delectable because the elect shall enioy al their desires for whatsoeuer saith Bernard shall be delightfull will there bee present and there shall bee nothing to be wisht for that shall bee wanting there and they shall feele most excellent and sincere pleasure both in soule and bodie by the presence of Christ and dailie heholding of God Psal 16.11 Thou wilt shew me the path of life in thy presence is the fulnesse of ioy at thy right hand there are pleasures for euermore And 17.15 When I awake from the dead I shall bee satisfied with thine image For how great will the delight be in the beholding of that soueraigne good which is the storehouse of all good things and of all ioyes Hence proceedeth that eternall gladnesse or perpetuall and vnspeakable ioy which the holy Ghost shall stirre vp in the Elect and which none shall take from vs. Ioh. 16.22.5 A participation of Diuine nature that is not a powring out of the diuine essence but of diuine qualities into vs that is a cōmunication of Gods immortalitie glorie vertue wisdome iustice and image c 2 Pet. 14 which shall bee those white garments of the Saints the long white robes and garments of pure fine linnen and shining wherewith the elect shall be cloathed d Reue. 3.4.5 6.11 1.13 19.8 6. There shall be also a clarifying of bodies excellent beauty maiesty wherein they shall be made like to the glorious bodie of Christ Phil. 3.21 and the iust men shall shine as the sunne e Math. 13.43 and they shall glister as the brightnesse of the firmament Dan. 12 3. And they shall be as the Angels of God f Luk. 20 36 7 There shall be the Tryumph of the elect ouer the Diuel Death and Hel g Rom 16.20 Revel 20.10 14 Fellowship with al the blessed conuersation with the holy Angels perfect Loue of God and our neighbour Concord and exceeding quietnesse of all things for there they shall bee all of one minde because their will shal be none other but the will of God so that whatsoeuer they desire shal come to passe Melodie for there wee shall sing with quiers of Angels praising god without end for euer Last of all there shal be al the good gifts of body and soule such as neither the eye hath seene nor eare hath heard nor heart of man imagined 1 Cor. 2 9. who then would not desire to passe through thither with Christ by death Shall the glorie of euerlasting life be commune to all the elect after an equall measure No but as God bestoweth his gift on the elect in this life not alike vnequally so wil he crowne those gifts of his in the elect with an vnequal measure of glory in heauen For that saying of Christ is proper to the Apostles Ye shall sit iudging the twelue tribes of Israel Mat 19 28. And Paule doubteth not but that there is a peculier crowne laide vp in store for him according to the proportion of his labours 1. Thes 2.19 and so Dan. 12.3 The wise saith he shall shine as the brightnesse of the firmament and they that turne many to righteousnesse shall shine as the starres for euer and euer And the Scripture doth not onely promise life eternall to the faithfull but in the same a speciall reward to euerie of them a Math 19 29 2 Tim. 4.8 This is probably perceiued by the reason of the contrary b Math 11 22.24 Hither may bee also alluded that saying of Paule 1 Cor. 15 41 For one starre differeth from another starre in glorie When shall eternall life take beginning It is begun in the minds of the faithfull in this life already when the holy spirite by the preaching of the worde doth endue their mindes with the true knowledge of God and bendeth their will to a readie obedience of his commandements yea they feele an earnest peny therof haue a most true tast of it Eph. 1.4 whence floweth that hope which cannot faile the faithfull Ro 5.2.5 We greatly reioyce vnder the hope of the glorie of God And hope maketh not ashamed Finally we haue passed alreadie from death to life by faith in Christ c Ioh 5.24 1 Ioh. 3.14 because what we possesse through hope we know shal be as certainly as if it were in verie deed already bestowed on vs. Yet shal we attaine the full possession consummation therof afterward in the time that God hath ordained in which after the number of those that shal be saued is fulfilled Christ our redeemer will appeare vnto vs from heauen Doe the soules of the godly already separated from their bodies enioy a perfect and absolute happinesse It is sufficient for vs to knowe that presently after the departure from the bodie the spirit returneth vnto God which gaue it Eccl. 12.7 and after the dissolution or vncoupling of the soule from the bodie it is with Christ d Phil. 1.23 In Paradise e Luk. 23.43 in peace f wisd 3.3 in rest g Heb 4.11 in comfort h Luk. 16.25 in refreshing or ease i Wisd 4.7 in securitie k Ioh. 11.15 18 in the hand of God that no anguish at all may touch it so much as slightly l Wisd 3.1 in glorifying of the name of God Yet because they looke for a resurrection of their bodies a most plentifull fruition of all good things which God hath promised to all that loue him they cannot be said to bee in a perfect absolute but in an vnperfect happines 2 Tim 4 8. There is a crowne of righteousnes laid vp for me which the Lord the righteous Iudge shall giue me at that daie not to me only but vnto all them also that loue that his glorious appearing And Reue. 6.9 I saw vnder the Altar the soules of thē that were killed for the word of God they cryed with a loud voice saying How long Lord which are holy true doest not thou iudge auenge our bloud on thē that dwell on the earth Then long white robes were deliuered vnto euery one it was said vnto them that they should rest for a little vntil their fellow seruāts their brethren that should be killed euen as they were were fulfilled On the contrary 2. Pet. 2.9 saith that the vniust are so punished either with the losse of this life or with other punishments as that they are neuerthelesse reserued against the day of iudgement to be tormented with far sharper torments namely eternall punishments both in body soule What is the place of eternall life Not this earth or aerie or Elementarie Region which as yet death horror and sinne the power of darknesse and wicked spirits doe inhabit a Iob. 10.22 Eph. 6.12 2 8 and which at length shall be dissolued b 2 pet 3.10 But the heauen of heauens or the highest heauen whereinto Christ as he was man ascended being made higher then the
Ghost is lost which being lost man cannot choose but fall into other sinnes 2. When God punishing sinne with sinne deliuereth him that hath sinned into the hand of Sathan who worketh further in him effectually c Rom 1.26 Ephes. 2.2 2 Thess 2.11.22 3. In as much as it is easie falling from one sinne into the like for by the acts of things are caused and wrought dispositions and habits inciting a man to the like actions So prodigality is cause of theft drunkennesse of lust and one sinne draweth on another 4. Because one sinne cannot be committed without many other sinnes In which sense the Apostle saith 1. Tim. 6.10 That couetousnesse is the roote of all euill And Iames 2 10. Hee that offendeth in one is guiltie of all Ephes 5.18 Bee not drunken with wine wherein is ryot 5. In regard of the end Because often one sin is committed because of another as Iudas for the loue of money betraied Christ a Iohn 12 6 Mat. 26.14 15.15 Is sinne any Positiue and Priuatiue thing Sinne is not a thing positiue that is which hath a beeing and is created of God neither is it simply nothing and a meere priuation as death is the priuation of life and darknesse of light but it is a defect and destroying of a thing positiue namely of the diuine worke and order in a subiect who suffereth the punishment of his deprauation and reuolting from God And Paule calleth it a defect or priuation when he saith All are depriued of the glorie of God Rom. 3.23 Although in sinne there be indeede inward and outward motions which are things positiue but such as haue in them errour and confusion as in Cains murder of his brother the motion or lifting vp of his hands is a positiue thing b Gen. 4.8 But sinne it selfe is a reuolting from the Law of God a wandring and straying from the will of god a disorder and confusion of gods order In this sense Thomas saith that sinne is not a meere priuation that is onely an absence of a good thing but a certaine corrupt habit or an act voide of all due order that is a renting asunder and a troubling of that order whereby all our strength and inclinations ought to haue beene ruled VVhat is the subiect of sinne The reasonable creature because it is only incident to such because this creature onely vnderstandeth the Law will of God and his actions are by election and choise of the thing to be done but to bruite beasts this cannot befall How many parts of sinne are there Two the materiall and the formall part of Sinne or the euill of the fault and the euill of the guilt The first which is malum culpae and is the materiall part of sin is a disorder or transgressing of Lawe a defect a corruption an inclination or action opposing the Lawe of God which disease cleaueth vnto vs of it selfe but the guilt or formall part of sinne is a binding vnto temporarie and eternall punishment according to the order of Gods will and Iustice c Rom. 5.12 Ephe. 2.4 A remedie of this is the obedience or righteousnesse of Christ imputed vnto vs by faith The other is remedied both by the heauenly power and vertue which springeth from Christs resurrection which wee call Regeneration commonly Inherent righteousnesse and also that most perfect sanctification of mans nature in Christ What is the fruit of sinne Death and that of three sorts 1. The first a spirituall death of the soule by which it commeth to passe that the wicked beeing depriued of the presence of the holie Ghost which is the soule of the soule can doe none of those things which are of God and so being dead vnto God do liue vnto Sathan 2. The second of the bodie by which death also are signified the miseries which bring vs to this death 3. Euerlasting death of bodie and soule vnlesse in this life we turne vnto Christ These things are confirmed by testimonies Gen. 2.17 Thou shalt die the death Rom. 1.18 The wrath of God is reuealed from heauen vpon all vngodlinesse Rom. 6.23 The wage of sinne is death Iames 1.5 Sinne when it is accomplished bringeth forth death Whence are we to value and esteeme the grieuousnesse of sinne 1. By the greatnesse of the disloyalty against Gods Maiestie 2. By the punishment which followed Adams fall the calamities and sorrowes which ensued as sicknesse warre famine pestilence and other priuate or publike euils wherewith wee are at this day cumbred and inwrapped 3. By the value of that price wherewith wee were redeemed from sinne namely by the death of the sonne of God whom it behoued to become a sacrifice to make attonement satisfie the iustice of God 4. By the horrors of conscience wherby mens harts are tormented with the feeling of Gods anger 5. By temporall death 6. By the threatnings of eternall punishment which God seriously threatneth to those that be not conuerted How many kinds then are there of sinne Two kinds to wit The first fal of certain Angels our first parēts 2. That corruption and deprauation of mens nature before it being good and which followed vpon mans fall VVhat a fall was Adams fall which kindled the horrible vengeance of God against all mankinde It was a voluntarie transgression of the a Gen. 2.17 first commandement or law and of the order appointed by God proceeding from the suggestion and instigation of the Diuell b Gen. 3.4 VVhence came it to passe that man wittingly and willingly suffered himselfe to be driuen to such a horrible fall Not by intemperance in appetite seeing hee abounded on all sides with whatsoeuer delicates could be desired but by Infidelitie whereby first calling into question the truth of God then contemning it he turned to embrace a lye From whence issued Ingratitude Ambition Pride to which was annexed contumelie and stubbornesse against God seeing that Adam beeing not content with his own estate did vnworthilie despise so great liberality of God and sought to become equall to God whereby also he subscribed consented to those calūniations of Sathan by which he accused God of lying enuie and malice and hee gaue more credite to Sathan who in lying promised him great benefits by sinne then to God himselfe who threatned him destruction And to conclude he broke the commandement of God his Creator his King and Lord and shooke off his gouernment lewdly wilfully and obstinately By which meanes it came to passe that he reuolting from God by a cursed Apostasie fled into the campe of the Diuell the most cursed enemie of God and became the Diuels bond-slaue What is that corruption or deprauing of mans nature which before was good and to which Adam was created ensuing that Transgression It is a depriuation of the heauenly image to which Adam was created that is of wisdome vertue holinesse trueth righteousnesse wherewith he was before in his creation adorned and a succeding of Sathans
VVhether was Christ being now dead true man He was for although the soule and bodie were separated and so it was a true death yet by the coniunction of personal vnion they remained together in one third as it were so that our life was truly hid in Christ yea euen when he was dead Others answere that Christ in that three daies was man materially because he was truly soule and bodie but at his resurrection they say he was man formally after his soule rerurned into his bodie Who therefore died and what he the the adiuncts of his death The sonne of God at the mention of whom the whole frame and nature of things in this world trembled for when he hanged vpon the crosse three hours before his death there was an Eclipse of the Sunne against the order of nature which lasted from the sixt houre to the ninth whereupon followed darkenesse vpon all the earth Mat. 27.45 that is through the whole world as Tertullian vvill haue it or as others expound it through the countrie of Iudea vvhich Eclipse did betoken to the Ievves a most miserable blindnesse But when the Lord died the vaile of the Temple was rent that we may knowe how by his merit there is a way opened for vs into heauen a Heb. 9.5 and that the ceremonies of the law were abrogated the earth shooke the rockes were rent asunder the graues opened out of which certaine of the Saints arising went into the Citie By which signes is euicted and prooued the indignitie of the crime committed against the Sonne of GOD a Heb. 9.8 the hardnesse of the wicked and the power of Christs death is shewed Of which things this effect also ensued that many of Christs enemies were conuerted so as they say Of a trueth this was a iust man and the Sonne of God Math. 27.54 And all the companie that came together to that sight beholding the things that were done smote their breasts and returned Luke 33.48 What was the end of Christs death and passion The chiefe end is the glorification of God for his iustice and mercy But the next end is the redemption and eternall saluation of mankind Ioh. 3.14 As Moses lifted vp the serpent in the wildernes so must the sonne of man be lift vp on the Crosse that whosoeuer beleeueth in him should not perish but haue euerlasting life And Rom. 4.25 He died for our sins namely to make satisfaction for them Vnto whom is the death and passion of Christ profitable Although he might haue beene a sufficient price for the sins for all men yet actually and effectually he died for his elect onely who receiue him and beleeue in him Mat. 1.21 He will deliuer his people from their sins Ioh. 10.15 I lay downe my life for my sheep And Chap. 17.19 For those which beleeue and whome the father hath giuē me I sanctifie my self For otherwise it would follow that Christ dyed without profit and to no purpose in regard of many and that the efficacy of Christs death could be made void by men Whereupon dependeth the dignitie and efficacie of Christs death On the dignitie of his person for therefore the passion death of Christ was perfect and acceptable to God 1. Because the sonne performed voluntarie obedience to the commaundement of the father For hee humbled himselfe and became obedient vnto death euen the death of the Crosse Phil. 2.7 2. Because it is of infinite merit namely it is the death of that man who is God How can that praier of Christ which he thrise repeated Mat. 26.39 stand with this obedience O my father if it be possible let this cup passe from me yet not as I will but as thou wilt Verie well namely in diuers respects and according to diuers purposes for in so much as Christ would not it was by reason of the infirmitie of his flesh which naturally and without any sinne feareth death as an enemie vnto nature but that hee would it came from the readines of the spirit because it was necessarie to the saluation of mankind according to that which Christ afterward saith Verse 41. The spirit indeed is readie but the flesh is weake Yea in this the obedience of Christ appeareth more plainely seeing that although the flesh would haue had the matter gone otherwise yet notwithstanding he wholy submitteth himselfe to the will of his father What effects then or what fruits be there of the Lords passion Many I A most full satisfaction for sinnes for the hand writing which was against vs by the law is taken away from vs and nailed to the crosse Coloss 2.14 that the remembrance of our sinnes might be put out by the bloud of Christ that at no time they should come into Gods sight a 1 Iohn 2.7 2 God is pacified and reconciled to man b Rom 3.24 3 The diuell is ouercome c Gen. 3.15 1 Ioh. 3.81 4 Death is swallowed vp d Osea 13.14 and the feare thereof is taken away e Heb. 2.15 so as to the faithfull it is nothing but a passage to eternal life 5 Man is absolued from his sinnes and iustified f Rom. 4.25 5.19 6 The partition wall which was betwixt the Iewes and Gentiles is broken downe g Eph 2.14 7 All things in heauen and earth that is all the faithfull vnder both the Old and New testament are become subiect to one head are called again to that head from which they were fallen are gathered also into one bodie Ps 28. Eph. 1.10.22 Col. 1.20 8 The prophecies are accomplished the truth is become agreeable to the figure of Samson of the brasen serpent of the sacrifices and other types 9 The mortification of our flesh For he died once that we might die vnto sinne for euer 1. Pet. 2.24 And our old man is crucified with him that the bodie of sinne might be destroyed that henceforth we should not serue sinne Rom. 6 6. 10 And that in few words I may comprise the whole matter the free remission of sins the purging of the blots in our soules and euerlasting life is hereby purchased for vs. 〈…〉 2 The infinite mercy of God who would rather haue his sonne to die a most shamefull death then destroy mankind created by himselfe 3 The exceeding humility of the eternall son of God the Lord of all things who was debased and cast down lower then all creatures by which humiliation he testified his loue toward mankind in suffering so great things for the redemption thereof 4 The ouglines of sinne is to be remembred by that most vile kind of death 5 The estate of the godly in this world in which they are conformable in their miseries to Christ their head all which things let them worke in vs a hatred of sinne let them stirre vs vp to integrity of life raise vs vp to conceiue certain hope of our saluation and patience in aduersitie The saying of Augustine is verie worthy
nothings else is meant by these words then that Christ did descend into the state of the dead and that hee was added to the number and companie of other the deade for whom he dyed according to Dauids saying Psalm 28.5.6 I am reckoned amongst them which goe downe into the graue And Psal 88. I am as a man without strength I am counted among thē that go downe into the pit Free among the deade like the slaine lying in the graue whom thou remembrest no more and they are cut off by thine hand Whereupon hee is said to bee raised againe not from the graue but from the dead which sense and opinion doth not much differ from the first of the former What is the fift The first is of them who allegorically or metaphorically by the descention of Christ vnderstand his great ignominie and extream humiliation whilest he laie in the graue vntill the third day after his death as if he had beene foyled and vanquished by death and the diuell at which time the diuel and the Pharises did as it were insult ouer him as though he were quite gone and no more remained Doe you approue of this then I doe not dislike it for it is agreeable to the type set forth in Dauid Psal 88.7 Thou hast laied me in the lowest graue in darknesse and in the deepe and it is agreeable to that place which is Ephes 4.10 in which as by ascending aboue all heauens the Apostle vnderstandeth his greatest exaltation so by his descending to the lowest parts of the earth or to hell hee vnderstandeth the greatest humiliation or debasing of Christ So Esa 14.15 Descending to hell is taken for extreame humiliation Thou saidest in thine heart I will ascend into heauen c. but thou shalt be brought downe to the graue to the sides of the pit And so may the place of Mathew 11.23 be expounded Thou O Capernaum which art lifted vp vnto heauen shalt be brought downe to hell What is the sixt It is theirs who say that by Christs descending to hel is signified those great torments of minde which Christ in his agony and vpon the crosse sustained of which we haue spoken in the Passion of Christ Is this exposition agreeable to trueth It is for it is agreeable to Scripture and proportionable to faith For Esa 53.5 saith that Christ was broken for our iniquities And Psal 18.6 The sorrowes of the graue haue compassed mee round about And Act. 2.24 Peter saith that he was entangled in the pangs of death the griefes which the curse and wrath of God procureth And Gal. 3.13 it is said He vvas made for vs a curse and that truly and without trope not in himselfe indeede but in as much as he was our suretie so that he truely felt our burden to bee laid vpon him And Heb. 5.7 the Apostle saieth that Christ was heard from his feare when he praied with teares and strong crying And that which is verie wonderfull is recorded of him that through vehemencie of his torment drops of bloud ran downe from his face and that he could not be comforted but by the sight of Angels Luk. 22.43 And in the end we see that Christ was cast downe so low that he was constrained to cry out when his anguish vrged him My God my God way hast thou forsaken me Mat. 27.46 By all which it may be gathered that hee wrestled and grapled not with a cōmon manner of death but with the forces of hell and the horror of eternall death But this seemeth to make against the exposition namelie that the torments of the minde are put after the griefes of the bodie in the creede This is done because the griefe of bodie first offereth it selfe to the senses but not so the torments of minde But it may be obiected Although they ought to be set after death and crucifying yet they should not haue beene mentioned after buriall Although the descending of Christ to hell was ended in death and in time did goe before the buriall of the body yet it is set after it in the order of the narration of the articles of our faith because it seemed good in one continued course of speach to describe whatsoeuer pertained to the debasing of his bodie and afterward to come to the suffering in soule But could God euer be angrie vvith his onlie and most beloued sonne Christ or forsake him Neuer but yet he so hid his fauour and help for a time that the humane nature of Christ did truely feele these distresses wherewith they are vrged who are cast away and forsaken of God And as Barnard saith Serm. 5. de verbis Esaiae It is a kinde of forsaking vvhen as in so great necessitie there vvas no shevving of povver no shevving of Maiestie Why vvas it needfull he should suffer these torments 1. Because when as all our sinnes were cast vpon him therefore it was fit that he should so feele the wrath of God against them as if he himselfe had committed the sinnes of all men 2. That for our sakes he might try and ouercome all manner of griefes and temptations and so the torments of death and of hell for our cause 3. That hee might aduance and carie vs vp to the ioyes of heauen being deliuered from the power of Hell VVhat profit redounded to vs by Christs descending into Hell 1. Victorie ouer the power of the diuell the horrour of death and the paines of Hell is obtained a Ose 13.14 2. Our enemies are tryumphed ouer Coloss 2.15 And he hath spoiled principalities and powers that is Sathan with his Angels b Ephes 6 12 hath made a shew of them openly and hath tryumphed ouer them in the same crosse 3. Hauing ouercome the sting of death he hath opened to all beleeuers the kingdom of heauen Therefore Hilarie saith lib. 2. de Trinitate The crosse death and hell are our life VVhat is the vse of Christs descending into hell 1. That wee should not now be afraid in death of those things which our prince hath swallowed vp 2. That looke how much more we see him humbled and abased for our cause so much the lesse wee should doubt either of the fathers loue towards vs or our redemption wrought by him and the exaltation wee shall hereafter receiue in Heauen What is opposite to this Doctrine 1. That fable of Purgatorie the paines whereof seing Christ did not vndergo nor suffer for ought we can read who notwithstanding suffered for vs all kinde of griefes a Isa 53.3 4 therefore it followeth that these are forged and counterfaite and to be feared of none who belieue For if it were as they say it should then follow that there are some griefes which Christ did not suffer for our sake 2. Of those Limbi which they haue in their owne inuentions appointed for the fathers vnder the Lawe and infants vnder the Gospell who haue beene depriued of the signe of Baptisme The sixe and twentieth common
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
post tristia Tartara Christo vndique fronde nemus gramina flore fauent See how the world her face and eke her grace reneweth And now her Lordes returne with all like grace she sheweth Her late reuiued Lord from hell she entertaines and deckes with leaues the woodes with her floures the plaines One what day of the yeare One that day as the skilfull in Chronologie do write on which Moses with his people of Israel passed through the red Sea and came safe to the shore as it were from the graue to life Pharaoh and his companie being drowned in the waues Exod. 14.22.28 Euen so the Lorde with his people the Church hauing vanquisht his enemies passed from death to life by his glorious resurrectiō How manie daies after his death One the third day after it according to the figure For as Ionah was three dayes and three nightes in the whales bellie so the sonne of man did lie three daies in the sepulchre a Mat. 12.40 according to the prophesie of Osea 6.2 He will quicken vs after tvvoe daies namely the Messias and one the third day he vvill raise vs vp namely in his owne person and vve shall liue in his sight For the resurrection of Christ which came to passe one the third day is a pledge of ours But here we must remember Augustines supputation of the daies of which we made mention in the place of his buriall VVhy did he deferre his resurrection vntill the third day That it might plainly appeare hee was dead but hee stayed no longer then the three daies least the faith of his disciples should be hazarded and shaken neither did hee deferre it till the last day because of our hope 1. Pet. 1.3 Blessed be the father of our Lord who hath regenerated vs vnto a liuelie hope by the resurrection of Christ from the dead Moreouer that he might bee the first of them which rise againe 1. Cor. 15.20 On what day of the weeke did he rise When the Sabaoth was now passed and the first day of the weeke next following was begunne that is vpon Sunday Mark 16.1.2.9 That on the same day wherein God made heauen and earth both heauen and earth might all ioy for the Lords resurrection whereupon this day is called the Lords day Apoc. 1.10 In vvhat houre of the day At Sunne rising Mat. 28.1 that hee might thereby signifie himselfe to bee the true Sunne which enlightneth those which sit in darknesse and in the shadowe of death to guide their feete into the way of peace Luk. 1.79 VVhat adiuncts followed the resurrection Signes testimonies and his owne appearing after his resurrection VVhat signes testified that Christ was truely risen Foure chriefly 1. An earthquake as though the earth euen did long to restore him to heauen and for a testimonie of the Resurrection accomplished as also of the efficacie and so of the omnipotencie of Christ who by his power and at his pleasure doth shake heauen earth and sea 2. An huge stone was remoued from the sepulcre by the Ministerie of an angell Mat. 28.2 3. The Sepulcre left empty 4. The garments of the sepulcre left in it namely the linnens the napkin wrapped together apart Iohn 20.5.6.7 With signs did conuict the keepers of the Sepulcre of a lye who though they knew by the earthquake and other signes that Christ had truly risen againe which thing also they told to the chiefe Priests Mat 28. Yet being corrupted with money they forged this lye that the bodie of the Lord was stollen away by the Disciples Mat. 28.13 For neither would the Disciples haue taken away their Master naked leauing the cloathes behind them when it was more readie and handsome for them to carie away the bodie as it was wound neither would they being afraid of the Souldiers who were present and warded haue laid togither the garments so handsomely and seuerally when as their attempt would haue admitted no delay in regard of the present danger VVhat did this laying of the clothes in the Sepulcre signifie That the Lord did not neede any funerall ornaments but that he had put on immortalitie that the former innocencie which we lost in Adam was recouered for vs in Christ that the cause of shame being taken away in the last daie we shall be adorned with eternall life in stead of garments with heauenly glorie VVhat witnesses were there of this rising againe 1. The enemies of Christ namely the Romane Souldiers to whom Pilate committed the custodie of the Sepulcre who gaue testimonie to the Priests of the Lords resurrection although being by them corrupted by money which is an vsuall thing with that kinde of men they made an impudent lie that the Disciples of Iesus had taken away his bodie whilest they slept But it is an apparant lye for if the keepers slept how knew they that the bodie of the Lord was stollen away by his Disciples If they were awake why doe they lye in saying they slept if they tooke his bodie why left they his cloathes 2. The Angels of God appearing in white garments one while sitting within the Sepulcre a Ioh 20· 12 and sometimes standing without it not as though Christ could not without their helpe come out of the Sepulcre but that they might testifie themselues to be Christs ministers that they doe serue him and the Church b Heb 1 4· and the women and the Apostles might bee assured that Christ was risen againe that there might not want heauenly witnesses also hereof for they beare witnesse that Christ is truely risen againe Luk. 24.4.5.6 Mark 16.6 VVhy seeke yee the liuing among the dead Againe they say Hee is risen hee is not heere he is risen 3. The Disciples of Christ sawe the Sepulcre emptie and Christ raised vp after death who could not bee suspected of false dealing For they could not bee perswaded of Christs resurrection vnlesse they with their owne eyes and eares were ioyned together with him they were so farre from deuising it by a plot amongst themselues They also bare record hereof by their Doctrine life and bloud 4. Iesus himselfe being dead and buried did afterwards shewe himselfe in sundry maners when he was reuiued VVhat were the appearances of Christ after hee was raised againe Manifold whereby Christ presented himselfe aliue both in the day of his resurrection as also in other daies following and that fortie daies in which hee was conuersant vpon earth the beames of his brightnesse and glorie beeing repressed as yet How oft did he appeare on the day of his Resurrection Fiue times 1. To Marie Magdalene alone at the Sepulcre out of whome he had cast seauen diuels a Mark 16 9 Iohn 20 14 2. To the same Marie Magdalene and the other Marie when they were gone back from the Sepulcre in the way b Mat 28.9 that all suspition of fraude and violence might bee taken away and that hee might shewe himselfe the Redeemer of the
It is double 1. For comfort that we are freed from the dominion of sinne which maketh vs strangers from God The other for instruction that we should be thankfull to him that hath deliuered vs and with all care to take heed we do not againe intangle our selues in the snares of sinne least the later end be worse then the beginning c 2 pet 2.20 that is least our last estate be more miserable then our former d Mat. 12 15. Therefore Rom. 6.14 Paul reasoneth thus sinne ought not to raigne in vs because wee are not vnder the lawe which maketh vs guilty and prouoketh vs to sinn for which cause it is called the power of sinne e. 1. Cor 15.56 but vnder grace that is indued with the spirit of Christ by vertue whereof we do subdue the reliques of sinne Gal. 5.13.14 VVhat is the second parte Freedome from the morall law not in regard of obedience but in regard of iustification and condemnation that is from the dominion rigour extreame iustice the importunate exaction and iustification of the lawe or from the necessitie of perfect fulfilling of the law to attaine to righteousnesse Againe from the binding ouer to punishment and therefore from the care and feare of the anger and curse of God or of eternall death for breaking the law Gal. 3.13 Christ hath redemed vs from the curse of the law being made a curse for vs that is he susteined the curse inflicted by the law that we might escape the same and that we might obtaine the blessing of Abraham in Iesus Christ and that we might receiue the promise of the spirit by faith Hence Paul saith Rom. 6.14 we are not vnder the lavv because we are not vnder the curse nor vnder compulsion And that the lavv is not giuen for the Iust to vvit in regarde of the burden of the curse and compulsion VVhy are not wee freed thorow Christ from the first death as well as from the second death seeing both of them are the vvages of sinne and depend vpon that threatning Gen. 2.17 whensoeuer thou sinnest thou shalt die Because the kingdome of Christ is not of this worlde Iohn 18.36 Though he hath not cleane taken away the first death yet to the faithfull he hath changed the nature of it So as it is the vtter abolishing of the reliques of sinne and a gate vnto eternall life according to the rule Rom. 8 27. to them that loue god all things are a furtherance for their good which Dauid meaneth Psal 116.15 pretious in the sight of the lord is the death of his saints And Paule Philip. 1 21. death is to me aduantage And verse 23. I desire to remooue from hence and to be with Christ And. Eccle. 7.2 the day of death is better then the day of ones birth And Cyprian saith death is the gate to life the victorie of warre the hauen of the sea 3 We must put a difference betweene the times of the Kingdome of grace and the glory of Christ and the distinct times of the benefits of God the soule of the beleeuer is regenerate in this life but the body must of necessity first die before it be regenerate 1. Cor. 15.36 43. That which thou sowest is not quickned except it first dye now saith he verse 44. it is sowne a naturall body but it riseth a spirituall body not in substance but in quality for he calleth that a naturall body which liueth by the soule alone and a spirituall which together with the soule is quickned with the spirit of God 4 For the exercising of the faith hope inuocation and of the dutyes of charity of the faithfull in the conflict 5 Because the death of the flesh according to the saying of Paule 1. Cor. 15.26 is the last enemy which must at length be abolished by a glorious resurrection VVhat is the vse or effect of this libertie That the beleeuers haue a quiet conscience they doe no more tremble at the law but are delighted with it a They beleeue that their obedience though imperfect is acceptable to god as to a father b VVhat is the third parte of Christian lihertie The giuing of the holy ghost which is the inuisible inward sealing vp of the former Rom. 8.15.16.18 ye haue not receiued the spirit of bondage to feare but the spirit of adoption whereby we cry abba Father And. Verse 16. And he testifieth with our spirit that we are the sonns of God now if we be sonnes then heires also euen the heires of God and fellow heires with Christ He doth also take away the vaile of our heart that is that miserable slauery of blindnes and the yoke of darknes whereunto we are subiect by reason of sinne and doth enlighten the heart conuerteth it to the Lord and maketh vs fit to behold the light of the Gospell that we may be deliuered from this slauerie of blindnesse into the libertie of light Therefore 2. Cor. 3.17 Where the spirit of the Lord is there is libertie that is quickening or illumination thorow the holy Ghost by the preaching of the Gospell whereby that vaile of ignorance darknesse and weakenesse is taken from our hearts that we might be able to behold the glorious face of Christ and lastly it causeth vs to obey the law not by constraint but willingly and chearefully Psal 51.14 What is the fourth part of Christian libertie Freedome from the rites of Moses his Law or from the ceremoniall Law and much more from the traditions and inuentions of men which are ordained for the worshipp of God and first from the sacrifices and sacraments commaunded of God to the people of the Iewes which because they were but types and shadowes of the truth ought to cease after the truth was reuealed as now being fulfilled and hauing obtained their end for which they were ordained as the Apostle teacheth in the whole Epistle to the Hebrewes concerning which we must obserue this rule All the ceremonies of Moses before at or after the comming of Christ in the flesh are abolished so as he which will obserue them falleth from the libertie which we haue in Christ Gal. 2.4.5 and chapt .. 3.25 After that faith came c Ep. 2.15 Ga 2.14.16 vvee are no longer vnder the Schoolemaister Further from the necessitie of obseruing certaine legall things concerning things indifferent as of the choyse and eating of certaine meats obseruing of daies and such like of both which parts of libertie Gal. 5.1.2.13 a What call you things indifferent Basill calleth them such things as be in our power and indifferent 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Nazianzene such things as be placed in the meane Chrysostome vpon the Rom. calleth them things indifferent So then things indifferent are workes or actions which of themselues 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and in their owne nature are neyther good nor euil but are iudged good or euill by the circumstances of the vse of them Or else those things or
b 2 Cor. 1 10.11 4.14 2 The soules new birth which is when wee rise ftom sinne that wee may liue vnto righteousnesse which is also called a Repentance and spirituall Resurrection Whereof Paule If ye bee risen vvith Christ seeke those things that are aboue Colloss 3.1 and Reuellat 20.5 It is called The first Resurrection vvherein they that haue their part the second death shall haue no power ouer them verse 6. to which there is a later Reuel 20.13 which is called The resurrection of the flesh and is also called of Christ a new birth Mathew 19.28 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whereby all the Elect indeed shall beginne to liue a newe life and by Analogie an awakening or raysing vp chap. 27.53 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the Greeke word that signifieth to raise vp or to awaken whereof heere we must entreate What is resurrection It is the restoring of the same humane bodie to life in the same substance taking away the mortality which by the mighty power of God shall be in the last day to the glorie of God Or It is a certaine new birth or second vnion and insoluble coupling of humane bodies and soules which before by death were seuered one from another as death being ouercome men in all points made immortall may be preserued and may liue for euer some in glory some in paine after the course of their life before led Hovv manifold is Resurrection Twofold Generall or finall which none shall escape which is reserued vntill the last day a Iob 15 12 which we confesse in the Creed I beleeue the Resurrection of the flesh Particuler or going before whereof there are singuler examples in the Scriptures both of the Old and New Testament As 1. Of the widowes sonne of Sarepta raised vp of Elias b 1 Kings 17 22 2 of the Shunamitih womans sonne which Elizaus raised vp c 2 Kâ—ngs 4 33 3 Of a certaine man at the touching of Elizaeus bones lying in the Sepulchre d Cap. 13 21 4 Of Iairus daughter e Math 9 25 5 Of the onely sonne of a widow in Naim f Luk 7 15 6 Of Lazarus the Bethanian g, Ioh. 11 43 7 Of Christ himselfe which obtaineth the chiefe place h, Math 28 6 8 Of some Saints whose Sepulchres though when the stones cleft at the death of Christ they were opened yet they went out of their graues after Christs resurrection 1. Not that they might conuerse amongst men any more to die againe as Lazarus and others but rather that they might accompanie Christ into life eternall by whose power they had risen that they might be vndoubted testimonies of Christs quickening power i Math 27 52 53. 9 Of Tabitha the woman of Ioppa at the word of Peter k, Act 9 40 10 Of Eutychus railed by Paule l Cap 20 10 May the generall Resurrection be declared by Phylosophicall arguments No for to the Philosophers it alwaies seemed ridiculous strange and hard to be beleeued m Act. 17 18 20 and to Festus the President madnes n cap. 26 24 2 Because if we consider the efficient cause and meanes it is a supernatural action which exceedeth the whole power of nature Neyther are the principles thereof first and by themselues knowne in nature 4 And those things which are beleeued cannot be knowne by nature for faith is the euidence of things not seene Hebr. 11.1 Lib. de Resur carnis Whereupon Tertullian saith The hope of Christians is the ResurrectioÌ„ of the dead Moreouer there are many arguments effectual apparantly enough But if they be diligently sifted they are probable argumeÌ„ts onely and not necessarie if we consider naturall things On what foundations then doth the faith of the Resurrection consist 1 On the wil of God that is in the will of god laid open in the wâ—itten word or on the infallible immoouable certainty of the whole Scripture albeit common sense reason nature likewise be altogether contrarie therunto that is by the manifest testimonies of Scripture such as among many other these are 1 Gen. 3.15 The seede of the woman shall bruise the serpents head that is shall destroy the works of the diuell 1. Iohn 3.8 And therefore shall abolish sinne and the wages of sinne which is death which could not be if the dead were not raised vp 2 Iob. 19.25 I know that my Redeemer liueth and he shall stand on the earth in the last day and though after my skinne wormes destroy this bodie yet shall I see God in flesh whom I my selfe shall see and mine eyes shall behold and none other for me that is I my selfe shall rise againe in the qualitie of my person and in the veritie of eyther substance 3 Esay 26.19 Thy dead shall liue and thy slaine shall rise againe c 4 Ezech. 37.12 Behold my people I wil open your graues and cause you to come out of your Sepulchers and will put my spirit in you and ye shall liue for although figuratiuely vnder the resemblance of the resurrection he describeth the restoring of the people out of the habitacles of captiuitie yet euen thereby doth hee prooue the Resurrection For that must needs first bee to it selfe that is compared to another For a similitude of that vvhich it vvast and idle fitteth not a parable of no bodie doth not accord of nothing there is no metaphor and allegorie saith Tertullian 3 Dan. 12.2 Many of of them that sleepe in the dust of the earth shall awake some to euerlasting life and some to shame and perpetuall contempt that is All indeed shall rise but many of them to life many to eternall death or the Prophet speaketh so because all of vs shall not die but wee shall bee all changâ—d But Christ that is priuie to the will of God and the interpreter thereof prooueth it by a firme argument Math. 22.32 That God was not as though they now were not but is euen yet and for euer the God of Abraham Isaacke and Iacob and that truly of the whole person not of the one part thereof viz. the soule onely for so doth he assure those that are his that we will saue both bodie and soule and will not giue them an halfe but a full and perfect saluation Therefore doe they liue and God hath care ouer them and they shall liue For though God be not the God of the dead according to the Sadduces argument who thought that their bodies should neuer rise againe because he cannot be called a God in respect of them who neither are nor euer shall be yet God is Lord ouer the dead Rom. 14.9 according to the argument of Paule namely for that dead bodies are not quite brought to nothing And Christ in his due time shall quicken them againe for euer being ioyned againe to their soules that he may be true in the couenant made with those Fathers For how are they happie saith
