1. Cor. 10.3 VVhat is the same but that which also wee haue saith Augustine Therefore the same meat and the same drink but to the vnderstanding and beleeuing But to the not vnderstanding that Manna alone Book de Vti lit paenitent vpon Ioh. tract 21 that water alone but to the beleeuers the same which now for then Christ was to come now he is come was to come and is come are diuers words but the same Christ 5 Because it could not be that Christ locally sitting at the table and communicating with the disciples as it is Mat. 26.29 I will not drinke henceforth of this fruit of the vine should himselfe eate himselfe really and corporally Did Christ Iesus take part of the same signes Truly no lesse then of the Paschall Lambe Concerning which let him which doubteth thinke 1 That the Lord Iesus sanctified the ordinarie Sacraments of both the Testaments in the vse thereof 2 And in instituting of the supper by his example went before in sayings doings that the whole Church may know that the first paterne is to be respected of her in that regard that it was the greatest cause why he did not abstaine whereupon Hierome saith ipse conuiua conuiuium ipse comedens qui comeditur that is Epist ad Hed. biam he is the guest and the feast he is eating and that which is eaten Is there that vertue and that sense of the words of Christ wherewith he instituted this Sacrament that as often as vpon the bread and wine they are recited by the Priest who hath a purpose to consecrate then the substance of bread and wine eyther by Analysis is resolued into the first matter or euen into nothing so that in steed thereof doe succeed the bodie and bloud of Christ or by a simple mutation is turned into the substance of the true bodie and of the true bloud of Christ so that the substance of bread is formed into the flesh of of Christ the bare accidents of breas and wine remayning hanging without a subiect God forbid 1 Because it were magicall to attribute the power of changing the substance of the signes to certaine words mumbled ouer 2 Because in expresse words of the Apostles and Euangelists the true natural substance of bread and wine is affirmed before and after consecration as they call it 1. Cor. 10.16.17 and 11.26 27.28 The bread which we breake is it not the communion of the bodie of Christ And wee that are many are one bread and one bodie because we all are partakers of one bread and As often as yee shall eate this bread ye shew forth the Lords death till he come And Whosoeuer shall eate this bread and drinke this cup of the Lord vnworthily shall be guiltie of the bodie and bloud of the Lord. And Let a man examine himselfe and so let him eate of this bread and drinke of this cup. For whereas they say that it is called bread not which is now but which was before it is confirmed by no testimonie of Scripture or iudgement of sense and besides Math. 26.29 I will not drinke saith hee henceforth of this fruit of the Vine Thus spake Christ after consecration 3 Because the kingdome or God is not corporall meate and drinke Rom. 14.17 4 Because in the proposition the pronoune hoc this demonstratiue doth not demonstrate the bodie of Christ For the transubstantiation saith Thomas is not accomplished but in the last instāt of the pronouncing of the words neither doth it demonstrate the accidēts alone of the bread For the accidētes are not the body of Christ neither doth it demōstrate any wandring thing or singular thing vncertainly determined For there is no Indiuiduum or singular thing which is not something And therefore certaine not wandering vndetermined or indefinite and especially the Demonstratiue Hoc this doth signifie some certaine thing 5 Because it is a wicked thing to be thought and spoken that the bread it selfe is properly and substantially the bodie of Christ 6 Because of this conuersion neither doth the Scripture giue sentence nor sense or reason iudge as of the rod of Moses turned into a Serpent a Exod 4.3 and of the water turned into wine Iohn 2.9 Where the Euangelist said not simply Water but Made wine For the accidents of bread doe plainely shew that bread doth remaine and they which partake of those holy signes doe feele in themselues a taste of wine and the power of the bread and wine This is an vnanswerable reason Framed thus euerie miracle is sensible transubstantiation is not sensible therefore it is no miracle 7 Because the substance the accidents thereof remayning cannot perish neyther can the accidents subsist without a subiect nor be the accidents of bread which are not the accidents of bread 8 Because the substance being remooued and the nature of the signes the similitude affinitie habit relation and Analogie of the signes to the thing signified come to nothing For the bread signifieth the bodie of Christ because it nourisheth strengtheneth and sustaineth which accidents cannot doe 9 Because heere is no word of Christ which may signifie a conuersion or transubstantiation For the verb Est doth not signifie to be made to be changed to be turned And note that which is said to be made cannot properly be said to be for Esse to be and Fieri to be made are said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is to say contradictorily 10 Because a carnall eating of the bodie of Christ is no where prooued in the Scriptures 11 Because it should follow that both the faithfull and vnbeleuers doe receiue the bodie of the Lord and his quickening spirit which neuer can be feuered from his bodie And Augustine saith that They doe not eate the bodie of Christ but which are in the bodie of Christ Because that bodie cannot be spoyled of quantitie nor in an instant and without locall motion be together in heauen in earth vnlesse vpon necessitie we should make an vbiquitie of Christs bodie which the verie transubstantiators do refuse to doe and the Fathers denie and they doe determine contrarie things which say that a bodie and the quantitie are truely present and yet not by meanes of the quantitie 13 Because now the bodie of Christ cannot be separated from the bloud nor the soule from his bodie and concerning Concomitancie there is nothing extant is the word of God 14 Because they write that Victor the third Bishop of Rome died hauing drunk poyson out of a chalice giuē him by his Subdeacon and that Henrie the seuenth Emperour of Lucelburge tooke poyson from the bread taken in the Eucharist by a Monke of Senens one of the preachers order 15 Because infinite discommodities doe follow this Transubstantiation as that the accidents must remaine without a subiect that if it happen that Mice do gnaw the bread they shal be said to gnaw accidēces or that if worms do breed of the bread it
instituted that they may be hiding places of things signified but that they may bee effectual signes seales and memorials as the Scripture speaketh Aliud existentia aliud significantia saith Augustine that is being one thing and signifying another thing But meerely significatiue or relatiue that is wholy placed in this that according to Gods ordinance declared in the Sacramentall word these things in a mutuall respect reciprocall relation betweene themselues are one certaine thing for as Beda saith vppon Lu 22 Panis ad corpus Christi mysticè vinum ad sanguinem refertur that is Tho bread is referred to the body of Christ mystically the wine to the bloud and are offered to be considered and also to bee taken spiritually by faith the signes of them which doe lawfully administer the Supper but the things are giuen of the Father and Christ the son the holy Ghost working together with them Seing that Aristotle booke 5. chap. 6. of the Metaphysicks doth teach that there are fower kinds of them which are one In number figure generall Analogie which of these waies is the bread the bodie of Christ Neither in number nor figure nor generall kinde but in analogie or proportion and similitude for they are said to be one in proportion whatsoeuer are compared together betweene themselues as one thing to another according to proportion he saith What things soeuer are as one thing to another are said one in respect Therfore the bread and body of Christ or the bread of life are one thing in proportion because both of them doe giue sustenance that is nourishment and increase to a man but that to the bodie but this to the faithfull soule So the wine of the Lord and the bloud of the Lord are one in proportion because they quench thirst and doe refresh but that the bodie this the faithfull soule Whether can that supernaturall coniunction whereby the Deitie of Christ is personally conioyned with the humanity or that miraculous whereby God hauing taken some visible shapes disclosed himselfe to some men as when God is said to haue appeared to Moses in a flame of fire in a bush a Exod. 3 2 or when the holy Ghost descended vpon Christ in the shape of a Doue Mat. 3.16 or when it was giuen to the Disciples by the breathing of Christ and with firie tongues Iohn 20.22 Act. 2.3 take place here No because the the personall vnion and the Sacramentall vnion doe differ in the whole kinde and because the condition of that bread should be better then of all the faithfull men to whom the bodie of Christ is vnited not personally but only mystically Moreouer the body of Christ is one thing which cannot bee in many places God or the holy Spirit another thing which is euery where And besides we may not argue from that which is done against order by miracle to that which is ordinary in the Church of God of which sort is the Supper of the Lord according to his owne precept Doe this Finally neither that Doue which Iohn Baptist saw descending from heauen vpon Christ nor that breath wherewith he breathed vpon his Disciples nor the fierie tongues which sate vpon each of the Disciples were God or the holy Ghost essentially or had the holy Spirit in them but were signes of that spirit both in Christ and also in the Disciples Is it true in all things that those things which are ioyned by Gods ordinance in a peculiar manner are affirmed one of another as This man is God the Doue is the Holy Ghost No otherwise we might say truely in a man The soule is the bodie and in Christ The Humanitie is the Diuinitie and in a fired sword the sword is the fire or the fire is the sword which yet no man doth grant But it is true chiefly in the propositions concerning the person of Christ when as for the same substantial word they put in concrete words as wel this man as this God But the personall vnion is not placed in the Sacrament wherefore it cannot bee that that should be alike true This man is God that This bread is the body of Christ Moreouer in symbolicall and Sacramentall speaches as we read that the holy Ghost was seene of Iohn descending like a Doue because the Doue was the signe of the Holy Ghost and so we grant that the bread is the bodie of Christ But concerning a vessell of wine we say truely but yet figuratiuely This is wine seing that there are two substances their ioyned and as it were the thing contained in the thing containing as also of an Angell appearing in mans shape it might bee saide This is an Angell but as a thing in a place which that it cannot be said of the body of Christ in the bread hath beene alreadie proued at large Why therefore are the Sacramentall signes called Exhibitiue Because the Lord doth so truely exhibit and giue himselfe being the bread celestiall â—ucer comment vpon the Ephes and that of eternall life to those which are his like as he gaue truly to his Disciples the holy Ghost by the signe of the breath of his mouth or as by the touching of the hand hee gaue vnto many health of bodie and minde as sight by clay made of spittell as by circumcision of the flesh the circumcision of the heart and as by baptisme Regeneration For they which with a true faith doe communicate with the signes corporally doe receiue true confirmation and increase of the communion of the bodie and bloud of the Lord spiritually But Irenaeus saith that the Eucharist doth consist of two things of an Earthly and a Heauenly Rightly yet we must not thinke that it is compounded or whole altogether substantiall or some subsisting thing made of whole parts as a man of bodie and of soule and the bodie of an head and a trunke but it is a holy action or a diuine ordinance wherein at one time but not in one place diuers things are distinctly propounded and deliuered no otherwise then as a pledge being deliuered or the earnest of any thing the thing it selfe was wont to be deliuered also together To what purpose commaunded the Lord to make his Supper Not for an vnbloudy oblation of his body to God the Father for the sinnes of the quick and dead or for a Scenical representation of the death of Christ but for a commemoration of his death for he saith Doe this in remembrance of me that is to say to bee celebrated in the assembly of the faithfull to that end a Luke 22 19. to which purpose also serueth the words of Paule verse 26. declaring what that is In remembrance of me For as often as ye shall eate of this bread and drinke of this cup ye shew the Lords death vntill he come Verse 25. That is 1 Cor. 11.24 call to minde and speake of the whole obedience of Christ and all his benefits with a thankfull mind
VVhether was Christ being now dead true man He was for although the soule and bodie were separated and so it was a true death yet by the coniunction of personal vnion they remained together in one third as it were so that our life was truly hid in Christ yea euen when he was dead Others answere that Christ in that three daies was man materially because he was truly soule and bodie but at his resurrection they say he was man formally after his soule rerurned into his bodie Who therefore died and what he the the adiuncts of his death The sonne of God at the mention of whom the whole frame and nature of things in this world trembled for when he hanged vpon the crosse three hours before his death there was an Eclipse of the Sunne against the order of nature which lasted from the sixt houre to the ninth whereupon followed darkenesse vpon all the earth Mat. 27.45 that is through the whole world as Tertullian vvill haue it or as others expound it through the countrie of Iudea vvhich Eclipse did betoken to the Ievves a most miserable blindnesse But when the Lord died the vaile of the Temple was rent that we may knowe how by his merit there is a way opened for vs into heauen a Heb. 9.5 and that the ceremonies of the law were abrogated the earth shooke the rockes were rent asunder the graues opened out of which certaine of the Saints arising went into the Citie By which signes is euicted and prooued the indignitie of the crime committed against the Sonne of GOD a Heb. 9.8 the hardnesse of the wicked and the power of Christs death is shewed Of which things this effect also ensued that many of Christs enemies were conuerted so as they say Of a trueth this was a iust man and the Sonne of God Math. 27.54 And all the companie that came together to that sight beholding the things that were done smote their breasts and returned Luke 33.48 What was the end of Christs death and passion The chiefe end is the glorification of God for his iustice and mercy But the next end is the redemption and eternall saluation of mankind Ioh. 3.14 As Moses lifted vp the serpent in the wildernes so must the sonne of man be lift vp on the Crosse that whosoeuer beleeueth in him should not perish but haue euerlasting life And Rom. 4.25 He died for our sins namely to make satisfaction for them Vnto whom is the death and passion of Christ profitable Although he might haue beene a sufficient price for the sins for all men yet actually and effectually he died for his elect onely who receiue him and beleeue in him Mat. 1.21 He will deliuer his people from their sins Ioh. 10.15 I lay downe my life for my sheep And Chap. 17.19 For those which beleeue and whome the father hath giuē me I sanctifie my self For otherwise it would follow that Christ dyed without profit and to no purpose in regard of many and that the efficacy of Christs death could be made void by men Whereupon dependeth the dignitie and efficacie of Christs death On the dignitie of his person for therefore the passion death of Christ was perfect and acceptable to God 1. Because the sonne performed voluntarie obedience to the commaundement of the father For hee humbled himselfe and became obedient vnto death euen the death of the Crosse Phil. 2.7 2. Because it is of infinite merit namely it is the death of that man who is God How can that praier of Christ which he thrise repeated Mat. 26.39 stand with this obedience O my father if it be possible let this cup passe from me yet not as I will but as thou wilt Verie well namely in diuers respects and according to diuers purposes for in so much as Christ would not it was by reason of the infirmitie of his flesh which naturally and without any sinne feareth death as an enemie vnto nature but that hee would it came from the readines of the spirit because it was necessarie to the saluation of mankind according to that which Christ afterward saith Verse 41. The spirit indeed is readie but the flesh is weake Yea in this the obedience of Christ appeareth more plainely seeing that although the flesh would haue had the matter gone otherwise yet notwithstanding he wholy submitteth himselfe to the will of his father What effects then or what fruits be there of the Lords passion Many I A most full satisfaction for sinnes for the hand writing which was against vs by the law is taken away from vs and nailed to the crosse Coloss 2.14 that the remembrance of our sinnes might be put out by the bloud of Christ that at no time they should come into Gods sight a 1 Iohn 2.7 2 God is pacified and reconciled to man b Rom 3.24 3 The diuell is ouercome c Gen. 3.15 1 Ioh. 3.81 4 Death is swallowed vp d Osea 13.14 and the feare thereof is taken away e Heb. 2.15 so as to the faithfull it is nothing but a passage to eternal life 5 Man is absolued from his sinnes and iustified f Rom. 4.25 5.19 6 The partition wall which was betwixt the Iewes and Gentiles is broken downe g Eph 2.14 7 All things in heauen and earth that is all the faithfull vnder both the Old and New testament are become subiect to one head are called again to that head from which they were fallen are gathered also into one bodie Ps 28. Eph. 1.10.22 Col. 1.20 8 The prophecies are accomplished the truth is become agreeable to the figure of Samson of the brasen serpent of the sacrifices and other types 9 The mortification of our flesh For he died once that we might die vnto sinne for euer 1. Pet. 2.24 And our old man is crucified with him that the bodie of sinne might be destroyed that henceforth we should not serue sinne Rom. 6 6. 10 And that in few words I may comprise the whole matter the free remission of sins the purging of the blots in our soules and euerlasting life is hereby purchased for vs. 〈…〉 2 The infinite mercy of God who would rather haue his sonne to die a most shamefull death then destroy mankind created by himselfe 3 The exceeding humility of the eternall son of God the Lord of all things who was debased and cast down lower then all creatures by which humiliation he testified his loue toward mankind in suffering so great things for the redemption thereof 4 The ouglines of sinne is to be remembred by that most vile kind of death 5 The estate of the godly in this world in which they are conformable in their miseries to Christ their head all which things let them worke in vs a hatred of sinne let them stirre vs vp to integrity of life raise vs vp to conceiue certain hope of our saluation and patience in aduersitie The saying of Augustine is verie worthy
the spirit also they must be shod or booted with the preparatiō of the gospell and prepared to make great increasings in the Gospell or prepared by the knowledge of the Gospell of peace to vndertake the combats to sustaine the dangers and to auoid the occasions of falling and offences wherewith as it were with brambles thornes or serpents the feete of the godly are often wounded Further leaning vpon the spirituall staffe of the promises of Gods word they may guide their steppes in their iourney and rayse themselues being fallen whereof Psal 23.4 Thy rod and thy staffe haue comforted me 11 Also they must eate the Lambe 1. standing 2 In haste that is such as doe not tyre in the course of this mortall life doe not linger still in spirituall Aegypt or Babylon but doe with all speede renounce the kingdome of Sathan and as it becommeth holy trauellers doe with all earnestnesse desire to be gonne out of the prison of this life vnto that pompe and manner of life which shall be in the heauenly countrey 12 It must be eaten in one house that is he would haue the spirituall communion of the fulnesse in one bodie and head Christ to be ratified and preserued by this meanes 13 God would haue no bone of that Lamb to be broken mystically to shew what he wold perform in his son he hauing none of his bones broken Ioh. 19.33 might be made famous as it were by a visible mark that might proue him to be the true Passeouer Why did Christ appoint the Supper of the Lord in stead of the Sacrament of the Paschall Lambe To shew that he had fulfilled those things which were prefigured in the shadow of the Iewish Passeouer For in the olde Passeouer there was the bodie and bloud of the Pascall Lambe being a beast and in that feast was yearely iterated the remembrance of the preseruation of the first borne of Israll by the bloud and of their deliuerance out of Aegypt as a prouocation to thankfulnesse and a signe of their redemption which Christ should worke but in the new Testament the bodie of the true and onely Lambe of God being slaine and offered vpon the Altar of the Crosse and his bloud shed for remission of sinnes doth procure vnto vs farre more excellent things then was the deliuerance out of Aegypt to the people of the Iewes And the Supper of the Lord was instituted to this end that by the receiuing of the bodie and bloud of the Lambe of God there might bee made not a yearely onely but a perpetuall communication commemoration and celebration of the most chiefe and eternall benefits as of saluation purchased and other more procured by the death of Christ according to Christs commandement Doe this in remembrance of me Luk. 22.19 As also the Lord saith of the Passeouer This day shall bee vnto you for a memoriall Exod. 12.14 Furthermore as it was said touching the Passouer No stranger or vncircumcised shall eate thereof but such as be borne at home and come to yeares who had learned the mysterie by way of Catechising so also because in the supper our couenant made with God is renued it is to be communicated to none but to them that are of circumcised harts and by Baptisme are made the houshold seruants of God and partners of the couenant but at no hand to the prophane or vncleane and ignorant but onely to the faithfull being purified by faith after that they had giuen their names to Christ and haue beene instructed in the mysterie of his death And as the Paschall Lambe was eaten with giuing of thankes so ought we also to receiue the Supper of the Lord with thanksgiuing Lastly as it was a thing much to bee desired to eate the Paschall Lambe so it is a sweet thing to the beleeuers to eate the bread of the Lord. Seeing there was onely one Lambe offered as a sacrifice for the redemption of the Church why did God commaund a Lambe to be killed in euerie house as though euerie one of them should haue had their sacrifices peculiar by themselues Because although they were all deliuered from destruction by the selfesame bloud yet he would haue each family priuately admonished by speciall application that they might the more sensibly perceiue the grace bestowed vpon them As at this day the selfe same thing is Baptisme vnto vs whereby we are in common ingrafted into the bodie of Christ yet euery one hath his owne Baptisme performed to him to the end that they might more certainly know that they are partakers of the adoption and so the members of the Church Why is Iesus Christ called the Lamb slain euen from the beginning of the world Apoc. 13.8 seeing Paule saith Now once in the latter end of the world was he made manifest to abolish sin by offering vp of himselfe Heb. 9.26 1 Because of the effect of his death whereunto although there was a certaine time prefixed yet the merit and efficacie thereof did no lesse benefit the fathers in old time and was applied vnto their Iustification and Sanctification then now it benefits vs and is applied to vs. 2 Because he is the Lambe of God that taketh away the sinnes of the world and by his oblation hath consecrated for euer those that be sanctified Hebr. 10.14 3 Because he was slaine for sinne which was committed euen from the beginning of the world 4 Because euen presently from the verie foundations of the world he was appointed to be slaine 5 Because there is not saluation in any other whatsoeuer Act. 4.12 6 Because Iesus Christ is the same to day yesterday and for euer Heb. 11.1 7 Because that which was not as yet in the order of nature neuerthelesse was extant euer by the vertue and efficacie of faith For faith is that which maketh those things to be present which are hoped for and doth demonstrate those thinges which are not seene Heb. 11.1 8 Because as the same Christ is the head of the whole vniuersall Church so also he is the Author of Election in him of all the faithfull both of the old and new Testament of their vocation Iustification sanctifycation and glorifycation VVhy was not the bloud of the Paschall Lambe drunken or eaten but onely the posts were besprinkled with it Because it was abhomination to eate or drinke the bloud not onely of man but of any liuing creature from Noes time a Gen. 9.4 The vse whereof was granted by the comming of Christ although for the infirmitie and weakenesse of the brethren forbidden for a time b Act. 15.20 29 VVere there no moe Sacraments of the old Testament Yes indeed there were as the Sabbaths the Arke of the Couenant washings and such like yet they are rather to be called Types then Sacraments if we will speake properly because they are neuer compared with the Sacraments of the new Couenant But especially because they serued rather to illustrate the promise of grace then to seale
