John Huss Jerome of Prague and John Wickliffs bones Next followed Eugenius the fourth who for his contumacy was deposed by the Councill of Basil who placed Faelix the fifth in his room But after Sigismunds death Eugenius goeth on and stirs up wars by the French to invade Basil and to break up the Councill and also Vdislaus King of Polonia to war upon the Turks contrary to his covenant made with Amurath their King to which purpose he gave him a full dispensation to break his oath but he was slain and his Army spoiled by the Turks Next was Nicolaus the fift and ruled eight years to whom Faelix the fift who was elected in the Councill of Basil was content to submit himselfe and he only a Cardinall Calixtus the third followed Nicolaus the fift who not prevailing with Christian Princes to make war upon the Turk yet he stirred up the King of Persia to do it and so diverted the Turke from Europe Then Pius the second followed called before Aeneas Sylvius He moved the Christian Princes against the Turks also but they were at wars among themselves and so could not answer his desire He misliked the inhibition of Priests marriages and thought fit it were permitted Paulus the second succeeds him He was as unlearned as Pius
up some to maintain the cause of his truth As Arnoldus de nova villa a Spaniard who held in his time That the devill had seduced the world from the truth of Christ That the faith then commonly taught was the faith of devils That Christian people were led by the Pope to hell That the Cloisters had no charity and falsified the doctrine of Christ That the Ministers did not well to mix Philosophy with Divinity That masses are not to be celebrated nor that Priests ought to sacrifice for the dead All which the Protestants hold Gulielmus de Sancto Amore a Master of the University of Paris applied all the texts of Scripture that make against Antichrist to the Pope and his Clergy and proved the Friers to be false Prophets and writ against their wilfull poverty shewing that Christ when he said Mat. 19.21 Go and sell all thou hast and give it to the poor did not intend actuall but habituall poverty namely that we should not impoverish our selves when no need requireth but that in our affections we should be ready so to do when the confession of Christ and his glory shall require it that then we be ready to leave all for his sake So say the Protestants also But this man was condemned for an heretick and exiled and his books burnt So Laurence an English man and a Master of Paris 1300. and Peter John a Minorite and Robertus Gallus a Dominican Frier wrote that the Pope was Antichrist and Rome was great Babylon and that the Pope was an Idoll that had eies but would not see the abominations of his Church for desire of riches So the Protestants hold likewise Robert Gostred Bishop of Lincoln would not admit at the Popes command for an Italian boy to be one of the Prebends of his Church but writ to him that it was a devilish sin to defraud the people of the preaching of the Word by setting those in place that could not perform the Ministeriall office but only take the milke and wooll of Christs sheep He prophecied in his sicknesse that the Church should not be delivered from Romes Aegyptian bondage but by a bloody sword So think the Protestants Marsilius Patavinus affirmed that the Pope had not authority over other Bishops much lesse over the Emperour 1400. lib. defens pacis and that the Pope and the Clergy should be subject to Magistrates and that the head of the Church is Christ and that he never appointed any Vicar to be universall head thereof that Bishops ought to be chosen by the Clergy and that the marriage of Priests is lawfull and that St Peter was never at Rome that the Church of Rome is a den of theeves and that Popish doctrine leads to eternall death So hold the Protestants also Michael Cesenas Provinciall of the Grey Friers writ against the Popes pride and supremacy and cals him Antichrist and Rome Babylon the great whore drunk with the blood of the Saints that there were two Churches one of the wicked very flourishing wherein the Pope reigned the other of godly men afflicted over whom Christ reigned So hold the Protestants This man had many followers The Pope cursed him and burned many of them as they did also the Protestants John Wickliffe a Professor of Divinity in Oxford in King Edward the thirds time wrote many learned books of Logick and Philosophy Morality and Divinity and of the speculative Art He discovered the error of the Papists about Sacraments and so made himselfe many enemies But he had many friends and followers beyond the seas as John Huss and Jerome of Prague In whose defence fifty four Nobles of Moravia writ sharp reprehending the popish party for taxing Bohemia and Moravia with heresie Mr Moor. And many Nobles of England about the year 1385. did maintain Wickliffs doctrine namely Lord Montague Lord Clifford Earle of Salisbury Lord Latimer and Nevill Mathe. What were the points of Wickliffs doctrine Phila. That the substance of bread and wine remained in the Sacrament of the Altar after the words of consecration 2. That it is not found that Christ instituted or confirmed a Masse 3. That