of thinges the setting and rising of one the same sun sleepe waking labour rest night and day the day is deade in the night and yet it with his brightnesse is renued to the whole word saith Tert. l. de Resur carnis Hereupon Iob. 17.12 After darknesse I hope for light 5. The Resurrection is also proued by naturall arguments An vnperfect thing is not capable of perfect happinesse The soule loosed from the bodie is as it were lame and maimed Therefore it ought againe to be ioyned to it owne body in regard of happinesse 2. That is not perpetuall which is against nature but for the soule to be seperated from the humane bodie is against the nature thereof because it is the beautie and subsisting 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the perfection of mans bodie and which preserueth the personage or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 subsistence of man departed and gladly desireth to put on it owne bodie againe Therefore the soule shall not for euer bee separated from the body 6. By the hand-writing of God written in the hearts of men that is by the testimonie of the conscience of the reward of the good and punishment of the bad which is most of all felt euen at the point of death as well of the vngodly whose conscience is then more tormented with the thought of their life wickedly led as of the godly who reioyce in the spirit vehemently that at length they are come to the desired hauen 7 By the consent of al saints before and after Christ exhibited in the flesh For the holy fathers being as it were strangers here therupon confessed that they sought for a citie to come a Heb. 11.13 And being so earnestly carefull of buriall professed that a new life was prepared for their bodies laid in graue b Gen. 2â— 4 19. 47 3â— Also the martyrs would neuer haue susteined most grieuous torments with so stout a courage if they had not hoped for the rewardes of their confession their bodies being raised vp in the life to come What is the efficient cause of Resurrection 1. The almightie God himselfe who hath determined that hee will raise vp the dead 2. The sonne 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 working with the Father Ioh. 5.21 As the Father raiseth the dead so the Sonne quickneth whom he wil also And Chap. 11.25 he saith I am the Resurrection and the life Moreouer Christ is the Author of Resurrection partly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is by the vertue of his Resurrection c Rom. 6.4 1 Cor. 15.20 partly by the power of his Diuinitie whereby he can subiect all things vnto himselfe d Thes 4.14 1 Philip. 3.21 partly by his most mightie voice and beck Ioh. 5.28 They which are in their graues shall heare the voice of the sonne of God and shall come forth 3. The holy Ghost Rom. 8.11 But if the spirit of him that raised vp Iesus Christ from the deade dwell in you he that raised vp Christ from the deade shall also quicken your mortall bodies by his spirit that dwelleth in you But although the Angels shall be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the ministers of Resurrection for they shall gather the Elect from the windes yet by no meanes can they be the causes of it e Math 24.31 25.32 VVhat are they that shall rise againe All of what sex or age soeuer that haue died from the beginning of the world to the end as well the godly as the vngodly but after an vnequall condition Ioh. 5.28 All that are in their graues shall heare the voice of the sonne of God shall come forth they which haue done good vnto the Resurrection of life they which haue done euill vnto the Resurrection of condemnation Mat. 25.32 All nations shall be gathered together before him Act. 24.15 Paule doth hope that there shall be a resurrection of the iust and vniust Whence springeth a double Resurrection one which is called the Resurrection of life which eternal life shal follow as you would say a liuely Resurrection the other of Iudgement or condemnation that is a Resurrection which condemneth a Dan 12.2 And because they are truely iudged to rise againe which rise vnto life eternall they are properly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and by way of excellencie called the sonnes of the Resurrection b Luk. 20.36 Although it is manifest also that the wicked shall rise againe that they may receiue eternall destruction which verily is not called life but death because a life so vnhappie ought not properly be called a life Whereas Rom. 8.20.21 the creature is said to bee subiect to vanitie vnder hope because it also shall bee deliuered from the bondage of corruption into the glorious libertie of the Sonnes of God doth it follow that the brute creatures shall also rise againe In no wise because neither are they created to immortalitie nor doe their soules outliue their bodies but die in their verie bodies But vnder the name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the frame of the world consisting of an heauenly and Elementarie region not the inhabitants therof is signified which frame subiected by God to a fraile and wauering condition for the sinne of man and by a Prosopopeia it is said to expect a repairing with an earnest desire which repairing shall bee manifested when the sonnes of God shall bee caried into glorie Whereof also there is mention made Act. 3.22 2. Pet. 3.13 Why is the Resurrection which is Christs singular blessing graunted to the wicked Because they shal indeede rise againe but by the benefit vertue and efficacie of Christs Resurrection which alwaies is to saluation and is insinuated in his members only c Rom. 6.8 But by the necessiâ—ie and efficacie of that decree of God which is Gen. 2.17 For in what daie soeuer thou shalt eate of that fruite you shall die the death Which decree for that it comprehendeth either death and indeed specially the second that is death eternall it must needes bee that the Infidels arise also but vnto their greater condemnation that they may suffer eternall punishments in their bodies also because it were but a small punishment to be taken away by the first death for an infinite goodnesse violated requireth an infinite punishment 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 What is the subiect of Resurrection Surely the whole man wholly and generally considered but not the whole substance of euery man particulerly for 1. Indeed the bodie onely as it dyed properly so also doth it arise properly but because the soule is immortall it is not said to rise againe but Metaphorically through a Eph. 2.1 Col 2.13 Regeneration from the bondage of sinne wherein it is dead 2. The soules of the godly that die in the Lord are receiued into heauen by Christ b luk 23.43 Act 7.59 Heb. 12 23 but the soules of the vngodly departing from their bodies are thrust downe into the bottomlesse pit for as
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
that our concupiscence is mortified and that it taketh not occasion to sinne by the forbidding of the Lawe as before it was wont f Ro. 7.5 6 8 9. 3 Death of the world by which the world is dead vnto the godly and that actiuely not vnto them who enter into cloysters profession of a monastical life but vnto those who for the excelleÌ„cy of the knowledge of Christ despise all things which the world esteemeth and is in loue with 2. And who renounce the workes of the world as whoaring dicing and whatsoeuer is a worke of the flesh 3. And who are not caried away with the delight of the world Againe the world is passiuely deade vnto those who in like forâ— are despised of the world for otherwise the world oftentimes were neuerthelesse dead vnto them who notwithstanding are dead vnto the world Therefore Gal. 6.14 Through Christ the world is crucified vnto me and I vnto the world And Phil. 3.8 I account all things but losse for the excellent knowledge sake of Christ But the spirituall death of the vnbeleeuers or of natural men is that which may be called the death of faith or the soules death namely by which they being without Christ and his spirit being also voide of faith are dead in their sinnes in the ablatiue case Ephe. 2.5 and yet they liue in sin nor do they earnestly desire forgiuenesse and so liuing they are dead g Mat. 8.22 1 Tim 5.6 Rev. 3.1 and are said to walke in the shadowe death h Esa 9.1 3. And eternall death is a perpetuall infelicitie and misery of the whole man and it is called the second death a Rev 2 11 21.8 of which is said The death of sinners is the worst death Psal 34.22 I desire not the death of a sinner but that the sinner turne from his waies and liue Ezech. 33.9.4 A ciuill death Among Lawyers it is meant of them whose estate is altered that is who haue falne from some degrees of honour and liberty and haue not kept the reputation of an honest man But at this time we entreat of the third kinde of death What is eternall death It is the vnspeakable most wretched most fearefull and endlesse condition of the Reprobate ordained by God not in that the soule may againe be separated from the bodie or that the bodie or soule dyeth and that they cease either to be to liue to haue sense for they shall bee and shall liue continually but in that they shall bee for euer shut out both in soule and bodie not onely from all fauour and beholding the presence of God but also that they shall bee adiudged most iustly to an horrible endlesse and deserued curse by reason of their sinne b Isa 66.24 Math. 25.41 46 2 Thess 1.9 For as neither eye hath seene nor eare hath heard neither hath it entred into the heart of man what things God hath prepared for them that loue him 1. Cor. 2.9 So also neither can the greatnesse of the paines and torments which are prepared for the damned be plainly vnderstood in this life much lesse be expressed in wordes If the soule and body of the Reprobates shall haue a being and shall liue for euer Why is their future estate not called a life but a death Bicause such an estate and condition of life as theirs is euery way most miserable deserueth to be called a death not a life What are the Epithites of eternall death That the greeueousnesse of the punishment might in some sort be pouretraied it is called in scripture by termes taken from the punishments of this life as Confusion Shame eternall reproach The worme that euer gnaweth the lake of fire and brimstone Hell mourning weeping and gnashing of teeth A fierie fournace an eternall deuouring and vnquenchable fire extreame darknes out of the kingdome of light the worme that dyeth not eternall torment and the like c Isa 30.33 66.24 Math. 8.12 22 13. 25 46. Mark 9.43.47 Reue. 19.20 20.10 14 15. In which Epithites is shadowed as it were the forme what and how great the punishments of eternall death shall be what be the causes of eternall death God the most iust Iudg is the cause a farr of d Math. 25.41 Rom 2 8 2 Thess 1 5 6 8 9 The nearest cause is Satan the seducer vnto sinne and a murderer euen from the verie beginning of the worlds creation for that he slew man thorough sinne a Iohn 8 44 The subministring instrumentall cause is man himselfe consenting vnto Satan lastly sinne whereby man departed from the law of God Gen 2.17 In the day that thou eatest of the tree of the knowledge of good and euill thou shalt die the death either death aswell temporarie as eternall And Rom. 5.12 Through sinne death entred into the world And 6.23 The wages of sinne is death And. 1. Cor. 15 21. By man came death For whome is eternall death prepared For the cursed or Reprobates for the workers of iniquitie for vngodly sinners horrible murderers whoremongers witches for Idolaters and all liers b Re. 21 8 and to speake in one worde for vnbelieuers that is for those who haue not knowne God nor hearkened vnto the Gospell c, 2. Thess 1 8 that in bodie and soule they may be punished punished because they haue sinned in body and soule Math 10.28 Feare him which can destroy the body and soule in hell namely with eternall torments and therefore the substance of neither shall perish What place is ordained for eternall death That which the Hebrewes call Tophet of noise and confusion and Gehenna of a place nigh to Ierusalem situated in the field of a certaine man called Hinnon wherein the Israelites offered their sonnes to the Idoll Moloch d Iosua 15 8 Isa 30.33 2. Kings â—3 13 2. Chro. 28.3 Ierem. 7.31 which the Greekes interpret 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a darke place a house without sun-light and Tartarum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because it frighteth all which place the Latines expound Inferos of the situation a nethermost place Hell as also Abyssum that is a gulfe of vnmeasurable deapth or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a bottomeles place e Luk. 8.31 Reu. 9 20 What is Hell It is a certaine hidden and horrible place appointed by God vnto eternall torment for the damned men and euill Angels f Num 16 30.33 Esa â—0 33 Math. â— 12 25 41 2 Thess 1 9 Where is Hell It is hard to iudge and it becommeth vs not to be inquisitiue herein but to endeauour that we take heed that we one day proue not by experience where it is Yet is it somewhere nor any vpper but a nether because it is below and therefore fardest of from the highest heauen which is the seate of the blessed For the Scripture Luk 16.26 placeth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a broad and large gulfe 〈◊〉 〈◊〉 〈◊〉
day moreouer doth communicate to vs all wholsome graces necessary for vs to obtaine enioy life eternall as the feeling of Gods loue the certainty of Election the gift of iustification of regeneration faith good works other graces of his spirit he distributeth to euery man seuerally as he wil b 1 Cor. 12 12 Ioh. 1 16 vntill we liue with him eternally in the heauens According to the sayings Io. 15.5 He that abideth in me I in him the same bringeth fourth much fruit Of his fulnes haue all we receiued We are ioyned to the Lord we are one spirit with him that is to say by conformity of the vnderstaÌ„ding of the wil of the affections and by that renuing of the image of God within vs by the holy Ghost a 1 Cor. 6.17 Againe Wee are changed into the same image 2. cor 3.18 Wee shall bee like him 1. Iohn 3 2. Hee shall make our bodies like vnto his glorious bodie Phil. 3.21 Hereupon Christ is said to be and to liue in vs and wee in like manner are saide to bee and to liue in him Whereupon Paul saith I liue not but Christ liueth in mee Gal. 2.20 by which wordes againe is not signified an existence of essence or of substance or an issuing out of qualities from the soule or bodie of Iesus Christ into our soules as some not well in their wits doe imagine but an operation vertue of this communion much more powerfull and stronger as well to iustifie as to sanctifie vs then is the strength of our soule it selfe conioyned with our bodie to quicken our body Finally from this communion betweene Christ and the beleeuers doth spring the coniunction of the beleeuers betweene themselues not by a certaine insinuation of soules and bodies and as it were by contiguitie and by soldering together but by vnitie of faith and of hope and by the bond of true holy and mutuall loue so farre forth that the heart and soule of them all may seeme to bee one b Act. 4.32 and which is therefore called the communion of Saints Which is the forth end of the Lords supper That it may be a testimonie whiles that we vse it according to his institution of our spirituall education or nourishment in Christ that is that wee are fed and sustained spiritually by the benefit of the bodie and bloud of Christ according to the promise Eate drinke this is my bodie which end is neere and of kinde to the former Which is the fift end The obsignation or seale of the new couenant betweene God and men that is of the promise of the Gospell concerning remission of sins wherein God witnesseth that he receiueth into fauour and remitteth sins for the death and passion of Christ to all which vse this Sacrament with a true and liuely faith like as hee himselfe saide This cup. c. And so the Supper is a most sweete couenant and consideration in which the sonne of God doth make a couenant with vs that hee will mercifully receiue vs and wee in like manner doe make a couenant with him that wee will beleeue him and take his benefits with thanksgiuing and that we will performe his obedience before all things VVhich is the sixt end That it may be a symbol and pledge of our resurrection both spirituall in this life which is called the first resurrection and belongeth to our soules a Rom. 6.4 5 11 in which they which haue part the second death shall haue no power on them b Apoc 20.5 and also by consequent of our corporall resurrection at the last day which belongeth to the flesh and is the latter and which deliuereth vs from the first death c vers 13 and moreouer to get life eternall and saluation by the vertue of the bodie of Christ being raised againe according to the saying of Christ Ioh. 6.54 Whosoeuer eateth my flesh and drinketh my bloude hath eternall life and I will raise him vp at the last day VVhich is the seauenth end That it may be a symbole and an earnest penny of the spirituall gathering together of communion or consociation whereby wee are vnited as it were into one bodie by the spirit of Christ as many as doe receiue the Sacrament together and that as many of vs as come to the same table doe take the same meat drinke are as members of the same familie and as it were table fellowes and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is consorts and confederates of the same holy thing like as the ancient were wont to confirme their couenants with the fellowshippe of holy things whereupon they were called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or faedera that is to say leagues or couenants Hereupon Paule 1 Cor. 10.17 because there is one bread one I say by a common notion of the Sacrament but not necessarily one in number VVe that are manie are one bodie that is to say mysticall in Christ For we all are partakers of that one bread Whereupon againe it followeth that our fellowshippe with Christ is not corporall and naturall seing that our fellowshippe betweene our selues that is of the Church is not corporall but mysticall and meerly sâ—â—â—ituall For euen as the bread is compacted of many graines and the wine doth consist of the iuyce of many grapes so wee that are many that is to say beleeuers are spiritually knit into one mysticall bodie the head whereof is Christ Rom. 12.4.5 Euen as in one bodie we haue many members and all the members haue not one office so we beeing many are one bodie in Christ a Eph. 3.6 and euery one one anothers members or concorpores that is of the same bodie in Greeke 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or one that is like vnto one man in Christ Iesus Which communion doth flowe as it were the effect from the cause from the former which we haue with Christ himselfe being the head and the consent of wils doth necessarily follow it from thence is mutuall loue among the communicants concord one heart one soule forasmuch as it is betweene the members of the same mysticall bodie which loue whoso feeleth not at all in his heart must needs abstaine from that Supper which is a louefeast For the Supper is an example whereby we may learne to offer our bodies and spend our life to Gods glorie and the defense of our neighbour if neede bee and also wee may accustome our selues both to distribute all good thing which wee haue receiued from God with the like liberality to the needie to powre out vpon others with the like charitie that it may be a certaine prouocation to loue brotherly charitie springing from the most excellent pledge of Gods loue towards vs most wretched sinners But God forbid that either wee should account this to bee the chiefe end or wee should with the Anabaptists haue these holy mysteries for example of imitation and onely
Math. 9.36 Iohn 2.17 Ioh. 11.33.35 Mat. 26.37.38 that he ascended visibly and locally into heauen and thence that he shall come againe to iudgement l Act. 1.9.11 Why must Christ needes be true man 1. The iustice of God required it should be so that the disobedience committed in our flesh might in the same be repaired m Rom. 5.17.18.19 Hebr. 2.14 2. The reason of our adoption for it pleased the Sonne of God to take the nature of man vpon him and to become our brother and by that means to become our nearest kinsman and most neare allied vnto vs that we being made his members might be made the sons of God Gal. 3.26 and that he might haue right to redeeme and ransome vs n Ier. 32.8 Ruth 3.12.13 Hence is matter of comfort in euery kind of temptation Therfore the Apostle to the Hebrewes 2.17 4.5 saith He tooke not vpon him the nature of the Angels but the seed of Abraham and in all things became like to his brethren that he might haue compassion of his brethren 3. For the confirmation of our resurrection for in that Christ tooke on him our nature and hath raised it vp and giuen vnto it immortalitie and hath exalted it in the heauen by vertue of that communion which we haue with him shall we be raised vp at the last day and this our vile bodie shall be made conformable to the glorious bodie of Christ Phil. 3.21 1. Cor. 15.22 As in Adam all are dead so in Christ shall all be made aliue Why was neither the Father nor the holy Ghost incarnate but the Sonne 1. Because it was meet that the world should be redeemed and all things restored by him by whom all things were created or that man should be redeemed from death by him by whom he was first created and should haue bene brought vnto life eternall if he had not sinned 2. It would haue bene vnconuenient that there should be two Sonnes one in the diuine nature another in the humane nature 3. It was the eternall decree of the Father whereby he purposed to saue mankind by the Sonne a Heb. 2.10 Whether is Christ God and man diuided or ioyned together Ioyned and vnited but not diuided By what kind of vnion Not by inhabitation onely as God dwelleth in the Saints not by consent onely b Ioh. 17.21 as the faithfull are one in the Father and the Son not by mixture as when water is mingled with wine not by combination as two boords be ioyned together lastly not by composition whereby of the mixture of two things there ariseth a third but by personall vnion which the Greekes call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 incorporation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because neither the whole Deitie nor any part of it is subiectiuely communicated to the humanitie of Christ but onely the humane nature was assumed of the Sonne of God into the same person Leu. 2.16 What is the personall vnion in Christ It is that whereby the person of the Sonne of God being a person from all eternitie existing did assume the most pure nature of man wanting all personall existing of it owne into the vnitie of his person and made it his owne the proprieties of each nature being preserued Or as Paul defines it Colos 2.9 Whereby in Christ doth dwell all the fulnesse of the godhead bodily Whereof we haue a manifest resemblance in the vnion of the soule and the bodie but that it doth not fit in euery point For in man from the nature of the soule and the nature of the bodie there ariseth a third nature compounded of two which is called the nature of man But in Christ there is not made a frame of one third nature of the diuine and humane but each remaines pure and vnconfounded Neither doth that similitude of the iron red hote agree in euery point because the heate and the light in the iron being hote are but qualities not the very substance of the fire And therefore the Apostle doth well call it a great mysterie of godlinesse 1. Tim. 3.16 How is this vnion made Without all confusion without all conuersion of one nature into the other indiuisibly inseparably The difference of the natures by no meanes being taken away by the vnion but rather the proprietie of either nature being saued and ioyned together or concurring into one person and one subsisting as the Calcedon Synode speaketh in the historie of Euagrius lib. 2. cap. 4. And from that time that the Word did assume our humane nature he neuer left it no not in his death And to this purpose make those verses Sum quod eram nec eram quod sum nunc dicor vtrumque Ignoras nisime stirpe ab vtraque tenes I am that I was nor I was that I am now both am I called Thou knowest me not except thou know me subsisting of both natures By what testimonies will you proue that the diuine and humane nature in Christ did ioyne together into one and the same person Esa 7.14 9.6 Luk. 1.35 That which shall be borne of thee shall be called the Sonne of God Ioh. 1.4 And the word was made flesh not by sacramentall vnion in which respect Christ was said to be a rocke not by confusion of the natures not by commutation as water is turned into wine Ioh. 2.14 but by assuming the flesh into the vnitie of the person The voice of God speaketh thus of Iesus the sonne of Marie This is my welbeloued Sonne Mat. 3.17 He that descendeth is euen the selfe same that ascended aboue all heauens that he might fulfill all things Ephes 4.10 God sent his Sonne borne of a woman Gal. 4.4 But what meanes this that the flesh of Christ is said by Damascene and Gregorius Nyssenus to be deified Not because it is turned into the diuine nature but because it is ioyned vnto it into one person and we must vnderstand it of the bestowing of gifts vpon it whereby the humane nature of Christ doth excell all creatures yet so as they do not abolish his nature Why is it necessarie that Christ should be both God and man in one and the same person 1. To the end he might reconcile God and man or that he might make God and man one 2. That he might be a fit Mediator betweene God and men by reason of his participation and affinitie with them both a 1. Tim. 2.5 Heb. 8.6 3. That he might reconcile God vnto vs by his death which if he had bene God alone he could neuer haue suffered if onely man he could neuer haue ouercome 4. That the workes of redemption performed in the flesh of the Sonne might become a sufficient price for sinne whereby God that infinite good was offended For although certaine actions do properly proceed from the diuine nature and some are done by the humane nature yet all of them do equally receiue their price and worthinesse from the diuine nature So the
at their pleasure and the Princes of darknesse because they are the authors of all ignorance of God of blindnesse mischiefes vnhappinesse malice of all disorder trecherie crueltie c Ephes 2.2 Ephes 6.12 Col. 2.15 As for the name Lucifer it came from a false and friuolous exposition of that place Isaiah 14.12 which as may well appeare was in derision ironically giuen to the King of Babylon Whence do euill Angels take their beginning In respect of their nature and substance they are of God who did create them good of nothing and who doth still vphold them But in regard of the qualities brought vpon them they are of themselues as Christ witnesseth Ioh. 8.44 The diuel when he speaketh a lie speaketh of his owne that is of himselfe and continued not in the truth wherin he was created at the beginning but fel by his owne free wil and was a murderer from the beginning not in respect of Satan himselfe but of man that was made that is to say then when he first set vpon man whereupon we may gather that the Angels sinned before that Adam and Eue sinned What was the first sinne of the Angels Some thinke that it was pride according to that Eccles 10.15 Pride is the beginning of all sinne Others thinke it was enuie whereby Satan enuied that man was made after the image of God according to that Wisdom 2.24 By the diuels enuie death entered into the world But Christ shewes Ioh. 8.44 it was lying or the hatred of the truth that is of the euerlasting Gospell touching Christ who should take our flesh vpon him and of his grace which is needfull for all men to life eternall and of the nature of man which should be exalted aboue all Angels And therefore indeede it was the hatred they bore of Christs glorie and mans felicitie Also it was their apostacie and rebellion whereby Satan fell from God his maker and that very sinne which Christ calleth The sinne against the holy Ghost a Math. 12.31 1. Iohn 5.16 because he fell wittingly and willingly and of purpose from the truth and that also with hatred of that euerlasting truth whereof Christ speaketh I am the truth Ioh. 14.6 And to Pilate I am come into this world that I might beare witnesse to the truth Ioh. 18.31 The same is proved by the continuall practise of Satan euen from the beginning of the world to the end sowing lies and heresies either against the Deitie of Christ or against his humanitie or against his office And raising vp most cruell persecution against that truth of Christ Is there a great number of those Angels which fell from the truth Yes sure a great number and almost innumerable yet vncertaine to vs and not know howne many For 2. Pet. 2.4 and Iude 6. we reade that very many Angels fell at one time from the truth and therefore are cast into hell or the bottomlesse pit And Luk. 8.30 mention is made of a legion of diuels which possessed one man And Mat. 12.45 the vncleane spirit returning taketh with him seuen other spirits that is many other spirits worse then himselfe and more vncleane And Reu. 12.7 we reade that the dragon with his Angels fought against the woman and therefore there is no cause why we should sleepe secure and carelesse What punishment is inflicted vpon euill Angels Manifold 1. In that they are cast out of the heauens wherein the blessed be and wherein they were created into hell that is not only into that place vnder the earth ordained for the euerlâ—â—ting torments of the reprobate which Luk. 16.23 calleth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hell and chap. 8.31 the bottomlesse pit that is a gulph of a wonderfull depth but also into this ayre which compasseth the earth and into the region vnder the Moone as testifieth the Apostle Eph. 2.2 6.12 to exercise the patience of the godly and also to punish and to vexe the wicked for their impietie where also they being tyed with the chaines of darknesse are kept to the generall iudgement a 2. Pet. 2.4 Jud. 6. 2. In that their whole nature how great soeuer is wholy corrupted and defiled so as there is in it nothing at all sound and pure 3. Their will is so obstinate in sinne as they are not able no not to desire to repent of euill nor to be saued Which is by the iust iudgement of God who hath decreed that they which sinne against the holy Ghost that is they which wittingly and willingly and of set purpose sinne and renounce the knowne truth should neuer repent b Heb. 6 4. 10.26 1. Ioh. 3.8 1. Ioh. 3.8 The diuell sinneth euen from the beginning namely continually and obstinately 4. Their mind was darkened to wit being depriued both of the knowledge of all that truth as well of themselues as of God and of Christ which might stand them in any stead to life eternall As also of that created knowledge of those things wherin at the beginning they were created for which cause they are tearmed the princes of darknesse c Eph. 6.12 And yet not wholly because they excell yet in great knowledge of things concerning both God and men namely such as was naturall vnto them or they haue by nature partly by that naturall light which is left in them partly by obseruation partly by the effects of Gods power which come to passe in time By which means they knew Christ both to be the Sonne of God and also should be the Iudge of the world a Mat. 8.21 Act. 16.17 19. but yet without any affection towards him without any loue or affiance in him and to their greater terror and condemnation b Jam. 2.19 For which cause they are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is Skilfull but more truly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because they do alwaies abuse that their knowledge to euill and neuer to good Can euill Angels foresee things to come and certainely foretell them To foresee and to foretell things to come so farre foorth as they are things to come and to know them before hand of themselues and by themselues and of their owne proper spirit they cannot for it is the peculiar worke of God alone for so it is said Esa 41.23 Tell vs what things shall come to passe and then we shall know that ye are gods But by the instinct of another or by reuelation from another and by the present causes by the experience and obseruation of things and by probable coniectures to foresee things to come it is granted vnto creatures So then by these meanes the wicked spirits may foretel things to come as namely such things as they haue learned to haue bene foretold in some place by some holy Prophet or such things whose natural causes they see to be present before their eyes or such things which they see now are disposed and like to come to passe or such things as themselues are purposed
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
and all things are preserued by him In him we liue we moue and haue our being saith Paul Act. 17.28 But what kind of grace was that Such a one wherby if he would he was able to liue holily yet not whereby he would perpetually and constantly cleaue to God for if he had receiued this grace without doubt he had perseuered So saith Austine in his book de corrept gratia cap. 11. He had receiued power if he would but he had not wil to do that he could that is Adam had receiued grace whereby he was able if he would not to sin but he had not receiued grace wherby he would not nor could not sin Why did God make Adam mutable and not rather such a one who neither could nor would euer sinne Who art thou that disputest with God Rom. 9.20 But yet there be reasons wherefore he made him such a one 1. Because to be immutable is proper to God alone a Num. 23.19 Mal. 3.6 2. That man could not sinne is reserued in the heauens 3. As Augustine answereth he would first shew what mans free will was able to do and then what the benefites of his grace could do and the iudgement of iustice For if he had created man such a one as could not sinne then certainly no man should haue sinned and no man should haue needed the grace of Christ whereby he might be deliuered neither should man haue bene punished for sinne which he should not haue committed And so by this meanes there should haue bene place neither for grace nor iustice but it was by no means fit that we shold be ignorant both how great the grace of God is in Christ and also how iust a iudge God is in the world Ought the first man therfore to be excused frō sin God to be accused God forbid because he sinned freely when he had power not to haue sinned and so did willingly bring destruction vpon himselfe But in that God did not giue grace not to sin it was for the greater good of man and the more cleare glory of God The first wil was to be able not to sinne The last shall be not to be able to sin saith Augustine What is the vse of this doctrine That hence we may learne that God was no way the author of sin but in that Adam sinned this came from his owne free wil because he had power not to sin if he would and no man did either compell him or inforce him by any necessitie that he shold wil euil and therfore that he was without all excuse Againe that we might vnderstand that our estate in heauen shall be much more surer and excellenter then was Adams in Paradise and therefore we haue recoueuered far more in Christ then we lost in Adam For by that free will which the first man had he brought destruction vpon himselfe and his posteritie but by this which man shal fully obtaine by Christ he shal liue for euer and shal subiect and conforme himselfe to the will of God alone An addition touching the state of man before the fall Did God giue Adam a mortall or an immortall bodie Partly a mortal because he might die as the euent shewed a Rom. 5.12 1. Cor. 15.21 partly immortal because he might not haue died namely if he had obeyed God This is collected out of Gods threatning What day soeuer thou eatest thou shalt die the death Gen. 2.17 to wit by the losse of grace by the seperation of the soule by depriuation of glory But the children of the resurrection cannot sin any more nor die Luk. 20.36 How came it to passe that it was mortall and how that it was immortall That it could die it had it from the condition of nature for it was taken out of the watery earth and therefore of the foure elements and of the foure humors hauing an inward possibility to corruption according to that Thou art dust Gen. 3.19 and therefore by nature mortall But in that it was immortall or had power not to die it was not from the constitution of nature but by the benefit of grace because God had graunted this grace to man that he had power not to die if he would haue obeyed his commaundements For if God gaue this vertue to the clothes and shooes of the Israelites that in the space of fortie yeares they were not worne b Deut. 29.5 It is no maruell if he should haue giuen man power obeying him that he should haue enioyed a certaine estate wherin he should haue liued til he was old without failing Whether could he either be oppressed by externall force or die for famine or thirst or be extinguished by diseases or at length weare away with old age He could not because that the prouidence of God and the custodie of Angels did watch against all hurtfull things c Psal 91.1 121.3.5.6.7.8 Against the want of meats he had giuē him sundry fruits of trees d Gen. 1.29 2.16 3.2 Against diseases arising of the distemperature of the humors and the torments of the mind there was giuen vnto him originall righteousnes which did withstand al disorder and made the bodie subiect to the soule and cherished ioy in the heart Against old age was giuen the tree of life and the translation of man vnto the state of glorie Did then the tree of life auaile any thing to the retaining of that immortalitie It did auaile for therefore it was called the tree of life by a metonymie of the effect Gen. 2.9 or else by a sacramental signification of Christ in whom was life a Ioh. 1.4 and who is our life b Col. 3.4 But how did it auaile Some there be who thinke that it did of it selfe or by it owne force which God had put into it or by the inspiration of a secret healthsomnesse profite man against all weaknesses diseases and old age and preserue him so as he should neuer die if he vsed it at certaine times as the words of the Lord seeme to imply this Gen. 3.22 Now also least peraduenture he reach forth his hand and take also of the tree of life and liue for euer Others hold that it was onely a sacrament of grace whereby man might haue liued for euer if he had perseuered in the commandements of God and in that respect to be auailable to immortality so farre forth as the sacraments do auaile to the enioying of that whereof they be sacraments which opinion we also subscribe to Whether beside the fruit of that tree of life had Adam need of meates for the preseruation of his life He had for to this purpose God planted trees in Paradise and Gen. 2.16 it is said that he gaue man euery herbe for meate and the fruite of the tree that by the eating of these he might preserue the gift of immortalitie Besides also man was made a liuing soule as other liuing creatures but without necessitie of
or lesse from the ordinances of God and as the obiects varie as it is a more grieuous sinne whereby a man offendeth against God immediately then against man and it is a greater sinne whereby we sinne against our parents then that whereby we sinne against others On the contrarie he sinneth lesse that stealeth being compelled by hunger then he who prouoked by lust committeth adulterie with his neighbours wife a Prouerb 6.20 Also sinnes differ in degrees as to be angrie or to couet an other mans wife is a sinne but it is a greater sinne to kill or to commit adulterie b Mat. 5.21.22 27 28. Also they differ according to the varietie of circumstances and causes c Mat. 11.22 24. Moreouer the law it selfe distiguisheth the workes of the first and second table d Exod. 34.1 And Christ saith to Pilate Iohn 19.11 He that deliuered me vnto thee hath the greater sinne therefore also are they not to be punished with equall punishments How farre therefore may that diuision be admitted Not in respect of the qualitie of the sinne but in respect of the persons which sinne insomuch as they eyther beleeue or not beleeue For that is mortall sinne which maketh all who beleeue not guiltie of eternall death And such are the sinnes of all men vntill they beleeue that is vntill by faith they receiue remission of sinnes But veniall sinne is not that which doth deserue pardon but that which freely is forgiuen pardoned for Christs sake to them which beleeue such is the sin of all who truly beleeue For that which of it selfe and in it owne nature is mortall becommeth veniall in the beleeuers by the grace and mercie of God whilest it is pardoned and forgiuen them according to that Rom. 8.1 There is no condemnation to them which are in Christ Iesus for they come not into iudgement but haue passed from death to life Iohn 5.24 In a word to the elect all their sinnes euen the greatest are veniall and pardonable through Christ e Ioh 5.16 but to the reprobate no sin there is which is not mortall f Rom. 6 23 What is the third diuision Some sinne is said to be Pardonable some Vnpardonable What sinne is Pardonable Euerie sinne which is committed against the Father and the Sonne g Mat. 12.31 that is euerie transgression of Gods law which is repented of which is remitted of God if the transgressor cease to sinne and flie to Christ the Mediator otherwise not therefore it is called Pardonable from the euent not because of the nature thereof How doth remissible or pardonable sin differ from veniall sin Remissible or Pardonable is that which may be forgiuen to al that beleeue Veniall is that which is actually remitted to the beleeuer What things do oppose this doctrine 1 That distinction of the Papists of sinne into mortall and veniall which is vnproper except in the diuers respects of the elect and reprobate 2 That Paradoxe of the Stoicks who did therefore make all sinnes to be equall because sinne is that thing whatsoeuer is not lawfull We grant indeed the vnlawfulnesse to be alike in all kindes of sinne ⧠The seuenteenth Place of sinne against the holy Ghost VVhat is the sinne which cannot be pardoned IT is a kind of sinne so deadly that eternall death ensueth it without any hope of pardon or forgiuenesse or it is the sinne which is not repented of How is it called It is called the Sinne against the holy Ghost blasphemy of the holy Ghost that is against the holy Ghost a Mat 12 13 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The sinne which is vnto death b 1 Iohn 5 18 But what is this sinne That we may the better vnderstand it testimonies of Scripture are to be gathered by which we may vnderstand both what it is and what it is not First therefore commeth to our hands that saying 1. Ioh. 5.17 All vnrighteousnesse is sinne but not vnto death VVho so knoweth that his brother sinneth a sinne which is not vnto death let him aske and life shall be giuen him which sinneth not vnto death there is a sinne vnto death I say not that thou shouldest pray for it Heere sinne vnto death is distinguished from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vnrighteousnesse which is the transgression of the whole law Hence therefore I gather that the sinne against the holy Ghost is not any transgression of the morall law neyther vniuersall nor particular eyther of ignorance or infirmitie or of malice committed against the law 2. That place of Mathew is to be remembred Mat. 12.31 Whosoeuer speaketh against the son of man it shal be forgiuen him and of Paule 1. Tim. 13. He confesseth that he was a blasphemer of Christ a persecutor a violent man but yet notwithstanding that hee obtained mercie because he did it of ignorance through vnbeleefe From whence I gather that blasphemie persecuting of Christ of his gospell which proceedeth of ignorāce is not a sin against the holy Ghost 3 Hence commeth to our consideration Peters deniall of his master who denied Christ and that when his owne conscience cried against it and with an execration a Mat. 26.69 but this was done through the horrour of the danger at hand neither did his iudgement consent with his tongue and that faith for which the Lord prayed it might not faile b Luc. 22.32 was not extinct but laboured and boyled within him otherwise he would haue ioyned himselfe to the persecutors of Christ when on the contrarie weeping bitterly he flung out of doores From whence I conclude that the deniall of Christ proceeding from infirmitie and not from a purpose to forsake Christ but so that a man may finde out some way for his own safegard is not the sinne against the holy Ghost although nothing commeth neerer it then this deniall c Marc. 3.28 Luk. 12.10 4 Let vs consider that saying of our Lord Mat 12.31 and in the verses following where he obiecteth to the Pharisees blasphemie against the holy Ghost who not onely despised Christ and his Gospell but also said that Christ cast out diuels by Beelzabub the prince of the diuels when as notwithhāding they knew Christ by the Prophets his owne doctrine and miracles and were not ignorant that those works of Christ were done by the power of the holy Ghost Hence therefore I gather by the place a concreto that the matter or generall difference of sinne against the holy Ghost is To denie Christ being knowne and his holy Gospell and against a mans owne knowledge and conscience to ascribe to Sathan that worke which is proper to the holy Ghost And this is one manner and one kinde of sinne against the holy Ghost which was the Pharisees sinne Such is theirs who haue knowne the truth haue neuerthelesse not submitted themselues to the truth but reuile and slaunder the truth calling it hereticall erroneous and diabolicall Lastly consider we of
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