repentance c Marc. 1.4 whilest he taught these whom hee was about to baptise out of which places the Anabaptists impugne childrens baptisme it is not precisely to be tyed to the order of words but to be distinctly applied to those which may be taught or their children which are strangers from the couenant who must be first instructed before they be baptised but it is to be applied otherwise to children that are within the couenant who though they cannot heare the Gospell yet can and ought to be baptised for that they are both borne in and belong vnto the Church before they can be taught and then it is time enough to teach them when they are capable of learning howbeit in the Church of God the word is not there separated from childrens baptisme Likewise also this He that beleeueth is baptised shall be saued but he that beleeueth not although hee be baptised shall be condemned belongeth not to the children of the faithfull but to those whiche may heare the Gospell As likewise that of the Apostle 2. Thess 3 10. He that laboureth not let him not eate which being spoken vnto men of yeares ought not to bee inferred vpon all indifferently Nor followeth it simply that because all beleeuers are to be baptised therfore all that are baptised ought to beleeue or because a vniuersall affimatiue is not simply conuerted neyther are these termes conuertible to be baptised and beleeuing but to bee baptised and to be acknowledged for the members of the Church 8 For that Paule 1. Cor. 10.2 witnesseth that all the Israelites which passed through the red sea were baptised among whom seeing no doubt there were many children among so many thousands no doubt they likewise receiued the type and figure of our baptisme It is therefore false which our aduersaries obiect that no place of Scripture testifieth the baptism of Infants Likewise though we read not that the Apostles baptised any Infants by name yet they baptised whole families whereof children are not the smallest portion a Act. 16.15 18 8. 1 Cor. 1.6 neither need we to vse figures when the words are plaine Neyther can there from these speeches be collected any reason of such a Synecdoche by which wee must vnderstand portions of yeares onely and exclude children 9 Because ancient writers testifie that the custome of baptising children hath continued from the verie Apostles times till now Origen faith In 6. ad ad Rom. de Peccatorum meritis et remis l. 3 c. 6. et Contra Donat l. 4. c. 13 The Church receiued a tradition from the Apostles to giue baptisme euen to Infantes And Augustine saith of the baptisme of children That which the Vniuersall Church holdeth and vvas neuer decreed by Councils but alwaies hath beene helde it may be verse vvell beleeued that it was deliuered no otherwise but by Apostolicke authoritie Therefore it is false which the Papistes saie That Baptisme of children proceeded not so much from any apparant commaundement of the scripture or from example as from the decree of the Church Then because to whomsoeuer the promise appertaineth to them also belongeth the signe as therefore Baptisme is bestowed vpon Infants is likewise the Supper of the Lord to be administred vnto them Certaine of the fathers haue thought so as Cyprian serm 5. de lapsis and Augustin lib. de Eccle. dogmat c. 52. being mooued by these words Iohn 6.53 Except ye shall eate the flesh of the sonne of man and drinke his bloud you shall haue no life in you But we denie the consequent For this place speaketh not of a sacramentall eating but of a spiritual eating or of faith by which the faithfull are quickened which are annexed vnto Christ who offered his bodie and shed his bloud for vs. And by this meanes the flesh of Christ is made vnto vs meat indeed and his bloud drink indeed Secondly that To whomsoeuer the promise appertaineth to them also belongeth the signe is true but according to the diuine determination appropriated to euerie sacrament to wit so that the Sacrament of Ingrafting be bestowed aswell vpon Infants as those of yeares but vpon male children onely that not before the eight day in the old Testament but in the new both to the male and female without any prefixed time But the Sacrament of nourishment to them of yeares onely and that for a certaine peculiar end and the diuersitie of the circumstance of the action So the Eucharist hath his proper end that the death of the Lord should bee declared in the publicke congregation in the vsing thereof It is also commaunded that euery one which commeth to the Lords Supper should examine himselfe yea and peculiar actions belong to the externall rite to wit to eate and to drinke which are not fit for little children So vnder the old Testament circumcision was appointed for infants but the Passouer to them onely which by reason of their age were able to aske of the signification thereof a Exod. 12 62 Heereupon came those vulgar verses Ebrius infamis erroneus atque furentes Cum pueris Domini non debent sumere corpus To drunkards and thinfamous sort to men misled and mad To children Christs body to giue it were an action bad Why would Christ be baptised at the age of thirtie yeares Luke 3.23 seeing he needed neither remission of sinnes nor regeneration Christ himselfe answereth it at what time Iohn refused to baptise him Mat. 3.15 Let it be so now for so it behooueth vs to fulfill all righteousnesse Which is to be vnderstood distributiuely to wit thou in thy office and I in mine But whereas he would at that time be subiect to that Ministerie he did it for diuers causes First to shew that he did approoue of the doctrine baptisme and ministerie of Iohn and commend vnto vs the vse of the Sacraments by his owne example Secondly that he might sanctifie in his owne bodie our baptisme hauing the same common with vs as a most firme bond of vnion and fellowship which he vouchsafed to enter with vs at a time most fit namely whē he would giue a beginning to his own preaching to the new Testament And also to testifie that the same things are inuisibly in our baptisme which were visibly in his whē the heauens were opened the spirit of God came downe Thirdly to signifye that he was therfore sent to be baptised namely to be drenched in death and to wash away our sinnes with his bloud Luke 12.50 I must be baptised with another baptisme and how am I grieued till it be perfected Fourthly that the truth might answere the type or figure for as when the high Priest was consecrated first his whole bodie was washed with water then he was set before the people clothed with the priestly garments and then the trumpets sounded whilest oyle was powred vpon his head b Exod. 29 4.5.6 Num. 10.3 which was also done at the kings Installing
was identical rightly expressed in these words this is the bloud of the couenant But Christ gaue to his disciples wine contained in the cup and sacramentally signified the thing by the signe of wine Therfore in the enuntiation of Christ this namely the wine which was contained in the cup is one thing that bloud of the new Testament that is the thing it selfe of that sacrament is an other thing And therfore the enuntiation of Christ is rightly expressed in these words hoc est sanguis this is bloud What is the new testament in the bloud of Christ They acknowledge that the name of Testament is the same here that Couenant is who do take it to answere to the Hebrew name Berith and therfore to declare 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is an agreement begun betweene them which first did disagree which signification doth especially heere accord although it commeth all to one reckoning whether we vnderstand the new couenant begun by the bloud of christ or the wil of christ dying which is signified by the word testamēt established confirmed by his own bloud shed For the particle In in the Hebrew phrase doth not signifie a simple coniunction inexistence or reall concomitancie as though it had beene said with my bloud but the cause the manner the instrument and the adiuuant cause of any thing as Psal 33.16 The King is not saued in multo exercitu that is by the multitude of an host and Rom. 5.2 In the bloud of Christ that is by the bloud as it is expounded Coloss 1.22 Rom. 3.14 But this Testament is not any corporal draught of the bloud of Christ or drinking of wine but it is the couenant of grace reconciliation or agreement and a couenant betweene God and the beleeuers wherein God doth promise vnto vs that he forgiueth vs our sins and giueth the holy Ghost righteousnes and life eternall of his meere mercie by faith for the bloud of Christ shed vpon the crosse and wee in like manner to binde ourselues to God to receiue these his benefits by true faith in Christ and to shew thankfulnes by true obedience towards him in the whole course of our life Of which couenant Esay speaketh chap. 59.24 and Ier. 31.31 and 32.40 Heb. 9 15. Gal. 3.17 Why said not the lord This is my body of the new Testament as he said this cup is the new testament in my bloud Because although the Testament or new couenant was established by the oblation of whole Christ and by the intercession of his death Heb. 9.15.16 yet notwithstanding his death was more euident in the bloud shed then in the matter it selfe of the flesh Therfore vnder the old couenant Moses said Exo. 24.8 Heb. 9.20 Behold the bloud of the couenant which the Lord hath made with you And therfore Christ that the relation of the truth might be more plaine he applied the appellation of the New Couenant rather to his bloud then to his bodie yet so that he excluded not his bodie the bloud whereof was shed from the confirmation of the couenant and redemption of the soule Add to this that when Christ had made mention of drinking wine which he calleth his bloud he remembred the new couenant because vnder the old the vse of bloud was forbidden a Leuit. 17. Verse 10.16 which in the other signe of bread was not necessarie to expresse Which is the other branch Which for you in Luke and for many in Mathew and Marke is shed for the remission of sinnes The subiect of which speech is the Relatiue 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which and it is referred properly to the bloud not to the wine Truly if you look to the construction of the words in Luke it must be referred to the cup but because neyther the cup nor the wine was shed for vs that subiect is altogether to be vnderstood of the bloud The predicate Effunditur is shed again by Enallage for Effundetur shall be shed as the common translation doth also expound it Yet the Lord doth seeme vpon set purpose in the institution of this mystery although speaking of a thing to come yet to haue vsed in both places the words of the Present Tense that the Disciples might be admonished that this is the vse of these signes that with the eyes of faith the things forthwith to be should be seene as it were alreadie present in them like as we must behold them in this action by faith as it were being before our eyes although alreadie performed long agoe that is to say the whole historie of the passion as if with these our eyes wee did see the bodie of Christ hanging and pierced through and the bloud dropping out of his wounds Therefore it is shed saith hee that is to say vpon the Crosse not into the cup or into a mouth whereby againe is signified in what manner the bloud of Christ is liuing drinke to vs not simplie as it is now clarified but as shed for vs and truly for you and for many Marke 14.24 although not for all but for the elect onely that is for their cause for the remission of sinnes which is a most exceeding wholesome end of the bloud of Christ shed not of the drinke of wine For of this it is said In remembrance of me but of the shedding of bloud For the remission of sinnes From whence doe you gather besides that Christ spake Tropically 1 From the nature and sacramentall speaches of all other Sacraments alreadie instituted from the beginning of the world wherein it commeth to passe that the name of the thing signified is giuen to the signe it selfe or the signe is named for the thing signifyed as Genes 17.10.13 Circumcision is the Couenant that is the signe of the Couenant Exod. 12.11.27 The Lambe is the Passeouer that is the signe and memoriall of the Lord The Rocke was Christ that is a signe of Christ a Exod. 17.6 1. Cor. 10.4 2 From the knowne speech concerning the same Sacrament in Paule 1. Cor. 10.16 The bread which we breake is the communion of the bodie that is to say Metonymically like as the Gospell is called the power of God that is the effectuall instrument of God Rom. 1.16 And VVe that are many are one bread and one bodie And 1. Cor. 11.29 He that eateth and drinketh vnworthily eateth drinketh his owne damnation which things vnlesse a trope be vsed cannot be vnderstood and the bodie it selfe of Christ cannot be said to be eaten but tropically 3 Because the Ascension of Christ into heauen and the veritie of the humane nature which hee tooke admitteth not a proper speech For Augustine teacheth That one place is not to bee interpreted so that it may be contrarie to many others but so that it may agree with many other De Doct. Christ 4 Because the Fathers had the same meate and drinke not only among themselues but also with vs that is to say in respect of the matter
the wicked eate the flesh and drinke the bloud of Christ vnto the iudgement of their owne condemnation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 truely and not refusing but receiuing it are made guiltie of Christs bodie No for 1. To eate vnto themselues Iudgement or to bring Iudgement vpon themselues is not to eate Christ who is made vnto vs righteousnesse and life 2. Because the promise of grace doth promise onely to the faithfull the participation of Christ himselfe and they are Sacramentall Seales to none but to the faithfull onely For what part hath the beleeuer with the Infidell light with darknesse Nor must wee say saith Augustine that hee eateth Christs bodie that is not in Christs bodie and therefore their vnbeleefe cannot make void the faith of God and the institution of the supper 3. Because no man saith the Apostle can bee partaker of the Lords Table that is of the meate set vpon the Lords table and of the table of Diuels that is haue any thing common with Diuels and vncleane spirits 4. Because the thing signified is receiued with the heart and not with the mouth for indeede Christ is not receiued by the instruments of the body but by faith alone a Ephe. 3.17 which the wicked do want 5 Because God giueth not holy things to dogs seeing the Lord forbiddeth the same to be done Math. 7.6 6 Because there are not contrarie effects of the participating and communciating of the bodie and bloud of Christ And the power of quickening or giuing life cannot be separated from the communion of the bodie of Christ and the wicked haue not life eternall but are condemned alreadie but he that eateth my flesh and drinketh my bloud hath eternall life saith our Sauiour Christ Iohn 6.51 7 Because Christs bodie eaten worketh life but being despised refused and reiected it worketh death and condemnation but this accidentally not in respect of participation but of priuation 8 Because Christ can discharge the office of a Iudge although the vnbeleeuers eat not his bodie with their mouth they eat then the Lords bread but not the bread which is the Lord hereunto tendeth that excellent saying of Augustine If thou receiue it carnally it ceaseth not to be spirituall but it is not so vnto thee Againe A good man receiueth the Sacrament and the matter of it an euill man the Sacrament onely and not the thing it selfe And againe He that disagreeth from Christ eateth not Christs bodie nor drinketh his bloud though he daily receiue the Sacrament of so great a thing vnto his owne iudgement Whereas therefore the Fathers Tract 25. vppon Iohn but especially Augustine say that the Lords bodie is sometimes receiued euen of the wicked by the word Bodie they meane the signifying signe and not the thing signifyed or matter of the Sacrament And the bodie of the Lord that is to say his symbolicall bodie is distinguished from the bodie of the Lord that is to say from the verie matter of the Sacrament 9 And lastly this consequence of our aduersaries is ridiculous Christs bodie is giuen or offered therefore it is receiued It is not receiued therefore it is not giuen Can a man be guiltie of the bodie and bloud of Christ which eateth not his bodie nor drinketh his bloud Essentially Hee may by reason of the abuse of the holy signes which is contumelious to the thing signified euen as they which dispise Christs seruants are guiltie of contemning our Lord Iesus Christ yea and of the father also Luke 10.16 And a contumely done to an Embassador redoundeth to the Prince that sent him and whosoeuer spitteth vpon teareth or trampleth vpon the kings Image or letters is guiltie of offence to the maiestie of the king himselfe to conclude the vnworthie receiuer is guiltie in that he doth not spiritually receiue and eate Christs bodie offered vnto him Whether may the minister without perill of conscience admit all to the Lords Supper seeing he cannot know who are worthie and who are vnworthie As the Church iudgeth not of hidden things that is to say doth not prye into the secret corners of our hearts but iudgeth the outward actions hauing the Decalogue rightly vnderstood for a rule therein so the ministers dutie is to leaue to God the iudgement of euerie mans heart admitting all that are not tainted with open crimes but he must restraine those that are bewitched with errors repugners of the foundation of doctrine blasphemers heretickes worshippers of Idols drunkards cozeners theeues tyrants adulterers euill and filthie speakers and those that any other way liue vngodly and walke not worthie of the Gospell which giue no signes of repentance the Ecclesiasticall Consistorie hauing first taken knowledge of them for to them belongeth that of the Poet. Procul hinc procul este profani People profane and wanting grace Packe hence and come not neare this place For Christ giueth a weightie and serious prohibition Giue not holy things vnto dogs Mat. 7.6 Neither must we communicate with other mens sinnes 1. Tim. 5.22 therefore Chrysostome saith He would rather giue his bodie to be shamefully torne in peeces then wittingly willingly reach out the bodie and bloud of our Lord to a wicked man that liueth without repentance And for this abuse Paule witnesseth that among the Corinthians many were weake and sicke and many slept Is it a thing arbitrarie or indifferent to vse the Supper of the Lord or to abstaine from it No but the contemners of the Lords table sinne grieuously for they contemne 1 That edict not humane but diuine Doe this 2 The memorie of Christs death whereby we are redeemed 3 They neglect the communicating of the bodie and bloud of Christ 4 And lastly they shew themselues vnworthie to be accounted Christs disciples Shall wee need any sacramentall signes of Christs bodie and bloud in that life that shall be euerlasting No for we shall be with our Lord Iesus Christ euen in bodily presence for there will be no place for any sacrament when Christs corporall presence shall be restored to the Church and the Church by the way of faith shall be restored to the heholding of Christ euen face to face a Rom. 8.24 1 Cor. 13.12 5.7 1 Ioh. 3.2 What is contrarie to this doctrine First the error of the Aquarians who vnder pretence of sobrietie vsed not wine but water in the Lords Supper Secondly the errors of the Papists who doe horribly profane the Supper of the Lord and disdaining the name thereof 1 Borrow the name of the Masse from the rites of Isis 2 They faine that the Masse as it is now retained among them was celebrated by Iames the brother of the Lord or by the other Apostles 3 They adorne it with Gold Siluer and pretious stones as if it were a whorish Thais to allure the more to loue and affect it 4 They doe superstitiously vse bread that is meerely without leauen 5 They doe necessarily mingle water with wine 6 They transforme the
that promise The seed of the woman shall breake the Serpents head Gen. 3.15 belongeth to Christ and to all his members But they haue greater power against the reprobate therefore the Apostle saith Ephes 2.2 that the diuel doth finish his worke in the children of disobedience In what sense is Satan said 2. Cor. 11.14 to transforme himselfe into an Angell of light Not in regard of his substance but in regard of his counterfeting whereby with strange delusions appearances and superstitions he doth faine himselfe to be an Angell of light sent of God from heauen that so his counsels might be listened vnto Can they worke true miracles that is such as do agree with the very things themselues or onely counterfet Christ saith Mat. 24.24 There shall arise false christs and shal shew great signes and wonders And therefore sometimes they shew true signes that is such in truth as they seeme to be c Exod. 7.12 8.7 not by their owne power but vsing certaine hidden causes of nature and yet but lies because they are vsed to deceiue and to confirme a lie d Deut. 13.12 2. Thess 2.9 and indeed not worthy the name of miracles yet the most of them be meere illusions and deceits and legerdemaines like to those of Simon Magus Act. 8.9.10.11 For it is God alone that doth great wonders e Psal 72.18 136.4 to wit such as be done in truth and be wonders indeed whose cause is knowne to no mortall man and such as are done without deceit beyond the course of nature and without meanes and such as can by no meanes be effected by the course of nature and which are appointed especially to set foorth the glorie of God and to further mans saluation Wherefore doth God permit them 1. 2. Thes 2.10 That they who will not embrace the loue of the truth might beleeue lies 2. That the faith and patience of the elect might be proued Deut. 13.3 What be the effects and indeuors of wicked Angels What man is able to recken them all He is the enemie of God of Christ and of men and therefore doth take vnto himselfe the glorie of God whether it be by himselfe a Math. 4.9 or whether it be by his instruments to wit Antichrist and such men as challenge to themselues the honor of God b 2. Thes 2 4. He is the author of sinne for it sprang from him and he doth daily stirre vs vp to sinne that he might plunge vs with himselfe into the gulfe of eternall death c Ioh. 8.44 Heb. 2.14 he worketh effectually in the wicked d Eph. 2.2 2. Thes 2.9 he doth corrupt the word of God e Mat. 4.6 he soweth tares in the Lords field f Mat. 13.25 he raiseth vp heresies he prouoketh men to sundrie kinds of idolatrie he raiseth persecutions against the godly In commonweales he troubleth all with tumults and warres In the familie and priuatly he laboureth to trouble annoy and destroy particular men by sundrie meanes he vrgeth men to commit mischiefs and hainous sinnes He studieth as much as he can to hurt mens bodies he doth infect the elements and troubleth them for mans ruine and especially in this age wherin he knoweth the generall iudgement to approch he doth shew his rage more cruelly then euer before by lies and murthers and confoundeth heauen and earth together Do they take vnto them true bodies sometimes Sometimes they take vnto them counterfeit bodies as it is gathered out of the storie of the Witch who raised vp a spirit in stead of true Samuel g 1. Sam. 28.12 And sometimes true bodies as may be gathered out of the former Treatise touching good Angels For if good Angels haue taken vnto them true bodies there is no doubt but euill Angels are able also by Gods permission to take vnto them true bodies and appeare in them and speake to men and performe actions like vnto mens actions Whether are euill spirits besides that inward torment of mind wherewith they are tormented for euer punished also with that bodily fire of hell Christ saith plainely Mat. 25.41 that he will say to the wicked Depart ye cursed into euerlasting fire which is prepared for the diuell and his Angels Out of which place it is concluded that euill Angels besides that torment of mind wherewith they are vexed are also tormented with that infernall fire as though they were bound vnto it no otherwise then the soule being bound to the bodie suffers of the bodie but we must iudge that to be done after a wonderfull but yet after a true manner as Augustine saith For what purpose did almightie God ordaine them 1. To the end that by meanes of their temptations the godly might be exercised in humilitie and patience and so their saluation might be furthered a 2. Cor. 12.7 2. That by them as it were certaine tormenters he might punish the wicked as well with spirituall as bodily punishments In one word that God might vse their boldnesse to the enlarging of his owne glorie Whether do some men truly collect out of the Col. 1.20 where it is said that God doth reconcile all things to himself thorough Christ both which are in earth as also which are in heauen that therefore the diuels and the damned shall one day be saued Rather most falsly For by this word all we must vnderstand the whole bodie of the Church which is as it were diuided into two parts namely those which are in heaven by whom are simply vnderstood the faithfull that died before the comming of Christ and into those which are in earth by whom are vnderstood those whom Christ found liuing at his first coming or those which followed and liued since his coming as also Eph. 1.10 What is the vse of the doctrine concerning diuels 1. That we might be confirmed in the faith touching good Angels the kingdome of heauen and the blessed spirits because seeing the effects of contraries is contrarie if there be diuels and euill Angels then certainely there be good Angels and if there be an hell then certainely there is a kingdome of heauen 2. That we should be so much the more affraid to offend God because as Peter saith 2.2.4 If God spared not the Angels when they sinned but cast them bound in chaines into hell assuredly he knoweth how to reserue the vnrighteous against the day of iudgement to be punished 3. That we might be so much the more watchfull and stand vpon our guard and therefore should fight euen as it were for life and death with our spirituall weapons but especially with continuall prayers vnto Christ against so many enemies and spirituall wickednesses and that we should put on the whole armor of God that is that complete spirituall armour which the Apostle prescribeth Eph. 6.11.13 and 1. Pet. 5.9 What comfort haue we in that battell That we haue Christ not onely a conqueror and triumpher ouer the powers of hell
a Col. 2.15 and our captaine but also our defender vnder whose standard if we fight couragiously we shal get the victorie according to that promise Gene. 3.15 concerning Christ that he should breake the Serpents head And Rom. 16.20 The God of peace shall shortly tread downe Satan vnder your feet and Ioh. 16.11 The Prince of this world is iudged alreadie and that comfort Ioh. 16.33 Be of good comfort I haue ouercome the world as also that we haue the good Angels our keepers and defenders against the wicked being of greater power then they What things be against this doctrine 1. The error of the Sadduces which affirmed that the wicked spirits were not indeed substances but euill affections and wicked thoughts which our owne flesh doth suggest vnto vs. 2. The heresie of the Manichees and Priscillianists who affirmed that the diuels were created such as they are now 3. Origens error who thought that the diuels should one day returne to the Lord and be saued cleane contrarie to the sentence of Christ who saith that the diuels shall go into euerlasting fire Mat. 25.41 all which are confuted by those things which haue bene spoken before The eighth common Place of Man What meane you by this word Man NOt the bodie alone or the soule alone but that which is compounded of both soule and bodie being knit together by a most friendly and streight bond in one person Why did God make man the last of all his workes 1. To the end that because he would make him such an one as should consist of bodie and soule before he was made he might haue all things prepared which do belong to the happinesse of either both of bodie as also of the soule 2. That he might vse the things created to the glorie of the Creatour 3. That the Epitome of the whole world might be described in man as it were in a little mappe and so he might be Gods Little world and as it were a Compendium of the things that were before created 4. Because God would communicate himselfe vnto him and take pleasure in him Who is the Creator of man Gen. 1.26.27 Iehouah Elohim the Lord God that is to say the Father Sonne and holy Ghost who did create man after his owne image immediatly that is without any meanes or without the helpe of the Angels How manifold did God create Man Twofold Male and female created he them to propagate such as shoâ—â—d be like themselues in the world a Gen. 1.27 Did God create them both after one manner No for first he created the man and then the woman againe he framed man of the dust and woman of the ribbe of man b Gen. 2.7 â—2 Wherefore did not God create the man and the woman at once as he did the Angels To the end that as God is one beginning of the creation of all things euen so one man might be the beginning of the generation of all men so as whilest all men know themselues to spring from one man they might loue one another euen as one man and might be knit together by one common bond of blood a Act. 17.26 Why was the woman framed out of the side of man and not of some other part of the body Because she was prouided to be neither a mistris not a maide for man but his mate neither was she to be taken out of his head nor his feete but out of his side that he might vnderstand she was to be placed neare vnto himselfe whom he had learned to be taken out of his side In a word because as the woman was framed out of the side of man when he was asleepe euen so the Church was redeemed by the blood and water which flowed out of the side of Christ sleeping on the crosse b Ioh. 19.34 Eph. 5 25.26 Of how many parts doth man consist Of two the bodie and the soule c 1. Thess 5.23 Whence was the bodie taken Out of the clay or the slime of the earth whereupon he was called Adam of Adamah signifying red earth and Homo ab humo or rather 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pariter quia homo est animal politicon man of a word that signifies the earth therefore Paul saith 1. Corin. 15.47 that he is of the earth earthly which Tertullian in his first booke of the Resurrection keeping the Greeke word interpreteth slime He is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the Grecians from his forme because he hath his face vpward or of looking vpward agreeable to that excellent speech If then ye be risen together with Christ seeke those things which are aboue where Christ sitteth at the right hand of God Minde those things which are aboue and not the things which are vpon earth Coloss 3.1.2 Which etymologie Ouid hath expressed elegantly in the first booke of his Metamorphosis Whilst other creatures downe do looke vpon the earthly mold To man he gaue a face vpright the skie for to behold Was not the bodie of Adam framed of the foure elements The foure humors whereof his bodie doth consist do proue that Why then doth Moses make mention onely of the earth Because the denomination or name is giuen of the predominant or greatest part What doth this teach vs that his bodie was framed of the clay It doth put vs in mind of our originall to wit that we as well as other liuing creatures are of the earth and therefore that we should not be proud seeing we must returne thither againe a Gen. 3.19 What is the essentiall forme of man It is the Soule Whereof is this word Soule deriued 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Of a Greeke word that signifies wind or breathing the Grecians call it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of cooling or refreshing What then is the Soule a certaine wind or blast No but it is not bodily or materiall and therefore indeed a Spirit or a spirituall essence which being seuered from the bodie hath his being How do you proue that the Soule is a spirituall substance Genes 2.7 It is said that God breathed into mans nostrils the breath of Rather of liues which must be noted for the soules immortalitie life Eccles 12.7 Salomon speaking of death saith that then the spirit returneth againe to God that gaue it And Christ in his passion Luke 23.46 saith Lord I commend my spirit vnto thee And Steuen Act. 7.59 Lord Iesu receiue my spirit And Math. 10.28 Do not feare them who kill the bodie but cannot kill the soule Besides Luke 23.43 Christ said to the theefe This day shalt thou be with me in Paradise Now he was not with him in bodie ergo in soule Moreouer also the soule is a subiect capable of all vertues vices arts and sciences and if the soule be once taken away the liuing body perisheth Therefore to conclude it is not an accident but a substance not depending of the being of the bodie After what manner was the