it is presumption to affirm that the children of the faithfull dying unbaptized are damned 4. That in St Pauls time there were but two orders of Clerks namely Elders and Deacons 5. That the causes of divorcement for spirituall consanguinity or affinity are not founded on the Scriptures 6. That he which is in the Church most serviceable and humble is Christ neerest Vicar in the Church militant 7. That if extrme or corporall unction were a Sacrament neither Christ nor his Apostles would have omitted it 8. That whatsoever the Pope commandeth without a cleare deduction from the Scriptures is to be accounted hereticall 9. That it is folly to beleeve the Popes pardons 10. That it is not necessary to beleeve the Church of Rome to be the supreme head of other Churches 11. That a Priest may preach the Word of God with authority from the Pope 12. That the Church of Rome is the synagogue of Satan nor is the Pope the Vicar of Christ nor of his Apostles 13. That if any man enter into a private Religion he is made thereby the more unfit to serve God The Protestants follow these positions John Huss the Bohemian followeth Wickliffe in time and doctrine for which he was burnt by the Councill of Constance though he was promised safe conduct His great offence was that he appealed to Jesus Christ which they took for a contempt of the Apostolike See Some report of this good Martyr that though they burnt the Goose for so Huss signifieth yet out of his ashes should rise a Swan so Luther signifieth that should trouble them worse then he had done So Luther did indeed Jerom of Prague died also as did John Huss about the year 1415. Hieronymus Savonarala an Italian Monk was a great adversary to the popish Clergy yet preaching nothing but the plain word of God as touching 1. The free justification in Christ through faith 2. That the communion ought to be administred in both kinds 3. That popish pardons were of no effect 4. Denied the Popes supremacy 5. Preached against the filthinesse of the Cardinals and Clergy 6. That the Keies were not only given to Peter 7. That the Pope did neither follow the life nor doctrine of Christ and that he attributed more to his own pardons then to Christs merits and therefore was Antichrist 8. That the Popes excommunications are not to be feared and he that doth fear them is excommunicated of God 9. That auricular confession is not necessary All which he stood unto with two Friers who were all three hanged openly and then burned And now began the Art of Printing which did ruine the Pope more then preaching Martin Luther was by the speciall providence of God called forth to fight the cause of truth against the Pope even out of the Cloister of Augustinian Friers in the
rich mens estates and marking them out for destruction by fire and sword God keep his people from becomming their prey Mathe. What are our Antisabbatarians Phila. Such as are against the keeping of any Sabbath whether the Jewish Sabbath or the Christians Lords day Of which opinion was one Hetherington a Box-maker who said not only the Jewes Sabbath day was of no force since Christs time and the Apostles but also taught that every day was a Sabbath as much as the Lords day But he recanted his error at Pauls Crosse God be praised And good reason for though the Jewish Sabbath being but a shadow of Christ be now abolished and we are not to be judged by the keeping of it Col. 2.16 yet the morality of that Commandement is observed in keeping still one day in seven holy to the Lord for delivering us from the bondage of sin by Christs resurrection as the Jewes kept theirs in remembrance of their freedome from the bondage of Egypt Deut. 5.15 And thus the Law by the Christians observing the first day of the week Rom. 3.31 is not made void but established It is true that there is no precept for the changing of it because there was no need for the morall intent of the Law commanded only that one day in seven be kept so that if the Patriarchs before the Law was given by Moses kept a seventh day in respect to the creation and the Jewes kept a seventh in respect of their liberation from Egypt and the Christians keep their seventh day in relation to Christs redemption that Commandement is fulfilled so far as it requireth an holy seventh day And though we have no precept for changing yet we have their practice and examples who had the mind of Christ For the first day of the week called since Christs time the Lords day was first kept at Jerusalem Acts 2.1 upon which the Holy Ghost descended on the Apostles Then again at Troas Acts 20.7 in which verse is declared that it was their usuall meeting day And the holy Fathers have alwaies observed it Epist ad Magnes and urged the keeping of it as Ignatius scholler to St Iohn the Apostle his auditor about thirty years the second Bishop of Antioch and a Martyr but 107 years after Christ in the raign of the Emperour Trajan 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He saith let every one that loveth Christ instead of the Sabbath celebrate the Lords day And Basil saith that when all daies prescribed by the Law are abolished yet there remains one great day of the Lord which shall never be abolished Of this