onely not vnderstand those things which belong to true pietie but euen in things belonging to this life is blinde and oft is deceiued 2. That saying of Cicero That a man must aske of God good fortune but wisdome he must take from himselfe 3. Of the Pelagians that man by the proper strength of his nature without the grace of God can turne himselfe to God and by his pure naturall gifts can fulfill the Lawe 4. The errour of those Semipelagians who attribute our conuersion partly to Gods grace partly to the power of free will And that of the Schoolemen who say that a man by doing as much as lyes in his power deserues grace de congruc that free will worketh together with the grace of God and that in motions of the Spirit it is not taken away nor lost but onely weakned and that the will can prepare it selfe to grace 5. Of the fathers of the Counsell of Trent who affirme that the strength and faculties of the soule are indeede bound and entangled in the snares of sinnes so as a man cannot by his owne power winde himselfe out but yet that they are not put out nor extinct but only feeble as a sick man whose strength is impaired by some disease who is refreshed when the physitian commeth to him and layeth his hand vpon him or as a bird which hath abilitie and power to flye but beeing tyed by a thred can not exercise the vse of that facultie 6. That Position of the first vniuersall grace that the Lord openeth all mens eyes that they may see and their eares that they may heare if they will seeing it is required that they haue a power to will 7 The errour of the Enthusiastes who boast of visions speculations conference familiar speech with God inspiration without Gods word and doe imagine that men are compelled haled and pulled to their conuersion and vpon this false ground they contemning the word of God doe expect that drawing and forcing of the spirit The ninteenth common Place Of the Lawe From whence is the Latine name of Lawe to wit Lex taken EITHER of binding Lex a ligando because the Law bindeth those vpon whom it is imposed either to obedience or punishment or else a legendo of reading because Lawes were vsed to bee read publikely or ab eligendo chosing because it is a rule of things to be chosen or refused the Greeke word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to distribute because it giueth each man his right What significations hath the word Lawe 1. It is in generall vsed for all Doctrine which prescribeth any thing as in Hebrew it is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Torah of Iarah which signifieth to teach For which cause also the Gospell is called a law Esa 2.3 The Lavv is gone forth of Sion and the cōmandement of the Lord from Ierusalem So Ierem. 31.33 I vvill put my lavv in their invvard parts and in their hearts I vvill vvrite it And Rom. 3.20 The Gospell in that place is called the Law of Faith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by imitation that is a Doctrine which propoundeth saluation vpon this condition If thou beleeue 2. More specially the Law signifieth the Old Testament Rom. 3.19 Wee knovv that vvhatsoeuer the Lavv saith it saith it to them vvhich are vnder the Lavv. 3. When the Law is opposed to the Prophets it signifieth only the bookes of Moses and it is distinguished from the Prophets Psalms Luc. 24.22 Those things vvhich are vvritten in the book of Moses in the Prophets in the Psalmes And Rom. 3.21 The righteousnes of faith hath testimonie in the Law Prophets 4. When it is opposed to the Gospell it is taken for the Law the things thereto belonging as it is in the same Chapter ver 28. VVee are iustified by faith vvithout the workes of the Lavv. 5. When it is opposed to grace it signifieth the wrath of God and damnation and the rigour of Iustice as Rom. 6.14 VVe are not vnder the Lavv but vnder grace So Gal. 3.18 If yee be led by the Spirit yee are not vnder the Lavv. 6. Sometimes it is opposed to the trueth and then it signifieth the shadowes of the Lawe that is the Ceremonies of the Lawe As Iohn 1.17 The Lavve vvas giuen by Moses but grace and truth by Iesus Christ 7. When it is opposite to the time wherein Christ was giuen it signifieth the whole policie gouernment of Moses as Gal. 3.20 Before faith came vve vvere kept vnder the lavv As also it signifieth the ordinance of the Priesthoode Math. 11.13 The lavv and the Prophets prophecied vnto Iohn a Heb. 7 12 10.11 8. The Law is somtime by a Metonimie taken for rule authority soueraignty and commaund or that force which constraineth a man to any thing as when it is said The lavv of the spirit of life the lavv of Sinne and death b Rom. 8.2 the Lavv of the members c Rom. 7.23 But vvhat vnderstand you in this place by the vvord Lavv I vnderstand a law put into mēs hearts by God afterwards repeated by Moses which cōmandeth holy and iust things promiseth eternal life on this condition If thou shalt do all these things Again it threatneth a curse if a man faile but in the least of them d Iam. 2.10 Gal 3 10. What Epithets and titles be giuen to the Lavv in Scripture Diuers but in diuers respectes For when comparison is made betweene the Law and Gospell especially in the article of Iustification then Paule giueth the law such termes and appellations as seeme ignominious but this is by relation 1. By our fault not any fault in the Law For he calleth it a Schoole-maister a prison that shutteth vp a Gal 3.23.24 the yoake of bondage b Gal. 5 1 the povver or force of sinne c 1 Cor 15 56. the operation of vvrath and of death d Rom. 4.15 7.5 vveake and beggerly elements of the vvorld e Gal. 4.9 the ministerie of death and condemnation the killing letter f 2 Cor. 3 6 7.9 the hand vvriting vvhich is against vs g Col 2 14 the Testament vvhich begetteth vnto bondage h Gal. 4 24 But being considered by it self as a Doctrine published by god it is called a holie Lavve and a holy and good commaundement i. a vvord of life a cōmandement vvhich is vnto life i Rom. 7 12 Who is author of the Lavve k Act 7 58 l Rom. 7 10 God himself who in the beginning put it in the minds of men then in Mount Sinah he engraued it in tables of stone and gaue it Moses to be published m Exod 32 16 What ioynt causes Ministers vvere there in publishing the lavv 1. The Angels who were not the authors but messengers and witnesses imployed in the publication of the Lawe which was done by God
respect of that morall kinde of Lawes which takes order that the disturbers of humane societie may be punished that honest and lawfull peace be maintained that the publike safetie and quiet be preserued and that iudgement and iustice preuaile What things are Disparata i. disagreeing or of other nature then the Law The Gospell is of another nature of which we will speake in next place What opinions do oppose this doctrine of the Law 1 The error of the Manichees who say the Law is euill because it worketh wrath Rom. 4.15 whereas it doth not worke this effect properly but through the transgression of him that breaketh it 2 Of the Pelagians who thought themselues to be so disposed and able by nature as to performe it 3 Of the Antinomi and Libertines who thinke that Christians haue no more need of the morall Law and that the ten commandemens are not to be preached in the Christian Church because the faithfull are borne againe of the spirit 4 Of the Pharisees who thought the fulfilling of the law to be easie possible c Mat. 19.20 and that some of the commaundements were great commaundements as those which concerned more grosse sinnes murder adultery periurie some they thought were the least commaundements the transgressing whereof God did not regard as the inward affections wandring from the law of God d Matt. 5.19 Also that error of the same Pharisees and of the Ebionites who taught that the obseruation of the ceremoniall law was to be ioyned with the Gospell 5 Of the Papists who affirme that perfect obedience to the law may be performed by a regenerate man pro statu viatoris as he is in the estate of a pilgrime that the scripture doth ascribe to the godly diuers seuerall works whereof some are good and such as satisfie the law some euill and resisting the law that the law doth not require of men any more perfect obedience then that which may be performed in this life yea moreouer that a man may doe more then he ought if he will which workes they call Workes of supererogation and that therefore men become iust before God through the obseruation of the law and doe deserue by it eternall life 6 The same Papists foolish and peruerse imitation who bring into the Church the Leuiticall ceremonies 7 Of those brainsicke heads who will haue Christian common weales to be gouerned onely by the politicke lawes of the Iewes 8 Of the Anabaptists who faine that the Patriarches beleeued nothing of the Gospell or promises of eternall life but that they were onely fed with the outward and corporall promises because they are said to haue beene in the law a Rom. 3.19 and vnder the law b Gal. 4.3.5 as also because it is written Math. 11.13 that the law was vntill Iohn came To conclude all errors concerning the true meaning of the law as also all sins which are against euerie of the ten commandements The twentieth common Place Of the Gospell What doth the word Euangelium signifie IT properly signifyeth a good ioyfull happie and glad tidings or message in which sense Aristophanes vseth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I told them good tidings So in Appians writing of the murder of Cicero 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 carrying the good newes to Anthonie 2 It signifieth a reward giuen to them who brought good tidings Hom. odyss 14. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That is Let this be my reward for my good newes that when he shall returne to his house you cloath me with good apparell Ierkin and Coat 3 It signifieth a Sacrifice offered for good newes receiued Xenophon 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he offered Sacrifice vpon receipt of his good newes But in what signification doth the Scripture vse this word Euangelium or Gospell 1 As the verbe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth to report ioyfull things Isa 52.7 How beautifull vpon the mountaines are the feete of them who bring the glad tidings of peace and tidings of good for which word the Prophets vse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifieth to report good newes so the Apostles 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 haue termed Euangelium or Gospell a Marc. 1.15 that notable and ioyfull report of saluation procured by Christ to them that beleeue or a solemne preaching of the grace of God manifested and exhibited in Christ Luk. 2.10 I bring you tidings of great ioy that shall be to all people for this day is borne vnto you a Sauiour which is Christ the Lord. 2 By Metonymie it is taken for the historie concerning Christ concerning things which he taught and did b Act. 1.1 And in this sense we reckon foure Gospels Sometimes also it signifieth the publication of the doctrine of the Gospell the preaching and notifying of the same as 1. Cor. 9.14 Liue of the Gospell that is of the preaching of the Gospell and 2. Cor. 8.18 Whose praise is in the Gospell But what is the reason of this name Because as to malefactors condemned to a most grieuous and ignominious punishment for their offences nothing can happen more ioyfull and acceptable then that being freed from the sentence of condemnation they should enioy the libertie and glorie of kings so likewise to men cursed for their sins and condemned eternally nothing can happen better or more welcome then to heare that being free from the sentence of him that condemned them that they are reckoned and are indeed in the number of the sonnes of God What is the Gospell It is a heauenly doctrine brought out of the secret bosome of God the Father by the Sonne preached by the Apostles and comprehended in the bookes of the new Testament bringing a a good and ioyfull message to all the world namely that mankinde is redeemed by the death of Christ the onely begotten sonne of God so this remission of sinnes saluation and eternall life is prepared for all men if so be they repent and beleeue in Iesus Christ VVho is the author or efficient cause of the Gospell God who hath vouchsafed to reueale his hidden purpose and good pleasure concerning our redemption whereupon it is called the Gospell of God Rom. 1.1 A fellow cause or ioynt cause is the word that is the Sonne of God who comming out of the fathers bosome hath declared it to vs as he first pronounced the promise of the Gospell in Paradise Gen. 3.5 The seed of the woman shall breake the Serpents head By what instrumentall cause or by whose meanes was the Gospell made knowne to the world 1 By an Angell of God who soone after Christ was borne said Luke 2.10 I bring you tidings of great ioy c. For this day is borne vnto you a Sauiour c. 2 By Iohn who preached the summe of the Gospell shewing Christ and calling him the Lambe of God that is a Sacrifice appointed by God to make satisfaction for the sins of the world In which
afflicted consciences and refresh them whereupon it is called the good word of God e Heb. 6.5 6 To heale them who are sicke in spirit therefore it is called the wholsome word f Tit 2.8.6 7 To quicken them who are dead in their sinnes therefore it is called the word of life g Philip. 1.16 8 To pacifie troubled consciences therefore it is called the Gospell of peace h Ephes 6 5 9 To establish the kingdome of God therefore it is called the Gospell of Gods kingdome 10 To turne vnto death to the vnbeleeuing but vnto life to thē which beleeue i Marc. 1.14 for which cause it is called the sauour of death vnto death 2. Cor. 2.16 but this is accidentall and the Jauour of life vnto life As an oyntment giueth strength to the Done but destroyeth the beetle of life saith Nyssenus Finally to preserue vs vnto eternall life whereupon it is called the Gospell of our saluation l Ephes 1.13 But whence proceedeth this efficacie of the Gospell From God alone by the holy Ghost and hereupon Rom. 1.16 The Gospel is called the power of God to saluation vnto euerie one that beleeueth by a definition taken from the effect So 1. Cor. 1.18 that is it is a liuely and powerfull instrument of Gods power which sheweth it selfe in working in vs the knowledge of our saluation therefore it is named the Scepter◠of Gods power m psal 110 2 and the arme of God n Isac 53.1 But in the 14. of the Reuelation vers 16. it is called the eternall Gospell not in respect of the dispensation which had the originall in Christs time and shall make an end with this world but in regard of the efficacie and vertue which beginning from the creation of the world shal last for all eternity How many parts of the Gospell are there Two 1. Preaching Repentance 2. And promise of Iustification or remission of sinnes Luke 24.47 Is it the proper office of the Law or of the Gospell to preach repentance If by the name of repentance you vnderstand not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is not contrition and sorrow for sinne but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is a sauing conuersion to God by faith it is the dutie and office of the Gospell being taken for the whole ministerie of the New Testament not of the Law 1 Because that which offereth us grace to that also it belongeth to inuite vnto repentance but the offer of grace is made by the Gospell Therefore Christ will haue repentance to be preached in his name Luke 24.46 2 Because Baptisme which is a visible preaching and marke of repentance which consisteth in mortification of sinne and raysing vp of the new man a Rom. 6.3 is not a Sacrament of the law but of the Gospell b Mark 16.16 3 Because true repentance cannot be without regeneration but no man is regenerated c 1 Pet. 1.23 but by the Gospell the holy Ghost working within him by faith b Mark 16.16 4 Because faith and repentance are vnited by an inseparable coniunction but faith is preached by the Gospell and is infused into men by the meanes thereof and is wrought in our heartes by the holy Ghost d Iohn 17 20. Thererfore also repentance 5 Because the Law worketh death 2. Cor. 7.10 therefore it worketh not that griefe which is according to God and therefore not true repentance neither 6 Because repentance and forgiuenesse of sinnes are ioyned together by an vnseparable bond e Luk. 24.46 7 Because that which Luke 9.6 calleth to preach the Gospell the same is expounded by Marke to preach that men should repent that he may teach vs thus much that the Gospell is the preaching of repentance and of forgiuenesse of sinnes in Christs name Notwithstanding we confesse that the law is a preparation to repentance and that it detecteth the sinnes knowne to it f Rom. 3.20 but the Gospell onely inuiteth vs to the true and sauing repentance for them What opinions are against this doctrine 1 A sinister and peruerse exposition of the words of Augustine De fide operibus cap. 9. That the proper doctrine of the Gospell is not onely concerning faith but also concerning the works of the faithfull Of Ierome in his preface vpon Marke saying that there are foure qualities of the Gospell 1. Precepts commaunding to decline from euill 2. Commaundements enioyning vs to do that is good 3. Testimonies shewing vs what we must beleeue concerning Christ 4. Testimonis of examples which shew perfection as Learne of me for I am lowly and meeke Mat. 11.29 2 The blasphemie of the wicked who say the Gospell is a firebrand of sedition and a foule puddle and sinke fraught with many mischiefes The one and twentieth common Place Of the agreement and difference of the Law and Gospell Are the Law and Gospell doctrines one opposite to another NO but onely diuers and seuerall so as in some things they agree in others there is a great difference In what things doe they agree 1 In the efficient cause For one and the same God is author of the Law and Gospell 2 In their last end for God doth require the verie same thing in the Law and Gospell if we consider the last end namely ful perfect and spirituall righteousnesse which leadeth to eternall life for without perfect righteousnesse that is entire obedience to Gods law no man entereth into life and looke what things the Law requireth namely satisfaction for both the fault and punishment and most perfect obedience these doth the Gospell bring to them which beleeue in Chtist and so by the Gospell the Law is established not destroyed Rom. 3.31 But wherein doe they differ 1 In the manner of knowledge for the Law is knowne in some sort by nature for as it is said Rom. 2.15 The Gentiles shew the worke of the Law vvritten in their hearts But the Gospell is not perceiued by no sharpnes of reason But of it it is said Ioh. 1.18 No man hath seene God at anie time the sonne vvho is in the bosome of the father he hath reuealed him to vs. And Ephes 1.9 a Colos 1.16 2 Tim 1 10 The Gospell is called a Mysterie that is a secret hidden from euerlasting and made manifest by the ministerie of the spirit And 1. Cor. 1 23. We preach Christ crucified foolishnesse to the Gentiles and a stumbling blocke to the Iewes And 2.7 We speake the vvisedome of God in a mysterie euen the hid vvisedome vvhich God hath determined before the vvorld vnto our glorie vvhich none of the Princes of this vvorld hath knowen 2 Againe in order of the manifestation because the law goeth before the Gospell followeth by nature publication and ministerie Also in respect of the minister for the minister of the law was Moses the minister of the Gospell is Christ a Ioh 1 17 7 22 Likewise in the maner of comming to the
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
might manifest his iustice and mercie 2. The primitiue or outward cause mouing vnto it the calamitie of mankinde and the tyranny of the Diuell ouer mankinde 3. The antecedent or inward cause mouing here vnto was the vnspeakeable loue of God the father towards his creature as it is said Ioh. 3.16 So God loued the world that hee gaue his onely begotten sonne c. 4. A fellow cause working voluntarily and with election and obeying the father was the sonne of God himselfe who as Paule saith Phil. 2.7 Made himselfe base taking on him the forme of a seruant became obedient to the father euen vnto the death of the crosse For hee deliuered himselfe into the hands of his enemies voluntarily and readily according to the prophecie Esai 53.7 He was offered because he would and Heb. 10.4 out of the Psalm 40.7.8.9 Because it was impossible by the bloud of Buls and Goats to take away sins therefore Christ entring namely into the world said Sacrifice and oblation thou wouldest not haue burnt sacrifices for sins thou wast not pleased with then I said Lord I come in the beginning of the book it is written of me that I may doe thy will O my Lord. Sathan also is a chiefe cause of Christs death because with an ancient hatred he persecuted the seed of the woman and when hee could do no more hee bit his heele as it was foretold Gen. 3.15 All men are causes of Christs death and to them it must be imputed because of the guilt and the sinne wherein euery one is entangled The helping or instrumentall causes of Christs death were Iudas and the high Priests who counted to Iudas the 30. siluer pieces a Mat. 26.15 Annas also Caiphas Pilate and the people which cryed Away with him away with him b Ioh 18.15 And the Roman souldiers who were his executioners which instruments notwithstanding God so vsed as he finished by them a worke most holy to wit the redemption of mankind but the cursed instruments for none but the most vile and wicked could endure to betray condemne and murder an innocent he did punish with most iust punishments seing they sinned not by constraint but of their owne accord and most of them against their owne conscience What is the subiect oft this passion The Lord himselfe the verie sonne of God being made man But whether was the passion a suffering of his whole person or of one of his natures onely The passion was of the person because that person which suffered was God and man but he suffered not in his diuine nature for it cannot be that an immutable thing should suffer an immortall thing die but in mans nature which hee tooke vpon him and which was subiect to suffering Therefore Paule in respect of the person saith Act. 20.28 That God purchased to himselfe the Church by his bloud And in respect of the humane nature 1. Pet. 4.1 the Apostle affirmeth that Christ suffered in the flesh And in the Epistle to the Hebrewes 2.14 the author saith That the sonne of God was made partaker of flesh and bloud that by death hee might destroy him who had the power of death Therefore although the passion and death of Christ be properly of the flesh according to nature yet according to the person it belongeth to the word because it is one and the same person both of the flesh and the word What was the formall cause The suffering both of the bodie soule both which sufferings are described by the Euangelists in certaine degrees and parts What was the suffering of his soule The inward torment of the soule which Christ felt especially after the administration of the Supper and that ariseth by certaine degrees 1. For first in the garden hee feeling the anger of God kindled against our sins out of his great trouble of minde cryeth Mat. 26.38 My soule is verie heauie euen vnto the death and Father if it be possible remoue from mee this cup by which cup according to the Hebrew phrase he vnderstandeth the anger of God and the punishment for our sinnes yet notwithstanding he addeth a condition Not as I will but as thou vvilt Mark 14.26 Whereby he signifieth not an opposition but a diuersitie of wils which is not of it selfe faultie especially where the wil of mā is subiected to Gods will so a man is ought to be sorie at his friends death yet doth he willingly yeeld to the purpose of God 2. This torment was so increased that hee sweateth drops of bloud through the grieuousnesse thereof Luk. 22.44 At last vpon the Crosse as though he were oppressed by these griefes and forsaken of god he cryeth out My God my God why hast thou forsaken me Ma. 27.46 not as though God were separated frō the humane nature but because it is as Bernard saith a kinde of forsaking when there is no performance or exhibiting of power in so great necessitie neither any shewing of Maiestie which complaint was the complaint of one not despairing or distrusting for he calleth God his God but of one wrestling with a most grieuous temptation Caluin calleth this sanctam desperationē an holy desperation For this cause Dauid prophecying of Christ Ps 18.5.6 saith thus The sorrowes of the graue haue cōpassed me about that is I haue suffered horrible griefes such if as these griefes should haue bene indured by an angel yea al the Angels they would haue bin brought to nothing altogether oppressed of thē And He. 5.7 it is thus said of him Who in the daies of his flesh did offer vp praiers supplycations with strōg crying tears vnto him that was able to saue him frō death and was also heard in that which he feared or was deliuered from his feare that is from that terrour astonishmēt which possessed him when he thought vpon the most seuere iudgement and anger of God But what was the cause of such torments in Christs soule Not one but many 1. The thinking vpon the tyranny of sinne death and Sathan which made hauock of mankind 2. The meditation of that horrible infamous and cursed punishment a Gal. 3.13 which he foresawe he should suffer in his most holie bodie as also those contumelies which should be cast vpon him 3. His thinking vpon the ingratitude of the greatest part of the world 4 Especially the sense of Gods horrible wrath which hee sustained for our sins for which he tooke vpon him to make satisfaction Whereupon Iohn 1.29 Hee is called the Lamb of God which taketh away or which beareth the sins of the world What was the suffering of the bodie His outward suffering which befell to him besides those griefes which in his soule hee sustained which may bee diuided according to the subiectes or places in which he was diuersly afflicted as the garden Caiphas his house or the Cōuocation of the Priests the Pretorie or towne Hall the place without the citie where theeues were punished
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
female sexe 3. To the two Disciples Cleophas and his fellowe as they were going to Emaus c Luk 24.13 31. of whome when hee was not discerned at the first because their eyes were held from discerning him hee was afterwards knowne of them in the breaking of bread their eyes beeing then opened and againe hee vanished from them not in respect of himselfe absolutelie but in respect of his Disciples and therefore it is added 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from them that is hee ceased to bee seene of them who notwithstanding in himselfe was visible Which came to passe either because of his sodaine departure from them or because their sight was againe dimmed that they could not see him 4. To Simon Peter alone Luk. 24.34 d 1. Cor 15 d 1 Cor. 15.5 5. To the Apostles the eleuen as Marke hath it e Mark 16.14 or as Paule the 12. f 1. Cor. 15.5 they being so called because of the cōmon title of their society fraternity being gathered together all saue Thomas at Ierusalem Vnto whome he entring Iohn 20.28 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the gates being shut not through the gates being shut but after the gates were shut and no man opened to him seeing the wall or gates by the almightie power of God might in one moment make entrance to his bodie which pierced them in a moment and the creature shall giue place to the Creator he stood in the middest of them and when they doubted whether it were hee hee gaue himselfe to bee seene and handled of them And proued his bodie to bee a true bodie and tooke away all suspition of spirituall entrance penetration of dimensions incircumscription inuisibilitie illocability and lastly of the appearing of a Ghost g Mark 16 14. Luk. 24 26 Iohn 20 19 seq What appearances made hee in the daies following Sixe 1. On the eight day after the resurrection he appeared to his Disciple Thomas being present when he entred againe to them the gates being shut h Iohn 20 26. 2. At the sea of Tyberias he appeared to seauen of his Disciples who were fishermen a Iohn 21.1.2.3 3. To eleuen Disciples at once in a certaine mountaine of Galilie as he had appointed with them b Math 28 16 4. To more then 500. brethren at once c 1 cor 15.6 5. To Iames by himselfe d Ibid v 7 concerning whom the testimonie of Paule is sufficient for vs. 6. On the verie day of his ascention hee appeared to the Apostles on mount Oliuet when he was taken vp into heauen out of their sight e Luk 24.50 Act. 1 6 12 Why doe not the Euangelists and Paule 1. Cor. 15.5 keepe a like order in rehearsing his appearances but some haue not some some other appearances That not so much the order of the appearances which might bee also greater as the trueth of his resurrection in which our saluation standeth might bee regarded and that varietie might euidently proue that the Euangelists did not agree and deuise amongst themselues to write those Histories but that they might shew that the Lord rose againe truely But why appeared he not to all or at least to the chiefe Priests and Elders of the people 1. Because as the kingdome of Christ is not of this world a Io. 18.36 so neither doth it depend of mans patronage 2. As with God there is a time of mercie so also there is a time of iudgement 3. Because the resurrection of Christ was foretold by the Prophets publickly preached by the Apostles proclaimed to all nations and confirmed enough and more then enough by testimonies which followed the ascension as First by the visible giuing of the holy Ghost in the day of Pentecost 2. By the gift of tongues 3. By the admirable audacitie and confidence which appeared in the Apostles 4. By the efficacie of the Gospell in conuerting very many 5. By the miracles done by the Apostles by inuocation of Christ f Act. 2.2.43 3.6 4 13.31.33 6. By the appearance of the Lord himselfe vnto Stephen when he was stoned g Act. 7 55 and to Paule when he went to Damascus h Ac◠9.3 1 Cor 15.8 17. By the preseruation of the Church according to Christs promises Mat. 16.18 The gates of hell shall not preuaile against it 8. By Baptisme and the Supper of the Lordi. 9. Lastly by the feeling of Christ dwelling in the hearts of the godly and by the earnest of the spirit 4. Because the condition of Christs kingdome which is of grace is this that it is not manifest to bodily eyes but to the eies of the minde and faith according to that Iohn 20.29 Blessed are they who haue not seene and beleeue 1 Rom 6 4 How differ the Resurrection of Christ and of other dead men 1. In the efficient cause for Christ rose againe by his owne power that which no man besides himselfe could euer do 2. In the end for others who haue beene raised vp haue risen againe subiect to the miseryes of this life and being to die againe But Christ first swallowing vp mortalitie and laying away at once all the infirmities of mans life rose againe vnto immortality a Rom. 6. ◠3. By the effectes What manner one was Christ when he rose againe Wholy glorious 1. In respect of the Diuinitie for whereas before it was hid in Christ now it was fully manifested and reuealed 2. In respect of his humanitie because all infirmities and accidentall properties with which Christ was borne as also all aduersities and miseries and all necessities of hauing meate drinke sleepe c. being laid away it was fully and to the highest degree of perfection adorned with new qualities but such as were created aboue besides the common order of nature as in the soule wisdome ioyfulnes c. In the bodie incorruptibilitie subtilitie nimblenesse brightnesse and shining through the power of the Godhead dwelling in it by which also it was exalted farre aboue all creatures b Psal 45.7.8 But the essentiall properties of it being still kept so that his body being now in glorie is still according to the ordinarie dispensation of nature to be seene and felt composed of instrumentall parts finite and conteined in place as Christ himselfe after his resurrection teacheth See ye my hands and my feete for it is euen I my selfe For a Spirit hath no flesh and bone as yee see me haue Luk. 24.39 For whome did Christ rise againe Onely for and to the elect for the vngodly shal rise againe not because of Christs resurrection but by the iust iudgement of God they shall rise againe vnto eternall damnation and by the force of that sanction and decreee which was added to the commaundement giuen to Adam Gen. 2.17 In what day thou shalt eate of the tree of the knowledge of good and euill thou shalt die the death namely as well the first as
second death What was the end of his resurrection The glorie of God and Christ and the saluation of the elect Rom. 6.4 Christ rose againe to the glorie of the father 2. in respect of Christ that hee might obtaine eternall glorie due to him by the expresse forme of the promise in the Law a Leu 18.5 Gala. 3.12 3. That he might translate and bring vs to eternall life beeing freed from mortalitie VVhat are the effectes and fruites of Christs resurrection The first concerneth Christ for by his resurrection he was declared to be the Sonne of God Rom. 1.4 he became conquerour tryumpher ouer sinne death and hell and ouer the whole kingdome of Sathan For in Christ God stroue with the diuell righteousnesse with sinne life with death who all ouercame and that Prophecie was fulfilled Gen. 3.15 The seede of the woman shal break the head of the Serpent that is Christ shall destroy the workes of the Diuell 1. Iohn 3.8 The second respecteth Sathan who being troden downe lyeth vnder the feete of the conquerour Iohn 16.11 The prince of the world is alreadie iudged and expulsed in respect of the faithfull that in such maner as hee can not hurt them in such sort as hee would and he trembleth at the name of Iesus Christ by whome hee knoweth himselfe to be ouercome and condemned to eternall punishment The third pertaineth to vs vnto whom he is raised that wee might bee absolued from sinne and iustified 1. Cor. 15.7 If Christ be not risen againe yee are as yet dead in your sins For the death of Christ is of no efficacie if Christ remaineth stil in death And Ro. 4.25 He is risen againe for our iustification not because he added any thing thereby vnto the price of our redemption seeing hee fullie made satisfaction for our sinnes by his death but because the resurrection of Christ is an euident testimonie of Christs perfect righteousnes and obedience according to the Law and that not in respect of some parts onely thereof as the righteousnesse of Elias and other the Saints but in respect of the degres of the parts so as it may suffice to make vs righteous before God and may giue strong testimony that the passion of Christ is a sufficient sacrifice acceptable to God appeasing his anger and that he did plainely conquer and disarme death b Luc. 11.22 and therefore did c Osâ—â— â—3 14 perfectly abolish sinne whereupon the rule of death depended Neither could our sins haue bin perfectly expiated done away by Christs death if death had got the vpper hand in this combat whereupon it coÌ„meth to passe that our faith hope safely relyeth vpon God d 1. Pet. 1.21 2. Because by the power of Christs resurrection we shal be quickned that is we shall be regenerated vnto a liuely hope a Ephes. 2.5 And Rom. 6.4 He hath risen againe that we might walke in newnesse of life The third cause is the stay the supporting and pledge of our resurrection vnto immortality for seeing Christ is our head is risen again For ye are al saith Paul Gal. 3.28 as one maÌ„ in Christ we also of necessitie shall rise againe who are his meÌ„bers Therfore as wheÌ„ we see a mans head aboue the water we doubt not but the rest of the meÌ„bers wil also get forth straight follow so must we thinke of Christ and of our selues Hereupon Paule saith 1. Cor. 15.20 Christ is risen againe therefore shall we also rise againe And 1. Thes 4.14 For if wee beleeue that Iesus is Dead and is risen againe euen so them which sleepe in Iesus that is in faith whereby they are ingraffed into Christ will God bring with him Also Phil. 3.20 Our conuersation is in heauen from whence wee looke for a Sauiour euen our Lord Iesus Christ who shal transforme our base bodie that it may be made like to his glorious bodie What is the vse of the resurrection 1. That by cur beleeuing this Article we may conceiue vnspeakable ioy of conscience by liuely sense of the remission of our sins of our Iustification regeneration by the resurrection of Christ For hence proceedeth our greatest ioy in that wee behold man beautifull glorious immortall in Christ who before in the Passion was so miserable ignominious sorrowfull bloudie filthy and horrible for our sinnes 2. That we may both in prosperitie and aduersitie think of that most happie estate which we expect in the life to come and may raise vp our mindes vnto hope of our future glorie Iob. 19.25 I knovv that my Redeemer liueth c. And Paule 2. Tim. 2.8 Remember that Iesus Christ is risen from the dead 3. That wee may tryumph and finde securitie in death for so much as Christ by his resurrection hath ouercome and destroied our twofolde death namely the death of sin the death of hell VVhat is against this Doctrine 1. The obstinacie of the Iewes who deny Christs resurrection 2. The error of the Eutychians who dreamed that the humane nature of Christ was turned into the Diuine after his resurrection 3. The error of the Vbiquitaries who make the body of Christ such as no bodie is and that both before and especially after his resurrection seeing that they will haue all properties of a true bodie laid aside and that it is now in no certaine place but spread abroad in all places in an vnspeakable manner 4. Of the Papists who euery year do lay in a graue the Image of Christs body cause Priests monks to guard and watch with it who also with a mournfull song doe celebrate his buriall do bestow vpon a wodden Image those things which hee commanded to bestowe vpon the poore a Iohn 12.8 2. They superstitiously take pilgrimages to that place which Iesus did honour with his buriall contrarie to those sayings of Christ Iohn 4.23 The houre is come and now is when the true worshippers shall worship the Father in spirit and truth And of Paule 1. Tim. 2.8 I will therefore that the men pray euerie where lifting vp pure hands without vvrath or doubting The seuen and twentieth common Place Of Christs Ascension What is the Historie of Christs Ascention IT is to be taken first out of Mark ca. 16.19 The Lord after he had spoken vnto theÌ„ was againe taken vp into heauen and sate on the right hand of God Againe out of Luke in the Gospell cap. 24.50 Afterward he led them out into Bethania and lift vp his hands and blessed them And it came to passe that whilest he blessed them he departed from them and was caried vp into heauen And in the Acts. cap. 1.9 And when he had spoke these things while they beheld he was taken vp for a cloud tooke him vp out of their sight and while they looked stedfastly to heauen as he vvent behold two men stood by them in vvhite apparell VVhich also said Ye men of Galile vvhy stand ye
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
should teach the way thereunto What is the vse of this Doctrine 1. The exaltation of Christ doth shewe that the Mediator was not onely a man but truely and essentially God that so our trust in him might bee the more stedfast 2. It lifteth vp our mindes to heauen and causeth vs to be there conuersant in minde and affection where our head is euen as now wee are in him out of this world 3. Wee see what wee also must hope for that are the members of Christ Both which vses the Apostle doth vnfolde Phil. 3.20.21 Our conuersation is in heauen from whence also wee looke for the Sauiour euen the Lord Iesus Christ who shall change our vile bodie that it may be fashioned like vnto his glorious body according to the mightie working whereby hee is able to subdue all things vnto himselfe· 4. Heb. 4.16 Let vs goe boldly vnto the throne of the grace of God seeing that Heb. 8.1 Wee haue such an high Priest that sitteth at the right hand of the throne of the maiestie in heauen What is contrarie to this Doctrine 1. Their errour who do call the personall vnion of the Diuine and humane nature the sitting at the right hand of God or do affirme that Christ then sat at the right hand of God when the two natures began to bee vnited or doe apply the personall vnion of the two natures for the expounding of his sitting at the right hād of his father for by that meanes they confound the Articles of our beliefe 2. The errour of the Vbiquitaries who doe cal the sitting at the right hand of God a measure of maiestie whereby they thinke the flesh of Christ was made omnipresent or to haue a beeing in all places at once which is to take away from Christ the trueth of his flesh 3. The errour of the Papists in their intercession and protection of Angels and Sainrs deceased as if these were our Patrons aduocates and Mediatours to procure grace for vs by their praiers and merits and to present our prayers to God contrarie to that that is saide 1. Tim. 2.5 There is one Mediatour betweene God and man the man Christ Iesus And contrarie to the commaundement of Christ Iohn 15.16 and 16.23 Whatsoeuer yee aske of the Father aske it in my name And to that Esay 63.16 Abraham is ignorant of vs and Israell knoweth vs not The nine and twentieth common place Of Faith Whence is Faith deriued THE Latine word Fides is deriued from fio to bee done because that is done that is spoken or promised by any man and sometimes it signifieth actiuely sometimes passiuely as in him that promiseth it signifieth to giue a mans faith or to keepe a mans faith in him that beleeueth the promise it signifieth to haue faith In Hebrewe it is called Emunah from the firmenesse and constancie of words and promises and is deriued from the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It was true from whence commeth Amen a word knowne to euery man Let it be true or firme or ratified The Grecians call it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from the third Praeterperfect tense Passiue 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from whence commeth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I am taught I am perswaded I assent and I doe plainely beleeue as Rom. 8.39 I am certainely perswaded that neither death nor life nor any thing else shall separate vs from the loue of God in Christ Iesus The verbe Actiue is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I perswade I teach as 1. Iohn 3.19 Wee shall before GOD assure or perswade our hearts The preterperfect tense meane is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I perswade my selfe As Romanes 2.19 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thou perswadest thy selfe that thou art a guide to the blinde And Phil. 1.6 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I am perswaded or I doe certainely knowe or beleeue this same thing that hee that hath begun this good vvorke vvill performe it vntill the day of Iesus Christ So that the word faith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doth well answere his originall that it should bee a daughter 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of a teacher or perswader Hence it is that Valla thinketh faith to bee rightly termed a perswasion or firme assent vnto a thing Hereof commeth the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to assent to beleeue to assure as in that of Phocylides 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That is to say Beleeue not the common people for it is an inconstant rabble one while allowing another while disalowing this thing or that thing What differeth faith from opinion and knowledge That is said to bee opinion which inclyneth to one side not without feare or doubt of the trueth of the other side Knowledge ingendreth a firme assent Syllogismus scientificus but yet by the application of demonstration for demonstration is a Syllogisme which causeth knowledge But faith rests vpon authoritie and yeeldeth free assent vnto the word of God as it maketh for vs by the inspiration of Gods spirit and relyeth vpon the authoritie of GOD himselfe What are the significations of Faith in the Scripture They are diuers and those diuerse significations make diuerse kindes and sorts of faith 1. It signifieth fidelitie trueth and constancie in the keeping of promises and couenants Rom. 3.3 And so it is vsed in the cōmon verse of Sophocles 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Faith dieth vnfaithfulnesse buddeth 2. It signifieth the Doctrine of faith or the Gospell which we do beleeue for the master of the Sentences in his third booke and 23. distinction learnedly saith That faith sometime is that wherwithall wee beleeue and sometimes that that wee doe beleeue Gal. 1.22 Hee which persecuted vs in times past now preacheth the faith which before he destroyed Tit. 1.13 Rebuke them sharply that they may be found in faith 3. The profession of religion whether it be true that is to say the zeale of religion Rom. 1.8 Your faith is published throughout the whole world that is to say your profession of the Christian faith is commended or whether it be onely a fained and outward profession Iam. 2.24 A man is iustified by workes and not by faith only And this faith is called a dead faith vneffectuall and hypocriticall a Math. 17 20. b Mat. 14 3◠4. It signifieth the bare knowledge of the benefit of Christ and the perswasion of the whole word of god as in the same place of Iam. 2.24 And so the Diuels beleeue and tremble Iames. 2.19 This is called an Historicall faith common both to the godly and the vngodly and therefore groweth onely from the light of nature from arguments which mans reason is able to comprehend without any peculier enlightning of the holy spirit 5. It signifieth a knowledge assent and perswasion of the grace of God but yet brickle and vnconstant as not taking roote in Christ as it is taught in the parable of the seed Luk. 8.13 But it is as a tree which being not