dying What then should haue become of man in the conclusion if he had not sinned should he haue euer liued vpon earth No but he should in the end haue remoued into heauen indeed without death which is the dissolution of the soule from the body but yet not without some change such as the Apostle speaketh of 1. Cor. 15.51 shall be in the bodies of the elect who shall be then liuing in the comming of the Lord they shall remoue hence into heauen What things be contrary to this doctrine The errour of the Pelagians who affirmed that man should haue died although he had neuer sinned against those speeches Gen. 2.17 and 3.3 Rom. 5.12 and 1. Cor. 15.21 The twelfth common Place of Mariage What thinke you of Mariage is it a diuine humane or politike constitution IT is diuine 1. because it was instituted by God in Paradise a Gen. 1.27 2.15 betwixt Adam and Eue in their innocencie they then bearing the true image of God 2. Because it was a type of that truly diuine and spirituall mariage which was to be betwixt Christ and his Church b Ephes 5.23 3. Because it was ordained for the propagation of the Church and for the further helping forwards the saluation of man It is also humane or politike or as I may say of humane constitution 1. because it was instituted for the propagation of mankind and ciuill societie vpon earth for in heauen they marry not but are like the Angels of God Mat. 22.30 2. Because for the most part it dependeth vpon the honest constitutions made by man for that purpose How proue you that mariage was instituted by God Gen. 2.18 God said that is in his most wise counsel decreed and ordained it is not good for man to be alone let vs make an helper or companion of his life like vnto him and when he could finde none for Adam before him God brought vpon him a dead sleepe and whilest he was asleepe and so being brought as it were into an extasie voide of griefe and was naturally ignorant what was done took one of his ribs and thereof made woman whom he brought vnto Adam who being led by the spirit of God did prophesie saying This is bone of my bone and flesh of my flesh she shall be called Ischa that is Vira Mannesse because she was taken out of man being as it were alter-ipse a second self For this cause shall man leaue his father and mother and cleaue vnto his wife and they shall be one flesh And after the deluge God confirmed mariage and blessed it saying Increase and multiply b Gen 9.1 At length the Sonne of God himselfe restored it being somewhat decaid c Math. 19.4.5.6 honoring the same both with his presence and miraculous gift d Ioh. 2.11 c. To conclude God not onely instituted mariage but also stirreth vp mutuall loue betweene the bride and the bridegroome and furdereth mariage e Genes 24.14 50 51. Whence it followeth first that mariages are not by chance or depending on mans arbiterment onely but are fatall and gouerned by Gods prouidence Secondly that mariage is a good and a holy thing Thirdly that it is to be vndertaken in the feare of God and inuocation for his direction But are not Moses and Paul contrary one to another where it is said Gen. 2.18 It is not good for man to be alone and 1. Cor. 7.1 g Gen. 2.18 It is good for man not to touch a woman h 1. Cor. 7.1 No for that Paul speaketh first of good which is profitable and not of honestie and he doth not oppose good vnto vice or sinne but vnto inconuenient Secondly because that in Genesis is vnderstood of the species or greatest part of mankind which wold decay if it were not continued and increased by mariage neither can a man liue chastly without mariage but Paul speaketh of certaine indiuidua or persons hauing the gift so as they can liue chastly without mariage for of others he saith It is better to marrie then to burne i 1. Cor. 7.9 But tell me whether Paul speaking of a virgin 1. Cor. 7.38 k 1. Cor. 7.38 and saying He that bestoweth her not in mariage doth better do meane that virginitie deserueth more the fauour of God then mariage He speaketh onely of some outward commodities of the single life for the present necessitie that is imminent persecutions l verse 26. and for that the vnmaried is more expedite and fit to teach to serue the Church to vndergo the dangers of his profession and the duties of piety with a better and freer mind m verse 32.34 and insinuateth more difficulty to be in mariage then in the single life as he speaketh concerning the maried Such shall haue trouble in the flesh n verse 28 and more distraction of thoughts and care for the things of this world o vers 33.34 and therfore that the single life is more profitable vnto him that hath the gift of continencie and lesse subiect to distractions and troubles and in this respect more blessed then mariage p verse 40. Notwithstanding the godly maried may also care for those things which belong vnto the Lord as Abraham Isaac Iacob Zacharias Iohn Baptists father and the like What is contrary to this doctrine concerning the efficient cause of Matrimonie The heresie of Montanus the Tatians Saturnians Manichees Marcionites Priscillianists Encratites who condemned mariage as the doctrine and worke of the diuell Pope Syricius differed not much from this heresie who called matrimonie vncleannesse of the flesh in which no man might please God Vnto all whom that saying of S. Paul is to be opposed 1. Tim. 4. 1. Tim. 4.1.2.3.4 Of the matter of Mariage Of how many and of what manner of persons ought Mariage to consist Of two onely one man and one woman for so saith the Lord Two shal be one flesh a Gen. 1.27 2.24 Mat. 19.5 and so many suffice for procreation of offspring But whenas the maried couples giue themselues mutually one to another they are both the second causes efficient and they also the matter of mariage What is contrary to this Polygamie not of hauing many wiues successiuely when one succeedeth another but of enioying more then one at one and the same time Gen. 4.19 which corruptiō of lawful mariage begun in Lamech of Cains race and was afterwards permitted vnto the Fathers not for wantonnesse but for increase of an holy seed both for that politick customes were at that time as also that God might thereby manifest his promise of an innumerable seede to spring of a few But Christ condemned it afterwards Mat. 19.8 5.32 saying It was not so from the beginning and declaring that who so putteth away his wife and taketh another committeth adulterie For that God being about to giue Adam a wife tooke not two or more but one ribbe out of
couplings contrarie vnto them in euery prohibition filthinesse and abhomination before God And certainly that generall proposition in the sixth verse Let no man go vnto her that is neare of kindred a Leuit. 18.6 agreeth with the lawe of nature And Christians are bound by the iudgement of Paule vnto the obseruation of the Leuiticall lawe touching degrees 2. Cor. 5.1 How then is that to be vnderstood Deuteronom 25.5 where the wife of the brother dying without issue is to be marâ—ied vnto the other brother and that example of Iudah who gaue his first sonnes wife after his death vnto his second sonne and after he was dead promised her to his third sonne also Gen. 38.8 whereas the Lord in Leuit. expressely forbiddeth the brother to marrie his brothers wife b Leuit. 18.9.16.18 I answer that the law Leuit. 18.9 is simply common vnto all nations as the lawe is of not stealing But that law Deuteronom 25.5 is either not to be vnderstood of a naturall brother but of the next of consanguinitie in another degree for they are all called brethren amongst the Hebrewes or else that it was a peculiar priuiledge granted after a sort vnto the Israelites that the familie should be conserued in the name of the first born and that the first birth of Christ which should neuer die should be signified Aug. quaest 61. in Leuit. What then shall we thinke of Abraham who married his brother Arans daughter c Gen. 11.29 of Iacob who married two sisters both aliue together d 29.16 and of Moses who was borne of a mariage betweene the nephew and the aunt e Exod. 2.1 6.20 as the Hebrew word is taken Numb 26.59 Either that those mariages were made both while there were but a few of the holy seede and also in the publike confusion God dispensing with and tolerating it or that those Patriarchs sinned and are not to be excused in all things and we are not to iudge by examples but by lawes But may a faithfull man marrie an vnbeleeuing woman No except the vnbeleeuing person promise consent to the true religion And thus Moses married a wife of Aethiopia and Iacob Labans daughter For God forbad his people to ioyne in matrimonie with the other nations f Deut. 7.3.4 And although that precept be iudicial yet it appertaineth vnto all if the reason be considered for he giueth a plaine moral reason which is at this day in force For she will seduce thy son that he shall not follow me but rather serue strange Gods the same is repeated in the Kings g 1. Reg. 11.1 2.4 also coÌ„firmed by Salom. example And besides the vnequall matches of the sons of God with Caines posteritie k Gen. 6.2 brought a pernitious corruption into all the world But the commandement of Paul is expresse Be not vnequally yoaked with infidels l 2 Cor. 6.14 and againe Let them marrie in the Lord m Cor. 7.39 that is religiously and in the feare of God What are the constitutions of Princes concerning this That a guardian shall not marrie his ward an adopting father his adopted daughter or an adopting mother her adopted sonne As also that brethren and sisters children shall not marrie Yet must the Magistrate abolish that law which teacheth that witnesses at the font may not marrie nor that he may marry her for whom he witnesseth at baptisme Do these lawes bind Christians They do so farre foorth as they agree with Gods word For each one must obey his gouernor when he can do it without breach of pietie and the libertie of conscience that is if it be not a sinne to conscience if it be done otherwise so as mariages contracted against these constitutions be not disanulled How is the coupling in mariage called in the Scriptures 1. Coniugium wedlocke of that common yoake wherewith the man and wife are ioyned into one flesh and as it were into one man 2. Matrimonium mariage of the end for a woman is married vnto a man to this end that she may be a mother of children and mariage is as it were Matriage of a mother 3. Connubium couering and in the plurall number nuptiae à nubendo that is of couering for as the heauen is sometimes couered ouer with clouds so were virgins in old time couered n 1. Co. 11.5.10 with a veile when they were brought vnto their husbands and that both to testifie their bashfulnesse and modestie and also their subiection and obedience or anothers power ouer them As the example of Rebecca testifieth who when she saw her husband Isaac she couered her selfe with a veile o Gen. 24.64 Like vnto which is that spreading abroad of the garment in Ruth 3.9 and Isa 4.1 What is against this 1. Mariages euery where graÌ„ted by that impure Antichrist between Vnkles and sisters daughters against all law both of God and man 2. The imagination of the Papists who say that indeed by the law of nature it is forbidden the father to marry the daughter or the mother the son but the forbidding of all other persons in Leuit. is a meere positiue law concerneth the Israelites only That Christians are not tied to those laws therfore the Pope may dispense 3 The Iewes error that those persons whosoeuer are not expressed in Leuiticus are also not forbidden to marie for then it would follow that the nephew might marie the grandmother because it is not forbidden by name wheras nature sheweth it to be wicked VVhat is Mariage An inseparable coniunction excepting the causes expressed in the written word of God of one man and one woman a Mat 19.9 Rom. 7.2 1. Cor. 7.27 being fit of yeares lawfully consenting into one flesh instituted by God for mutual help as wel in diuine as humane things for procreation if God will giue them of children and bringing them vp in the feare of God for God his Church and common wealth How manifold is mariage Twofold begun or promised consuÌ„mated ratified perfected VVhat is betrothing or contracting It is mention and promise of a future mariage called Sponsalia sponsals a spondendo of promising for that they were wont in old time to assure their daughters vnto them to whom they had promised to marie them to couenant that they in like sort should marie them and hence proceeded the names of Sponsus Sponsa the man-spouse and the woman-spouse How many kindes of Sponsals or contracts are there Two one conceiued by words de futuro for to come as they speake in schooles either plainely as I will take the to be my wife as if I should say I promise that I will sell thee my house for there is difference betweene promising and doing Or else vpon condition as If my parents consent if I may haue her dowrie Likewise if the contracters be vnder age or one of them in sense of the Law such contracts are de futuro
that place Hebr. 6.4 It is impossible that those who haue beene once enlightened and after Catechising haue professed Christianitie and by Baptisme haue beene chosen and incorporated into the Church and haue tasted the heauenly gift and haue beene partakers of the holy Ghost and haue tasted the good word of God and the powers of the world to come but haue not swallowed it much lesse digested it if they fall away namely not into a particular sinne against the first or second table but into an vniuersall apostasie and reuolting from Christ If they fall away they should be renewed againe by repentance seeing they crucifie againe to themselues the sonne of God and make a mocke of him And Heb. 10.20 To them which sinne voluntarily that is with full consent and of set purpose reuolt from Christ after they haue receiued knowledge of the truth there is no sacrifice left for sinne And this kinde of sinne is in them who not onely haue knowen the truth but also professed it Whence 1. I gather that there is a second kinde or manner of this sinne against the holy Ghost Whereby a man vniuersally and with full consent reuolteth from Christ being truely acknowledged and knowen both out of the Gospell and by the holy Ghost enlightening the heart wherby also a man denieth Christ and with all his strength persecuteth the truth of set malice reproacheth and disgraceth Christ despising his sacrifice 2 I gather that the subiect of this sinne is not in all the reprobate but in those onely who haue acknowledged Christ and his truth 3 That the elect are not subiect to this sinne seeing the counsell and purpose of GOD to saue them cannot be made voide Therefore what is the sinne against the holy Ghost It is an vniuersall Apostasie and falling away from Christ that is a renouncing of the truth of the Gospel being euidently knowen and a rebellion springing from hatred of the truth ioyned with a tyrannicall and sophisticall and hypocriticall opposing it Or thus he is said to sinne against the holie Ghost who notwithstanding his sight be dazeled with the bright shine of Gods truth yet he resisteth it to this end onely that he may resist it Giue me some examples of this sinne An example for the former is of those Pharisees against whom Christ disputeth of this verie sin Math. 12.31 For they did not onely know Christ was from God Iohn 3.2 but also who he was Iohn 7.28 ye both know me and know whence I am saith Christ and yet they ceased not wittingly there owne conscience withstanding it to detract from his heauenly works and in a hatred of the truth to persecute him euen vnto death Such were many of the Iewes Act. 6.10 who when they could not resist Stephen speaking by the spirit of God yet they laboured to resist him Yet there is no doubt but many of them were driuen to doe this through a zeale of the law Whereupon Peter Act. 2.41 In the day of Pentecost receiued three thousand men which repented who had persecuted Christ to the death But it appeareth there were others who out of a malicious impiety did rage against God that is against the doctrine which they were not ignorant came from God Examples of the latter are Saule Iudas Arrius also Iulian the Apollata for this man was rightle trained vp in the Christian religion he knew the truth of the Gospell which also he publikely had professed hauing beene baptised but afterwards by the perswasion of certaine wicked Philosophers Libanius Iamblicus and others he fell from Christ became an enemie of Christ and a persecuter of the Church he sacrificed to the Idols of the Gentils and with all his might endeuored to abolish Christs religion How must we iudge of this sinne It is hard to pronounce sentence thereof especially at this time wherein the gift of discerning of spirits doth not so flourish as in the auncient Church a 1 Cor. 10.9 by which gift Peter knew the hypocrisie of Ananias and Sapphira b Act. 5.3.8.9 Therefore iudgement cannot be giuen of this but a posteriori of the consequence and finall impenitencie which followeth it For Manasses the sonne of Ezekiah King of Iudah did many yeares furiously persecute the word of God erecting abhominable Idols against Gods commandement c 2. King 21.6 and shedding innocent bloud in Ierusalem d King 24.4 Yet because afterwards he repented e 2 Chron. 33 12.13 he brought not his sinne against the holy Ghost to the height and top therefore this sinne was indeede begun in him but not accomplished Ought we to make prayers for them who sinne against the holy Ghost By how much any man shall seeme to be neerer to extreame daunger so much the more carefully ought wee by all meanes to reclaime him into the way and especially by prayer to commend him to God Notwithstanding if God haue shewed vs any man as it were with the finger who hath sinned vnto death we are plainely taught what to do 1. Ioh. 5.16 I say not that any man should pray for him And 1. Sam. 16.1 The Lord chideth Samuell because he was in continuall heauinesse for Saule whom he had reiected For as Hippocrates forbiddeth to attempt the cure of desperate diseases so God will not haue the spirit of prayer to sigh in vaine and offer prayers for them whose diseases are incurable Why is this sinne said to be committed especially against the holy Ghost Not in respect of the Essence or person of the Godhead of the holy Ghost for neyther is the dignitie of the holy Ghost greater then the dignitie of the Father or of the sonne neyther can one person be offended but the iniurie of the sinne redoundeth to the whole Godhead But in respect of that grace and enlightning whereof the holy Ghost is proper author in the hearts of men in as much namely as it is the proper and immediate office of the holy Ghost to enlighten vs and when we are brought into the light of the truth to shew vs the way to the Father the Sonne and himselfe For though this worke be common to all three persons yet the spirit doth this properly and especially as the father worketh in the worke of Creation the sonne in our redemption Why is it said to be vnpardonable Not because of the difficultie of pardon to be obtained for it as many thinke neyther also because it is mightier or greater then the grace of God for that rule of Paule standeth good Rom. 5.20 Grace superaboundeth sinne But because they are stricken with euerlasting blindnesse who sinne this sinne for their ingratitude by the iust iudgement and ordinance of God a Gal. 6.7 who suffereth not himselfe to be mocked or his spirit which is the spirit of truth to be conuicted of falshood or lying 2 Because of their impenitencie or impossibilitie to repent as the Apostle saith Heb 6.4.6 It is impossible that such should be renewed
the Mediatour a Apoc 13.8 Dan. 9.27 How are they all one in matter Because the foundation and substance thâ—reof is onely Christ the Mediator without whom God cannot receiue men into fauor and this is he who is that blessed seed in whom all the nations of the earth were to be blessed b Gen. 12.2 So Paul 2. Cor. 5.19 God was in Christ not imputing their sinnes and Heb. 13.8 Christ remaineth the same to day and yesterday and for euer 2 Because both the Sacraments haue one signification yea the Sacraments of both couenants are the same I say the same in signification and vse that is testimonies of the same grace as Paulo testifieth that the Israelites had the same Baptisme and the same supper which we haue 1. Cor. 10.2.3 for although there appeare some diuersitie in the matter of the signes and the number therof yet here is no matter to be made therof as in the mariage ring vsed to make contracts there is no regard made whether it be of gold or of siluer whether it be one or more but only the end and promise made to the confirmation of that wherof it is made How doe they agree in the forme Because the mean or maner whereby we cleaue to God was one alwaies namely faith as the Apostle sheweth Heb. 11. and Christ Iohn 8.56 Abraham reioyced to see my day and he saw it namely by the eyes of faith and Paul Rom. 3.21 that the righteousnes Which is of Faith hath testimonie from the Law the Prophets And Gen. 15.6 Ahraham belieued God and it was imputed vnto him for righteousnesse which was written for vs c. How agre they in the end or marke whereat they driue Because the old testament as also the new doth did stirre vp the elect not vnto a carnall or earthly felicitie and the benefits of this present life but much more vnto hope of blessed immortality How prooue you this 1. By the forme of the couenant it selfe which was one both before and after Christs manifestation in the flesh for God alwaies made such a couenant with his seruants as he did with Abraham Gen. 17.1.7 I am Schaddai that is God all sufficient thy God and the GOD of thy seede after thee keepe thou my couenant walke before me and be vpright Leu. 26.12 I will bee your God and you shall bee my people in which words euen the Prophets themselues declared that life saluation and all blessednesse yea euen heauenly blessednesse is coÌ„prehended For he declareth to theÌ„ that hee will not bee the God of their bodies onely but especially of their soules but the soules vnlesse they bee ioyned vnto God by righteousnesse are separated from him and remaine in death Yea moreouer God hath professed himselfe to bee the God of them who are alreadie deceased namely Abraham Isaac and Iacob a Exo. 3.6 Mat. 22.32 2. By the examples of the fathers Adam Abell Noah Abraham Isaac and Iacob who neglected this present life amidst the many temptations sorrowes which happen in the whole course of their life did with all their hearts labour to come vnto the habitation of eternall felicitie so as both they and they also who belieued vnder the new testament did aime at the same marke Which thing the Apostle confirmeth Heb. 11.9.10 By faith Abraham tarried in the Land of promise as in astrange country as one that dwelled in tents vvith Isaac and Iacob who were partakers of the same inheritance For hee looked for a citie hauing a good foundation vvhose builder and maker is God And vers 13. All these dyed in faith and receiued not the promises but savv them a farre off and beleeued and receiued them thankfullie and confessed that they vvere strangers and pilgrimes in the earth Gen. 47.9 Whereupon wee necessarily gather that the promise of that land made vnto them by God is not principally and properly to bee vnderstoode of that very land it selfe and of an earthly felicitie but of eternall life signified by it Therefore also they desired to bee buried in that land as being a pledge of eternall life giuen them by God a Gen. 47.29.30 50.25 And Iacob being readie to die professed that hee waited for the saluation of the Lord b Gen. 45.18 3 By the testimonie of Balaam himselfe who was not void of the knowledge of this end when as he said Numb 23.10 Let my soule die the death of the iust and let my last end be like his The same thing Dauid afterwards expounded Ps 116.15 when hee saith that the death of the Saints is pretious in the sight of the Lord but the death of the wicked is very euill 4. By the testimonie of the Prophets who in a most full perfect light did beholde and expect eternall life and the Kingdome of Christ as Dauid psalm 39.13.14 I am a soiourner and a stranger as all my fathers And v. 6.7.8 Euery man liuing is vanitie euery man walketh like a shadow and now O Lord what is my expectation my hope is euen in thee But aboue all others most notable is the saying of Iob. cap. 19.25 I know that my Redeemer liueth and I shall see God in my flesh My hope is vvithin me The Prophets also do testifie that this couenant made by God with the fathers was spirituall eternall and heauenly c Isa. 51.6 66.22 Dan. 12.2 5. Because Christ promising heauenly felicitie to his Disciples saith that they shall sit downe with Arbraham Isaac and Iacob in the Kingdom of Heauen Mat. 8.11 6. Because the holy fathers were endewed with the same spirit of faith wherwith we are a Gen. 15.6 2. Cor. 4.13 Heb. 11 Out of which and other like places that is euicted which we were to proue namely that in the old testament the same end was proposed to the faithfull which is proposed to the beleeuers in the new testament Seing that in substance there is one onely Testament why is it called 2. Testaments namelie the Old and the New By a diuision not of the Genus into Species but of the subiect into accidents that is the substance is not diuided but the diuerse accidents which are without the essence of it make things seeme diuerse which in it selfe remaineth one the same in substance Therefore in what doth the diuersitie of the couenant consist It is wholy in the adiuncts which are outward and accessarie things or in the maner of administration and circumstances of the dispensation thereof VVhat is the first difference It is taken from the maner of leading vnto the end propounded to both testaments namely to eternall life for vnder the old testament the Church which was yet in her nonage and tender yeares was led as it were by the hand vnto the heauenly inheritance by the helpe of earthly benefits especially by that grosser and plainer type of the Land of Canaan Therfore Abraham is not suffered to rest in the promise of