opinion for the seventh day Jewish Sabbath and against the celebration of the Lords day Traskilus was one Iohn Trask and Theophilus Brabourn but both recanted their errors for which glory be to God Trask preached against eating of blood and unclean creatures upon mistake of the injunction of the first Councill of the Apostles to the Gentiles Acts 15.2 where blood and things strangled do not relate to such things prepared for meat but to the barbarous or canibal eating of things halfe alive and halfe dead in their blood or eating any thing that was torn from a living creature therefore Paul saith that every creature of God is good Mathe. What are your Soule-sleepers Phila. Those that revive that Sect in the time of Origen Soul-sleepers in the third centurie of years after Christ who held the soule did sleep in the dust with the body after death because God said to Adam Dust thou art and to dust thou shalt return not perceiving this was spoken of the body only not of the soule which came not from thence Gen. 2.7 And also because Solomon saith Eccle. 3.10 that man and beast all return to one place yet they might have considered that he saith also the spirit of a beast goeth downward and the spirit of a man goeth upward even to God that gave it Eccles 12. and that the soules of the righteous are in the hands of the Lord Wisd 3. In the sight of the unwise they seem to die but they are in peace Mathe. What are your seekers Phila. Surely people that have so long contended about truth and the Church Seekers that they have quite lost it and therefore they say there is no true Church nor Minister nor Ordinances yet they expect and seek with Loe here it is and then there it is and catch at every thing but hold nothing like one that leaps out of a boat into the water and then catches at every rush and flag to save himself Mathe. What are your Divorcers Phila. Another sprout of the Anabaptists Divorcers who like the Jewes would put away their wives for a small cause under pretence that he finds her not an help meet for him But this is contrary to Christs rule Mat. 5.31 and c. 19.9 that no man should put away his wife but for whoredome lest he cause her to commit adulterie or another man to marry her and so he commit adultery Mathe. Is there any more such weeds in the Churches field Phila. Yes surely for I hear of some that account the Scriptures a thing of nought both the holy books of the Old and New Testament such were put to death under Moses Law Heb. 5.28 But we live in greater times of liberty I may say Libertinisme The Lord hold the reine which Magistrates let too slack lest these unruly creatures hurry both the Church chariot and the horsemen of Israel to destruction Mathe. I pray what are the Shakers Phila. A kind of people that pretend to have the spirit by fits But what spirit it is that casts them into these seeming or swooning extasies I know not but I doubt much whether it be the spirit of God or of Satan or of dissembling I have read of the spirit of Apollo that used such feats upon the bodies of those whom he had possessed namely of shaking and quaking which being past they have spoken some words which have been received for his Oracles So I have read and heard of Nuns pretended to be possessed by evill spirits beyond the seas which the Friers can expell at their pleasure But I never knew nor ever read in any credible author that the spirit of God doth or hath entred the body of men in any such manner but hath enlightned the mind with sober knowledge and sound repentance and comfortable faith and well grounded speeches that are unreprovable and lead them in a life unblameable But these Quakers their speeches are confused and yet perverse and peremptorie Their lives erroneous not knowing or refusing to use the creature of God as lawfully they may I find them people of no sound knowledge yet despising learning and rejecting Gods Ministers and Ordinances by which they may be better instructed They dare not use their own native language as the word you either because the Scripture useth the word thou or else because they think
34 How the Scripturesets out God to us p. 35 Of Gods attributes p. 36 How God is to be considered of before the Creation p. 37 Of Angels their degrees p. 38 46 Their fall and sin p. 47 Of Gods operations in himselfe and to us-ward p. 39 Of predestination p. 40 Of Gods externall works p. 45 The world not eternall nor made by it selfe p. 45 46 The place of evill Angels p. 49 What use of the stars p. 53 Why Christians retain the names of Planets on their week daies as did the heathen p. 54 Of the Creation of man p. 55 Of the souls immortality p. 59 Of mans fall p. 61 How the hope of felicity was given and continued to man p. 63 Of the types of Christ p. 64 Of their analogy with the New Testament p. 65 Of the promises and prophecies of Christs Nativity Death Resurrection and Ascension p. 84 Of the departure of the Scepter from Judah p. 85 The necessity of Christs birth by a Virgin p. 86 Of the spirituall relations that Christs Birth Death Resurrection and Ascension hath to us p. 89 How Christs conception is applied to the Holy Ghost ibid. The effects of that conception upon us p. 90 Of