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is alwaies atrributed to faith in the Scriptures which setteth before vs the goodnesse of God most manifestly without all manner of doubting Rom. 4 2◠so also is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ephes 3.12 By faith we haue 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 boldnesse or freedome and entrance 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with confidence by faith in him In briefe there is no man faithfull but he who being perswaded that God is fauourable vnto him is so assured of his saluation as that he doth boldly insult ouer the diuel and death after the example of Paule Rom. 8.38 I am perswaded saith he that neither death nor life nor Angels nor principalities nor powers nor things present nor things to come can separate vs from the loue of God And vers 16. The spirit of God witnesseth with our spirits that we are the sonnes of God Is not then the faith of the Elect aslauted with anie vncertaintie vnquietnesse and distrust Yes surely for Dauid Psal 31.23 I said in my hast I am cast out of thy sight And neuer will it be so well with vs in the course of this present life that we shal be cured of this disease of distrust but rather shall be wholly replenished therewithall But this vncertaintie or vnquietnesse faith hath not of it selfe but from our infirmitie Againe we do not therefore say that the elect doe fall away from that sure confidence which they had conceiued of the mercie of God For this cause Dauid himselfe Psal 42.6 why art thou cast downe my Soule and vnquiet within me wait on God For faith truely gets the vpper hand that it may set it selfe against all manner of burdens and lift vp it selfe and neuer suffer the confidence of Gods mercie to be shaken from it And therefore Iob. 13. Though the Lord kill me yet will I trust in him And Psal 23.4 If I walke in the midst of the shadowe of death yet will I feare no euill for thou art with mee And therefore there is no hinderance but that the faithfull at one and the same time may be terrified casting their eyes vpon their owne vnworthines and vanitie and may also at the same time enioy most assured Comfort calling to minde the goodnes truth and power of God Cannot that faith faile As faith receiueth increase according to that Luk. 15.5 Lord increase our faith So it may also receiue decrease may suffer as it were a backsliding so as sometimes by the storms of diuers temptations it may be shaken obscured ouerwhelmed and waxe faint yea euen in the Saints like as reason in dronken men and infants is laid a sleepe and buried as in Dauid when he committed adulterie and in Peter when he thrice denied Christ but yet it is neuer quite shaken off or extinguished For the purpose of our election is sure and therefore it is necessarie that faith which followes election should haue the gift of perseuerance to accompanie it for the gift of God and fath is among them and the calling of GOD are without repentance Rom. 11.29 And Christ himselfe did pray vnto his father surely no lesse for the rest of the elect that their faith might neuer faile them then hee prayed for the faith of Peter Luc. 22.32 c Moreouer Paule Ephes 1.13.14 saith That we after we beleeued were sealed with the holy Spirit of promise and that this spirit is the earnest of our inheritance vntill the redemption of the possession purchased And Phil. 1.6 What good work God beginneth in his elect the same he will performe vntill the day of Iesus Christ And therfore how small and weake soeuer faith be in the elect yet because the spirit of God is a pledge and seale vnto them of their adoption the print thereof can neuer bee blotted out of their hearts Lastly seeing that the faith of the elect is opposed to temporarie faith it followeth therefore that it is perpetuall But shall not faith once haue an end In respect of the obiect namely Christ as he is offered in the word and sacraments faith shall vanish away at that time when we shall haue Christ present in heauen as the Apostle saith 1. Cor. 13.8.10 Prophecyings shall be abolished and knowledge shall vanish away when that which is perfect is come then that which is in part shal be abolished For there will be no vse of faith when those things are performed and indeede fully exhibited which wee doe in this life beleeue and hope shall be giuen vnto vs. But if wee speake absolutely of Christ without the integuments of the word and Sacraments then faith in him or if ye had rather so terme it the thing it selfe called by that name that is to say the knowledge and apprehension of Christ shall neuer cease but shall be most perfect in heauen not now any more by the ministerie of the word but by the beholding and contemplation of Christ himselfe The knowledge it selfe I say shall not be abolished nay it shall be perfected but the manner of knowing shall yeeld and giue place vnto the beholding of God himselfe For this is that which the Apostle called perfect 1. Cor. 13.10 After that which is perfect is come But is a faint faith in Christ a true faith Yea indeed For more and lesse doe not change the kindes of things and it is referred vnto one and the same Christ neyther doth it swarue form him and therefore as touching reconciliation with God Remission of sinnes and life eternall it obtaineth no lesse then the most strong faith though it do it not so strongly and with lesse fruit And therefore Esay 42.3 Christ will not breake the brused reed nor quench the smoaking flaxe That is to say those that are weake in faith he will mercifully aduise those that are staggering and wauering in faith he will confirme and strengthen and those that haue any sparke of the truth though it be as it were dying hee will cherish and maintayne Rom. 14.1.3 Him that is weake in the faith God hath receiued And 2. Cor. 12.9 The power of God is made perfect through weakenesse Which is the third adiunct of faith That it is liuely and effectuall in the elect Whence is it that it is called liuely and effectuall First from the affections secondly from the actions which it produceth in the beleeuers The affections are those which are stirred vp in the heart of the beleeuers by the apprehending of Christ with his benefits by faith 1 A liuely and assured feeling of Gods loue towards vs diffused in our hearts a Rom. 5.5 2 An assured hope and expectation of life eternall b Ibidem 3 A filiall loue and feare or reuerence whereby the faithfull doe endeuour to please God and doe verie carefully feare and beware to offend him also a loue of Christ and a delight in him For the loue of God is not of the essence and nature of faith but a
necessarie effect of the same for seeing faith is a certaine taste perceiuing and supping downe as it were of that sweetenes which is in God 1. Pet. 2.3 If so be that ye haue tasted how bountifull the Lord is it followeth that the loue of God is an effect which proceedeth of that sweet apprehension and as it were taste of the goodnesse of God 4 Comfort peace of conscience in regard of the remission of sinnes Phil 1.25 Rom. 14.17 gladnesse and spirituall ioy proceeding from the same taste of the fauour of God 1. Pet. 1.8 Beleeuing in Christ ye reioyce with ioy vnspeakable and glorious 5 The sighes of the spirit not to be expressed Rom. 8.26 and that confidence that crieth Abba Father Gal. 4.6 6 Patience in aduersitie yea more a Rom 8.35.38 reioycing in afflictions 7 Contempt of the world 8 A spirituall assurance of the grace and friendshippe of God 9 An affection to our neighbour and that for Gods sake as namely Charitie and loue of our neighbour courtesie bountie gentlenesse and delight in the Saints Psal 16.3 To the Saints that are in the Earth and to the excellent all my delight is in them The actions that proceed from faith are those which break forth out of those inward affections as godlinesse iustice thanksgiuing prayer e Rom 8.15 10.14 confession that is to say a sincere and open f Rom. 10.9 2. Cor. 4.13 profession of Christ which is made with the mind tongue and life peace and concord with all men in the Lord weldoing towards all euen our enemies and so a new obedience for a good tree beareth good fruit g Mat 7.17 Lastly a good conscience a holy care faithfulnesse and diligence in our vocation and calling and a minde h Ro. 12.7.8 Phil. 4.11 rom 11.24 Gal. 2.20 contented with with his owne portion What be the effects and fruits of faith They are manifold For first it ingrafts vs into Christ i Ephs 17. and maketh Christ to dwell in the hearts of the faithfull and that they may be in him and may haue fellowship and communion with him 2 It makes vs the sonnes of God a Gal. 3 26 it obtaines remission of sinnes b Act. 10.43 it iustifyeth vs c Gen. 15.6 Abac. 2.4 Act. 13.39 Rom. 3. 5 Chapter it causeth vs not to be ashameth d Rom. 9.32 it giueth vs entrance to God e Eph. 3.12 it regenerateth our vnderstanding and our will and purifieth the f act 15.9 heart I saueth g Luk. 7.50 it obtaineth what it will of God h Mat. 8 13 1 Ioh. 5 14. now it willeth onely that that tendeth to the glorie of God it worketh all things Marke 9.23 All things are possible to them that beleeue It ouercommeth the world and Satan i 1. Ioh. 5.4 It renounceth Satan and his works in heart in word in life and in manners k Eph. 5.11 Finally it relyeth wholly vpon God and is delighted in his workes and commaundements night and day l Psal 1.2 Rom. 4 1â— And yet faith it selfe doth not performe all these things but he whom it apprehends namely Christ Iesus in whom we are able to doe all things that are necessarie vnto saluation Phil. 4.13 VVhat is the end of faith It is two-fold 1 In respect of our selues the saluation of our soules 1. Pet. 1.9 Receiuing the end of your faith euen the saluation of your soules And life eternall m Io. 3.15 16.18.36 20.31 Secondly in respect of God Gods glorie By what experiment is faith tried 1 Inwardly by the subtilties of the flesh and by certaine 〈◊〉 beings rising from thence in the mindes of men by reason of false Doctrines diuelish arts n Rom. 4.20 heresies the o Deut 13.1 contentions of the teachers in the Church treacherie of brethren impunitie of wickednesse p 1. Cor. 11.19 prosperitie of the wicked the q Ier. 12.1 Mal. 2.17 Psal 73.2.3 small number of beleeuers the deformitie and oppression of the Church the falling away of many from the faith tentations the delay of Gods promises the tokens of Gods wrath the scoffes of the mockers which aske where is the promise of his comming 2. Pet. 3.4 which things saith Augustine God permitteth that they which heare and see the same might be tried what faith they beare towards God 2 By the crosse as Gold is tried in the fire for patience vnder the crosse with calling vpon God and looking for deliuerance is as it were a triall of faith whether it be true or no r 〈◊〉 1.7 as we may see in Iob. Å¿ Iob. 23 19. Of this temptation Saint Iames speaketh Chap. 1. vers 12. Blessed is the man that endureth temptation for when he is tried he shall receiue the crowne of life What is the vse of faith There is verie great vse of it in the whole course of our liues for it is that one thing that is necessarie Luke 10.42 and Heb. 11.6 Without faith it is impossible to please God The vse of it therefore is to make vs in prosperitie not to be lifted vp in aduersitie not to cast downe our selues and in death to passe to life Are wee called faithfull of faith chiefely in regard of the working power of faith or passiuely in regard of our sufferance Although faith in the Scripture doe sometimes signifie constancie and truth in words deeds and couenant keeping and then is taken actiuely and in that sense they are also called faithfull which keepe their faith once plighted or doe faithfully performe their dutie as Luke 12.42 Who is a faithfull and wise steward And Luke 16.10 He that is faithfull in a little will also be faithfull in much And also passiuely they are called faithfull men that doe well deserue to be beleeued and so we vse to say a faithfull word and a faithfull man a 2. Tim. 2 â— 11. yet notwithstanding when the matter of Iustification is in hand men are called faithful passiuely who embrace by faith Christ the Sauiour as Ephe. 1.1 The faithfull in Christ Iesus and Act. 10.45 The faithfull which were of the Circumcision What things haue affinitie with faith Hope and Charitie which are also themselues the gift of the holy Ghost 1. Cor. 12. VVhat doe they differ from faith Faith is the knowledge and apprehension of Christ being exhibited after a sort present in the word SacrameÌ„ts hope is an expectation of Christ hereafter to be fully reuealed with all his benefits Or hope is the expectation of those things which faith beleeueth to be truly promised by God so faith beleeueth God to be true hope expecteth that he should alwaies cary himselfe so towards vs. Faith beleeueth that life eternall is giuen vnto vs hope expecteth till it be reuealed faith is the foundation where upon hope resteth hope nourisheth and sustâ—ineth faith and thereupon by reason of this communion and affinitie the
himselfe 4. Feare namely of the offending of God 5. Vehement desire namely of approuing himselfe to God 6. Zeale to take heede of offending God 7. Reuenge or punishment of our selues whereof 1. Cor. 11.31 If wee would iudge our selues wee should not be iudged of the Lord. But indeed these are rather effects or adiuncts or signes of repentance then parts Wee say then that the essentiall parts of regeneration or repentance are two mortification of the flesh or of sin or the destruction of the old man or the denying of our selues and Viuification or the renewing of the spirit of righteousnesse or of the new man Which diuision we gather 1. First out of the Prophets as Psalme 34.15 Cease from euill and doe Good And Esai 1.16 Cease to doe euill learne to doe well 2. Out of Rom. 6.4 VVee are buried with Christ by Baptisme into his death that as he was raised from the dead into the glorie of his father So vve also should vvalke in nevvnesse of life And the same Ro. 7.4 a Ephes. 4.22.23.24 Colloss ◠5.8.9.10 Mortification is the destroying of our natural corruption proceeding from the holy Ghost and arising from the participation of Christ himselfe for if we doe truely communicate with Christs death by the power thereof our old man is crucified and the bodie of sinne dieth by little and little Viuification or new birth is that power of the holy Ghost proceeding from the resurrection of Christ which following after the destroying of our naturall corruption by little and little as the day succedeth the remoouing of the darknesse causeth vs the will of God being knowne approued to begin to will to do well for being made partakers of the resurrection of Christ wee are thereby raised vnto newnesse of life which may answere the iustice of God Rom. 6.6 Is it finished in any short space No but it is extended euen to the last instant of our life that the faithfull may exercise themselues therein all their liues and may the better also learne their owne weaknesse For that which is said Ephe. 5.26.27 That God doth purge his Church from all sinne is referred rather to the guilt then to the verie matter of sinne it selfe and sinne in those that are regenerate doth onely cease to raigne but it leaueth not to dwell in them Rom. 7.17 Whereupon also vers 24. Who not hath deliuered mee but shall deliuer mee from this bodie of death for the combat lasteth till it bee ended by death Which is the subiect to whome repentance belongeth or Whose is repentance There is a repentance of the heathen who either for wearisomnesse doe giue ouer their vices or else by the iudgement of reason doe cease to sinne and that either for feare of punishment or for loue of vertue There is also a repentance that an earnest repentance of the wicked but it is but temporarie onely for a time as in Esau a Gen. 27.38 Heb. 12.17 and Achab. b 1. Kings 21 27.29 which is nothing else but a worldly sorrowe which causeth death whom notwithstanding God spareth for a time and doth temporally blesse them that by that clemencie he might prouoke his owne children to sincere repentance There is also a repentance of hypocrites fained and Pharisaicall which consisteth onlie in the outward forme against which Ioell cryeth out Chap. 2. vers 13. and the rest of the Prophets doe the like But sincere repentance is onely belonging to the elect whom God will deliuer from destruction for it dependeth of the spirit of regeneration and is inseparable from faith and the mercie of God as witnesseth the Prophet Esai 59.20 The Redeemer shall come vnto Syon and vnto them that turne from iniquitie in Iacob And Heb. 6.6 the Apostle minding to exclude the Apostates from the hope of saluation bringeth this reason that It is impossible that they vvho vvere once enlightened and haue tasted of the heauenly gifte and haue beene partakers of the Holy Ghost and haue tasted of the good vvord of God and of the powers of the vvorld to come if they fall away should bee renewed againe by repentance because they crucifie againe the sonne of God and make a mocke of him Because indeede God renewing those whom hee will not haue to perish sheweth them a token of his fatherly loue and fauour and on the contrarie hee stricketh the reprobate with hardnesse of heart whose iniquitie is vnpardonable Doth repentance befall God himselfe Not to speake properly 1. Sam. 15.29 For hee is not as a man that hee should repent yet it is attributed to God a Gen. 6.6 Ier. 18.8 but by a Metonimie by reason of the effect for as wrath in GOD signifieth the verie effect of his wrath namely punishment so repentance doth signifie the sodain change of his disposing of matters Whereupon Augustine saith The repentance of God is saide to bee in alteration to looked for of men of thinges vvithin his povver De Ciuit. dei Lib. 17. cap. 7. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the presence of God remaining vnchangeable And the golden rule of Athanasius is to bee obserued Those things are spoken after the manner of men but vnderstoode as they may beseeme God For God submitting himselfe vnto our capacitie doth set forth himselfe vnto vs not as hee is in himselfe but as he is by vs supposed to be What is the subiect of Repentance wherein it is The whole man for hee is wholy renewed in minde in will Ephe. 4.23 VVhat is the obiect vvhereabout repentance is conuersant 1. In respect of the beginning from whence it is or the Terminus a quo sinne is the obiect about the reforming whereof it consulteth for of a good worke there is no repentance such had Ecebolius Iulian and the Apostataes which though it bee called repentance yet it is euill and wicked 2. In respect of the Terminus adquem that thereunto it tendeth vertue is the obiect therof about the practise wherof repentāce studieth or the law is the obiect of repētance properly taken VVhich is the fourth signification of repentance It is improper and is vsed not so much for the inward conuersion vnto God as for the profession thereof which consisteth in the confession of the fault and the desire of pardon for the punishment and guilt thereof Of how many sorts is this repentance Of two sorts Ordinarie or common and to bee vsed euery day and extraordinarie or speciall and commaunded vnto repentant sinners at a certaine season Which is that which is Ordinarie That whereunto all Christians euen the Saints as long as they liue here Tu remisisti iniquitatem cordis mei the hebrewe is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the english The punishment of my nue must endeauour themselues throughout the whole course of their liues by reason of the remainder of their naturall corruption For 1. Iohn 1.8 If wee say that wee haue no sinne vvee deceiue our selues and there is no trueth in
plainely appertaining to law For by being iustified the Apostle meaneth that a man is accompted iust being by the sentence of the heauenly Iudge acquited from condemnation and guiltines Which appeareth by the opposition of Iustification and Condemnation which Paule setteth downe Rom. 8.33 VVho shall lay any thing to the charge of Gods children It is God that iustifieth who shall condemne Iustification therefore according to the meaning of Saint Paule is a certaine pronouncing of sentence and as I may so say indeed rather a pronouncing iust then a making iust How many waies is a man said by Saint Paule to be iustified Onely two waies a Rom. 10.3 4.5 eyther by his owne righteousnesse that is to say by works or by the law as Rom. 2.13 The doers of the law if there be anie must bee vnderstood shall be iustified which is called Legall iustice or the righteousnes of the law Or else by faith or by the righteousnesse of another namely Christ that is to say by faith Rom. 5.19 VVe are iustified by faith which is called Euangelicall iustice or the righteousnesse of the Gospell VVhat doth this signifie to be iustified by workes Not as some thinke to get a habit of righteousnesse by iust works or to be made iust by workes but to be iudged and pronounced iust by reason of obedience yeelded vnto the lawe Or he is said to be iustifyed in whose life there is found that puritie and holinesse which deserueth the testimonie of righteousnesse before the throne of God after which sort Paule teacheth that no mortall man is iustified Rom. 3.20 By the workes of the law no flesh is iustified that is to say By the act whereby the law is performed or by the performance of the law no flesh shall be iustified Which sentence though in Greeke and Latine it be particuler yet in Hebrew it is vniuersall because the negatiue particle doth not agree with the Note or vniuersall signe none but with the verbe VVhat doth this signifie to be iustifyed by faith To be iustified by faith is to be acquited from sinne for Christs sake apprehended by faith Or he is said to be iustified by faith who being excluded in regard of his owne righteousnesse that is the righteousnesse of works doth by faith apprehend another righteousnesse that is the righteousnesse of Christ wherewithall being cloathed he doth appeare before God not as a sinner but as a iust and righteous man a Gal. 3.27 Ephes 5.17 Apoc. 7.14 What is iustification It is not the giuing of the holy Ghost regeneration or the infusion of a new qualitie or the preaching of Iustice or if wee shall speake Philosophically not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 mutation or a motion toward the attayning of righteousnesse but it is the sentence of the heauenly Iudge whereby he doth in respect of the merit of Christ of his owne meere grace and fauour not impute vnto the sinner his sinne vnto death but imputeth the righteousnesse of Christ offered in the Gospell to his owne glorie and life eternall Or it is a free discharge from sinne and death both at once and an imputation of righteousnesse vnto life eternall and to the glorie of God and that for Christs sake and his righteousnes with both which being clothed wee appeare before the tribunall seat of God holy and vnblameable What be the parts of Iustification Two The former part is Remisson or Absolution and that twofold first from sinne secondly from death For first God from his tribunall seate pronounceth vs free from sinne for although sinne be in vs in deed yet because all that sinne how much soeuer it be is couered with the righteousnesse of Christ and therefore is not set before the eyes of God the Iudge God doth pronounce vs to be so freed from the same as if there were none at all in vs. And then secondly after he hath acquitted vs from the cause of death namely sin he doth also acquite vs from the punishment and death it selfe which is the wages of sinne Rom. 6.23 The later part of Iustification is Imputation whereby the heauenly Iudge doth iudge vs to be iust by the merite of another and doth adiudge vs vnto life eternall for th merit of another And this later is a kinde of effect of the former for hee that is iudged iust it must of necessitie follow that he be adiudged vnto life The Prophet Dauid 9.24 Seuentie weeks are determined vpon thy people and vpon thine holy Citie to finish the wickednesse to seale vp the sinnes to reconcile the iniquitie and to bring in euerlasting righteousnesse And Paule Romanes 3.4.5 By the first parte our debt is taken away and by the later our want is prouided for Also Remission healeth the guilt of sin the imputation of the righousnesse of Christ healeth the corruption and euill it selfe wherewithall the nature of mankinde laboureth and is laden VVhat is the efficient cause of Iustification Not man eyther from himselfe or from any other conferring any thing for that in the act of iustification man doth only behaue himselfe as a subiect and sufferer but God is the efficient cause who accompteth the obedience of Christ as if it were receiued from vs. For that saying of the Lord standeth firme Esa 43.25 I euen I am he that take away thy iniquities for mine owne sake I wil remember thy sinnes no more Which principle of Diuinitie the Iewish Scribes did also acknowledge as true Marke 2.7 VVho can forgiue sinnes but God alone and Rom. 4.5 But beleeueth in God that iustifieth the vngodly that is to say him that in himselfe is wicked he accompteth righteous in Christ And Rom. 8 33. God is he that iustifieth who is it that condemneth And hereupon it is that it is called the righteousnesse of God Rom. 1.17 3.21.22 Not that essentiall iustice of God whereby he is iust in himselfe neyther yet that communicatiue iustich which he doth communicate to his elect by the holy spirit but it is so called of the efficient cause namely because God doth freely impute or accompt the same vnto vs and partly also from the obiect because it alone is able to beare the rigour of Gods iudgement and to stand before his tribunall seat and therefore it is called euerlasting Dan. 9.24 because it was decreed by him from euerlasting VVhat is the cause of iustification working together with God Christ who by his merit and obedience hath purchased Iustification for vs. Rom. 5 9. VVe are iustified by his bloud and 2. Cor. 5.18 VVe are reconciled by Christ VVhat is the precedent cause Not the foreseeing of good works to come or of faith nor the estimation of works present but onely the grace of God not that which is freely giuen or infused whither it be faith or whether it be charitie but grace freely giuing that is to say the good will of God or the good pleasure of God a Ephes 1 9 and his loue toward vs men
b Tit. 3.4 And therefore Rom. 3.24 they are iustifyed freely that is to say excluding all workrs not onely works going be-before faith but also those that follow faith or of Gods free gift and meere liberalitie By his grace by the redemption made by Iesus Christ and Rom. 4.16 Therefore the inheritance is by faith that it might be by grace that it might be sure And Rom. 11.6 If it be by grace then it is no more by workes or else grace were no grace And Ephes 2.8 By grace ye are saued through faith and that not of your selues it is the gift of God And therefore our Iustification is altogether free even as are also those things that go before it our Election and Vocation and that that followeth it namely sanctification For euen Christ himselfe also with his satisfaction is the free gift of God and it is of Gods grace and fauour that he will iustifie vs for anothers sake and for the righteousnes of another and so faith it selfe and likewise that by the comming betweene of faith we are iustified it is the gift God Finally that remission of sins is free Christ teacheth vs both in many other places and also Luke 7.41 by way of parable where he setteth downe the representation of the creditor and the debtor VVhat is the meritorious or materiall cause of our iustificacation that is to say for the which wee are iustified Not faith nor charitie nor works nor our merits nor the merits of the Saints nor sufferings nor Sacraments but Christ with his righteousnesse and that not only principally and euerie mans owne works or merits lesse principally but Christ alone altogether and that as farre as he is apprehended by faith Rom. 3.24 VVe are iustified freely by the redemption that is in Iesus Christ And 1. Pet. 1.18 knowing that you are not redeemed with corruptible things as siluer gold from your vaine conuersation receiued by the tradition of the fathers namely of those of whom it is spoken Ezech. 20.18 VValke ye not in the ordinances of your fathers neither obserue their manners but with the pretious bloud of Christ as of a Lambe vndefiled and without spot What doe you vnderstand by the name of Christs righteousnesse Not that essentiall righteousnesse of the verie diuinitie of Christ distributed amonge men or Christ himselfe as he is God stirring vs vp to doe that which is righteous as Osiander conceiued for this is to play the Manichee that is to say to faine a diffusion of Gods substance through all manner of things and to confound God himselfe with his effects that he worketh in vs. Neyther doe wee vnderstand by Christs righteousnesse that inchoated righteousnesse which is onely begunne in this world which Christ worketh in the regenerate by his spirit for that were to confound Iustification and Sanctification together But wee vnderstand both that most high and perfect puritie and integritie or Sanctification wherewithall Christ was endued in his humanitie from the verie moment of his conception by the holy Ghost which they call Habituall or Originall righteousnesse and Paule calleth it The law of the spirit of life in Christ which is opposed to our original vnrighteousnes or to our naturall corruption a Rom. 8.1.2 and is imputed vnto vs as also his actuall obedience proceeding from that habituall righteousnesse whereby he did in the verie act most perfectly obey the law of God which is opposed to our disobedience As by one mans disobedience many were made sinners so by one mans obedience many shall be made righteous Rom. 5.19 How many kindes are there of Christs obedience It is of two sorts Actiue and Passiue The Actiue obedience of Christ is his perfect fulfilling of the lawe which Christ did so fully and perfectly performe as that louing God with all his heart and his neighbour more then himselfe hee did satisfie euen the vttermost title of the law of which Math. 3.15 It becommeth vs to fulfill all righteousnesse And Math. 5.17 I came not to destroy the Lawe but to fulfill it Iohn 8.29 I do alwaies those things that please the Father And Phil. 2.8 He submitted himselfe being made obedient euen to the death of the crosse The Passiue obedience of Christ is his oblation or passion for seeing the reward of our sinnes is euerlasting death Christ alone who was only able to vnloose the bond of so many debts did indeede suffer death fo vs and by his death did breake the bonds of eternall death and so hauing paide the ransome did set men that were the debtors at libertie with God their creator By reason here of he is called The price a Gal 1 4 Coll. 1 14 1 Tim 2 6 1 Pet 1 18 of our Redemption a Sauiour a Reconciler and a Propitiation for our sinnes in whom and by whom wee recouer all that wee had lost in Adam Tell me whether beside this Passiue righteousnesse the Actiue obedience of Christ also whereby he did fulfill the law be imputed vnto vs by God for righteousnes that is to say whether are we iustified for the obedience that he performed vnto the law Or whether is our saluation only to be ascribed to the death and passion of Christ or else to his actiue life and to his inherent holinesse also Yes indeed 1 Because the actuall disobedience of Adam had made vs sinners And therefore by the contrarie the Actuall obedience of Christ hath made vs righteous Rom. 5.19 And verse 10. If when we were enemies we were reconciled by the death of the sonne much more being reconciled shall we be saued by his life 2 Because we did not onely stand in need of a satisfaction for sinne for the taking away of death but also of the gift of righteousnes to obtaine eternall life according to the precept and demaund of the law This doe and thou shalt liue And therefore Christ is not onely called the price of our redemption but the end also and perfection of the law to saluation to euerie one that beleeueth Rom. 10.4 And heereupon saith Ambrose Hee that beleeueth in Christ hath the perfection of the law 3 Because Christ did not onely offer himselfe to death for vs but did also sanctifie himselfe for vs that we also might be sanctified through the truth Iohn 17.19 And he is said To be made vnto vs of God wisedome righteousnesse sanctification and redemption 1. Cor. 1.30 4 Because the Passiue obedience of Christ was not meerely purely passiue but his Actiue obedience did chalenge vnto it selfe the preheminēce in the same Ps 40.7.8 In the volume of the booke it is written of mee that I should doe thy will O my God and I said loe I come And He was therfore offered because he would Esai 53.7 And as our priest he did offer himself an oblation for sinne and by his once offering hath he consecrated for euer them that are sanctified Heb. 10.7.14 the holinesse of Christ his sacrifice being imputed
perfect obedience of Christ but our sanctification hath the Lawe for his obiect 4. In the nearest efficient cause Iustification hath not the cause in vs because it dwelleth not in vs Sanctification hath the will which is the beginning of all humane actions for the beginning of action is deliberation of deliberation will and reason And in respect of the persons efficient for Tit. 3.5 Regeneration and Renouation are attributed vnto the Holy Ghost as to the efficient But iustification is wholy ascribed vnto Christ In thy seede shall all nations be blessed Gen. 22.18 5. In effects Iustification absolueth and acquiteth vs beefore Gods Iudgement Seate Sanctification doth not so 6. Iustification is an act vnseparable but Regeneration is an act separable because it is not perfected in an instant but by a certaine order or successiuely and by degrees according to the good pleasure of God and it is here begunne and shall be perfectted in the life to come Moreouer Iustification is a matter of meere gift but regeneration is a matter of our obedience 7. Paule doth notably expresse the difference of him that is to bee iustified and him that is to bee regenerate for hee that is to be iustified lamentably crieth out of his inherent righteousnesse Rom. 7.24 O wretched man that I am who shall deliuer mee from the bodie of this death But flying to imputed righteousnesse which is grounded only vpon mercie hee doth exceedingly reioyce and with a ful confidence tryumpheth ouer life death and al aduersities whatsoeuer Rom. 8.33.34 c. What are the instruments or meanes of iustification The instrumentall cause outwardly shewing and offering the benefit of iustification is the voice of the Gospell Rom. 1.16 The Gospell is the power of God to saluation to all that beleeue that is to say it is the instrument of God truely powerfull and effectuall to saue For the righteousnesse of God is thereby reuealed from faith to faith Hereupon it is called the word of beleefe a Act. 5.20 the vvorde of saluation b Act. 13.26 the word and ministerie of reconciliation c 2. Cor. 5.19 The administring causes and witnesses of this blessing but not the sellers thereof are the ministers of the Gospell according to that Iohn 20.23 Whose sinnes yee remit they shall bee remitted and whose sinnes yee retaine they shall bee retained And 1. Tim. 4.16 Take heede vnto thy selfe and vnto Doctrine continue therein for in doing this thou shalt both saue thy selfe those that heare thee namely because faith is by hearing and hearing is by preaching The instrumentall cause inwardly is also twofold 1. The instrument giuen by God or the hand apprehending and receiuing the grace of Iustifycation offered is sauing faith infused into the beleeuers by the Holy Ghost Rom. 3.28 Therfore vvee conclude that a man is iustified by faith without the workes of the lawe So euery where By faith d Gal. 2,6 Through faith e Eph 2.8 of faith f Rom 3 28 for these are all of one signifycation but in no place are we said to be iustified or saued for faith Rom. 10.8 This is the vvord of faith which we preach And hereupon it is called righteousnesse of faith in regard it is apprehended by faith when the Gospell is beleeued 2. The inward sealing cause is the holy ghost who sealeth Iustification in our hearts so as wee cannot doubt therof Eph. 1.13 Wherein also after that ye beleeued ye were sealed with the Holie spirit of promise which is the earnest of our inheritāce And 1. Cor. 6.11 You are iustified by the spirit of God in the name of our Lord Iesus Christ 3. The outward sealing causes are the Sacraments the one of initiation or entrance the other of Redemption Rom. 4.11 He receiued the Circumcision as the seale of righteousnesse which is by Faith Also 1. Cor. 11.23 and Tit. 3.5 He hath saued vs by the washing of the new birth and renewing of the holy Ghost In what sence then are we said to be iustified by faith Not by any inward dignitie or merit of faith it selfe not as it is a worke or new quality in vs not by any force or efficacie of Iustifying taken from Charitie nor because it hath charitie adioyned to it or worketh by it not because faith doth participate of the spirit of Christ to the end the beleeuer may be made righteous for that wee are commaunded to seeke righteousnesse not in our selues but in Christ a 2. Cor 5 2◠But wee are iustified by faith in regard it doth receiue and embrace the righteousnes that is offered in the Gospell Rom. 1.16.17 The righteousnesse of Christ is reueiled from faith to faith For as to iustification faith is a thing meerely passiue bringing nothing of our owne to procure vs fauour with God but receiuing that from Christ which is wanting in and toe our selues How then is faith said to be imputed for Righteousnesse Not absolutely but by Relation namely when it is vnderstood not to be alone but with his obiect Christ crucified as Rom. 3.22 The righteousnesse of God by the faith of Iesus Christ vnto all and vpon all that beleeue And verse 25. through faith in Christes bloud In which places by the word faith by a metonymie of the thing cōtaining for the thing cōtained Christ crucifyed is vnderstood but as he is apprehēded by faith In this sence Faith was imputed to Abraham vnto righteousnes or for righteousnes Rom. 4.9 And faith is imputed for righteousnesse vnto euerie one that beleeueth that is to say Christ crucifyed apprehended by faith is accounted our righteousnesse It is accoūted I say of god pronouncing from his tribunal seat the sentence of righteousnesse Euen as therfore the hand that receiueth a treasure that is giuen doth not enrich vs but the treasure that is it that enricheth so neither doth the work or action of faith iustify vs but Christ himself whom we apprehend by faith And this is that that the sound Diuines say that we are iustifyed by faith Correlatiuely that faith is imputed for righteousnes by reason of the obiect which assertion is plainly proued by that of Paul Rom. 3.27.28 Gal. 2.16 Where this sentence We are made righteous by faith is opposed vnto this proposition Wee are iustified by vvorkes as beeing contradictories Wherefore it is manifest by the nature of contradiction that no man is iustified by faith as it is a worke either our worke or Gods worke in vs but as it includeth the merit of Christ To speake properly and simply incredulitie is repugnant vnto faith and to the workes of the Lawe not working or the intermission of good workes is opposite but in respect of Iustification faith which resteth vpon the merit of Christ and workes which rest vpon the merits of Christ are contraries Hereupon also it is that Paule doth oppose the righteousnesse of the lawe and the righteousnesse of faith as contraries betweene themselues when Phil. 3.9
neglect and contempt of both tables yea and of the lawgiuer himselfe because there is but one and the same lawgiuer of all the precepts and the bodie of the law is entire and vnseperable 5 The person is not accepted and taken into Gods fauour for the workes sake but on the contrarie the works doe then please god when the person hath firste found grace and fauour in Gods sight And for this cause it is that it is written Gen. 4.4 that god had respect vnto Abell and his sacrifice And Hebrevv 11.4 By faith Abell offered vnto God a greater Sacrifice then Cain 6 Saint Paul 2. Cor. 5.18 testifieth that the preaching of free reconciliation with god is perpetuall in the Church so that the faithfull to the end of this life haue no other righteousnesse then that which is there described VVhy then doth Saint Iames Chap. 2 verse 21. say that Abraham vvas Iustified by vvorkes Because he speaketh not there of the cause but of the effect whereby iustification may be discerned For when Abraham had offered Isack his sonne vpon the alter he was Iustified through workes saith he that is he was found to be iustified euen before that time by faith that by his works as testimonies of his iustification And so a man is iustified by workes that is by the holinesse of his life he is approued to be such a person as is iustified by the obediēce of Christ which holinesse doth follow iustificatiō as an effect therfore is also a testimonie witnesse of the same After this sort also god is said at the latter day that he wil iustifie his elect by their workes For whereas there are two beginnings of things one of existence the other of knowledge Faith as the beginning of Existence causeth vs to bee iust and workes as the beginning of knovvledge make vs to be knowne to bee iust And therefore the Lord at the last day will propound the beginning of knowledge of the righteousnesse by faith which shall appeare in the eyes of all creatures Mat. 25.34 Come yee blessed of my father c. For I was an hungred and yee gaue mee meat c. VVhat vvas the state of the Question concerning Iustification in Saint Paules time or vvhereof was the controuersie in old time Of the efficient and meritorious cause of Iustification namely whether it were the satisfaction of Christ apprehended by faith or else our workes And the reliques of that controuersie remaine yet in poperie For although the subtiller sort of Papists doe ascribe the beginning of iustification that is the first iustification as they call it onely to the merit of Christ yet the progresse and proceeding in iustification which they call the second iustification that they attribute to the merit of workes But now by the subtiltie of the diuill the whole nature of iustification is called into question For indeede in the Apostles time the question was not whether iustification were a naturall motion as it were from inherent vnrighteousnesse to inheren◠righteousnesse or whether iustifycation were seated in the sentence of the Iudge pronounced which is the question at this day but the state of the question thē was whether iustifycation placed in the sentence of the iudge pronounced vpon the guiltie person were in regard of workes or by reason of Christ By vvhat arguments or reasons doth the Apostle Paule take avvay from workes the cause of Iustification 1. Because wee are all sinners and from an impure nature it cannot be that there should proceede pure and perfect obedience toward God to whom nothing is acceptable vnlesse it be euery way sound absolute not spotted or stained with any corruption which neuer yet could nor euer shal be found in any man 2. Because the Scripture pronounceth that there is no man righteous by the works of the Law no not one And this sentence remaineth euer firme and stedfast Cursed is euerie one that abideth not in all things that are vvritten in the booke of the Law to doe them Gal. 3.10 But there is no man no not the holiest man that euer was that could satisfie the whole law of God as appeareth by the complaint of the Apostle Paule Rom. 7. 3. Because if righteousnesse be by the Law then Christ dyed in vaine Gal. 2.21 and. 5.2 4. Because God will haue no man to glorie in himselfe Least anie man should boast Eph. 2.8.9 Rom. 3.26.27 5. Because by the Law came the knowledge of sinne and the Law causeth wrath that is to say it denounceth death and Iudgement against them that doe not performe perfect obedience in their works and actions a Rom. 4.15 6. Bec use the law was giuen after the promise of iustification and life eternall b Gal. 3.17 7. Because the inheritance or life euerlasting is of free gift and not of merit c Ro. 6 23 Gal. 3.18 Eph. 2 8 8. Because all our sufferings are not worthy of the glorie which shal be reuealed shewed vnto vs therfore our actions are not worthy of it Rom. 8.18 And 2. Cor. 4.20 Our light affliction which is but for a moment causeth vnto vs a farre more excellent and an eternall weight of glorie By what arguments doth the Apostle confirme the righousnesse of faith 1. Because it alone hath the witnesse of the Law Prophets d Ro. 3 21 Gen 3.15 22 28 the end of the Law was Christ Ro. 10.4 Circumcision was the Seale of the righteousnes of Faith Ro 4.11 The Sacrifices Ceremonies did prefigure Christ the righteousnesse which is by faith Haba 2.4 The iust shall liue by his Faith Psa 32.1 Blessed are they vvhose iniquities are forgiuen And on the contrarie Psal 132.2 In thy sight shall no flesh be iustified namely by the obedience of the Law Act. 10.43 To Christ giue all the Prophets vvitnesse that through his name all that beleeue in him shall receiue remission of sinnes 2. From the comparison of like and equall things because Abraham the father of the faithfull in the example and excellencie of faith was iustified by faith e Gen 15 6. Ro. 4.13 14. and not by the Law Now God is alwaies like himself and the case is alwaies alike of the beleeuing father and the beleeuing children 3. Because saluation is not promised vnto him that fulfilleth the Law for that were a vaine promise and so our saluation alwaies doubtfull and vncertaine because no man doth fulfill the law and wee our selues should be also vncertaine whether wee had sufficient good workes for the attaining of this righteousnesse but it is promised to the beleeuer Therefore the inheritance is by faith that it might come by grace and the promise might be sure as relying wholy vpon mercie for that which proceedeth from the grace and fauour of God through Christ is firme and stedfast but so is not that which proceedeth from vs and from our workes Rom. 4.16 4. By an argument of the like