of the Iewes and Gentiles or the whole company of them who are receiued into the couenant for the Old couenant properly belonged to Abraham and the Israelites his posteritie Deut. 32.8 VVhen the most high God diuided to the nations their inheritance when he separated the sons of Adam he appointed the borders of the people according to the number of the children of Israell d Gen. 15.18 17.7 for the Lords portion is his people Iacob is the lot of his inheritance But the new couenant belongeth to all nations to whome God hath vouchsafed the light of the Gospell Mark 16.15 Go yee into all the world and preach the Gospell to euerie creature Hee that shall beleeue and be baptized shall be saued c. Act. 10.15.34.35.43 Rom. 1.16 3.29 As in many other places But may not God seeme mutable or vnlike himselfe seeing hee hath changed that which once hee purposed No in no case for neither hath hee changed his purpose nor done any thing disagreeing with it but hee sheweth himselfe most wise because in diuerse ages he knoweth how to vse diuerse meanes to bring his elect to the knowledge of their saluation in Christ according as hee saw the estate of both that is as both old and latter times required Euen as the Physition taketh one course of cure in a childe another in a man of ripe age according to the diuersitie of their constitutions and yet can hee not therefore bee tearmed inconstant or vnlike himselfe Therefore Paule Ephes 3.10 calleth this dispensation of the couenant the manifolde and diuerse wisdom of God because God in his wisdome doth in other maner call the Gentiles then in old time he did the Iewes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 VVhat therefore is the Old Testament It is a solemne maner of confirming the Couenant comprehended in the Morall Law the ceremonies and Sacrifices ordained to this end that the promise of grace and eternall life for Christes sake might bee kept with condition of faith obedience through faith on mans part to be performed What is the new Testament It is a full manifestation of Gods grace which hath shined to the world since Christs comming into the world which is effected without the strict and hard exacting of the Law and the administration of the ceremonies VVhen was this ordained In Paradise straight after the fall of our first parents for at that time was vttered the first promise pertaining to the Gospell concerning Christ to come a Gen. 3.15 and afterwards it was made to a certaine familie namely of Abraham b Gen. 12.3 17 4 5 19. 22 18 It was performed at the time when Christ was exhibited and confirmed by his bloud and death But why is one and the same Testament called Old and New c Luk 22 20 It is Old in regard of the promise New in regard of Christ alreadie exhibited Also it is Old in respect of the adiunct For the publishing of the Lawe did in time goe before the sending of Christ and that ample declaration of the Gospell or new as it were renewed as Iohn 13.34 The Lord there calleth the commaundement of Loue a new commaundemen wholy renewed or which must be euer new Besides because it was confirmed by Christs death For a Testament is confirmed and in force when the testator is dead otherwise it is not of force whilst he liueth who made it Heb. 9.17 Who made this will or Testament The sonne of God VVho are the hearers All that beleeue VVhat is the inheritance All the benefits which the death of Christ hath procured vs. VVhat are the tables of the Testament The holy Bible or holy Scripture VVhat seales are there to this Testament The Sacraments which in the Old testament were circumcision and the Passeouer but in the new Baptisme the Lords Supper What is the vse of this Doctrine It sheweth that there was alwaies one way to attaine saluation namely by faith in the free promise of Christ and that there was one and the same Church in the old and new Testament What opinions are against this Doctrine 1. The errour of Sernetus and certaine Anabaptists who faine that the people of Israell was fatted pampered in this life without any hope of heauenly immortalitie euen as swine or beasts are for the slaughter 2 The madnes of them who falsely imagined a threefold way of saluation namely the Law of Nature the Law of Moses and the Law of Christ as if there had beene three seuerall couenants of God differing in substance The three and twentieth common place Of the passion and death of Chist What vnderstand you by this terme of the passion of Christ 1 I vnderstand by a Synecdoche a part for the whole whatsoeuer Christ suffered from the first moment of his conception as for example his lying in the maunger when hee was newely borne when there was no roome for his mother in the Inne Luk. 2.7 And afterwards when vpon the eight day after his natiuitie hee shed his bloud in the circumcision the same Chap. vers 22. and from thence vntil the time wherein hee was offered a sacrifice for vs vpon the Altar of the crosse but especially all kinde of iniuries and that horrible punishment which was executed vpon him vnder Pilate 2. The passions of Christ are called the crosses or calamities of Christes mysticall bodie which is the Church or of his members which must bee heere accomplished vntill all the members in their certaine manner and measure become conformable to Christ by the crosse Whereupon the Apost Colos 1.24 saith thus I fulfill the rest of the afflictions of Christ in my flesh for his bodies sake which is the Church that is for the comfort of the Church a for as Leo the first saith The iust hau◠receiued not giuen crownes and from the fortitude of the faithfull are sprung examples of patience not gifts of righteousnesse 3. Metonimically the adiunct for the subiect by passion is vnderstoode the Historie describing Christ passion VVhat is the Lords passion or suffering It is a part of Christs obedience whereby he himselfe beeing innocēt became a sacrifice for the guilty or thus It is a propitiatory sacrifice wherby the son of God being made man offered himselfe to the father that hee might merit for all that beleeue in him eternall iustification sanctification deliuerance from sinne and eternall death and in the end eternall life as Christ himselfe doth expound the matter Ioh. 17.19 I sanctifie my selfe that is I offer my selfe to the Father for them to be an holy and pacifying sacrifice that they also may be sanctified for euer VVhat are the efficient causes of Christs passion There are three efficient causes thereof God Sathan and men and all these in diuerse respects 1. The Counsel and determination of God the most absolute and high will of God that is his ordinance whereby from eternitie he hath so disposed of this businesse that therein he
remembrance Looke vpon his wounds when he hung on the tree his bloud vvhen he died the price vvherevvith he redeemed vs. Hee hath his bodie so placed on the crosse as he bovveth it to kisse thee his armes spread to embrace thee his vvhole bodie giuen vs to redeeme thee Consider hovv great things these are vveigh these things in the ballance of your heart that he may be vvholy fastened in your heart vvho for your sakes vvas vvholy fastened to the crosse Hovv is the passion of Christ applied vnto vs By the word by faith and the Sacraments for by the word he is offered as by the hand of God by faith he is receiued as by the hand of man by the Sacraments he is sealed vp vnto vs. What opinions are against the sacrifice and passion of Christ 1 The blasphemy of the Marcionites and Manichees who affirmed that Christ did not suffer truly but imaginarily and in appearance to men 2 The blasphemy of the Papists whereby they affirme that Christ is still offered daily vnto the father by priestes in the Masse and that really for the quicke and the dead contrarie to that which is said Heh 10.14 vvith one offering hath he consecrated for euer them vvhich are sanctified 3 The righteousnesse which is of works Pardons Inuocations of Saints that forged Purgatorie and whatsoever men deuise thereby to make satisfaction for sinne The foure and twentieth common Place Of the buriall of Christ VVhat is buriall or burying IT is a proceeding of death and so also a confirmation of death for not liuing but dead men vse to be buried The Latine word Sepultura Buriall is deriued a sepeliendo or a sepiendo because the corps is enclosed and fensed with earth stone or some other matter and is laid vp in the graue or tombe But Funerare or Pollincere is to make readie the bodie for buriall by washing anointing and the like complements a Gen. 50.26 Math. 26.20 Mat. 27.60 1 Cor. 15 4 Wherupon Pollinctores were a seuerall sort of men from Libintiarii But what was the buriall of Christ It is a part of Christs abasing whereby after death his bodie being seuered from the soule was laid in a Sepulchre according to the fashion of the Iewes b yet so as this was a preparatiue and enterance to the glorie of his resurrection VVhat is the chiefe cause thereof God who not onely hath engrauen in the minds of men the custome and manner of burying according to that Gen. 3.19 Earth thou art and to dust thou shalt returne as the auncient examples of the Saints who were buried doe testifie c Gen. 23.4 15. 49.29 50 13. 2 King 13 3 Tob. 4 3 and the depriuation of buriall which is reckoned amonst the signes of Gods wrath d Psal 79.3 2 King 6.35 Ierem 14.16 22 19. but did also specially ordaine all things which were done about Christs buriall VVho were the ministers and meanes of this burial Noble and rich men who were of the degree of Senators Ioseph of Arimathea which some thinke to be the same with Ramathaim e 1. Sam. 1.1 and Nicodemus who were the Disciples of the Lord but in srcret through the feare of the Iewes f Ioh 3 2 19 38 and who as gratefull Disciples performed to their well deseruing maister the honour of buriall when as there appeared no danger or but very little whom whilest he liued he durst not confesse For when the open and professed Disciples of Christ were dispersed and hid themselues for feare they then stirred vp confirmed by God tooke the bodie of Iesus being giuen them by Pilate that it should not fall into the hands of the rascall executioners who were wont to cast the bodies of theeues into stinking pits whereby it appeareth how great the power of Christs death was who made these men so coragious as they feared not to attempt an enterprise most base and daungerous namely to take downe from the crosse a man condemned by the authoritie of the whole councill and the President and by this their deed to accuse their iudgement of iniustice and impietie whereby also they incurred extreame danger for his sake and in the extremest ignominy which Christ suffered what time he was hanged betwixt two theeues they professed themselues his Disciples how much more doth it now become vs so to doe when he raigneth in glorie What was the manner of his buriall Ioseph as it is recorded Mat. 27.58 went with a bold courage to aske Pilate the bodie of Iesus of whom he obtained it after he had vnderstood certainly by the centurion that hee was dead Mark 15.44 so God vseth to blesse those who earnestly and vprightly go about his busines which pertainineth to the publike weale and benefit Nicodemus in the meane while prepared a mixture of myrrhe and aloes which things do preserue bodies from putrefaction to the weight of an hundred pounds Ioh. 19.39 And so they both come and openly with their owne handes take the naked bodie of Christ from the Crosse and wrapped it in cleane linnens with those pretious odours after the maner which the Iewes vsed with their Nobles in hope of the resurrection and also hereby to signifie that Christ would rest in a pure minde well seasoned and spiced with sweet smelling vertues Yet it was annointed because they could not do it by reason of the shortnes of time For the Sabath was at hand on which day it was not lawfull to do any worke and the women a Ioh 20.1 Mark 16 when the Sabbath was ended came to the Sepulchre to annoint Iesus but he was now risen againe Yet those spices were which thing belongeth to God types of that quickening odour which ariseth from Christs death And God would by this glorious buriall declare the innocencie of Christ and abolish for the most part the ignominie of the crosse according as Esaias had foretold and his sepulcher shall be glorious cap. 11.10 VVhat are the subiectes and adiuncts of Christes buriall The place the time the shutting vp and keeping of the Sepulchre Where vvas the Lord buried 1 In a garden planted with herbs and trees next vnto the place where he was crucified in which place Ioseph had his Sepulcher that in the verie place of his delights he might be admonished of death by the beholding of the monument 1 Because the first Adam died spiritually in a garden 2 Because as Cyril saith there is prepared for vs a returne into Paradise by the death of Christ 3 To shew the plentiful fruit which should grow to all that beleeue from his death and buriall 4 Because from the crosse there is a passage to Paradise Againe he is buried in a Sepulchre 1. Hevven out of a rocke least the aduersaries should cauill that the Lordes bodie was stolne by his Disciples through some vaults vnder the ground 2 In a new one that we might know how that the condition of death is chaunged
place Of Christs Resurrection VVhat is meant by rising againe THat properly riseth againe saith Hierom which before fell by dying and therfore neither the diuinitie nor soule of Christ properly but the same bodie which fell by death rose again NotwithstaÌ„ding the Resurrection of Christ belongeth also to his soule but in some respect onely that is so farr forth as by the resurrection it was restored to the owne body What therefore is the resurrection of Christ It is the first degree of his exaltation whereby he according to his humane nature by the power of God putting off infirmity mortality his soule returning into his bodie reuiuing came the third day out of the Sepulcre as conquerour tryumphed gloriously ouer death hell that he might quicken all that beleeue in him and that the dead being raised againe in the last day he as a king of the Church might giue to all the elect a ioyfull victorie and immortall life casting the wicked away into perpetuall torments By what power did Christ rise againe Not by any power begged from others or any power of a nature created but by the proper power of his Godhead Iohn 10.18 No man taketh my life from mee but I lay it downe of my selfe I haue power to lay it downe and I haue power to take it againe For which cause his true Doctrine is shewed by his resurrection Rom. 1.4 in these words And declared mightily to be the sonne of God touching the spirit of sanctification by his rising from the dead Yet because the workes of the trinitie ad extrà without are vndiuided therefore this rising againe being taken actiuely is attributed both to Christ himselfe to the father and the holy Ghost Ephes 1.20 according to his mightie power VVhich he vvrought in Christ vvhen hee raised him from the dead and set him at his right hand in heauenly places Also Coloss 2.12 and Rom. 8.11 If the spirit of him that hath raised Iesus from the dead dwell in you he that hath raised Christ from the dead shall also quicken your mortall bodies by his spirit vvhich quickneth dvvelleth in you For that power wherby Christ was raised againe is essentially common to the three persons Did the humanity of Christ vvorke together vvith the Godhead in his resurrection According to the Diuine nature Christ himselfe wrought his resurrection a 2. Cor. 13 14. he suffered through the infirmitie of the flesh and liueth by the povver of God But properly hee rose againe according to the humane nature which obeyed the Godhead raising it vp and moued it selfe as the will and power of the Godhead directed it Wherupon came this common effect or worke of both natures Death was swallowed vp in victorie 1. Cor. 15.54 the Resurrection is attributed to the whole Christ b Rom. 1 4. but actiuely according to the spirit of sanctification passiuely according to the flesh From whence is the confirmation and certaine knowledge of Christs resurrection to be taken From the adiuncts or testimonies both those which went before which concurred at the time of it and which came after VVhat are the testimonies going before Partly prophecies partly figures or types by which the resurrection of Christ was aforehand signifyed Prophecies are euident and plaine affirmations concerning the resurrection of Christ which was to come As among others these 1. Out of Moses Gen. 3.15 The seede of the woman shall bruâ—e the head of the Serpent that is Christ shall ouercome sinne death and Sathan which he could not do otherwise then by rising againe 2. And Psal 16.8 where Dauid in the person of Christ saith Thou wilt not leaue my soule in the graue nor suffer thine holy one to see corruption 3. Out of the Prophets Esai 53.10 VVhen he shall make his soule an offering for sinne he shall see his seede and shall prolong his daies and the will of the Lord shall prosper in his hand therefore hee shall rise againe And Daniel 9.24 saith that Christ shall bee slaine and yet hee ascribeth to him a perpetual kingdome in which iniquitie shall be taken away euerlasting righteousnesse brought in place Therefore he foresaw that Christ should be raised againe Which prophecies are proued true by the euenr What figures of the resurrection were there 1. Adam who was cast into a sleepe againe raised vp out of whose side whilest he slept was Eua made Gen. 2.21.22 was a type of Christ who died was raised again out of whose side being opened issued forth both water bloud by which the Church was bred and purged 2. Isaac who was laid on a pile of wood and was deliuered by an Angel a Gen. 21.9.11 was a type of our Redeemer who died so for vs in regard of his humanitie in his sacrifice for vs that notwithstanding in regard of his Diuinity he remained immortall 3. Ioseph who was cast into prison afterward brought out againe and aduanced to great honours b Gen· 39.20 41.41 did resemble Christ rising again from death who receiued the rule of heauen and earth 4. As Samson when he was shut vp the city gates being locked did notwithstand securely go forth breaking the lock and carying away the gates c Iudg. 16.3 so the Lord opening the Sepulcre which was sealed vp was deliuered from death 5. Ionas being cast quick out of the fishes belly d Mat. 12.5 40 resembled Christ who came out of the graue aliue To conclude Dauid hauing scaped so oft out of persecution and being aduanced to the kingdom did shadow forth the death resurrection of the Lord. And what is the vse of all this which hath beene said That our faith may therby be confirmed for the certainety of our faith as Augustine saith consisteth in this that all things which haue bin foretold of Christ haue fallen out vpon Iesus the son of Marie Therefore he is the true Messiah and Sauiour of the world What are the adiuncts of Christs resurrection which coÌ„curred with it The time At what time did Christ die and was raised aaaine At that very time when the Patriarch Iacob foretold that he should come whilest Moses his forme of gouernment yet lasted stood but bended to ruine Gen. 49 10. The Scepter shall not be taken from Iuda and the lawgiuer from betweene his feete vntill Silo come And Daniell doth expresse the verie yeare of his passioÌ„ Whence may be perceiued the certainty of gods promises and our faith concerning the promises not yet fulfilled is confirmed and the error of the Iewes who holde the messiah is not yet come is confuted At what time of the yeare did he rise againe In the Springe time that the time it selfe might admonish put vs in minde of the power of Christes death and resurrection as Lactantius hath elegantly expressed it in these verses Ecce renascentis testatur gratia mundi Omnia cum domino dona redisse suo Namque renascenti
he is here lo he is there And Paule bids that we shew forth the Lords death till he come 1. Cor. 11.26 What therefore is that which Paule saith Ephes 4.10 that Christ ascended aboue all heauens that he might fulfill all things The meaning is that he might poure out vpon the Church which consisteth both of Iewes and Gentiles his gifts and benefits by the holy Ghost a Ioh. 14.16 For so is the word of fulfilling taken b Isa 33· 5. Ierm 31 25 And this particle answereth to that which he said before out of Psalm 68.19 Hee ascended vp on high and gaue gifts to men the similitude being taken from Princes who after victorie obtained doe shew their liberalitie to all their people 1. Serm. de aduentu eyther by solemne feastes or largesses and gifts Or vnderstand it so as Bernard hath obserued that he might fulfill all things namely which were foretold and which were required to our saluation What witnesses were there of his ascension The Angels for it was fit that he who in his conception natiuite temptation death and resurrection had vsed the ministerie testimonie of Angels should now also vse the same for witnesses when he was to performe the greatest worke pertaining to his diuine maiestie 1 That he might mitigate their griefe which his Disciples tooke at their separation from their meekest Lord and Master by the promise of his future comming 2 That when the sight of the Apostles fayled they might shew the way into heauen as Chrysostome saith homilia de ascension◠Domini 3 That they might teach that though he was absent in bodie yet he would defend his seruants by his spirit and protect them by the ministerie of Angels Besides this witnesse of the Angels the Disciples also were witnesses Who were the foretellers of this ascension Dauid a thousand yeares before it fell out saw this triumph in the Spirit and sang a song of victorie to Christ triumphing a Psal 68.5 Enoch the sonne of Iared the seuenth man from Adam a man verie godly and a Prophet was taken vp into heauen and did figure this ascension b Gen 5.24 Heb. 11.5 being suddenly made of mortall immortall and translated into eternall blessednesse c 1. Cor. 15 52. 1. Thes 4 17 But chiefely Elias being caried vp into heauen by a whirle wind on a fierie Chariot and horses that is which shined with light like fire d 2. King 2.11 was a notable testimonie and example not onely of the Lords ascension but also of eternall life For that which the Lord saith Iohn 3.13 No man ascendeth vp into heauen but he that hath descended from heauen the sonne of man which is in heauen is to be vndestood of the proper vertue of his ascension and his aduancement aboue all creatures But how doth the ascension of Elias differ from Christs ascension As a shadow differeth from a bodie or a picture from a quicke man For 1 Elias was translated into heauen without the panges of death that God by this publicke testimonie might auow and ratifie his doctrine and by this meanes might reclaime the Israelites from Idolatrie to sincere religion and pietie But Christ before he ascended suffered and died but he reuiued and manifested the glorie of his resurrection by ascending and confirmed also whatsoeuer was said or done by him 2 Elias ascended by the ministerie of Angels in a fiery chariot In homil ascensionis because as Gregorie saith Pure man needs the helpe of other things neither could he ascend into heauen by himselfe whom the impuritie of his flesh did oppresse and keepe downe Bvt Christ was caried vp into heauen not in a chariot but by his owne power without the ministerie of Angels because he who had made all things was by his owne power caried aboue all things 3 Elias left vnto Eliseus his cloke the gifts of the spirit doubled vpon him but Christ compassed his Disciples with his cloke that is he put vpon them power from aboue filling them with the gifts of the holy Ghost and gaue vnto them power to worke miracles double to his greater then his own a Ioh. 14.12 not in nature but in number and efficacie or with greater effect I say with greater power not of the Disciples but of their maister who wrought in them but especially the conuersion of the Gentiles vnto Christ by the preaching of the Gospell 4 Elias was made a Citizen of heauen but vnto a Christ alone is giuen a name aboue all names and he is become so much more excellent then Angels by how much he hath obtained a more excellent name then they haue Ephes 1.21 Phil. 2.9 Heb. 1.4 What is the end of this Triumph 1 That he might seale vnto vs the worke of our redemption being now complete and perfected and might testifie that eternall righteousnesse was brought vnto vs. For which cause Augustine calleth it the confirmation of the Catholike faith To the same effect is that Ephes 4.10 He ascended that he might fulfill all things namely all the oracles and prophecies which were extant of him such as was the foretelling of his ascension and which it behoued to be fulfilled to accōplish the work of our redemption 2 That he might giue a cleare testimonie of his Godhead by which mans nature was caried on high 3 That hauing ouercome death he might obtaine that glorie in his humanitie which before the foundations of the world were laid was prepared for him a Ioh. 17.5 For then Christs glory was made most apparant when as the new guest who was both God and man was entertained in heauen which then the Angels had not seene from beginning of the world To the same purpose is that which is said Psal 24.7 Ye Princes open your gates that the king of glorie may enter in 4 That he might prouide for vs a mansion and abode in the heauens and might put vs in certaine hope that our soules being separated from our bodies should go vnto him and that we also may ascend into heauen in bodie also at the last day for where the head is there also must the members be Iohn 14.3 What are the effects and fruits of the Lords ascension 1 Captiuitie was led captiue Christ triumphed ouer Sathan death sinne and hell of which it is said Coloss 2.15 And he hath spoiled principalities and powers and hath made a shew of them openly and hath triumphed ouer them in the same crosse 2 The sending of the Comforter that is the holy Ghost and that visibly namely on the fiftieth day after his resurrection Act. 2.1 c. Which the Apostles should not haue receiued vnlesse Christ in his bodie had departed from them Iohn 16.7 Then a visible powring out of diuers giftes of the same spirit vpon the Church Epist ad Dardanum And to this effect is that saying Ephes 4.10 He ascended that he might fulfill all things not in his