the blessed Virgins conception of Christ p. 92 The spirituall effects of Christs birth upon us p. 95 No sin cleaving to Christs conception p. 93 How Christ suffered being God and man p. 96 How could he being just be put justly to death for the unjust p. 98 Of Christs carriage before Pilate and Herod p. 101 The meaning and end of his sufferings p. 103 The testimony of his Godhead in his sufferings p. 106 The necessity of his death p. 107 Whether Christ died in his nature or his person ibid. How Christ was slain from the beginning of the world and yet toward the end p. 108 The mystery of his bones not broken and his side pierced p. 108 Of his burial p. 109 Of his descending into hell p. 111 The honor he got by his resurrection p. 112 Of reverence due to his name p. 113 The benefits ue have by his resurrection p. 114 By his ascension p. 115 By his session in heaven ibid. And by his comming to judgement p. 116 The necessity of the last judgement and of that day p. 117 Of the signs of it p. 118 Of the trial of men then p. 119 The second part beginning next to 119. but figured by 115. Why the Jewes beleeved not in Christ p. 115 Their punishment p. 116 The transferring of the Gospell to the Gentiles p. 117 Association of Christians p. 119 Their first meeting places of Christians for worship p. 120 Their first Churches p. 121 Their persecutions by the Jewes and some others p. 123 Their persecutions by some Emperors p. 123 Persecutions by Hereticks and some others p. 131 Persecution from the Western Church p. 133 Of the growth of Popedome ibid. Popish succession p. 134 How came in the Protestant Religion p. 145 Of heresie and Hereticks before Corstantine p. 128 Persecutions by Arrians p. 131 And by Eutychians p. 132 A view of ancient heresies and modern p. 146 By whom Protestant doctrines were held before Luther p. 148 How the Protestant Religion came into England p. 156 How the Pope got authority in England p. 157 How Christian Religion was first corrupted in England p. 159 How reformation in Religion went on after H. 8 p. 160 How it thrived in England and in forreign parts p. 161 How the English Church was troubled after reformation p. 169 Of the old and new Anabap. p. 171 Baptisme of Infants p. 178 Rebaptization p. 180 Of Litourgie p. 181 Calvins Church government p. 183 Parity of Clergy and Laity p. 185 Of oaths ibid. Sects troubling the Protestant Church p. 187 Gods punishments on divers Sectaries p. 207 Of Bishops and Presbyters p. 208 Forms of governing in all ages by superiours p. 212 Bishops accounted superiour and Presbyters second p. 221 Of election of Pastours p. 225 Government of Churches by Bishops p. 228 How Bishops derived from Rome or otherwise p. 229 Why some are enemies to Bishops p. 230 Of Litourgies and Ceremonies p. 231 Of requisites in a setled Church p. 239 Of the Holy Ghost and his operations on Church people p. 240 Of the sin against the Holy Ghost p. 242 Of the Church p. 244 Of Abrahams faith p. 250 The marks of a true Christian p. 252 Advancement of sanctification p. 256 Of repentance p. 257 Of the Catholike Church p. 261 Of the Church militant p. 264 Of the Churches head p. 265 Of Antichrist p. 267 Why St Paul so covertly describeth the Antichrist p. 272 Whether hereticks and schismaticks be of the body of the Church militant p. 273 Of the Churches visibility p. 275 Of the notes of a true visible Church p. 276 What Church hath those notes p. 278 The good of a nationall Councill p. 279 Of the Communion of Saints ibid. The reason of two Sacraments p. 280 That parents may with confidence bring children to baptisme p. 280 That men may receive the Lords Supper with a mixed assembly p. 281 Of a fit Communicant p. 282 How Christ is to be remembred in the Sacrament p. 285 What congregation is best to associate ones selfe withall and what Church is the safest p. 286 Of the holiness of the Church or place of Gods worship p. 287 Of the Lords day p. 288 FINIS
of base mettall are made valuable by the power of Kings and a small piece of parchment by law enabled to convey an inheritance The elements are mean and poor the better to resemble him that had neither form nor beauty in his passion and also to set forth his power who can do wonders and miracles by weak means yet they be doubled to confirm our comfort and they be the elements of our sustentation to present to us his vertue by which the soule is nourished to everlasting life Next we are to consider what relation the actions of Christ in the consecration hath to himselfe and of the receiver to Christ namely in that he eateth and drinketh the Sacrament The actions of Christ in his consecration of the elements to a sacramentall use are First his taking and blessing of the elements Luke 22.19 20. There is another cup named in the 17 verse which was only the cup of thanksgiving used by the Jewes in all their solemn feasts But this was the cup of blessing 1 Cor. 10.16 the cup of the New Testament in his blood which blessing caused it to cease from being a common drink and to become sacramentall signifying that he took our nature and sanctified it to undertake the work of redemption and yet altered not the elements in their nature but use not in