in contraries for as by one mans disobedience many were made sinners so by the obedience of Christ many are made righteous Rom. 5.19 5. By the effect because from iustification by faith alone ariseth peace with God that is to say securitie and tranquillitie of conscience or that ioy which commeth from a conscience excusing and acquiting vs from sinne and death peace toward God confidence and hope of the glorie of god that is of life eternall f Rom. 1.5 8 35. Tit. 3 7. 1. Ioh. 3.21 6. Because the glorie both of the exceeding iustice and mercie of God cannot stand safe and fyrme nor the merit of Christ remaine whole and sound vnlesse wee bee iustifyed onely by faith in Christ Iesus and not by workes or if we should bee iustifyed partly by faith and partly by works g Rom. 3.19.25.26.27 What is the end of our Iustification The fyrst and chiefe end in respect of God is his glorie Eph. 1.6 To the praise of the glorie of his grace and to the praise of his glorie namely that the praise thereof might not bee giuen to any man but might redound wholy and absolutely to god alone so that hee alone might bee acknowledged to bee iust and mercifull to be the iustifyer of him which is of the faith of Iesus Ro. 3.26 In which place there is mention made of a double or twofolde glorie of GOD the one which proceedeth from his iustice that hee might bee iust the second that which proceedeth from his mercie And iustifying him which is of the faith of Iesus For from the alone benefit of Iustification ariseth the manifestation of that admirable temperament of the iustice and mercie of God and from thence Gods glorie both of his iustice towarde his sonne in punishing of sinne who spared not his owne sonne being made sinne for vs and likewise of his mercie toward vs imputing vnto vs that beleeue in Christ though we be wicked and vnrighteous by nature our faith for righteousnesse 2. The declaration of his goodnesse 1. Pet. 2.9 That ye should shew forth the vertues of him that hath called you out of darknesse into his maruellous light The next end in respect of vs is that wee being made righteous by imputation might be accepted of God and iust that is might bee set free from the guilt excelling through the gift of Christs righteousnesse Furthermore that the righteousnesse of the Law might bee fulfilled in vs and that wee might enioy the fruite of righteousnesse which is life eternall Rom. 8.7 Tit. 3.7 That being iustified wee might bee made heires of euerlasting life Lastly that wee our selues might bee bettered and made righteous Gal. 2.17 If then while wee seeke to bee made righteous by Christ we our selues are found sinners is Christ therefore the minister of sinne God forbid For to this end are we iustified by faith through Christ that the old man being abolished by the power and efficacie of Christ crucified Christ might liue in vs and that wee should by our studie and labour endeauour to bring forth good workes shewe our selues thankfull to god for so great a benefit And therefore it is that the Apostle Paule almost in all his Epistles deriueth the Doctrine of sanctifycation or good workes from the Doctrine of faith or iustifycation as the cause from the effect or the necessarie consequent from the antecedent What are the adiuncts of Iustification If you respect the actions of God therein election and effectuall vocation doe goe before it a Rom. 8 31 but if ye respect man surelie not workes foreseene neither merits of congruitie or condignity For saith Augustine good workes doe follow a man alreadie iustified and doe not goe before a man that is to bee iustified as good fruites are not before a good tree but sinnes and wickednesse and the workes of the flesh b Ro. 3 23 4.5 The workes accompanying or following it are peace of conscience or tranquillitie and quiet of minde and conscience Rom. 5.1 Being iustified by faith wee haue peace toward God through our Lord Iesus Christ Moreouer the adopting of vs to bee sonnes of God our sanctification or newnesse of life the fruites wherof are described Gal. 5.22 For they that are made partakers of Christ through faith they doe with him receiue the holie Ghost the author of all holinesse from whence it is that these two benefits are indeede distinguished one from another but yet so linked together by an vnseparable bond that they can neuer bee plucked asunder and the latter is the testimony of the former both in the soule of the faithfull man himselfe and to other men also What is the effect of Iustification Free entrance and accesse to God c Rom. 5 2. our glorification d Ro 6.22.23.20 which is begun in this life and perfected in the life to come Is our Iustification perfected in this life In Iustification as wee are iudged and accounted righteous by God so wee are adiudged vnto life eternall So that in respect of Gods decree and of the sentence it selfe of life eternall pronounced by God the Iudge also in respect of righteousnes which the heauenly Iudge imputeth vnto vs our Iustification is alreadie perfected in this life sauing that in the life to come this imputed righteousnes is to be reuealed and made more manifest and to be more neerely applyed and appropriated vnto vs. But yet our whole iustification is perfected in this life in which a man may be said to bee fully and perfectly iustified Wee are the sonnes of God therefore iustâ—fied but it doth not yet appeare what we shall be 1. Iohn 3.2 But if you respect the execution of Gods decree and looke vnto the life and glorie which is adiudged vnto vs and which is to cleaue and stick vnto vs because that in this life is not perfected in vs our iustification therefore may bee accounted also imperfect in this life Can the benefis of iustification perish by reason of our sinnes No by no meanes for the purpose of god cannot bee depriued of his end And 1. Ioh. 3.9 Whosoeuer is borne of GOD sinneth not that is not vnto death because his seede that is the holy Ghost abideth in him Besides the gifts and callings of God are without repentance Rom. 11.29 When is the vse and necessitie of the Doctrine of iustification felt and perceiued 1. In the serious examination of the conscience when a man presenteth himselfe as guiltie not before an earthly but the heauenly Iudge for then being carefull and pensiue for his deliuerance he doth willingly prostrate and make himselfe of no reputation hauing first considered the great maiestie and iustice of God before which nothing is accepted vnlesse it be euery way perfect and absolute a Esa. 4 5 2. In the imperfection of his owne righteousnes Iob 4.7 18. Behold they that serue him are not faithfull and hee hath found iniquitie in his Angels how much more in
them which dwell in houses of clay 3. In the multitude and greatnesse of his owne sins Psal 130.3 If thou Lord straightly markest our iniquities who shall bee able to abide it For being thus seriously cast downe and humbled with the sence and feeling of our owne miserie and want and beeing deiected and discomforted in our selues wee doe then thirst after the grace of Christ and fly thereunto for succour For to this end he saith he was sent Esay 61.1 That he might preach glad tidings to the poore binde vp the broken hearted preach libertie to the captiues and to them that are bound the opening of the prison Comfort to those that mourne that hee might giue beautie for ashes the oyle of ioy for mourning the garment of gladnesse for the spirit of heauinesse and he calleth none to bee partakers of his bounty but onely those that labour and are heauie loaden Mat. 11.28 And chap. 9.13 I came not saith hee to call the righteous but sinners to repentance Examples whereof wee haue in the Publicane and the Pharisee Luk. 18.10 and so forward What things are there repugnant and contrarie to this Doctrine of iustification by faith 1. The error of the Papists who first teach that workes of congruitie that is workes preparatorie are the efficient impulsiue cause of Iustification Secondly that Sacraments doe iustifie ex opere operato by the verie worke wrought Thirdly that we are not iustified by faith alone because say they it is common to many wicked men but yet it doth iustifie as it it guided by charitie and that onely as in respect of the beginning of Iustification 4. that charitie is the forme of righteousnesse 5. That the doctrine of free iustification by faith giueth libertie to sinne and weakeneth the desire of well doing 6. That we must stand in doubt of the forgiuenesse of our sinnes 7. That men may satisfie the Iustice of God by gay shews of there owne works 8. Distrusting the merites of Christ they flie vnto the merits of good works and the helpe and succor of the saints 9. They attribute vnto the virgine Marie the aucthoritie and power of iustifieng .. 10. They ascribe vnto the Pope power to sell forgiuenesse of sinnes 11. the gift of the righteousnesse of Christ imputed through faith they make a mocke of 12. They teach that a man is iustifyed principally for Christs sake and lesse principally for euery mans owne workes and merits 13 that wee are iustified by an Euangelicall faith which commaundeth doe this and ye shall liue Luk. 10.28 by the fulfilling of the lawe the ministery and absolution of the Priests and the obseruation of mens traditions 14. That christian righteousnesse consisteth of faith and workes together 15. That Christ hath satisfied onely for the fault and offence and not for the punishment due vnto our sinnes 16. that men regenerate doe in this life by their owne obedience fully satisfie the law that they may oppose their workes before Gods Iudgment seat and that they may doe many workes of supererogation more then duety more then the law requireth of them 2 The error also of the iustitiaries who hold 1. that Iustification is not onely the pardoning and forgiuing of sinnes but also the sanctifying and renewing of the inner man 2. that Iustification according to Aristotle is a motion toward the atteyning of righteousnesse 3. that to Iustifie is nothing els but to powre into a man inherent righteousnesse or newnesse of life the former whereby beleeuers are indued with charitie and other vertues the later whereby a man being furnished with these qualities doth merite and deserue more and more righteousnesse and euerlasting life and that iustification is consummated and perfected by good works 4. that Christ by his death oâ—â—ained this of his father that wee should be indued with inherent righteousnesse and charitie by the merite whereof we do obtaine life and saluation Fiftly they confound as one sanctification with iustification 3. The error of Osiander who affirmeth that men are made iust by the essentiall iustice of God that is by that iustice which is the vâ—rie diuine essence 4. The error of the Libertines who teach carnall securitie as if any thing were lawful for a man to doe who is iustified freely by grace The two and thirtieth common place Of good workes What are workes properly EIther the accomplishing of actions that is the effects of actions ordained for some speciall end 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as an house is the worke of him that buildeth it or else the verie actions themselues as the building of the house calling vpon god loue of our neighbour giuing of almes c. To omit sundry distinctions of workes what is a good worke To speake according to the word of god not Philosophically or ciuilie it is an action whether outward or inward conformable to the law and will of god Mat. 19.17 If you will enter into life keepe the commaundements And Rom. 12.2 Proue ye what that good acceptable and perfect will of God is By what names are they called Of the efficient or working cause the fruites of the Spirit of the instrumentall the fruites of faith from the fourme the workes of the lawe of their qualities good works good fruites Why doth the Scripture oftener vse the title of good workes then of vertue Because the name of vertue is verie glorious amonge the Philosophers whereby they vnderstand a voluntarie habite and a great and strong inclination and a naturall disposition to doe well but the name of good workes is more cleare because it signifieth not onely externall actions but also the inward of the will agreable to the word of god although the inclinatioÌ„s be very weak How many kindes of good workes are there Two one which requireth our duetie towards God Another which requireth our duety towards our neighbour What is the efficient cause of good workes The proper efficient cause of them is the Holie Ghost in respect of Christ laid hold on by faith working in vs vnderstanding and will and by the word illuminating changing renewing bowing our members which are cleane turned away from God to the end that we may obey the will of God made knowne vnto vs. For he worketh in vs both to wil to doe Philip. 2.13 And without me ye can doe nothing saith Christ Iohn 15.5 whereupon Dauid Psalm 51.12 Saith create in me a cleane heart o God and renue a coÌ„stant spirit in my bowels heÌ„ce they are called the fruites of the spirit not of free will vnlesse it be so farr forth as it is made free by grace a Gal. 5.22 The nearest efficient or the immediate cause and the beginning of good workes are the humane and naturall powers of the soule the vnderstanding will and affections but yet so farre as they are in parte or in some measure regenerate or become spirituall For neither the spirit that is the new qualitie begunne by the inspiration of
Cor. 1.10 All the promises in Christ are yea amen that is to say in Christ alone they are propounded to be exhibited and to be performed Doth not the merit of Christ at the least giue the vertue and efficacie thereof to our workes that they may merite and deserue the grace and fauour of God Christ hath merited for vs Iustification Regeneration and life eternall but that we our selues should merit euen any the least benefit much lesse those speciall benefits he hath not merited For then there should be some thing detracted from the meere grace of God and Christs merit if we should in any part come into participation of merit with him Therefore Paule Rom. 4.4 doth so seuer works and grace thar granting workes he denieth grace To him that worketh saith he reward is not imputed of grace And Rom. 11.6 he sheweth such a disagreement betweene works which those men call meritorious and grace that the one of them being granted the other must needs be denied But if it bee of grace then not of workes else grace should be no grace The same is to be said of Christs merit for seeing that the merite of Christ and grace do necessarily stand together Christs merit and ours can by no meanes agree together Doth not Paule in those places speake of workes done by mere naturall men before regeneration Nay but rather he speaks of good workes which cannot be done without faith a Ro. 14.23 And of the works of Abraham the father of the faithfull b Ro. 4.2.3 23. And there was neuer yet any question of the workes of the vnregenerate seeing they are all sinnes though some be more hainous then others For Eph. 2.3 By nature we are all the children of wrath to wit passiuely that is in daunger of the iudgement of God being angrie with vs and Hebr. 11.6 It is impossible vvithout faith to please God Seeing the Scripture doth commend vnto vs this rule of the iudgement to come in these vvords God will giue euerie man according to his workes Psal 62.15 Math. 16.27 Rom. 12.6 Rev. 22.12 shall sentence be giuen according to works as causes deseruing the recompence eyther of life or of death If you speake of the workes of the Reprobate it cannot be denied but they shall bee the cause of the sentence of death which shall be giuen But if we speake of the works of the elect then we affirme that God will giue sentence of life eternall and that he will rewarde the elect according to their workes yet not as causes of life and rewarde but as certaine effectes demonstrations and tokens testifying of the causes themselues But the true and onely causes are the decree of God from all eternity also vocation and iustification in time as that place proueth Math. 25.34 wherein we haue the expresse forme and manner of the iudgement to come Come saith hee ye blessed of my father take possession of the kingdome prepared for you before the foundations of the vvorld vvere laide For this calling of them by name and putting them in possession of the kingdome of heauen doth sufficiently shew the cause why the elect are put in possession of the kingdome of heauen to wit because they be blessed with all spirituall blessing in Christ Ephes 1 1.2 being freed from the curse of the law a Gal 3 14 they are the heires and sonnes of God by his free promise and therefore called and iustified For adoption vocation and iustification are parts of that blessing of God in time Whereupon those whom before verse 34. he had called the blessed of his father verse 37. he calleth iust and calleth the verie kingdome of heauen it selfe an inheritance 2 They prooue the cause of saluation to be laid in the eternall decree of God because before the foundation of the world there was prepared for those blessed ones that is which were called and iustified in time that kingdome into possession whereof he will put them 3 That particle according or euen as in those sayings doth not signifie the cause but the conformitie as in that 1. Corin. 13.12 That I may knowe according to that that is euen as I am knowne So GOD shall giue to euerie one according to his workes that is euen as hee hath done good or euill But the causes of death whereunto the reprobate shal be adiudged are placed out of themselues to wit the malediction of God and the decree of God for the king shall say Math. 25.41 get ye hence ye cursed into euerlasting fire and yet they let not but that their workes also be the cause of damnation Are not then besides those causes of the benediction and decree of God the good vvorkes of the elect in like manner the causes of saluation There is not the like reason of euill workes and of good works For euill workes are our owne and merite vnto vs but good workes are not our owne but workes of the holy ghost in vs such as we owe vnto God a Luk. 17.10 Besides euill workes are perfectly euill and euen the least euill that can be deserueth death but good workes are imperfectly good and there is nothing but that which is in euery respect absolute and perfect can procure life and that also by promise Therefore good workes cannot be numbred among the causes of saluation Adde moreouer that the Apostle doth manifestly attribute the sentence of life to faith imbracing the gospell 1 Thess 1.10 when he shall come saith he to bee made glorious in his saints and to be made wonderfull in them that beleue because faith is esteemed as our witnesse in that day Whether is there in those words Come ye blessed only a calling and adiudging them to life and then after followeth the cause taken from their works for I was hungrie and ye gaue me to eat Yea the compellation or calling and the proposition doth cōtaine the cause of the sentence and the reason is added after from the effects prouing that cause and testifieng of it as though he should say thus Enter ye into heauen because ye are blessed and ordeined vnto the kingdome of heauen For by your good workes ye haue declared that ye are blessed and from all eternity ordeined to the kingdome of heauen VVherfore will he giue sentence according to workes Because workes are better knowne to vs as the effects which be better knowne then the causes themselues now it is the will of GOD that in that Iudgment all thinges should be visible and perceiued by sense that iudgement may bee giuen of true and liuely faith by her naturall properties and true effects least we should boast of the visard of faith or the shadow of it in stead of true faith Againe not to shew the cause of saluation but to the intent wee should be stirred vp to the studie of good workes for so much as wee are certaine wee shall not lose our labour In what respect then is life
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
seruants of God and 8.2 Christ hath set mee free from the law of sinne and death The other whereby wee shall bee wholy redeemed into full and perfect libertie a Epb 1 14. And this is called the redemption of liberty that is freedome of libertie or of deliuerance And Rom. 8.21 The glorious libertie of the sonnes of God b Luk. 21.28 And the redemption of our bodies Rom. 8.23 Wee may tearme that onely begun this perfect For though wee be made free by the first kinde of liberty yet in some part we are held in some slauerie by the power of sinne so as wee cannot doe that we would c Gal. 5.17 And the seruitude of corruption yea euen death it selfe doth hold vs fettered in her chaines vntill that day of redemption d Eph. 4.30 when Christ shall by his power set vs free being redeemed by himselfe For wee are onely saued by hope Rom. 8.24 and 1. Iohn 3.2 Now are we the sonnes of God free indeed e Mat 5.17.25 but it hath not yet appeared what we shall be but wee knowe that when he shall appeare wee shall bee like vnto him euen as he is Like vnto this shall that our deliuerance be or the restauration of the creature not of the Angels or of euery particuler man but of the frame of the heauens and of the elements whereby it shal be deliuered from the bondage of corruption whereunto now it is subiect into the libertie of the glorie of the sonnes of god that is into that happy estate of incorruption which shal be made manifest when the sonnes of God shal be exalted into glorie For there shal be new heauens and a new earth 2. Pet. 3.13 f 2 pet 3.21 Ro. 8 19.20 21 now in this place we doe especially speake of the first kinde of libertie What is christian libertie It is a spirituall liberty whereby we that truely beleeue are freed and sett at libertie by the bloud of Christ from the slauery of sinne and the tiranny of the deuill 2 From the accusation burthen and curse of the lawe the weight of Gods anger Damnation and eternall death 3 And being indued with the spirit of adoption of libertie illumination we are deliuered from the vaile of the heart that is from the miserable blindenes of error and the bondage of darknesse which was brought vpon vs by Adams sinne lastly from the yoke of the ceremonies of the law of meates drink daies of apparrell of the bodie and from such necessary obseruing of dâ—fference in thinges indifferent and so from all humane traditions to the end that wee might willingly and cheerefully as well in soule as in body serue God in righteousnesse and holinesse all the daies of our life Rom. 4.12.13.14 a 1. Cor. 9.27 Gal 3.45 Tit. 2.11 12 VVhat is the cause of this libertie The chiefe efficient cause is god the meritorious is Christ alone the deliuerer as Ioh. 8.36 It is expressly said If the sonne make you free you shal be free indeed And. Gal. 5.1 stand fast in that libertie whereby christ hath made you free For he hath purchased this libertie for vs with his owne pretious bloud b Col. 1.14 1. Pet. 1.18 The cooperator is the holy Ghost 2. Cor. 3.17 where the spirit of the Lorde is there is libertie who is also both the earnest and witnesser of the same There be two instrumentall causes namely the trueth or the gospell wherein this libertie is propounded Ier. 34.15 Behold I preach libertie Iohn 8.32 yee shall know the truth and the truth shall make you free And faith whereby it is imbraced Rom. 5.2 By faith are we brought into this grace wherein we stand the subiect is euery one that beleeueth whether Grecian or Iew whether male or female whether bond or free 1. Cor. 7.22 c Gal. 3.28 The manner or forme of this spirituall liberty is not perceiued by the sence of man but it is wrought secretly whilest that the soules of the faithfull are besprinkled and washed in the bloude of the sonne of God and are reformed by the holy ghost and their consciences purified by faith from dead workes to serue the liuing god Heb. 9.14 By which meanes it commeth to passe that this liberty wheresoeuer it is hath these accidents or properties righteousnesse peace a good conscience and ioy in the holy ghost a Rom. 14.17 1. Ti. 3.3 And therefore Ioseph inioyeth this liberty although a slaue and bound in prison b Gen. 39 20.21 Daniell sitting amongst the lions c Dan. 6.17 23. Lazarus full of botches and boiles d Luk. 16.20 22. In what thinges doth it consist or how manie partes hath it or how manie degrees be there of this libertie Foure 1. The first is a deliuerance from sinne and death which is wrought by the remission of sinne that it be not imputed by the mortifieng of the flesh least it preuaile and by freeing vs from the second death according to the saying of Paule Rom. 8 1.2 there is no condemnation to them which are in Christ For the law of the spirit of life which is in Christ Iesus that is the spirit of Christ or the grace of regeneration hath freed me from the lawe the authority and force of sinne and death and therefore this is called the libertie of righteousnesse d Col 1 14 Heb. 9.15 and of life and the remission of sinnes e Eph. 1.7 and transgressionsg. the lawe of the spirit of life that is Christs holinesse inherent in Christe which is in Christ Iesus himselfe hath freed me from the lawe of sinne and of death How are we said to be freed from sinne seing it doth alwaies dwell in vs and. Iohn 1.8 If ye say we haue no sinne we deceiue our selues and the truth is not in vs We must distinguish betweene sinne raigning and sinn subdued Rom. 6 6. c. so also betweene the matter and the forme of sinne For we are freed from the raigning and dominion of sinne which dwelleth in vs also from the forme or the guilt of sinne whereupon is that 1. Iohn 3.6 we reade whosoeuer abideth in him sinneth not that is greedily with desire to obey it slavishly and without all resisting of it a that is to say he that is truly partaker of Christ doth not giue himselfe ouer to sinne Againe verse the. 9. euery one that is borne of god sinneth not that is he doth not sinne with full purpose And we do not deny that sinne is in the faithfull or dwelleth in them but that it raigneth not b Rom. 6 12 And touching the guilte Psal 32.1 Blessed are they whose iniquities are forgiuen and whose sinnes are couered blessed is the man vnto whome the Lord imputeth no sinne But of sinne subdued and the matter of it Eccle. 7.20 it is written there is no man iust vpon earth which doth good and sinneth not VVhat is the vse ef this part
will haue it to be if he would not haue it he is able to hinder it Therefore God foreknoweth what things he wil shall come to passe yet so that to his knowledge nothing is either past or to come but all things present a Heb. 4.13 There is not any creature that is not manifest in the sight of God nay all things are naked and open to his eies This vniuersall knowledge doth not inferre a necessity of the effects For neither is the verie fore-knowledge the cause of thinges simply as that because hee foreknoweth them therefore they shal come to passe but therefore he foreknoweth them because hee hath decreed that they shall be 2 In kinde and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 after an excellent manner it is wont to be taken for that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 foreknowledge which is of them by name who are Gods children whom he knoweth with affection in that māner as one freind knoweth another For this is a speciall foreknowledge not a simple knowing or foreseeing but such as is ioyned with loue and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 good will For god is said to know those whome he approueth whom he careth for and whom he vouchsafeth his loue and not to know others whome he reiecteth Exod. 33.17 Thou hast found grace in my sight and I know thee by name b Math. 7.27 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Also God knoweth who are his Psal 1.6 and 2. Tim. 2.19 3 It is also taken for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 foreseeing in which sense it may seeme not to be deriued from foreknowing but from praeordaining that is from foredecreeing as the iudge is said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is to determine and the Magistrate or commonaltie to decree that is to establish from whence is deriued that which we call a law made by the commonaltie it may also be tearmed a foreknowing and therefore it is often vsurped for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c Act. 2.23 Rom. 8.29 11 2. 1. Pet. 12. 1. A fore-determining that hence it may appeare that they doe not well who oppose them which are foreknowne to those that are praedistinated as though foreknowing should pertaine to the reprobate onely praedistinarion onely to the elect for that praedestination is subordinate to foreknowing for so the Apostle reckoning vp the causes of the saluation of the elect recounteth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which these interpret foreknowledge in the first place Rom. 8.29 5 Praedestination 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which some more generallie applie as well to the good as to the bad others more strictlie referre it to the elect onely because it seemeth a hard point to them to thinke anie to be praedestinated to death seeing the case it selfe requireth that some being praedestinated to life the residue should be vnderstood as destinated to death and if those which are predestinate to glorie be called vessels of glorie the opposition of them that affirme the contrarie doth altogether require that we should interpret them which are predestinate to death vessels of wrath 2 Many vnderstand predestination to be the Purpose or decree of God in as much as it is with God from eternitie before men are borne Ier. 1.5 VVhen I had not yet fashioned thee in the wombe I knew thee of old or an appoyntment from the wombe Whereby Paule Gal. 1.15 saith That he was put a part from his mothers wombe long before he was conuerted And Rom. 9.11 12.13 of the twinnes he saith Before they had done any good or euill it vvas said Iacob haue I loued but Esau haue I hated Others take predestination for a preparing of the meanes which tend to a determined end as Augustine Predestination saith hee is a preparing of the benefits of God whereby whosoeuer are deliuered are most certainly deliuered To conclude others for the verie execution and manifesting of the Decree which in time commeth to passe as that Paule going to Damascus is conuerted to Christ and so in very deed is seuered from the vnbeleeuers a Act. 9.13 c. We after the maner of schooles do at once generally vnder the name of predestination vnderstand these three points or degrees Viz. An eternall Decree which is in God A disposition or determination and the whole course of the meanes whereby God leadeth his children to the end All which the Greeke word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doth properly signifie 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is to determine and appoint the end of a thing before hand For 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is the ende or compasse of a thing which is to predestinate so to somewhat as thou shouldest also purpose all the ends and limits thereof as for example the causes all meanes number time afflictions and such like whereby he who is predestinated may assuredly bee brought to attaine the thing he was before appointed to For Ephes 1.15 Wee are saide to bee predestinate 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is to adoption and Cap. 2.10 to good works and Rom. 8.28.29 to beare the crosse or to be made like vnto Christ And vers 30. whom God hath predestinate he is said to call to iustifie and to glorifie them also whereupon the Latine name of Predestination is taken from a determined end For to determine is to purpose somewhat in the minde and with a firme decree of the mind to direct that by certaine meanes some-whither Hence to predestinate is before thing be done to dispose the same to certaine ends v Election 5 Election 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Is sometimes taken generally for the choosing of some nation to be a people as when God generally chose the people of Israel reiecting others Deu. 4.39 32..8 When the most high God deuided the Nations and separated the sonnes of Adam his portion was the people of Israll the lot of his inheritance and chap. 10.14 Behold the heauen is the Lords thy God and the earth with all that therein is Notwithstanding the Lord set his delight in thy fathers to loue them and did chose their seed after them euen you aboue all people And Psal 105.6 ye seed of Abraham his seruant ye children of Iacob which are his elect But this his election is temporarie in part and not alwaies firme ratified in all but only in a remnant a Rom 11.5 for many of the posterity of Abraham are cut of as rotten members b vers 20 2 Somtime it is taken for choosing to some office as the 12 Apostles c Luke 6 13 Iudas also is said to be elected d Iohn 6 70 namely to the Apostleship 3 But specially it is taken for the electing of all those to saluation that shal be saued whom God by his decree hath predestinated to life e eph 1.4.5 wherupon they are called the elect not for any excellency of nature as the best gold is termed chosen but because amongst other the like they are chosen to a peculiar
whereinto they fall of their owne inclination that in those the mercie of the creator but in these his iustice in either his glorie might be declared Or it is the aeternall purpose of god whereby according to the good pleasure of his will before the foundations of the world were laid he hath c Act. i 25 Iohn 17 12 Apoc 17 8 Ephes 1.4 2. Tîm 1.9 Rom 1 9.2â— c determined to glorifie himselfe by ordeining some men to grace saluation others to displeasure and eternall destruction Is praedestination but of mankinde onely It is of Angells also for Paul calleth the Angells which stood steedfast in their integritie Elect ones 1. Tim. 5.21 But if their stedfastnesse was grounded in gods good pleasure it argueth that the fall of others was vtterly abandoned Whereof their can no other cause be brought but reprobation which is hid in the secret counsell of God But our purpose is in this place to speake of the praedestination of mankinde How manie degrees or parts of predestination are there Three 1. the very decree in the wisdome of God for sauing or casting men away 2 The execution or proceeding of the very decree of that aeternall God by outward meanes 3 The most excellent end of the Maister builder namely the glorie of God himselfe who doth so lay open both his power mercie What is the decree of praedestination Whereby God determining to what end he would create men before he created them hath according to his power and meere goodwill decreed so to further his owne glorie that some of them should be vessells and examples of his goodnesse mercie but others vessells and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 matter for his wrath that is of his power and iust reuenge on sinne a Rom 9.22 1. Pet. 2.8 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to which they were appointed 1 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as it is said Rom. 9.17 I haue stirred thee vp saith the Lord to Pharao that I might shew my power vpon thee 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 were fitted V. 22. And this decree is such as that it disposeth the causes of the execution coÌ„sisteth not of theÌ„ But because the Apostle treating of the vessells of mercie vseth the actiue verbe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ro 9.23 speaking of the vessells of wrath or the reprobate hath the passiue participle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1. fitted 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 prepared doth it therefore follow that the reprobate are the cause of their owne reprobation No because Luk. Act. 13 48. treating also of the elect vseth the passiue participle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 appointed who neuerthelesse are not ordayned of themselues but rather of the meere grace of God Moreouer if question be made of the ordinarie meanes whereby the vessells of wrath are caried to destruction they alone are the cause of their owne vtter decaie But when we mention the decree of election and Reprobation the Reprobates can no more be said to haue cast away themselues then the elect to haue elected themselues no more I say then if one should say that a pott was not made by the potter but of it selfe VVhat is the primordiall efficient cause of this great decree 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The pleasure of God to doe with his owne what it shall please him b Mat. 10 25.20.16 For S. Paul saith Rom 9.21 Hath not the potter free povver and authority how much more then the most iust God and wisest workeman ouer clay that out of the same lump that is out of a substance as yet vnwrought and onely prepared to a future worke he may make some vessels for honor and others for dishonor c. Ier. 18.1.2 5.14 Isa 64.8 and the will of God or his good pleasure because he bringeth all things most wisely to passe after the counsell of his owne will Ephes 1.11 d. Ioh. 6.39 Act. 2.23 and Rom. 9.18 He hath mercie on whom he will and whom he will he hardeneth This one cause we know that so the most mercifull and most iust lord will be glorified for the Scripture setteth forth vnto vs no other cause besides this faith biddeth vs in this cause onely to rest likewise on the Scripture so that to seeke out the cause of this cause why it so pleased him were a point of rash boldnesse and vngodly curiositie a. Ro. 9.20.14 11.33 VVhen began this Decree Not onely then after men were created or began to sinne but before the foundations of the world were laid that is God had this purpose from eternitie b. Matt. 25.34 Ephe. 1.4 What kind of Decree is this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The deepe and wonderfull gulfe of his riches 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vnsearchable c. Roet 1.32 33. 3. Eternall in respect of the beginning d. Eph. 1.4 but it is also eternall in regard of the end 4. And therefore immoueable immutable vnrepentable and irreuocable because those whom the father hath giuen to the Sonne no man can plucke out of his hand Ioh. 10.28 and because it is the fathers wil that not one of these little ones should perish Math. 18.14 Here Paul crieth out that nothing is able to separate vs from the loue of God namely wherewith hee hath loued vs in Christ Rom. 8.35 How many kindes are there of this Decree of Predestination Two 1. The first is called an Election or Predestination to life 2 The other is called a Reprobation or Refusing or Casting off or Decree or Predestination to death for some he chooseth to eternall life but neglecteth and reiecteth others e. Rom. 9.13.18.21.22 But these two kinds of Predestination doe concurre as well in the ende as in the beginning for God his decree is the beginning of each now both the wayes which are diuided as it were from this beginnâ—ng meete againe together in the extreame namely in the glory of 〈◊〉 Whether Reprobation be also subiect to God his Decree as Election is Yea verily for he that chooseth taketh not al because he chooseth somwhat among two or three he is said necessarily to refuse those things which he choseth not therfore whom God doth not receiue him he reiecteth and whoÌ„ he neglecteth or chooseth not him he casteth out of fauour 2. Reprobation is vnderstood in Election by the rule 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of Relation that if Reprobation be nor neither should there be Election 3. The Scripture doth manifestly confirme God his Decree concerning reprobating a. Rom. 9.22 1. Pet. 2.8 And the Apostle subiecteth both of theÌ„ to the Decree of God 1. Thess 5.9 God hath not saith he apointed vs vnto wrath but to obtaine Saluation through our Lord Iesus Christ Neither is it a harder speech to say some are predestinated to destruction then that some are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ordeined before of old to this condemnatio as Iude speaketh vers 4. Iude 4. or 〈◊〉
〈◊〉 〈◊〉 〈◊〉 〈◊〉 appointed vnto wrath as Paul speaketh 1. Thess 5.6 What is Election It is the Predestination of certaine men in Christ to eternal life namely wherby God willing to manifest the glory of his grace hath of his only goodnes mercie determined out of the whole race of mankind being subiect to sinne death freely to adopt in Christ some certain men to cal them effectually to iustifie them that through him they may be partakers of the heaueÌ„ly inheritaÌ„ce and of eternall life And this Election is eternall in the purpose of God although in respect of our selues we may theÌ„ be said to be elected when God doth execute his purpose in vs. Or electioÌ„ is the execution of Gods wil or the act in separating from the rest of the worlde through effectuall calling Iustification Sanctification those on whom he hath appointed from the beginning to bestow euerlasting life What is the principall cause of Election God is the principall cause All that the father giueth mee shall come vnto me No man can come vnto me except the father draw him Iohn 6.37.44 17.9 I pray not for the world but for these whome thou hast giuen me for they are thine Ephes 1.4 God hath elected vs. And Christ because he is the same God with the father sayth that hee hath chosen vs. Ioh 15.16 And the holy Ghost sayd Act. 13.2 Separate me Saul Barnabas for the work wheruÌ„to I haue called theÌ„ What is the efficient inforciue or precedent cause thereof The inward cause is only in god that is to say his meere Charitie the only goodnes of the wil of God Eph. 1.4.5 He hath chosen vs saieth he before the foundations of the world were laid according to the good pleasure of his wil. And his free loue Ioh. 3.6 Ro. 9.13 In which place saith he Iacob haue I loued the only grace mercy loue of God b Iohn 4.10 19. 2 Tim. 1.9 he hath called vs with an holy calling not according to our works but acording to his own purpose grace which was giueÌ„ to vs through Christ Iesus before the world was I say the meer good pleasure of god only respecting it self but excluding al other outward cause which is or can be in meÌ„ a Rom. 9.16 So then electioÌ„ is neither in him that willeth nor in him that runneth but in god that sheweth mercy where he calleth the thought indeauor of the mind a will the exercise of good works a race that by suppositioÌ„ for no maÌ„ willeth or runneth of himself but it is god which worketh in you both to wil to do according to his own free goodwill Phi. 2.13 So. Ephe. 1.9 According to the purpose of his good pleasure which he had purposed in himself as if it should be said that god considered nothing without himself wherof he might haue respect in determining or choosing cap. 2. to Tit. 3.5 Doth our election consist of our owne faith holines worthines linage or works foreseen of God or no In no wise 1. because our sure certain saluation is euidently in the singular freely bestowed grace of the merciful god acording to that It is not in him that willeth nor in him that runneth but in god that sheweth mercy Ro. 9.16 2 Because the praise glorie of our electioÌ„ is wholy due to god alone he chose vs to the praise of the glory of his grace Eph. 1.6 Moreouer if works foreseen faith or worthines might moue god to choose some the elect might haue wherof they might boast 3. Because god could foresee no worthinesse or good at all in men but what he had determined now already freely to bestow on theÌ„ by the benefit of his election who not by custom imitation but by nature are the enimies of god b Rom. 5.10 and sonnes of wrath c Ephes 2.3 dead in sin d Rom. 7.10 Ephes 2.1 vnapt euen to think a good thought as of theÌ„selues e 1. Cor. 3.5 Finallie in whome by nature there is nothing but matter of eternall death damnation f Iob. 15.16 Psal 14.3 Ierem. 10.23 7. Because then there should be no cause why the Apostle should say O man vvho art thou vvhich pleadest against god Ro. 9.20 For he might haue answered that god foresaw the desert of the one of the other yet doth he not say so but flyeth to the iudgments mercie of god Neither the exclamation of the same Apostle Ro. 11.32 of the deapth c. should take place For he might haue declared in a word that some are eâ—ected others reiected for the workes which he foresaw would be in either 5 Because our saluation is more safe and sure by gods election then by our owne workes which euermore haue a doubt annexed to them a. Rom. 4.16 6 Because then it would follow that faith is of our selues not of god or that we first loued chose god which the scripture pointeth out to be false absurd b. Ioh. 3.5 6.37 8.47 15.10 ye haue not chosen me but I haue chosen you 7 Because that place Rom. 9.11 For yer the children Esau and Iacob were borne and when they had neither done good nor euill that the purpose of god might remaine according to election not by workes but by him that calleth it wat said the elder shall serue the yonger Where the Apostle drawing forth the reiection of Esau For that he was condemned to be his brothers bond seruant as also the election of Iacob because hee was made lord ouer his brother euen ouer the first borne that Esau his seruitude was ioyned with Gods hatred Iacobs rule with Gods loue out of Malachy the best interpreter of Moses chap. 3.e. As it is written I haue loued Iacob and hated Esau So that neyther any goodnes in Iacob nor any other thing in Esau may be accounted the cause eyther of the chusing of the one or reiecting of the other doth euidently impugne this foresight of faith 8. Because there can be no goodnesse in the world vnlesse God had placed and ordeined it 9. Because naturally the efficient cause cannot bee after his effect but Election is the cause of faith and good works for wee are called Elect that we might be holy Ephes 1.4 and without blame not contrary because he foresaw that we would be such for these two are contrary that the godly haue froÌ„ their election this that they should be holy and that they should attaine the same election by meanes of their workes And Paul writeth plainely 1. Corinth 7.25 that he had obtained mercie of the Lord that he might be faithfull 10. Because the Logicians rule is manifest VVhatsoeuer is the cause of the cause is also the cause of the thing caused If then faith and workes foreseene were the cause of Election they should also be the cause of Vocation and Iustification which are the effectes
the order of Application Analyticall namely that euery one who seeketh the declaration of his election should not begin at that most excellent degree that is at the verie secret purpose of God without Christ and the voice of the gospell crying out in the Church for so will it fall out that he cannot at all endure that immensurable right of God in a contrarie course but let him so begin at the lowest degrees as at the effects namely let him make his beginning at the calling through Christ the hearing of him according as Rom. 8.30 Those whom he hath elected he hath called so he may by little and little come to that principall part of our saluation where at last hauing found a firme and substantiall remedie against all tempests he may rest as it were in harbour in this wise Let him search diligētly if he heare the word of God with a good heart and therewith be well affected both to God-ward and toward his neighbour for this is an effect of Regeneration and Sanctification from thence to faith whether he feele himselfe to be in Christ by faith or whether he doth beleeue on Christ From faith to iustification from iustification let him go on to effectuall calling By which graces of God if they be in vs euery faithfull man may most assuredly iudge of his owne election a Iohn 1.12 Eph. 1. v 4 5 1. Pet. 1.20 21.22.23 For sense and motion are not more certaine proofes of an animall life then Faith Hope Charitie are arguments of our election Besides in the childrē of God there is a singuler testimony of the holy Ghost testifying to our spirit that we are the sons of God by which spirit vve crie boldly Abba Father Rom. 8. ver 14.15 Gal. 4.6 But if sonnes then heires vvith God and fellovv heires vvith Christ and so from the last to the first praedestinate to life Hereunto belong also certaine outward things as annexed to them viz. harkening to the word of God and signing of the Sacraments whereto we attribute the second place But vvhat if any shall not as yet feele these effects of faith of the holy Ghost and of regeneration or shall feele them vveake shall he therefore make account that he is of the number of the reprobate or shall he despaire of his saluation By no means but let him rather flie to the word and will of God therein reuealed that by obeying it he may obtaine saluation a Rom. 10.8 14.15 1. Cor. 11.24.25 neyther ought any to despaire of the mercie of God as long as he doth not sinne against the holy ghost for some are effectually called of God later then others as that famous example of the thiefe hanging on the crosse sheweth b Luk. 23 40.41.42 Is there a certaine number as well of the Elect as of the Reprobate Surely with God there is but not with vs Iohn 13.18 I knovv whom I haue chosen 2. Tim. 2.19 the Lord knoweth who are his and by consequent who are not his But are there few that shall be saued Luke 13.23 or is there a greater number of the Elect then of the Reprobate Seeing there are few which find the way of life c Mat. 8.13 14. and it is but a fourth sort of them neither which receiue the word of God with an honest and pure heart surely the number of them is great if it be considered by it selfe But comparatiuely if the number of them that shall be saued be laid vnto the number of them that perish then surely Christ being Iudge the number of these is the greater d Math. 20.26 May the regenerate assuredly by faith make mention of their Election and may they glorie thereof in the Lord They may and ought so to doe 1 Because they shall glorie to the Lord that they are Christs chosen people and peculiers Isa 44.5 2 Those that are foreknowne predestinated and elected the same are called iustified and sanctified neither can they be seperated from the loue of God Rom. 8.29.30.31.35.38 3 Because God confirmeth annoynteth and sealeth vs with others partakers of the faith into Christ through the holy Ghost 4 Because the sonne casteth forth none that are his Iohn 6.31 Nor suffereth one sheepe to bee taken from him Iohn 10.28 5 Because wee must certainely and constantly beleeue in God the father in Iesus Christ and in the holy ghost that there is a holy Catholicke Church a communion of Saints that our sinnes are forgiuen vs through Iesus Christ and for his sake and that the raysing vp againe of the flesh and life euerlasting is assuredly promised 6 Because Gods decree cannot bee made voide Hence our comfort is 1. Iohn 3.14 We know that we are translated from death to life and vers 21. If our heart condemne vs not we haue boldnesse with God And chap. 5.19.20 We know that we are of God vve knovv that the sonne of God is come and hath giuen vs a minde to know him which is true May the Elect perish No neyther be seduced finally Mat. 24.24 I Because they are the blessed of the Father for whome is prepared the kingdome before the foundations of the world were laid Mat. 25.34 2 And it is the fathers will that they which are giuen to the son perish not Ioh. 6.39 3 They are committed to the sonne Ioh. 17.12 4 They are kept by the power of GOD through faith 1. Pet. 1.5 5 And to them is giuen faith and perseuerance to the end Act. 13.48 Phil. 1.6 6 Last of all Gods purpose is vnchangeable But many seeme possible to he blotted out of the booke of life by the place in Exod. 32.32 Blot me out of the booke of life and Psal 69.29 Let them be blotted out of the Booke of life It is the fallacie of a figure of speech For Moses saying is partly Hyperbolicall and Exstaticall of a minde onely bent vpon saluation of the chosen people partly hypotheticall namely if it might be possible as is that speach of Paule Rom. 9.3 I vvould vvish my selfe to be separate from Christ for my brethrens sake Such accompt did they make of the glorie of God and such was their loue towards their brethren And Psalm 69. the Prophet by speaking figuratiuely doth desire nothing but that Hypocrites who seemed in the errour of themselues and others the sonnes of the kingdome and are called the vnwritten might bee manifested that they belong not to the companie of the elect and therefore he addeth Let them not bee vvritten with the iust Of whom 1. Iohn 2.19 They went from among vs but they vvere not of vs For had they beene of vs they vvould in like sorte haue remayned vvith vs but this came to passe that it might appeare that all are not of vs. But vvhat doth it follovv of the doctrine of praedestination that it skilleth not hovv any man liue seeing the elect can no more fall avvay vvhatsoeuer they doe neither can