Iron of sinne and being affrighted with the terrour of Gods wrath sticketh so fast in that trouble of mind that he cannot winde himselfe out of it This they call the accusation of sinne which commeth by the lawe Rom. 3.20 The Apostle 2. Cor. 17.7 calleth it worldly sorrow and sorrow vnto death whereby a man grieueth and sorroweth for his sinnes and being terrified with the feare of the punishment hanging ouer his head which is the certaine and direct way to desperation vnlesse the Lord put to his helping hand Examples hereof are Cain a Gen. 4.13 Saule b 1 Sam. 15 30. 31.4 Achitophell 2. Sam. 17.23 and Iudas c Mat. 27.3 4.5 But in the elect it is a kinde of preparation to the repentance of the Gospell Now the contrition of the Gospell is that whereby the sinner being grieuously afflicted within himselfe yet riseth higher and through the preaching of the Gospell doth apprehend Christ the salue for his sore the comfor of his feare and the hauen for his miserie This is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sorrow according to God or godly sorrow which proceedeth from the spirit of God and is acceptable vnto God and proper vnto that man that sorroweth for his sinnes not for feare of any punishment but in that he taketh this exceeding grieuously that he hath offended God a most gentle father and it causeth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Repentaunce as the Apostle declareth 2 Cor. 7.10 Examples there are of Ezekiah Esa 38.13 Hee brake all my bones like a Lion of Dauid d 2. Sam. 12 13. 24.10 of Peter who wept bitterly but left not of hoping Mathew 26.75 And of them that were pricked in their heart at the preaching of Peter but yet trusting in the goodnesse of God they added further Men and brethren what shall we doe Act. 2.37 of this Repentance the Psalmist Psal 51.8 saith Let the bones which thou hast broken reioyce and verse 17. The Sacrifice of God is a contrite Spirit a broken heart O God thou wilt not despise And Esay 57 15. God dwelleth with the contrite and humble spirit also chap. 66.2 To whom should I looke but to him that is poore and of a contrite spirit and trembleth at my words And Christ saith Math. 5.3 Blessed are the poore in spirit i. the humble who doe of their owne accord submit themselues vnto God being touched with a feeling of their sinnes and voide of all pride in themselues VVhat signifieth this word Repentance secundarily It signifieth generally the whole conuersion of man vnto God as Luke 15.7 There is more ioy in heauen among the Angels for one sinner that repenteth then for 99. iust men which neede not amendment of life Which must be vnderstood 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 namely in respect of them that are vtterly turned away from God And Act. 2.38 Repent and be baptised euerie one of you c. And thus they define it Repentance is a true sorrow for our offence toward God with a desire and hope of pardon and a will and especiall endeuour from henceforth to auoid all sinne and to approue all our life vnto God How many are the parts of this generall Repentance Three 1 Contrition whereby a man acknowledgeth his sinne and that he hath deserued the iust wrath of God and his curse for sinne and doth earnestly lament for the sinne committed and loatheth the same vnder which are comprehended Humilitie Modestie such as was in Peter who being touched with a consideration of the diuine power in Christ fell at his knees crying Go from me Lord for I am a sinfull man Luk. 5.8 And in Dauid who vsing daily to shed teares made account that he had need of a multitude of mercies Psal 6.7 and 51.3 2 Faith which acknowledgeth Christ the mediator and intercessor with his father and holdeth that sinne is forgiuen for the mediators sake and that the righteousnesse of the mediator is imputed vnto him 3 New obedience which consisteth of iust dealing toward our neighbour holinesse and puritie in the whole course of our liues and diligence in performing the duties of our calling Of which parts we haue an example Luk. 7.37 In the woman that was a sinner whose teares were a witnesse of her contrition i. of her feare and griefe of conscience according to God in regard of sinne her comming to Christ was a testimonie of the confidence which she had conceiued of him and her obedience that she yeeldes vnto Christ in washing his feete with her teares wiping them with the haires of her head and kissing them did testifie her new obedience which is a fruit of faith What thinke you of this Diuision I hold it to be true but to speake properly faith is no part of Repentance but the mother and fountaine thereof For faith must needes shine before Repentance and such faith such repentance For no man saith Ambrose can repent but hee that hopeth for pardon And therefore the cause of Repenting is drawne from the verie promise of saluation Mat. 3.2 Repent for the kingdome of God is at hand as if he should say Because the kingdome of God is at hand therefore repent And Psal 130.4 With thee is mercie that thou maist be feared Moreouer the Scripture doth not make mention of faith as vnder Repentance that is to say not as if repentance should bee the genus or generall and Faith the Species or speciall but reckoneth them as two diuers things Repentance and Faith Mark 1.15 Repent and beleeue the Gospell Luk. 24.47 Preach in my name repentance and forgiuenesse of sinnes And Paul Act. 20.21 saith That hee had witnessed both to Iewes and Graecians the repentance toward God and faith toward our Lord Iesus Christ Not that true repentance can stand without faith for they are vnseparable in the saints but because although they cannot bee separated yet they ought to be distinguished as hope and faith are as in the sinfull woman the theefe Dauid Manasseh and other repentant sinners Finally new life or new obedience to speake properly is not a part of repentance but an effect and fruite thereof Mat. 3.8 Iohn Baptist saith Bring forth fruites worthy repentance So Act. 26.20 Paule shewed vnto the Gentiles That they should repent and turne to God and do workes worthy amendment of life which are called the fruites and works of sanctification Whether of these goeth before Faith or repentance Whereas we haue saide before that repentance is sometimes vsed by a Synecdoche for that which they call Contrition and haue shewed that contrition is legall or euangelicall wee haue placed faith as it were in the middle betweene the former of those sorrowes which commeth of the acknowledgement of our sinnes and the accusations of the conscience or which proceedeth from the Law and the latter which proceedeth from the Gospell For godly sorrow is an effect of faith aswell as ioy and gladnesse of conscience Which is the third signification of
of God What signifieth this word Impute Not to giue or to infuse or to ingraft but to esteeme and decree to accompt to determine to nomber to acknowledge to allowe and receiue in accompt for so in Gen. 15.6 Abraham beleeued and according to the Hebrew phrase it was esteemed or decreed vnto him whoe before was guilty for righteousnesse For so is the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 chashab vsually taken that is to say to impute as Gen. 50.20 you thought vpon euill but God disposed or imputed it vnto good And 2. Sam. 19.19 Lord impute not this sinne vnto mâ— that is to say doe not thinke of it or dispose of me to be punished So Rom. 5.13 Sinne is not imputed while there is no law So Rom. 8.36 Wee are accompted as sheepe for the slaughter And Rom. 9.8 The children of the promise are compted for the seede And Mark 15.28 He vvas numbred among the vvicked 2. Tim 4.16 all men forsooke me I pray God it be not laid to their charge or imputed vnto them Philem. verse 18. If he hath hurt thee or oweth thee ought that put on my accomptes or impute it to me Hovv many kindes of Imputation are there Two one Reall when that is really and indeed geuen or accompted which is admitted vpon the reckoning as when the debtor which is to pay money doth indeede pay the money vnto the Creditor and the same being allowed vpon the reckoning of receipts the debtor is really acquited and discharged There is also another imputation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or of free gift when that which was owing by the debtor who is notable to pay is not really paid but is accompted as if it were paid so that the debtor is no more called vpon by the Creditor but is acquited by his acceptance of which sort is that of the vniust Steward Luke 16.6 who in the writing that is in the instrument of the obligation in the place of a hundreth would haue fifty to be written downe and by that meanes dischargeth his maisters debtors from a part of payment of the due summe which in deed and truth they had not paid Seeing we doe owe vnto God the punishment of our sinnes and are guiltie of euerlasting death by which imputation are we discharged by that that is reall or by that that is free By that that is free for seeing we are not able to pay the vtmost farthing to discharge our soules it is certaine that we can indeed giue nothing vnto the Lord our God but seeing his iustice must needs be satisfied a surety came betweene vs who for our cause paid the debr and his payment was accompted as if we had paid it that suretie is Christ the merit of whose obedience and passion is no otherwise imputed vnto the beleeuers then if it were inherent in themselues This is proued I Because Christ hath giuen his life for the ransome of many Math. 20.28 Besides 2. Cor. 5.21 Him that knew no sinne God made sinne for vs that we might be made the righteousnes of God in him for in regard he tooke vpon him our person he was made in our names as it were guiltie and was iudgged and accompted as a sinner not for his owne faultes but for ours so we are righteous in him not for our owne righteousnesse but for his And therefore saith Augustine Hee sinne and wee righteousnesse and not ours but the righteousnesse of God and not in vs but in him euen as he sinne not his ovvne but ours nor in himselfe but in vs so therefore are vve the righteousnesse of GOD in him as hee is sinne in vs namely by imputation And Rom. 5.19 As by the disobedience of one man Adam many are made sinners so by the obedience of one Christ many shall be made righteous To this purpose is that excellent saying of Saint Augustine He made our sinnes his sinnes that he might make his righteousnes our rigteousnes For we being cloathed therewithall doe no otherwise come before the presence of God and obtaine the right of Eternall life then Iacob in old time being cloathed with the precious garments of his eldest brother Esau comming vnto his father Isaacke August in Enchirid. Cap. 41 being taken in the place of Esau did obtaine the blessing a Geâ— 27.12 Will not iustification by this meanes fall out to be a kinde of imaginarie matter or a fiction of law God forbid for imputation is not an idle conceipt but an effectuall relation referting or applying of the foundation to the end that is to say the effectuall consideration of God disposing the righteousnesse and satisfaction of Christ to the beleeuer More ouer as they speake in schooles although Relation be a thing least in being yet it is greatest in efficacie As therefore damnation though it be a relation yet it is not altogether nothing or a fiction of law or an idle conceit but signifieth an effectuall ordaining to euerlasting paines so the imputation of righteousnes or Iustification which is a diuine relation is not a fiction of law or an idle conceipt as some speake verie irreligiously but it is the effectuall decree of God the good will and pleasure of God or such an ordination whereby the man that is guiltie and with an earnest repentance beleeueth in Christ is by God acquited from the guilt and the righteousnes of Christ the suretie imputed vnto him But is it not an absurd thing to say that we are iustified by another mans righteousnes euen as to liue by another mans life or to be white by another mans vvhitenes is a thing impossible No for there is not the same reason for another mans life is simply another mans but the righteousnes of Christ is anothers inasmuch as it is without vs and remaineth in another subiect namely in Christ but it is not anothers as it is ordained to and for vs euen as the payment of our debt is another mans payment inasmuch as it is done by another subiect it is ours inasmuch as it is imputed vnto vs and the righteousnesse is also ours inasmuch as the verie subiect thereof namely Christ is ours and therefore by faith spiritually he is made one with vs not by an actuall trrasfusion or running of the bodie and soule of Christ within vs or by powring out transfusion or essentiall or actuall coniunction of any qualitie inherent in Christ but by the communication which we haue by the bond of the holy Ghost with him which is our head Hom 3 par qu 48 trâ—â— 2 qu 49 art 1 and of whom we also are member Ephe. 5.30 Heereupon Aquinas saith verie well The head and the members are as it were one mysticall person and therefore the satisfaction of Christ belongeth to all the faithful as to his members So theÌ„ that righteousnes is indeede the righteousnesse of another in regard of the place of abode wherein it is but it is ours by application Furthermore Iustification is
eternall called a reward In a generall signification according to the proper phrase of the Scripture whereby wage doth signifie not by relation but absolutely the extreame part or the end of any thing Also rewarde yet free yea a gift as Paule declareth Rom. 6.23 The wages of sin is death but the gift of God is eternall life through Iesus Christ our Lord. 2. Not as a cause but as a consequence because that though eternall life be giuen for another cause to wit for the merit of Christ apprehended by faith yet it is giuen also as an appurtenance in recompense of the labours and miseries which the godly suffer in this life as Christ saith Mat. 19.29 Whosoeuer forsaketh houses or brethren c. For my name sake shal receiue an hundred fold and shall inherit eternall life euen as the inheritance is giuen to the sonne not fot doing his duetie but because hee is a sonne according to that common saying As soone as the sonne is borne the portion is due as also in recompence of his obedience And why doth God promise reward to the good workes of his children Because they beleeue now they which beleeue are righteous through the righteousnes of Christ imputed vnto them to the iust life is promised and abundance of all good things To what purpose doth hee thus promise 1. That they might bee spurred on to doe their duety more cherefully 2. That they might be testimonies of Gods prouidence because the goods of this life come from him and are distributed at his pleasure according to the saying in the Prouerbs Pro. 10 20. The blessing of the Lord maketh rich and that hee will preserue his Church in this life and prouide for his wherefore Christ saith Seeke first the kingdome of God and his righteousnesse and other things shall be added vnto you Math. 6.33 3 That God might stirre vp his to beleeue to call vpon him to hope and giuing of thankes according to that Psal 50.15 I vvill deliuer thee and thou shalt glorifie me 4 That they might be remembrances and pledges of the promise of grace for which they are bestowed vpon vs. What causes ought to prouoke vs to liue vvell 1 The commaundement of God whereunto all creatures should obey 1. Thess 4.3 This is the vvill of God euen your sanctificaiton 2 Our dutie which we owe that we may declare our thankefulnesse towards him Rom. 8.12 We are debtors to God and not to the flesh neyther are we our owne men but his who hath elected vs to holines of life Luke 17.10 he hath redeemed vs from all iniquitie and cleansed vs in the bloud of Christ that we might be made followers of good works a Luk. 1.74 75. 1 Cor 16.19 20. 3 The necessitie of order of the cause and the effect for a good tree bringeth forth good fruit Math. 7.17 and they that are lead by the spirit of God are the sonnes of God Rom. 8.14 1. Iohn 3.9 Euerie one that is borne of God doth not commit sinne that is by affirming the contrarie he endeuoureth after holines because the seed of God abideth in him that is the holy Ghost so called by the effect because by his vertue as it were by a certaine seed we are made new men 4 Faith which cannot be kept where we go on in sinne against conscience 1. Tim. 1.19 Fight the good fight hauing faith and good conscience vvhich being put avvay some haue made shipvvracke of faith 5 The excellency of good workes because thorow Christ they are that worship which pleaseth God or sacrifices of thankesgiuing seasoned with faith as it were with salt kindled with the holy Ghost as it were with fire from heauen and sanctified by the merit of Christ and accepted of God thorow Christ 1. Pet. 2.5 6 Our owne dignitie For being iustified wee are the sonnes of God the holy Temple of GOD Kings and Priestes annoynted of the holy Ghost wherewith being clothed wee ought to publish the righteousnesse of God in thought word and deed and the prayses of God by confession 7 The promises of Gods blessings as well corporall as spirituall Leuit. 26.34 a Deut. 28. Esa 1.19 If ye vvill vvalke in my precepts I vvill giue you raine in due season and the free reward of our patience and obedience toward God as Moses Heb. 11.26 is said to haue respect to the recompence of revvard because 1. Timoth. 4.8 Godlinesse hath the promises of this life and that vvhich is to come 8 The good that comes by them for wee must doe good workes to further our neighbour by our godlinesse to glorifie GOD and to stoppe the mouth of the aduersaries b Luk 6.7 1 Pet. 2.12 14. c. Titus 2.8 9 That by the fruits of faith wee may be made more certaine of our election and vocation and being made new creatures may nourish in our selues the hope of life eternall 2. Peter 1.10 Iames. 2.17 Why must we auoid euill workes 1 Because they displease God Psalm 5.5 Thou art not a God that delightest in iniquitie neyther shall the vvicked dvvell vvith thee and they prouoke him to anger thou hatest all those which vvorke vvickednesse verse 6. 2 They doe dishonour the profession of the Gospell and the glorie of God Rom. 2 24. For your sakes is the name of God euill spoken of among the Gentiles as Nathan saith to Dauid 2. Sam. 12.14 Thou hast caused the enemies of the Lord to blaspheme by this meanes 3 Because they draw downe vpon vs punishments both publike and priuate warres famine pestilence c. Deut. 28.15 c. If thou vvilt not heare the voyce of the Lord thy God Leuit. 26.3 14. c. thou shalt be cursed vvhen thou goest forth into the field c. Againe Thou doest chastice the sonnes of men for their iniquities Psal 90.8 4 Because there followeth the tyrannie of Sathan into whose power the reprobate are deliuered vp in whose snares they are taken captiues and doe his whole pleasure 2. Tim. 3.26 5 Because by ill doing all spirituall exercises are hindred faith is weakened the conscience wounded calling one God disturbed and ceased the holy ghost greeued Ephes 4.30 do not ye greeue that holy spirit of God wherewith ye are sealed 6 They deserue eternall damnation as Paule witnesseth they that doe such thinges haue noe parte in the kingdome of god neither shall they possesse it Galat. 5.21 1. Cor. 6.10 Are good workes necessarie to saluation The question is ambiguous for if it be taken in this sense that our good workes are so necessarie to saluation that they are the cause or merite of righteousnesse saluation and life eternall it is false But if it be vnderstood that new obedience is necessarie so as it be a duety which we owe and an effect necessarily following reconciliation it is true 2 Because god will saue noe man without repentance and the gift of the holy ghost is necessarie to life
thirtieth common place Of the last Iudgement VVhat is signified in the Scriptures by the word Iudgement 1 COmmonly to iudge is to deeme to thinke and iudgement is taken for the opinion or meaning of the minde 2 It may be knowne what it is by the contrarie thereof for to iudge and to saue are contrary as therefore to saue is to free one from destruction and to giue life so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to iudge is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to condemne to destroy to giue cause of condēnation In which sense it is vsed Ioh. 3.17 God sent not his sonne into the vvorld that he should iudge the vvorld that is that he should cōdemne or rather be the cause of condemnation but that the vvorld might bee saued through him Whereupon iudgement is vsed for the cause of condemnation vers 19. This is the condemnation that that light came into the world and men loued darknesse rather then that light And for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 condemnation Ioh. 5 24. He that beleeueth in me hath life eternall and shall not come into condemnation 3 To iudge is to rule and gouerne as Iud. 3.10 and in other chapters where iudgement is taken for Rule and for the minde of the iudge and for equitie or for that which is iust and right a luk 11.42 And the iudge for the Magistrate b Exod. 2 14 all through And first surely when iudgement is attribured to God it is taken for the ful Rule vniuersal gouernment and administration wherewith the whole world standeth sure is preserued and gouerned c Ioh. 5 22 27 30 Gen. 18.25 2. For the gouernment and well ordered state of the Church whereby the father manifesteth the Gospell through the sonne maintaineth the ministerie bestoweth the holy Ghost quickeneth the deade by the word euen from the beginning to this day prepareth a kingdome for the sonne that is the Church Mat. 12 18 Behold my seruant whome I haue chosen I will put my spirit on him and he shall shew iudgement to the Gentiles 3. For Gods vengeance and punishment on sin sinners d 1 Pet 4 17 4. For Gods preceps or commandements e Psal 19.9 119 13 30 throughout 5 To iudge doth signifie to reprehend others faultes by the example of ones owne vertue f Math 12 27 41 42. c 19.28 Luk. 22 30. The Apostles shall iudge the twelue tribes of Israell that is the Apostles faith and Doctrine shal take all excuse away from the Israelites So Ro. 2.27 6. To iudge doth properly belong to the Iudge when he giueth sentence whereby either he condemneth or iustifieth one that is he doth indeede condemne by pronouncing him guiltie of the fault and by adiudging him to punishment but he doth iustifie when he freeth any one from the crime and punishments due to the crime And in this sense iudgement is the Lords cēsure freeing the elect and pronouncing them heires of eternall life but cōdemning the reprobate How manifold is the Lords iudgement Twofold Particular or Antecedent temporall and hidden which is either of many or of euery one in the time of euery ones life or death for that the Lord either in this life doth defend those that are his according to his promise The gates of hel shal not ouercome it Mat. 16.18 or chastiseth them when they erre with warr famine pestilence or with some other kinde of punishments that they may not be condemned with this world g 1. Cor 11 32 Whereupon 1. Pet. 4.10 Iudgement beginneth at the house of God or finally receiueth their soules into heauen and on the contrarie keepeth downe the wicked and punisheth their sinnes diuerse waies and at length deliuereth their soules to Sathan to be tormented h Luk. 16 22 29 2 Vniuersall extreame manifest finall absolute eternall is that which shall be in the last day when the bodies are raised vp of which we must principally heere entreat By what arguments is it declared that the iudgement shall be vniuersall and extreame 1. Because iudgment and Resurrection are so necessarily ioyned the one to the other and it cannot bee that God can iudge of all men which are deade vnlesse hee raise them from the deade nor can resurrection be assigned to any other end then that God might iudge all men might separate the sheepe from the goats the corne from the chaffe the godly from the vngodly a Mat. 25 13 2. It is declared by a remarkable principle in nature which teaeth that God i◠iust and therefore it must needes be well with the good and euill with the wicked for euer which because in this life it cannot be for that there are so many wicked men and Atheists who commit all kinde of wickednesse whom neuerthelesse God doth not take vengeance on in this life againe for that there are godly men and some that worshippe God sincerly who liue a most troublesome life so farre is God from rewarding them in this life b necessarie is it that there should bee a certaine and vnfallible iudgement remaining afterward wherein the wicked might be punished and the good may receiue the reward of piety Cor 15 19 3. Bur farre more certainly is it shewed by testimonies of holie Scripture Psal 9.8 The Lord hath prepared his throne for iudgement and shall iudge the world in righteousnesse and 50.1 The God of Gods hath spoken and called the earth from the rising of vp the sun vnto the going downe thereof our God shall come and shall not keepe silence that he may iudge all men Isa 66.15 Behold the Lord shall come in fire Mat. 25.31 and so following all the whole act of iudgement is described Luk. 8.17 There is not any thing hid that shall not be euident Ioh. 12 48. The word that I haue spoken shall iudge him in the last day Rom. 2 16. God shall iudge the secrets 1 Cor. 3 13. Euery mans worke shall bee made manifest Heb. 9 27. It is appointed vnto men that they shal once dy after that commeth the Iudgemēt Iud. 14 15 ver Enoch the seauenth from Adam prophecyed of such saying Behold the Lord commeth with thowsands of his Saints to giue iudgement against all men to rebuke all the vngodly among them of all their wicked deedes Therefore must their needes bee a Iudgement 4. We confesse in the Apostles Creede that Christ shall come to iudge the quick and the dead What is the last iudgement It is the act of Iudgement whereby Christ in the last day shall presently after the resurrection of the deade pronounce sentence vpon all men with great maiestie and glorie separating the elect from the reprobate and adiudging them to eternall life but the reprobate to vnquenchable fire What are the efficient causes of the iudgement to come 1. The eternall God Father Sonne and holy Ghost inseparably for as much as there belongeth to the iudiciall power dominion