their substance but efficacy no more then he altered the nature of man by taking it into the deity though he advanced it in quality above the common capacity of humane nature So he brake it Aug. tom 8. in Psal tom 9. tract 7. in Ep. Johannis to shew what violence should be used to his body and poured out the wine to set forth the effusion of his blood So he gave it to his disciples to shew that he freely bestowed himselfe upon the Church with all his merits Secondly we are to consider in the actions of the receiver what relation they have to Christ Their action is taking eating drinking Taking shewes the beleevers hand of faith apprehending Christ Then he eats and drinks the Sacrament to signifie the benefit we get by Christ whose precious death is exhibited to us in the Sacrament and proves to us either like physick to prevent evill or to purge us of it 1 John 1.7 or else is like ordinary food to sustain us or like dainty meat to refresh and restore us Again it is eaten and drunk to shew that he is like meat without which we cannot live and after which we should most earnestly long and eagerly desire as hungry men do after victuals as also to shew what conformity our spirituall stomack hath with Christ for as that which we eat is retained if it agree with our stomack else it is repelled so if our stomacks spirituall do agree with Christ we retaine him because he agreeth with it and pleaseth it and contents it which the world doth not Beside it is eaten and drunk to shew that Christ must incorporate with us not that we turn him into our nature as we do other meat but by our receiving him he turneth our nature to his likenesse as leaven doth turn the bread into its own likenesse the bread doth not turn it and in this respect the Kingdome of God is like a leven Mat. 13. By this is also set forth that rare union that we have with Christ he concorporating himselfe with us by faith in a wonderfull manner Aug. Ep. 23. Aug. in tract 26. in Joh. for though we eat him not with our mouth yet we do by our mind Therefore Christ said take eat this is my body which indeed is not his body till it be eaten nor then his naturall but his sacramentall body which men feed on by faith and not by sense by which faith Christ is there present to every beleever and that not only by his infinite and unlimited presence by which he filleth all places nor by that reall presence which the Lutherans imagine as if Christs body did partake of the incommunicable properties of the deity such as ubiquity by which they beleeve Christ to be in or under the elements nor is Christ present in the Sacrament by the change of the elements into his body as the papists hold A strange opinion to make Christ subject to orall eating and gutterall swallowing and to make God do things not only contrary to nature which all men grant he can but things contrary in nature which he cannot do because that implieth a contradiction As we read that God made the Sun and Moon stand still it was contrary to nature But he never did nor never will make the Sun to stand and go at one and the same instant so neither make Christs body infinite like the deity to be every where at one time Nor certainly will he so far debase the body of Christ as to make it a generall food for all in the Sacrament which was intended only for the spirituall nourishment of the faithfull And farther Christ is present energetically i. by vertue and power so he is among those that are gathered together in his name by the working of his holy spirit but in the Sacrament he is relatively present as being represented thereby as Kings are in their officers of State whose act is counted as the Kings own though he be personally present in his Court only Amb. de Incar cap. 5. So when his body was in the grave his vertue wrought from heaven to quicken it so now his body though in heaven yet his power worketh in every faithfull receiver as the Sun enlightneth the eie though the body of the Sun be in heaven Again our eating and drinking the Sacrament must intimate to us that as food makes a uniting continue between soule and body so doth the Sacrament between Christ and us by faith and as food doth more strongly unite one member to another so doth the Sacrament one member mysticall of Christ to another by love because we being many are one bread and one body being all partakers of that one bread and as by one spirit we are all baptized into one body so we all have been made to drink into one spirit 1 Cor. 12.13 that so we having all one food of life so we be of one mind and souse and one affection which is the spirit of life Moreover by partaking of this Sacrament by eating and drinking is sealed to us our right to the covenant of grace as sure as that which we eat is our own and concorporated with us Therefore it is the duty of a communicant to consider how he understands the end of the Sacrament and the effects of it that so he may not receive only but perceive the Lords body and so do it in remembrance of him In which duty it is required that we remember his death and the benefits thereof which not being done the Sacrament is slighted and profaned because that to which it relates hath no impression in us