the rest be saued God forbid for God in calling doth so call that he turneth the will also of the elect to repentance by the spirit of regeneration and giueth and bestoweth on them true faith and perseuerance passeth by the reprobate so as they themselues also are otherwise vnwilling Besides it is contrary to the nature of the elect to abuse the decree of their election to the desire of sinning nay vnlesse they liue godly they boast of their election in vaine because as God hath predestinated vs to life eternal so hath he predestinated vs to good works Ephes 2.10 And that we might lead a holy and blamelesse life Ephes 1.4 But it neither happeneth to the reprobate to liue godly which if it might they should not be of the number of the reprobate but of the elect because the loue of an innocent and honest life cannot be seene but by election VVhat is the vse and fruit of this doctrine 1 It is auaileable for the confirmation of our faith in God for he knoweth not God aright who doth not acknowledge him to be most wise omniscient almightie and vnchangeable in ordering his creatures 2 It helpeth the assurance and sound confidence of our saluation because it dependeth not on vs or of any variable cause but of the eternall and immutable good pleasure of God a Romans 8 21. fol. 2. Tim. 2.19 3 It profiteth vs touching our comfort against the furies of the children of this world and the fewnesse of beleeuers as Christ saith Mat. 11.26 and cap. 13.14 b Iohn 12.39 And therfore could not they beleeue because saith Esay he blinded their eyes not as though God doth spread a blindnesse on them but for that as a iust Iudge hee deliuereth them being depriued of his grace to be more and more blinded by Sathan and their owne desires and Paul Rom. 11.12 doth often vse this doctrine 4 It auaileth against temptation and all the fierie darts of Satan by making certaine account that no creature can separate vs from the loue of God Rom. 8.38 And against all affliction because all thinges aswell aduersitie as prosperity make for their good who are called according to the purpose of God Rom. 2.8.4 3 It maketh for our instruction viz. 1 To acknowledge Gods singuler goodnes toward vs who vouchsafed to elect vs vnworthie ones out of the companie of wicked and to ordaine vs for heauenly glorie Rom 1.25.2 For stirring vp an humilitie godly sorrow in vs. 3 For our thankfulnesse that we attribute the glorie of our saluation to God onely and that we celebrate his infinite benignitie toward vs in heart word and worke who of his meere grace in his sonne Christ would saue vs being in our selues past recouerie a Eph. 1.3.5.9 4 And that we striue to make our vocation and election sure by good works 2. Pet. 1.5 He is iust that worketh righteousnes and he that is iustified is called also because righteousnes is by faith but faith by hearing Moreouer he that is called Is chosen according to the purpose of God Vers 10. Also He hath chosen vs in Christ Ephes 1.4 That we might be holy and blamelesse before God and so the vessels sanctified to honour and prepared to euerie good worke that is The Elect are to cleanse them selues by the power of the spirit of Regeneration with which they are endewed b Tim. 2.21 What is contrarie to this doctrine 1 The errour of the Pelagians and Semipelagians who teach an vniuersall grace and so that there are none Elect and that it is in the power of man to beleeue or not to beleeue feigning the causes of saluation to be in men themselues without God also they teach that the elect may perish and fall away from the grace of the mercie of God 2 The error of Thomas Aquinas who thought the number of the Elect in deed to be certaine but the number of the reprobate vncertaine 3 The errour of certeine Vbiquitaries who 1 teach that the fall of Adam happened without the decree of God and without any ordinance of his contrarie to that is spoken Prou. 16.4 Esay 45.7 c Iam. 3 37 Amos 3.6 Ioh 12.39 2 That no decree of God concerning the sauing of the godly or casting of the reprobate consisteth of his simple will against the places Rom. 8.28 and 9.11 3 That God without doubt would not the reprobation of any against the places 1 Sam. 2.25 Rom. 9.19 He hardeneth whom he will and by consequence taketh vengeance on those whom hee wil haue to be hardened 4. Also that the reprobate may be conuerted and saued contrarie to the places Iere. 6.30 and 13.23 a Ioh. 12.39 17.9.12 19. Rom 9 22 Luke 22.20 This is my bloud which is shed for you c. Math. 26.28 For many not for all to the forgiuenesse of sinnes Ephes 5.25 Christ offered himselfe for the Church Hebr. 10.26 1. Pet. 2.7.5 That it is the purpose and will of God simply that all should be saued and that the generall promises are to be vnderstood without restraint against the places of Scripture which restraine the effect of them to the Elect b Col 1 20 25 2 Tim 2 19 Heb. 10 14. 4 The errour of the Papists who make faith foreseene or good works or a foreknowledge of merits the precedent cause of Election and that the predestinate cannot be certaine of their predestination vnlesse it be reuealed and that by some notable priuiledge and the Elect may doubt of their Election 5 The errour of them who subiect Election to the eternall decree of God but not reprobation for that it is necessarie that two opposites should be reckoned vnder one kinde 6 The errour of them who would not haue predestination to be taught in the Church against the saying of Theodoret. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 we ought not search out those things that are hidden neyther to be vtterly ignorant of those that are manifest 7 The errour of them who not distinguishing reprobation from damnation doe thinke that as God hath reprobated some of purpose onely so he condemneth them of the same purpose when notwithstanding sinne is the cause of their damnation 8 The errour of the Libertines who dream that Christians may be saued without the mediation of the middle causes 9 The errour of prophane persons who wickedly abuse this doctrine to the licenciousnesse of sinning The seuen and thirtieth common place Of the last Resurrection What doth Resurrection signifie PRoperly a certain standing againe which the Greeks call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as it were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a second standing of him that fell 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which in composition signifieth againe But specially it signifieth the returning or restoring of bodies from death to life Figuratiuely 1. It signifieth Metonimically an immortall life a Phil. 4.11 2 Metaphorically a deliuerance from dangers vnto which by the like figure death is attributed
Tertull. If in eyther part they shal perish And Iohn 5.28 Christ saith The hower shall come in the which all that are in the graues shall heare his voyce and they shall come forth that haue done good vnto the resurrection of life but they that haue done euill vnto the resurrection of condemnation Moreouer Paule inspired with Gods spirit by these reasons doth confirme the Article of Resurrection as farre as concerneth the faithfull viz. 1. By the preaching of the Gospell 2 By the similitude example communion power and certainty of Christs resurrection 1. Cor. 15.1.4.5.11.12.13 1. Thess 4.14 For if Christ be risen againe the dead also shall rise For where the head is there shall the members be also and euen our flesh which we yet carie about vs is already raised vp in Christ as in the first fruits wherin the rest of the fruits remaining was iustified a 1 Co. 15 20 Col. 1.18 3 By comparison 1. Cor. 15.21.22 For as by the sin of the former Adam death entred into the world frō whence by natural generation death spred ouer his posterity so by the merit and power of the later Adam by a spirituall engrafting into him life euerlasting commeth to his members 4 By the power of Christ the Sauiour b Philip. 3.21 5 By the dwelling pledge of the holy ghost in the godly Ro 8.11 c Eph. 1.14 6 By the generality of Christs kingdome or from the whole to the part all subdued enemies shall be subiect to Christ and by consequent the dead shall rise againe d. 1 Cor. 15 25.26.27 7 By arguments leading to absurdities If there be no resurrection then the preaching of the Gospell is in vaine vers 14. Our faith is in vaine in the same verse And the Apostles are false witnesses also vers 15. Christians are of all men the most wretched vers 19. In vain are many baptised 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ouer the dead ouer the carcases of the dead laid in their graues Foolish also is Paule who is in dāger so often for it a v. 30.31 32 Act. 13 6 cap. 24.21 The saying of the Epicures shal haue place who say Play drink eat while ye haue breath there is no pleasure after death But these are absurdities among Christians therfore there shal be a general resurrection 11. The faith of the resurrection consisteth on Gods omnipotencie with whom is possible that which with men is impossible Luke 1.37 Who calleth those things which are not 11. On Gods omnipotencie as though they were Rom. 4.17 with whom nothing is impossible Luke 1.37 and because he that promised can also performe Rom. 4.21 which saying we must oppose as a shield against our owne sense and reason and subtilties of all men for he that promised vs a life after this is able to keepe promise and to giue vs againe that we haue committed vnto him 2 Tim. 1.12 and 4.8 God could make all things of nothing and man of the slime of the earth why then can he not restore a dead man to life Hee that made vs is as able to make vs againe saith Tertullian why wonder wee why doe wee not beleeue it is God that doth this Consider the author and take away the doubt saith Augustine And this is a most firme argument taken from the power of God because God could doe many things else which he doth not when it is ioyned with a most sure testimonie of his will which we haue also placed in the former place 3 On Gods iustice for because he is iust 3 on gods iustice he must needs reward godlinesse and punish vngodlinesse which doth not fall out in this life For therefore doth he deferre it that the testimonie in Resurrection might be apparent b Rom. 2.5.6 7. And againe It is a righteous thing with God to recompence tribulation to them that trouble the godly but to the godly vvhich are troubled rest 2. Thessalonians 1.6.7 So that it must needes bee that both the good and bad rise againe and stand before the tribunall seat of Christ That euerie one may receiue a reward according to that he hath done in the flesh be it good or euill 2. Cor. 5.10 And that that which is iust may be added to the flesh in recompence of the seruice according to the protection that it hath giuen to the soule saith Damascen 4 On gods wisdome 4 On Gods wisedome for seeing it is a wise mans part not to lose the end of his worke and God is most wise who hath not made man rashly but according to his owne Image and so euen to the partaking of his goodnes wisedome iustice and immortalitie and to the perpetuall seruice of God to the performance whereof a perpetuitie of life is requisite neyther is repentance seene in God at all that God then may fulfill his purpose begonne at the first concerning vs we must necessarily be restored to incorruption which cannot be without the resurrection of the dead But by what arguments is the faith of the Resurrection confirmed 1 By fore-warnings and miracles which were as Praeludia and examples of the Resurrection such as was the translating of Enoch and the taking vp of Elias into heauen a Gen. 5.28 Heb. 11.5 2. Reg. 1.11 also the casting vp of Ionas whole out of the belly of the fish b Ion. 2.11 a particular raising vp of the dead as of the Damsell Math. 9.25 and others 2 By the signe and vision giuen to Ezechiell of the field full of drie bones which the Lord commaunded to receiue flesh and sinewes c EZech. 37.7 3 By the Sacraments for Baptisme is a seale of our double resurrection d Col. 2.12 namely of the soule from sinne and of the bodie from the dust or graue as also the Lords Supper is a most certaine seale of spirituall grace and of a perpetuall life to be heareafter obtained in Christ 4 By signes and similies expressed in nature but first aboue all other in the Phoenix a bird of Arabia of whom it is written that waxing old and being laid as it were on a funerally pile built of the young twigs of Frankencense and Cinnamon wherewith she hath filled her nest albeit she is consumed into ashes shortly after being watered from heauen shee becommeth aliue 2 In many small birdes who in the Winter time lie hidd in deepe fennes and other places as it were buried and dead but in the spring time they come forth again aliue 3. In trees plants which as it were dead in the winter loosing all their brauerie reuiue againe in Sommer e Ioh. 14.7 4. In the seed that is cast into the earth and dieth and afterward reuiueth f 1. Cor. 15.36 Whereupon saith Augustine He that quickeneth the dead and rotten graines of seede whereby thou liuest in this world much more shall raise thee vp that thou mayest liue for euer 5. In the entercourse
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
ouer all things authoritie of iudging and euen the decree it selfe Dan. 7.9.10 The auncient of daies did sit and he sat in iudgement and the bookes were opened and Iohn 16.8 When the holy Ghost commeth he will reproue the world of sinne of righteousnesse and of iudgement 2. The vrgent cause in vnbeleeuing men is originall and actuall sinne against the law of god also the contempt of the gospell but in god most vpright iustice being an auenger of iniquitie and a maintainer of pietie according to the eternall decree of god himselfe 3. But as concerning the manner or exercise of the iudgement the Efficient cause and helper of iudgement or the Iudge that shal be is Christ the sonne of God as he is man or the sonne of man For truely euen he shall iudge who was iudged himselfe that the wicked may behold his glorie whose meekenesse they despised Ioh. 5.22 The father iudgeth no man but hath committed all iudgement to the sonne And ver 27. To him he hath giuen power to execute iudgement in that he is the sonne of man Act. 10 42. He commaunded vs to preach vnto the people and to testifie that euen Christ is ordained of God a Iudge of quick and dead And chap. 17 31 God hath appointed a day in the which he will iudge the world in righteousnesse by the man whom he hath appointed Ro. 2 16 There shall be a day wherein God shall iudge the secrets of men by Iesus Christ 2 Tim. 4 1. Iesus Christ shall iudge the quick dead in that his glorious cōming in his kingdom 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Angels shall be ministers who shall be present to serue Christ in the execution of his iudgement for they shall gather before him all people they shall separate the elect from the reprobate they shall carie the elect to meete Christ in the ayre they shall cast of the reprobate with the diuell and his Angels into euerlasting fire a Math. 25.31 Shall then the sonne without the father and the holy spirit be the iudge and execute that iudgment Not simply but after a sort that is according to the argumēts and reasons which in this separate him from the father because the father iudgeth no man namely a part as the Iewes thought but hath committed all iudgemēt to the sonne that is to say that he might iudge and gouerne all things by the sonne Ioh. 5.22 Or because the sonne is wisdome and trueth begotten and proceeding from the father and representing him perfectly and iudgement ought to bee performed in wisdome and trueth therefore is the power of iudgement giuen to the sonne of God by a certain appropriation that as the father worketh all things by the sonne Ioh. 1.3 for as much as he is the cunning of the father saith Augustine lib. 6. de Trinit So likewise doth he iudge all things by the sonne for as much as he is the wisedome and trueth of the father which is signified Dan. 7.9 13 where first it is said that the auncient of daies did sit and after is added that the sonne of man came euen to the ancient of daies who gaue him dominion and honour and a kingdome whereby is giuen vs to vnderstand that the authoritie of iudging is in the father from whome the sonne receiueth power to iudge Therefore is not the father said to iudge in that day for in the iudgement to come the father shall not appeare in visible forme but the sonne shall in the forme of a seruant which truely is not the forme of the father but of the sonne saith Augustine neither is it that forme of the sonne wherein he is equall with the Father but wherein hee is lesse then the father that in iudgement hee may bee cleerely perceiued of the good and bad and may performe those parts which belong to a Iudge Math. 24.30 Doth the povver of iudging accord in Christ as he is man and not as he is God onlie It doth because the father hath giuen him power to execute iudgement in that he is the sonne of man not truely for the condemnation of humane nature for nothing could let all men to be iudges but for the glorious condition which followeth the personall vnion of the diuine and humane nature because in his humane nature he is head of the whole Church a Eph. 1.12 Col. 1 18 God hath subdued all things vnder his feet 1. Cor. 15.27 and because of the entercourse of the Diuinitie to the soule of Christ it is meete for him to knowee and iudge the secrets of all hearts Therefore the iudiciall power accordeth in Christ not onely as he is God together with the father but also according to his humane nature for the agreeablenesse and affinitie betweene men and him moreouer they that are to be iudged shall behold him their iudge Who shall sit in companie vvith Christ the Iudge The Apostles and the rest of the Saints Mat. 19.28 a luk 22.30 I appoint vnto you a Kingdome saith Christ that ye may sit on seates iudging the twelue tribes of Israell And 1. Cor. 6.2 Know yet not that the Saints shall iudge the world that is the route of the vngodly and that we shall iudge the Angels meaning the wicked b Iud. 14 Reue. 20.4 which is said therfore to be 1 In as much as the Saints are the members of Christ the iudge 2 Because God hath ordained to gather all his aduersaries before himselfe and before the assembly of the Church c Ioel. 3.2 3 Because the Apostles shall iudge the world by their doctrine which they haue preached and shall approue the sentence pronounced by Christ and to his iudgement shall all the godly subscribe 4 The godly also shall iudge the wicked by the example of Faith and repentance by which meanes the Apostles faith shall take away all excuse from the Iewes for as Christ saith of the Queene of the South and of the Niniuites Luk 11 31. that they shall rise in iudgement and shall condemne that generation which was not moued at his preaching Who are they which shall be iudged All men without exception as many as haue bin since the creation of the word as it is in the Creede he shal come and iudge the quick namely whom he shall finde remaining on liue at his comming who shall be changed in a moment that is they shall bee translated from a mortall condition to an immortall and all the dead that is which are departed this life before the last day whom he will raise vp from death d Rom. 14.12 2 Cor. 5 10. We must all appear before the iudgement seat of Christ 2 And the Angels which sinned and kept not their first estate but left their own habitation are reserued in euerlasting chaines vnder darknes vnto the iudgement of the great day 2. Pet. 2.4 Iud. 6. 3 The man of sinne himselfe especially that sonne of Perdition Antichrist
the last iudgement shall not so much be squared by the word of the Law as of the Gospell which the Apostles haue preached according to that Ioh. 3.36 He that beleeueth in the sonne hath euerlasting life and he that beleeueth not the sonne shall not see life but the wrath of God abideth him And chap. 12.48 The word that I haue spoken it shall iudge him in the last day And Rom. 2.16 The Lord shall iudge the secrets of men according to my Gospel by Iesus Christ For the sentence in that generall iudgement shall be nothing else but a manifesting or declaring or the sentence now before vttered in this life by the ministerie of the word as concerning the iustification and condemnation of all VVhat are the noats or properties and Epithites of the last iudgment The Apostle Rom. 2.5 reckoneth vp three 1. for he calleth it the day of wrath that is of vengeance because vengeance shall be taken on all who in this life haue not beleeued the Gospell So Sophoniah 1.15 That day shall be a day of wrath a day of trouble and heauinesse a day of destruction and desolation a day of obscuritie and darknesse a day of clouds and blacknes so called indeed in respect of the wicked which day shall be a day of reioycing to the godly 2 The day of Reuelation because heere things are hid but there the thoughts words deeds of all the reprobates how secret soeuer shall by the diuine and omnipotent power of the Iudge be laid open Reuel 20.12 And I saw the dead both great and small stand before God and the bookes were opened and another booke was opened which is the booke of life and the dead were iudged of those things vvhich vvere vvritten in the bookes according to their vvorkes But of the Elect the Lord speaketh Ier. 31.33 and Heb. 10.17 Their sinnes and iniquities will I remember no more 3 Hee calleth it a day of iust and vpright iudgement least any should think saith Chrysostome that the iudgement of God shoud proceed from an angry mind and that none might thinke that the Iudge will take vengeance otherwise then iustice doth sway the iudgement It is called also by way of excellency The day of the Lord and of Christ wherein he shall come with his glorie and maiestie a â—uk 17.34 1 Cor 5 5 Philip 1.6 And day of iudgement b Mat. 10 15 12 36. And the last day 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is the vttermost last day c Ioh. 6.39.40 by a significatioÌ„ taken from time because those which fall out at the last are most strange vnto vs VVhat are the forewarnings of the iudgement to come e Deut 27.26 Gal. 3.15 1 The sentence of death pronounced against transgressors before the fall of our first parents d Gen 2 17 2 The same sentence repeated in the lawe by the voyce of God 3 The hand-writing of God in the consciences of men their consciences bearing witnesse vnto them and their thoughts mutually accusing and excusing themselues in the day wherein the Lord shall iudge the secrets of men Rom. 2.15.16 4 The examples of God seuerity such as was the deluge in which the whole world perished Noe and his family excepted f Gen. 7. â—1 The burning of Sodom out of which iust Lot was saued g Gen 19.24 25 The destruction of the Citie of Ierusalem the basenesse and ouerthrow of the Iewish ciuill gouernment 5 Calamities both publike and priuate to be short the death also of the bodie are the beginning resemblances of the iudgement to come VVhat are the signes and tokens thereof They are manifold some going before others ioyned nigh therunto and of precedent signes some are happened long since which are farre distant from the end as 1. The publishing of the Gospell in all the habitable earth or amongst all nations h Math. 24 14 2 That securitie and gluttonie long agoe waxing strong as it was in the daies of Noah which were before the Deluge a Moth 24 37.38 3 Apostacie from wholesome doctrine wherof 1. Tim. 4.1 The spirit speaketh euidently that in the later times some shall depart from the faith and shall giue heed vnto spirits of errour 4 Generall corruption of manners b 2. Tim 3 1.2.3 5 The reuealing and comming of Antichrist 2. Thes 2.3 The day of Christ shall not come except the man of sinne be disclosed and 1. Iohn 2.18 Little children it is the last time and as ye haue heard that Antichrist shall come euen now are there many Antichrists whereby we know that it is the last time 6 Persecution and betraying of the Godly for the name of Christ 7 Pulicke offences d math 24 10 8 False Christes and many false Prophets saying I am Christ that is vsurping the name of Christ or faining that they are sent of Christ c math 24.9 Luk 21 1. that they are that which Christ is and shewing signes and miracles to seduce the verie elect if it were possible e luk 21.8 Math. 24 11 9 Neglect of charitie vers 12. and want of faith Others going next before which notwithstanding the ende shall not presently ensue and that in heauen Mark 13.3 The sunnne shall be darkened that is there shall be Eclipses of the sunne often The moone shall not giue her wonted light The starres shall fall from heauen that is seeme to fall The powers of heauen shall be shaken for these things are to be vnderstood properly not in a borrowed sense 2 In the earth great Earthquakes troubles and tumults For Nation shall rise vp against Nation and Kingdome against Kingdome Luke 21 9.10 Nor shall there be any place free from warres there shall be hunger and pestilence and fearefull things and people shall be in anguish and at their wits end with desperation f Mark 13 7.8 and in the Sea there shall be fearefull noises and tumults or inundations of the Sea and waters g Luk 21.25 4 In the ayre fearefull and terrible tempests In a word the heauen and earth and euen all the Elements shall in a sort resemble the countenance of an angrie Iudge that sinners being admonished may repent vnlesse they desire sodainely to perish 5 Vnto these is also added the conuersion or gathering together of Israell that is of the whole Nation in generall vnto the Church of Christ after that the fulnesse of the Gentiles shall come in Isay 29.20 Rom. 11 25.26 which neuerthelesse after what sort and when it shal be is not knowne The signes adioyning thereunto are wailing sorrowing of all the kinreds of the earth and the signe of the sonne of man which shall be seen in the heauen when the Lord commeth in the clouds a Math. 24.30 which some interpret to be the figure of the Crosse others great glorie and maiestie which shall testifie that Christ is at hand When shall the iudgement be This is
their hands and that he shall be our Iudge whose brethren we are and the members of his bodie who is a most louing Iesus that is a Sauiour Patron Aduocate Redeemer and Intercessor for vs who laid downe his life for vs and who hath solemnly promised euerlasting life to all them that beleeue in him Rom. 8.32 VVho shall condemne It is Christ that maketh intercession Whereupon we haue good cause to wish for that day according to the saying of Christ When these things beginne to come to passe then looke vp for your redemption draweth neere Luke 21.28 So that it is a merueile which Tertullian in his Apolegetic cap. 38. writeth that Christians were wont to pray for the deferring of the end seeing we daily desire the comming of Gods kingdome 3 It terrifieth the wicked because him whom now they refuse for their Sauiour they shall finde to be their iudge who shall adiudge them to eternall torments VVhat is contrarie hereunto 1 The heathens opinions of the worlds eternitie 2 The Decree of Origen and the Chiliasts that at length a thousand yeares after the Resurrection all shall be saued 3 The errour of them who beside the iudgement that ensueth presently at the first seperation of soule and bodie thinke there doth not an other vniuersall iudgement remaine And of others who thinke that the soules of the godly are not rewarded in heauen nor the soules of the vngodly punished in hell before the day of iudgement 4 The wicked opinion of those mockers who denie or contemning that iudgement or scoffingly asking when that shall be which is so long deferred 2. Pet. 3.3 who so soone as they heare that the last iudgement shall bee cauill As the Epicures and Stoicks cauilled Act. 17.32 following Manilius who saith The fathers savv no other neyther shall posteritie beheld any other 4 The curiositie of them who eyther vpon some fained Reuelation as the Circuncellions the Anabaptists the Enthusiasts who were wont to spread their prophecies amongst the common sort and to set downe the verie certaine yeare moneth and day of iudgement or vpon some position and aspect of the Starres or on some imaginarie supputations of numbers and times or on Arithmeticall calculations as this Platonists or are giuen to iucidiall Astrologie or on common prophecies or on humane authority dare define that time as they who repeat I know not what Rabbines dreame as if it were a diuine Oracle pronounced by Eâ—ias Six thousand yeares the world shall last two thousand years before the Lawe two thousand vnder the Lawe two thousand â—fter the Lawe and then shall the end be which saying may by the Historie it selfe be confuted as vaine because there was two thousand fiue hundred and thirtie yeares before the Lawe and fewer by many then two thousand yeares under the Law and it is manifestly contrarie to the saying of Christ Act. 1.7 For the end of the world doth depend neyther on the Law of nature or on course or any other cause but on the pleasure and secrete will of God onely The nine and thirtieth common Place Of Eternall life How many kindes or differences of life doe the Diuines make THree 1 There is a life of nature which the Apostle calleth an Animall life of the naturall soule being the better part of man a 1. Cor. 2.17 15 47 whereby the good and bad doe in this world one among another liue are quickened doe perceiue and vnderstand which may also be called a Bodily Temporall Naturall and Present life Whereunto the first or naturall death which is a dissolution of the bodie and the soule is opposed 2 There is a life of grace which Gods children onely in the spirituall kingdome of Christ doe enioy in this world which by way of excellency is called The life of God not so much for that it is from God as all the other three kinds of life also are as because God liueth in them that are his that this life he sheweth and approoueth b Ephe. 4.18 and it is called for the same respect The life of Christ because Christ liueth in his through a supernaturall faith and spirit and they liue vnto God and conforme their life vnto his will c Gal. 2.20 and it is called a new life a Christian life and a Renewing of the mind will and affections and it is also called a new creature a new man supernaturall and spirituall which is opposed to death in sinne and to the old man a Col. 3.3 3 There is a life of glorie whereby the soule being ioyned againe to her owne bodie shall lead a life which the Apostle calleth spirituall not in respect of the substance but of the qualities 1. Corinth 15.44 whereby the faithfull shall liue for euer and it is laid vp in Christ and in the end of the world shall be disclosed a and which is opposed to the second death and is called eternall whereof only here we are to intreat But how manie waies is aeternall life taken Two waies 1. Metonymically both for the way that is in the meanes and manner of comming to the inheritance of heauen Iohn 3.36 He which beleeueth on the sonne hath aeternall life And Cap. 17.3 This is eternall life that they acknowledge thee to be the onlie true god and whome thou hast sent Christ Iesus where by the way we may note Thee and whome thou hast sent Christ Iesus to be the subiects in this proposition and the only true God the praedicates of either subiect Also for Christ himselfe 1. Iohn 5 20. This is the true God and life eternall Efficiently indeed as he is God but as he is man and died for vs in part materially because sinne which is the cause of death was purged in his flesh in part also efficiently but by a secondarie meanes namely by his intercession good will and vertue of his sacrifice by the communication of his flesh with vs and of forgiuenes of sinnes and of life eternall which is therein partly also instrumentally because the deity quickeneth vs by reason of the substantiall vnioÌ„ through the flesh And after this sense is life aeternall begunne in the faithfull in this life 2 Properly for the estate of the blessed after this life whereof Iohn in the same 3. chapter 16. verse whosoeuer belieueth on the sonne can not perish but hath euerlasting life And. 3.7 to Tit. 9. We are heires according to the hope of eternall life By what arguments doe we proue that there is a life eternall 1 From the nature of God for seeing there is a god and the same is liuing and eternall it followeth necessarily that there is a life eternall whereby god liueth and is eternall 2 From the condition of the soule for seeing that it is immortall it followeth that there doth remaine an other life after this wherein the soule liueth by it selfe though seperated from the body and in which life she acknowledgeth and praiseth god highly 3
From the resurrection of bodies for there would be no neede of the rising againe of the bodies of the faithful if there were not a life whereunto they should rise Moreouer the articles concerning GOD of Christ of the Prouidence and of the Iustice of GOD of the soules Immortâ—â—â—â—e of the resurection of bodies of the last iudgement could not stand vnlesse this article of life eternall bee annexed vnto them 4 From the handwriting of God written in the soule of euery one for the soule it selfe often teacheth vs there remaineth a iudgment with the feare whereof they are vexed who liue wickedly and they are renued in hope who loue godlines 5 From an Argument tending to absurditie because if only in this life that is if we hope in Christ for this life sake onely so that our faith hath respect to nothing else beyond this life we were the most miserable of all men 1. Cor. 15.19 6 From the testimonies of Scripture Dan. 12.2 some shall awake vnto euerlasting life Math. 25.46 The iust shall goe vnto life eternall Iohn 10.28 I giue vnto my sheepe eternall life Hebr. 13.14 Here we haue no continuing Citie but we seeke one to come 1. Iohn 25. This is the peomise that he hath promised vs euen eternall life 7 From examples for Enoch beeing translated heere into and afterward Elias were as an earnest penie thereof a Gen. 7 24. Heb 11 8 2 Kings 2 11 So was Christ also ascending into the heauen whose pleasure is that where he himselfe is we should be with him likewise Iohn 14.3 and 17.24 8 This an article of our fath I beleeue that life euerlasting What are the Epithites whereby it is commended in Scripture 1 In commendation it is called the kingdome 1 of God 2 of the father 3 of heauen b Math. 7 21 2 Metaphorically Abrahams bosome c Luk. 16 22 by a Metaphor taken from the bosome of parents wo are said to haue and carie their little children in their bosome because the faithfull like deerely beloued children being recouered out of this miserable world are cherished and refreshed in the embracing of the father of all the faithfull and are safe and free from all the perilous stormes of this life And there is a place wherin Christ hath prepared vs a mansion as himselfe declareth Math. 8.11 Many shall come from the East and from the West shall sit downe with Abraham Isaack and Iacoh in the kingdome of heauen Augustine though where it should be Epist 99 ad Evodion confese Lib. 9 3 confesseth he knoweth not yet defineth it to bee an habitation of secret rest and affirmeth that therein liâ—â— the spirits of the blessed and there they enioy the gladsome presence of God 3 Analogically or by proportion Paradise or a place of delight and pleasantnesse e luk 23.43 by allusion to that garden planted in Eden of the situation whereof it is fond to dispute seeing it is manifest that the vniuersall earth was made waste by the Deluge 4 The house of the father a Ioh. 14.2 5 Metonymically the fulnesse of ioyes b Psal 16.11 6 The Lords ioy c Math. 25.21 7 The new holy and durable Ierusalem that shall be d Heb. 13.14 Reuel 21.10 8 An inheritance immortall and vndefiled and that withereth not reserued in heauen e 1. Pet. 1.4 9 The glorie of God because that eternall life consisteth in the communication of Gods glorie Rom. 3.23 All haue sinned and are destitute of the glorie of God 10 Our glorie for this is that alone wherein we may rest safely 1. Cor. 2.7 We speake the wisedome of God in a mysterie euen the hid wisedome which God had determined before the world vnto our glorie 11 Rest f 2. Thess 1.7 12 Refreshing g Act. 3.19 13 Peace h Luk. 1 79 14 So great happinesse as cannot be contained neither in the eies nor eares nor mind of any man i Psal 31 20 Isai 64 4. 1. Cor. 2.9 But why is it called eternall Because it shall neither be temporarie or determined in any certaine limits neither is it short vaine or subiect to any change as this our life is k Gen. 3 19 Ioh 14 5. and although it haue a beginning yet shall it neuer be taken away from them to whom it shall once be giuen l Math. 25 34 but shall last for euer without end What is life eternall It is a glorious estate wherein the elect being most perfectly ioyned vnto Christ their head after the Resurrection that shall be of the dead m Rom. 8 29 1 Câ—r 15.49 Phil. 3.21 Reve. 2 31 shall know God with his Angels in heauen after such a manner that we are not worthie yet to speake of and shall enioy his presence and praise him for euer hauing obtained the soueraigne good that Christ hath purchased for vs and shall be conformable vnto his likenes in bodie and soule as he is man Or it is the state of the blessed after this life wherein shall be a perpetuall acknowledgement of God perpetuall righteousnesse without sinne and death continuall ioy free from trouble griefe heauines and mourning n Ioh. 17.13 24 Isa 25 8. Reve 7.16 17 21.4 In a word eternall life shall be a certaine perfection of soules and bodies wherein there shall be nothing blame-worthie but according to the pleasure of God all things shall perfectly serue the will of Christ the Creator and Redeemer VVhat are the causes of euerlasting life The principall cause is God who of his mercie and free goodnes giueth and bestoweth it on vs through and for Christ our mediator a luk 12 32 Rom. 6 23. Eph. 1.5 2.5 luk 12.32 Iohn 6.40 This is the will of him that sent mee that euery man which seeth the sonne and beleeueth in him should haue euerlasting life and 1. Iohn 5.11 The meritorious very efficient cause is Christ onely Iohn 14.6 I am saith hee that way and that truth and that life The instrumentall offering and reuealing is the Gospell b Rom. 1.16 17 The instrumentall receiuing cavse is faith 1. Pet. 1.9 Receiuing the end of your faith euen the saluation of your soules The sealing cause is the holy Ghost c Eph. 1.13 14. but good workes and afflictions are not the cause of receiuing but the way of the kingdome saith Bernard And Act. 14.22 Through many tribulations must we enter into the kingdome of heauen Why is the gate called straite and the way narrow which leadeth vnto life Math 7.14 1 Because it was vtterly vnknowne and not to be found out by humane reason but Christ hath reuealed it vnto vs. 2 Because there is one onely passage vnto life through Christ not many 3 Because few enter in thereat if we compare them with the fashions of the world as the way of vertue compared to the waies of vices is narrow for that it hath but
sheepe for he Ioh. 21.15 saith to Peter Louest thou mee and hee making answere I loue thee hee addeth againe Feede my sheepe and so againe and so the third time signifying that no man is fit to feede Christs sheepe but he that is led with the loue of Christ 2. Moreouer the glorie of God which is to bee preferred before all the things of this world and likewise the saluation of the sheepe Is it lawfull for the Pastor in the time of persecution to flie and to forsake his flocke There is an example of such flight in Christ himselfe b Ioh. 7.1 in Dauid c 1. Sam. 19 10 in Paul d Act. 9.21 17 14. and Christ teacheth it to bee in some respect necessarie Mat. 10.23 VVhen they persecute you in one citie fly into another although Christ in that place speaketh rather of their perseuerance and swiftnesse in executing their office then of the auoiding of persecution But Augustine prescribeth this moderation to Honoratus Let no man cowardly leauing his place either traiterously spoyle his flock or giue an example of sloathfulnesse And yet let no man vnaduisedly cast himselfe headlong into danger If either the whole Church bee set vpon or any part of the Church be sought to be put to death the Pastor shall preposterously withdraw himselfe vnlesse the flocke fly for it were his part to lay downe his life for euery paaticuler a Ioh. 10 11. epist 80. But it may sometimes happen that the flock not desiring one ouer them he by his absence appeasing the rage of the enemie may so much the better prouide for the Church But hee that winketh at false Doctrine he that doth not oppose himselfe against sinne by reproouing and correcting it hee that dares not with the Prophets and other true Pastors rebuke offenders to their faces he that dares not offend any man for feare of procuring the hatred of men although hee doe not change his place yet in minde he is a fugitiue Because thou heldest thy peace saith Augustine thou stedst thou heldst thy peace because thou wast afraid But hee that flyeth from place to place either to augment his substance or by reason of wearinesse or for mens vnthankfulnesse that man surely is a hireling Is it lawfull to seeke an Ecclesiasticall function It is lawfull for him that hath gifts but yet not rashly but circumspectly moderately and with a mind prepared to aduance the Church of God when and where it shall seeme good vnto God and with this condition that he doe not ambitiously seeke or by force occupie the Calling that hee do not hinder the iudgement but leaue it freely to those to whom it belongeth for this is nothing else but to offer his paines vnto the Church that the talent committed vnto him may not bee buried for the gifts of the spirit are giuen for the edification of the Church a Mat. 25.14 15 And 1. Tim. 3.1 If any man desire a Bishoprick he desireth a worthy worke And 1. Cor. 14 1. Desire spirituall gifts and rather that yee may prophecie that is that for the time ye may teach the Church May hyre bee lawfully required and receiued of godly Pastors seeing that Iohn 10.10 hirelings are reprehended Saint Paul maketh answere 1 Cor. 9.14 So hath the Lord ordained that they that preach the Gospell should liue of the Gospell that is to say by the preaching of the Gospel Mat. 10.10 Galath 6.6 Let him that is taught in the words make him that hath taught him partaker of all his goods So that godly Pastors are not reprehended who require the wages ap-apointed for them but those only who looke vnto the reward as the scope and end of their labors and fly or keepe themselues silent or change their notc when the wolfe commeth that so they may prouide for their owne liues and seeke their owne and not the things that are Iesus Christs Phil. 2.21 What is the end and vse of the holie Ministerie 1. That the goodnesse of God may bee reuealed in sauing men by the free couenant in Christ 2. That the pure word of God may be preached being preached and vnderstoode of the hearers may bee put in practise 3. That it may be as the sheepheards Crooke wherby the sheepe that are scattered may bee gathered vnto their sheepeheard Christ Iesus and so refreshed and nourished with the food of the word a Psa 23.4 4. That those that beleeue might bee saued the kingdome of Christ might bee enlarged and the Church preserued b Ioh. 20 23 5 For the gathering togither of the Saints for the edification of the bodie of Christ till we all meete together in the vnity of faith and knowledge of the sonne of God vnto a perfect man vnto the measure of the age of the fulnesse of Christ Ephes 4.12.13 and that we may increase in that eternall and spirituall life til we grow ripe in Christ and Christ in vs. Neither is the light or heat of the sunne or meate and drinke so necessary for the maintenāce and sustentation of this present life as is the Pastorall function necessary for the conseruation of the Church vpon earth What end ought the Minister to propound vnto himselfe The glory of GOD and the edification and saluation of the Church What are the things disagreeing hereunto 1 The errour of the Swinkfeldians who call the outward ministery of teaching a dead letter and therefore say that inward reuelations of the spirit are required also 2 Of the Donatists who denie that the ministerie of wicked Ministers is powerfull in the administration of the Sacraments according to Christs institution And of the Anabaptists who hold that all who of themselues will of what estate soeuer they bee without any sending ordination examination choyce and testimonie of a lawfull calling euen women if they be learned may teach either by word or writing after the example of Holda Deborah and the fower daughters of Philip which did Prophecie whereas this nothing toucheth the ordinary function of teachers in the Church 3 Of those which either goe about vtterly to put downe the ministery or else make light of it as not verie necessarie 4 False Prophets which preach the fancies of their owne brain and not the word of God 5 Hirelings who runne neuer looking for a lawfull calling and enter in by the windowe seeke their bellie and the things that are their owne and not the things that are Christs which striue to get into the ministerie not with a sincere loue of Christ and his flocke but in a desire of their owne priuate commoditie and insinuate themselues not onely with Simoniacall subtiltie but with base obsequies and in seruile manner flatter all men by whose helpe they thinke they may bee aduanced 6 The contempt of the ministerie in them which doe not maintaine with their conuenient charge the teachers and learners of the word of God And which despise the ministers