visible heauens c Heb. 7.262 or that third heauen into which Paule was rapt which by Interpretation he calleth Paradise 2. Cor. 12.2.4 But after the Iudgement restoring of all things eternall life or the seate and place of the blessed shall bee not onely in the heauens but in the earth also For wee looke for new heauens and a new earth according to his promise wherein dwelleth righteousnesse that is which are the mansion place of the righteous Isa 65.16 2. Pet. 3.13 Reuel 21.1 What is the end of eternall life 1. That God may make good in very deede and fact his grace toward the elect 2. That the godly may enioy the fruite of Christs death and passion 3. That they may receiue rewardes meete for their labours d Tim 4.2 4. That they may acknowledge Gods bottomelesse mercie That they may see him for euer which is the end of all their desires and that they may praise him continually without tediousnesse VVhat are the effectes of eternall life 1. Our being like vnto the Angels that is not as touching the substance but as concerning the proper conditions of this life a Math. 22 30 2. Our participation of the dignitie of the man Christ for theÌ„ hee will make vs verily Kings Priests and Prophets with himselfe b rev 1 6 but with this condition that himselfe be vnspeakeablie aboue all in dignitie What is the vse of the Doctrine of life eternall 1. It is a comfort in calamities and iniuries whereunto we are subiect in this life 2 It mitigateth the sorrow which we take for them that are dead 3 It lesseneth the feare of death when wee beleeue that a better life shall follow after this death and when we thinke vpon that saying Reuel 14.13 Blessed are they that dye in the Lord. 4 It maketh vs earnest and cheerefull to performe our duetie to God and charitie to our neighbors with whome we shall haue a perpetuall conuersation hereafter in heauen What are the Opinions disagreeing thereunto 1 The absurd opinions of Democritus Epicurus Plinie Galene and others who iest at the question of eternall life and think that all parts perish with the bodie 2 The curious questions and determinations of the Papists concerning the degrees of the Saints in eternall life as of a thirtieth folde pofite to maried folke that liue chastly to them that keepe themselues widowes sixtiefold and to Virgins a hundreth folde to be recompensed And of them also who before the time desire to know what is done in heauen and take no care which way to goe to heauen 4 The opinions of some Fathers as Irenaus Tertullian and others who did not thinke that the soules of the godly went vnto heauen vntill after the resurrection but were in a temporary store-house receptacle or Region though not in an heauenly one yet in an higher then hell where they might haue a refreshing euen vntill the resurrection The errour of Pope Iohn the twentieth who thought that foules did not see God face to face vntill the last day of resurrection 6 Especially eternall death doth directly thwart eternall life and so likewise doth lamentation feare crying out mourning colde wearinesse sleepe sicknesse death hunger thirst pouertie the snares and temptations of Sathan torment feare of hell c. The fortieth common place Of eternall Death From whence is death deriued MAny take it in a good sense to be deriued from the Greeke word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as it were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 taken vpward vnto God and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to consider diligently those things which are aboue because it brings vs back againe to God It is also called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as it were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an entrance into eternall life In Latine Death seemeth to bee deriued from tarrying because death tarrieth or stayeth for vs and it commeth stealing on vs with a still foote or because it esteemeth the condition of none How manifold is death Fourefolde 1. A corporall death which is also called temporarie and it is either naturall or accidentall and it is either violent or a voluntarie separation of the soule from the bodie common both to the good and bad inflicted on all through the malice of Sathan by the iust iudgement of God for the sinne of Adam a Gen. 2 17 Ioh. 8.44 Ro 5.12.17 6.23 1 Co. 15.21 Heb 9.27 and it is called by Iohn the first death in respect of the wicked Reu. 20 14. And surely the godly doe not escape it likewise albeit their sinnes be forgiuen them 1. That thereby they might learne to hate sinne 2. That they might acknowledge the seueritie of Gods anger for sinne 3. That they might lay away the remnants of sinne togither with the miseries that cleaue vnto them by reason of sinne 4. That they might try the power of God in raising the deade and so their death and infirmitie might serue for their owne good and for Gods glorie And for that respect should it be desired of them after the example of Paule I desire to be dissolued Phil. 1.23 Not for that they are wearie of life or for their ownselues because this desire is contrarie to naturall reason but for another end namely because it is a deliuerance from sinne wholy as also from the miseries of this life and a passage vnto the bright presence of God a returning and remoouing from banishment not vnto a ruinous but vnto a new and most delectable dwelling a 2. Co. 5. â—0 Because it is an aduantage b Phil. 1.12 a passage to the father c Ioh. 5.24 13 1. and therefore not to be feared because Christ hath ouercome it d Ose 13 14 and it is such vnto vs as he hath made it e He. 2 4.3 and the verie hower thereof is appointed vnto euery one by God but it should bee desired by the desire of faith yet so that we continue in this earthly house as long as it shall seeme good to the Lord for the godly do rather wish to liue vnto the glorie of Christ then for their own benefite 2 A spirituall death and it is either of beleeuers or vnbeleeuers and that of the beleeuers is threefolde 1. Of sinne as concerning the strength that is the force or life of sinne which is called mortification Rom. 6.2.8 Wee are deade vnto sinne in the datiue case how shall wee liue yet therein 2. Of the Law but in part as farre as the Law is the power of sinne 1. Because it accounteth them which are in Christ guiltie no more 2. Neither doth it prouoke men to sinne Rom. 7.4 Yee are deade to the Law by the bodie of Christ And Gal. 2 16 19. I am dead to the law that I may liue vnto God for Christ maketh vs dead to the Lawe because by iustifying vs hee taketh away those terrours of conscience which the Lawe doth cast into vs and by sanctifying vs hee maketh
free from al sin Also that it might be made manifest that saluation proceedeth out of the blessed seed of Abraham which is Christ 3. God would haue Infants to be circumcised to the end that being once receiued into fauour through the Couenant being made copartners of the Couenant together with faithfull Abraham they might as it were be sealed vp by the signe of the couenant euen as their faithfull Fathers were according to the promise I will be thy God of thy seed after thee Gen. 17.7 yet for the beginning of the calling of the Gentils the Gentiles also were taken in the fellowship of gods people if they wold so be circumcised Ought not such a Sacrament seem to be ridiculous No it ought not For if it seeme absurd to any man that the signe of so excellent and singular grace was giuen in that part of the bodie he must needes be ashamed also of his saluation which issued out of the loynes of Abraham And The Crosse of Christ was a stumbling block to the Iewes and foolishnesse to the Gentiles 1. Cor. 1.23 And Iulian the Apostata as also Celsus made a scoffe of this that an apple was forbidden our first parents And Naaman the Syrian thought it a matter to be laughed at to wash seuen times in Iordane a 2 King 5 11 But the word of God ought to be preferred before all the world And the foolishnesse of God that is that which mad men not without impietie call foolishnesse is wiser then all the wisdome of men For although the Princes of this world haue their glorious seales yet for all that their promises are often broken But God with his much baser markes neuer deceiued any man What was the manner of Circumcision That is to be seene in the Time Ministers Place Instrument and Adiuncts First then the Infant of eight daies old was circumcised that is when the eight day was come for circumcision was to bee performed vpon the eight day precisely b Gen. 17.12 Leuit. 12.3 Luk. 1.59 et 2.21 that God might haue regard of their tender age and so might testifie vnto the Iewes his fatherly loue vnto their children for then the age of the child vseth to become strong 2. Because euerie childe was vncleane seauen daies by reason of the bloud and the eight day was accounted pure c Exod. 22 30 Leuit. 12 3 Lib 3 Epist 10 3. Because this was a Sacrament of that eight day wherein Christ rose againe for our iustification after that he had condemned sin in the similitude of flesh as Cyprian writeth to Fidus. 4. As also to shew that we are to thinke of the mortification of the flesh during the whole course of this present life which is noted by seauen daies because it is finished by the continuall reuolution of weeks or of seauen daies but yet it is not accomplished saue on the eight day that is after the end of it 5. Least we should imagin that those are excluded from the Couenant which cannot obtaine the signes thereof seing manie which not liuing to the eight day prescribed died without circumcision Whereby also it appeareth that that time prescribed was a part of that ruder kinde of Gouernment vnder which it pleased GOD to keepe the olde people For at this day there is permitted a greater and larger libertie in the administration of Baptisme whereby we are not bound vnto a certaine number of daies Neither did Abraham Ismaell and the seruants that were bought sinne against the law because they were not circumcised the eight day but when they were come to mans estate because the inioining of the eight day was not imposed generally vpō all but especially to infants alone 2 Touching Ministers although there is no law extant yet it is probable by the circumcision of Iohn d Luk 1.59 Abrahams example e Gen. 17 23 thy euery family did administer it by themselues not in the presence of two or three but in some forme of an Ecclesiasticall assemblie whereunto the neighbours and all the kinsfolke did come 3 It was administred at home in the house of the parents to wit because circumcision could not be performed without exceeding paine vnto the infant that so without delay there might be vsed a remedie for the wound 4 The instrument of circumcision was a knife eyther a sharpe knife as some take it else a stone or verie sharpe flint as most men iudge a Exod 4 25 Ios 5 3 For men say that in the East countrie there bee stones found which cut as sharp as any raysor To signifie that eyther with the knife of the law of God the flesh is to be mortifyed or rather to bee cleane cut off by the Rocke Christ 5 The adiunct of circumcision was the giuing of the name 6 That by the remembrance of their name those which were circumcised might be put in minde of their dutie Now the example of Zephera the wife of Moses a woman of Madian not sufficiently instructed in the will of God who to deliuer her husband from death wherewith the Lord sought to slay him for neglecting to circumcise his sonne and that in their iourney and in an Inne being disturbed with feare circumcised her sonne and moreouer did not goe with her husband any further but sent backe againe by Moses to her father b Exod. 18 2 it is singular c Exod 4.25 and therefore may not be imitated VVhich were the vses and ends of Circumcision 1 That it might be a couenant and an agreement that is a signe of the couenant of grace betweene God and the posterity of Abraham whereby they might confirme their faith and might know that they were in the gouernment of their Lord and possessor against all their enemies According to the promise I will be a God vnto thee and to thy seede after thee namely in a speciall manner whereby I will make thee partaker of my spirit of my righteousnesse of all good thing in one word of heauenly life d Gen 7.7 2 That the people might be distinguished by that signe and badge of their profession from other nations and profane people and that the people might be discerned of whom that promised Redeemer must be borne Whereupon circumcision by a Metonymie is put for the Iewes circumcised e Titus 1.10 as also vncircumcision for the vncircumcised or the Gentiles f Rom. 2.26 And Christ is called the Minister of circumcision g Rom. 15.8 that is not of the law which he did abrogate by his comming or rather fulfilled but of the Iewes within whose bounds he contained himselfe so long as hee was conuersant among men as he testifieth of himselfe Math. 1.24 And yet so as he would haue the Gospell also in his time appointed to be published to the Gentiles h Ioh. 10.16 But especially by the spirituall and internall circumcision the Iewes were both distinguished from them and also
birth of baptisme some are admitted who discharge the office of Midwife and instructor in things belonging vnto faith and a Christian life but yet such witnesses are to be chosen as both know sufficiently and can probably performe that which they promise for the childs holy education if neede require VVhy haue children names giuen them in baptisme Because it was also the manner in Circumcision a secondly that we may know that we then obtaine name and fame at Gods hands when we are borne againe and are become new men namely the sonnes of God renouncing our former name wherby we were named the children of wrath Thirdly that as often as we remember our name we should likewise call to minde Gods couenant and promise our Baptisme and what it meaneth and further our dutie who being baptised into the death of Christ we may likewise die with him vnto sinne and rise againe to newnesse of life and lastly that being entertained into Christs seruice we may fight valiantly vnder his Banner against his enemies VVhat manner off names ought we to giue They were first giueÌ„ either vpoÌ„ the euent of things as Isaack Iacob or of the Prophetical instinct to note some secret work of God or in remeÌ„brance of some thing past as Adam Israell or somthing to come as Eua AbrahaÌ„ Iohn Now although it be in so great plenty of names a thing of it selfe indifferent what name a man haue giuen him seeing the name furthereth not a mans saluation at all yet no man will denie but that the faithfull may make a profitable choyce in this case in omitting such as belong nothing to their profession and dutie prophane and vnknowne names and calling them by proper vsuall knowne and holy names such as may bring with them some instruction and admonition as namely such whose godlinesse is published it the Scriptures and so stirre vp in vs an Imitation of them or else of our ancestors or others whose names haue not beene polluted through Idolatrie but may put vs in minde of godlinesse of innocencie and vprightnesse of life or of Gods benefits and may not recall into our mindes the remenbrance of any euill example or such as are taken from wicked and bloudy men which ought rather to be forgotten amongest all godly men a Luk. 1.54 Psal 16.4 then thus reuiued Is the Office of preaching the Gospell greater then his that baptiseth Yea For Christ whose office was to teach neuer baptised b Ioh. 4.2 and Paule baptised verie fewe For the Lord sent mee not saith hee to baptise to wit peculiarly and fully but to preach the Gospell 1. Cor. 1.10 And Peter baptised not Cornelius his family whilest hee was there present but gaue order to haue it done afterward Aâ—ct 10.48 Though therefore the Sacraments bee most holy yet it is no wisedome to attribute too much vnto them Wherein doe baptisme and the Lords Supper agree and wherein doe they differ First they differ both in the signes in the action and in their neerest ends For in Baptisme water is vsed and the spinckling thereof outwardly and the inward sprinckling of the bloud of Christ inwardly Also the neerest principall end therof is the washing from sin ct adoption to be the sons of God or the ingrafting into Christ into his Church but in the Supper is vsed bread which we break eat inwardly there is a pertaking of the body of Christ likewise there is a cup vsed out of which wee drinke and also a communion of the bloud of Christ lastly the end of the Lords supper is the spirituall foode of the inner man this is a manifest differeÌ„ce between Baptisme the Lords Svpper Secondly they differ in vse for Baptisme is not to bee iterated whereas the often and religious vse of the Lords Supper ought to serue for a Commemoration of the Lords death Thirdly they differ in subiect for Baptisme properly beloÌ„geth to children though the vse thereof pertaine properly to those of age whereas the Lords supper doth only belong to them that are of yeares But in these things they both agree they haue both one genus both one Author both consist of two parts the one earthly the other heauenly both one generall end both one signification for both doe signifie the Communion of Christ both are seales of the Couenant and of the promise of grace the dignitie of both is equall and alike for of baptisme Paule testifieth that we are ingrafted into Christ and doe put on Christ a Rom. 6.75 Gal. 3.27 but the one propoundeth Christ our lauer vnder the signe of water the other our foode vnder the signes of bread and wine Is not one of these Sacraments better and more worthy than the other No not in being that is not because in baptisme we receiue only the gifts or graces of Christ but not Christ himselfe but in the Supper the body and bloud of Christ although al doe not receiue his graces as our aduersaries wil haue it because they haue both one end to wit our consociation and coniunction with Christ which as the forme also of both is sealed both in Baptisme the Lords Supper But they differ onely in some respect both of our originall beginning in Christ and also of our encrease and conseruation in the same For by how much it is somewhat more to be begotten then to be nourished by so much the Sacrament of regeneration is to be preferred before the Sacrament of our norishmeÌ„t which is the Lords Supper but by how much it is a more excellent thing to bee nourished and cherished to eternall life that so thou maiest neuer faile to bee a man regenerate in this respect the Supper is to be preferred before baptisme But seeing that the dignitie of both of them dependeth vpon the thing signified namely vpon our Communion with Christ although Baptisme doth commend the same vnder the forme of a Lauer and the Supper vnder the forme of food yet it is better to moderate this comparison and so shall nothing bee derogated from either of them For the water of Baptisme in the Sacramentall vse is the bloud of Christ no lesse than the wine in the Super a 1 Pet. 1 2 nor is it any thing lesse in Baptisme to bee ingrafted into Christ to be crucified dead buried and rise againe with him and to put on Christ than to eate his flesh and drinke his bloud in the Supper And to conclude Christ is propounded vnto vs in Baptisme as a bath as an entrance into the house of the Lord and as a garment And in the Supper as meat and drinke to be entertained more and more by faith What are the ends of Baptisme There are two 1. That it may stand our faith in steede before God the latter that it may manifest our confession before men and that first because it setteth forth Christs death buriall and resurrection teaching the remission of sins and confirming the
Church ordained of Christ being euen now about to die for them which are full growne being alreadie baptized and examining themselues wherein by outward breaking of bread and powring out of wine into the cup is represented and as it were is set before the eyes of the faithfull the crucifying of the bodie and shedding of the bloud of Christ for vs and by giuing taking and vsing of those Elements the forgiuenesse of our sins gotten by the death of Christ the inward raking and spirituall enioying of his bodie bloud moreouer communion with Christ ful nourishmeÌ„t in Christ viuification and fellowship together with the rest of his liuely members is signified confirmed sealed to the faithful the memorie of so great benefits giuing of thanks is celebrated for the commendable vse of the faithfull assembled together that they may increase in faith and loue For as by baptisme we are borne againe so being borne again wee are fed and nourished by the Supper of the Lord and in Christ wee are as it were nourished and brought vp to life eternall Therfore when as Baptisme may once onely be administred the Supper of the Lord is to be vsed often because in it Christ is giuen vnto vs after the manner of meate but because meat and drinke doe goe away into nourishment they are often in our life time to be taken of vs. Furthermore the first example or patterne of that definition is the historie of the first Supper of the Lord expounded by Paul and of the rest of the Euangelists 1. Cor. 11.23 Mat. 26.26 Mar. 14.22 Luk. 22.19 What is the efficient principall cause of the Lords Supper The Lord himselfe who is the onely testator of the new Testament and the Authour of the Couenant of Grace and GOD the Redeemer in whome alone it haht pleased the Father to gather together all things Ephe. 1.10 And who is the way the trueth and the life Ioh. 14.6 the high priest Heb. 3.1 and the eternall King of the Church Psal 2 6. concerning whom alone the father cryed from heauen heare him Mat. 17.5 from whom it is called the Lords Supper therfore faithfully to be deliuered of the ministers reuerently to be handled neither is it to be depraued by adding minishing changing For Paul saith 1. Cor. 11.23 I haue receiued of the Lord that which I also haue deliuered vnto you namely by the reuelation of Iesus Christ Gal. 1.12 When hee was taken vp into paradise or the third heauen although this letteth not but that hee knewe very many peculiar sayings doings of Christ both from Ananias and also from other disciples of Christ which were eye witnesses and from Luke himselfe At what time was it instituted 1 Cor 1.23 In the yeare of the world 3995. of the age of Christ 33. of March 24. day which was Thursday in the euening surely that night wherein he was betrayed by Iudas vnto the Iewes was the Supper of the Lord instituted 1. First of all because of the figure going before that is to say of the eating of the Pascall Lambe or the legall solemne and Sacramentall Supper in place wherof Christ substituted the Supper EuaÌ„gelical Lu. 22.14.19 where that being performed a new institution of this in expresse words is put in the stead therof so the Apostle teacheth 1. Cor. 5.7 Christ our passeouer is sacrificed for vs. From whence it followeth that the Supper of the Lord is our Passouer For the same thing in both is signified namely Christ the true and immaculate sacrifice for the sins of the world there promised here exhibited The remembrance of the like benefite there of the deliuerance out of the bondage of Aegypt and of induction into the promised land here of freedome from the cruell slauerie of Sathan and of introduction into eternall life 2. Secondly because of his passion and death neate approching Dan 9.24 27 the remembrance of which benefit therein performed vnto vs he would set forth in this Supper 3 Thirdly that he might plainely shew a consummation and taking away of al Sacraments and Sacrifices of the Old TestameÌ„t and manner of the Paschall lambe it selfe which he had eaten before with the Disciples 4. Forthly that he might signifie or giue to vnderstand that he came in the fulnesse of time Mat. 11.13 Gal. 3.24 Gal. 4.4 5. That hee might so much the more commend his Supper which being now about to dye he so earnestly commended vnto his Seeing that Christ hauing Supped distributed the Supper to the Disciples in the euening whether is it lawfull for vs to giue it in the morning and to them which are fasting It is lawfull because circumstances of time as both of sitting downe of apparrel and of a certaine number of Communicants doe not appertaine to any mysterie neither are they substantiall pâ—rtâ— of the Sacrament neither haue they expres commandement from God because Christ said not This doe yee hauing supped or sitting or standing or so many in number for Christ first did eate the Passeouer because he would after old things institute new But the Eucharist is more conueniently distributed in the morning 1. Because it is an easier thing at that time to haue a holy meeting together forasmuch as in the day time much businesse doth happen wherby men are lead away from holy things 2. Because at that time we are more sober and wee haue a more apt and attentiue minde to perceiue excellent thing Yet notwithstanding the ancient fathers in time of a fast beecause they did spend the whole day in prayers in Sermons and in holy hymnes did giue the Supper of the Lord a little before night And in the time of Augustine in many Churches of Africa as he reporteth the thursday before Easter that the action of Christ might bee the more resembled the Eucharist was giuen to the fathfull in the night and after Supper But this custome was taken away by the sixt Synod or generall Councill which was held at Constantinople Seing that Christ being about to celebrate the Supper abased himselfe to wash the Disciples feete and said vnto them I haue giuing you an example that ye should doe euen as I haue done to you Whether are we being about to communicate tyed to this precept concerning washing of feete Not a whit because Christ did not therfore washe the feet of the Disciples that they should alwaies imitate that fact in kind but that he might driue from them the dreame of a ciuill kingdome of the Messias whereabout they did striue and that hee might shewe in himselfe a perfect example of humilitie like as elswhere hee commaunded that they should shake off the Dust from their feete that they should not beare a staffe nor scrip with them by the way that they should salute no man by the way that they which fast should annoint their head Not that they should drawe these things to a strait obseruation of words but that by this
Christs bloud doth take away the thirst of the soule 3 As wine doth make glad the heart of man b Psal 10.15 so also the promises concerning Christ do make glad the soule 4 As wine doth heat the bodie and maketh vs more cheerefull and readie to doe our businesse so the bloud of Christ receiued by faith doth quicken the soule vnto all good motions and so the vertue of the spirit doth stirre vs vp and maketh vs more nimble vnto all good wokes 5 As wine driueth away coldnes so the bloud of Christ driueth away the coldnes of loue and charitie 6 As win◠maketh vs more secure and more bold so the bloud of Christ receiued by Faith doth make vs secure and quiet before God and more constant in confession that there may be nothing at all which we ought to feare 7 As wine maketh vs wise so the bloud of Christ receiued by faith maketh vs wise in the confession and commemoration of Christs benefits 8 As wine driueth away the palenesse of the face maketh the face of man to shine as with oyle c Psal 104 15 so the bloud of Christ doth turne the colour of the soule being pale with feare of death into the verie colour of the Rose that is to say it appeaseth our consciences it maketh vs faire in the presence of God that wee may appeare before him with a fayre and ruddie face that is to say iust and accepted What if bread such as wee haue and wine be wanting in some countries with what signes is the supper to be administred With those earthly nourishments and corporall meats which all doe vse in that countrey in stead of bread and wine meate and drinke for this doth agree with the minde of Christ From hence it was granted to the Nouergian Priests as Volaterranus witnesseth necessitie requiring it that they did conscrate the mysticall cup without wine with that which they had in common seeing that wine caried into the countrey is quickly corrupted by the great force of the cold VVhat need is there now of those two signes that is to say of bread and wine seeing that the whole humanitie of Christ consisting of his parts of bodie and bloud doth liue glorious in the heauens and by reason of concomitancie that is to say a naturall ioyning together of the liuing bodie and the bloud the whole may be signified and giuen in seuerall kindes and where the quicke bodie is present there also must the bloud and soule be present and by reason of the hypostaticall vnion the diuinitie also may be there and so there may be no controuersie moued concerning those things that be equiualent but one may suffice in steed of two From whence is that Rime of Thomas Caro cibus sanguis potus manet tamen Christus totus sub vtraque specie that is to say The flesh is meate the bloud is drinke yet Christ remayneth whole vnder both kindes 1 Because the same reason of concomitancie doth belong to the Priests which notwithstanding celebrating the Masse will alwaies vse the whole sacrament 2 Because Christ Iesus who is the wisedome of the Eternall Father commending to his Church nothing superfluous ordayned those two signes and of set purpose commended the vse of the cup to all saying Drinke ye all of it to signifie the drinking of one and the same bloud shed for many common to all the faithfull without difference of Nation of sexe of estate But for mens conceipts the commaundement of God is not to bee violated who called distinctly and exactly bread the bodie not the bloud and wine the bloud not the bodie Neyther can the Church change the matter or forme 3 Because neyther for the connexion of parts in the thing signifyed is a diuulsion or diuision of the parts to be made in outward rite or ceremonie 4 Because there is not made an inclusion of Christ into the Sacramentall signes For Christ is present in the Supper not for the bread but for the man 5 Because that bodie and that bloud of Christ is not in this action represented vnto vs sacramentally as now the whole indiuided humanitie of Christ doth liue glorious but so farre forth as they were offered vnto death for vs vpon the crosse the bloud being shed out of the bodie for the words added to the signes doe plainly crie that the bodie and bloud of Christ are offered and exhibited to vs in the Supper as things separated in the sacrifice of the Crosse From whence we must conclude seeing that the concomitancie of the bodie and bloud cannot agree to the death of Christ for to be in the bodie and to be shed out of the bodie are things contrarie that that concomitancie is directly contrarie to the institution of Christ Neyther is the hypostaticall vnion of God and man therefore broken which is not broken in death although the soule and bloud be separated from the bodie Rightly therefore Beda The bread is referred to the bodie of Christ mystically the wine to the bloud And the ancient fathers spake no otherwise of this mysterie then if daily in the administration of the Lords Supper he should be slaine die and be sacrificed for vs This is in the cup saith Chrysostome which flowed out of his side and we are partakers of it But what If a man at this day be conuersant in those places where one part of the Supper is taken from the laity shall he altogether abstaine from the vse of the communion It were farre better for him to abstaine especially if hee haue learned out of the former doctrine of the Gospell that that corruption doth fight with the word of God For it is a great sin to consent to the least pollution of Christs institution against conscience Rightly therefore Ambrose He is vnworthie of the Lord which doth celebrate a mysterie otherwise then it was deliuered of him for he cannot be deuout which doth presume otherwise then it was giuen from that author What did Christ when he had taken the bread Hee instituted signes of a second kind that is the outward actions of them which do administer the Supper or rites of dispensation of the Lords Supper wherein he went before all ministers by his example What rites are they Hee gaue thanks to the father to whom he gaue all the thanks of our redemption as it were the chiefe cause thereof and in the vse as well of the Supper as of daily meat and of other things he taught vs to doe the same a Iohn 6.11 1 Tim. 4.5 by his example Moreouer also with blessing and thāksgiuing for the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is blessed and gaue thanks are vsed one with another Mat. 26.26.27 concerning the Lords Supper Mark. 14.22.23 not with the signe of the Crosse as the popish Cleargie ignorantly doe thinke as though he vsed coniuring but with blessing that is with prayers vnto God he prepared he appointed and he sanctified the bread
the grounds of Doctrines or of the Articles of faith and of the commandements of God alwaies to be taken without figures altogether as the words doe sound No seeing that there is no lesse certaintie in a figuratiue speech which may bee applyed to the nature of the thing concerning which it is spoken then in a proper Like as the first promise of the Gospell was published by God in a figuratiue speach The seede of the woman shall breake the Serpents head Gen. 3.15 which Iohn declareth in a proper speach 1. Epistle chap. 3. verse 8. The sonne of God appeared that hee might dissolue the works of the Diuell And the first chapter of Iohn is the ground of Doctrine concerning the person of Christ and yet in it are figuratiue speeches Verse 4. 5. That light was the light of men And that light shineth in the darkensse and the darkenesse comprehended it not But is it not absurd that Christ spake tropically and therefore enigmatically that is obscurely or doubtfully in the institution of his supper with the Disciples which were rude and simple In no wise for the thing it selfe sheweth that that Metonymicall speech was not enigmaticall doubtfull or darke to the Disciples for vnlesse it had come into their minde that bread was called of the Lord his bodie because it was a signe thereof doubtlesse they had beene troubled at so prodigious a thing as followeth vpon the proper and literall sense of the words And that so much the more because almost at the same time they could not vnderstand farre more easie things a Iohn 14.8 16.17 a seeing therefore they are not trobled with these words it is plain that they vnderstood those things Metonymically after the mnaner of the Scripture Especially as a little before they had eaten the Lambe which in the same sense is called Pascha that is the Passeouer Exod. 12.27 Which is the other part of words of Christ concerning the bread Which is giuen for you In Luke 22.19 or VVhich is broken for you in Paule 1. Cor. 11.24 For in Mathew and Marke this part is wanting the subiect of which member is not bread but bodie expressed in the Pronoune Relatiue which And the Attribute VVhich is giuen or deliuered for you namely vnto death or is broken that is Esay being interpreter Chap. 53.10 He is broken with sorrowes or is crucified and killed VVhat is signified in this proposition 1 The mysticall bodie of Christ is not signified for the mysticall bodie of Christ which is the Church is not giuen or deliuered or broken for vs but the true bodie 2 It is signified that Christ gaue not a glorified and spirituall bodie and therefore that the flesh of Christ is not simple meate in respect that it is glorified but that it is liuing meat vnto vs in respect that it was in time past crucified Iohn 6.51 3 It is gathered by a proper and regular predication that the bread is not called the body of Christ but figuratiuely because it is vniuersally true of a proper and regular signification Whatsoeuer is the predicate of the predicate is also the predicate of the subiect But that which is said heere of the bodie of Christ cannot be spoken properly and regularly of bread For bread is said to be giuen to vs properly not giuen for vs Neyther is wine said properly to be shed for vs by powred in to vs. Againe that which is giuen is but an Enallage of the present time for the future spoken for that which shall be shortly giuen vpon the crosse but not in the Eucharist Because Christ therein offered not or gaue his bodie for a sacrifice but vpon the crosse For it is an vsuall Enallage of scripture to speake concerning a thing now instant to be forthwith as it were of a thing present And so to vse the present tense for the future So Mat. 26.24 Wo be to that man by whom the sonne of man is betrayed And Iohn 10.15 I lay downe my life for my sheepe And the common translation hath VVhich shall be giuen for you VVhich is broken cannot be affirmed of the signe which the Lord had broken alreadie neyther can it be spoken of the bodie of Christ vnlesse it be Metonymically seeing that it was said of the bodie of Christ Exod. 12.46 and Iohn 19.36 yea shall not breake a bone thereof 4 And also the loue of Christ towards vs is commended because when he owed nothing to Death because he was without sinne for he was holy and vndefiled a Heb 17.26 he would vndergo it for vs. 5 Last of all the fruit of his death because he is said to be deliuered vnto death not onely for the Apostles but for many What are the words of the Lord concerning the cup They also consist of two branches the former is in Mathew and Marke This is my bloud of the new Testament Or as Luke and Paule hath it This cup is the new Testament in my bloud The subiect of which speech is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This of the neuter gender but not hic this in the masculine gender as hath the old interpretation which pronounce hoc this is referred to the wine not to the bloud for so it should bee an Identicall proposition which is manifestly plaine out of Luke 22.20 who addeth vnto 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is this the Noune 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is cup or wine as as if he had said This which I hold in my hands and giue to you And the predicate is bloud or the new testament in my bloud The couple the verbe substantiue est is which in Luke is wanting In which proposition surely it cannot be said without a Metonymie that the word cup is taken for wine which is contained in the cup and that this cup is that New testament In the one is the continent put for the thing contained in the other of the thing signified is for the signe For properly according to the word the cup it selfe or wine is not the new Testament it selfe but a pledge and seale of the new Testament or rather that wherewith the Testament is established that is to say of the bloud of Christ like as Circumcision was called the old Couenant By all which it appeareth that the words of the Lords supper are ful of figures but yet most vsual easie to be vndestood Whether may this proposition of Christ This is my bloud be so compared with that of Moses saying Exod. 24.8 concerning the bloud of calues this is the bloud of the couenant that both here there bloud being in deed in it owne essence as that being holden in the hands of Moses and this in the hands of Christ be demonstrated properly and not figuratiuely In no wise For Moses truly sprinkled the people with the bloud of the offering taken out of a basen that bloud was a sacramental signe therfore that enuntiatiō of Moses
and professe openly that you doe beleeue and imbrace them For 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is to shew is not to expresse any thing by similitude of fact or to represent by stage playing gestures but to declare and shew Neyther ought it to bee restrained to the Priests alone for seeing that whiles we are strangers in the bodie we are absent from the Lord a 2 Cor 5.6.7 we doe by this remember the Lord Iesus which is in the heauens which thing hee himselfe commaundeth vs doe till he commeth to iudgement signifying that the Church shall continue vntill that iudgement he would not haue commaunded it if he had determined to remaine with his corporally For memorie is opposite to bodily presence because remembrance is not of things to come nor of things present but of things past Of what qualitie ought that remembrance to bee Not any bare or idle remembrance of a thing past which nothing appertaineth vnto vs but operatiue and such whereby the faithfull minde in the vse of this Sacrament doth by faith lay hold vpon Christ with all his benefits doth apply to himselfe particularly and so cals to minde the sacrifice past and once performed in the flesh that thereby it feeleth present comfort gladnesse of minde peace of conscience increase of faith and of loue and moreouer doth conceiue most certaine hope of the life and happinesse to come by reason of that sacrifice Finally it is stirred vp to consider of so great loue of Christ and to offer vnto him by faith the sacrifice of prayse and to giue him thanks b Psal 50 23 From which end we doe againe vnderstand that the supper is not ordayned that it may be a reall and expiatorie or appeasing sacrifice for the quicke and the dead but a solemne and publicke thankesgiuing for the incarnation death redemption and all the benefits of Christ Which are the causes for which Christ ordained the memorie of himselfe to be celebrated amongst vs 1 His great loue the propertie whereof is that they which doe loue sincerely and from the heart do desire to liue in their minds and memorie Whereupon wee gather that Christ is neuer vnmindfull of vs. 2 The faithfull prouidence of Christ whereby hee prouided for his beloued that the benefits bestowed might truly profit and enioy their end For as by the forgetfulnesse of the benefactors a benefit receiued is lost so by memorie it is especially kept What is it to shew the death of the Lord Not onely to meditate vpon the historie but also to thinke earnestly 1 Of the iustice and wrath of God against sinne which are seene in this sacrifice 2 Of the great mercie of God towards vs. 3 Of the loue of the sonne towards mankind For so great is the seueritie of Gods iustice and the weight of sinne that there may be no reconciliation made vnlesse the penaltie due to sinne should be paid so great is the greatnesse of his anger that the eternall Father may not be pacified but by the intreatie and death of the sonne His mercie so great that the sonne is giuen for vs. So great is the loue of the sonne towards vs that he deriued this true and great anger vnto himselfe being made a sacrifice for vs doth make vs partakers of his flesh and bloud all which in the vse of the supper we must speak of meditate vpon that we may be truly feared by the acknowledgement of Gods anger we may be truly grieued for our sinnes and againe may be lifted vp with true comfort And finally that wee may celebrate our Lord Iesus Christ with true thankefulnesse heart mouth and life Is Christ to be adored in the bread of the Supper No. 1 Because he is not there present with his bodie 2 Neyther hath hee in his word tyed himselfe to the bread Therefore he is to be adored in the mysteries as saith Ambrose that is in the celebration of the supper in that he is God and in respect that he is God and man together yet so as that we rest not in the supper but that we may lift vp the eyes of faith and our hearts not to a peece of bread but into heauen where he is sitting at the right hand of God a Coll 3.1 whether also in time past the people in the administration of the supper were inuited while they were admonished Habere sursum corda that is to lift vp their hearts Not that they should bee yet taught to seeke downeward for the bodie and bloud of our Lord present in Essence either in the accidents without the subiect or in vnder or with the bread but rather to seek for him in heauen that selfesame flesh long agoe deliuered for vs and that bloud shed for vs to be touched and laid hold vpon with the hand of faith Wherefore euerie one of the Disciples did not rise that falling downe vpon their knees they might take bread and that wine out of his hand And in the little booke of Constitutions ascribed to Clement the people are commaunded to come with a certaine shame fast reuerence without tumult But concerning the shewing or lifting vp of the Sacrament we confesse that it was the custome in the ancient Church that the whole Sacrament couered with a cleane linnen cloath should be set vpon the holy table vntil it should be distributed to the people For then the minister of the Church the linnē being taken away 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as saith Dionysius that is opening the mysteries did set them before the eyes of those which were present In the Lyturgy also of Chrysostome he saith that the Priest was woont to lift the holy bread a little while from the table not aboue his head to say with a loud voyce Sancta sanctis that is holy things for holy men surely in imitation of the Iewish custome among whom the Priest being about the sacrifices did shew before hand the oblation before his breast and did lift it vp a Exod. 29 24.27 Leuit. 10.15 But not in any other respect then that the people should prepare themselues to the communion But now seeing that the eleuation of the bread aboue the Priests head is the sinew of Bread-worship and prescribed neyther by Christ nor of the Apostles nor obserued in the most ancient and purest Church it is rightly taken away in Euangelicall Churches Is that which is left of the Supper to be laid vp to be caried about to be seene or to be adored as though some holines did remaine inherent in it Much lesse for the Sacraments out of the holy and lawfull vse or out of the taking of them prescribed in these words Take eate take drinke are not Sacraments like as neyther water is the water of baptisme vnlesse some body be dipped in it as is meet but when any bodie hath beene dipped or sprinckled with water the name of the Father of the Sonne and of the holy Ghost being called
for mysticall commonefaction Which is the eight That it may be 1. A publick testimonie of our profession and a testification of consent in the doctrine worship and faith of Christ 2. A token of seperation from the tents of Sathan from heathens Turkes Iewes Papists and from all sects disagreing from the true knowledge of Christ 3. A promise and a certaine obligation of constancie in the faith and profession of the Gospell in what estate soeuer wee may be forced to liue 4. A sinew and a conseruation of publick meetings 5. An exercise and vpholding of pieâ—â—â— and a prouocation to beware least we defile our selues with the pollution of the world from which we are washed by the bloud of Christ 6. Finally it is a comfort in temptations Whether is the efficacie or fruit of the Eucharist equally alike to all vppon .5 Mat In no wise but as Origen saith according to the manner quantitie and proportion of the faith of the communicants Which is the right order of administring the Supper That it may bee administred 1. In the manner which commeth most neere to the simplicitie of the first institution and is most farre from superstition pride For the Sacraments doe not seeke gold neither doe they please with gold being not bought with gold saith Ambrose by godly and lawfull ministers of the Church For whereas some do think that in the old time also it was so administred in families at home that it should not be needfull for the ministers of the word to be present euen as in the celebration of the Paschall lambe wee doe not read that priests were present in euery family if it were so it was not agreeable to the institution of Christ But let the ministers exercise the ministerie honestly and comelily let them conceiue holy praiers let them plainely rehearse and expound the words of institution let them inuite the people to the mysticall table let them stirre vp and admonish them by their owne example that they may come orderly that they may take with reuerence that which is giuen that they stay not onely in signes but lift vp their hearts 2. Let them exhort to the same exercise of Christian loue or beneficence for hereupon the Supper it selfe was called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is Loue because they did giue to â—â—ns of loue by bestowing libeberally to the vse of the poore 3. Let them adde thereunto the Annuntiation of the Lordes death for it is not meete that it should be a dumbe action but that either the historie of the passion should be read or some other thing or that they sing or a Sermon be had concerning the Lords death 4. Let the holy communion be shut vp with a Hymne or publique giuing of thanks as the Disciples did a Mat. 26 30 2 Apologet. together with Christ that is let praise glorie be giuen to God the Father as Iustine reporteth to haue beene done Finally let all things be pronounced in the vsuall tongue and language of that place so that the communicants may both vnderstand al things to theÌ„ consent in heart But whether it be taken of them which stand or of them that sit it little skilleth although the Paschall lambe was taken standing as the Supper by the Disciples when they sat or rather leaned one vpon another In what place is it to be administred In a publick asseÌ„bly not to euery man priuately nor to such as ly sick at home or which are readie to die out of the congregation and partaking together of the faithfull because it ought to bee ecclesiasticall and publick c 1 Cor. 13 17 not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b 1 Cor. 10 20.21 that is a priuate Supper and the Supper is a symbole of the communion of Saints neither ought men to open a gappe to the opinion of the worke wrought and of a preposterous confidence as is in the popish communion In the time of Iustine the Deacon some did carrie that which was left of the communion at what time the Lords Supper was celebrated to theÌ„ which were absent by reason of their disease froÌ„ the publique assembly or vnto strangers and outlandish bishops into their Inne And as Eusebius reporteth the bishoppe of Rome was wont to doe so of the church histor Cap. 5 b 24 but without superstition and for no other end but for a token of concord and consent in Doctrine and in the whole profession but because we say that wee must not so much enquire whether those fragments were sent or but whether they were well sent And that custome hath degenerated into superstition whereby at this day the host is carried to them alone which are about to die and that for certaine gaine and aduantage as also in a vaine perswasion of a certaine necessarie prouision for their iourney that custome of carrying the Supper to the absent is worthily taken away in our Churches Cyprian in the administration of this Sacrament Wee ought to doe no other thing then that which Christ did Epist 3. b. 2 At what time and how often ought this Supper to be celebrated Although a certaine and set time is not prescribed by the Lord as their was appointed in the law a certaine day in the moneth and of the yeare for the eating of the Passeouer yet reason it selfe doth shewe that of all Christians it may not be onely once in a yeare but in frequent vse as that particle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is as often as doth admonish being twise vsed of Paul 1. Cor. 25.11 Vndoubtedly that they should often call to remembrance the passion of Christ and by that remembrance should strengthen their faith should ioyne together theÌ„selues to set forth the praise of God to speake of his goodnesse and finally that they may goe forward in mutuall loue the coupling together whereof they doe see in the vnitie of Christs body Augustine saith daily To take the Eucharist I neither praise nor dispraise yet I exhort that it should bee communicated to all vpon the Lords daies but if not more often at the least let men communicate thrice in a yeare b De Ecclesiasticis Dogm c. 53 Neither also doth the example of Christ binde vs to celebrate the Supper in the night because Christ according to the custome of the Lawe for the solemnitie of the Paschall Lambe which was to be obserued betweene two euenings celebrated the Supper a little before night But we are freed from the olde ceremonie After what manner ought wee to come to the Lords Supper Not vnaduisedly rashly or vnworthily for as the medicine of the bodie doth not only not profit if it be ill vsed but it hurteth if it be not applyed in his time place manner measure and peculiar disease to which it is appointed so the Lords Supper which is the wholsome medicine of the soule doth not onely not profit but also it hurteth not being rightly
faith and to shewe their Pastors what they think of the Doctrin taught like as Peter commandeth that VVe should be ready alwaies to giue an answere to euery man that asketh a reason of the hope that is in vs. 1 Pet. 3.15 Is it gathered from this Pronoune 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is himselfe that euerie one is to bee left to his owne priuate iudgement and that the Sacrament is not to bee denyed to any man comming to the Lords table No because all are not sufficient to examine themselues neither is it manifest concerning all whether they are or are not of the Church neither is it sufficient for them which by a lawfull knowledge going before haue beene iudged impenitent and therfore accursed out of the Church that they should be thought fit and to haue truely repented if after any manner of fashion they present themselues againe at the Lords table Who doe come vnworthily to the Lords table Not they which are simplie subiect to sinnes or any weake in faith seeing that the Supper is instituted especially for the weake And the Centurion said rightly Lord I am not worthie that thou shouldest come vnder my roofe Mat. 8.8 But they which know not what this thing is and which are all together void of the feare of God or of repentance and faith and doe continue in sinnes against knowledge In like manner they which doe nourish confidence of their owne strengths superstition and hypocrisie and false worships which doe maintaine manifest errors or doe liue in strife doe still keepe an euill purpose of fostering anger lust or other bad affections or doe despise the poore or doe come not as it were to a mysticall but as it were to a common or prophane table VVhat is the punishment of them which eate vnworthily As there are diuers degrees of vnworthinesse so the punishment or iudgement is vnlike the cheefe degree of vnworthines precisely so called is to come to the mysteries of faith without faith or any repentance which is the vse of vnbeleeuers castawaies hypocrites and wicked men They therefore which so come are guiltie of the bodie and bloud of the Lord the imputation of his death is laide vnto them that is the death of Christ it returneth vnto death not vnto life to them and as Basill speaketh They doe beare the offence of Christ crucified euen as they who through vnbeleef crucified him corporally For these men doe esteeme the bloud of Christ profane and they haue him in no other account then as an hainous offender a Heb. 10 29 concerning these men it is said he that beleeueth not shall bee condemned Mar. 16.16 These therefore doe vndergoe the iudgement of condemnation vnto euerlasting torments a 1 Cor. 11.32 Another degree of vnworthinesse taken more moderately is of the beleeuers which doe not discerne or iudge of the Lords bodie that is which although they are not altogether voide of faith yet they haue a faith as it were faint and weake and therefore not as it were effectuall by charitie and repentance neither doe they discerne the mysticall bread of the Lord from common bread but handle it vnreuerently nor in that manner as the Lord appointed it To these iudgement is threatned Paul 1. Cor. 11.29 saying Hee which eateth and drinketh vnworthily eateth and drinketh his owne damnation that is by eating and drinking he drinketh it and calleth for it But this iudgement is not of eternall damnation but of temporall punishment which the Lord doth inflict in this worlde euen vpon his owne faithfull ones which doe sinne as it is manifest out of the words following of the Apostle wherein hee doth rehearse examples of this iudgement diseases and the death of the bodie For this cause many are weak sick among you many sleepe and especially out of verse 32. where hee saith That we are therefore iudged ihat wee should not bee condemned with the wicked but that wee should be chastised of the Lord. And this iudgement is of correction and discipline To whom therefore is the Lords Supper to be giuen To all the faithfull members of the Church which can examine themselues and are taught in the mysterie of faith and can shewe forth the Lords death for to this mysterie is required the examination of a mans owne selfe and this shew forth the lords death And therefore not to Infidels not to infants not to madmen not to them that are ignorant of the mysteries or to them which knowe not what is done not to the impenitent not to them which are excommunicated by the lawfull iudgement of the Church not to the polluted either with manifest errours or with any notorious wickednesse vnlesse they haue first satisfied the Church and giuen a testimonie of their repentance Finally not to the deade nor for the dead For the oblations of bread wine which were offered in times past by the friends of the deade after a heathen custome went to the vse of the poore In like manner the sacrifices and offerings which Cyprian saith were offered for Martyrs were in his vnderstanding praises and thankesgiuings vnto God in that it pleased him to afford his Church such excellent lights as they were Are godly and honest persons to bee kept from the Lords Supper for beeing in warre or hauing controuersies depending in Lawe No for actions and lawfull warres are a part of that politique order which the Gospell doth not abolish And Constantinus and the soldiers with him which were now in the battell readie to put to the sworde the huge armie of Licinius were iustly admitted to the Lords Supper And Melchisedech receiued Abraham returning from the battell and blessed him a Ge◠14 17 And good men may without bitter hatred and desire of hurting each other dissent about inheritances contractes and other like businesses But yet both soldiers and those that goe to Lawe when they are about to receiue must bee admonished to lay aside hatred strife and other vices which happen not of themselues but by accidentes to warfare and suites in Lawe What is it to make difference of the Lords bodie 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is to discerne a thing and to seuer or exempt it as it were from the common order and to account it and vse it more honorably then the rest as in Iude verse 22. wee are bidden 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to make a difference betweene sinners that are recouerable and those that are obstinate And 1 Cor. 4.7 Who hath made thee more excellent 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 therefore to discerne the Lords bodie is to distinguish that breade as a most precious signe of Christs bodie from other things and to vse it with fit deuotion and therefore with faith repentance and most high reuerence not to come vnto it as to common bread and drinke but as vnto the mysterie of a thing of all other most precious Doe they of the first sort of vnworthy communicants that is to say