worship of God c 2. Cor. 10.1 6 2 They differ in the proper end For the ende of the magistrate is that he may keepe the societie of men in peace and quietnesse instruct them by good lawes preserue and keepe safe the bodies and goods of his Citizens and maintaine and defend their liues namely so farre forth as they are inhabitants of this world doe liue vpon this earth a Rom. 13.2.5 1 Tim 2 2 albeit euen by him God will haue that same 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of Religion to be preserued as 2. Chron. 15.13 King Asa made a law on this manner If any man seeke not the Lord God of Israell let him die But the direct end of the Pastors is that they may build vp gouerne instruct and teach the consciences of the Citizens of the Church by the word of God so farre forth as they are freemen of the kingdome of heauen and are in time to be gathered together in heauen b Eph. 1◠8 Phil. 3.20 Coloss 3.2.3 whence it is that the Ecclesiasticall authoritie is called Ius poli or the law of heauen and the ciuill authoritie is called Ius Soli or the lawe of the land or soyle 3 They differ in forme for ciuill authoritie for the most part is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and Arbitrarie and therefore Praetory or Dictatory consting in the pleasure of those vpon whom it is bestowed for they haue power of life and death and authoritie to make lawes But the gouernment Ecclesiasticall is onely 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ministratorie bounded within certaine limits and lawes by God himselfe the onele lawgiuer For the Church hath receiued lawes of beleeuing but she makes no lawes neyther can she alter those lawes she hath but must preserue and keepe them and hath no power but as a Deputie or Vicegerent and that at the wil of the Lord and doth onely as an Eccho resound and deliuer that vnto others which it hath heard God speaking in the scriptures a Malach. 2 6.7 Ezech. 3.17 Ier. 23.28 Mat. 28.20 4 They differ in the manner both of their iudgement and execution For the Magistrate iudgeth according to the lawes of man made by himselfe he himselfe weaueth the iudgement webb he condemneth the offender against his will yea though he denie that fact yet by the mouth of witnesses he condemneth him as truly guiltie b Deut 19 15. Mat. 18.16 But the Ecclesiasticall authoritie iudgeth onely according to the written word of God it weaueth not the webb of iudgement but summarily knoweth the whole matter through Charitie and by the mouth of the sinner himselfe and then when he hath confessed the matter then doth he know him as guiltie and exhorteth him to repentance c Mat. 15.25 16 1 Cor 5.4.5 2 Cor. 2.7 7.11 Moreouer the ciuill authoritie executeth iudgement with the carnall sword with fine with imprisonment marshall force with death it selfe the Ecclesiasticall gouernment executeth her decrees with the sword of the spirit that is the word of God namely with censures reproofe suspension and lastly excommunication a 2 Thes 3 14 1 Tim. 1.20 For that the Apostles did sometimes vse corporall punishment b Act. 5.5 13.11 it was a matter extraordinarie when the Magistrate was a wicked man So that the one doth not take away the other but establisheth it Of how many sorts is the Ecclesiasticall authoritie or gouernment Of three sorts the authoritie of Ministerie of Order and of Reproofe or Ecclesiasticall gouernment whereof hereafter in his proper place What is the power of Ministerie It is the authoritie or power of teaching in the Church not euerie thing but that alone which the Lord hath prescribed by his Prophets and Apostles and of administring those Sacraments which he hath instituted according to his ordinance and of blessing of mariages according to the perpetuall vse of the Church which power doth belong onely to the Pastors though oftentimes Deacons in these things haue supplied the Pastors roomes And this is that that is specially meant by the termes of the keyes and of opening and shutting c Mat. 16.19 And it is the former part of the keys for the later part belongeth vnto the discipline of excommunication What is the first part of these keyes Nothing else but the preaching of the Gospell committed vnto the ministers wherby is pronounced vnto the beleeuers free remission of sinnes through Christ and to the vnbeleeuers is denounced the reteining of their sinnes For that which Christ said vnto Peter Math. 16.19 I will giue thee the keyes of the kingdome of heauen whatsoeuer thou shalt binde or loose vpon earth shall bee ratified in heauen Saint Iohn thus properly expoundeth it Iohn 20.23 Receiue the holy Ghost whose sinnes ye remit they shall be remitted and whose sinnes yee retayne they shall be retayned in heauen How many Keyes are there Although there be but one ministerie of the word wherby sins are loosed and bound and therefore there is but one key to open and shut the kingdome of heauen yet notwithstanding in regard of the diuers obiects and effects the Key is accompted to be two fold one loosing or opening the other binding or shutting inasmuch as the same Gospell is the power of God to saluation to euery one that beleeueth Ro. 1.16 the sauour of death vnto death to euery one that doth not beleeue 2. Cor. 2.16 The loosing key is that part of the ministerie whereby remission of sinnes or absolution from sinnes in the name of Christ is pronounced vnto the beleeuers according to the word of God sometime publikely and sometime priuatly And so heauen is opened and the beleeuer is loosed and set at liberty by the preaching of the gospell from the bonds of sinne which hold vs in captiuity yea from death and euerlasting damnation and is declared to be an heire of life eternall a Luk. 1.77 Act. 2.38 Ioh. 20.23 The binding key is the other part of the Ministerie whereby the retention of their sinnes is denounced vnto the vnbeleeuers and disobedient and so heauen is shut vnto them they are bound that is they remaine captiued in the chaines of sinne and are adiudged vnto death and damnation vnlesse Repentance follow And those keyes are of such weight and efficacy that whatsoeuer is opened or remitted and likewse whatsoeuer is shut or retained in earth by the preaching of the Gospell is said also to be opened loosed and remitted and contrarily to be shut bound and reteyned in heauen according to that Luke 10.16 He that heareth you heareth me he that despiseth you despiseth me And Ioh. 7.18.36 Hee that beleeueth shall be saued he that beleeueth not is alreadie condemned So that indeed the key of the ministerie is but one but in vse double But he that beleeueth the gospell by the power of the holy ghost bringeth also faith which is as it were another key of the kingdome of heauen Whereon
Christ honoured the visible signes by caling them his bodie and bloud not changing the nature of the signes but adding grace to the nature of the signes Now that grace added to nature is that those Elements are made SacrameÌ„ts that is means Instruments of the holy Ghost to confirme preserue increase the Communion of Christ Is this change perpetuall No because it hath respect vnto the vse only and that publick too in the Church Wherefore out of the verie action it selfe of the mysteries or the administration of the Sacraments there is no place for it For nothing hath the nature of a Sacrament out of the vse which Christ instituted How are the Sacramental phrases or speaches to be expouÌ„ded vnderstood All the places of Scripture are not to be vnderstood according to the letter but according to the sense hauing regard to the analogy of faith the circuÌ„stances of those places But specially the places which coÌ„cerne the SacrameÌ„ts cannot be taken or vnderstood according to the litter by reason of the nature of the sacrameÌ„ts wher in we do not coÌ„sider one thing simply but twain to wit the visible and external signes also the heauenly and visible things signified by them How many kinds of Sacraments be there In respect of the estate of men there be two Some before the fall in the state of integrity and innocency of our first parents others ordained of God after the fal And before the fal there were two Sacraments one commanded the other forbidden The former of immortality which of the end is called the the tree of life not that it could giue life wherwith Adam was now already indewed but Sacramentally because it was a pledge signe remembrance of immortality to theÌ„ which might eate of the fruit therof Another of tryall which by a Metonimie was named the the tree of knowledge or of experience of good euill of the euent or issue to wit because man after the eating therof should know haue experience both what great good he had lost into how great misery he had plunged himself From the tasting wherof he shold haue abstained to declare vnto God his due obedience a Gen. 2.9 17 et 3.3.22 not that god would haue man to wander vp downe like a beast without iudgement choyce of things for he had iudgement giuen him wherby he might discerne betwene vertues vices but that hee might not couet to know more then was meet for him least trusting to his own sense casting off gods yoak he should make himselfe arbitrator iudge of good euil How manifold be the Sacraments after the fall Some of the old Testament some of the New Those shadowed out the Messias to be exhibited these do testifie that he is exhibited Again of those wherin was shadowed out the Messias to bee exhibited some were for a time accidental extrordinary which god vsed only once or for a certain time some were set ordinary which ought to be in ordinary vse vntil the time of reformation a Heb. 9.18 for those things are said to be reformed which are truely directed to their proper end wheras these tended to the same but yet thwartly not directly Temporary were the floud b Gen. 7.6 The passing thorow the red sea c Exod. 14.22 the staying vnder the cloud d Exod. 13 22 which three were as it were a certain baptisme of the old Testament Manna sent from heauen e Exod. 16.14.15 Ioh. 6.31 water out of the rock f Exod. 17 6 were as the Eucharist spiritual drink 1 Cor. 10 1.2 3. I would not haue you ignorant that al our fathers were vnder the cloud al passed through the sea al were baptised in the cloud in the sea did all eate the same spirituall meate drink the same spiritual drink From the floud the deliuerance or escaping froÌ„ the waters which befel Noe his family was a signe to him of the spiritual deliueraÌ„ce escaping of the church out of the gulf of sin death to a new life wherof at this day baptism is a type to vs and therefore is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an exmplar or picture correspondeÌ„t to that deliueraÌ„ce which came to passe in the floud g 1 Pet. 3 21 There are therefore two types but the former is the figure of shadow of the latterh. And the latter the patterne of the former or the figure answering to it In which respect the Sacraments of the new Couenant may be called the patterns answering to them of the old So the passing through the red Sea and that staying vnder the Cloud were shadowes and signes of washing from sins and a shadowing forth of the heauenly power of the spirit But in respect of vs they were types of our Baptisme and in like manner our baptisme a patterne of them Wherupon the Apostle 1. Cor. 10 2. saith the Fathers were Baptized in the Cloud and in the sea vnto Moses that is not into the name of Moses but Moses being their guid 2. So the Mâ—nna from heauen and water flowing out of the rock were in steede of the Supper and signified the spirituall food of Christ and the meate drink to nourish our soules spiritually vnto eternall life and to the beleeuers did truely offer it by faith to bee receiued spiritually Whereupon the Apostle 1. Cor. 10.3 calleth Manna considering it as a Sacrament spirituall meate that is saith Augustin meate signifying some spirituall thing to wit Christ in his time to be exhibited In Psal 77 but euen then present and effectuall to the godly who did by faith lay hold on him who was to come And verse 4. in the same respect he calleth the stone or rock wherout the Riuer which followed the Israelits or went with them the spirituall drinke Sacramentally or by a Metonymie Christ For they dranke saith he of that spirituall rock that followed that rock was Christ Now our Supper is the patterne or resemblance of that Manna and that water What were the set and ordinarie Sacraments 1. One generall perpetuall and common to all men and for their sake and profit to the brute beaste and so to euery liuing soule which also is called Naturall because God would haue it extant in a naturall thing when by his word he marked out and consecrated the Raine-bowe that is the bowe in the Heauens which riseth of naturall causes for his Sovereignty which hee hath ouer all creatures and ordeined it to Noe and all his posteritie for a signe monument and pawne that hee hath testified that he will not hereafter destroy the earth with a floud Gen. 9.9 10.13 I will put my bowe in the Clowde and it shall bee for a signe of the Couenant betweene mee and the earth Note that such a bowe was fashioned which was not before the Floud but because it was made knowne by
the iourney in haste and of not departing out of the house till morning was singuler and pertained onely to that one night when the people departed out of Aegypt wherein the Israelites were to remooue with all speed out of Aegypt that is it belonged to that Passeover onely which they did celebrate in Aegypt Therefore in the institution of the yearely Passeouer these cerâ—monies are not repeated b Exod. 12 14. Numb 9.2 c. And therefore it is cleare that Christ when he sate at the celebration of the Passeouer and after the eating of it went into the garden as the Euangelistes report did not against the law Also it is to be marked that after they possessed the land of Canaan the Lambe was not killed in their houses as it was in Aegypt but before the Arke in the Temple by the Leuites c 1 Cor. 35.36 and in their priuate houses it was eaten by their companie with keeping a feast To what purpose and vse are all these things which haue beene spoken of the Paschall Lambe 1 That they might be a remembrance of the thing past namely the blessing of God whereby the Israelites were saued that night in Aegypt when the Angell of God slew all the first borne of Aegypt passing ouer the houses of the Israelites which were besprinkled with the bloud of the Lambe that was slaine 2 That they might be patternes and types of a thing to come namely that Christ should be sent in the time appointed which Paule cals the fulnesse of time God required a perfect Lambe without spot seuered from the rest of the flocke that they might vnderstand that to appease the anger of God there was required a more excellent prise then could possibly be founde in all mankinde And that he might single out the innocent Lambe separate from sinners obedient to the father perfectly fulfilling the law and indued with heauenly puritie and therefore conceiued by the holy Ghost in the wombe of the Virgin that he might take away the sinnes of other men 2 A Male to shew that that Lambe should bee mightie and indued with great power in regard of his person to take away the sinnes of the world and to destroy the kingdome of sinne and to deliuer vs from the bondage of sinne and Sathan c. As it is said Esay 53.10 He shall deuide the spoyles of the mightie And Psal 63.13 He shall ascend vp on high and leade captiuitiue captiue and shall receiue gifts for men Yet but a yeare old that is tender weake and knowing infirmitie a Esa 53.3 In regard of his humane nature because it was meete hee should bee taken from the companie of his brethren and be like vnto vs in all things excepting sinne Heb. 4.15 3 He would haue it kept in their custodie foure daies to wit from the tenth day of the first moneth vntill the Euening of the fourteenth day to shew that Christ should not be deliuered vnto death presently assoone as he was borne but that he should discharge the publicke ministerie of the Gospell for a certaine time time appointed by the father 4 He would haue it slaine betweene the Euenings to declare that this Lambe should be slaine at length in the Euening of daies that is in the fulnesse of times b Gal. 4.8 or in the last time for all the mul-titude of mankinde that is for the whole bodie of them which are written in the booke of life 5 Hee would haue postes besprinkeled with the bloud therof to signify that the hearts of the beleeuers are sprinkeled washed marked purged and sanctifyed by the bloud of this Lambe alone thorow faith relying vpon his merit This sprinkling being made with a bunch of Hyssope that is by the purging power of the Spirit whereof that is spoken Psal 51.9 thou shalt sprinckle me with Hyssope I shal be cleane And 1. Pet. 1 2. thorow sanctification of the spirit vnto obedience and spinckling of the bloud of Iesus and vers 18. ye are redeemed with the precious bloud of Christ as of a Lambe without spot Moreouer by the bloud of Christ sprinckled vpon the doores of our heart is signified that the destroyer is turned away we are defended from the anger of God and by the bloud of his Crosse all things whether in the earth or in the heauens are reconciled Col. 1.20 6 By the rest of the Ceremonies he shewed that this Lambe must be eaten by faith and conceaued in the minde whole with the head feet and intrals and not rent in sunder or deuided into gobbets and peeces As he saith My flesh is meat indeed he that eateth my flesh and drinketh my bloud hath eternall life Iohn 6.55.56 7 That it must be eaten in common with their neighbours that is the Gentiles that is to say the Gentiles must bee called by the voyce of the Gospell vnto the communion of Christ 8 That it must be eaten not rawe neither sodd in water but as it were rosted in the fire of Gods iudgement and tried in the heat of the Crosse afflictions both to the casting of of hypocrisie the scandall of the Crosse carnall securitie as also the opinions of men concerning the matters of God and that which cannot be knowne must by the fyre of fayth be consumed 9 That it must be eat 1. With the vnleauened bread of sinceritie and truth as it is said 1. Cor. 5.8 Purge out the old leauen that ye may be a new lump for Christ our Passeouer is sacrificed for vs. Therefore let vs keepe the feast with vnleauened bread of synceritie and truth namely without leauen not of the kingdome of heauen of which it is spoken Mat. 13.33 the kingdome of heauen is like leauen but of the olde leauen of malitiousnesse and naughtinesse the subtiltie of Herod of an euill conscience of the opinions of the Pharisees of false doctrine whereof the Lord speaketh Take heede of the leauen of the Pharisees and of Herode Mat. 16.6.11.12 Lastly without the leauen of wicked life wherof the Apostle mingle not your selues with fornicatours c. For a little leauen leaueneth the whole lumpe 1. Cor. 5.6 Gal. 5.9 2. With bitter hearts that is with the renouncing of the bitter slauery of sinne and the rest of our enemies wherewith we haue been oppressed and with bitternesse and compunction of heart or with earnest repentance and sorrow mourning for our sinnes with mortifying of the reliques of the old Adam and with a feruent appetite and desire of the grace of Christ 10 Hee would teach them that did eate the Lambe that they must be atttried after the habit and manner of trauellers who hauing their loynes girded with the belt or girdle of veritie as the Apostle cals it Ephe. 6.14 may be readie to enter into the way of Gods commaundements and who may with the girdle of faith and righteousnesse restraine and suppresse the wisedome of the flesh lust wicked concupiscences striuing against
resurrection might bee applied to vs. 3. The applying of the Sacrifice is not the Sacrifice it selfe 4. The vertue of the Sacrifice it selfe is applyed vnto vs inwardly by the effectuall working of the Holy Ghost and outwardly by the Preaching of the word and by the Sacraments ordeined of Christ b Rom. 6.4 et Col. 2.12 For so often as the Gospell is Preached the Sacraments be administred according to Christ his institution so often is Christ offered not to God but to vs that wee might embrace him being receiued by a true faith with all our soules But after the exhibiting of Christ and his sacrifyce finished there remaineth no more externall and reall sacrifice 1. Because Christ dieth no more death hath no more Dominion ouer him Rom. 6.9 2. Because by his one oblation he hath consecrated for euer those which are sanctified and wee are sanctified by the offering vp of Iesus Christ once made Heb. 10.14 And he hath once entred into the holy place hauing obtained eternall Redemption Heb. 9.12 3. Because Christ hath saide It is accomplished Ioh. 19.30 Why were there so manie Sacraments and Sacrifices instituted seing there is but one onely Christ To the intent that without wearisomnesse as Augustine saith both they that were wise might bee more and more put in mind of Christ to come also the ruder sort might in so great a number of signes at the least finde one whereby they might vnderstand that thing should come to passe which was promised But what is the reason our forefathers had more Sacraments then we haue Because then the Church was in her paedagogicall rudiments neither knewe she so many things concerning Christ as now are reuealed to vs after that Christ hath come into the world and fynished that sacrifice so long expected What manner of signes be Sacraments Not only signes of remembrance that is signes which bring to minde things done long before as the death and passion of Christ Neither yet foretelling or fore-shewing only that is such signes as doe foreshewe things to come as the resurrection and the glorie to come and things to be fulfilled in vs But also significatiue signifying the things and gifts present which we do now in trueth inioy and are the verie pawnes and seales of the same Rom. 4.11 VVhat are the Sacraments of the Newe Couenant Mysticall signes commaunded and instituted of God and annexed to the Gospell whereby the New Couenant ratifyed in the bloud of Christ or the promise of grace or of the faith of righteousnesse is signifyed and sealed vp in Christ the Mediator now exhibited for euer till the comming of Christ c Mat. 28.16 1 Cor. 11.26 and further the remembrance of all these dueties is renewed which wee are bound to performe to God and to our neighbour d 1 Cor. 5.7.8.9.10 17 How many Sacraments are thereof the Christian Church Two and no more one of our entring or ingraffing and regeneration to wit Baptisme which succeded Circumcision and the rest of the legall purifyings The other of our nourishing or our feeding namely the Supper of the Lord which was shadowed out by the Paschall Lambe 1. Because the Lord Iesus did institute these two and do more a Mat. 3.11 21.25 26.26 2. Because he gaue commaundements to the Ministers of the New Testament touching the right administration of these two and no more b Mat. 28.91 1 Cor. 11.23 3. Because only baptisme and the Eucharist do seale vp the righteousnesse of faith c Col. 2.11 12 1 Cor. 5.7 4. Because there are no more pledges of our Communion with Christ the head repeated by Paul 1. Co. 12.13 By one spirit we haue all beene baptised into one bodie and haue all drunke of one drink 5. Neither doth the practise of the Primitiue and Apostolick Church commend any more vnto vs d Ac. 2.38 41 6. Because Iesus Christ was made partaker of them and no more e Mat. 3.31 26.26 7. For as touching that washing of the feet whereof Ioh. 13.5 that annointing of the sick wherof Mar. 6.13 Iam. 5.14 neither did Christ command them for the perpetual vse of the Church neither are they Sacraments according to the definition of a true Sacrament because by none of them is the righteousnesse of faith sealed vp in vs. And indeed that annointing which the Apostles other godly men did freely vse in old time is most vnlike that which now adaies some vse when they come to men at the point of death For that was a sure signe of health life to be recouered but this of vnrecouerable sicknesse and of death Much lesse that Matrimonie order or duties or Ecclesiasticall degree penance Confirmation which was performed with the vse of the chrysme and other things and ceremonies should be Sacraments which neither haue signes nor things signified determined and distinguished from Christ 2. Neither doe they testifie any Communion of the Saints among themselues vnder Christ the head which notwithstanding is the principall end of sacraments 3. And Christ was made partaker of none of them 4. Neither are they commended by the institution of God or the vse of the Church in the apostles time But in particular penance is no sacrament because it wanteth both the signe appointed by God as also the promise of grace But baptisme it selfe is the Sacrament of Repentance Mar. 2.4 Luc. 3.3 Neither is order because it is not annexed to the promise of the Gospel As for the Chrisme there is no mention of it For the place 1. Ioh. 2.20 Ye haue an anointing which proceedeth from the holy Ghost and know all things must not be vnderstood of Popish greasing but of the grace of the holy Ghost And that matrimonie is no Sacrament it is manifest 1. Because it was ordained before the fall not that it should be a seale of the righteousnesse of faith but that it might serue for the lawfull propagation of men 2. Because it hath beene common as well to the hypocrites as the faithfull yea euen to the heathens themselues both to them of the old and new Testament and so shall bee to the end of the world 3. Because the Lord Iesus abstained from it Why were there diuerse Sacraments vnder the law from these which be now vnder the Gospell Because the Priesthood being changed the law is changed too that is the ceremoniall worship and of the contrary as it is Heb. 7.12 Again for the diuerse condition of the times Cont. Faus tum l 19. c 16 the Church was to be instructed otherwise then after another manner now in the promises of God For euen we our selues as Augustine saith do one way signify things that shall be done and another way pronounce things done alreadie As he that shall suffer and he that hath suffered sound not alike And therefore there were other manner of Sacraments vnder the law whereby were foreshewed things to come other vnder the
beleeuer righteousnes or the washing away of his sins obtained by Christ his bloud to testify his adoption into the couenant of grace his engrafting into Christ the regeneration renuing of his nature or repentance vnto amendmēt by the grace of the holy ghost procured vnto him by the same bloud his communion or fellowship with Christ in all his goodnes and heauenly inheritance ioynt free denization among the citizens of the visible Church of the kingdom of heauen to be held of them in the number of the children of God to enioy the same priuiledges which they do To witnes also that being in like maner baptised he promiseth himselfe to be willing to be reckoned among the people of God to defie Sathan sin the world the flesh al false sects promiseth professeth that he wil liue to Christ to the glory of God Or thus baptisme is a sacrament or seale of the righteousnes of faith that is of our entrance or beginning of our incorporation with Christ of the forgiuenes of our sins of the gift of the holy ghost of regeneration whereby we are seale◠vnto Christ incorporated buried with Christ that we die vnto sin by the power of the death of Christ that we rise againe to newnesse of life by the vertue of his resurrection a Rom. 6.3 4.5 1 Pet. 3.22 that we are bound to the true worship of God alone to innocency of life and vnity of the Church wheof it is called the stipulation of a good conscience b that is a mutuall obligation of God of man baptised of God witnessing that he receiueth the person baptised into grace and of the person baptised couenanting with God that he will duly worship and loue him wherof it commeth that none are admitted to the holy supper of the Lord but such as are first baptised because he must first be admitted into the church before he be nourished in the same c Mat. 28.19 Act. 2.41 Ioh. 4.1.2 Mat. 3.11 Ioh 3.5 7 Gal 3 27 1 Cor 6 11 10.2 Tit 3.5 Eph 5.26 How many fold is Baptismes Baptisme in specie or kind is one One Lord one faith one baptisme But seeing in baptisme not the water external actiō is to be considered only but also the inward operation of God in this respect Baptisme is twofold External which is also called the baptisme of water wherwith the minister of the word doth baptise and Internal which is also of the spirit wherby Christ only doth clense our hearts by his blood and giueth his holy spirit and yet the one is not to be separated from the other For the externall is a testimony of the internall that is the Baptisme of water is a pledg of spirituall baptisme and of inward washing and clensing which is done by the blood and spirit of Christ And therefore Christ is said 1. Iohn 5.6 to come in water in the spirit in blood VVho is the author or instituent cause of Baptisme God the father the sonne and the holie ghost 1. by the ministery of Iohn Baptist for it is certaine that Iohn was called of God and sent to baptise and preach repentance amongst the Iewes and therefore Christ saith the baptisme of Iohn was by a metonymie from heauen d Luk. 3.2.3 Ioh. 1.38 that is of God and not of men 2 Further Christ by his owne example confirmed baptisme when he suffered himselfe to be baptised of Iohn e Mat. 21.25 Mat. 3.15 And the whole trinity with most plaine and euident testimonie allowed the same in the baptisme of Christ 3 Besides Christ before his passion sent his disciples to baptise a Ioh. 4.1.2 againe after his resurrection he instructed the same his disciples their successors how to teach and baptise among all nations by this commandement Go thorough the world preach the gospell to euerie creature baptizing them in the name of the father and of the sonne and of the holy ghost Mat. 28.19 whereby it appeareth how greate the dignitie of Baptisme is with what reuerence it should be vsed What is the efficient cause The primarie and true efficient cause is Christ himselfe for he indeede it is who baptiseth vs properly truly into himselfe into his death and resurrection Ephes 5.18 It is Christ that clenseth his church with the washing of water in his word The secundary and instrumentall causes are the ministers for so saith Iohn I baptise you with water b Mat. 3 11 Christ commanded them saying baptise c Mat. 28.19 VVhether may ministers be truly said to baptise that is to clense from sinn and to regenerate No doubt they may for Christ did not restraine his commandement to the washing of water but in general termes said baptise them and Iohn 20.23 they are said to remit sins to beget againe or regenerat 1 Cor. 4.15 I haue begotten you againe in Christ by the Gospell And 1. Cor. 3.6 the Apostle saith that he ministred vnto them the spirit not the Letter but yet sacramentally that is so farre forth as he hath administred those sacraments by which as by instruments Christ himselfe doth wash and regenerate Whose office is it properly to administer Baptisme Theirs to whom the Ministerie of the word is commttted for to whom Christ said Preach the Gospell to them also hee said Baptise And Ephes 5.26 the Apostle conioyneth the washing of water with the word of the Gospell So Iohn Baptist and the Disciples of Christ Baptised who also preached the Gospell Whether may many Ministers baptise any one together They may not for none is said perfectly to baptise but hee who vseth these words saying I baptise thee and therefore that he may speake truly the same men must also administer water VVherin differ the Baptisme of Iohn Baptist and of Christ or his Apostles or those Ministers that followed them Not in the Author in substance in doctrine in signe or ceremonie neither yet in effect or signification For the same sacrament is instituted of God and the same forgiuenesse of sinnes and grace of the holy Ghost is signified offered and sealed whether it bee Iohn that administer or the Apostles or the suceeding Ministers a Luk. 1.3 2.3 The onely difference is touching the verie circumstance and maner of the manifesting of Christ for the same baptisme ia called Iohns because he baptised first and Christs because baptisme hath respect vnto him Again Iohn baptised into him which came immediatly after him that is into Christ who should shortly suffer rise again b Act. 19. ◠But the Apostles after thē all Minsters now baptise into Christ that hath suffered and is risen againe VVhy doth Iohn say then Mat. 3.11 I baptise you with water and attributeth onely vnto Christ that he baptiseth with the holy Ghost and and fire Not that he denieth that forgiuenes of sins is giuen by his ministerie and the holy Ghost also for
for the remission of sinnes Ioh. 7 37 and imputation of righteousnesse but the staying vnder the water though but a while setteth as it were before our eyes the death buriall and mortification of our natural corruption the old Adam by the vertue of the death and buriall of Christ which is the first part of our regeneration d Rom 6.3 4 And the being taken out the reuiuing of the newe man and newnesse of life yea and proportionally our resurrection to come e Ibid. vers 4.5.13 VVhat change or coniunction is there of the signe and the thing signified in Baptisme Not any naturall for the outward signe is only the Ministers corporall action but the thing signified is spirituall and Gods worke namely to be washed with Christes bloud and regenerated with his spirit which is not to bee sprinkled with Christs bloud corporally either visibly or inuisibly but to bee receiued into Gods fauour by reason of his bloud shead that is by reason of Christs whole obedience and being grafted into his body to bee quickned by him through the working of the holy Ghost as it is said expresly of Christ Hee shall baptize you with the Holie Ghost and with fire f Mat. 3.11 Iohn 3.33 Notwithstanding for the fitnesse reference and trueth of the signe and thing signified and also for the promise made to those that vse them rightly there is a Sacramentall and Relatiue copulation by reason whereof the name and properties both of the signe and thing signified are changed Hereof Baptisme is called the Lauer of Regeneration and the water the bloud and spirit of Christ. Tit. 3.5 that is not onely the shadowe but a most certaine Testimonie that the baptized truely beleeuing are cleansed with the bloud of Christ regenerated by the holy Ghost Is the same man alwaies at one instant Baptized with water and the Holy Ghost No. 1. Because the promise of the spirit annexed to baptisme is not absolute but conditionall requiring faith and obedience 2. Because that God dealeth not in Baptisme by naturall reason as when a medicine being taken worketh with thee whether thou sleepest or wakest and fire warmeth whether thou thinkest of it or no. But as God is a most free agent sometimes the Baptisme of water is without the baptisme of the spirit as the Example of Simon Magus teacheth who although hee had an Historicall faith yet hee was not regenerated and the a Act. 8 12 baptisme of the spirit sometime goeth before sometime accompanieth and sometimes followeth the baptisme of water for both men and women when they beleeued by Philips preaching the things belonging vnto the kingdome of God and of Christ as also the Eunuch Cornelius and his friends were baptized by the Holy Ghost before they were baptized with water as appeareth by their faith and conuersion b Act. 8.13 but in infants to whom the kingdome of Heauen belongeth if wee respect Gods ordinance both Baptisme and Iustification and Regeneration do concurre out of the nature of that Couenant I will bee thy GOD and the God of thy seed Gen. 17.7 but the effect hereof is truely declared afterward in his time For the seede of the word and Sacraments lyeth as it were in the Earth couered and hid as long as the Lord seeth good to deferre grace Is Christ present after one manner both in baptisme and in the Supper He is alike present in the lawfull vse but yet the manner of his presence may be after a sort discerned for in baptisme hee is present as at the new birth In the Supper for the confirmation and nourishment of him that is newe borne But vnderstand this presence in respect of him that taketh it for nothing hath the reason of a Sacrament out of the vse instituted What is the manner of receiuing Baptisme The manner of receiuing the outward signes is naturall but of the things signified spirituall for the things themselues are effectually communicated vnto vs in respect of God that giueth the holy Ghost by the meanes of the lawfull administration of Baptisme But faith is that only gift of God whereby wee apply the substance of the Sacrament peculiarly vnto our selues Touching infantes they haue a singular priuiledge in respect of God Who are to be Baptized All men lyuing who are receiued or esteemed to be receiued into the Couenant of God without difference of sexe or nation a Act 10 47 and 11.17 and those who are of yeares which come vnto the Church and shewe their assent to the doctrine of the Gospell professe their faith in Christ and shewe forth the confession of their sinnes or repentance Mat. 3.6 and 28.19 Baptizing them that is to say those which haue giuen their names to the Gospel and haue professed themselues Disciples And Act. 2.41 They which receiued his word were baptised And Christ said first He that beleeueth afterward And is baptized Mar 16 16. So Simon Magus was admitted the Eunuch and others b Act. 8.13 37. 10 46.47 Or else the Infants of the faithfull c Gen. 17.7 Luk 18.16 and those which are begotten of Baptized parents but not of Infidels which are not in the Church and not the Children of the Baptized because their seed is contained in the couenant but not these other Act. 2.39 To you is the promise made and to your children Neither is it materiall whether the Infant bee borne of vnequall matrimonie that is whether one parent or both be faithfull and Christian for the Apostle calleth such children holie d 1 Cor 7.14 that is pure and separated for the Lord according to the forme of the Couenant Neither doth this hinder because al that are borne of faithful parents are not elected for we are not to enquire into the secret iudgements of God but probably we may duely coniecture that all which are borne of Christians are elected Are persons of yeares and infants to bee admitted vnto baptisme all after one sort No but they which are of yeares are not to be baptized before they be instructed in the faith of Christ as in the word which entereth the ignorant in Christ that is in the Rudimentes of Religion in the principles of Christianisme which is called Catechisme e Heb 6 1 Secondly when they are to be baptized they ought to confesse their faith before the Church of Christ Mat. 3.6 They were Baptized by Iohn in Iordan confessing their sins that is such as did testifie that they did earnestly embrace the Doctrine of free remission of their sinnes Such a confession was required in the antient Church of them which were able to be enstructed differing farre from that Popish shrift consisting in a proditorious enumeration of each euen secret sinnes Wherupon the Apostle 1. Pet. 3.21 calleth baptisme the answering of a good conscience hauing respect to the Interrogations of Catechists to which those which were to be instructed in the principall heades of Faith and of
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
same as a Diuine seale vnto the beleeuers b Act. 2.38 Secondly it is a document of mortification and renewing of our nature which Christ witnesseth that he both doth and will effect in vs by his spirit which though it be imperfect in this life yet it effecteth so much that though sin dwell yet it raigneth not in vs but rather is daily mortified more and more by the grace of the same spirit c Eph. 5 26 Tit. 3.5 Rom. 7.10 The inner man is renewed daily 2. Cor. 4.16 Thirdly it is the badge of our vnion and societie with Christ that we may knowe that we are conioyned vnto him as members to the head and therefore that we are now made pertakers of his goods and shall at the length be made partakers of himselfe together with his inheritance 1. Cor. 12.13 Wee are baptized into one bodie and hereof Paul proueth that we are the sonnes of God because we haue put on Christ in Baptisme d Gal. 3.26 that is because that we are conioyned vnto Christ the sonne of God by the Testimonie of baptisme Forthly it is an instrument whereby the plentifull effusion of the holy spirit vpon vs is communicated with his gifts of faith hope and charite and other vertues Tit. 3.6 by the Bath and renewing of the holy spirit which hee hath powred vpon vs plentifully as Augustine saith wee are made by Baptisme the members of Christ and of his fulnesse we haue all receiued Iohn 1.16 Fiftly it admonisheth vs sith wee shall become like vnto the Image of the sonne of God who is our head both in bearing the Crosse in his death and buriall as also in his setting of vs free his resurrection and glorie to come a Rom. 8.29 Sixtly it stirreth vs vp to innocencie to charity towards the saints to perpetuall mortifying of our selues and repentance and to frame our liues to Gods glorie b Rom. 6.4 Seauenthly it serueth as a full perswasion and confirmation of our faith likewise a consolation in tentations and tryals for that it is a Testimonie that God is wel pleasedl with vs in his son into whom wee are ingrafted by baptisme whose merits and benefits doe all belong vnto vs in whom wee are adopted to be the sonnes of God and that the father will gouerne vs by his spirit deliuer vs from eternall death and giue vs eternall life in the end Are all these benefits receiued by baptisme equally by all those which receiue the same No for they are not alike for the ingrafting into Christ and the benefits which follow it are not bestowed vpon the reprobate although they be offered them when they are baptised For God calleth and iustifieth regenerateth and glorifieth effectually them whom he hath elected predestinated to these things Rom. 8.3 but the elect aswell Infants as they of yeares are equally incorporated into Christ either in or before baptisme and are endewed with the imputation of his righteousnesse forgiuenes of sinnes and the right of eternall life for they are all alike the sonnes of GOD but regeneration is not wrought alike in all nor are the gifts of the spirit Faith Hope and Charitie giuen alike vnto all or receiued alike of all but according to the pleasure of God as the parable of the Talents teacheth c Mat. 25 15 and Ephes 4 7. To euery one is giuen grace according to the measure of the gifts of Christ we doe see that the effectes of Regeneration are more and greater in some and in other some fewer and lesser What is the other end of Baptisme That it may serue for our confession before men and is as it were a millitarie signe or note whereby we professe openly before men and Angels that we are incorporated into the visible Church of God to serue therein vnder Christ namely whilest wee doe protest that we doe consent with all Christians in one the same worship of the true God the Father sonne and holy Ghost and in one and the same religion and that wee are strangers from all the sectes of the Gentiles which do not truely worshippe God as he hath manifested in his word which confession of ours belongeth vnto Gods glorie What is the effect of Baptisme The sealing of the wholsome gifts of Christ and of our righteousnesse before God and the stipulation of a good conscience with God on Gods part whilest hee offereth and promiseth free saluation through Christ and the conscience on the other side answering and receiuing through faith that promised grace whence ariseth tranquillitie of conscience before God in him whom hee accounteth reconciled vnto himselfe through the resurrection of Iesus Christ 1 Pet. 3.21 And lastly a sure hope of being receiued into the kingdome of heauen Doth sinne remaine or is it all washed away in Baptisme It remaineth in Act by reson of the state of nature if wee respect the disease or roote of sinne and the matter it selfe but it is taken away by reason of the state of the person as touching the gilt or forme which is not imputed vnto the faithfull for their is now no condemnation to them which are in Christ Iesu Rom. 8.1 that is all sinnes both originall and actuall are pardoned in baptisme b Ezech. 36 75 Zach. 13.1 Marc. 1 4 1 Cor. 6.11 Heb. 10.2 Rom. 11.1 Gloss ad Rō 6 Whence Ambrose saith The grace of God forgiueth all things freely in Baptisme yea concupiscence is taken away not that it should cease to be but that it should cease to hurt Secondly it is daily more and more mortified Non vt non sit sed vt non obsit till at length it bee vtterly extinguished and taken away in death They are therefore deceiued which thinke that wee are by baptisme restored in this life vnto the same righteousnesse puritie of nature which Adam had before his fall For sinne is left to continue and dwell in him still who hath yet obtained the remission of all his sins by baptisme d Rom. 7 17 18 Yet not to reigne but that he that is borne againe might afflict it as an Enemie ouercome and bound And as we read of Adonibezeck e Iudg. 1 6 ouercome by the Israelites he must cut off the hands and the feete of sin so mortifie it till it be quite dead Furthermore the punishment of hell is taken away together with the afflictions of this life though they abide awhile for our exercise and our greater glorie that sinne dwelling in vs may bee mortified and our faith and pietie exercised and encreased as it is said Iud. 3.1 These are the Nations which the Lord hath reserued that he might instruct Israell by them and that the members might not be vnlike their head whereunto they are incorporated Rom. 8.17 for we suffer with him that we may be together glorified with him VVhat is the right and lawfull vse of Baptisme If we referre it to those ends
together in act circumscribed and not circumscribed because these things are contradictorie But contrariwise we retort the argument drawne from omnipotencie God is omnipotent therfore he can bring to passe that we being in earth may partake of the true bodie of Christ being in heauen and therfore we do so though we are vpon earth and so need not a corporall Manducation Is it true which our aduersaries take for granted that Christ when he appeared to Paule in his iourney Act. 9.17 and stood by him in the Castle Act. 23.11 was in bodie both in heauen and on earth together No For it was a heauenly vision as it is said Act. 26.19 Which helpeth nothing the presence of the bodie of Christ in earth For Christ is said to haue talked with Paule not placed in earth but from heauen eyther without a corporall voyce the Lord powerfully imprinting into him the conceipt of speech or by a voyce framed from heauen which came to his cares like thunder And Act. 23.11 Noe man but seeth that it was a nocturnall vision which appeared not to his eyes but to his minde eyther in waking or dreaming But yet for some peculiar and extraordinarie apparitions wee must not depart from the vniuersall rule of faith whereby Christ is beleeued to possesse heauen in his bodie and there to remaine vntil the end of the world Yet notwithstanding we must not denie but that Christ in euerie moment is wheresoeuer and howsoeuer it pleaseth him according to his Maiesty not corporally but spiritually Is hee a manifest denier of the power of God which denieth that by his absolute power he doth bring to passe that the bodie continuing in his propertie may be in many places after another and diuers maner Hee is not yea rather because we denie that God can bring it to passe wee openly affirme the omnipotencie of God For seeing God is so ommipotent and effectuall that he is not contrarie to the truth he can in no manner of wise bring to passe that a thing may together be and not be that the same bodie may remaine in his propertie that is to retaine his dimensions and circumscripton and be the same bodie together and at one time present in many places and separated by a long space betweene Rightly therefore Cyrill Wilt thou grant also to another nature not diuine Book de Trin. 5 besides the diuine nature that it can fill all things and passe through all things and follow in all things No verily Is the contradiction taken away in the diuersitie of respects and of these names if it be said that the bodie of Christ in truth and verie deed is in heauen according to the naturall properties of a true bodie circumscriptiuely locally visibly and after a naturall manner and that it is by the power of God also in truth and in verie deed in many places or euerie where or in the supper but sacramentally inuisibly supernaturally illocally after a celestiall and miraculous manner and if it be said that the nature of Christ in the propertie of his nature is circumscribed and visible but in regard of the vnion vncircumscribed and inuisible In no wise because these distinctions or manners cannot bee prooued out of the scriptures Moreouer all such manners doe not alwaies excuse a contradiction as if one say that the bodie of Christ was dead according to the manner of death and at the same time was aliue according to the manner of life Finally contrarie modi or manners which doe destroy one another when they are put in doe not take away but confirme a contradiction But yet such a diuerse respect cannot bee graunted wherein one and the same thing may bee the same and bee not the same in trueth which is the first lie of the aduersaries neither is a manner to be feined which may take away the essence of a thing Wherefore seeing the bodie of Christ assumed is in act organical Physicall tempered together disposed and finite in his parts it cannot bee in act in many places by any meanes not Organicall vndisposed infinite or in manie planes although it bee adorned with vnspeakeable glorie because God is vnchangeably true neither will hee that an affirmation should be a negation against a principle vnmoueable Quodlibet est aut non est that is euery thing is or is not Whether as the eye hath not the force of seeing in it selfe but by reason of the vnion with the soule and receiueth it in the vnion so the flesh of Christ receiueth not those proper things in it selfe but hath them truely and really in that wonderfull vnion No because things vnlike and in kinde diuers are compared together For the eye is so ordained by nature that it is a naturall proper and necessarie instrument whereby the sensitiue life doth exercise and accomplish her facultie of seeing and without which it cannot bring forth this faculty into effect But the flesh of Christ is so ordained by nature that it is a naturall proper and necessarie instrument whereby the diuine nature alone may shewe forth his omni presence and inuisibilitie and so necessarie that without it the diuine nature in the Act it selfe cannot be omnipresent norinuisible Furthermore the flesh of Christ is not considered in it selfe or out of the vnion seeing that that flesh neither is nor hath beene nor euer shall be out of that vnion Moreouer one nature receiueth not any contrarie thing or diuers in it selfe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is it selfe but it is a thing diuerse farre vnlike to be circumscribed in a place and to be euery where Otherwise wee should say that the humane nature of Christ hath a beginning in it selfe and hath not a beginning in the vnion that it is created in the proprietie of it owne nature and that it is not created in the vnion That it is lesse then the Angels in it owne nature but in the vnion equall to the father finally that it is dead in it selfe and not deade in the vnion or for the vnion or for the cause and respect of the vnion Must wee altogether abandon mans reason and the principles of Philosophie in those things which are affirmed concerning the body of Christ No so farre forth as mans reason beeing made spirituall after Regeneration beareth true witnesse to the creatures and affirmeth true principles concerning things proper to mans bodie For it is written Be yee not like a horse or like a mule which vnderstand not Psal 32.9 besides God is the author of all trueth in Logick Ethicks and Physicks Moreouer Christ after his resurrection appearing to the Disciples when hee would proue his owne bodie to be substantially present he reasoneth from his adioyned visibilitie and palpability and appealeth to the verie senses of the Disciples a Luk. 24.36 Like as from all the accidents of the bread of the Eucharist it is rightly gathered that it is the substance of bread by experiment of all the
branch draweth not iuice from the vine except first it groweth with the vine and the members haue not sense and motion from the head except they sticke together with the head so except we bee partakers first of all of Christ himselfe we cannot be partakers of his gifts for he saith the Lord Which abideth not in mee is cast forth as a branch and withereth c Ioh. 15.6 and how shall hee not with him giue vs all things also d Rom. 8.32 And from the coniunction of Christ and vs the same Paule testifyeth that a communion followeth of his benefits 1. Cor. 1.30 saying Of him ye are in Christ Iesus where thou hast the coniunction of Christ and of vs then it followeth Who of God is made vnto vs wisedome righteousnes sanctification and redemption where you haue in the second place the participation of his benefits When as the Fathers doe plainely affirme that Christ is in vs corporally naturally by naturall participation by corporall vnion or according to the flesh and as waxe melted in in the fire is mingled with other wax likewise melted a Cyril vpoÌ„ Ioh b. 10 Chap. 13 so by the communication of the bodie and bloud of Christ that he is in vs and we in him Whether doe they referre these sayings to the manner of the presence of the participation and vnion No. For the same Fathers doe decree that Christ is in heauen with his flesh in no other place The same doth Cyrill book 11. chap. 21. and 22. besides the manner of our vnion with Christ is spirituall not corporall but yet they looke to the terme or to the thing which is participated or to the obiect of this communication that is to the true and naturall bodie it selfe of Christ Neyther doe they vnderstand a participation which is made after a naturall manner but a true participation of the naturall bodie of Christ To whom although separated by space of places wee are ioyned spiritually by faith that wee may knowe that wholy in bodie and soule wee doe cleaue not onely to his Deitie but to the substance and nature of his flesh as members to the head and are engrafted by the bond of the spirit and by faith And also they doe teach that the foundation of this our coniunction with him is that nature by taking whereof he is made our brother and moreouer that we are vnited with Christ not only according to the spirit Nullum Simile qâ—atuor Pedibus cur rit but also according to the bodie To which also belongeth the permixtion of the waxe melted For no simile runneth with foure feete that is agreeth in all things For it is certaine that neyther our bodie nor the bodie of Christ is molten that they may be vnited together Therefore neither is there cause why wee should imagine any naturall touching but spirituall onely whereby as waxe to waxe so the flesh of Christ may be most streightly vnited to our flesh according to that They shall be two in one flesh that is to say Christ and the Church How are the faithfull said to be partakers of the diuine nature 2. Pet. 1.4 Not in respect of the nature or essence of God for he is incommunicable but of qualities and that of the greatest and most pretious gifts wherwith the regenerate are endewed by the holy Ghost which Peter calleth not the nature of God which is essentiall but the diuine nature being a created qualitie opposite to our old and vicious nature and affirmeth that it is promised of God to the faithfull and performed to them and comprehendeth those things which belong to life and religion and also that most blessed immortalitie when God shall be all in all his Whether is our soule onely without the bodie ioyned with the soule onely of Christ or also our flesh with the flesh of Christ Yea the whole person of euerie faithfull man is truly conioyned with the whole person of Christ 1 Because the whole person of Adam was coupled with the whole person of Eue. 2 Because not the soule alone of the faithfull man or the body alone is saued by Christ but both 3 Because our bodies are the members of Christ 4 Because the whole person of the Sonne of God tooke into the vnitie of himselfe whole man that is the whole humane nature not flesh alone nor soule alone but both together 5 Because whole Christ in his Deitie and humanitie that is in his soule and in his flesh is our head and our Sauiour But yet that coniunction of vs with Christ doth appertaine first of all to our soule and then it redoundeth to the bodie To which first is our minde and by consequence our flesh ioyned to the word or to the flesh First we are vnited to the flesh by faith and then zanch de incarnatione Christi by the flesh to his Deitie 1 Because as the scripture doth set forth Christ to vs first as man and then as God so first and sooner we know apprehend and vnderstand him as man then as God a Gen. 3.15 Deut 18.15 as Isaiah 7.14 where first it is said Behold the virgin shall conceiue and beare a sonne and 2. he shall be called Immanuell So the Euangelists and Apostles doe set forth Christ vnto vs first as man and then as God 2 Because like as wee are not vnited to God but by a Mediatour so neither to the Godhead of Christ but by his flesh in which hee performed the chiefe offices of a Mediatour For in his flesh was made redemption sinne destroyed the diuell conquered death ouercome eternall life and saluation obtained and the life which wholy flowed from the fulnesse of Christs Godhead as it were from a fountaine is not deriued into vs but in the flesh by the flesh of Christ as it were a pipe or instrument but yet inseâ—arably taken from the godhead by the vnitie of person a Româ— 5.12 As by one man commeth sinne So by one man righteousnesse hath abounded Iohn 6.53 Except ye eate the flesh of the sonne of man ye haue no life in you Vnlesse therefore a man doe lay hold vpon this pipe and be vnited to it truely hee cannot be partaker of the waters which flow from the fountaine Whereupon it behooueth vs in the exercise of faith and pietie to fasten and fixe the eyes of our minde immediately and especially vpon the humane flesh of Iesus Christ as it were vpon a vaile by which an ingresse was made into sanctum sanctorum that is the holy of holiest where the glorie of God shineth b Leuit. 16 2 12 Heb. 6.19 10.20 and moreouer to penetrate as it were into the sanctuarie it selfe to behold his deitie Seeing the end why we are vnited to the flesh of Christ is that being quickened by it we may liue a life eternall by what meanes is the flesh of Christ that is the humanitie quickening vs Not by habituall grace as they
speake in schooles but by grace onely of vnion not by any vertue ingrafted into the flesh it selfe as if the power of quickening were really powred forth into the flesh of Christ or this were adorned with it in it selfe or that life were in it selfe or quickening in it selfe for it is a propertie incommunicable of the godhead alone to quicken For as Cyril saith It agreeth to God alone to be able to quicken that which is void of life b De Recta Fide ad Reginas But first by reason of vnion because it is the proper flesh of the word quickening all things as speaketh the Synode of Ephesus eyther because the word is the fountaine and authour of life being life it selfe dwelleth in it not onely 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is after operatiue maner as he is said to dwel in those that be his but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is in a bodily manner personally or because that flesh is so streightly vnited to the essentiall life that these two natures do make one subsistence or because this man is essentially God from whence it commeth to passe that the death of that flesh because it is the flesh of the sonne of God hath beene pretious inough to obtaine life for vs c Act. 20.28 And Cyrill saith that That the flesh is not quickening in it selfe but in the word Hypostatically vnited vnto it vppon Iohn 10 13 2 In regard of the merite of obedience whereby Christ a sacrifice being offered in his flesh giuen for vs vpon the Crosse obtayned eternall life for all beleeuers Iob. 6.51 My flesh is the living bread which I will giue for the life of the world 3 In respect of our copulation with Christ because we cannot come vnto God the fountaine of life and that eternall life but by that flesh of Christ comming betweene that is vnlesse by the efficacie of the holy Ghost we be made members of Christ engrafted into his flesh by faith Therefore that which is said Iohn 6.63 The flesh profiteth nothing is not to be vnderstood simply of the flesh of Christ but of carnall opinions not agreeing with the mysterie of the eating of Christs flesh Is it reall and true or doth this vnion of vs with Christ consist in the apprehension alone of the minde like as we doe comprehend and haue in mind things and substances in the phantasy and mind by formes that may be vnderstood but not that they are in verie deed vnited in vs If the things which are vnited and the truth of the vnion bee regarded truly it is reall true and essentiall but if the manner whereby it is done it is meerely spirituall 1 Because it is said concerning Christ the Church They shall be two in one flesh Ephe. 5.33 Now the vnion of man and wife into one flesh is reall and substantiall in regard of the mariage bond wherby according to gods ordinance they are bound so although the man be in the market and the wife at home he beyond the seaes she at home yet this vnion continueth 2 Because Christ is the head foundation of the Church but the vnion of the members with the head and betweene themselues is substantiall true and reall like as also of the foundation with the building yea with euerie stone built vpon it 3 Because Christ saith Iohn 15.5 I am the vine yee are the branches But the coniunction and incorporation of these is reall as also of an Oliue tree and the boughes set or engrafted into it 4 Because the flesh of Christ is meate indeed therefore like as bread is really and truly vnited to vs corporally because it is corporall meate to them which eate it with a corporal mouth so also truly and really but yet spiritually because it is spirituall meat the flesh of Christ is vnited to vs which eate it Seeing that the bodie of Christ is in heauen neyther shall returne from thence before the last day how can he be conioyned to vs really and indeed By the holy Ghost working in vs and by faith For if our sight in a moment of time doe touch the starres visually saith Augustine Epist 3. ad volusianum tract 50. in Iohn much more doth faith ioyne vs together with Christ himselfe and moreouer with his humane nature placed in heauen The same Father saith Fidem mitte in Coelum cum in terris tanquam praesentem tenuisti that is send faith into heauen and thou hast laid hold on him as it were present in earth There is a great distance betwixt the head and the foot the branches and roote the wife in England and her husband in Turkie yet are they all vnited together But faith is onely a conceiuing and imagination of a thing absent Therefore the bodie of Christ is not ioyned to vs in verie deed neyther is present to our faith in the Supper but by imagination or contemplation vehehement cogitation and assent The Antecedent is false and vngodly For if faith be onely an imagination and phantasie and a conceiuing of the minde then it differeth not from opinion being a naked action of the mind or a simple and strong conceipt and consent Neyther then doth it differ from historie all faith common to verie many reprobates yea to the diuels themselues a Iam. 2 19 Then surely that faith which imbraceth the Euangelicall promises in Christ and moreouer Christ himself shal not be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is a ful assurance nor a sure trust or perswasion nor an apprehension frō which imagination yea theorie or contēplation do very farre differ Finally Faith shal not be the heauenly gift of God and supernaturall according to the working of his mightie power b Eph. 1.19 3 7 but naturall For the conceipt of the minde is naturall to a man All which things seeing they are absurd the Antecedent must be false And also the consequent false For if the spaces of times doe not let faith but that it apprehendeth things past and to come spiritually as present Then neither doth distance of places hinder it that it cannot spiritually both haue things present and apprehend them that are set farre a sunder by places For faith is that thing which maketh those things present which are hoped for and that which sheweth those things which are not seene c Heb. 11.1 Ioh. 8.56 Phil. 3.20 Wee haue a sure and stedfast anker of the soule entering euen into that which is within the vaile whether the forerunner is for vs entered in euen Iesus d Heb. 6 19. By what similitudes is this communion illustrated in the scriptures By verie many wherby notwithstanding the nature and manner of this communion is not declared but rather the effects which come from it to the beleeuers Therefore they are not to bee stretched further then the scope of the holy Ghost may suffer 1. The first is of Mariage by which the Church is made flesh of the
flesh of Christ and bone of his bones not according to substance as Eue was of the flesh and bones of Adam but according to qualitie for as much as the Church is the Spouse of Christ not in respect that wee are men but in that wee are truely Christians a Psal 45.11 Cantic 1.8 2 Cor. 11.12 Apoc. 21.2 by which similitude is declared that Christ doth not only deliuer his goods to his Church to be vsed and enioyed but also doth giue himselfe to vs and make himselfe ours 2. The second is of the head and of the members bound fast by the same quickning spirit b Eph. 2 22 4 12 1 Cor. 6 1◠whereby is signified not onely the most streight copulation of vs with Christ but that we doe take life safetie and euerie good thing from him alone that he doth excell his Church 3. The third is of plants and stocks as of the vine and the branches and of engrafting c Ioh 15 1 by which the stock and the young slip being ingrafted do growe together into one plant in very deed d Rom. 6.5 Coll 2 7 but this is the difference 1. That we by nature being wild vines doe not growe out of that vine concerning which it is spoken but we are first ingraffed into in by grace afterward we are trimmed by the husbādman that all bitternesse of tast being laid aside by little and little wee may bring forth sweet fruit 2. Because in this spirituall grafting we being the gresses must passe into the nature of the stock into which we are grafted not on the contrarie as it is in naturall graffing 3. Nether thereupon is to be imagined a reall transfusion of the substance or qualities of Christ himselfe and a certaine 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or continuitie of them betweene themselues as the Postellians and Libertines do think but a power an operation and a streight efficacie whereby Christ by the holy Ghost doth change vs beeing iustified into himselfe and doth renewe vs vnto spirituall life 4. The forth is of a spring and e Ioh. 4.14 of riuers but so that seeing we are a most impure sinke we must first of all by grace bee purged from vncleannesse most pure waters being powred in 5 The fift is of a house and of a building built together of liuing stones but yet by workmanshippe not made with hands laide vpon the chiefe corner stone and pretious yea the fundamentall corner stone a liuing and pretious stone f Eph 2.20 1 Cor. 3 16 1 Pet. 2.4 which similitude doth tend to this end that it may bee manifestly knowne that the whole Church and euerie member thereof is sustained by Iesus Christ alone to whom it cleaueth spiritually by faith in whome by whom and in respect of whom the holy Ghost doth builde the whole companie of the faithfull vpon this foundation the stones whereof he doth ioyne together by vnity of faith continual loue and so being ioyned together hee doth defend and maintain them against all the tempests insultings of the world 6. The sixt similitude is of meat drinke or of eating drinking a Ioh 6 51. but with a manifold difference 1. Because meate and drink taken after a corporall manner cannot giue life but onely doth conserue corporall life that as it seemeth good vnto God but the meate and drinke which in this mysterie are signified by similitude haue life and that truely eternall in themselues 2. Because these naturall meats drinkes are digested by natural heat and being altered are assimulated to the substances of the bodies But this spirituall meate drinke is incorruptible doth transforme vs into it selfe by a new as I may say qualification as Augustine saith Non mutaberis in me sed ego mutabor in te that is thou shall not be changed into me but I shall be chaunged into thee 3. Corporall meat drinke doth maintain this life but for a small time which life also they do hurt sometime also kill vnlesse they be taken in that measure discretion wherin it becommeth them to be taken But whosoeuer doth eate drinke that spirituall meate and drink one only the same is made partaker of immortality 4. Seing that Christ giueth his flesh with the meate and his bloud with the drinke and declareth the spirituall receiuing of the same by the names of eating and drinking he doth not signifie a passage of his flesh and bloud into our soule or bodie or a transfusion of the qualities either of his soule or of his bodie into vs but an inspiration of the peace of conscience of an holy spirituall and heauenly life by the gift of the spirit of sanctification Therefore in those similitudes all are metaphoricall but not proper speeches neither are to be vrged precisely 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is according to the letter 1 Cor 2. 13 but so as the Apostle admonisheth that spiritual things may not be ioyned to corporal but spiritual things to spirituall that is that we may apply the words to the things What is the end and fruit of this our communion with Christ Manifold 1. Our bringing againe into the good fauour of the Father by a Mediator 2. The communion of Christ himselfe with vs wherby as our eternal Priest he doth beare vs in his heart and maketh intercession to the father for vs esteemeth it done to himselfe whatsoeuer good or ill is done toward his brethren 3. The participation and communion of all his goods for among friends all things are common and a spirituall congruence conformitie with Christ For euen as our guilt naturall blemish al our sins which follow therevpon are laid vpō Christ himselfe not by real inhesion infusion but by imputatiō alone according to the couenant of the Gospell but that all the miseries sin excepted punishments due to our sins that same our suretie a Heb 7.22 in very deed took vpon himself subiectiuely so his most perfit righteousnes proceeding from that obedience which being most absolute he performed to the father in his flesh euen to the death of the crosse by which he attained both the paying of all our debts also right to obtaine eternall life for the beleeuers is not ours by a reall infusion inhesion therof but by imputation acceptance 4. By vertue of the holy Ghost or by a real efficacie within vs he doth conuey into our masse which is inserted into his masse by faith spiritually the liuely liquor iuice spirit of eternall life that is he bringeth forth in vs another effect of that sauing vertue being vnseparable from his flesh by which he doth quicken renew sanctifie within vs both our mind and also will affections doth make vs conformable to his humane nature and so he beginneth spiritual life inherent righteousnesse in vs subiectiuely at length to be perfected in the last
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
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
words of the Lords Supper into Ephesian letters or into such a consecration as nothing differeth from magicall inchantments 7 They whisper the words of the Eucharist with a low voice blowing the crosse vpon the elements turning their face from the people that so the people might with more religion adore the Elements 8 They referre consecration onely to those fiue word Hoe est enim corpus meum for this is my bodie and this is my bloud 9 They say that the outward signes doe vanish away and that they are conuerted and turned into the substance of the bodie and bloud of Christ or that by force of the consecration made by the Priest the bodie of Christ doth succeedc and come into the place of the substance of the bread the bare accidents still remayning and hanging in the ayre without the subiect and they fayne that Christ is corporally contayned in the hand of the Priest 10 They haue taken away the breaking of the bread and haue brought in wafer cakes printed with the Image of the Crucifixe vpon them to maintaine superstition keeping still the shadow of the breaking in the Priests masse 11 They affirme that the sacrificers are creators of the Creator from whence are these saying that are to be found in their books He is made food flesh of bread God of the element Also Hee that created mee gaue mee power to create him And hee that created me without mee is created by my meanes And in this respect they preferre themselues before the blessed virgin Marie inasmuch as she onely once conceiued Christ but they can create him as often as they will themselues 12 The Sacrament of the supper which they call the masse they turne into a sacrifice true proper and propitiatorie or expiatorie without bloud for the sinnes of the quicke and the dead yea more for the dead then the quicke for whom it is celebrated and all this for gaines sake 13 They say there is application of this sacrifice made for others by the very worke wrought 14 They teach that this sacrifice doth not onely merit for those that are aliue that they should be freed from their sinnes and the punishment of them and from all wants whatsoeuer but also that it doth auaile for the deluerance of the dead out of their fained Purgatorie 15 They faine that the Priest doth offer Christ vnto his eternall father and that the Priest is the mediator betweene Christ and the Father by which meanes the sacrifice of the crosse of Christ is made altogether of none effect his alone perpetuall Priesthood is denied the merit of his death is drowned and swallowed vp and Christ himself is againe crucified a Durand I. 4. Heb 5.6.7 24.9.12.10 12 Math. 26.28 As the Paschall Lambe was to be sacrificed so say they is Christ sacrificed in the Eucharist yet he was but once to be sacrificed vpoÌ„ the crosse b 1 Cor. 5 7 That which Malachy 1.11 after the manner of the Prophets spoke metaphorically or allegorically in generall of the reasonable worship of the inward spirituall worship or of the spirituall oblation accepted by the God of the Church of the new Testament vnder the shadows of ceremonial worship as of the incense pure oblation vsed in the old Testament In euerie place they offer sacrifice vnto mee and they offer to my name a pure oblation they take this to be meant properly of the particular reall outward oblation of the bodie of Christ in the supper That which the Apostle Hebr. 5.1 speaketh of the leuiticall Priests by Enallage of the time present Euerie high priest is appointed of men that he may offer both gifts and sacrifices for sinnes they doe vnskilfully expound it of the ministers of the Gospell They say that Melchisedech the priest of the most high who was a type of Christ did offer vnto God for a sacrifice bread and wine that so they might proue that the Priesthood of Christ doth consist in the offering of bread and wine which notwithstanding like a bountifull king he brought forth Hotsi that is to say hee caused to come forth that is he drew out he brought forth food that is to say of euerie sort some for the refreshing or nourishment of Abraham and his seruants who returned wearie from the battell to whom he would thus congratulate for the victorie that he had obtained and moreouer he blessed him as a Priest and receiued tithes of him Gen. 14.19 They vnderstand Christ to bee called a Priest after the order of Melchisedech chiefely in respect of the daily sacrfice which is offered vnto God vnder the shew of bread and wine which indeed is not so for the Apostle maketh no mention of it when he setteth downe the comparison betweene Melchisedech and Christ but in that he is a Priest farre aboue all the leuiticall Priests and an euerlasting Priest and his Priesthoode is without succession as Melchisedech hee is brought in by Moses as without father without mother without beginning of daies as farre as wee know as Chrysostome saith as if he were sodainly come downe from heauen and by and by had betaken himselfe thither againe making no mention of his ancestors nor of his death Also because his sacrifice being once finished vpon the Crosse hath a continuall and perpetuall force Hebr. 7.3.24 16 Moreouer one part namely the Cuppe notwithstanding saith the Counsell of Constance the institution of Christ and the practise of the ancient Church they doe most wickedly keepe backe from the Laitie 17 Those things which Christ hath indeed distinguished and separated they by their fained Concomitancie will needs haue to be signified and to be both together 18 The bread being magically inchanted they stirred vp and downe and adore it as God and by and by deuoure the same not remembring what Cicero saith Whom doest thou thinke to bee so madd as to beleeue that to be God which he eateth 19 They faine a separation of the bodie of Christ and of vs saying that Christ is forthwith receiued into heauen assoone as the signes are torne with our teeth 20 They abolish the communion which ought to be of many and teach 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an eating alone one hauing his owne proper and priuate feast at one alter in one corner apart by himselfe And therfore although none of the people or of the Cleargie be present and communicate with him yet they teach that priuate Masses and that many in one temple in diuers places at once â—nd continually may bee celebrated that so there may be made an oblation of the sacrifice of Christ and that the Priest may communicate himselfe which is all one as if a man should baptise himselfe and should say that it were auaileable for others that are not baptised 21 They proclaime their Masse for gaine 22 They celebrate it with a stage-like and Histrionicall ornament gesture bellowing murmuring lisping groning singing and other fashions like the Orgian sacrifices
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
the Diuinitie is present with the humanitie by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 circumstance and combination but not by personall vnion Therfore he denied that Marie was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the mother of God or brought forth God and affirmed that man not God was crucified of the Iewes 6. Eutyches heresie contrary to the former for he taught that the humane nature after the vnion was endued with the proprieties of the Diuinitie 7. Of the Manichees who auouched that Christ had but one onely will not two a diuine and humane will 8. Of the Vbiquitaries who attribute to the humanitie of Christ the essentiall properties of the Diuinitie altogether forgetting that saying He that taketh away the proprieties taketh away the nature and on the contrary He that attributeth the proprieties attributeth the nature and of whatsoeuer the Essence cannot be affirmed no more can the essentiall proprieties thereof be affirmed of the same Of the office of Christ How manifold is the office of Christ THreefold Propheticall Priestly Kingly as it is expressed Heb. 2.10 What is his Propheticall office It is that office whereby he hath reuealed to mankind the Gospell that is the secret counsell of the Father concerning the redemption of mankind by the Word by the holy Ghost by the Sacraments both by himselfe as also by the Ministers of the word Ioh. 1.18 Ephes 4.10.11 Shew some testimonies Deut. 18.18 I will raise a Prophet like you c. Esa 61.1 He hath sent me that I should preach the Gospell to the poore Math. 17.5 This is that my welbeloued Son in whom I am well pleased heare him For this cause he is called a Pastor a Esa 40..1 John 10.11 the publisher of peace b Zach. 9.10 Ephes 2.17 the most faithfull witnesse of God c Iohn 3.32 Reu. 1.5 which office he doth execute vntill the end of the world d Ephes 4.11 What is his Priestly office It is that whereby he is Mediator betweene God and man or that whereby he hath set himselfe a Mediator betweene God and men e 1. Tim. 25. Heb. 11.24 which agreeth to no man saue to Christ alone f Heb. 2.17 How many parts be there of this office Two his satisfaction whereby he fulfilled the law g Mat 5.17 Rom. 10.4 and paid the ransome for the sins of the world h Mat. 20.28 In respect of which part of his office he is called a Redeemer i Mat. 20.28 Gal. 3.13 and a Sauior k Esa 25.8.9 53.4.5.6 Iohn 3 17 1. Pet. 2.24 and a Lambe or a sacrifice l Esa 53.7 Ioh. 1.29.36 Reuel 13.8 And his intercession whereby Christ doth instantly desire that his sacrifice may continually preuaile with God his Father for the reconciliation of his elect m Rom. 8.24 Heb 7.25 According to which nature is Christ a Mediator and a Priest According to neither of them asunder but according to both his diuine and humane ioyntly together n Gen. 3.15 22.18 Dan. 9.17 2. Cor. 5.15 Heb 4.15 9.14 1. Because he is in one and the same person the same God man 2. Because he was after the order of Melchisedech without father as man and without mother as God 3. Because he must be partaker of them both that he might reconcile God to man and man to God as Irenaeus saith It was necessary by reason of his habitation with both that he should reduce both into loue and concord and procure that God should receiue man and that man should be restored to God 4. Because the workes of the Mediator are of him that is both God and man that God might accept them 5. Because none could satisfie Gods iustice but God none ought but man Was Christ Mediator before his Incarnation He was because in the foreknowledge predestination and acceptance of God the two natures were reputed as vnited and with him things done and to be done present and to come are all one Thus Heb. 13.8 Iesus Christ is to day yesterday and the same for euer So 1. Pet. 1.20 And as the Lambe is said to be slaine from the beginning of the world Apoc. 13. so the prayers then powred out for the Church in Gods acceptation may be said to be made How doth the Sonne make intercession to the Father Surely as a person but yet as man but so as that the dignitie of those prayers issue from the excellencie of his Diuinitie which in Christ is personally vnited with his humanitie Have you any pregnant testimonie concerning the Priesthood of Christ Psal 110.4 The Lord hath sworne and it shall not repent him Thou art a Priest for euer after the order of Melchisedech who was a type of Christ a Heb. 7.3 as were Aaron also and Isaac b Gen. 22.6.9 May the Ministers of the Gospell be called Priests They may but onely in two respects 1. Because they together with others are ingrafted into Christ and so farre forth as they be true Christians 2. Because they teach the Gospel and sacrifice men themselues and offer them vp a liuing sacrifice vnto God by the Gospell For this cause Paul testifieth of himselfe that he had offered a sacrifice when he had sacrificed the Gentiles by the Gospel that they might be an acceptable sacrifice vnto God being sanctified by the holy Ghost Rom. 15.16 Yet in no place in the new Testament the name of Priest is attributed peculiarly to the Ministers of the Gospell because Christ hath no copartners of his Priesthood What is the Kingly office of Christ It is that whereby he doth according to both natures wittingly and willingly moderate rule and gouerne the whole world Shew some plaine testimonies concerning this office Psal 2.6 He hath set his King vpon his holy mountaine Mat. 28.18 All power is giuen me in heauen and in earth Ioh. 13.3 All things are giuen me of my Father And for this cause he is called the eternall King c Esa 9.7 Psal 45.7 Luke 1.33 the King of righteousnesse d Heb. 7.2 the King of Kings e Reu. 7.2 How manifold is the administration of this office It is two-fold in this world Generall or powerfull whereby he rules all creatures by his power Speciall or of grace whereby he doth in speciall manner and peculiarly rule defend and gouerne his Church and doth enrich it here on earth and glorifie it in heauen In which respect he is also properly called a King f Psal 2.9 1. Because he hath redeemed his Church which Satan had inuaded g Psal 20. 2. Because he hath vanquished the prince of darknesse 3. Because he doth defend and make blessed all those that flie vnto him Who are citizens of this kingdome and what be the lawes The citizens are Christians so called of the King Act. 11.26 1. Pet. 2.3 the lawes are the word of God the enemies are sinne Satan hell death and the rewards are the things of this
and a better life What be the benefites or the effects of this kingdome of grace Righteousnesse peace and ioy in the holy Ghost h Rom. 14.17 that is peace ioy happinesse light the knowledge of God begunne indeede here but made perfect in heauen or in the kingdome of glorie whereby it is manifest that this kingdome is not earthly but spirituall and heauenly i Ioh. 18.6.36 Which be the parts of the kingly office of Christ Two Vocation and Iudgement Vocation or calling by the word of truth and that double 1. whereby in generall Christ inuiteth all men indifferently to the embracing of his Gospell hauing appointed the ministery of the word to that end and purpose k Mat. 22.14 2. Speciall whereby by the labour of his Ministers he doth effectually illuminate and call vnto the knowledge of himselfe the elect by the inward operation of his spirit in his time appointed l Rom. 8.30 The other part of his kingly office is Iudgement m Ioh. 5.17 which he exerciseth after two maner of wayes 1. In this life both toward the elect partly in iustifying them or absoluing them from their sins which is the office of a Iudge partly by defending them against all kind of enemies as also toward the reprobate afflicting them with temporall punishments or else killing them with the word and moreouer by casting forth superstitions and brideling the furie of Satan and vngodly men n Psal 110.12 2. In the world to come by summoning both of them before his Tribunall seate and giuing sentence according to his word 3. By glorifying his elect and adiudging the wicked to eternall punishment Seeing the kingdome of Christ is eternall Psal 45.7 o Mat. 16.27 25.31.32 c. Why is it said that in the last day 1. Cor. 15.24 he shal render vp the kingdome to God euen the Father Not because he shall vtterly depriue himselfe of his kingdome but because that the manner of administration which Christ vseth for the gathering and preseruing of his Church in this world shall then cease What things are contrary to the doctrine of the office of Christ 1. The error of Stancarus who referred those things which belong to the whole person as to be Mediator to the humane nature apart and of Osiander who ascribed the office of a Mediator to the Diuinitie alone 2. The error of the Papists concerning the authoritie of the Pope of the Church of Councels in deuising new articles of our faith and expounding of scriptures and bringing in mens traditions into the Church The same mens error concerning the merites of workes satisfactions and the sacrifice of the Masse substituted into the roome of Christ and of the priesthood and sacrifice wherein most blasphemously they say they offer vp Christ for the quicke and the dead and of inuocation and intercession of Saints 3. The errour of the Popes supremacie of Christ his Vicarship whereof he hath no need 4. The error of the Iewes who dreame of Christ his earthly kingdome The third common Place concerning the holy Ghost To what things in the Scriptures is this name Spirit attributed SOmetime to things created sometimes to the Creator whence we may make a double spirit one created another vncreated but yet by proportion because the word Spirit doth principally agree to the Creator and to the things created lesse principally When it is attributed to the creatures it is vsed two wayes sometimes it signifies the substance sometimes the qualitie The substance either bodily but by a metaphor as Iohn 3.8 The Spirit that is the wind bloweth where it listeth or else spiritually and that either the soule as Psal 33.6 Into thine hands O Lord I commend my spirit that is my soule Act. 7.59 Lord Iesu receiue my spirit or else the Angels and those either good Heb. 1.14 the Angels are called ministring spirits or else as Luke 11.26 The vncleane spirit taketh to himselfe seuen other spirits worse then himselfe When it signifieth a qualitie it is vsed sometime for the opinion and affection as Math. 5.3 Blessed are the poore in spirit or else for the breathing and motion of the mind whether it be good which proceedeth from the good spirit of God or euill which is stirred vp by the euill and vncleane spirit as also from our owne euil will And hence it is that the gifts of God are called the spirit but by a metonymie as when Elizeus saith Let thy spirit be double vpon me 2. King 2.9 And when God saith vnto Moses Num. 11.17 I will take of thy spirit and giue it to the Elders And that either in speciall as Esa 11.2 The Spirit of wisedome for the gift of wisedome infused by the holy Ghost c. Ephes 1.17 The Spirit of meeknesse for meeknesse which the holy Ghost infuseth into the hearts of the faithfull so the Spirit of faith 2. Corint 4.17 and the Spirit of loue 2. Tim. 1.7 So on the contrary the spirit of couetousnesse the spirit of giddinesse the spirit of drunkennesse Esa 10.14 the spirit of slumber of fornication b Esa 29.10 Hos 4.12 are vsed for those vices Or else in generall all the gifts of the holy Ghost but those especially which in times past in the beginning of the preaching of the Gospell were bestowed vpon the beleeuers for the confirmation of the heauenly doctrine c 2. Cor. 11.4 Besides this word Spirit signifieth a qualitie when it is opposed against the flesh and againe it signifies another qualitie when it is opposed to the letter What doth the Spirit signifie then when it is opposed to the flesh It signifieth the grace of regeneration that is whatsoeuer in man either the mind or the will or in the affections is regenerate and renewed by the holy Ghost as Gal. 5.17 The flesh lusteth against the spirit and the spirit against the flesh Now the flesh being opposed against the spirit signifieth whatsoeuer is not as yet regenerate in vs to wit the pronenesse of the affection and carnall qualitie of the flesh and sinne d Joh. 3.6 which striueth against the spirit so that one and the selfe same faithfull man so long as he liueth here may be said to be both flesh and spirit as Paule sheweth by his owne example e Rom. 7. But what doth the word Spirit signifie when it is opposed to the letter It signifieth the power and efficacie of the holy Ghost ingrauing in our hearts the righteousnesse of Christ and by that meanes the law of God it selfe and bowing our hearts to the obedience thereof as it is 2. Cor. 3.6 The letter killeth but the spirit giueth life that is the bare law considered without Christ without the operation and efficacie of the holy Ghost killeth by the corruption of our nature but the Gospell by the Spirit of Christ which it hath ioyned with it giueth life Sometimes also Paule calleth the externall signe in the ceremonies the letter being