or Bacchanalls without a Sermon or declaring of the Lords death which Paule would haue to be vsed in the Lords supper 23 By hearing or rather by looking vpon the Masse they thinke themselues armed against God and as it were with an Ammulet or preseruatiue against poyson safe from all daunger 24 That the Sacrament is once a yeare to bee deliuered or communicated to the people 25 They teach that auricular confession is necessarie for those that will be communicants 26 They celebrate the Masse in a strange and vnknowne language 27 In the Canon of the Masse besides the offering of their sacrifice they vse inuocation of Saints departed and they mixe withall imaginarie merits 28 They celebrate Masses for the honour of Saints and for the obtayning of their intercession with God whereby the remembrance and intercession of Christ is obscured and ouerthrowen 29 They thinke that the vse of the Supper is of absolute necessitie to those that are readye to depart this life 30 They vse consecrated bread for the quenching of fire and for the calming of tempests 31 They doe superstiously include it in their Armories and Cupbords 32 They burne candles before it 33 VVhen they please euen as in the olde time the Persians did the fire they carrie it about to bee worshipped Thirdly the errors of the consubstantiators who doe not admit the true doctrine of the letter and the spirit but thinke that the sacramentall speeches are to be interpreted literally according to the letter and rationallie as they meane 2 That it is offered bodily or essentially or ioyntly or after an admirable and vnspeakable manner and yet by the hand of the minister 3 They say that the bodie of Christ is cast into the mouthes euen of the wicked 4 They commend the recantation of Berengarius which was set downe to him by Pope Nicholas wherein he professeth that not onely the Sacrament but euen the verie true bodie and bloud of our Lord Iesus Christ is sensually and in truth handled and broken by the hands of the minister and torne in peeces by the teeth of the faithfull 5 They teach the reall omnipresence of the verie bodie of Christ vpon earth in many places nay in euery place 6 They attribute to the flesh of Christ many sortes of beings 7 They holde that there is a communion made by a mutuall reall and actuall conioyning of the substances 8 The doe not acknowledge the spirituall presence onely of the bodie and bloud of Christ 9 They reckon the papisticall eleuation and lifting vp of the hoast among things indifferent 10 They doe wickedly confound the twofold eating namely the one outward of the bread the other inwarde of the bodie of Christ to be but one and the same Fourthly the errour of them who haue taken away the breaking of bread in the supper of the Lord and in stead of bread broken or cut doe distribute vnto euery one that commeth to the Lords table so many in nomber of whole and severall breads or round and thin cakes 2 They haue abolished the deliuerie of the signes into the hands of the receiuers and the taking of them by their hands Fiftly the error of those who doe very seldome make mention of the sacramentall changing of the bread and wine 2 They teach that the onely merit of Christes obedience is to be accounted for the thing signified in the holy Supper of the Lord and thinke that onely the commemoration and remembrance of the death of Christ and of his benefits is taught therein and doe not vrge vs to bee by communion incorporated into Christ Sixtly the errors of them who first denie the presence of Christ in the Supper 2 They hold them to be but common signes which doe not effectually and powerfully moue 3 They account the sacramentall signes but as bare pictures and things to looke vpon whereby they may onely be stirred vp to renue the memory of Christs death 4 They take these holy mysteries but as outward notes or badges whereby they that professe themselues to be Christians may be distinguished from other profane people Seuenthly the error of them who doe vnreuerently vse these holy actions and in no other manner but as common and daily matters 2 They that thinke it is free for them eyther to come to the Lords Supper or to abstaine from it at their pleasure and therefore vse it verie seldome whereas indeed it is no small part of Gods worship and by God commaunded Eightly the error of some who alleadge that the Supper of the Lord succeedeth not the Paschall Lambe but Manna which was not an ordinarie and perpetuall sacrament nor ioyned in time with the Supper neyther had it any signe of the merite of Christ which is the chiefe thing in the Lords Suppe contrarie to the manifest institution of the Lord a Luk. 12.19 Ninthly the error or rather the dreame of a certaine libertine Iodochus Harchius a Montensian Belgan who holdeth that wee doe not eyther corporally or spiritually take and eate the verie bodie of Christ crucified but making a twofold flesh of Christ one naturall and taken of the virgin Marie now glorious in heauen the other spirituall intelligible and made by the diuine power of God of bread and wine to bee tasted and conceiued chiefely in the minde this hee imagineth to goe into the nourishment of the mysticall bodie that is to say of all the faithfull being daily taken with the mouth and by faith or otherwise he dreameth that there is a certaine power proceeding from the flesh of Christ and after a wonderfull and vnspeakeable sort infusing it selfe into the bread doth nourish the flesh of a Christian man which is cōtrarie to the expresse words of our Sauiour Christ which is giuen which is powred out which words doe euidently shew that the true bodie of Christ and the true bloud of Christ are signified and spiritually exhibited vnto the beleeuers The nine and fortieth common place Concerning Magistrates or Politicke gouernment Is the doctrine of policie or ciuill gouernment and Magistracie to be deliuered in the Church IT is Because Commonweales are the Nourceries of the Church and the consciences of both godly Magistrates and faithfull subiects are by this doctrine to bee enformed against such Fanaticall Spirits as oppugne that doctrine Whence is the Commonwealth called Politeia Policie Of the Greeke word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Citie comming of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 many But Ciuitas a Citie as it were Coiuitas or Ciuium vnitas the vnitie of Citizens is not onely such buildings as are comprehended in one ditch trench or wall but that multitude of people which doth inhabite those buildings And the regiment and order of that companie or people is called in Greeke 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 policie in Latine Respublica the Common-wealth From whence is deriued politice the Art of policie which teacheth how the Commonwealth must be ordered and preserued as also 〈◊〉 〈◊〉 〈◊〉 〈◊〉
celebration of the outward worship seruice of God by the aduice counsel of good godly Church gouernours And that such an Ecclesiasticall order being once rightly established may be kept and obserued Dauid 1. Chro. 13.5 by the counsell of the captains gouernours took the Arke of the Lord from Ciriath Icarim to carie it to Ierusalem and 23.2 and the verses following he calleth the Leuites and disposeth to euery one his office and 2. Chron. 29.5 Ezechias being made King presently restoreth Gods worshippe commanding the Priests to sanctifie themselues and to purge the temple It is likewise also the Princes duetie to haue a care of those Schooles wherein good learning and those Arts that are necessarie for the Church are taught and deliuered to nourse and traine vp in conuenient sort godly teachers and to foster and make much of the Church as it is said Esay 49.23 Thy Kings shall bee noursing fathers and thy Queenes noursing mothers They must also bee examples of pietie and vertue as Dauid vowed and professed that hee would bee when hee should be aduanced to the Royall throne a Psa 101 And Claudian saith very wel speaking to a prince on this manner In commune iubes si quid censesue tenendum Primus iussa subi tunc obseruantior aequi Fit populus nec ferre vetat quum viderit ipsum Auctorem parere sibi componitur orbis Regis ad exemplum nec sic inflectere sensus Humanos edicta valent quà m vita regentis Mobile mutatur semper cum principe vulgus If people thou commaundest and think'st they should obey Thou first must keepe thine owne edicts then will they not gainsay The princes life a Lawe the people euer make As Princes change vnconstant folke to change occasion take Whether ought the Magistrate to tolerate onely the true Religion in his Dominions or Diuerse Onely the true Religion L. 3 contra Crescon c 51 because it is the fountaine of all vertues and the cause of all publick and priuate Iustice and happinesse Whereupon Augustine hath this speach Herein Kings as they are commaunded by GOD do serue the Lord when in their kingdom they commaunde those things that are good and forbid those things that are euill and not onely in things pertaining to humane societie but in those also which concerne Diuine Religion And it is the expresse commaundement of God Thou shalt haue none other Gods but mee b Exod 20 Yet notwithstanding sometimes the daies are such that godly Kings and Magistrates mooued with the necessitie of retaining the publick peace and the auoiding of secret plots and seditions are constrained like skilfull Pilots as it were to giue way vnto the tempest and to beare with them that are superstitious or goe astray that so they may rather haue some Religion and some common wealth then none at all Ought the Magistrate to compell any man to beleeue Hee cannot put faith into a man nor compell the minde but he ought to compell the outward man to the hearing of true Doctrine and he ought to further those meanes whereby faith is wrought hindering all scandals and offences and after diligent search and knowledge casting out all publique heresies and errors that weaken faith So wee reade 2. Chron. 34.33 that Iosias tooke away all the abhominations out of all the countries that pertained to the children of Israell and compelled all that were found in Israell to serue the Lord their God Is it lawfull for the Magistrate to put hereticks to the sworde Surely it is especially those that are obstinate seducers of others and wickedly seeke the euersion of Church and common wealth if once beeing conuinced by the Scriptures they doe still remaine incorrigible The reason is 1. The Lawe of God commaundeth the same to bee done to blaspheamers and false Prophets a Levit. 24 16 Deut. 13.5 6.7 17 5.18.20 And Iosias did it very commendably 2. King 23.20 2. Because if Nebuchadnezer a heathen King would not endure them that were blaspheamers against the God of Israel b Dan. 6.25 much lesse ought a Christian Magistrate to tolerate them Bu◠the seduced hereticks if they refuse to bee instructed he shall in wisdome constraine either by banishment or imprisonment vntill they come vnto themselues and repent and renounce their heresie least the scabbed sheepe infect the rest of the flocke and least a little leuen corrupt the whole lumpe 1. Cor. 5.6 Gal. 5.9 Neither must wee thinke that the Gospell detracteth any thing from the ciuill gouernment or iurisdiction in matters concerning the conseruation of religion For Peter vsing an extraordinary authoritie put Ananias to death for his hypocrisie and shamelesse lying c Act. 5.5 And Paul strooke Elimas the sorcerer with blindnesse d Act. 13.11 because hee peruerted the straight waies of the Lord. And the aduise of that moderate man Gamaliel Act. 5.38 for bearing with the Apostles doth not proue that the magistrate hath no power ouer hereticks and perturbers of the Church onely seeing the Iudges readie to slay the Apostles hee laboureth to recall them from that wickednesse No more doth that speach of Saint Paul 2 Cor. 10.4 disarme the Magistrate of the sword where he saith The weapons of our warrefare are not carnall And wheras Paul Tit. 3.10 warneth vs to reiect an heretick after once or twice admonition hee doth not there prescribe the duety of the magistrate but this speach in that place is to bee vnderstoode of priuate admonition or that which is giuen in the Consistorie May a Christian Magistrate exercise ciuill or criminall Iudgements Yes indeede for if a housholder may in his house gouerne his children by discipline correct the stubborne and reward the good surely the same may a Magistrate doe in the common wealth as the Apostle teacheth saying That the Magistrate doth honour good workes and punish the euill e Rom. 13.3.4 Neither doth that saying Mat. 7.1 Iudge not that yee bee not iudged forbidd publick iudgements whether politicall or Ecclesiasticall but onely prohibiteth rash Iudgement of matters either vncertaine as Augustine saith or Diuine which are beyond our reach and to high for vs as saith Saint Hilarie or that iudgement which proceedeth out of the bitternesse of the minde as saith Chrysostome and the purpose of Christ in that place is to treat of contratie or malignant censurers either of matters or persons And as for that Rom. 14.4 Who art thou that iudgest another mans seruant It condemneth their vnmeasurable pride who being puffed vp with the knowledge of Christian libertie make no account at all of their weake brethren And that 1. Cor. 4.5 Iudge nothing before the time forbiddeth onely those Iudgements which are grounded onely vpon slender signes and bare suspicions and not the priuate Iudgements of charitie and much lesse the publick iudgements either of Church or common wealth Lastly that saying of the Apostle Heb. 13 4. Whoremongers and adulterers God will iudge
both can say Our prouerbe is One tale is good till the other be heard Seeing Christians are by the law of God forbidden to kill and it is prophecied of the Church Isa 11.9 and 65.25 there shall none hurt or destroy in all the mountaine of my holines doth not the Magistrate therefore offend in putting malefactors to death No For he executeth Gods iudgements And it is one of his royall vertues to reuenge the afflictions of the godly according to the commaundement of the Lord to take away the wicked out of the land and to cause all the workers of iniquitie to be destroyed out of the Citie of God a Psal 101 8 Neyther doth he beare the sword in vaine saith Paule Rom. 13.4 for he is the minister of God to take vengeance on him that doth euill But a way with that sauage crueltie Cassian tribunall which was called Reorum scopulus The Rocke of the acused yea precious rather in the eyes of the king must be the bloud of his subiects b Psa 72.14 But those propheticall speeches of the Prophet do signifie that there can be nothing hurtfull to the Church inasmuch as to them that loue God all things worke together for the best Rom. 8.28 Seeing our Sauiour Christ Iohn 8.7 answereth the accusers of the adulterous woman on this manner Let him that is without sinne among you cast the first stone at her may therefore offenders be condemned or punished but by them that are iust and free from sinne Yes for we must not respect the vice of the person but looke vnto his publicke office and the order and course of the lawes which the Iudge must follow in giuing sentence vpon others though himselfe be polluted with some kind of blot Although indeed it is true that it is no small scandall of offenc if the Iudge be guiltie of the same crime for the which he condemneth another man But that answere of our Sauiour Christ is a particular answere appropriate vnto the Pharisees that lay in wait for him to intrap him and thereby he reproueth their hypocrisie who being most seuere censurers of other men were blinde in their owne faultes and did most foully flatter and deceiue themselues May the chiefe magistrate with a good conscience shew fauour or giue pardon vnto malefactors that are lawfully conuicted So farre forth as the offences doe eyther directly concerne God himselfe and are committed against him as blasphemie Idolatrie magicke sacriledge or sorcerie in which God is eyther dishonoured or denied or else are committed against the very nature of mankinde as Sodomitrie or the burning lust of a man toward brute beast or theft these the magistrate should not forgiue for these offences doe as it were extinguish and dash the verie welspring and fountaine of mankinde And therefore in this case the king must beware that he doe not spare the offender with the hinderance and endangering of Gods glorie and of humane societie a Deut. 13 8.9 For in that case It is better as Bernard saith that one should perish then the whole companie Vnus quam Vnitas But so farre forth as the offences that are committed concerne onely some particular persons directly there vpon weightie reasons and wise vnderstanding of the matter hee may forgiue as farre as the safetie and state of the Commonwealth with equitie and iustice will permit the same For as it is lawfull for the Prince to aggrauate and increase the punishment that is appointed by the law vpon a good and iust cause as Dauid 2. Sam. 12.5 when he was questioned withall concerning the rich man that had taken away the poore mans sheepe pronounced him worthie of death so may the same prince vpon iust cause mouing him mitigate and abate the punishment that the lawe hath appointed Moreouer the will and purpose of the offender make a difference in the offence and the diuers and vnlikely circumstances of persons sexes age and the former course of a mans life may be causes that in one and the same fact of one and the same offence in men that are partakers in guiltinesse yet the crime may not be alike and therefore not the like punishment to be inflicted vpon them But if pardon be granted let it be 1 Vpon a iust cause and necessarie for the Commonwealth and not out of the sole fauour of the Prince toward any 2 Let not the offendor that is guiltie of a crime be freed from the whole punishment but onely from some part of the greatnesse of the punishment vpon hope of amendement After the example of Salomon toward Abiathar the Priest who tooke part with Adoniah when he sought to be king And by the example of Dauid toward Simei when he railed vpon him and cursed him b 1. K. 2.26 36 3 The Prince must take heed that the example of his lenitie do not breed libertie of offending and that the people doe not grow worse thereby for the impunitie of sinne when offenders may escape without punishment it makes them the bolder to offend The Magistrate indeed ought to be mooued with pitie toward those that are malefactors and to abstaine as much as may be from the exact torment of their deserued punishment but absolutely to forgiue those that deserue death he ought not For to him especially belongeth that saying which is so much beaten vpon in the law Thou shalt take away euill out of the middest of thee Deut. 19.19 And 1. King 20.42 Because thou hast let go out of thine hands a man whom I appointed to die thy life shall goe for his life Forasmuch as we haue no example or precept in the new Testament for warfare is it vnlawfull therefore for Christians to go to warre No For. 1. It was not the purpose of Christ in the Gospell to frame a politicke gouernement Epist 14. ad Marcell but to erect a spirituall kingdome 2 As Augustine saith They whom Saint Iohn Baptist commaunded to be content with their owne wages he did not surely forbid them to goe to warre And it is vsuall to argue from the Concreets to the abstractes and the consequent followes well where there is no ambiguitie as thus Iohn Baptist intertaineth and approoueth of souldiers that remained in their offices therefore also he approueth of warfare for by the approbation of the example in his proper subiect the thing it selfe in generall is approoued 3 If the Magistrate doe iustly punish those theeues whose offences are onely against a few then by no meanes may hee suffer the whole land to be spoyled wasted with robberies yet the offenders goe vnpunished For Hee beareth not the sword for nought but is the minister of God to take vengeance on him that doth euill Rom. 13.4 And lawfull warres whereof 1. Sam. 25.28 Abigail speaketh to Dauid Thou fightest the Lords battels Are of publicke reuenge 4 It is written Hebr. 11.34 that men that were truly a part Godly did make warres yea and that
by his merit and because of the mysterie of a nevv breast wherein the Lord reioyceth to dwell 3 He is buried in a Sepulchre wherein no man vvas buried before that his resurrection might not be slaundered as if some other rose againe saith Theophylact that is that they should not deuise this slaunder as to say that some one or more other did rise againe and not Christ himselfe or that he rose againe by the touching or power of another who had beene buried before in the same verie place as wee read of him 2. King 13.21 who being cast into the Sepulcher of Elizeus reuiued when he had touched his bones 4 In an other mans Sepulchre because as Augustine saith he died and was buried for other mens saluation What fell out about the buriall of Christ A great stone was rolled to the doore of the Sepulche first because so was the manner 2 Least the bodie of the Lord should lie open to the abuse of the aduersaries 3 By Gods counsell and prouidence to giue the greater certaintie of his resurrection and to take away all suspicion of deceipt and taking away of his bodie Moreouer they sealed it vp and warded it both these being done not without the singular prouidence of God namely that the most hatefull enemies of Christ by whose seale and custodie the Sepulchre of Chist was garded might against their wils be compelled to acknowledge the resurrection which soone after followed And to this vse also euen at this day remaineth the Sepulchre of Christ vnuiolated For although the Turks do keepe it for gaine sake which they reape in no small measure by them who trauel thither for religion sake yet God would haue it extant that it might be a monument of the historie of Christs death buriall and resurrection How long did he lie in the graue Not so long as Ionas lay in the fishes belly to wit three naturall daies a Ion. 2.2 Math. 12 4â— for neyther was it necessarie that the truth should in all things answere the type But we must know that whereas Christ then hasted vnto the victorie as it were the Scripture by a Synecdoche doth giue the appellation of the whole thing to the beginning and end thereof and putteth the space of three daies for the time which raught unto three daies For on that verie day that Christ died which day we call Friday three whole hours after his death his funerall was prepared and his corps committed to buriall this is the first day of Christs buriall 2 The day following he lay in the Sepulchre all the Sabbath according to the manner of the Iewes who reckon a naturall day consisting of foure and twentie houres from euening to euening This is the second day 3 In the beginning of the day following which was the first of the weeke and it is called Sunday before the day grew light he rested twelue houres or thereabout in the Sepulchre and rose againe on the same day wherupon it is called of vs the Lords day Therefore from Christs death to his resurrection passed almost fortie houres And three daies are reckoned because as Augustine saith the first day is taken according to the last part therof the second as it is whole and entire the third in regard of the first part thereof And so there are three daies and euerie one of these daies hath his night But why did the Lord rest the whole Sabbath in his Sepulchre Because as God hauing finished the worke of creation on the sixt day rested the seuenth day Gen. 1.31 and 2.2 So the Sonne of God hauing accomplished the worke of our redemption vpon the crosse on the sixt day of the weeke rested the seuenth day in the Sepulchre that this resting of Christ in the graue may be a document and instruction to the faithfull that they are spiritually to rest from the works of sinne in this life as also a pledge and signe vnto them of their eternall rest from all labour after this life and with all that we must keepe holy the Sabbath day How came it to passe that the bodie of Christ was all that while preserued from corruption Not by vertue of the spices with which he was not embalmed but in that the cause of corruption is from sinne now there was no sinne eyther in the flesh or bones of Christ yea he had no longer no other mens sinne which was imputed vnto him for he had abolished it by his death which was past VVhat are the ends of Christs buriall 1 That it might appeare he was truely dead 2 That he might pursue and ouercome death flying as it were into his lowest denne and so the expiation of our sinnes made by his death might be grounded on a more firme testimonie 3 That he might burie our sinnes together with himselfe in his graue and might for euer hide them from the sight of God 4 That we being made partakers of his buriall might be also our selues buried in sinne 5 That he might sanctifie our burying places and perfume them with the quickening odour of his death and so might take from vs all feare of the graue and confirme vnto vs the hope of our resurrection VVhat be the effects of it 1 That as when Ionas was cast into the Sea hid in the fishes belly the tempest was calmed Iona 11 15 so Christ being cast out from the number of the liuing and hidden in the Sepulchre all the tempests of Gods wrath which were raised against our sinnes are pacified at the appearance of the milde countenance of our God and Sauiour 2 That as he rescued his bodie from the effect of death that is the dissolution of his bodie so by the same power he will bring our bodies to incorruption so that now buriall is like a seed time in which our bodies being laid in the earth when they being dissolued by it shall haue put of their corruption 1 Cor. 13.30 42 43. they shall hereafter in the last day rise againe glorious and excellent 3 The burying of the olde man or of sinne which by little and little dieth in us in which respect Rom. 6.4 we are said to be buried together with him into his death that being dead vnto sinne we may no more liue in it fulfilling the desires thereof but may rest from ill Whereupon Ambrose saith that The buriall of Christ is the rest of a Christian What is the vse of it 1 That for as much as Christ hath hid our sinnes in his graue that we should not seeke to dig them vp and bring them againe to light For this were to violate the Sepulchre of Christ and to commit sacriledge 2 That we should take care for the buriall of the dead that it be honest and inuiolated and that the bodies of the dead be not neglected or vexed against the law of humanitie which when they liued were the instruments and temples of the holy Ghost if they were the bodies of